(i) The interaction of popular Hinduism and Islam gave a particular flavour to cultural activities associated with pilgrimages and festivals.

(ii) The tradition of long-distance pilgrimages to major centres from Varanasi to Rameswaram increased and can be seen to fit in with a general trend of increasing mobility.

(iii) It was common for post-Mughal states to employ mercenary soldiers and imported scribes and clerks. In eighteenth century Hyderabad, for example, Kayasthas from the north were employed in large numbers in the bureaucracy. In Mysore, Maharashtrian Brahmans were given fiscal offices as early as the 1720s.

(iv) It is apparent that the mobility of musicians, men of letters, and artists was widely prevalent.

(v) When a major new political centre emerged, it rapidly attracted talent, as evidenced in Ranjit Singh's Lahore. Here, Persian literature of high quality was produced, but not at the cost of literary output in Punjabi.

(vi) Also, new developments were visible in the fields of architecture and painting. Farther to the north, the principality of Kangra fostered an important new school of painting, devoted largely to Vaishnava themes.

(vii) The cultural assimilation was an outcome of mutual influence and respect. Among the major religions the Marathas supported the shrine of Shaikh Muinuddin Chisti in Ajmer and the Raja of Tanjore financed the shrine of Shaikh Shahul Hamid of Nagaur. Tipu Sultan of Mysore supported Sringeri temple and Muslims joyfully participated in the Hindu festivals just as the Hindus were part of Muharram processions. Indeed, a surprisingly large proportion of what is understood today to be part of India's 'traditional' culture is attributable to this period and also to the preceding century.