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Founded on Shii beliefs, Safavid dynasty adopted an ideological policy for its survival. It went so far as to develop directives and a set of principles for poets and composing poetry. For instance, poets were expected to write odes about the position of His Majesty the King, the true follower of the Imams, and the Imams, peace be upon them. By doing this, they received rewards from the court. With the increasing popularity of jurists, needless to say, the poets’ career dwindled. Indeed poetry’s audiences were not but ordinary people. Nonetheless, poets who had considered the Safavid court as a place to honor poets and a reliable institution for publishing their poems for a long time, left the Safavid court at this time. Instead, they took shelter in the great Mongol Timurid’s court in India, where literature, poetry, and poets were well-liked and gifts were bestowed on the poets. Therefore, the Iranian poets decided to immigrate to India for their art to be glorified and to gain the freedom and the initiative to expand the scope of their subjects, thoughts and poetic images and to increase the repertory of Persian words, expressions and images. This article aims to discuss briefly this matter.  

Persian poetry first entered the Indian subcontinent during the second period of Qaznavid dynasty in the north of India and is mainly reflected in the poetry of such poets as Masoud Saad Salman. The second wave started with the Moghul invasion during which many Iranian scientists, scholars, poets and Sufis moved to the north of India. The result of this mass emigration was the emergence of such eminent poets as Amirkhosro Dehlavi and Amirhossein Dehlavi. During the Baberian period, the third wave took place. During this time, which lasted around three hundred years, India became the center of Persian poetry giving rise to a form that came to be labeled as Indian style of Persian poetry. This article attempts to conduct an in-depth study of three major poets of Indian style: Orfi, Zohori and Taleb-e Amoli. Moreover, it endeavours to show how their innovations in Persian poetry encouraged a host of indigenous Indian poets and the style of poetry that came to be called "Tarz-e-Khiyal", with Bidel-e Dehlavi being the most prominent poet of this style. Thus Persian poetry spread across India until the advent of the British colonization.

Anjavi Shirazi was the first person to collect and record the middle Persian, especially Pahlavi language in a dictionary. Farhang-i Jahangiri (1005-1017 AH) has recorded a number of words of the Pahlavi language and writing. After Anjavi, these words have been recorded in other dictionaries, especially in the Borhan-e Qate. Some of these words are used in the language with the same pronunciation and some of these are Huzvāriš whose pronunciations are different from those recorded in the dictionary. For example, what was spelled in Borhan-e Qate as "Basrya" was pronounced "Gusht". The Europeans in the 19^th and 20^th centuries read them with a degree of error. Since the pronunciations of many of these Huzvāriš have been recorded in the Indian dictionary of the eleventh century in Arabic script, the study and comparison of these spellings with new scientific findings will be very useful and will solve many problems.