If a range of sects rather than monolithic religions was characteristic of pre-Islamic India, this phenomenon appears to have continued with the larger majority of people even after the coming of Islam. Were the umbrella terms more frequently a convenience when speaking of the other, until they were redefined into the neat binary in colonial times? Some recent scholars have argued that there were perhaps attempts to give definitions to these umbrella terms in the late second millennium, by suggesting a self-perception where similar sects would see themselves as part of a larger unit. The argument hinges on how Hindu is defined in these times as compared to now. The flexibility in the use of the term then and its relative rigidity now, is evident. The initial geographical term 'Hindu,' referring to the people of al-Hind, gradually came to be used not for a specific religion but for all those that did not identify with Islam. Terms for specific religions remained vague. Eknath's delightful banter, Hindu-Turk Samvad, written in the late sixteenth century, should perhaps be read less as referring to Hindu-Muslim relations as we understand them today, and more as the general approach of people of that time living in the same place, with varying sectarian identities. What is striking is the little attention that is given to what we emphasize today, namely conquest and conversion.