CHAPTER 1

=Hāravati.=—Haravati, or Haraoti, ‘the country of the Haras,’ comprehends two principalities, namely, Kotah and Bundi. The Chambal intersects the territory of the Hara race, and now serves as their boundary, although only three centuries have elapsed since the younger branch separated from and became independent of Bundi.

The Hara is the most important of the twenty-four Chauhan _sakha_, being descended from Anuraj, the son of Manik Rae, king of Ajmer, who in S. 741 (A.D. 685) sustained the first shock of the Islamite arms.[10.1.1]

=The Origin of the Chauhāns.=—We have already sketched the pedigree of the Chauhans,[10.1.2] one of the most illustrious of the ‘Thirty-six Royal Races’ of India.[10.1.3] We must, however, in this place, enter into it somewhat more fully; and in doing so, we must not discard even the fables of their origin, which will at least demonstrate that the human understanding has been similarly constructed in all ages and countries, before the thick veil of ignorance and superstition was withdrawn from it. So scanty are the remote records of the Chauhans, that it would savour of affectation to attempt a division of the periods of their history, or the improbable, the probable, and the certain. Of the first two, a separation would be impracticable, and we cannot trace the latter beyond the seventh century.

“When the impieties of the kings of the warrior race drew upon them the vengeance of Parasurama, who twenty-one times extirpated that race, some, in order to save their lives, called themselves bards; others assumed the guise of women; and thus the _singh_ (horn) of the Rajputs was preserved, when dominion was assigned to the Brahmans. The impious avarice of Sahasra Arjuna, of the Haihaya race, king of Maheswar[10.1.4] on the Nerbudda, provoked the last war, having slain the father of Parasurama [440].

“But as the chief weapon of the Brahman is his curse or blessing, great disorders soon ensued from the want of the strong arm. Ignorance and infidelity spread over the land; the sacred books were trampled under foot, and mankind had no refuge from the monstrous brood.[10.1.5] In this exigence, Viswamitra, the instructor in arms[10.1.6] of Bhagwan, revolved within his own mind, and determined upon, the re-creation of the Chhattris. He chose for this rite the summit of Mount Abu,[10.1.7] where dwell the hermits and sages (Munis and Rishis) constantly occupied in the duties of religion, and who had carried their complaints even to the _khir samudra_ (sea of curds), where they saw the Father of Creation floating upon the hydra (emblem of eternity). He desired them to regenerate the warrior race, and they returned to Mount Abu with Indra, Brahma, Rudra, Vishnu, and all the inferior divinities, in their train. The fire-fountain (_analkund_) was lustrated with the waters of the Ganges; expiatory rites were performed, and, after a protracted debate, it was resolved that Indra should initiate the work of re-creation. Having formed an image (_putli_) of the _durva_ grass, he sprinkled it with the water of life, and threw it into the fire-fountain. Thence, on pronouncing the _sanjivan mantra_ (incantation to give life), a figure slowly emerged from the flame, bearing in the right hand a mace, and exclaiming, '_Mar! mar!_' (slay, slay). He was called Pramar; and Abu, Dhar, and Ujjain were assigned to him as a territory.

“Brahma was then entreated to frame one from his own essence (_ansa_). He made an image, threw it into the pit, whence issued a figure armed with a sword (_khadga_) in one hand, with the Veda in the other, and a _janeo_ round his neck. He was named Chalukya or Solanki, and Anhilpur Patan was appropriated to him.

“Rudra formed the third. The image was sprinkled with the water of the Ganges, and on the incantation being read, a black ill-favoured figure arose, armed with the _dhanush_ or bow. As his foot slipped when sent against the demons, he was called Parihar, and placed as the _pauliya_, or guardian of the gates. He had the Naunangal Marusthali, or ‘nine habitations of the desert,’ assigned him.

“The fourth was formed by Vishnu; when an image like himself four-armed, each having a separate weapon, issued from the flames, and was thence styled Chaturbhuja Chauhan, or the ‘four-armed.’ The gods bestowed their blessing upon him, and Mahishmati-nagari as a territory. Such was the name of Garha-Mandla in the Dwapur, or silver age [441].[10.1.8]

“The Daityas were watching the rites, and two of their leaders were close to the fire-fountain; but the work of regeneration being over, the new-born warriors were sent against the infidels, when a desperate encounter ensued. But as fast as the blood of the demons was shed, young demons arose; when the four tutelary divinities, attendant on each newly-created race, drank up the blood, and thus stopped the multiplication of evil. These were—

Asapurna of the Chauhan. Gajan Mata of the Parihar. Keonj Mata of the Solanki. Sancher Mata of the Pramara.[10.1.9]

“When the Daityas were slain, shouts of joy rent the sky; ambrosial showers were shed from heaven; and the gods drove their cars (_vahan_) about the firmament, exulting at the victory thus achieved.

“Of all the Thirty-six Royal Races (says Chand, the great bard of the Chauhans), the Agnikula is the greatest: the rest were born of woman; these were created by the Brahmans![10.1.10]—Gotracharya of the Chauhans, Sama Veda, Somvansa, Madhuvani sakha, Vacha gotra, Panch parwar janeo, Laktankari nikas, Chandrabhaga Nadi, Brighu nishan, Ambika-Bhavani, Balan Putra, Kalbhairon, Abu Achaleswar Mahadeo, Chaturbhuja Chauhan.”

The period of this grand convocation of the gods on Mount Abu, to regenerate the warrior race of Hind, and to incite them against ‘the infidel races who had spread over the land,’ is dated so far back as the opening of the second age of the Hindus: a point which we shall not dispute. Neither shall we throw a doubt upon the chronicles which claim Prince Salya, one of the great heroes of the Mahabharata, as an intermediate link between Anhal Chauhan and Satpati, who founded Mahishmati, and conquered the Konkan; while another son, called Tantar Pal, conquered Asir and Gualkund (Golkonda), planted his garrisons in every region, and possessed nine hundred elephants to carry _pakhals_, or water-skins [442].

Let us here pause for a moment before we proceed with the chronicle, and inquire who were these warriors, thus regenerated to fight the battles of Brahmanism, and brought within the pale of their faith. They must have been either the aboriginal debased classes, raised to moral importance, by the ministers of the pervading religion, or foreign races who had obtained a footing amongst them. The contrasted physical appearance of the respective races will decide this question. The aborigines are dark, diminutive, and ill-favoured; the Agnikulas are of good stature, and fair, with prominent features, like those of the Parthian kings. The ideas which pervade their martial poetry are such as were held by the Scythian in distant ages, and which even Brahmanism has failed to eradicate; while the tumuli, containing ashes and arms, discovered throughout India, especially in the south about Gualkund, where the Chauhans held sway,[10.1.11] indicate the nomadic warrior of the north as the proselyte of Mount Abu.

Of the four Agnikula races, the Chauhans were the first who obtained extensive dominions. The almost universal power of the Pramaras is proverbial; but the wide sway possessed by the Chauhans can only be discovered with difficulty. Their glory was on the wane when that of the Pramaras was in the zenith; and if we may credit the last great bard of the Rajputs, the Chauhans held _in capite_ of the Pramaras of Telingana, in the eighth century of Vikrama, though the name of Prithiraj threw a parting ray of splendour upon the whole line of his ancestry, even to the fire-fountain on the summit of classic Abu.

The facts to be gleaned in the early page of the chronicle are contained in a few stanzas, which proclaim the possession of paramount power, though probably of no lengthened duration. The line of the Nerbudda, from Mahishmati, Maheswar, was their primitive seat of sovereignty, comprehending all the tracts in its vicinity both north and south. Thence, as they multiplied, they spread over the peninsula, possessing Mandu, Asir, Golkonda, and the Konkan;[10.1.12] while to the north, [443] they stretched even to the fountains of the Ganges. The following is the bard’s picture of the Chauhan dominion:—

“From ‘the seat of government’ (_rajasthan_) Mahishmati, the oath of allegiance (_an_) resounded in fifty-two castles. The land of Tatta, Lahore, Multan, Peshawar,[10.1.13] the Chauhan in his might arose and conquered even to the hills of Badarinath. The infidels (Asuras) fled, and allegiance was proclaimed in Delhi and Kabul, while the country of Nepal he bestowed on the Mallani.[10.1.14] Crowned with the blessing of the gods, he returned to Mahishmati.”

It has already been observed, that Mahishmati-Nagari was the ancient name of Garha-Mandla, whose princes for ages continued the surname of Pal, indicative, it is recorded by tradition, of their nomadic occupation. The Ahirs, who occupied all Central India, and have left in one nook (_Ahirwara_) a memorial of their existence, was a branch of the same race, Ahir being a synonym for Pal.[10.1.15] Bhilsa, Bhojpur, Dip, Bhopal, Eran, Garaspur, are a few of the ancient towns established by the Pals or Palis; and could we master the still unknown characters appertaining to the early colonists of India, more light would be thrown on the history of the Chauhans.[10.1.16]

A scion from Mahishmati, named Ajaipal, established himself at Ajmer,[10.1.17] and erected its castle of Taragarh. The name of Ajaipal is one of the most conspicuous that tradition has preserved, and is always followed by the epithet of Chakravartin, or universal potentate. His era must ever remain doubtful, unless, as already observed, we should master the characters said to belong to this race, and which are still extant, both on stone and on copper.[10.1.18] From what cause is not stated (most probably a failure of [444] lineal issue), Prithi Pahar was brought from Mahishmati to Ajmer. By a single wife (for polygamy was then unknown to these races) he had twenty-four sons, whose progeny peopled these regions, one of whose descendants, Manika Rae, was lord of Ajmer and Sambhar, in the year S. 741, or A.D. 685.

=Mānika Rāē.=—With the name of Manika Rae, the history of the Chauhan emerges from obscurity, if not fable; and although the bard does not subsequently entertain us with much substantial information, we can trace his subject, and see his heroes fret their hour upon the uncertain stage, throughout a period of twelve hundred years. It was at this era (A.D. 685) that Rajputana was first visited by the arms of Islam, being the sixty-third year of the Hejira. Manika Rae, then prince of Ajmer, was slain by the Asuras, and his only child, named Lot, then an infant of seven years of age, was killed by an arrow while playing on the battlements (_kunguras_). The invasion is said to have been from Sind, in revenge for the ill-treatment of an Islamite missionary named Roshan Ali, though the complexion of the event is more like an enterprise prompted by religious enthusiasm. The missionary being condemned to lose his thumb “the disjointed member flew to Mecca,” and gave evidence against the Rajput idolater; when a force was prepared, disguised as a caravan of horse-merchants, which surprised and slew Dhola Rae and his son, and obtained possession of Garhbitli, the citadel.

Puerile as is the transaction, its truth is substantiated by the fact that the Caliph Omar at this very time sent an army to Sind, whose commander, Abu-l-lais, was slain in an attempt on the ancient capital, Alor.[10.1.19] Still nothing but the enthusiasm of religious frenzy could have induced a band to cross the desert in order to punish this insult to the new faith.

Whatever were the means, however, by which Ajmer was captured, and Dhola Rae slain, the importance of the event has been deeply imprinted on the Chauhans; who, in remembrance of it, deified the youthful heir of Ajmer: “Lot putra” is still the most conspicuous of the Chauhan penates. The day on which he was killed is sanctified, and his effigy then receives divine honours from all who have the name of Chauhan. Even the anklet of bells which he wore has become an object of veneration, and is forbidden to be used by the children of this race.

“Of the house of Dhola Rae of Chauhan race, Lotdeo, the heir-apparent by the decree of Siva, on Monday the 12th of the month of Jeth, went to heaven.”

Manika Rae, the uncle of the youth (_putra_) (who is still the object of general homage, especially of the Chauhan fair), upon the occupation of Ajmer, retired upon [445] Sambhar, which event another couplet fixes, as we have said, in S. 741.[10.1.20] Here the bard has recourse to celestial interposition in order to support Manika Rae in his adversity. The goddess Sakambhari appears to him, while seeking shelter from the pursuit of this merciless foe, and bids him establish himself in the spot where she manifested herself, guaranteeing to him the possession of all the ground he could encompass with his horse on that day; but commanded him not to look back until he had returned to the spot where he left her. He commenced the circuit, with what he deemed his steed could accomplish, but forgetting the injunction, he was surprised to see the whole space covered as with a sheet. This was the desiccated _sar_, or salt-lake, which he named after his patroness Sakambhari, whose statue still exists on a small island in the lake, now corrupted to Sambhar.[10.1.21]

However jejune these legends of the first days of Chauhan power, they suffice to mark with exactness their locality; and the importance attached to this settlement is manifested in the title of ‘Sambhari Rao,’ maintained by Prithiraj, the descendant of Manika Rae, even when emperor of all Northern India.

Manika Rae, whom we may consider as the founder of the Chauhans of the north, recovered Ajmer. He had a numerous progeny, who established many petty dynasties throughout Western Rajwara, giving birth to various tribes, which are spread even to the Indus. The Khichi,[10.1.22] the Hara, the Mohil, Nirwana, Bhadauria, Bhaurecha, Dhanetia, and Baghrecha, are all descended from him.[10.1.23] The Khichis were established in the remote Duab, called Sind-Sagar, comprising all the tract between the Behat and the Sind, a space of sixty-eight coss, whose capital was Khichpur-Patan. The Haras obtained or founded Asi (Hansi) in Hariana; while another tribe held Gualkund, the celebrated Golkonda, now Haidarabad, and when thence expelled, regained Asir. The Mohils had the tracts round Nagor.[10.1.24] The Bhadaurias had an appanage on the Chambal, in a tract which bears their name, and [446] is still subject to them. The Dhanetias settled at Shahabad, which by a singular fatality has at length come into the possession of the Haras of Kotah. Another branch fixed at Nadol, but never changed the name of Chauhan.[10.1.25]

Many chieftainships were scattered over the desert, either trusting to their lances to maintain their independence, or holding of superiors; but a notice of them, however interesting, would here, perhaps, be out of place. Eleven princes are enumerated in the Jaga’s catalogue, from Manika Rae to Bisaldeo,[10.1.26] a name of the highest celebrity in the Rajput annals, and a landmark to various authorities, who otherwise have little in common even in their genealogies, which I pass over in silence, with the exception of the intermediate name of Harsraj,[10.1.27] common to the Hamir Raesa as well as the Jaga’s list. The authority of Harsraj stretched along the Aravalli mountains to Abu, and east of the Chambal. He ruled from S. 812 to 827 (A.H. 138 to 153), and fell in battle against the Asuras, having attained the title of Arimurdan.[10.1.28] Ferishta says, that “in A.H. 143, the Muslims greatly increased, when issuing from their hills they obtained possession of Karman, Peshawar, and all the lands adjacent; and that the Raja of Lahore, who was of the family of the Raja of Ajmer, sent his brother[10.1.29] against these Afghans, who were reinforced by the tribes of Khilj, of Ghor and Kabul, just become proselytes to Islam”;[10.1.29] and he adds, that during five months, seventy battles were fought with success; or, to use the historian’s own words, “in which Sipahi sarma (General Frost) was victorious over the infidel, but who returned when the cold season was passed with fresh force. The armies met [447] between Karman and Peshawar; sometimes the infidel (Rajput) carried the war to the Kohistan, ‘mountainous regions,’ and drove the Musalmans before him; sometimes the Musalmans, obtaining reinforcements, drove the infidel by flights of arrows to their own borders, to which they always retired when the torrents swelled the Nilab (Indus).”

Whether the Raja of Ajmer personally engaged in these distant combats the chronicle says not. According to the Hamir Raesa, Harsraj was succeeded by Dujgandeo, whose advanced post was Bhatner, and who overcame Nasiru-d-din, from whom he captured twelve hundred horse, and hence bore the epithet of Sultan Graha, or ‘King-seizer.’ Nasiru-d-din was the title of the celebrated Sabuktigin, father to the still more celebrated Mahmud. Sabuktigin repeatedly invaded India during the fifteen years’ reign of his predecessor Alptigin.

=Bīsaldeo.=—Passing over the intermediate reigns, each of which is marked by some meagre and unsatisfactory details of battles with the Islamite, we arrive at Bisaldeo. The father of this prince, according to the Hara genealogists, was Dharmagaj, apparently a title—'in faith like an elephant'—as in the Jaga’s list is Bir Bilandeo, confirmed by the inscription on the triumphal column at Delhi. The last of Mahmud’s invasions occurred during the reign of Bilandeo, who, at the expense of his life, had the glory of humbling the mighty conqueror, and forcing him to relinquish the siege of Ajmer.[10.1.30] Before we condense the scanty records of the bards concerning Visaladeva,[10.1.31] we may spare a few words to commemorate a Chauhan who consecrated his name, and that of all his kin, by his deeds in the first passage of Mahmud into India.

=Gūga, Gugga Chauhān.=—Guga Chauhan was the son of Vacha Raja, a name of some celebrity. He held the whole of Jangaldes, or the forest lands from the Sutlej to Hariana; his capital, called Mahara, or, as pronounced, Guga ka Mahra, was on the Sutlej. In defending this he fell, with forty-five sons and sixty nephews; and as it occurred on Sunday (_Rabiwar_), the ninth (_naumi_) of the month, that day is held sacred to the manes of Guga by the ‘Thirty-six Classes’[10.1.32] throughout Rajputana, but especially in the desert, a portion of which is yet called Gugadeo ka thal. Even his steed, Javadia,[10.1.33] has been immortalized [448] and has become a favourite name for a war-horse throughout Rajputana, whose mighty men swear 'by the _sakha_ of Guga,' for maintaining the Rajput fame when Mahmud crossed the Sutlej.

This was probably the last of Mahmud’s invasions, when he marched direct from Multan through the desert. He attacked Ajmer, which was abandoned, and the country around given up to devastation and plunder. The citadel, Garhbitli, however, held out, and Mahmud was foiled, wounded, and obliged to retreat by Nadol,[10.1.34] another Chauhan possession, which he sacked, and then proceeded to Nahrwala, which he captured. His barbarities promoted a coalition, which, by compelling him to march through the western deserts to gain the valley of Sind, had nearly proved fatal to his army.

The exploits of Bisaldeo form one of the books of Chand the bard. The date assigned to Bisaldeo in the Raesa (S. 921) is interpolated—a vice not uncommon with the Rajput bard, whose periods acquire verification from less mutable materials than those out of which he weaves his song.[10.1.35]

Chand gives an animated picture of the levy of the Rajput chivalry, which assembled under Bisaldeo, who, as the champion of the Hindu faith, was chosen to lead its warriors against the Islamite invader. The Chalukya king of Anhilwara alone refused to join the confederation, and in terms which drew upon him the vengeance of the Chauhan. A literal translation of the passage may be interesting:

“To the Goelwal Jeth, the prince entrusted Ajmer, saying, ‘On your fealty I depend’; where can this Chalukya find refuge? He moved from the city (Ajmer) and encamped on the lake Visala,[10.1.36] and summoned his tributaries and vassals to meet him. Mansi Parihar with the array of Mandor, touched his feet.[10.1.37] Then came the Guhilot, the ornament of the throng;[10.1.38] and the Pawasar [449], with Tuar,[10.1.39] and Rama the Gaur;[10.1.40] with Mohes the lord of Mewat.[10.1.41] The Mohil of Dunapur with tribute sent excuse.[10.1.42] With folded hands arrived the Baloch,[10.1.43] but the lord of Bamani abandoned Sind.[10.1.44] Then came the Nazar from Bhatner,[10.1.45] and the Nalbandi from Tatta[10.1.46] and Multan.[10.1.46] When the summons reached the Bhumia Bhatti of Derawar,[10.1.47] all obeyed; as did the Jadon of Malanwas.[10.1.48] The Mori[10.1.49] and Bargujar[10.1.49] also joined with the Kachhwahas of Antarved.[10.1.49] The subjugated Meras worshipped his feet.[10.1.50] Then came the array of Takatpur, headed by the Goelwal Jeth.[10.1.51] Mounted in haste came Udaya Pramar,[10.1.52] with the Nirwan[10.1.53] and the Dor,[10.1.54] the Chandel,[10.1.54] and the Dahima.”[10.1.55]

In this short passage, a text is afforded for a dissertation on the whole genealogical history of Rajputana at that period. Such extracts from the more ancient bards, incorporated in the works of their successors, however laconic, afford decisive evidence [450] that their poetic chronicles bore always the same character; for this passage is introduced by Chand merely as a preface to the history of his own prince, Prithiraj, the descendant of Bisaldeo.

A similar passage was given from the ancient chronicles of Mewar, recording an invasion of the Muslims, of which the histories of the invaders have left no trace (Vol. I. p. 287). The evidence of both is incontestable; every name affords a synchronism not to be disputed; and though the isolated passage would afford a very faint ray of light to the explorer of those days of darkness, yet when the same industrious research has pervaded the annals of all these races, a flood of illumination pours upon us, and we can at least tell who the races were who held sway in these regions a thousand years ago.

Amidst meagre, jejune, and unsatisfactory details, the annalist of Rajputana must be content to wade on, in order to obtain some solid foundation for the history of the tribes; but such facts as these stimulate his exertions and reward his toil: without them, his task would be hopeless. To each of the twenty tribes enumerated, formed under the standard of the Chauhan, we append a separate notice, for the satisfaction of the few who can appreciate their importance, while some general remarks may suffice as a connexion with the immediate object of research, the Haras, descended from Bisaldeo.

In the first place, it is of no small moment to be enabled to adjust the date of Bisaldeo, the most important name in the annals of the Chauhans from Manik Rae to Prithiraj, and a slip from the genealogical tree will elucidate our remarks [451].[10.1.56]

=The Delhi Pillar.=—The name of Bisaldeo (Visaladeva) heads the inscription on the celebrated column erected in the centre of Firoz Shah’s palace at Delhi. This column, alluded to by Chand, as “telling the fame of the Chohan,” was “placed at Nigambhod,” a place of pilgrimage on the Jumna, a few miles below Delhi, whence it must have been removed to its present singular position.[10.1.57]

CHAUHĀN GENEALOGY

[From Anhal to Bilandeo, these are but a few of the leading names. From Bilandeo the chain is continuous to the last Chauhan king, Prithiraj.]

┌ Or Agnipala, ‘offspring of fire,’ │ the first Chauhan; probable period │ 650 before Vikrama, when an Anhal ┤ invasion of the Turushkas took │ │ place;established Mahishmati-nagari │ │ (Garha-mandala); conquered the │ └ Konkan, Asir, Golkonda. Savacha │ ┌ In all probability this is the Malan ┤ patriarch of the Mallani tribe, │ └ see p. 1272. Ganal Sur │ ┌ Or universal potentate; founder of │ │ Ajmer. Same authorities say, in S. 202 Ajaipala Chakravartin ┤ 202 of the Vikrama; others of the │ │ Virat-Samvat: the latter is the │ └ most probable. │ ┌ Slain, and lost Ajmer, on the first Dhola Rae ┤ irruption of the Muhammadans, S. │ └ 741, A.D. 685. │ ┌ Founded Sambhar: hence the title S. 741 Manika Rae ┤ of Sambhari-Rao borne by the │ └ Chauhan princes, his issue. │ ┌ Defeated Nasiru-d-din (_qu._ S. 827 Harsraj ┤ Sabuktigin?), │ └ thence styled 'Sultan-graha. Bir Bilandeo ┌ Or Dharmagaj; slain defending │ └ Ajmer against Mahmud of Ghazni. S. 1065 to │ ┌ (Classically, Visaladeva); his 1130 Bisaldeo ┤ period, from various inscriptions, │ └ S. 1066 to S. 1130. Sarangdeo Died in nonage. │ Ana ┌ Constructed the Ana-Sagar at │ └ Ajmer; still bears his name. ┌────────────────────┐ Jaipal. Harspal. │ ├──────────────┬───────────┐ Ajaideo, Bijaideo. Udaideo. or Ananddeo. ├───────────────┬─────────────┐ │ │ │ Someswar: Kan Rae. Jeth, Goelwal. married Ruka Bai, │ daughter of Anangpal │ Tuar king of Delhi. │ │ Isardas; │ turned Muhammadan. │ ├────────────────────┐ │ │ Prithiraj; Chahirdeo. obtained Delhi; slain by │ Shihabu-d-din, S. 1249, │ A.D. 1193. │ │ Vijaya Raj. ┌ Adopted successor to Prithiraj; │ │ └ his name is on the pillar at Delhi. │ ┌─────┘ │ │ │ │ ┌ Had twenty-one sons; seven of whom were │ │ │ legitimate, the others illegitimate, and Rainsi; │ │ and founders of mixed tribes. From slain in the sack Lakhansi┤ Lakhansi there are twenty-six generations of Delhi. │ to Noniddh Singh, the present chieftain │ of Nimrana, the nearest lineal descendant └ of Ajaipal and Prithiraj.

[452]

The inscription commences and ends with the same date, namely, 15th of the month Baisakh, S. 1220. If correctly copied, it can have no reference to Bisaldeo, excepting as the ancestor of Prativa Chahumana tilaka Sakambhari bhupati; or ‘Prithiraja Chauhan, the anointed of Sambhar, Lord of the earth,’ who ruled at Delhi in S. 1220, and was slain in S. 1249, retaining the ancient epithet of ‘Lord of Sambhar,’ one of the early seats of their power.[10.1.58] The second stanza, however, tells us we must distrust the first of the two dates, and read 1120 (instead of 1220), when Visaladeva “exterminated the barbarians” from Aryavarta. The numerals 1 and 2 in Sanskrit are easily mistaken. If, however, it is decidedly 1220, then the whole inscription belongs to Prativa Chahumana, between whom and Visala no less than six princes intervene,[10.1.59] and the opening is merely to introduce Prithiraja’s lineage, in which the sculptor has foisted in the date.

I feel inclined to assign the first stanza to Visaladeva (Bisaldeo), and what follows to his descendant Prithiraj, who by a conceit may have availed himself of the anniversary of the victory of his ancestor, to record his own exploits. These exploits were precisely of the same nature—successful war against the Islamite, in which each drove him from Aryavarta; for even the Muslim writers acknowledge that Shihabu-d-din was often ignominiously defeated before he finally succeeded in making a conquest of northern India [453].

=Date of Visaladeva.=—If, as I surmise, the first stanza belongs to Bisaldeo, the date is S. 1120, or A.D. 1064, and this grand confederation described by the Chauhan bard was assembled under his banner, preparatory to the very success, to commemorate which the inscription was recorded.

In the passage quoted from Chand, recording the princes who led their household troops under Bisaldeo, there are four names which establish synchronisms: one by which we arrive directly at the date, and three indirectly. The first is Udayaditya Pramar, king of Dhar (son of Raja Bhoj), whose period I established from numerous inscriptions,[10.1.60] as between S. 1100 and S. 1150; so that the date of his joining the expedition would be about the middle of his reign. The indirect but equally strong testimony consists of,

First, The mention of “the Bhumia Bhatti from Derawar”;[10.1.61] for had there been anything apocryphal in Chand, Jaisalmer, the present capital, would have been given as the Bhatti abode.[10.1.62]

Second, The Kachhwahas, who are also described as coming from Antarved (the region between the Jumna and Ganges); for the infant colony transmitted from Narwar to Amber was yet undistinguished.

The third proof is in the Mewar inscription, when Tejsi, the grandfather of Samarsi, is described as in alliance with Bisaldeo. Bisaldeo is said to have lived sixty-four years. Supposing this date, S. 1120, to be the medium point of his existence, this would make his date S. 1088 to S. 1152, or A.D. 1032 to A.D. 1096; but as his father, Dharmagaj, ‘the elephant in faith,’ or Bir Bilandeo (called Malandeo, in the Hamir Raesa), was killed defending Ajmer on the last invasion of Mahmud, we must necessarily place Bisal’s birth (supposing him an infant on that event), ten years earlier, or A.D. 1022 (S. 1078), to A.D. 1086 (S. 1142), comprehending the date on the pillar of Delhi, and by computation all the periods mentioned in the catalogue. We may therefore safely adopt the date of the Raesa, namely S. 1066 to S. 1130.

Bisaldeo was, therefore, contemporary with Jaipal, the Tuar king of Delhi; with [454] Durlabha and Bhima of Gujarat; with Bhoj and Udayaditya of Dhar; with Padamsi and Tejsi of Mewar; and the confederacy which he headed must have been that against the Islamite king Maudud, the fourth from Mahmud of Ghazni, whose expulsion from the northern parts of Rajputana (as recorded on the pillar of Delhi) caused Aryavarta again to become ‘the land of virtue.’ Mahmud’s final retreat from India by Sind, to avoid the armies collected “by Bairamdeo and the prince of Ajmer” to oppose him, was in A.H. 417, A.D. 1026, or S. 1082, nearly the same date as that assigned by Chand, S. 1086.[10.1.63]

We could dilate on the war which Bisaldeo waged against the prince of Gujarat, his victory, and the erection of Bisalnagar,[10.1.64] on the spot where victory perched upon his lance; but this we reserve for the introduction of the history of the illustrious Prithiraj. There is much fable mixed up with the history of Bisaldeo, apparently invented to hide a blot in the annals, warranting the inference that he became a convert, in all likelihood a compulsory one, to the doctrines of Islam. There is also the appearance of his subsequent expiation of this crime in the garb of a penitent; and the mound (_dhundh_), where he took up his abode, still exists, and is called after him, Bisal-ka-dhundh, at Kalakh Jobner.[10.1.65]

According to the Book of Kings of Govind Ram (the Hara bard), the Haras were descended from Anuraj, son of Bisaldeo; but Mogji, the Khichi bard,[10.1.66] makes Anuraj progenitor of the Khichis, and son of Manika Rae. We follow the Hara bard.

Anuraj had assigned to him in appanage the important frontier fortress of Asi (_vulg._ Hansi). His son Ishtpal, together with Aganraj, son of Ajairao, the founder of Khichpur Patan in Sind-Sagar, was preparing to seek his fortunes with Randhir Chauhan, prince of Gualkund: but both Asi and Golkonda were almost simultaneously assailed by an army “from the wilds of Kujliban.” Randhir performed the _sakha_; and only a single female, his daughter, named Surabhi, survived, and she fled for protection towards Asi, then attacked by the same furious invader. Anuraj prepared to fly; but his son, Ishtpal, determined not to wait the attack, but seek the foe. A battle ensued, when the invader was slain, and Ishtpal, grievously wounded, pursued him till he fell, near the spot where Surabhi was awaiting death under the shade of a _pipal_: for “hopes of life were extinct, and fear and hunger had [455] reduced her to a skeleton.” In the moment of despair, however, the _asvattha_ (pipal) tree under which she took shelter was severed, and Asapurna, the guardian goddess of her race, appeared before her. To her, Surabhi related how her father and twelve brothers had fallen in defending Golkonda against ‘the demon of Kujliban.’ The goddess told her to be of good cheer, for that a Chauhan of her own race had slain him, and was then at hand; and led her to where Ishtpal lay senseless from his wounds. By her aid he recovered,[10.1.67] and possessed himself of that ancient heirloom of the Chauhans, the famed fortress of Asir.

Ishtpal, the founder of the Haras, obtained Asir in S. 1081[10.1.68] (or A.D. 1025); and as Mahmud’s last destructive visit to India, by Multan through the desert to Ajmer, was in A.H. 714, or A.D. 1022, we have every right to conclude that his father Anuraj lost his life and Asi to the king of Ghazni; at the same time that Ajmer was sacked, and the country laid waste by this conqueror, whom the Hindu bard might well style “the demon from Kujliban.”[10.1.69] The Muhammadan historians give us no hint even of any portion of Mahmud’s army penetrating into the peninsula, though that grasping ambition, which considered the shores of Saurashtra but an intermediate step from Ghazni to the conquest of Ceylon and Pegu, may have pushed an army during his long halt at Anhilwara, and have driven Randhir from Golkonda.[10.1.70] But it is idle to speculate upon such slender materials; let them suffice to illustrate one new fact, namely, that these kingdoms of the south as well as the north were held by Rajput sovereigns, whose offspring, blending with the original population, produced that mixed race of Mahrattas, inheriting with the names the warlike propensities of their ancestors, but who assume the name of their abodes as titles, as the Nimbalkars, the Phalkias, the Patankars, instead of their tribes of Jadon, Tuar, Puar, etc. etc.

Ishtpal had a son called Chandkaran; his son, Lokpal, had Hamir and Gambhir, names well known in the wars of Prithiraj. The brothers were enrolled amongst his [456] one hundred and eight great vassals, from which we may infer that, though Asir was not considered absolutely as a fief, its chief paid homage to Ajmer, as the principal seat of the Chauhans.

In the Kanauj Samaya, that book of the poems of Chand devoted to the famous war in which the Chauhan prince carries off the princess of Kanauj, honourable mention is made of the Hara princes in the third day’s fight, when they covered the retreat of Prithiraj:

“Then did the Hara Rao Hamir, with his brother Gambhir, mounted on Lakhi steeds,[10.1.71] approach their lord, as thus they spoke: ‘Think of thy safety, Jangales,[10.1.72] while we make offerings to the array of Jaichand. Our horses’ hoofs shall plough the field of fight, like the ship of the ocean.’”

The brothers encountered the contingent of the prince of Kasi (Benares), one of the great feudatories of Kanauj. As they joined, “the shout raised by Hamir reached Durga on her rock-bound throne.” Both brothers fell in these wars, though one of the few survivors of the last battle fought with Shihabu-d-din for Rajput independence, was a Hara—

Hamir had Kalkaran, who had Mahamagd: his son was Rao Bacha; his, Rao Chand.

=Rāo Chand.=—Amongst the many independent princes of the Chauhan race to whom Alau-d-din was the messenger of fate, was Rao Chand of Asir. Its walls, though deemed impregnable, were not proof against the skill and valour of this energetic warrior; and Chand and all his family, with the exception of one son, were put to the sword. This son was prince Rainsi, a name fatal to Chauhan heirs, for it was borne by the son of Prithiraj who fell in the defence of Delhi: but Rainsi of Asir was more fortunate. He was but an infant of two years and a half old, and being nephew of the Rana of Chitor, was sent to him for protection. When he attained man’s estate, he made a successful attempt upon the ruined castle of Bhainsror, from which he drove Dunga, a Bhil chief, who, with a band of his mountain brethren, had made it his retreat. This ancient fief of Mewar had been dismantled by Alau-d-din in his attack on Chitor, from which the Ranas had not yet recovered when the young Chauhan came amongst them for protection.

Rainsi had two sons, Kolan and Kankhal. Kolan being afflicted with an incurable disease, commenced a pilgrimage to the sacred Kedarnath, one of the towns of the [457] Ganges. To obtain the full benefit of this meritorious act, he determined to measure his length on the ground the whole of this painful journey. In six months he had only reached the Binda Pass, where, having bathed in a fountain whence flows the rivulet Banganga, he found his health greatly restored. Kedarnath[10.1.73] was pleased to manifest himself, to accept his devotions, and to declare him ‘King of the Patar,’ or plateau of Central India.[10.1.74] The whole of this tract was under the princes of Chitor, but the sack of this famed fortress by Ala, and the enormous slaughter of the Guhilots, had so weakened their authority, that the aboriginal Minas had once more possessed themselves of all their native hills, or leagued with the subordinate vassals of Chitor.

=Angatsi, the Hun.=—In ancient times, Raja Hun, said to be of the Pramara race, was lord of the Patar, and held his court at Menal. There are many memorials of this Hūn or Hun prince, and even so far back as the first assault of Chitor, in the eighth century, its prince was aided in his defence by ‛Angatsi, lord of the Huns.' The celebrated temples of Barolli are attributed to this Hun Raja, who appears in so questionable a shape, that we can scarcely refuse to believe that a branch of this celebrated race must in the first centuries of Vikrama have been admitted, as their bards say, amongst the Thirty-six Royal Races of the Rajputs. Be this as it may, Rao Banga, the grandson of Kolan, took possession of the ancient Menal, and on an elevation commanding the western face of the Pathar erected the fortress of Bumbaoda. With Bhainsror on the east, and Bumbaoda and Menal on the west, the Haras now occupied the whole extent of the Patar. Other conquests were made, and Mandalgarh, Bijolli, Begun, Ratnagarh, and Churetagarh, formed an extensive, if not a rich, chieftainship.

Rao Banga had twelve sons, who dispersed their progeny over the Patar. He was succeeded by Dewa, who had three sons, namely, Harraj,[10.1.75] Hatiji, and Samarsi.

=Rāo Dewa.=—The Haras had now obtained such power as to attract the attention of the emperor, and Rae Dewa was summoned to attend the court when Sikandar Lodi ruled.[10.1.76] He [458] therefore installed his son Harraj in Bumbaoda, and with his youngest, Samarsi, repaired to Delhi. Here he remained, till the emperor coveting a horse of the ‘king of the Patar,’ the latter determined to regain his native hills. This steed is famed both in the annals of the Haras and Khichis, and, like that of the Mede, had no small share in the future fortunes of his master. Its birth is thus related. The king had a horse of such mettle, that “he could cross a stream without wetting his hoof.” Dewa bribed the royal equerry, and from a mare of the Patar had a colt, to obtain which the king broke that law which is alike binding on the Muslim and the Christian. Dewa sent off his family by degrees, and as soon as they were out of danger, he saddled his charger, and lance in hand appeared under the balcony where the emperor was seated. “Farewell, king,” said the Rangra; “there are three things your majesty must never ask of a Rajput: his horse, his mistress, and his sword.” He gave his steed the rein, and in safety regained the Patar. Having resigned Bumbaoda to Harraj, he came to Bandunal, the spot where his ancestor Kolan was cured of disease. Here the Minas of the Usara tribe dwelt, under the patriarchal government of Jetha, their chief. There was then no regular city; the extremities of the valley (_thal_[10.1.77]) were closed with barriers of masonry and gates, and the huts of the Minas were scattered wherever their fancy led them to build. At this time the community, which had professed obedience to the Rana on the sack of Chitor, was suffering from the raids of Rao Ganga, the Khichi, who from his castle of Ramgarh (Relawan) imposed '_barchhidohai_'[10.1.78] on all around. To save themselves from Ganga, who used “to drive his lance at the barrier of Bandu,” the Minas entered into terms, agreeing, on the full moon of every second month, to suspend the tribute of the chauth over the barrier. At the appointed time, the Rao came, but no bag of treasure appeared. “Who has been before me?” demanded Ganga; when forth issued the ‘lord of the Patar,’ on the steed coveted by the Lodi king. Ganga of Relawan bestrode a charger not less famed than his antagonist’s, “which owed his birth to the river-horse of the Par, and a mare of the Khichi chieftain’s, as she grazed on its margin.[10.1.79] Mounted on this steed, no obstacle could stop him, and even the Chambal was no impediment to his seizing the tribute at all seasons from the Minas” [459].

The encounter was fierce, but the Hara was victorious, and Ganga turned his back on the lord of the Patar, who tried the mettle of this son of the Par, pursuing him to the banks of the Chambal. What was his surprise, when Ganga sprang from the cliff, and horse and rider disappeared in the flood, but soon to reappear on the opposite bank! Dewa, who stood amazed, no sooner beheld the Rao emerge, than he exclaimed, “Bravo, Rajput! Let me know your name.” “Ganga Khichi,” was the answer. “And mine is Dewa Hara; we are brothers, and must no longer be enemies. Let the river be our boundary.”

=The Foundation of Būndi.=—It was in S. 1398 (A.D. 1342)[10.1.80] that Jetha and the Usaras acknowledged Rae Dewa as their lord, who erected Bundi in the centre of the Bandu-ka-Nal, which henceforth became the capital of the Haras. The Chambal, which, for a short time after the adventure here related, continued to be the barrier to the eastward, was soon overpassed, and the bravery of the race bringing them into contact with the emperor’s lieutenants, the Haras rose to favour and power, extending their acquisitions, either by conquest or grant, to the confines of Malwa. The territory thus acquired obtained the geographical designation of Haravati or Haraoti.[10.1.81]

Footnote 10.1.1:

[The name is said to be derived from that of the Hāra Hūnas or Huns (_IA_, xi. 5) or from Rāo Hado or Harrāj.]

Footnote 10.1.2:

See Vol. I. p. 112.

Footnote 10.1.3:

According to Herodotus, the Scythic _sakae_ enumerated eight races with the epithet of royal, and Strabo mentions one of the tribes of the Thyssagetae as boasting the title of Basilii. [Herodotus (iv. 22) speaks of the Thyssagetae, possibly meaning ‘lesser,’ Getae, as contrasted with the Massagetae or ‘greater’ Getae, but he does not call them ‘royal’; and, in any case, they have no connexion with the Rājputs (see Rawlinson, _Herodotus_, 3rd ed. iii. 209).] The Rajputs assert that in ancient times they only enumerated eight royal sakham or branches, namely, Surya, Soma, Haya or Aswa (_qu._ Asi?) Nima, and the four tribes of Agnivansa, namely, Pramara, Parihara, Solanki, and Chauhan. Abulghazi states that the Tatars or Scythians were divided into six grand families. The Rajputs have maintained these ideas, originally brought from the Oxus.

Footnote 10.1.4:

[The ancient Māhishmati (_IGI_, xvii. 8 ff.). Sahasra or Sahasra Vāhu Arjuna, ‘the thousand-armed,’ of the Haihaya tribe, is the reputed ancestor of the Kalachuris of Chedi (_BG_, i. Part ii. 293, 410; Smith, _EHI_, 394).]

Footnote 10.1.5:

Or, as the bard says, Daityas, Asuras, and Danavas, or demons and infidels, as they style the Indo-Scythic tribes from the north-west, who paid no respect to the Brahmans.

Footnote 10.1.6:

Āyudh-guru. [In the previous version (Vol. I. p. 113) the priest is Vasishtha.]

Footnote 10.1.7:

My last pilgrimage was to Abu.

Footnote 10.1.8:

[There is no local tradition corroborating the connexion of the Chauhāns with Garha-Mandla, and it is merely a fiction of the Chauhān bards (C. Grant, _Gazetteer Central Provinces_, Introd. i.).]

Footnote 10.1.9:

[Another title of the Parihār tribal goddess is Chāwanda Māta, whose temple is in the Jodhpur fort (_Census Report, Mārwār_, 1891, ii. 31). In Gujarāt the Jādejas worship Āsāpūrna; the Jhālas Ādya; the Gohils Khodiyār Māta; the Jethvas Vindhyavāsini; the Pramārs Mandavri; the Chāvadas and Vāghelas Chāmunda (_BG_, ix. Part i. 136).]

Footnote 10.1.10:

It is by no means uncommon for this arrogant priesthood to lay claim to powers co-equal with those of the Divinity, nay, often superior to them. Witness the scene in the Ramayana, where they make the deity a mediator, to entreat the Brahman Vashishta to hearken to King Vishwamitra’s desire for his friendship. Can anything exceed this? Parallel it, perhaps, we may, in that memorable instance of Christian idolatry, where the Almighty is called on to intercede with St. Januarius to perform the annual miracle of liquefying the congealed blood.

Footnote 10.1.11:

[This is a fiction of the bards, and the S. Indian burial-mounds have no connexion with the Chauhāns (see _IGI_, ii. 94).]

Footnote 10.1.12:

[This S. Indian Chauhān empire is a fiction, the object being to provide a princely genealogy for the S. Indian royal families (see _BG_, ix. Part i. 484).]

Footnote 10.1.13:

The Muhammadan writers confirm this account, for in their earliest recorded invasion, in A.H. 143, the princes of Lahore and Ajmer, said to be of the same family, are the great opponents of Islam, and combated its advance in fields west of the Indus. We know beyond a doubt that Ajmer was then the chief seat of Chauhan power.

Footnote 10.1.14:

The Mallani is (or rather was) one of the Chauhan Sakha and may be the Malloi who opposed Alexander at the confluent arms of the Indus. The tribe is extinct, and was so little known even five centuries ago, that a prince of Bundi, of the Hara tribe, intermarried with a Mallani, the book of genealogical affinities not indicating her being within the prohibited canon. A more skilful bard pointed out the incestuous connexion, when divorce and expiation ensued. _Vide_ p. 1266.

Footnote 10.1.15:

[When Alāu-d-dīn stormed Asīrgarh in A.D. 1295 it was a Chauhān stronghold. The existence of this Ahīr kingdom rests on the authority of Ferishta (iv. 287). This is doubtful, but it may be based on a line of Ahīr chieftains in the Tapti valley (Russell, _Tribes and Castes, Central Provinces_, ii. 20).]

Footnote 10.1.16:

All these towns contain remains of antiquity, especially in the district of Dip, Bhojpur, and Bhilsa. Twenty years ago, in one of my journeys, I passed the ruins of Eran, where a superb column stands at the junction of its two streams. It is about thirty feet in height, and is surmounted by a human figure, having a glory round his head; a colossal bull is at the base of the column. I sent a drawing of it to Mr. Colebrooke at the time, but possess no copy. [The Eran pillar was erected A.D. 484-5, as the flag-staff of the four-armed Vishnu, by Budhagupta (Smith, _HFA_, 174, with an illustration; _IGI_, xii. 25).]

Footnote 10.1.17:

It is indifferently called Ajaimer, and Ajaidurg, the invincible hill (_meru_), or invincible castle (_durg_). Tradition, however, says that the name of this renowned abode, the key of Rajputana, is derived from the humble profession of the young Chauhan, who was a goatherd; _Aja_ meaning ‘a goat’ in Sanskrit; still referring to the original pastoral occupation of the Palis. [Ajmer was founded by Ajayadeva about A.D. 1100.]

Footnote 10.1.18:

I obtained at Ajmer and at Pushkar several very valuable medals, Bactrian, Indo-Scythic, and Hindu, having the ancient Pali on one side, and the effigy of a horse on the other.

Footnote 10.1.19:

[Umar-bin-Khaltāb, the second Khalīfa (A.D. 634-44). The “Abul Aas” of the original text possibly represents Abu-l-lais, “the ancestor of the Laisi Sayyids, Abu-l-lais-i-Hindi, who is mentioned in the _Chachnāmah_, who came into Sind with the Arabs, and was present at the battle in which Rāja Dāhir was slain” (C. Raverty, _Notes on Afghanistan_, 1888, p. 671, note).]

Footnote 10.1.20:

“_Samvat sāt sau iktālīs Mālat bāli bes Sāmbhar āya tūti sarasē Mānik Rāē, Narēs._”

[This quotation is so incorrect that neither Dr. Tessitori nor Major Luard’s Pandit is able to restore it. The latter cannot make any sense of the second line. The date is impossible.]

Footnote 10.1.21:

An inscription on the pillar at Firoz Shāh’s palace at Delhi, belonging to this family, in which the word _sākambhari_ occurs, gave rise to many ingenious conjectures by Sir W. Jones, Mr. Colebrooke, and Colonel Wilford.

Footnote 10.1.22:

Called Khichkot by Babur.

Footnote 10.1.23:

[The Bhaurecha and Bāghrecha do not appear in modern lists of the Chauhān clans (_Census Report Rājputāna_, 1911, _i._ 255 f.).]

Footnote 10.1.24:

In the Annals of Marwar it will be shown, that the Rathors conquered Nagor, or Naga-durg (the ‘serpent’s castle’), from the Mohils, who held fourteen hundred and forty villages so late as the fifteenth century. So many of the colonies of Agnikulas bestowed the name of serpent on their settlements, that I am convinced all were of the Tak, Takshak, or Nagvansa race from Sakadwipa, who, six centuries anterior to Vikramaditya, under their leader Seshnaga, conquered India, and whose era must be the limit of Agnikula antiquity [?].

Footnote 10.1.25:

The importance of Nadol was considerable, and is fully attested by existing inscriptions as well as by the domestic chronicle. Midway from the founder, in the eighth century, to its destruction in the twelfth, was Rao Lakhan, who in S. 1039 (A.D. 983) successfully coped with the princes of Nahrvala.

“_Samaya das sai unchālīs Bār ikauta, Pātan pela paul Dān Chauhān ugāvi Mēwār Dhanni dand bhari Tis par Rāo Lākhan thappi Jo arambha, so kari._”

Literally: “In S. 1039, at the farther gate of the city of Pātan, the Chauhān collected the commercial duties (_dān_). He took tribute from the lord of Mēwār, and performed whatever he had a mind to.” [This verse is so corrupt that Dr. Tessitori has been unable to correct it.]

Lakhan drew upon him the arms of Sabuktigin, and his son Mahmud, when Nadol was stripped of its consequence; its temples were thrown down, and its fortress was dilapidated. But it had recovered much of its power, and even sent forth several branches, who all fell under Alau-d-din in the thirteenth century. On the final conquest of India by Shihabu-d-din, the prince of Nadol appears to have effected a compromise, and to have become a vassal of the empire. This conjecture arises from the singularity of its currency, which retains on the one side the names in Sanskrit of its indigenous princes, and on the other that of the conqueror.

Footnote 10.1.26:

[Vighraharāja, or Vīsaladeva, who is said, with doubtful truth, to have wrested Delhi from the Tomaras (Smith, _EHI_, 387).]

Footnote 10.1.27:

Harsraj and Bijai Raj were sons of Ajaipal, king of Ajmer, according to the chronicle.

Footnote 10.1.28:

['Destroyer of foes.']

Footnote 10.1.29:

This is a very important admission of Ferishta, concerning the proselytism of all these tribes, and confirms my hypothesis, that the Afghans are converted Jadons or Yadus, not Yahudis, or Jews. [The extract in the text is an inaccurate abstract of Ferishta’s statement (i. 7 f.). The Gaur Rājputs have no connexion with Ghor.] The Gaur is also a well-known Rajput tribe, and they had only to convert it into Ghor. _Vide_ Annals of the Bhattis.

Footnote 10.1.30:

[The account of Ferishta (i. 69) lacks confirmation: see Elliot-Dowson ii. 434 ff.]

Footnote 10.1.31:

The classical mode of writing the name of Bisaldeo.

Footnote 10.1.32:

_Chattispun._

Footnote 10.1.33:

It is related by the Rajput romancers that Guga had no children; that lamenting this his guardian deity gave him two barley-corns (_java_ or _jau_), one of which he gave to his queen, another to his favourite mare, which produced the steed (Javadia) which became as famous as Guga himself. The Rana of Udaipur gave the Author a blood-horse at Kathiawar, whose name was Javadia. Though a lamb in disposition, when mounted he was a piece of fire, and admirably broken in to all the manège exercise. A more perfect animal never existed. The Author brought him, with another (Mirgraj), from Udaipur to the ocean, intending to bring them home; but the grey he gave to a friend, and fearful of the voyage, he sent Javadia back six hundred miles to the Rana, requesting “he might be the first worshipped on the annual military festival”: a request which he doubts not was complied with.

Footnote 10.1.34:

See note, p. 1450, for remarks on Nadol, whence the author obtained much valuable matter, consisting of coins, inscriptions on stone and copper, and MSS., when on a visit to this ancient city in 1821.

Footnote 10.1.35:

We have abundant checks, which, could they have been detailed in the earlier stage of inquiry into Hindu literature, would have excited more interest for the hero whose column at Delhi has excited the inquiries of Jones, Wilford, and Colebrooke.

Footnote 10.1.36:

This lake still bears the name of Bisal-ka-tal notwithstanding the changes which have accrued during a lapse of one thousand years, since he formed it by damming up the springs. [About A.D. 1150 (Watson i. A. 50).] It is one of the reservoirs of the Luni river. The emperor Jahangir erected a palace on the bank of the Bisla Talao, in which he received the ambassador of James I. of England.

Footnote 10.1.37:

This shows that the Parihars were subordinate to the Chauhans of Ajmer.

Footnote 10.1.38:

The respectful mention of the Guhilot as ‘the ornament of the throng,’ clearly proves that the Chitor prince came as an ally. How rejoicing to an antiquary to find this confirmed by an inscription found amidst the ruins of a city of Mewar, which alludes to this very coalition! The inscription is a record of the friendship maintained by their issue in the twelfth century—Samarsi of Chitor, and Prithiraj the last Chauhan king of India—on their combining to chastise the king of Patan Anhilwara, “in like manner as did Bisaldeo and Tejsi of old unite against the foe, so,” etc. etc. Now Tejsi was the grandfather of Rawal Samarsi, who was killed in opposing the final Muslim invasion, on the Ghaggar, after one of the longest reigns in their annals: from which we calculate that Tejsi must have sat on the throne about the year S. 1120 (A.D. 1064). [Tej Singh is mentioned in inscriptions of A.D. 1260, 1265, 1267 (Erskine ii. B. 10).] His youth and inexperience would account for his acting subordinately to the Chauhan of Ajmer. The name of Udayaditya further confirms the date, as will be mentioned in the text. His date has been fully settled by various inscriptions found by the author. (See _Transactions Royal Asiatic Society_, vol. i. p. 223.)

Footnote 10.1.39:

This Tuar must have been one of the Delhi vassals, whose monarch was of this race.

Footnote 10.1.40:

The Gaur was a celebrated tribe, and amongst the most illustrious of the Chauhan feudatories; a branch until a few years ago held Sui-Supar and about nine lakhs of territory. I have no doubt the Gaur appanage was west of the Indus, and that this tribe on conversion became the Ghor [?].

Footnote 10.1.41:

The Meo race of Mewat is well known; all are Muhammadans now.

Footnote 10.1.42:

The Mohils have been sufficiently discussed.

Footnote 10.1.43:

The Baloch was evidently Hindu at this time; and as I have repeatedly said, of Jat or Gete origin.

Footnote 10.1.44:

‘The lord of Bamani,’ in other places called Bamanwasa, must apply to the ancient Bahmanabad, or Dewal, on whose site the modern Tatta is built. [See Smith, _EHI_, 103.]

Footnote 10.1.45:

See Annals of Jaisalmer.

Footnote 10.1.46:

All this evinces supremacy over the princes of this region: the Sodha, the Samma, and Sumra.

Footnote 10.1.47:

Of Derawar we have spoken in the text.

Footnote 10.1.48:

Malanwas we know not.

Footnote 10.1.49:

The Moris, the Kachhwahas and Bargujars require no further notice. [Antarved, the Ganges-Jumna Duāb.]

Footnote 10.1.50:

The Meras inhabited the Aravalli.

Footnote 10.1.51:

Takatpur is the modern Toda, near Tonk, where there are fine remains.

Footnote 10.1.52:

Udayaditya, now a landmark in Hindu history.

Footnote 10.1.53:

See Annals of Shaikhavati for the Nirwans, who held Khandela as a fief of Ajmer.

Footnote 10.1.54:

The Dor and Chandel were well-known tribes; the latter contended with Prithiraj, who deprived them of Mahoba and Kalanjar, and all modern Bundelkhand.

Footnote 10.1.55:

The renowned Dahima was lord of Bayana; also called Druinadhar. [The ancient name was Srīpathā (_IGI_, vii. 137). This catalogue of the chiefs is the work of the Chauhān bard, desirous of exalting the dignity of his tribe, and is not historical.]

Footnote 10.1.56:

[These statements regarding the Chauhān dynasty are inconsistent with the Bijolli inscription, and Cunningham (_ASR_, i. 157) finds it impossible to make any satisfactory arrangement, either of the names of the princes, or of the length of their reigns. The facts, as far as they can be ascertained, are given by Smith (_EHI_, 386 ff.). Cunningham (_op. cit._ ii. 256) points out the author twice ignores the date of A.D. 1163 of Vīsaladeva on the Delhi pillar, to make him an opponent of Mahmūd in the beginning of the eleventh century. “In one place he gives to Hansrāj, whom the Hāra bard assigns to the year A.D. 770, the honour of conquering Sabuktigīn, which in another place he gives to his successor Dujgandeo.” He concludes that the chief cause of error is the identification of two different princes of the name of Vīsaladeva as one person. For his discussion see _ASR_, ii. 256 f.]

Footnote 10.1.57:

See _Asiatic Researches_, vol. i. p. 379, vol. vii. p. 180, and vol. ix. p. 453. [Nigambhod Ghāt is immediately outside the north wall of Shāhjahānābād, and above, not below, the city of Delhi (_ASR_, i. 136, 161, 164).]

Footnote 10.1.58:

I brought away an inscription of this, the last Chauhan emperor, from the ruins of his palace at Hasi or Hansi, dated S. 1224. See comments thereon, _Transactions of the Royal Asiatic Society_, vol. i. p. 133.

Footnote 10.1.59:

These inscriptions, while they have given rise to ingenious interpretations, demonstrate the little value of mere translations, even when made by first-rate scholars, who possess no historical knowledge of the tribes to whom they refer. This inscription was first translated by Sir W. Jones in 1784 (_Asiatic Researches_, vol. i.). A fresh version (from a fresh transcript I believe) was made by Mr. Colebrooke in 1800 (_Asiatic Researches_, vol. vii.), but rather darkening than enlightening the subject, from attending to his pandit’s emendation, giving to the prince’s name and tribe a metaphorical interpretation. Nor was it till Wilford had published his hodge-podge Essay on Vikramaditya and Salivahana, that Mr. Colebrooke discovered his error, and amended it in a note to that volume; but even then, without rendering the inscription useful as a historical document. I call Wilford’s essay a hodge-podge advisedly. It is a paper of immense research; vast materials are brought to his task, but he had an hypothesis, and all was confounded to suit it. Chauhans, Solankis, Guhilots, all are amalgamated in his crucible. It was from the Sarangadhar Padhati, written by the bard of Hamira Chauhan, not king of Mewar (as Wilford has it), but of Ranthambhor, lineally descended from Visaladeva, and slain by Alau-d-din. Sarangadhar was also author of the Hamir Raesa, and the Hamir Kavya, bearing this prince’s name, the essence of both of which I translated with the aid of my Guru. [For these works see Grierson, _Modern Literature of Hindustan_, 6.] I was long bewildered in my admiration of Wilford’s researches; but experience inspired distrust, and I adopted the useful adage in all these matters, '_nil admirari_.' [Cunningham, while admitting the wild speculations of Wilford, says that important facts and classical references are to be found in his Essays (_ASR_, i. Introd. xviii. note).]

Footnote 10.1.60:

See _Transactions of the Royal Asiatic Society_, vol. i. p. 133.

Footnote 10.1.61:

See Annals of Jaisalmer, for foundation of Derawar, Vol. II. p. 1196.

Footnote 10.1.62:

In transcribing the Annals of the Khichis, an important branch of the Chauhans, their bards have preserved this passage; but ignorant of Derawar and Lodorva (both preserved in my version of Chand), they have inserted Jaisalmer. By such anachronisms, arising from the emendations of ignorant bards, their poetic chronicles have lost half their value. To me the comparison of such passages, preserved in Chand from the older bards, and distorted by the moderns, was a subject of considerable pleasure. It reconciled much that I might have thrown away, teaching me the difference between absolute invention, and ignorance creating errors in the attempt to correct them. The Khichi bard, no doubt, thought he was doing right when he erased Derawar and inscribed Jaisalmer.

Footnote 10.1.63:

[The correct dates are as follows: Vīsaladeva, middle of 12th century A.D. (Smith, _EHI_, 386); Jayapāla of Delhi succeeded 1005 (_ASR_, i. 149); Durlabha Chaulukya and Bhīma, respectively 1010-22, 1022-64 (_BG_, i. Part i. 1626); Tej Singh or Tejsi, Rāwal of Chitor about 1260-67 (Erskine ii. B. 10); Bhoja of Mālwa, 1018-60 (Smith, _EHI_, 395).]

Footnote 10.1.64:

This town—another proof of the veracity of the chronicle—yet exists in Northern Gujarat. [15 miles N. of Baroda. It is doubtful if it takes its name from Vīsaladeva of Delhi. At any rate, it is said to have been restored by Vīsaladeva Vāghela (A.D. 1243-61) (_BG_, i. Part i. 203).]

Footnote 10.1.65:

[See p. 1328.] The pickaxe, if applied to this mound (which gives its name to Dhundhar), might possibly show it to be a place of sepulture, and that the Chauhans, even to this period, may have entombed at least the bones of their dead. The numerous tumuli about Haidarabad, the ancient Gualkund, one of the royal abodes of the Chauhans, may be sepultures of this race, and the arms and vases they contain all strengthen my hypothesis of their Scythic origin. [See p. 1445.]

Footnote 10.1.66:

[Grierson, _Modern Literature of Hindustan_, 143, 164.]

Footnote 10.1.67:

Or, as the story goes, his limbs, which lay dissevered, were collected by Surabhi, and the goddess sprinkling them with ‘the water of life,’ he arose! Hence the name Hara, which his descendants bore, from _har_, or ‘bones,’ thus collected; but more likely from having lost (_hara_) Asi. [See p. 1441.]

Footnote 10.1.68:

The Hara chronicle says S. 981, but by some strange, yet uniform error, all the tribes of the Chauhans antedate their chronicles by a hundred years. Thus Bisaldeo’s taking possession of Anhilpar Patan is “nine hundred, fifty, thirty and six” (S. 986), instead of S. 1086. But it even pervades Chand the poet of Prithiraj, whose birth is made 1115, instead of S. 1215; and here, in all probability, the error commenced, by the ignorance (wilful we cannot imagine) of some rhymer.

Footnote 10.1.69:

‘The elephant wilds.’ [Skt. _kunjari_, ‘a female elephant,’ _vana_, Hindi _ban_, ‘forest.’] They assert that Ghazni is properly Gajni, founded by the Yadus: and in a curious specimen of Hindu geography (presented by me to the Royal Asiatic Society), all the tract about the glaciers of the Ganges is termed Kujliban, the ‘Elephant Forest.’ There is a Gajangarh mentioned by Abul-i-fazl in the region of Bajaur, inhabited by the Sultana, Jadon, and Yusufzai tribes. [This place does not appear in Jarrett’s translation of the _Āīn_, ii. 391 f.]

Footnote 10.1.70:

See Ferishta i. 75 f. [Mahmūd never reached Golkonda.]

Footnote 10.1.71:

[Horses from the Lākhi jungle; see Vol. II. p. 1156.]

Footnote 10.1.72:

Jangales, ‘lord of the forest lands,’ another of Prithiraj’s titles.

Footnote 10.1.73:

‘The lord of Kedar,’ the gigantic _pine_ of the Himalaya, a title of Siva. [Kedārnāth in Garhwāl District. The derivation of Kedār is unknown: it certainly does not mean ‘pine or cedar.’]

Footnote 10.1.74:

He bestowed in appanage on his brother Kankhalji a tenth of the lands in his possession. From Kankhal are descended the class of Bhats, called Kroria Bhat.

Footnote 10.1.75:

Harraj had twelve sons, the eldest of whom was Alu, who succeeded to Bumbaoda. Alu Hara’s name will never die as long as one of his race inhabits the Patar; and there are many Bhumias descended from him still holding lands, as the Kumbhawat and Bhojawat Haras. The end of Alu Hara, and the destruction of Bumbaoda (which the author has visited), will be related in the Personal Narrative.

Footnote 10.1.76:

[A.D. 1489-1517.]

Footnote 10.1.77:

Thal and Nal are both terms for a valley, though the latter is oftener applied to a defile.

Footnote 10.1.78:

[The ‘appeal to the spear.’]

Footnote 10.1.79:

The Par, or Parbati River, flows near Ramgarh Relawan.—See Map.

Footnote 10.1.80:

[This conflicts with the statement above that Rāo Dewa reigned in the time of Sikandar Lodi.]

Footnote 10.1.81:

In Muhammadan authors, Hādāoti. (_Āīn_, ii. 271.)