All this arises from following Firishta too implicitly, without referring to more original and authentic sources. The statement in the Yamíní is clear enough, and it does not appear why Firishta should have departed from it.
The Yamíní says that, after passing by the borders of Kashmír,
that is, close under the sub-Himalayan range, and crossing the
Jumna, Mahmúd takes Baran, which is the ancient name of the
present Bulandshahr, for which more modern authors, not knowing
what “Baran” was, substitute “Mírat”—then Kulchand's fort, which
is the Mahában of the other—then crossing the Jumna he takes
Mathura—and then recrossing the Jumna, he proceeds to Kanauj,
and takes that and its seven detached forts, of which the ruins
of some may still be traced. He then goes to Munj, “a city of
Bráhmans,” or, as Briggs says, “of Rájpúts,” for which there is no
authority—his original being merely “fighting men.” This place
must be the same as the old town of Manjháwan, or Majháwan,
the ruins of which are still visible on the Pandú river, ten miles
south of Kánhpúr. It is in the heart of the country of the
Kanaují Bráhmans. He then proceeds to Chandalbhor's fort of
Asní, lower down on the banks of the Ganges, ten miles N.E.
from Fathpúr, where at a later period we find Jaichand depositing
his treasure. It is a very old town, founded, it is said, by
Aswaní Kumára, the son of Súraj, who held a sacrifice there,
and founded a city called after his own name. On the 25th of
Sha'bán, after capturing Sharwa or Sarúa,—which I conceive to be
either Seunra on the Ken, between Kálinjar and Banda, or Sriswa-
The Rauzatu-s Safá observes the same order, with the omission of some of the names. First, the fort of a converted Hindú (Baran); then the fort of Kulchand (Mahában); then the holy city not mentioned by name (Mathura); then Kanauj; then Munj; then the fort of Chandpál; and lastly, the pursuit of Chand Rája. The Habîbu-s Siyar follows this statement, omitting all occurrences after the capture of Kanauj. Nizámu-d dín and Firishta have reversed this order, and make Mahmúd proceed direct to Kanauj, then back to Mírat or Baran, then to Mahában, then to Mathura, then to the seven forts on the banks of a river, which the Táríkh-i Alfí adds were under the Dehli Rája; then to Munj, then to the fort of Chandpál, then in pursuit of Chandráí.
The following is extracted from Nizámu-d dín Ahmad. The number of troops which accompanied the Sultán is not mentioned. 'Utbí says he had 20,000 volunteers from Transoxiana. Mírkhond says these were in addition to his own troops. Firishta says he had 100,000 chosen horse and 20,000 northern foot.
“In A.H. 409, Sultán Mahmúd marched at the head of his army with the resolution of conquering the kingdom of Kanauj. When, having crossed seven dreadful rivers, he reached the confines of that kingdom, the governor of the place, whose name was Kora, submitted to him, sought his protection, and sent him presents.*
“The Sultán then arrived at the fort of Barna. The governor, whose name was Hardat, left the fort under the care of his tribe and relations,* and sought to conceal himself elsewhere. The garrison, finding themselves unable to defend the fort, capitulated in a few days, agreeing to pay a thousand times a thousand (1,000,000) dirhams, which is equal to 2,50,000 rupees, and also to present him with thirty elephants.
“The Sultán marched thence to the fort of Maháwan, on the banks of the river Jumna. The chief of the place, whose name was Kulchandar, mounted his elephant with the intention of crossing over the stream and flying away, but the Sultán's army pursued, and when they approached him he killed himself with his dagger.
“To live in the power of an enemy
Is much worse than to die.”
The fort was captured, and eighty-five elephants, besides much other booty, fell into the hands of the victors.
“Proceeding from this place, the king arrived at Mathura,* which was a very large city full of magnificent temples. It is the birthplace of Krishn (or) Básdeo, whom the Hindús venerate as an incarnation of God. When the Sultán reached the city no one came out to oppose him.* The Sultan's army plundered the whole city and set fire to the temples. They took immense booty, and by the Sultán's order they broke up a golden image which was ninety-eight thousand three hundred miskáls in weight; and there was also found a sapphire weighing four hundred and fifty miskáls.
“It is said that Chandar Ráí, who was one of the Rájas of Hindústán, possessed a very powerful and famous elephant. The Sultán desired to purchase it at a very large price, but could not get it.* When the Sultán was returning from Kanauj, this elephant one night broke away from the other elephants, and went without any driver to the Sultán's camp, who took it, and being much pleased, he called it Khudádád (the gift of God).
“When he returned to Ghaznín, he had the value of the spoil counted. It was found to consist of 20,000,000 dirhams, 53,000 captives, and 350 elephants.”—Tabakát-i Akbarí.
There are not fewer difficulties to contend with when we come to
consider the names of the Hindú chiefs. 'Utbí calls the ruler of
Kanauj Ráí Jaipál and Purú Jaipál, meaning the same Jaipál who
has already been spoken of as the Rájá of Lahore. Mírkhond and
Khondamír also call him Jaipál. He is the same as the Nardajan-