A'in-i Akbarī - The Ain-i-Akbarī, Volume 2

Containing 46 parganahs. Revenue 134,666,140 dáms. Suyúrghál 12,874,048 dáms.

This province was dependent on the ruler of the Deccan. During the reign of Sulṭán Maḥmúd, five Sardárs rebelled and kept him under restraint, and the sovereignty was assumed by Faṭḥ u'l lah who had held the office of Imád u'l Mulk.⁴ He ruled but four years. At his death, his son Alá u'd dín, took the same title and reigned 40 years. His son Daryá Khán succeeded, and enjoyed the government for 15 years. After him, his son, Burhán a minor, was raised to the throne, but the nobles perfidiously usurped the administration, till Murtaẓa Niẓám u'l Mulk conquered and annexed the country to Ahmadnagar.

It is situated in the second climate. Its length from Burhánpur to Jagat¹ is 302 kos; its breadth from Jálór to the post of Daman² 260 kos, and from Edar³ to Kambháyat (Cambay) 70 kos. On the east lies Khándés; to the north Jálór and Edar; to the south, the port of Daman and Kambháyat, and on the west, Jagat which is on the seashore. Mountains rise towards the south. Is is watered by noble rivers. Besides the ocean, there are the Sábarmaṭṭi (Savarnamati), the Bátrak, the Mahendri, the Narbadah, the Tapti, the Saraswati, and two springs called Gangah and Jamnah. The climate is temperate and the sandy character of the soil prevents it from turning into mud in the rainy season. The staple crops are Jowári, and Bájrah,⁴ which form the principal food of the people. The spring harvest is inconsiderable. Wheat and some food grains⁵ are imported from Málwah and Ajmer, and rice from the Deccan. Assessment is chiefly by valuation of crops, survey being seldom resorted to. The prickly pear is planted round fields and about gardens and makes a goodly fence, for this reason the country is difficult to traverse. From the numerous groves of mango and other trees it may be said to resemble a garden. From Pattan⁶ to Baródah which is a distance of a 100 kos, groves of mango yield ripe and sweet fruit. Some kinds are sweet even when unripe. Fine figs grow here and musk-melons are delicious in flavour both in summer and winter, and are abundant during two months in both seasons. The grapes are only moderate in quantity: flowers and fruit in great plenty. From the thick growth of forest sport is not satisfactory. Leopards⁷ abound in the wilds.

The roofs of houses are usually of tiles and the walls of burnt brick and lime. Some prudently prepare the foundations of stone, and of considerable breadth, while the walls have hollow spaces between, to which they have secret access. The usual vehicles are two-wheeled drawn by two oxen. Painters, seal-engravers and other handicraftsmen are countless. They inlay mother-o'-pearl with great skill and make beautiful boxes and inkstands. Stuffs worked with gold thread and of the kinds Chírah, Fóṭah,¹ Jámahwár, Khárá, and velvets and brocades are here skilfully manufactured. Imitations of stuffs from Turkey, Europe, and Persia are also produced. They make likewise excellent swords and daggers of the kinds Jamdhar² and Khapwah, and bows and arrows. There is a brisk trade in jewelry and silver is imported from Turkey and Iráḳ.

At first Pattan³ was the capital of the province, next Champánér and at the present day, Aḥmadábád. The latter is a noble city in a high state of prosperity, situated on the banks of the Sábarmaṭṭi. It lies in latitude 25°.⁴ For the pleasantness of its climate and its display of the choicest productions of the whole globe it is almost unrivalled. It has two forts, outside of which are 360 quarters of a special kind which they call Porah,⁵ in each of which all the requisites of a city are to be found. At the present time only 84 of these are flourishing. The city contains 1,000 stone mosques, each having two minarets and rare inscriptions. In the Rasúlábád Porah is the tomb of Sháh Aálam Bokhári.⁶ Batwah⁷ is a village 3 kos from Aḥmadábád where are the tombs of Ḳuṭb-i-Aálam father of Sháh Aâlam, and of other eminent personages. In the vicinity are fine gardens. Over the tomb is suspended a covering of about the measure of a cubit, partly of wood, partly of stone and a part also of iron, regarding which they relate wonderful stories. At a distance of three kos is the village of Sarkhech (Sarkhej) where repose Shaikh Aḥmad Khaṭṭú,¹ Sulṭán Aḥmad after whom Aḥmadábád is named, and many other princes. Indigo of good quality is here grown and exported to Turkey and other countries.

Twelve kos from Aḥmadábád is Maḥmúdábád a city founded by Sulṭan Maḥmúd in which are beautiful buildings extending to an area of 4 kos square. The whole is surrounded by a wall and at every half kos is a pleasure house and a preserve in which deer and other kinds of game are at large.

The chief of Edar is a Zamíndár named Naráin Dás, and of such austere life that he first feeds his cattle with corn and then picks up the grains from their dung and makes this his food, a sustenance held in much esteem by the Bráhmans. He is regarded as the head of the Ráthór tribe and has a following of 500 horse and 10,000 foot.

The ports of Ghogah² and Kambháyat (Cambay) are included in this Sarkár. The latter is a large city where merchants of divers kinds reside and wherein are fine buildings and much merchandise. Vessels sail from and trade to Ghogah. The cargoes³ are put into small ships called Táwari which transport them to Kambháyat.

In Kari are fine oxen, a pair being worth 300 rupees, and according to their shapeliness, strength and speed fetching even a larger price.

Jhálwárah¹ was formerly a separate priucipality containing 1200 villages. Its length is 70 kos aud its breadth 40. It furnished 10,000 horse and the same number of infantry. Now it possesses but 2,000 horse and 3,000 foot. Its ruler was subject to the king of Gujarát. It formed four divisions, the inhabitants mostly of the Jhálah tribe of Rájpúts. At the present day it is accounted a Parganah of Aḥmadábád, and its villages and districts are summarized in the following table.

Great Jhálwárah contains Bírámgáoṇ² residence of the chief, Halód, Badhwán, Kóha, Darang Darah,³ Bijáná, Pátri which has a salt-pit, Sahálá. Barodah, Jhinjhúwárá, Sanján,⁴ Dhúlhar, Manḍal.

Parganahs of Machhúkhanṭá contain Morbi,⁵ Rámpúr, Tankárá,⁶ Khanjariá, Malía⁷, Kazór,⁸ in the vicinity of which pearls are found, Dhansar, Amról.

Parganahs of Jámbúji contain Jámbú Límri, Siáni.

Parganahs of Jómbasi,⁹ chief seat of the Parmár¹⁰ tribe contain Mórbi, with 36 villages and Chótilá with 55¹¹ villages. Now Morbi with 7 districts is included in Sorath.

Pattan has two forts, one of stone and one of brick. It lies in long 117° 10', lat. 23° 30'.¹² It produces fine oxen that will travel 50 kos in half a day. Good cotton cloths are here woven and are taken to distant parts as gifts of value.

Sidhpúr¹³ is a town on the Sarsuti and a great place of pilgrimage.

Baṛnagar is a large and ancient city and containing 3000 pagodas, near each of which is a tank; it is chiefly inhabited by Bráhmans.

Chámpánér is a finely situated fort on a crag of great height;¹⁴ the approach to it for two kos and a half is extremely difficult. Gates have been posted at intervals. At one place a cutting about 60 yards long has been made across which planks are laid which can be removed when necessity arises. Fine fruits abound.

Súrat is a celebrated port. The river Tapti runs by it and at a distance of 7 kos thence, falls into the sea.

Ránér¹ on the opposite side of the Tapti is a port dependent on Súrat; it was formerly a large city. The ports of Khandéwi and Balsár also are a part of the Surat division. Numerous fruits abound especially the pine apple, and oils of all kinds and rare perfumes are obtainable. The followers of Zoroaster coming from Persia, settled here. They follow the teaching of the Zend and the Pázend, and erect funeral structures.² Thus through the wide tolerance of His Majesty every sect enjoys freedom. Through the negligence of the ministers of state and the commanders of the frontier provinces, many of these Sarkárs are in the possession of European nations, such as Daman, Sanján,³ Tárápúr, Máhim and Basé (Bassein) that are both cities and ports.

Bharój (Broach) has a fine fort. The Narbadah flows past it in its course to the ocean. It is accounted a maritime town of first rate importance, and the ports of Káwi, Ghandhár, Bhábhút and Bhankórá⁴ are its dependencies.

Near the town of Hánsót is a game preserve 8 kos in length by 4 in breadth, full of deer and other animals. The cover is rich and fresh with verdure, being situated on the banks of Narbadah and is perfectly level.

The Sarkar of Sórath⁵ was an independent territory, having a force of 50,000 cavalry and 100,000 infantry, the ruling tribe being Ghelót. Its length from the port of Ghogah (Gogo) to that of Arámráe¹ is 125 kos; its breadth from Sardhár to the seaport of Diu, 72 kos. On the east it is bounded by Ahmadábád; on the north by the State of Kachh (Cutch); on the south and west by the (Indian) Ocean. Its climate is healthy, its fruits and flowers numerous and grapes and melons grow here. This territory is divided into 9 districts each inhabited by a different tribe, as follows:—

Júnahgaṛh with suburban district, Sulṭánpúr, Barwa,² Hánsáwar, Chaura Rámpúr, Kandólná,³ Hast Jati,⁴ U´nḍ,⁵ Bagsará, Mahandrdá,⁶ Bhántrór,⁷ and others.

Pattan Somnáth, Aunah, Delwárah, Manglór, Korinár, Múl Mahádeo, Chórwár, Diu, &c.

Láthi, Lúliyánah,⁹ Bhímpúr,¹⁰ Jasdhóṇ,¹¹ Mándwi, Biráí,¹² Sehór.

Mohwah, Talájá, Pálitánah, &c.

Jagat (called Dwárká), Arámráe, Dhárhi.¹⁴

Barrá, Gúmli,¹⁵ &c.

Sordhár, Gondhal (Gondal I. G.), Ráyet, Dhának, &c.

Jhánjhmér.

Not assigned in any of the MSS.

The first district known as New Soraṭh had remained unexplored on account of the impenetrable nature of the forests and the intricate windings of the mountains. A recluse by chance found his way into it and through him a knowledge of it was gained. Here is the celebrated stone fortress of Júnahgaṛh which Sulṭán Máḥmúd,¹ I, captured by force of arms and at the foot of it built another fort of stone. At a distance of 8 kos is the fort of Ôsam² on the summit of a hill; it has now fallen into decay, but is worthy of restoration. There is also another stronghold on the summit of the hill of Girnál in which are many springs, a place of worship of the Jains. Adjacent is the port of Kondi Koliyát,³ which derives its name from two villages at a distance of one kos from it. In the rear of Júnahgaṛh is an island called Siálkokah⁴ 4 kos in length by 4 in breadth, adjacent to which is a forest,⁵ 3 kos square, where wild fruits grow and where there is a settlement of Kólis. This tract is called Gir. Near the village of Túnkágósha,⁶ the river Bhádar falls into ocean. Its fish are so delicate that they melt when exposed to the sun. Good camels are here obtainable and a breed of horses somewhat larger than the Gúṭ (Gúnṭh).⁷

In the second district is Pattan, a city on the seashore possessing a stone fort. This they call Pattan Somnáth. It is both a capacious harbour and a town having nine¹ stone towers on the plain, within an area of three kos on the sea shore. Good swords are made here, there being a well in the vicinity the water of which gives them a keen edge.

The ports of Manglor,² Diu Purbandar, Kórínár, Aḥmadpúr and Muzaffarábád are about this coast. A spring of the Sarsuti (Saraswati³) rises near Somnáth. The Brahminical shrines are numerous, but among these Somnáth, Paránchi, and Korinár are accounted among the most sacred. Between the rivers Haran and Sarsuti about 4,000 years ago, 560,000,000 of the Yadu race while engaged in sport and merriment, fell to fighting and all of them perished in that field of death, and wonderful are the legends that they relate.⁴ Two and a half kos from Paṭṭan Somnáth is Bhál ka Tírath⁵ (or the shrine of the Arrow). In this place an arrow struck Sri Kishn and buried itself under a pipal tree on the banks of the Sarsuti. This they call Pípal sir, and both these spots are held in great veneration. An extraordinary event occurs at the town of Múl Mahádeo where there is a temple dedicated to ´Siva. Every year on a certain day before the rainy season, a bird called Mukh⁶ appears. It is somewhat smaller than pigeon, with a coarser beak and pied in colour. It alights on the temple, disports itself for a while, and then rolls over and dies. On this day, the people of the city assemble and burn various kinds of perfume and from the proportions of black and white in the plumage of the bird, they calculate the extent of the coming rainfall, the black portending rain, the white, drought. In this tract, there are three crops of jowár annually. At U´nah there are two reservoirs, one of which is called Jamnah, the other Gangah. The water bnbbles up and forms a stream and the fish of these two springs have three eyes, the third eye being in the forehead.

Between Manglór and Chúráwár is a tract into which the sea enters. On a certain day of the year the water is sweet. It is related that in ancient times a certain person was in need of Ganges water. A recluse made a sign to the expanse and sweet water came forth. Ever since, upon that day this wonder is repeated to the astonishment of all.

In both of these districts the Ghelót tribe of Rájpúts prevail and the ruling power in this country is in their hands. At the present time the force (of the flrst district) consists of 1,000 horse and 2,000 foot. There is also a settlement of Ahírs called Bábriyas.¹ The force (of the second district) is 2,000 horse and 3,000 foot.

In the third district at the foot of the Satrúnjah (Satrunjaya) hill,² is a large fort and on its summit, the fort of Pálithánah. Though in ruins, it deserves restoration. It is in great veneration with the Jains.³ The port of Ghogah (Gogo) is a dependency of this district. The island of Biram (Perim) was formerly the residence of the governor; it is 9 kos square and is a low rocky island in the midst of the sea. The Zamíndár is of the Gohel⁴ tribe. This district possesses 2,000 horse and 4,000 foot.

In the fourth district, are the ports of Mohwah⁵ and Talájá, inhabited by the Wali clan. The local force consists of 300 and 500 foot.

In the fifth district is Jagat, called also Dwárká. Sri Krishn came hither from Mathura (Muttra) and here died. It is a great Brahminical place of worship. The island of Sankúdhár¹ 4 kos square is reckoned within this district. Near Árámráe is an island 70 kos in length and breadth. An area of half a kos of this land is for the most part stony and if an excavation is made salt-water pours in on all sides. Malik Ayáz,² Kháṣ Khel, of Sulṭán Maḥmúd I of Gujerát, had, one-fourth of it dug up. The port of A´ramráe is superior to most of its class. The inhabitants are of the Báḍhêl tribe. It musters 1,000 horse and 2,000 foot.

In the sixth district Barṛa,³ the country is so hilly, the forests so impenetrable and the defiles so extensive that it is impassable for troops. The Jaitwah clan inhabit it. It furnishes 1,000 horse and 2,000 foot.

In the seventh district are the Baghélahs. It furnishes 200 horse and the same number of foot. The Káṭhis⁴ are numerous in this tract; they are of the Ahír cast and are skilful in the management of horses. The military force is 6,000 cavalry and 6,000 infantry. They are said by some to be of Arabian origin. Cunning but hospitable, they will eat of the food of people of every caste, and are a handsome race. When any Jaghírdar comes amongst them they make it a condition that there shall be no account taken of the incontinence of any of their people. In the vicinity of the Káṭhis on the banks of the river Dónḍi, there is a sept of Ahírs called Poréchas.¹ Their force is 3,000 horse and the same number of foot. They are perpetually at feud with the Jáms.²

In the eighth district Jhánjhmér is a maritime port. The Wáji³ tribe prevail. There are 200 horse and 2,000 foot.

In the ninth district is the Cháran tribe. Mahadeva formed a man from the sweat of his brow and gave him the charge of his own bull.⁴ He spoke in rhythmic sentences and sang the divine praises and revealed the past and the future. His descendants are known by his name. They chiefly recite panegyrics and genealogies and in battle chant deeds of valour and animate the warriors and some of them reveal future events.⁵ There are few of the nobles of Hindustán who have not some of these in their retinue. This district furnishes 500 horse and 4,000 foot. The tribe called Bháṭ resemble this caste in their panegyrics, their powers, their battle-chants, and genealogical recitations, and although in some of these respects they surpass them yet the Chárans are better swordsmen. Some pretend that the Chárans were called into life by the mere volition of the divinity, and the Bháṭs from Mahádeva.⁶

Between Jhálwárah in the Sarkár of Aḥmadábád, and Paṭṭan and Sórath is a low-lying tract, 90 kos in length by 7 to 30 in breadth, called the Ran⁷ (the Runn). Before the rainy season, the sea rises and covers this area and falls as the rains cease. A considerable part dries up and is covered with salt, the duties of which are collected in the parganah of Jhálwárah. Aḥmadábád lies to the east of this tract. On the west is a large separate territory called Kachchh (Cutch) 250 kos in length by 100 kos in breadth. Sind lies to the west of Cutch. The physical aspect of the country is barren and sandy. There is an excellent breed of horses believed to be of Arabian race, and there are good camels and goats. The chief of this country is of the Yadu¹ race and his tribe is now known as Járéjas. The military force of this clan is 10,000 cavalry and 50,000 infantry. The men are handsome, tall in stature and wear long beards. The residence of the chief is Bhuj, which has two strong forts Jhárah and Kantkót. On the Gujarát side towards the south is a Zamindár of note whom they call Jám, a relative of the ruler of the above-mentioned state. Sixty years ago, Jám Ráwal, after a war of two months, was driven out of the country, and settled in Sóraṭh between the territories of the Jaitwah, Báḍhel, Cháran, and Túmbel tribes. He possessed himself of other parts and founded the city of Nawanagar and his country received the name of Little Cutch. Sattarsál the present Rájah, is his grandson. There are many towns and the agricultural area is extensive. The residence of the chief is at Nawanagar and his force consists of 7,000 cavalry and 8,000 infantry. The camels and goats are of good breeds. For a considerable period the prime ministers of these two states have been of the Muḥammadan religion.

In the vicinity of Mórá and Mangréj is a state called Pal² through which runs the river Mahendri towards the Gujarát side. It has a separate ruler who resides at Dúngarpúr. On the Málwah side is Bánswálah (Bánswára) and that too has a separate chief. Each of them has a force of 5,000 horse and 10,000 foot, and both are of the Sesódiah clan. The rulers were of the Ráná's family, but for some time past it has been otherwise.

Adjoining the Sarkár of Paṭṭan is a state, the chief town of which is Siróhi and which possesses a force of 2,000 horse and 5,000 foot. On the summit of a hill is the strong fortress of Abúgaṛh (Mount A´bu) about which are 12 flourishing villages. Pasturage is plentiful.

There is also a territory having Naẓarbár¹ on the east, Mandú on the north, Nadót on the south and Chámpáner on the west. Its length is 60 kos, and its breadth 40. The chief is a Chauhán and his residence is the town of A´li Mohán. Wild elephants are numerous. The force consists of 600 horse and 15,000 foot.

Between Surat and Naẓarbár is a mountainous but flourishing tract called Baglánah, the chief of which is a Raṭhor, commanding 3,000 cavalry and 10,000 infantry. Fine peaches, apples, grapes, pineapples, pomegranates, and oranges grow here. It possesses seven remarkable forts, among which are Mulér² and Salér.

Between the Sarkárs of Nádót (Nandód), and Naẓarbár is a hilly district 60 kos in length by 40 in breadth, which the Gohel tribe of Rájpúts inhabit. At the present day a Bráhman named Tewári has the management of affairs, the titular Rajah being of no account. He resides at Rájpíplah³ or Khúlú, and has a force of 3,000 horse and 7,000 foot. The water of this tract is very unwholesome. Rice and honey of the finest are here produccd.

Thís Súbah embraces 9 Sarkárs and 198 parganahs, of which 13 are ports. The revenue is 43 krors, 68 lakhs, 22,301 dáms (Rs. 10,920,557-8-0) and one lakh, 62,028¾ Maḥmúdis¹ as port dues.

The measured land (except Soraṭh which is paid in money by estimate) is 1 kror, 69 lakhs, 36,377 bíghas, 3 biswas, out of which 4 lakhs, 20,274 dáms are Suyúrghál. The local force is 12,440 cavalry, and 61,100 infantry.

Containing 28 Mahals. 8,024,153 Bíghas. Revenue 208,306,994 Dáms. Suyúrghál 6,511,441 Dáms. Castes various. Cavalry 4,120. Infantry 20,500.

Containing 16 Mahals. 38,500,015 Bíghas. Revenue 600,325, 099 Dáms. Suyúrghál, 210,627 Dáms. Castes various. Cavalry 715. Infantry 6,000.

Containing 12 Mahals. 541,817 Bíghas. 16 Biswas. Revenue 8,797,596 Dáms. Suyúryhál 11,328 Dáms.

Containing 4 Mahasl. 922,212 Bíghas. Revenue 41,145,895 Dáms. Suyúrghal 388,358 Dáms. Castes various. Cavalry 900. Infantry 5,800.

Containing 14 Mahals. 349,771 Bighas. Revenue 21,845,663 Dáms. Suyúrghal 141,820 Dáms. Castes various. Cavalry 990. Infantry 8,600.

Containing 9 Mahals. 80,337 Bíghas. 11 Biswas. Revenue 15,009,884 Dáms. Suyúrghál 173,730 Dáms. Castes various. Cavalry 550. Infantry 1,600.

Containing 31 Mahals. 1,312,815 Bíghas. 16 Biswas. Revenue 19,035,180 Dáms. Suyúrghál 182 370 Dáms. Castes various. Cavalry 2,000. Infantry 5500.

Containing 12 Mahals. 535,255 Bighas. Revenue 3,418,624 Dáms. Castes various. Cavalry 1,000. Infantry 5,000.

Containing 12 Mahals, of which 13 are ports. Revenue 63,437,366 Dáms. Cavalry 17,000. Infantry 365,000.

The Hindú chronicles record that in the year 802 of Bikramájit, corresponding with A. H. 154² Saráj³ kindled the torch of independence and Gujarát became a separate state. Rájá Sri Bhor Deva ruler of Kanauj put to death one of his dependants, named Sámat Singh for his evil disposition, disloyalty and disorderly conduct, and seized his possessions. His wife was pregnant at the time, and urged by distress, she fled to Gujarát and in an uninhabited waste gave birth to an infant. It happened that a Jain⁴ devotee named Saila Deva passing that way took compassion on the child and committed it to the charge of one of his disciples who took it to Rádhanpúr, and brought it up with tender solicitude. When he grew to manhood, associating with wicked reprobates. he fell to outrage and highway robbery and a gang of freebooters was formed. He plundered the Gujarát treasure on its way to Kanauj, and through the good fortune that attended him, he was joined by a grain merchant¹ called Chámpá. Wisdom guided his sword and from works of evil he inclined to deeds of good till in the fiftieth year of his age, he acquired the sovereignty of the state, and founded Paṭṭan. It is said that he long deliberated regarding the site of his capital and was diligent in search of a suitable place. A cowherd called Anhil informed him that he knew an excellent site which he would show on condition that the king would call the city after his name. His offer being accepted, he directed them to a wooded spot where a hare, he narrated, had grappled with a dog and by sheer strength of limb had got away. The Rájá founded the city there and named it Anhilpúr. Astrologers have predicted that after the lapse of 2,500 years, 7 months, 9 days, and 44 gharis, it shall be in ruins. Through the corruption of language and syllabic change it came to be called Nahrwálah, but as in the tongue of that country ‘chosen’ is rendered ‘Paṭṭan,’ it became universally distinguished by that name.

Rájá Sámant Singh gave his daughter in marriage to Sri Ḍanḍak Solanki, a descendant of the Delhi princes. She died when on the point of giving birth, but a son was by a surgical operation taken from her womb. The moon at the time was in the sixteenth² mansion termed by the Hindús Múl, and hence he was named Múlráj. Rájá Sámant Singh adopted him as his own son and watched over his education. When he grew up, he entered into a conspiracy with some evil-disposed persons. The Rájá in a fit of drunkenness abdicated in his favour, but on becoming sober recalled his promise which so infuriated this miscreant that he slew his benefactor and assumed the sovereignty. During the reign of Rájá Chámand A. H. 416 or 1064 of the era of Bikramájít,¹ Sulṭán Maḥmúd of Ghazni conquered this country, but on leaving, he found no fitter person on whom he might confer the government than a descendant of the royal line, and having arranged for the annual payment of a tribute, he returned by way of Sind. What is remarkable is that at the desire of this prince he carried with him captive another scion of the same family. After a time, either through fear or foresight, the captive's restoration was solicited by the same prince who went out to meet him as he approached his territory in order that intriguers might not secure his favour. On the day that they were to meet, the Rájá fell asleep for a short space under a tree, when an animal of prey tore out an eye. At that time a blind man being incapacitated from reigning, the ungrateful soldiers substituted the captive prince in his place and placed the Rájá in confinement.²

Kumárpál Solanki through fear of his life lived in retirement, but when the measure of Jai Singh's days became full, he came forth from the wastes of disappointed ambition and seated himself on the throne and considerably enlarged his dominions. Ajaipál wickedly poisoned his sovereign and for a fleeting gratification has acquired eternal abhorrence.

Lakhmúl having no issue, the worthiest representative of the Baghélah tribe was chosen as sovereign.

During the reign of Karan, the troops of Sulṭán Alá u'd dín overran Gujarát. Karan, defeated in the field, fled to the Deccan. Although previous to this time Muizz u'd dín Sám³ and Kuṭb u'd dín Eibak had made expeditions into the country, it was not until the reign of Alá u'd dín that it was formally annexed to Delhi.

In the reign of Muḥammad, son of Fírúz Sháh, Nizám Mustakhráj, called also Rásti Khán,⁴ was appointed to the government of Gujarát, but his injustice becoming oppressive, he was removed and the viceroyalty was conferred on Zafar Khán son of Wajíh u'l Mulk Tánk. The former governor disloyally rebelling, was killed in the field. The events of this time may be gathered from the history of the Delhi sovereigns. His son Tátár Khán was a man of base character and in whom wickedness was ingrained. At this period after the death of Sulṭán Muḥammad when the throne of Delhi devolved on Sulṭán Maḥmúd, considerable anarchy prevailed. Zafar Khán withdrew from affairs and Tátár Khán assumed royal state and marched against Delhi, but was poisoned at the instigation of his father¹ who coming forth from his retirement had the Khuṭbah read and the coin struck in his own name, and was proclaimed under the title of Sulṭán Muzaffar.² Gujarát thus became an independent kingdom and the government of the province was established in the Tánk family. The father of Zafar, Wajíh u'l Mulk had been a Brahman and was converted to Islám. Aḥmad the son of Tátár Khán conspired against the life of his grandfather and took possession of the throne thus garnering eternal perdition. Aḥmadábád was founded by him. With deep design and meditated hypocrisy he withdrew himself from all worldly pageantries till at a festival when all suspicion was laid asleep in the midst of universal enjoyment, he put to death twelve of his uncles. Subsequently he applied himself with earnestness to the duties of his government and was filled with continual remorse, and to his last breath set himself to a just and capable administration of the state.

When Dáúd Khán³ was deposed on account of his incapacity, Faṭḥ Khán son of Muḥammad Sháh was raised to the throne and was proclaimed as Sulṭán Maḥmúd (I). He distinguished himself by his recognition of merit¹ and by his justice, and girt himself with the fence of munificence and liberality. Malik Shạbán who held the title of Ịmád u'l Mulk was of the utmost service to him.² In the beginning of his reign some of the wealthy favourites conspired against the life of their lord and in the first instance plotted the overthrow of this judicious and sincere counsellor. Like intriguers as they were, they conveyed false allegations to the king, and as the worldly-minded are suspicious of each other, he imprisoned this peerless denizen of the world of faith and purposed putting him to death. He was on the point of being condemned when Malik Abdu'llah the superintendent of the elephants who had the royal ear, revealed the innocence of his faithful minister and the designs of the conspirators. The king skilfully contrived his escape and, the veil of their pretence being rent asunder, the miscreants took to arms. The royal guard and the slaves together with the officers in charge of the elephants made a stand against them, and the elephants themselves proved of service in chastising the rebels. Disgracefully routed, these disloyal subjects met with just retribution. At Maḥmúd's death, his son Muzaffar Sháh, with the assistance of the nobles, ascended the throne and assumed the title of Sulṭán Muzaffar (II). His reign was beneficent. Sháh Ismạíl of the Súfi dynasty of Persia sent him as presents the choicest goods of Iráḳ³ and he in turn courteously reciprocated his acknowledgments. On his decease, his son succeeded him under the title of Sulṭán Sikandar. In a short time he was wickedly done to death by Ịmád u'l Mulk who raised his brother Naṣír Khán to the throne. The nobles plotted to displace him. The king appealed for succour to His Majesty Báber and engaged to surrender to him the port of Díb (Diu) with its dependencies and several krórs of tankahs, if he would advance in aid with his victorious troops. On account of his former ungrateful conduct, his offer was refused.⁴ At this juncture, Báhadur the son of Sulṭán Muzaffar came from Delhi at the invitation of the Bábriyas¹ and the nobles joined his standard. During his father's reign he was unable to remain at court through the envy borne towards him by his brother (Sikandar) He, therefore, betook himself to Sulṭán Ibrahim Lodi at Delhi and was received with favour. The nobles of Jaunpúr invited him to be their king, and his intentions were inclined that way, when at this time his partisans wrote to him from Gujarát and entreated his acceptance of the throne. He willingly set out for the capital and being successful, he made his administration prosperous by his justice and liberality. Carried away by the intoxication of worldly success, he imprudently engaged in a war with Humayún, and being defeated, sullenly withdrew in discomfiture.²

At his death, Mirán Muḥammad ruler of Khándesh, his nephew, whom during his lifetime he had constituted his heir, was in his absence proclaimed in the khutbah by the nobles, but died shortly before reaching Gujarát. Maḥmúd, grandson of Sulṭán Muzaffar, who was then in confinement, succeeded him. A miscreant called Burhán with some of his adherents put him to death³ and under pretence of establishing a rightful succession, massacred twelve of the nobles. Ịtimád Khán prudently absented himself on the occasicn, and next morning collecting his followers, attacked him and put him to the death he deserved. He then set up one Razí u'l Mulk by name a descendant of Sulṭán Aḥmad, I, under the title of Sulṭán Aḥmad (II) as a nominal sovereign and took the government into his own hands. But when the boy grew to manhood, he altered his purpose and carrying him to the house of one of his adherents, he slew him and then leading some unknown minor by the hand, swore upon oath that he was the son of the last Sulṭán Maḥmúd (II). By fraudful allegations, he bestowed on him the sovereign authority and giving him the title of Sulṭán Muzaffar, he himself assumed the reins of power, until his present Majesty threw the shadow of justice over the province and annexed this prosperous country to the imperial dominions.

May it ever be adorned with perpetuity and high and low enjoy unfading blessings.

It is situated in the second climate. Its length from the village of Bhakar¹ and dependencies of Ambér to Bikaner and Jaisalmír is 168 kos. Its breadth from the extreme limits of the Sarkár of Ajmer to Bánswárah is 150 kos. To the east lies Agra: to the north the dependencies of Delhi: to the south Gujarát: to the west Dipálpúr and Multán. The soil is sandy, and water obtainable only at great depth, whence the crops are dependent on rain. The winter is temperate, but the summer intensely hot. The spring harvest is inconsiderable. Jowári, Lahdarah and Moṭh are the most abundant crops. A seventh or an eighth of the produce is paid as revenue, and very little in money. The people dwell in tent-shaped bamboo huts. To the south are the (Aravalli) mountains of which the passes are difficult to traverse.

This Súbah is formed of Mewár, Marwár and Hadauti.¹ The former possesses 10,000 (troops) and the whole of the Sarkár of Chítór is dependent on it. Its length is 40 kos by 30 in breadth. It has three famous fortresses, Chítór the residence of the governor, Kombhalmér² and Mánḍal. In the village of Chádar,³ one of the dependencies of Chainpúr is a zinc mine. In Chainpúr and other dependencies of Mánḍal are copper mines, which are extremely profitable.

The chief of the state was formerly called Ráwal, but for a long time past has been known as Ráná.⁴ He is of the Ghelot clan and pretends a descent from Noshirwán the Just.⁵ An ancestor of this family through the vicissitudes of fortune came to Berár and was distinguished as the chief of Narnálah.⁶ About eight hundred years previous to the present time, Narnálah was taken by an enemy and many were slain. One Bápa, a child, was carried by his mother from this scene of desolation to Mewár, and found refuge with Rájah Mandalíkh⁷ a Bhíl. When he grew up to man's estate he followed the pursuit of a shepherd and was devoted to hunting in which his daring was so conspicuous that he became in favour with the Rájá and a trusted minister of state. On the death of the Rájá, his four nephews disputed the succession, but they eventually decided to resign their pretensions in favour of Bápa and to acknowledge his authority. Bápa, however, declined their offer. It happened one day that the finger of one the these four brothers began to bleed, and he drew with the blood the ceremonial mark of installation on the forehead of Bápá, and the others also concurred in accepting his elevation. He then assumed the sovereignty. To this day the custom continues of making with human blood this sign of investiture on any Rána who succeeds to the throne. The ungrateful monarch put the four brothers to death. On a former occasion while passing through the wilds, mistaking one Haranj,¹ a hermit, for a wild animal, he fitted an arrow to his bow. The hermit intuitively prescient of this action through his purity of heart, made himself known, and the Rájá repentantly excused himself and humbly visited him with assiduity. The hermit one day predicted his elevation, and marvellous tales are told regarding him. Having made his head quarters at Sesodá, the tribe is called Sesodiah and as a Bráhman, at the beginning of their history nurtured their house, they are accounted as belonging to this caste.

When Ráwal Rattan Si² died, a relative named Arsi was raised to the throne and entitled Ráná from whom the present Rána Umrá is tenth in descent, thus; Hamír, Kaitá, Lákha, Mokal, Kombhár, Ráemal, Sángá, Udai Singh, Partáb, Umrá.

Ancient chroniclers record that Sulṭán Alá ud' dín Khilji king of Delhi had heard that Ráwal Rattan Si prince of Mewár possessed a most beautiful wife. He sent to demand her and was refused, upon which he led an army to enforce compliance and laid siege to Chitor. After a long persistence in beleaguering the place in vain, he had recourse to artifice and proposed terms of peace and friendship. The Rájá readily acquiesced and invited him to an entertainment. The Sulṭán entered the fort with his chosen followers and the meeting took place amid festivity and mirth, and finding his opportunity he seized the Rájá and carried him off. It is said that the Sulṭán's retinue consisted of a hundred men and 300 picked soldiers dressed as attendants. Before the Rájá's troops could assemble he was hurried away to the camp amidst the wailing of his people. The king kept the Rájá in close confinement with a view to extort compliance with his desire. The faithful ministers of the Rájá implored the king not to injure him and promised to deliver up to him not only the object of his love but other suitable partners for his harem. They also sent a forged letter purporting to come from the virtuous queen and lulled his suspicions to sleep. The king was delighted and not only refrained from personal violence but treated the Rájá with cordiality. It is related that 700 of the choicest troops dressed as women were placed in litters and set out for the king's camp and it was given out that the Ráni with a large number of her attendants was on the way to the royal pavilion. When they approached the camp, word was sent that the Ráni wished to have an interview with the Rájá previous to entering the king's quarters. Lapped in his illusive dream of security the king granted the interview, during which the soldiers seizing the opportunity, threw off their disguise and bore off their prince. Time after time the Rájpúts stood to face their pursuers fighting manfully and many were slain before the Rájá had gone far. At length the Chauháns, Gaurá and Bádal made a stand fighting to the death enabling the Ráwal to reach Chítor in safety amidst universal acclamation. The king having endured great hardships during the siege and finding it to no purpose, returned to Delhi. After an interval, he set his heart again on the same project but returned discomfited. The Ráwal wearied with these assaults, conceived that an interview with the king might result in an alliance and that he would thus escape this state of continual strife. Guided by a traitor he met the king at a place 7 kos from Chítor where he was basely slain. His relative Arsi, after this fatal event, was raised to the throne. The Sulṭán returned to the seige of Chítor and captured it. The Rájá was slain fighting and all the women voluntarily perished by fire.

Ḥamír his son betook himself to the adjacent mountains. Sulṭán Muhammad Khúni¹ made over the government of Chítor to Máldeva Chauhán ruler of Jálor. As this prince was unable to bring the province into order, he summoned Ḥamír, made him his son-in-law, and through his means restored its prosperity. At his death, Hamír made away with his sons and raised the standard of independence.²

The present local militia consists of 16,000 cavalry and 40,000 infantry, but Mewár formerly controlled much more extensive territories, so much so that Rájah Sanka (Sanga) possessed a force of 180,000 cavalry and a numerous infantry.

Márwár is 100 kos in length by 60 in breadth, and it comprises the Sarkárs of A´jmer, Jodhpúr, Siróhi, Nágór, and Bikanér. It has long been head quarters of the Ráthor tribe. When Muizz u'd dín Sám³ had terminated his campaign against Pithúrá (Prithwi Rájá, A. D. 1191–93), he resolved to turn his arms against Jaichand king of Kanauj. The Rájah in his flight was drowned in the Ganges.¹ His descendants fell into obscurity. His brother's son Síha,² who resided in Shumsábád was slain with a large number of troops. His three sons Sútík, Ashwatthama³ and A´j⁴ set out for Gujarát, and on their way rested at Páli⁵ near Sojhat. In this city dwelt a number of Bráhmans who were much molested by the Mínah tribe, some of whom at this period made a raid on the town. The exiles came out, attacked them valorously, and put them to flight. The Bráhmans gave them great honour and treated them with every consideration and thus alleviated in some degree their distress of heart. As they acquired the means of worldly success they grew bolder and seized Khér⁵ from the Gohel tribe and thus advanced their condition. Sútík independently wrested Edar from the Mínahs, and A´j setting out for Baglánah, took that district by force from the Kolis. From that time their descendants have inhabited the country. The descendants of Ashwatthamá who remained in Márwár gradually gained credit till eventually Maldeva his sixteenth descendant waxed so powerful, that Shér Khán nearly lost his life in his campaign against him.⁶

This territory contains many forts, but the most important are Ajmér, Jodhpúr, Bíkáner, Jaisalmir, Amarkót, Abúgaṛh and Jálor.

Háḍáoti⁷ is called also the Sarkár of Nágór. It is inhabited by the Háḍá (Hara) tribe.

This Súbah comprises 7 Sarkárs and 197 parganahs. The measured land is 2 Krors 14 lakhs, 35,941 bíghas, 7 biswas. The revenue in money is 28 krórs 84 lakhs, 1,557 dáms, (Rs. 7,210,038-14-9) of which 23 lak 26,336 dáms (Rt. 51,158-6-5). The local force is 86,500 cavalry, 347,?? infantry.

Containing 28 Parganahs, 5,605,487 Bíghas. Revenue in money, 62,183,390 Dáms. ´Suyúrghál 1,475,714 Dáms. Tribes, Kachhwáhah, Afghán, Chauhán.

Containing 26 Parganahs, 1,678,800 Bighas, 17 Biswas. Revenue, 30,047,649 Dáms. Suyúrghál, 360,737 Dáms. Tribes, Rájpút Sesodia. Cavalry, 22,000. Infantry, 82,000.

Containing 73 Mahals. 6,024,196 Bighas, 11 Biswas. Revenue, 89,824,576 Dáms. Suyúrghál, 181,134 Dáms. Rájpút Háḍá (Hara). Cavalry, 9,000. Infantry, 25,000.

Containing 22 Mahals. Revenue 14,528,750 Dams. Tribe, Ráthor, Cavalry 15,000. Infantry, 50,000.

Containing 6 Mahals. Revenue 4,2,077,437 Dáms. Tribes, Rájpút, Ghelót, Afghán. Cavalry, 8000. Infantry, 3,800.

Containing 31 Mahals. 8,037,450 Bíghas, 14 Bíswas. Revenue, 40,389,830 Dáms. Suyúrghál, 30,805 Dáms. Castes various. Cavalry, 4,500. Infantry, 22,000.

Containing 11 Mahals. Revenue 4,750,000 Dáms. Tribe, Bháti. Cavalry, 12,000. Infantry, 50,000.

It is in the third climate. Its length from Palwal² to Lúdhianah on the banks of the Satlej is 165 kós. Its breadth from the Sarkár of Rewári to the Kumáon hills is 140 kós, and again from Hiṣár to Khizrábád is 130 kós. On the east lies³ the capital, Agra: on the north-east it marches with Khairábád in the Súbah of Oudh: to the north are mountains: on the south the Súbahs of Agra and Ajmer: on the west is Ludhiánah. The chief rivers are the Ganges and the Jumna, and both these take their rise in this Súbah. There are besides numerous other streams, amongst them the Ghaghar. The mountains principally to the north. The climate is nearly temperate. Much of the land is subject to inundation and in some places there are three harvests. The fruits of Irán, Turán and Hindustán are here grown and abundant flowers of various kinds. Lofty buildings of stone and brick delight the eye and gladden the heart, and it is scarce equalled for the choice productions of every clime.

Delhi is one of the greatest cities of antiquity. It was first called Indrapat⁴ and is situated in long.⁵ 114° 38'., lat. 28° 15'. Although some consider it as in the second climate, making the southern mountainous system begin from this region they are certainly mistaken as the latitude shows. Sultáns Kuṭbu'ddín (1,206-10), and Shamṣu'ddín (Altmish, 1210-35) resided in the citadel of Rajah Pithúra (Prithwi). Sulṭan Ghíyásúddín Balban erected another fort, intending it as a (royal) cemetery. He also built a handsome edifice in which if any criminal took sanctuary, he was absolved from retribution. Muizz ú'd dín Kai Kubád (1286-9) founded another city on the banks of the Jumna called Kélúkhari. Amír Khusrau in his poem the “Ḳiránu's Sạdain¹” eulogises this city and its palace. It is now the last resting-place of Humáyún where a new and splendid monument has been erected. Sulṭan Alá u'd din (1295–1316) founded another city and fort called Síri. Tughlakábád is a memorial of Tughlaḳ Sháh (1321–24). His son Muḥammad (1324–51) founded another city and raised a lofty pile with a thousand columns of marble and constructed other noble edifices. Sulṭán Firóz (1351–88) gave his own name to a large town² which he founded and by a cutting from the Jumna brought its waters to flow by. He likewise built another palace at a distance of 3 kós from Fíṛózábád, named Jahánnumá (the world-view). Three subterranean passages were made wide enough to admit of his passing along in mounted procession with the ladies of his harem; that towards the river, 5 jaribs in length; the second towards the Jahánnumá, 2 kós, and the third to old Delhi, 3 kós. Humáyún restored the citadel of Indrapat and named it Dínpanáh (asylum of the faith). Shér Khán destroyed the Delhi of Alá u'd dín and built a separate town. Although the monuments of these cities are themselves eloquent and teach us the highest moral lessons, yet even is this latest Delhi now for the most part in ruins. The cemeteries are, however, populous. Khwájah Kuṭb u'd dín U´shi lies here, and Shaikh Nizám u'd din Aulía, and Shaikh Naṣír u'd din Maḥmúd, the Lamp of Delhi, and Malik Yár-i-Pírán, and Shaikh Ṣaláḥ, and Malik Kabír-i-Aulia, and Maulaná Muḥammad, and Háji Abdu'l Wahháb and Shaikh Abdu'llah Ḳuraishi, and Shaikh Shams Tark-i-Biyábáni, and Shaikh Shamsi-Autád and Amír Khusrau³ with many other servants of God instructed in Divine knowledge who in this spot repose in their last sleep. Here too lie Sulṭán Shaháb u'd dín Ghóri, and Sulṭán Shams u'd dín, and Náṣir u'd dín Gházi, and Ghiyás ú'd dín, and Alá u'd díṇ and Kuṭb u'd dín, and Tughluḳ, and Muḥammad Aádil, and Firoz and Bahlól, and Sikandar Lodi. Many now living, likewise, have laid out pleasant spots and groves for their final resting-place—to the introspective a source of blissful ecstasy, to the wise an incentive to watchfulness.

In the hill of Islámábád is a very deep spring called Prabhás¹ Kanḍ from which warm water continually bubbles up, and which is a great place of worship.

Biswamitra Rikhesar² made a deep excavation of three bíghas of this hill and devoted it to purposes of worship, and to this day it testifies to the antiquity of this construction.

Badáon is conspicuous amongst ancient cities and a great many holy religious are there buried.

A part of the northern mountains of this Súbah is called Kumáon. Here are mines of gold, silver, lead, iron, copper, orpiment and borax. Here also are found the musk-deer and the Kutás cow,³ as well as silkworms, hawks, falcons and game of various kinds, and honey in abundance and the species of horse called Gut. (Gúnt.)

There is game in plenty in the Sarkár of Sambal (Sambhal), where the rhinoceros is found.¹ It is an animal like a small elephant, without a trunk, and having a horn on its snout with which it attacks animals. From its skin, shields are made and from the horn, finger-guards for bow-strings string and the like. In the city of Sambal is a temple called Hari Manḍal² (the temple of Vishnu) belonging to a Bráhman, from among whose descendants the tenth avatár will appear in this spot. Hánsi is an ancient city, the resting-place of Jamál the successor of Shaikh Faríd-i-Shakarganj.³

Near the town of Sahnah is a hot spring on the summit of a hill, the peculiarity of which is undoubtedly due to a sulphur mine.

Hiṣár (Hissár) was founded by Sulṭan Firóz who brought the waters of the Jumna to it by means of a cutting. A holy devotee predicted his accession to the throne and at his request the canal was made. Strange to say, it enters a pool named Bhadrá near the town of Sirsá, and there loses itself. Wonderful stories are related regarding it. There are few rivers in this district, and wells have to be dug a considerable depth.

Sahrind⁴ (Sirhind) is a city of note. Here are the gardens of Háfiz Rakhnah, the delight of all beholders.

Thanésar is accounted one of the most sacred places of pilgrimage. The Saraswati flows near it for which the Hindus have great veneration. Near it is a lake called Kurukshetra,⁵ which pilgrims from distant parts come to visit and where they bathe, and bestow charitable offerings. This was the scene of the war of the Mahábhárat which took place in the latter end of the Dwápar Yug.

In the city of Hastínapúr reigned Rájá Bharata who by his justice and consideration for his people gathered a fitting reward of happiness, and his virtues and good deeds confirmed for a long period the succession in his family, and fortune favoured son after son. The eighth in lineal descent from him was Rájá Kur from whom Kuru-Kshetra received its appellation. After six intermediate progenitors, an heir was born named Vichitravirya,¹ who had two sons, one of whom was Dhritaráshtra. He was the father of 101 children, the eldest of whom was Rájá Duryodhana, and they are called the Kauravas. The other was Pandu. Although the first mentioned was the elder son yet on account of his blindness, the succession fell to his brother who obtained the sovereignty. His sons are called the Pándavas. There were five, namely, Yudishtira, Bhímsena, Arjuna, Nakula and Sahadeva. On Pandu's death the kingdom reverted to Dhritarashtra, but although the nominal sovereignty was his, the real power was possessed by Duryodhana. Since to crush their enemies is the way of the princes of the earth, Duryodhana was ever in fear of the Pandavas and sought their destruction. When Dhritaráshtra observed the growing feud, he resolved to establish his nephews in the city of Váranávatra, and sent skilled artisans with instructions to build their residences. The workmen at the instigation of Duryodhana constructed a secret chamber of lac and pitch, in order that at a fitting opportunity the Pandavas might be destroyed in a flaming conflagration. But whom the Lord defends by his protection, what avails against him the striving of the impotent? When the Pandavas accepting their exile, settled in this spot, they became aware of the design. By chance a woman with five sons dwelt hard by. The Pandavas set the house on fire and set out for the wilds with their mother, while their neighbours were consumed in the flames.

Duryodhana believing that the Pandavas were destroyed, held a festival of rejoicing. The Pandavas after many adventures came forth from the wilds to the inhabited country and settled in the city of Rampilá. In a short time, the fame of their valour, skill and open-handed munificence filled the world, but none knew their name or lineage, till Duryodhana himself awaking from his dream of security suspected that the burning of the Pandavas was a fable. After prosecuting inquiries, his suspicions were confirmed, upon which he had recourse to entreaty, and recalled them with protestations of friendship, hoping thus to secure his aim. He bestowed Delhi (Indraprastha) upon them with half his kingdom and retained Hastínapúr with the other half. Yudishthira by his prudence and good fortune aided by the divine favour rose to greatness and his administration advanced his power. The Kauravas flocked to his service, and in a short space he acquired universal sway. The other brothers likewise reduced many princes to their obedience. Duryodhana was beside himself at the sight of their sovereign splendour, and the pangs of envy drove him more distraught. With deceptive intent, he held a festival and invited the Pándavas and proposed a game of chaupar, playing himself, with cogged dice. By this means he won all they possessed. The last stake was made on the condition that if the Pandavas won, they should recover all that they had lost, but if otherwise, they were to quit the royal dominions and wander in the wilds for twelve years in the garb of mendicants after which they might return to civilised life for a year, and so conduct themselves that none should know them. If this last particular were infringed, they would have to pass a similar period of twelve years in the forests. Unsuspecting foul play, their uprightness brought them to ruin. Elated by the success of his device, Duryodhana was lulled into the slumber of a false security while the Pandavas under the divine direction accomplished their part of the agreement. Duryodhana now began to treat them with severity. Much altercation followed till the Pandavas consented to accept five villages if peacefully surrendered to them. Duryodhana in his pride refused and rose in arms. The scene of the conflict was in the vicinity of Kuru-kshetra. But as the end of the fraudful is disaster, Duryodhana, and his companions were totally destroyed and Yudishthira was victorious after eighteen days of successive engagements.

Towards the close of the Dwápur Yug, 135 years before the beginning of the Kali Yug, and 4,831 years anterior to this the 40th of the Divine Era,¹ this event rose into fame and was left to posterity as a record of portentous warning.

It is said that in this mighty war, the army of the Kauravas consisted of 11 achhauhini, and that of the Pandavas of 7. An achhauhini consists of 21,870 men mounted on elephants, the same number in chariots, and 65,610² cavalry; and 109,350 infantry. Marvellous to relate but 11³ individuals of both armies survived this war. Four of the army of Duryodhana, escaping with their lives took refuge with Yudhishtira, viz., Kripácháraya Bràhman who had been preceptor to both families and was renowned for wisdom and valour; Ashwatthámáṇ who was celebrated for the same qualities; Kritvarmáṇ Yadu, a brave champion; and Saniaya who, together with his reputation for wisdom, acquired renown as the charioteer of Dhritaráshtra. On the side of the Pandavas, eight survived,¹ viz., the 5 brothers; Satyaki Yadu famous for his bravery and sagacity; Yuyutsa brother of Duryodhana by another mother, and Krishna. After this Yudishtira reigned supreme for 36 years, and his happy destiny and virtuous disposition discovering to him the vanity of mundane things, he sought retirement and resolutely forsook a world that oppresses the weak. Together with his brethren he chose the path of renunciation and played the last stake of his life.

This great war has been related in the Mahábhárata with numerous episodes in a hundred thousand couplets, and has been translated into Persian by command of His Majesty uuder the title of Razmnámah (History of the War). It is set forth in eighteen Parbh or books. The first part is an account of the Kauravas and Pandavas and a list of contents. The second; Yudishtira sends his brethren to conquest—his supreme monarchy —the gambling feast held by the Kauravas, &c. Third, the departure of the Pandavas into the solitude of their exile and other events. Fourth, the coming of the Pandavas from the wilds to the city of Viráta and remaining unknown. Fifth, the Pandavas discover themselves; the mediation of Krishna and his rejection; the gathering at Kuru-kshetra and disposition of the armies. Sixth, the opening of the combat, the wounding of Bhíshma, the slaughter of many of the sons of Dhritaráshtra, and the events of the ten days' engagement. Seventh, the council of war held by Duryodhana; the appointment of Drona² to the general command, his death and other events during five days. Eighth, description of the two days' battle; Duryodhana names Karna to the command, his exploits—the flight of Yudishtira before him—the death of Karna at the hand of Arjuna on the second day. Ninth, Shalya is appointed general on account of his heroism—his death—Duryodhana conceals himself in a tank—his end and that of many champions. Tenth, the conclusion of the war, the coming of Kritvarmáṇ, Ashwatthámáṇ, and Kripacháraya to Duryodhana on the field of battle while still breathing and his advice of a night attack &c. Eleventh, the lamentations of the women on both sides—Gándhári mother of Duryodhana curses Krishna. Twelfth, account of Yudishtira after the victory—his desire to resign his kingdom. Byás and Krishna comfort him by their counsel. Bhíshma delivers many admirable and instructive maxims setting forth the duties of sovereign administration. Thirteenth, the advice tendered by Bhíshma. In my judgment, the 12th and 13th books should be comprised in one as they both contain the counsels of Bhíshma, and the 9th divided into two, the one dealing with the episode of Shalya and the other with the death of Yudishtira. Fourteenth, the great horse-sacrifice (ashwa-medh). Fifteenth, the retirement to a hermitage of Dhritrarástra, Gándhári, and Kunti mother of Yudishtira. Sixteenth, the destruction of the Yadu tribe. Seventeenth, Rája Yudishtira retires with his brethren who all perish in a snow-drift. Eighteenth, Yudishtira in his own body mounts to the upper world; the dissolution of the mortal remains of his brethren. The conclusion called Harbans, contains the history of the Yadus.

In this work, although there are numerous extravagant tales and fictions of the imagination, yet it affords many instructive moral observations, and is an ample record of felicitous experience.

This Súbah contains 8 Sarkárs subdivided into 232 parganahs—the measured land consists of 2 krórs, 5 lakhs and 46,816 Bíghas 16 Biswas. The revenue is 60 krórs, 16 lakks 15,555 Dáms (Rs. 15,040,388-14) of which 3 krórs, 30 lakhs, 75,739 are Suyúrghal (Rs. 8,26,893-7 7). The local force is 31,490 Cavalry, 242,310 Infantry.