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

This term is more strictly confined to Rájpúts converted to Islám, but in parts of Delhi, particularly Rohtak, it is indiscriminately applied to Rájpúts, whether Hindu or Muhammadan. The probable derivation is from the Sansk. ran, battle. See Elliot's Races, N.-W. P., I, p. 4. The Gujars, and Rangars of Delhi are notorious as being among the few rural populations that rose against us in the Mutiny, p. 180.

This mound stands to this day considerably above the surrounding level and consists entirely of ancient remains crumbling to decay. It is a town of undoubted antiquity and supposed to figure in the earliest Aryan traditions under the name of Apelava, part of the Pandava Kingdom of Indraprasthra, I. G.

A note states that the maps mark a village called Dáhinah in the parganah of Sahnah near the confines of Jársah parganah, but no river is mentioned.

Claim descent from a Jádon Rájpút. Elliot. I. 99.

T. and G. have Serót and Seroot respectively. The I. G. mentions one in Rae Bareli the other in Fyzabad Dist. the latter was a flourishing weaving town and an imámbárah was built at a cost of £400 by a voluntary contribution of ¼ of a pice for each piece of cloth from each weaver. The King of Oudh hearing of this, commended their liberality and piety and as an encouragement, graciously desired its continuance, as a contribution to his private purse. It is not reported how the weavers received the royal message.

T. Sanhata, G. Sanyhet.

Sir H. Elliot has an interesting discussion on the Gaur Tagas, an important tribe of Brahmincal descent in the N.-W. of India extending over a great part of upper Rohilkhand, the upper Doáb and the Delhi territory. Mr. Beames supplements his conclusions with a note which embodies without accepting the learned but unsafe deductious of General Cunningham. Tod's Rajasthán furnishes additional matter if not imformation, regarding the obscurity of their origin. Sherring's Hindu Tribes and Castes should be consulted in elucidation of the doubtful readings of the text, a note on each of which would be impracticable.

Var. Jandrán.

Var. Toṇwar (Tuár).

Vár. Talhati. Elliot Balai.

Var. and G. Batila.

Var. and T. Adon, G. Adown.

Var. and G. Batila.

Var. Thanki. G. Thungy. T. Lunghi.—Note “in the maps, Chanki, now called Balahri and Sarbaná.”

Now Jaspúr.

Now Gadarpúrah.

Var. Talwárah.

Khassiah is given in Elliot (Appendix, C. 287, I.) as a branch of the Sudras.

A Rájpút clan, which has been considered to be the same as the Ghakkar. E. I. 99.

Probably, according to Dr. King, the Morus laevigata, a long thin berry with a mawkish, sweet taste.

This word () signifies ‘aiders’ or ‘assistants.’ Unless it be another form of Anṣári, I am unable to explain it and the text gives it on the authority of all MSS. without comment. This town is the residence of the Pírzádah family of Sayyids. It many be an error for for which see Vol. I, p. 456, n. 2.

Var. Sadar.

Sanbaltará.

Var. Sadri note suggests Pundír.

Var. Khaldán, Jaldáz.

Called after the Emperor Fíróz Sháh Tughlak who founded the town of that name about 1354 A. D.

Var. Ḥátú, Jálú. Jáṭú is no doubt correct. It is another form of the word Jat, but also means a branch of the Chamár tribe, and is said to be a Rájpút tribe about Karnál, chiefiy Muḥammadans.

Govardhan (nourisher of kine) name of a hill in Brindában, said to have been lifted up and supported by Krishna upon one finger for 7 days to shelter the cowherds from a storm of rain sent by Indra to test Krishna's divinity. Hence he is called Govardhan dhar and Giri dhar the hill-supporter. A variant of Aṭkhérah is Ankharah. G. and T. Augharah.

A Jat clan.

At p. 105, Bhaṭṭú. These discrepancies cannot always be noted and must be compared by reference to both lists, See Elliot's Races N-W. P. Vol. II, p. 133.

This and the Sheoram are two of the chief Jat clans of the Delhi territory.

See. Vol. I, p. 526.

See Elliot, I. 113. Extract from Cunningham who gives the possession of Taxila to this people before Alexander's invasion. Also Vol. I, p. 456, of the present work.

This number does not accord with the totals. It would be as unprofitable as it is hopeless to attempt to digest or reconcile the order, number and length of these reigns among various authorities, when dates are unknown or conjectural, the names of the princes disputed and their existence mythical. After this, the minute exactness of their duration of reigns would be ridiculous enough even were not the totals short of the number that heads the list, by about 60 years. Tieffenthaler begins the series from Yudishthira, differing as widely from Wilford and Tod, as they do from each other, and follows with another series from “quelques eorits persans” at variance with what has preceded, and continuing with a further list of princes “rapportés encore différement” from a Persian history. The unravelling of this tangle will afford abundant occupation to those interested in these details. I suspect that they are not many.

Var. 73 and Gladwin 83. The total gives 94-7. Cf. Table XXIII of U. T. p. 104, and Table L of the Indian dynasties taken from Ferishta, p. 124.

Var. 8.

Also called Shahábu'ddín.

All the MSS. concur in this glaring error, an evident slip of a copyist of 14 for 4. He was raised to the throne on the 7th Muharram A. H. 717 (22nd March 1317) and was killed 5th Rabíi I, A. H. 721 (5th April 1321.)

Var. 8.

Thus in all MSS., but Ferishta discovers the method of computation by dating this reign from the abdication of his father Firóz Sháh in his favour on the 6th Shạbán 789 A. H. (21st August 1387) to his death on the 17th Rabíi I 796 (20th January 1393) disregarding the two intermediate reigns.

I take the dates from the U. T. but discrepancies arise from disputed successions, and the state of anarchy which often existed in the intervals of these reigns.

Another name for Raya-Séna. Wilford says that he was called Anangpála or befriended by love probably for his success in his amours, which he displayed by carrying off his brother's wife. Teiffenthaler calls him Rasena and credits him with the building of Delhi, which is confirmed by the Agni-purána. Wilford's criticism of these dates and his emendations (Vol. IX. As. Res. p. 169) are based on the incorrect statement that Abul Fazl makes the 1st year of Vikramaditya to correspond with the 1st of the Hijra. His conclusions are consequently entirely wrong.

The text should have instead of as in the S. ul M.

I learn from Professor Cowell that the primary meaning attached to this term in the St. Petersburg Dict. is ‘neighbour,’ and the second signification, ‘vassal,’ in which sense it often occurs in Sanskrit poetry. Monier Williams defines it as “a neighbouring king—a feudatory or tributary prince” and adds a third meaning ‘a leader, general, champion’ which applies to the text.

The words in the text are meaningless, and the variants are not clearer, but to one MS. that reads , a marginal note explains it with the synonym = Babylonian, a well-known proverbial expression for fascination and enchantment. I am not, however, satisfied with the gloss but cannot amend it.

Var. Sádhól.

See list of towns in Sirhind Division, p. 296. Ferishta writes and places it at 70 kós from Delhi. The hilly country he wasted was the Siwáliks. Ferishta.

He fell with his horse while playing at polo, the modern term for an ancient game, and the pommel of his saddle entered his chest and killed him. A. H. 607, (1210 A. D.) Ferishta. The Kutab Mínár, a mosque at Delhi still preserve his name, if not his memory. The old chaugán or polo grounds still exist, says Cunningham, (Ladák, p. 311) in every large town in the Panjab hills; in Biláspur, Nadon, Kangra, Haripur and Chamba where the goal stones are still standing. The game is repeatedly mentioned by Baber, but became obsolete gradually after his time.

U´sh is in Transoxiana and was his birthplace. He is also known as Káki from the miraculous production of bread cakes of the kind called in the vernacular kák supplied by the prophet Khizr for the needs of his family whose sustenance his meditations gave him no leisure or occasion to provide. These cakes were in Ferishta's day still baked and offered at his shrine. His mother was a woman of great and austere virtue, and his future sanctity was predicted by Khizr by whose personal apparition he was twice honoured. He was offered by Altmish the office of Shaikh u'l Islám which he declined. His intercourse with that monarch and the eminent saints of his day may be gathered from Ferishta's monograph of his life at the close of his history. He died on the 14th Rabai I, A. H. 634, (A. D. 1236). A sketch of his life is given in Dorn's History of the Afghans, Book III, p. 2, and his death placed in A. H. 603.

A general history of Persia and India, down to the time of Sulṭán Nasíru'ddin of Delhi, A. D. 1252. The author was Abu Omar Manháj al Jorjáni.

or as it is sometimes written is a Tartar word and signifies ‘great,’ and used often as a proper name as in the case of Ulugh Beg grandson of Timúr.

Or the martyred prince. See his death in Elphinstone, after his defeat of the Mughals under Tímúr Khán, and in Ferishta under Ghiyásu'ddin Balban where Abul Fazl's assertion of the prince's unpreparedness is not confirmed. It was in the pursuit of the flying Mughals that he was surprised by an ambush while he halted by the banks of a stream to drink and to return thanks to God for his victory. Mír Khusrau alludes to his escape in his well-known poem, the Khizr Kháni.

Or five poems, viz., the Hasht Bihisht, Sikandar Námah, Panj Ganj, Laila wa Majnún, Shírín wa Khusrau.

Known as Dewildé to western literature. Moore in a note to the preface of Lalla Rookh alludes to this poem on the authority of Ferishta as “the history of the loves of Dewildé and Chizer the son of the Emperor Alla, written in an elegant poem by the noble Chusero.” The story will be found in Briggs, Vol. I, pp. 327-366. Kauṇla Devi her mother, the wife of Karan Ráe of Nahrwála had been taken captive in the wars against that prince (1297) and placed in the royal harem. In 1306 an expedition proceeding to the Deccan under Káfúr, Kauṇla Devi represented to the king that she had borne two daughters to her former husband, that one had died, but the other Dewal Devi was still alive and she desired to recover her. Passing through Málwah, Káfúr demanded her of Karan Rae without success. Shankan Deva Ráe, prince of Deogarh had long sought to obtain her hand, but the proud Rajput had hitherto refused his daughter to the upstart Mahratta. The desire to gain his aid in the war against the king's troops secured his consent and he despatched her under an escort which fell in accidentally with a body of Muḥammadan troops near the caves of Ellora. An engagement resulted in the capture of the princess and her despatch to her mother at Delhi. Her beauty won the heart of Khizr Khán the king's son and the rough course of their love with its hapless termination is celebrated in the Khizr Kháni. When they first met these precocious lovers were respectively ten and eight years of age.

The well-known author of the Taríkh i Fíroz Sháhi.

Son of Zafar Khán son of Fíróz Sháh.

The obscurity of this sentence in the original lies in the elliptical style of Abul Fazl. The sense I have given is in accordance with the facts of Ferishta who says that Malik Marwán Daulát had adopted Sulaimán, and being himself appointed to the government of Multán, was succeeded at his death by his own son Malik Shaikh. The latter dying, made way for Sulaimán who was in turn succeeded by his son Khizr Khán. Ferishta makes the name Marwán and not Mardán.

The MSS. omit the negative, but the text supplies it. Ferishta is clear on the point. “He did not take the name of king uor assume any regal epithet.” The title in the text is not mentioned by him, which, however, is somewhat analogous to the Ottoman style of the ‘Babi Aåali’ or Sublime Porte, though in the latter it is absolute, and in the former vicarious.

He had laid the foundations of the city of Mubárakábád on the Jumna and was in the habit of visiting it to inspect the progress of the buildings. It was in one of these that he was assassinated at the instigation of the Wazir Sarwar ul Mulk on the 9th Rajab 837 (A. D. 1433). Ferishta.

See Vol. I, p. 502.

One MS. reads for which would alter the character of his mercantile speculations and substitute opulence for distress.

His eldest son, the others were Malik Kálá, Malik Fíróz, Malik Muḥammad and Malik Khwájah. Ferishta.

Removing the name of Aláu'ddín from the Khutbah, and assuming the insignia of royalty. Ferishta.

This story is also told in Ferishta.

“Near Bhadáwali, one of the dependencies of Saket,” Ferishta; but Abul Fazl places Bhadauli in the Sarkár of Sahár in the Agra Súbah. It was on his return from Etawah that he was seized with illness. Suketa or Saketa according to the I. G. is one of the classical names borne by Ajodhya, the ancient capital of Oudh. Abul Fazl places Sakeṭh in the Sarkár of Kanauj.

He was captured by a body of Gonds. Ferishta.

Satgarha is situated 13 miles east of Gugaira on one of the projecting points of the high bank which marks the limits of the windings of the Ravi on the east. The name means ‘seven castles’ but these no longer exist. There is an old brick fort and several isolated mounds which mark the site of an ancient city. Cunuingham, p. 212.

(various reading ) of Ptolemy: the Sydrus or better reading, Hesidrus of Pliny. It rises like the Indus on the slopes of the Kailás mountains, the Siva's paradise of ancient Sanskrit literature, with peaks 22,000 feet high. The twin lakes of Mánasarowar and Rakas-tal, united with each other, are its direct source. See I. G.

In the maps, according to the text note, Baupúr. The junction is at the south boundary of the Kaparthala state.

It is in Kullu proper on the right bank of the Beas in lat. 31° 58' N., and long 77° 7' E, at an elevation of 4,092 feet above sea level. It is perched on a natural eminence, once surrounded by a wall. Only two gateways remain of the ancient fortifications. I. G.

Hydraotes of Arrian.

Var. Bhadrá It rises in the northern half of the Bangáhal valley in Kangra dist.

Var. Khatwáráh. Another variant is Kishtwárah and undoubtedly the true reading. The I. G. places Kistawár in the Kashmir state, lat. 33° 18' 30" N., long 75° 48' E. near the left bank of the Chenab which here forces its way through a gorge with precipitous cliffs 1000 feet high. The course of this river and details of its volume will be found in Genl. Cunningham's Ladak and in Drew's ‘Jummoo and Kashmir’ where the history of Kishtwár is briefly sketched. Káshtavára is said by Cunningham to signify ‘abounding in wood.’ The Chenáb is called Sandabad by Ptolemy but the Greek historians of Alexander named it Akesines because its proper name was of ill omen, from its similarity thinks Bishop Thirlwall to ‘devourer of Alexander. ’ Ladak, pp. 118, 352. The derivation of Chenáb from Chín-áb is obvious, and is supposed to have been given from the notion of its rise in Chinese territory, a supposition within approximate range of fact.

For the taxation fixed by Akbar on the districts bordering on the Jhelum, see Vol. I, p. 346, under Bihat. Bidasta and Bihat are corruptions of the Sansk. Vitasta, the Hydaspes of Horace, and the more correct Bidaspes of Ptolemy. The pool of Vira Nág was walled round by Jahangír, but the true source of the river is more to the S.-W. in N. lat. 33° 30' and E. long. 75° 25' Cunningham's Ladák, p. 112.

In Sháhpúr dist. lat. 32° 29' N., long. 72° 57' E. The old town was destroyed by hill tribes, the new was founded about 1540, and was the centre of a mahal under Akbar. The ruins of the original city known as Jobnáthnagar are identified by Genl. Cunningham with the capital of Sopheites, contemporary of Alexander the Great.

It is so called by the Muḥammadan historians in contradistinction to Katak Benares in Orissa at the opposite extremity of the empire I. G. On his return from Kábul, on the 14th Safar 989 A. H. (20th March 1581), Akbar crossed the Indus at Attock and ordered the building of the fort, of mortar and stone in order to control that part of the country and called it Aṭak which signifies in the vernacular ‘hindrance’ or ‘prohibition,’ it being forbidden to the Hindús to cross the Indus. Ferishta. The Swát territory is here meant, the river of that name, the Suastos of the Greeks (Sansk. Suvastu) rising on the east slopes of the mountains which divide Panjakora from the Swát country, receives the drainage of the Swát valley and entering the Peshawar dist. north of Mlchni, joins the Kábul river at Nisatha. The course of the Indus has there a somewhat parallel direction.

Var. Jhat and Chhat, (under list of Sarkárs Chenhat) more commonly known as the Jech or Jechná Doáb.

Tieffenthaler quotes other measurements besides these, giving the reason for the variations in the differences of route, the incapacity of travellers and the universal ignorance of geometry.

This metal is defined at p. 41 Vol. I. as be composed of 4 sérs of copper to ½ of lead, and in India called Bhangár.

Properly, lat. 31° 34' 5" N., long. 74° 21' E.

The Great Illusion, or the illusory nature of worldly objects divinely personified, an spithet of the goddess Durgá. The earlier name of Hardwár, Mayapúr, represents the ancient worship of this supreme energy and ‘by her, whose name is Maya,’ says the Bhagavata the Lord made the universe. His temple still exists in Hardwar, and is described in Cunningham's Anct. Geog.

The names in the text are incorrectly transliterated.

The erudition of Professor Cowell has directed me to the source of this legend which may be read with variation of detail in the preface to the Gopatha Bráhmana published in Nos. 215-252 of the Bibl. Ind. pp. 30-35. It occurs in the 2nd Book in the germ which afterwards developed into the Pauranic tale of Daksha's great sacrifice. This mind-born son of Brahmá and father of Uma or Durga assisted at a Visrasrig sacrifice celebrated by his father in which discourtesy was shown to ´Siva. A quarrel broke out between Daksha and ´Siva, resulting in the exclusion of the latter from the great sacrifice to which the whole Hindú pantheon was bid. Uma seated in her blissful mansion on the crest of the Kailása mountain, saw the crowds proceeding to her father's court to which she repaired and learning the exclusion of her husband, upbraided her father for his injustice and refused to retain the body she had inherited from him. Covering herself up with her robe, she gave up her life in a trance of meditation. The wrath of ´Siva incarnate in a giant form pursued the feasters and created stupendous havoc. Vishnu unable to pacify ´Siva and knowing that his fury was kindled by the sight of his dead wife, cut the body to pieces bit by bit with his discus and threw it about the earth and thus calmed the irate and oblivious deity who thereupon restored the killed and wounded to life and soundness. Daksha's head having been burnt in the melée, it was replaced by that of a goat which happened to be at hand, apparently without remonstrance from the reanimated demigod or even his consciousness of the substitution. The Tantra Chudámani is able fortunately to detail the portions of the body and to identify the places where they fell. As these are said to be still held in high veneration, I record them for the instruction of the curious or the devout.

1. The crown of the head at Hingulá (Hinglaj). 2. The three eyes at Sarkarára. 3. The nose at Sugandhá. 4. The top of the neck at Kásmira. 5. The tongue at Jwálamukhi. 6. Right breast at Jálandhara. 7. Heart at Vaidyanátha. 8. Knees at Nepála. 9. Right hand at Mánasa. 10. Navel at Ukala. 11. Right cheek at Goṇḍakí. 12. Left arm at Vahulá. 13. Elbow at Ujjayaní. 14. Right arm at Cháttóla, Chandraṣekhara. 15. Right foot at Tripurá. 16. Left foot at Triṣrota. 17. at Kámagiri (Kámákhya). 18. Right great toe at Yugádyá. 19. Other right toes at Kálipiṭha (Kalighát). 20. Fingers at Prayága. 21. Thighs at Jayanti. 22. Earrings at Váránasi. 23. Back of the trunk at Kamyáṣrama. 24. Right ankle at Kurukshetra. 25 Wrists at Manivedaka. 26. Back of the neck at Srisaila. 27. Backbone at Kánchi. 28. One hip at Kálamádhara. 29. Other hip at Narmadá. 30. Left breast at Rámagiri. 31. Hairs of the head at Vrindávana. 32. Upper row of teeth at Ṣúchi. 33. Lower ditto at Panchaságara. 34. Left talpa (shoulder-blade) at Karatoyá. 35. Right ditto at Ṣripárvatta. 36. Left ankle at Vibhásha. 37. Belly at Prabásha. 38. Upper lip at Bhairavaparvata. 39. Chin at Jalasthata. 40. Left cheek at Godavari. 41. Right shoulder at Ratnávali. 42. Left shoulder at Mithila. 43. Legbone at Nalápáti. 44. Ears at Karmáta. 45. Mind (?) at Vakreṣvara. 46. Palm at Jasora. 47. Lower lip at Aṭṭahasa. 48. Necklace at Nandipura. 49. Anklets at Lanká. 50. Toes of left foot at Viráta. 51. Right leg at Magadha.

See Hügel's Travels in Kashmír p. 42, for this phenomenon. The text has for which is a lamp in the shape of a platter, three feet in height from the base, and about 6 inches diameter at the top; having in the middle a small tube with two holes through which the wick is fed by oil or grease () kept in liquefaction by the flame. This shrine is the famous Jwálámukhi (mouth of Flame) distant two days' journey from Kángra. It is thus described by Tieffenthaler or Bernoulli for him. “Au milieu du temple, qui est entierement ceint de murailles, est un creux long de 1½ anne, de la méme largeur et de la méme profondeur, d'ou s'elancent des flammes. On y jette du bois de Sandal, du riz, de l'huile, du beurre, du l'esprit de vin, des amandes et d'autres choses que le feu sôuterrain consume et réduit en cendres: les Gentils prennent ensuite ces condres, s'en frottent doucement les yeux et le front et les conservent dans leurs maisons comme des reliques sacrées. De trois autres endroits creusés dans le mur sortent encore des flammes brillantes; le peuple superstitieux se prosternent à la vue de ces flammes et adorent en suppliant la divinité qu'il croit cachée sous la forme du feu. Autre fois il offroit à cette idole qui vomit des flammes, une tete coupée avec une serpe de vendangeur; mais cela se pratique rarement aujourdhui. On monte á ce temple par un escalier d'environ 100 marches. Du sommet de la montagne coule un ruisseau qui se jette dans un bassin á peu de distance du temple. Le trou par lequel la source s'elance se nomme Goree Debbi, ce qui signifie: la boëte de Gorecnát, parceqúil s'asseyoit en cet endroit pour se livrer á la contemplation. La contrée dans laquelle le temple est situé se nomme Radjcober et l'endroit a le nom de Tagróta.” See the I. G. under Jalandhar for the Jawála Mukhi legend.

General Cunningham (Ancient Geog. of India, p. 164) says that the Tila range, 30 miles in length, occupies the west bank of the Jhelum from the east bend of the river below Mangala to the bed of the Bunhar river, 12 miles north of Jalálpur. The full name is Goraknáth ka Tila, the more ancient, Bálnath ka Tila, both derived from the temple on the summit dedicated to the sun as Bálnath, but now devoted to the worship of Goraknath, a form of Siva. The name Bálnath, he considers older than the time of Alexander identical with Plutarch's Hill of the Elephant, but his inferences are more plausible than secure.

The spelling of this word has several variants, but its true orthography seems to be “beṭh.” Sandy unproductive soil. The I. G. interprets it equivalent to khádar, low alluvial soil and productive, but its fertility depends on the deposit of silt during inundations, and thus both significations may hold good, General Cunningham derives it from the “back” (píth) of the Daitya King Jalandhara who was crushed under Jawala Mukhi by Siva and whose torso lies under the upper part of the Doáb, and concludes characteristically that Akbar accepted this version by his application of the name. Ancient Geog. of India, p. 138.

Var. Dhaniyát. Compare these names, with the nominal list of Sarkárs and Mahals of Lahor under the ten years' rates.

Var. Balukwáh. Palkwárah. (T. do.). Bálkwárah. Text-note says Pálukwáh in maps is north of Mánsawál.

Text-note. In maps Bachhertú and in one MS. local force, 2 Cavalry, 10,000 Infantry.

Var. Betáli and Khésah. Bálsati and Kanah.

See Vol. I, p. 526, a subdiv of Ranghar Rájpúts.

Text note: in maps Chanór near the Béas.

At p. 110 Dárdak.

See Vol. I, p. 456.

Var. Saket, Text-note: in maps Saket and Mandi.

Var. Sanahwál, Sasnahwál, Sínahwál.

One MS. gives this as the revenue.

So in the MSS. but text-note gives Gaṛh Diwálah in maps: also in I. G. in Hoshiarpúr Dist.

Var. Nurbah, Nurtah, Nurínah.

See Vol. I, 526.

Var. Alhipúr Malót.

Var. Nakródah: in the maps Nakrotah.

Text-note suggests Sindhú, as that and Bhalar are two among the very numerous septs of the Jat tribe.

Var. Kharli in nominal list of Mahals of this Súbah under ten years Rates which ee.

See Cunningham, Anc. Geog. of India, p. 201.

Var. Jaṭkar, Hankar, Chankar. G. Jutker.

Now known as Núrpúr, according to a text-note, having been so called in the reign of the Emperor Jahángir.

Var. Dékar, Darodah Dígar.

Var. Gharíbráwan.

Text-note, suggests Baghéla.

Var. and G. Ghoghowál.

Var. Dhanah, Banah, in map Ombah south of Núrpúr.

Var. Kariálah, Karbálah.

Var. Jarjar.

See Vol. I, 456, n. 2.

Var. and G. Bijnagar.

Var. Bájrah and Bélah, Mahúd and Salah.

Var. Badúhindál.

Var. Bholrán, Bhoáwan.

Var. Barmali.

Var. Balínás, Balíhás, Malhás.

Var. Bhadán.

Var. Jíúḍhaḍi, Jíúdhary, Habúdhadi, G. Jeodhery.

Var. Stone.

Var. Jaubúhar, Habúhar.

The town and palace stand on the south bank of tke river Távi a tributary of the Chenab; the fort overhangs the left or east shore at an elevation of 150 feet above the stream, I. G.

Var. and G. Charijíná.

Var. Khams, Kíman.

Var. Sajhráo, Sanjráo.

Var. Jat. Mahjráo.

Var. Sháhzádah Sanjrár, Sháhzádah Hinjráo, Shánzdah Sinjráo, (Do. G.).

Var. Mahjráo, Sinjráo, Hijráo.

Var. Karbari, called Sanibá, Saníár Sásá.

Khárak Siharíá, Hárak.

See p. 180, Bhérah is on the left bank of the Jhelum. The Bhimbar torrent rising in the second Himalayan range flows within 4 miles N. W. of Gújrát and eventually joins the Jalália nálá a branch of the Chenab. I. G.

Var. Bhéawál, Bhadwál.

Var. Sakkarwál.

Var. Dudwál.

Var. Sakan, Masín.

Var. Barkhérí. In maps Tark Pari.

Ferry receipts.

Var. Karan called Halásah, Salásah, Salamah. For Khatar, see Vol. I, 456.

The text has marked as doubtful but the variants incorrect and unmeaning as they are, confirm Tieffenthaler's reading of “chevaux de bonne race.”

Var. Sowái. T. Soi but there can be no doubt the Sohán is meant which rising in the Murree Hills passes, according to the I. G. “near the ruined Ghakkar fortress at Pharwála.”

Var. Paru, Bhiro, Text note. “Khátar” now comprises Harri Khaṭṭar and Nála Khaṭṭar.

Var. Bharchak.

The fort built by Shér Sháh as a check on the Gakkhar tribes, now in picturesque ruin. It is situated in the Salt Range on a gorge overlooking the Kuhán Nadi 11 miles north-west of Jhelum town. The walls extend for three miles and encircle the rocks which command the entrance of the pass. Some parts have a thickness of from 30 to 40 feet. One gateway still remains in excellent preservation. I. G.

See Vol. I, p. 484, and under Kábul of this volume.

Said by Cunningham, (Anct. Geog., p. 163 and pronounced Girjhak) to be the Hindu name for Jalálpúr, the probable site of the famous city of Bukephala built in memory of Alexander's horse.

This well-known village lies on the road between Rawal Pindi and Peshawar which with its ruins, says the I. G., forms part of a group of ancient cities lying round the site of the ancient Taxila. Hwen Thsang the Chinese Buddhist pilgrim of the 7th Century A. D. visited the tank of the Serpent King, Elapatra, identified with the spring of Bábá Wali (Kandahári) or Panja Sáhib. The fountain is hallowed by legends of Buddhist, Brahman, Moslem and Síkh. The shrine of Panja Sáhib crowns a precipitous hill about one mile east of the town, and at its foot is the holy tank, a small square reservoir, full of fish. Delapidated brick temples surround the edge and on the west side the water gushes out from beneath a rock made with the representation of a hand, ascribed by the Sikhs to their founder Bábá Nának. The scenery is extremely picturesque; the river Haroh hard by affords excellent fishing, and on its near shore two ancient cypresses are the only epitaph above the tomb of one of Akbar's wives. For Kachakót, see Cunningham, Anct. Geog., p. 116.

Var. and G. Faríḳ. Var. and T. Ḳaraḳ.