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Introduction Legendary Battles

The Last Raid : Dying Embers of the Mughal Empire

In 1754 the Marathas arrived as the kingmakers in Delhi . The defeat and decline of the Imperial Mughal armies had led to the ethnic tensions between the ruling classes of the Mughals being the Iranis, the Turanis and the much despised Hindustanis. Their erstwhile allies composing of part of the Hindu ruling classes of the Rajputs remained indifferent to theses struggles secure in their mighty forts and castles.

The prime cause of this decline was their great rivals the Marathas – a Hindu warrior clan from the western parts of India who under the leadership of Shivaji (d1680) first shook and then shattered the Mughal dominions. Arising when it seemed like the Islamic conquest of the subcontinent was close to a final success after six centuries of bloodshed Shivaji rose to became the foundation of the mightiest force in India for the next 150 years. In his wake great uprisings from Rajasthan to Assam and from the Himalayan mountains to the deep south as the Hindu revival rose.

The leader of the Turanis (Sunni Muslims)  Imad Ul Mulk wished to control the battered remnants of the empire under his own leadership with the support of the Marathas and Rajputs and was against the Iranis (Shia Muslims) under Safdar Jung with the Jats, Persians and Hindu Naga Sadhu battalions.

This plan involved a settlement between the factions under the leadership of the emperor Ahmed Shah and involved a joint challenge to the Marathas who were pouring every north year after year.

Ahmed Shah – the lineal descendant of Aurangzeb immediately settled the arrears of his troops and formed up the newly trained Mughal army and set to lead this new coalition against a large Maratha force led by the regional commander Malhar Rao Holkar who was believed to be at a distance of 100 miles from the capital with an army of 20,000

After leaving his palace on the 27th April 1754 the Mughals reached Sikandrabad on the 8th May of the same year when news reached him that Malhar Rao had left his siege of Kumher and marching towards Delhi with all speed to attack the Emperor. The cowardly Emperor lost his nerve and began to fall back on Delhi despite the Marathas being over 100 miles from his position.  After a few weeks of manoeuvres news reached the Mughals on the 26th May that the Marathas had been sighted within 24 miles of the camp. Ahmed Shah mustered his captains and troops and ordered the imperial war drum to be sounded to fall back to Shorajpur accompanied with his minister Roz Afrun Khan , his wife’s sister Dilafroz Begum, his mother Udham Bai his wife Inayetpuri Bai and his sons together with the other ladies, princesses and support staff of his harem

During this march around midday the alarm was sounded and the vast crowd of the Mughal camp was thrown into confusion at the sight of the Maratha horsemen fast approaching

The war experienced Maratha Commander Malhar Rao immediately dispersed his swift moving cavalry in a vast net around the Mughals – his mounted troops opened fire with their matchlocks and then ordered the charge over the uneven and broken ground. The Mughal lines was smashed in the first charge leading to indescribable confusion in the camp. The lines of caravans were broken as soldiers and civilians alike each fled for safety where they could find it only to find the net of their enemies closing in around them.

The Emperor fled on a fast paced mount with his mother and favourite wife and thus escaped but left behind him his family, his wives and daughters and those of the Mughal nobility to the mercy of their Hindu enemies.

A huge amount of gold and coins fell into the hands of the Marathas but the greatest loss was the loss of prestige for the empire- the hardy cavalry of the Maharashtra mountains had in their captivity the honour of the Imperial family, queens and princesses – as the author Sarkar states – never had such a calamity befallen on the house of Timur’

Scattered groups began to reach Delhi behind the fleeing Emperor who to his horror learned of the fate of his family. Many of the caravans and raths were overturned and those of the Mughal ladies were torn apart with their ornaments and clothes being seized and countless of them being dishonored and led into captivity by the Maratha soldiers.

Some fled towards Delhi – others like the kings mother were protected by Malhar Rao who had now arrived.  Imad arrived in Malhars camp in humiliation complaining that the Marathas would listen to no one and that he was their slave in this matter.

On the 30th May Malhar Rao sent his demands to the emperor as his troops began to attack the suburbs of the Mughal capital – The capital trembled in terror as the outlying suburbs were put to the sword and set on fire. The memories of the previous year’s sack of Old Delhi by the Jats under Suraj Mal was still fresh in the memory of the Mughal population.

The following day the Emperor agreed to all of the demands of the Marathas. Punjab, Sind and the frontier areas were all ceded to the Peshwa – in effect the Chauth (tribute) of all of South Asia was granted to the Marathas –

The mother of the Emperor was led back to Delhi in the deepest of humiliation and despair – the Mughal courtiers having seen their families and servants led into captivity or humiliated the following day rose against the Emperor and dragged from the prison cells a distance cousin and placed him on the now powerless throne of Delhi – the unfortunate Ahmed Shah was blinded and thrown into a prison cell with his mother dying of natural causes in 1775.

The Marathas continued on their path and even after their great setback at the Battle of Panipat remained the preeminent power in India marching into Delhi on numerous occasions in the next decades culminating in the rise of the great Maratha warlord Mahadji Sindhia who stamped out the very last vestiges of Mughal and Pathan armies in 1788

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Legendary Battles

For the Ashes of their fathers and the temples of their Gods: The Hindus of Armenia

Prelude

Then out spoke brave Horatius, the Captain of the Gate:

“To every man upon this earth, death cometh soon or late;
And how can man die better than facing fearful odds,
For the ashes of his fathers, and the temples of his Gods,

And for the tender mother who dandled him to rest,
And for the wife who nurses his baby at her breast,
And for the holy maidens who feed the eternal flame,
To save them from false Sextus, that wrought the deed of shame?

Though one of our worst enemies, this poem of Thomas Babington Macaulay has never failed to move our heathen sensibilities and none exemplify the spirit more than the ancient and now forgotten Hindus of Armenia who died defending the temples of their Gods even though their cause was hopeless against the Christian fanatics.

According to the Syrian writer Zenob, a disciple of “St.” Gregory and a witness to this tale, the Hindus of Armenia descended from two Hindu princes named Gissaneh and Demeter of Kanauj who fled to Armenia around 149 BCE after they were caught conspiring against their king Dinakspall. They were supposed to have been welcomed along with their followers by King Valarsaces of Armenia and given the province of Taron (western Armenia, now Turkey) where they built a city called Veeshap. They then proceeded to install the Hindu Gods alongside the national Gods of the Armenians in the city of Ashtishat, famous for its temples.

An inscription from the Baku Atashgah. The first line begins: I salute Lord Ganesha (श्री गणेसाय नम), the second venerates the holy fire (जवालाजी, Jwala Ji) and dates the inscription to Samvat 1802 (संवत १८०२, or 1745-46 CE).The Persian quatrain below is the sole Persian inscription on the temple[7] and, though ungrammatical,[7] also refers to the fire (آتش) and dates it to 1158 (١١٥٨) Hijri, which is also 1745 CE.

We presume that the deities Gissaneh and his brother, Demeter must be the vr.s.n.i kula warriors Kr.s.n.a and Balabhadra. Demeter is the Greek Goddess for harvest and Balabhadra with His halAyudha very much qualifies for the title Demeter.

In 301 CE the bearer of the Christian plague “St.” Gregory converted the Armenian ruler Tiridates III and thereby inaugurated a reign of terror on the heathens of the land. Armenian pagans were converted by force. The temples of Gods were destroyed to make way for pretAlaya-s. The tiny Hindu minority were also targeted by Gregory. This made the world to witness the grand resistance offered by these few Hindus with the meager resources available. It was the first time that Hindus had to face the iconoclasm of Abrahamic traditions. Faced against great odds, the Hindu civilians fought battles against the well trained Armenian army in order to defend their dharma and their Gods. KavirAja bhUs.an.a said:

“himmata amAna mardAna hinduvAnahU ko” 

Hindus are known for their courage and manliness.

These words especially apply to those Armenian Hindu brethren who breathed courage such that they fought for their dharma against all odds and preferred death to ignominy. Those Hindus had indeed internalized the teaching of Kr.s.n.a – “svadharme nidhanam s’reyaH” (gItA – 3.35) – To die following one’s dharma is indeed most excellent and preferable – than giving up one’s dharma for something else.

War Breaks Out

Let us go to the vivid description, given by Zenob, of the resistance offered by the miniscule minority community of Hindus against the Armenian armies. Soon after the conversion of the king, the Hindus got wind of the Christian plans to demolish their temples of Gissaneh (Krishna) and Demeter as they did with the Armenian temples. The Hindus removed the temple treasures to a safe place at night and sent messages to the arcaka-s of nearby village, Ashtishat, to collect an army and join them to resist.

Zenob gives us the message sent as follows:

“Gather every man who is a warrior and hasten to reach us tomorrow for the great Gissaneh (Kr.s.n.a) will go into battle against the apostatizing princes.”

An inscription from the Baku Atashgah. The first line begins: I salute Lord Ganesha (श्री गणेसाय नम), the second venerates the holy fire (जवालाजी, Jwala Ji) and dates the inscription to Samvat 1802 (संवत १८०२, or 1745-46 CE). The Persian quatrain below is the sole Persian inscription on the temple[7] and, though ungrammatical,[7] also refers to the fire (آتش) and dates it to 1158 (١١٥٨) Hijri, which is also 1745 CE.
An invocation to Ganesha, Jwala Ji and Lord Shiva(?) from the Atashgah in Baku, Azerbaijan. The inscription is in Sanskrit written in the Devanagari script. Note the devotional (dotted, with slanted ends) Hindu swastika on the top.
The pretAcArin had expected no real resistance as he proceeded with three princes and the three hundred men without a care. He must have thought that with the strength of the Armenian royalty at his side, no one will dare to rise against him, especially the small minority of Hindus. But the Hindus of Armenia were born to prove what BhUs.a.n.a wrote 13 centuries later.

When the Armenian troops had ascended the hill where our brethren had stationed themselves, Arjun caused the battle horns to be sounded and came out with his men to attack the Armenians with full might. The Armenians responded as though the great archer Arjuna himself was blowing his conch devadatta and attacking them. The fear, which filled the hearts of the kaurava army when Arjuna was seen in virAt.a battle, came to occupy the hearts of the Armenians upon seeing the gleaming standards of the Hindus who had come to defend their Gods and dharma to death.

The princes sent the pretAcArin to safety with three riders and tried to hold back the Hindus. The Armenian forces who tried to stop the surging Hindus were put to death. Hindus of nearby village had also gathered along the way of Armenian retreat and began to chase the pretAcArin and his men. Gregory took refuge at the fort of Vogkhan. Hindus laid siege to it. The Armenians had to beg for help from a nearby prince who came with an army of 4000 men to beat the Hindus back with his superior numerical strength.

Arjun rallied his forces at the same hill where he had defeated the Armenians earlier and began to curse the Armenians for abandoning the Gods of their ancestors. Zenob reports the following conversation:

“Advance,” he said, “O you who are irreligious and who have forsaken your nation’s Gods; you who are the enemies of the glorious Gissaneh. Do you not know that the great Gisaneh has come out in battle against you and he will deliver you into our hands and will strike you with blindness and death.”

At this an Armenian prince rushed forward and said “Oh you braggart, if you are fighting for your gods, you are false, and if it is your for your country, you are altogether foolish for behold the prince of the house of Angegh and the prince of the house of Sunnies and the other nobles whom you know but to well.”

To which, Demeter, the son of Artzan replied thus.

“Listen unto us O you Armenian princes, it is now forty years since we are engaged in the service of the mighty gods and we are aware of their powers, for they fight themselves with the enemies of their servants. We are not, however, able to oppose you in battle for this is the house of the king of Armenia and you are his nobles, but let it be known to you all that although we cannot possibly conquer you, yet it is better for us to die a glorious death to-day in upholding the honor of our Gods rather than live and see their temples polluted by you. Death is, therefore, more welcome to us than life. But you, who are the prince of the house of Angegh come forward and let us fight singly.”

What better words could have come from the mouth of this son of Arjuna!! We are indeed reminded of Abhimanyu, who preferred fighting to death against insurmountable odds. Here, we have a son of another Arjuna from a later era. But we see the same flame for dharma burning brightly within him, filled with courage to the brim.

Such a sacrifice for dharma has never been alien to Hindu history. When Alexander invaded our lands, brAhman.a-s exhorted the local rulers to stand up to that barbarian. Alexander is said to have furiously targeted the brAhman.a community as they made the entire western AaryAvarta to rise in revolt against him. Greeks mention several small cities which stood up to Alexander and fought till the last man rather than submit to him. Where the Persians had submitted to Greeks meekly, Hindus of even small states gave a tough time to the Greek conqueror. Later, during the invasions of Muslims, we find jauhar and saka being performed by Hindus where the women immolated themselves to death and men fought to death against insurmountable odds. This was done to avoid the ignominy of being forced to change one’s svadharma. The same ideal is echoed in the words of this Abhimanyu from Armenia who roared that they will die a glorious death upholding the honor of Gods rather than live to see their temples being polluted by the pretAcArin’s men.

Sacrifice for Dharma – Death over apostasy

In a single combat between the old Arjun and an Armenian prince, Arjun managed to inflict wounds on the prince but the prince managed to cut Arjun to death. While the Armenian troops were rejoicing about this victory, Hindu civilians led by their arcaka-s came to that hill and began attacking the Armenians with great vengeance. When the Armenian troops tried to flee downhill, Hindu infantry threw rocks and weapons from atop causing damage to their cavalry while the villagers who gathered at the foothills began to attack the fleeing Armenians. The trained Armenian army was then rallied around by the princes who managed to get a foothold on one side of the hill and held it when the sun began to set – battle was called off at that juncture.

On the next day, as per Zenob, Hindus had managed to gather 6946 men while Armenians had gathered 7080 troops. There were other Armenian troops numbering a few thousands in the vicinity – who were indulging in looting and destruction of the Hindu villages. Where the Hindu army consisted of local Hindu civilians who had come to defend their temples and dharma, Armenian army consisted of trained warriors. The advantage of a well trained army began to show when Armenians began to gain upper hand over the Hindus. A sliver of hope came to Hindus when a vassal prince of Hashtyank, who was a Hindu, switched sides to join his Hindu brethren against the pretAcArin’s hordes. Armenian troops were clobbered under his leadership – he was well known to be a great warrior and leader. But the hope was shortlived as the other Armenian princes rallied their troops again and one of the princes managed to behead the prince of Hashtyank. Demeter, the son of Arjun, managed to kill the son of an Armenian prince. But this was not enough to stop the well trained Armenian troops.

The grim scenario of defeat, which was expected by the Hindus but welcomed to avoid a meek surrender, came clear later in the day when the leaders of their army, the temple arcaka-s fell in the battle one after another. Demeter, the son of Arjun and their last leader left, was also beheaded and his head was collected in a sack by an Armenian prince. 1038 Hindus were killed in this battle and the rest were captured alive & stripped naked.

The local Hindu priests buried their dead there and also proceeded to bury the dead Armenians. The place was marked with the following inscription as per Zenob in Syriac and Greek:

“This was the first battle of Artzan, the high priest and a great warrior. He is buried here and with him are 1038 men. And we fought this battle for the idols of Gissaneh and Demeter and for Christ.”

Gregory, the pretAcArin, was brought back and he ordered to destroy the murtis of Kr.s.n.a and Balabhadra. Six arcaka-s of the temple, who were alive at that time, fought the Armenians who had entered the temple. The arcaka-s had stated

“Let us die first and then let the great Gissaneh be destroyed!”

This reminds us of those rAjpUt warriors who defended the temples to their last breath. Kavi PadmanAbha records how the warriors died defending the temple of SomanAtha during the reign of Ala-uddin. The beginning of this tradition was made in Armenia by the small community of Hindus. Even as late as 18th century, 3000 rAjpUt-s entrenched themselves in the temple of S’rI ran~gam to save the temple from the European AtatAyin-s. They vowed to defend the temple from intrusion of any non-Hindu until the last one of them was alive. This prevented the victorious British from indulging in any misadventure within that temple. The fire lit at Armenia was kept burning here by successive generations of Hindu warriors who preferred death to apostasy. This indifference towards death and firm resolve to defend dharma have been the main source for the Hindu resistance movements under the Muslim yoke.

Gregory destroyed the two temples  (of Kr.s.n.a & Balabhadra) and built a pretAlaya over the remains. An arcaka was caught alive and he was tortured to find out the location where the temple treasures were hidden. But the arcaka remained true to His dharma and did not utter anything – preferring to embrace death than lead the barbarians to the treasures.

Gregory then had the civilians of the Hindu villages converted to his preta cult. 5000 men and youth apart from women were baptized. After this, he collected the children of the arcaka-s and the attendants of the temples – numbering 438 in all. He offered to baptize them as well. The children replied

“Keep this in mind, as long as we live, we shall seek revenge upon you; even if we should die, the Gods will exact their revenge”

One Armenian prince ordered to shave their head (the Hindus had sported s’ikhA-s) and sent these brave children to prison. Nothing is heard about them after this. We can imagine what their fate would have been. These brave young souls faced their end with the grace of seasoned warriors – preferring a torture and death to the dishonor of abandoning their Gods.

Zenob also notes that while the Hindu civilians had been converted. They still had not given up their ancestral religion. Hindus continued to ensure that their children sported s’ikhA and the worship of their Gods was maintained in a clandestine manner. Zenob warns the pretAcArin-s to be attentive towards this tendency of Hindus, lest this practice spread in other lands. We hear nothing about Hindus in Armenia after a century or so. It seems that the Christian fanatics destroyed the remnants of these Hindu communities so thoroughly that nothing is left now.

Thus ended the first struggle between the Hindus and the Abrahamic fanatics. Where the Armenian heathens were cowed down by the might of the army, Hindus put up a brave struggle – setting stage for the centuries of struggle that followed in order to protect their religion and traditions. While we have lost half of our lands and people due to numerous mistakes on our part, we cannot deny that our survival has also been due to the single biggest strength of dharma – it inspires its followers to face even insurmountable odds than submit meekly. It gives us courage to face our enemies.

By Vajrin

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Video : British Colonialism : Christian Missionaries, Racism, Eugenics and Genocide

The 19th century generated a number of outlandish and disturbing theories of the scientific hierarchy which was a applied to all human beings, now largely discarded these were used to justify both the British raj and the catastrophic famines which were the hallmark of supposedly liberal and enlightened British rule in in India millions died from famine caused by the exploitative and parasitical nature of colonial rule .Just as in Ireland with the potato famine was said to be the regrettable but unavoidable machinations of the free market but however this was not just justified economically. Just as the Irish dismissed as brutal Celtic types in the same manner India’s natives were deemed as an inferior stock to the Anglo Saxon ‘master’ race . Social Darwinism held that certain races were less than human and destined to die out and eugenics went a step further saying the state should involve itself in killing off those human beings who were not advance enough .Which then explains why the Bengal famine of 1943 which killed 3 million was not only a result of non intervention by the British government but was actually engineered by it The misery caused by British economic and racial policies provided rich pickings for evangelicals like Wilberforce under the camouflage of fake humanitarian concern  just as it did for abolition of slavery .Unfortunately the racial thinking of that period is far from dead ,rather it is actually promoted by a powerful circle of academic authorities  both Indian and western on India but also by descendents of Wilberforce’s right wing extremist religious lobby.

This program shows how the academic racism of the period helped to spread imperialist policies across the globe. Sifting through the “science” of eugenics and its link to social Darwinism, the film juxtaposes the racial hygiene theories of Robert Knox, Francis Galton, and Eugen Fischer with racial warfare in Tasmania, Victorian apathy in famine-wracked India, and—prefacing the Holocaust—horrific German colonization tactics in Namibia. Expert commentary comes from author David Dabydeen, Dr. Maria Misra of Oxford University, and Professor Catherine Hall of University College London. Contains graphic footage from concentration camps.

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Video : The Birth of Empire – The East India Company

Dan Snow travels through India in the footsteps of the company that revolutionised the British lifestyle and laid the foundations of today’s global trading systems.

400 years ago British merchants landed on the coast of India and founded a trading post to export goods to London. Over the next 200 years, their tiny business grew into a commercial titan. Using the letters and diaries of the men and women who were there, this documentary tells the story of the East India Company, which revolutionised the British lifestyle, sparked a new age of speculation and profit and by accident created one of the most powerful empires in history.

Yet inexorable rise ended in ignominy. Dogged by allegations of greed, corruption and corporate excess, by the 1770s the company’s reputation was in tatters. Blamed for turning its back as millions died in the Bengal famine, and thrown into crisis by a credit crunch in Britain, the world’s most powerful company had run out of cash, sparking a government intervention.

Courtesy BBC

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What if India had turned Islamic ?

Imagine an India where after hundreds of years of dogged resistance the Hindus fail to rise again. Imagine the end of the fourteenth century – a Delhi laid waste by the invasions of Timur and the horrors that lay in his wake. Imagine no renaissance of the warrior clans in Rajasthan under Rana Kumbha and the raising of the tower of victory. Imagine no resurgence in the south under the inspirational leadership of the Sangama brothers to create the golden empire of Vijaynagar. Imagine no hosts of fearless Sadhus and Saints traversing the subcontinent spreading the message of dharma and bhakti.

Imagine there was no empire of the Gajapati kings in Orrisa or the Ahoms in Assam giving the Mughals a resounding defeat in 1671. Imagine a land beaten down by the forces of Islamic Imperialism after centuries of struggle and bloodshed eventually falling by the 1400’s to the Crescent banner of the Arabs and Turks. Is it so hard to imagine ?

 Then look back upon history and see the rise of the Sassanian Empire in Persia – the inheritors of the Parthians who faced the might of the Roman Empire at its peak defeating the legions under Marcus Crassus – the same Sassans under their Emperor Shapur who defeated the Roman Emperor Valerian at the Battle of Edessa in 260 CE and after capturing him  used him as a footstool for the remainder of his captivity.

The Sassans who faced the Byzantines in perpetual conflict and turned Zoarasterism into a state religion.The rise of the Arabic Islamic Caliphate put an end to the once mighty Sassanids – from 633 CE to the final elimination of their remnants by the Ninth Century – the imposition of the Jizya, the submission of the majority non Muslims to dhimmi status led the eventual collapse of the ancient religion of Zoroaster with their scattered remnants fleeing from persecution to India.

Further west, the once all encompassing Hellenic culture which produced Socrates, Aristotle, Democritus, Plato and many others fell to the missionary zeal of early Christianity. The Byzantines became the vanguard of the Eastern Church and soon the great library of Alexandria fell together with the Oracle of Delphi and the destruction of the Sybylline books. the ancient lands of Egypt, West Asia and Greece were Christianised by the fifth century of the Common Era and the banning of the practice of ‘Pagan’ religions and the smashing of their temples led to an almost total Christianisation of the region by the early sixth century CE.

Their great rivalry with the Sassanids of Persian was partly predicated upon religious rivalry between the church and advocates of the fire temples of Zoaraster. Both were however eclipsed by the rise the Islamic Caliphate. With remarkable energy and speed the once glorious Sassanids fell into oblivion and the Imperial cult of Zoarasterianism was reduced within generations to the a few scattered remnants far from the scenes of their once exalted status.

Within a few hundred years and the decline of the Byzantines in the face of determined Arab followed by Turk incursions the majority of the region converted to Islam and in a few generations became amongst the most fanatical votaries of their new faith.

In the vast open regions of Central Asia lay the fabled Silk Route. Mighty Empires rose and fell and the wild horse borne archers of the steppes were feared for the skill and ruthlessness. Over all ruled the benign image of the Buddha – the quintessential image of peace and serenity created a curious dichotomy between the  nomadic tribesmen and the practitioners of non violence.

The great statues of Bamiyan, the organised and missionary activities of the Sangha led to whole masses of the population becoming Buddhists under the tutelage of the monks vestiges of which we can still see in the societies of Burma, Sri Lanka and Tibet. The grant empire of the Kushans which lay straddled across the Silk route saw the Emperors venerating the Buddha and facilitating his message acorss the face of the known world.

In 634 the Battle of Talas heralded the defeat of the Chinese empire by the Arabs and gradual Arab penetration and Islamisation of the region. Within a few centuries the Buddhists were fleeing eastward and towards India – those that remained saw the graven images of ‘But’ being flung to the ground and trampled underfoot as the advocates of the desert faith called the faithful to prayer. Today hardly an echo of the ancient faith of Buddhism remains in the region which can be most clearly seen in the once Buddhist stronghold of Afghanistan.

An Arab invasion stormed into Sindh in 666 CE before a determined Hindu coalition under the legendary Bappa Rawal defeated them in the Battle of Rajasthan in 738 CE bringing to an end the eastward expansion of the Caliphate, much like the westward expansion being stopped at the Battle of Tours by Charles Martel in 732 CE.

The aforesaid conversion of Central Asia led the incursions of the Turk tribes westward to fight the Crusaders and further to the east towards the fabled land of India. Centuries of resistance were eventually overcome and the kings of the frontiers known as the Hindu Shahis fell.A veritable tide of bloodshed that had few parallels in history followed. Into this cauldron of bloodletting the multi ethnic and multi religious region of South Asia was subjected to an orgy of violence and hatred that beggars few comparisons in history. Echoes of this carnage can be seen in the endless wanderings and sufferings of the ‘Gypsies’ around the world as they fled fleeing from India to escape the horrors.

The ancient seats of learning of Nalanda and Taxila were razed to the ground and the monks massacred in the sacred premises where students from across three continents would come to learn. Stupas, Temples and Holy sites were leveled to the ground or converted into mosques. Swathes of people bereft of their political and spiritual leadership were converted to the faith of the invaders.

The Buddhists seemed to be particularity susceptible in this case with their population bereft of guidance following the destruction of the stupas and the slaying of the monks. The once widespread religion of the Jains were whittled down to a handful of secretive and hidden trading clans where it remains today. It is thought that the obliteration of the materialist and atheistic Carvakas is dated from this time.

The Hindus ensured however – the resistance following the Battle of Tarain in 1192 confounded the invader. The genocidal forces of monotheistic fervour was confronted with implacable resistance – the resistance continued from the towns, to the deserts, to the forests and far into the mountains. And so amidst the raging wars and the collapse of the medieval Indian civilisation the Turkic forces suffered terrible losses.

And so Muhammed Ghori was slain by Hindu rebels in Punjab, and so Raziya Sultan was killed in revenge by the Hindus in Mewat and so tens and thousand gave their lives in a furious attempt to resist forced conversion, enslavement and submission  – And so just decades after the Battle of Tarain the nascent Sultanate in Delhi was close to collapse – According to the historian, Firishta it was the constant immigration of Muslims into India that kept their momentum up – the endless cycle of war and resistance claimed the lives of so many Arab, Turk and Persian warriors that a constant flow of migration was required to maintain the forces of Jihad in the land of the Pagans. And just as Rome and Greece fell to Christianity in the early part of the millennium and the Near East , Persia and Central Asia went under the banner of Islam it was expected that India too would inevitably fall.

But the reality defied the lessons of history – by the 1500’s the majority of the subcontinent was under the rule of the resurgent Hindus – the teachings of the wandering Saints combined with the fervour of an undefeated dharma was only brought to a tenuous compromise by the Mughal emperor Akbar with his rejection of formal Islam.

This compromise was shattered by the return of fanaticism under the iconoclastic rule of Aurangzeb and amidst the shattered remains of the Mughals rose again the Rajputs of western India, the Gurkhas in the far northern hill, the Ahoms in the jungles and forests of the east, the Jaats in the plains of Hindustan and above all the rise of the Maratha Empire from Shivaji the Great to the conquests of Baji Rao from 1720-1740.

E Keane characterised the finality of this resurgence culminating in the rise of the Maratha warlord Mahadji Sindhia as the Hindu reconquest of India – This reconquest was only stopped by the entry of the colonial powers and after a desperate struggle culminating in the bloody rising of 1857 British control was established over the subcontinent. Since independence 90 nears thereafter has seen the creation of a fast rising economic and military power of modern day India adjoining a militarised state of Pakistan veering on the edge of a collapse into medieval theocracy.

Now imagine once again the alternative – Imagine an India where Islam had emerged triumphant – imagine 1.2 billion more adherents to Islam in a single stroke increasing the worlds population of Islam to almost 40% of the total – Imagine how history would have changed – how fanatical hordes pouring from the shores and borders of South Asia into China – into South East Asia, across the shores into Africa. Imagine a war on terror with no end.

Imagine also a world with no yoga, with no spirituality, with no selfless teachers reaching out across the globe, with no Ayurveda, with no Mahatma Gandhi, no Swami Vivekananda , with no link to the ancient past which has all but been obliterated from the majority of the globe.

Think then of the sacrifices made for the sake of Dharma- think of the millions who gave their lives over the blood soaked centuries  think of the determined and relentless resistance provided generation after generation rising with arms and faith again and again – think of how the history of the world would have changed had the Hindus failed.

Charles Martel is called the saviour of Europe following the Battle of Tours but how many today remember the Battle of Rajasthan, Raja Bhoja, Shivaji, Baji Rao and countless others – Remember the struggle that has convulsed South Asia and the Hindus for a thousand years and the rise once again into the modern world of an ancient civilisation undefeated and undaunted.

Also Read : The Myth of “1000 Years of Hindu Slavery”

 

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Sacred Weapons

The Gurkha Khukri – A Saga of Snow, Steel, Blood and Sacrifice

While there are several legends about the origin of this blade called the Khukri, what is know is that origin of this blade lies in Nepal. Some say it was originated from a form of knife first used by the Mallas who came to power in Nepal in the 13th Century.

There are some Kukris displayed on the walls of National Museum at Chhauni in Kathmandu which are 500 years old or even more among them one belonged to Drabya Shah, the founder king of the kingdom of Gorkha, in 1627 AD. But the some facts shows that the Kukri’s history is centuries old then this. But other suggest that the Kukri was first used by Kiratis who came to power in Nepal before Lichchhavi age, about 7th Century.

Whatever may be the facts of how and when it was made, Kukri is the national knife of Nepal, originated in ancient times. More than being just a reverted and effective weapon, however, the kukri is also the peaceful all- purpose knife of the hill people of Nepal. It is a versatile working tool and therefore an indispensable possession of almost every household. Moreover, apart from the fact that the kukri symbolizes bravery and valor and is a Nepalese Hindu cultural icon.

One unique thing that makes one swallow his fear is the notch just before the start of the blade. What it really did and still does is to interrupt the blood flow to the handle and to let it drip to the soil so one can maintain grip during battle.

The distinctive indentation serves the practical purpose of preventing blood running down handle but also has a religious significance as at Dashain, the Hindu religious festival, a ceremonial version of the kukri, (a konra) is used to sever the head of an animal in one blow. A clean cut signifies good luck and wellbeing for those attending the ceremony.

Made by the Nepalese Kami clan of blacksmiths, an average kukri is 14-16 inches in length with a steel blade and a wooden, bone or metal curved handle. Its compact size means less metal is used in its manufacture than a conventional sword.

The sheath of the khukri is usually made with wild buffalo skin . Blade is always full tang and is attached to the hilt/handle , which is made with buffalo bone for its ability to be a good insulator of shocks received which laying blows. On the bottom side of the khukhri is carved out the symbol of the Hindu Goddess Kali, the primary deity of Hindus who is invoked during war. The typical Gurkha war cry is “Jai Bhadrakali, Aayoo Gurkhali”.

The symbol in the center of the shealth as shown in the picture represents the Vajra, the weapon of Indra crafted by the bones of the Rishi Dadhichi, and the three smaller circular symbols represent the tridevi – Durga, Saraswati and Lakshmi.

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Prolaya Vema Reddy : Rise of the Warrior King

Often Hindus say that Hinduism is resilient and it will survive whatever happens giving an impression that it’s ok don’t worry about the attacks on Hinduism but just go on with your life and somehow Hinduism will miraculously survive anyway. So did our forefathers just go on with their lives while foreign invaders indulged in plunder and destruction? Historically the answer to that question shows that Hindu resilience was expressed in warfare on every level for nearly a thousand years. Where A stream of Hindu Sages and Warriors combined to keep the flame of Sanatana Dharma alive through the ages .This is probably the longest war that’s ever taken place on Mother Earth and is still continuing in some form or another.

If we are Hindus today it’s because someone somewhere in the past sacrificed his or her life to defend the Hindu way of life but unfortunately most Hindus of today are not even aware of what took place back in time.There’s no celebration or remembrance or even any awareness kept for so many sacrifices , bravery and courage that took place in the history of the Hindus . All across the Hindu civilisation there is a story to tell like the following one ..

 

Alauddin Khalji

In 1311 Alla-ad-din Khalji sent his lover and general Maliq Kaffr to devastate the Telengana region with his ferocious army of Islam. The invasion was savage and Hindu kshatriyas of the Kakatiya, Chalukya and Chola clans fought with great valor but were routed in the battles around Warangal. The survivors took shelter in the fort of Kondapalli and held out against the Mohammedan blizzard.

However, in 1316 Alla-ad-din died and the tumultuous events in Delhi triggered by the Gujarati rebellion prevented the Mohammedans from consolidating their grip over Telangana. As result there was severe local unrest and Kakatiyas under Prataparudra started re-establishing themselves. The veteran Ghazi from Afghanistan, Ghazi al Maliq Tughlaq, soon set matters right for the Mohammedans in Delhi and decided to consolidate the flagging Jihad in peninsular India.

He sent his able successor Mohammed bin Tughlaq to prosecute the Jihad with unrelenting vigor in South India. M b Tughlaq charted elaborate plans for the invasion of Pune, Devagiri, Telengana and Tondaimandalam and set them rolling in 1321. After having sacked Pune in course of a year long siege of Kondana which was valiantly defended by Naga Nayaka he plowed through Devagiri and turning south east arrived in Telengana in 1322.

After a prolonged, fierce see-saw encounter in which the Mohammedans constantly receiving supplies from Devagiri and Delhi the Kakatiya army of Prataparudra was vanquished at Warangal.

They were forced into the defensive as the army of Islam mounted a massive encirclement attack on the fort of Rajamahendravaram. They held out for 6 months but at the end of it the Mohammedans stormed the fort and massacred the defenders to man. Prataparudra and his family was captured and sent to Delhi, but on the way he killed himself rather than go through the ordeal of converting to Islam. The grand Shri Venugopala Swami temple built by the Chalukyas was demolished by Tughlaq and he erected a mosque using the material from the temple. With that the kshatriya presence in Telengana had been smashed the the oppressive crescent banner terrorized the land.

In 1325 the responsibility of organizing defense of the dharma was taken up by the valiant shudra warrior Prolaya Vema Reddy. Son of local warlord, he describes himself “as one of the 4th varna that emerged from the feet of mahavishnu” who decided to rid the land of the wicked Turks after kshatriyas had all been killed for the protection of the agraharas and brahmanas.

Vema Reddy drawing inspiration from his deity ga~nga, who had also apparently emerged from the feet of vishnu as the fourth varna, and the warrior god kumara assembled a large army drawn from the peasants and herdsmen of the ravaged land. His clan had long excelled in cattle raids and honed the skills of the the rapid hit and run methods. He joined hands with two other major local landowners like Prolaya Nayaka and Kaapaya Nayaka and they formed a coalition with at least 75 other local strongmen and warlords. Reddy assembled his Hindu armies at Addanki and marched on the Tughlaq army.

The Reddys apparently used biological warfare in this conflict and contaminated the water supplies leading to the Mohammedans with sewage resulting a raging dysentry which decimated the Tughlaq army. Tughlaq himself fell ill and retreated. As the Moslems were in disarray the Hindu army fell upon them and crushed remanants in pitched encounter at Kaapaya Nayakthe outskirts of Warangal. The Vema Reddy realized that even though the army had departed the local Moslem Amirs and merchants were a major obstacle in restoring Hindu rule. So he conducted a series of raids destroy their trading networks and militias and extirpating the pockets of Islamic garrisons distributed over the country. In the process they were aided by the Hindu king Vira Ballaala of Dwarasamudra, who staved of attacks by the army of Islam from its head quarters in Devagiri.

In 1335 M b Tughlaq sent a large force under Maqbool Iqbal to smash the Hindu revival in Telengana. However, the Reddy and Nayaka army aided by auxillaries sent by Vira Ballaala inflicted a massive defeat on them, killing 15 Moslem Amirs on the field. Vema Reddy chased Iqbal into the Warangal fort and seeing that he was hard-pressed to defend it Kaapaya Nayaka stormed the fort.

Vema Reddy then moved on the fort of Kondvidu and stormed it by hacking off the head Maliq Gurjaar, the Moslem commander. Then liberated Nidadavolu, Vundi and Pithapuram after pitched battles. He then massacred an army of Jalal-ud-din Shah in a raid on Tondaimandalam even as Ballaala engaged the sultan himself.

Kondaveedu Fort However, after a long struggle with the Sultans of Madhurai and Delhi, Ballaala finally fell into the hands of the Moslems. He was skinned alive and his dry skin was pegged on one of the wall of Madhurai (seen later by ibn Battuta). Undaunted Vema Reddy launched a series of daring attacks on the Moslem garrisons in the forts of Bellamkonda, Vinukonda and Nagarjunakonda and captured all of them after slaughtering the defenders.

He raised his flag in Kondavidu and declared himself a Raja. His famous inscriptions from this period state:

” I restored all the agraharas of Brahmins, which had been taken away by the evil Moslem kings”. “I am indeed an Agastya to the ocean which was made of the Moslem”.

To restore the dharma he instituted major repairs to the Shrishailam rudra temple and built a flight of steps from the Krishna river to the temple on the mountain top. He also repaired the vishnu temple at Ahobilam. He also built a palace in Kondavidu for housing the women he had acquired. This became the harem for all the other subsequent Reddys. His restoration of the dharma also caused a major revival of local literature, especially under the auspices of the Telugu author Erranna, a vatsa bhargava brahmana of the middle migration of the bhargavas. His ramayana was supposed to have been a master piece.

His successor was Anavema Reddy continued the struggle against the army of Islam. His began by liberating Rajahmahendravaram and demolished a Mazar which had been built there on a Hindu shrine. He then scaled the fort of Korukonda with a small force at night liberated it from the Moslem garrison. Next he conquered Simhachalam fort and parts of the Kalinga kingdom.His inscription states “I the valiant member of the 4th varna destroyed the throngs of Moslems and gathered learned brAhmaNas at this court”. He built the vIra shiromanDapam in the Shrishailam temple. The Shrishailam temple was also renovated by two other great Hindu fighters, Krishnadeva Raya and Shivaji Chatrapati at a later time.

The war of independence in Telengana is one more of those largely forgotten stories of the provincial Hindu resistance in the aftermath of the Khalji-Tughlaq years.

Source

Kondaveedu Fort English Documentary

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Video : Raja Raja Chola’s Samadhi left in Ruins

In the village of Udayalur, half submerged in a field behind a farmer’s house, lies a lingam. A flimsy pandal over the lingam, constructed with sticks and thatched leaves, is the only symbol that betrays the significance of this site. The spot is supposed to be the samadhi of Raja Raja Chola, one of the greatest Hindu kings that ever lived.

The illustrious Raja Raja Chola, is well known for his patronage of the arts, his vast conquests, and his tremendous temple building campaign. The famous Brihadeesvara temple, which recently turned a thousand years old, was consecrated by Raja Raja for Mahadeva.

This dilapidated samadhi of the Chola king is not an exception. Across India, we find similar examples that showcase the modern Hindu’s insouciant attitude towards the pitiful condition of historical structures that preserve the memory of our ancestors’ heroism and sacrifices.

The samadhi mandirs of Baji Rao, Hemu, and many others suffer from the same indifference. The cruel twist in this story is the ridiculous deification by modern Hindus of personalities who have been dedicated to the destruction of Hindus. Sonia Gandhi and Mayawati, both have opulent temples dedicated to them by their sycophantic followers. Then there are the temples devoted to the Tendulkars, Bacchans, and Kushboos of our country. In this age of Kali, the bull of morality stands on one leg. And so, the memory of the great Chola is relegated to such an ignoble fate.

Below part of Raja Raja Chola’s Legacy

1000 years ago, Raja Raja Chola did exactly that. Going down in the history of India as one of the greatest kings, he expanded the Chola kingdom over the whole of South India, Kalinga and Sri Lanka, his reign is considered the golden period of the Chola Dynasty. To commemorate the great achievements of his kingdom, he set out to leave behind a mark of his kingdom’s supremacy, something that told generations to come what a mighty and great dynasty ruled over the land. The culmination of that thought was the Brihadeeswara Temple dedicated to Lord Shiva at the then capital of the Chola kingdom, Thanjav

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Historical Figures

Puli Thevar : The Ultimate Rebel Warrior

Long before Mangal Pandey who ignited the revolt of 1857, there was another Hindu , born in the land of the Raja Raja Cholan, who was the scourge of the enemies of Dharma. His name was Puli Thevar. The name Puli in Tamil means a Tiger, and this brave devotee of Mahadeva was one who lived to his name. Unmatched in skill of warfare, understanding of politics and full of fire this man was born to be a rebel. Not a rebel without cause, rather a rebel against Adharma.

Puli Thevar was born in the martial community of Hindu Marvars . After defeating a coalition of Islamists(the soldiers of the nawab of Arkot)-British forces, he was taken as a prisoner by deceit while on his way to the Sankaran Kovil temple. He was taken through the town streets, in a procession, by the muslim soldiers to shame him and left him alone in the sacred sanctum of the temple before they could take him to the courts for dispensing justice to the man who brought the mercenaries of Adharma to their knees.

What happened after is nothing less that divine intervention. Puli Thevar started singing hymns in praise of Mahadeva and all of sudden the sound of the cracking of handcuffs were heard by the soldiers camping outside the temple. Disturbed by the sounds the soldiers rushed inside the temple to see what happened, only to see broken handcuffs and chains with Puli Thevar nowhere in sight and never to be seen again by any mortal. Some say he was taken by the Lord himself to his abode……

Not being a man who would give up or prostrate in front of the British their Muslim lackeys, Puli Thevar was thoroughly maligned by the British historians as a man who never kept his word and was deceitful to the core. While these events occurred in late 1760, the truth of the events was never fully told by the Marxist historians of secular India. Therefore I shall try and tell the tale of the heroic exploits of this man who very few Hindus outside of Southern India have ever heard about.

Seeds of this rebellion were in 1736 when the Muslim Nawab of Arcot, Mohammed Aley, annexed the Hindu kingdom of Madura in present day Tamil Nadu. The Hindu Poligars (Chieftans and vassals to the king), being the descendants of the Cholas and Pandyas, were in no mood to accept the lordship of a usurper and Adharmika refused to compromise with him or pay taxes of homage to him.

Over the next  twenty years s confederation of seventy seven Poligars belonging to the Marvar community joint hands to defy the dictate of the usurper Mohammed Aley. The Poligars who lived in the vicinity of their hill fortress surrounded by forests and armed with ammunition, guns and traditional Hindu weapons attacked Mohammed’s forces at will defying him at each opportunity.

Scared of the might and defiance of the Hindu Poligars Mohammed the Nawab decided to find shelter in the British camp and beg them for help. The British eyeing an opportunity to grab Hindu lands that lay between Trichinapally and Cape Comorin decided to take nawab under their wing. This was a mistake that both the British and their lackey the nawab would go on to regret.

The British sent a large army commanded by Colonel Heron to assist their muslim vassal, Mohammed. On reaching the Poligar country this army started acting like street thugs, looting ordinary village folks, burning homes and even devastating the Hindu temples and shrines. Continuing his march forward Heron managed to used his skills of deceit to fight the Polingars into submission. The strongest Polingar was the Kattabomman of Panjalakurichi. He too surrendered and as he did not pay the full sum demanded by the British as tribute, he surrendered some of his close male relatives as collateral.

Assuming their victory was complete the British, under Heron, decided to head back to their base. However on their way back home Heron came up with an idea and the idea was to seek the submission of a minor Poligar of Nelkattumseval, his name was Puli Thevar. While the owner of a very small estate his influence amongst the Western Polingars was immense due to the fame of his abilities as an able administrator and considerable warrior.

 

What followed after this idea were a series of attacks, sieges and battles.

 

The First Siege: Nelkattumseval 1755 CE

No sooner had Puli Thevar refused the British demand for the payment of fief as an acceptance of their lordship over him, they launched an attack on Thevar. Puli Thevar’s informant in the British camp, the interpreter of Heron, sent him news that the British were short on supplies and did not have much heavy artillery. Hearing this Thevar decided to hold the British attack further.

Although Heron ordered a massive bombardment on Puli Thevar’s fort his forces couldn’t make much progress due to the thick walls of the fort. Forced to acknowledge that he couldn’t raid the fort, Heron  sent a message to the Puli asking for a paltry sum of rupees twenty thousand to be paid. However Puli who by now understood the British game replied thus

“ My estate does not have that much income….. besides  I know the value of  money and don’t expect me to pay you even a single rupee”

After facing such a humiliating defeat at the hands of the brave Marvar, the British ducked tail and retreated. However this defeat of the British ignited a fire of rebellion that would make the foreigners pay a very heavy price before it went out in a blaze of glory in 1763. The Polingars emboldened by their fellow Hindu’s victory soon joined hands against the British and started an all out revolt under the able leadership of Puli Thevar.

After the retreat of Heron was complete, Thevar gathered his Marwars and let them loose to seize the entire countryside. The Marwars who were the ablest of warriors, famed for their ferocity in war and predatory warfare started ambushing and looting the British units burning down the villages that had supported the British in their war effort and overran the entire countryside.

The Second Battle:  Kalakadu, 1755 CE

Understanding fully well that the British would not back down and would come back to attack his people again, Puli Thevar sent one of his generals to Travancore to win over the support of Maharajadhiraj Marathanda Varma who was the regent of Travancore. The general managed to convince His Majesty to support the Polingar confederacy lead by Puli Thevar and returned back with 4000 troops.

These troops were then added to his existing armies in order to fight the forces of Mahfuz Khan, the younger brother of Mohammed Aley and a British appointed governor of Madura. While Mahfuz Khan had a well equipped army, owing to the reinforcements received by the British , they were no match for Thevar’s much smaller army’s bravery or morale. These early victories boosted the morale of Thevar and he besieged the fort at Kalakadu. In order to end this siege Mahfuz Khan sent an entire division of cavalry. It was at this critical juncture that the Travancore forces had to retreat and head back home to control a major rebellion lead by Moplahs back in Travancore. With a large chunk of his men lost, Thevar knew that this battle was lost and so he retreated.

 

Second Siege of Nelkattumseval, 1755-1756 CE

Being very well aware that without the reinforcements from Travancore his army stood little chance against the gigantic cavalary of Mahfuz Khan, Thevar assembled all his troops and guns inside his fort complex at Nelkattumseval. Taking advantage of the situation the devious Khan sent his troops to devastate the Marvaras who had given him a hard time Kalakadu. The Muslim troops reestablished control of Arcot, which till then had been devastated by the Marvaras, and surrounded Puli Thevar in fort.

Thevar quickly asked his general to Mudemiah to engage Travancore once again, who by then had subdued the rebellion. The Travancore troops came out victorious, however knowing the sort of pain Puli Thevar could be Mahfuz went ahead with the siege of Thevar’s fort as he couldn’t afford to loose Puli.

Since this siege lasted quite some time Mahfuz’s troops ran short of supplies and begged the British for more. Seizing this opportunity, Puli Thevar instructed his crack troops to attack the British convoy. They more than obliged and looted the caravans and increasing Mahfuz Khan’s misery. Mahfuz who was by now in a state of shock decided to head back to his base in Tirunelveli in order to meet payroll and supply his troops.

Now a confiden
t Thevar decided that he must launch an assault to fully obliterate his Arcot-British enemies. For this purpose he persuaded the Eastern Poligar council to join hands with him so that they could together fight their common enemies. Sadly the strongest of the Eastern Poligar ,Kattabomman, still had his relatives as captives under the Nawab. Out of fear for loosing his loved ones he decided to opt out of this council, despite wanting to join hands with Puli Thevar. However all the Madura Poligars joined hands with Puli Thevar and ensured troops in case of a war. Thereafter Puli went on to ask the Poligars of Nattam tojoin him.

This confederacy of Polingars had a single point agenda which was to seize the ancient and strategic city of Madura, as that would be a symbolic restoration of pre-1736 order in addition to enabling them to oust the Anglo-Muslim garrisons and seize control the country south up to Cape Comorin. Their objective was to restore Hindu rule in what was once the kingdom of Madura.

British soon learnt of this preparation for war and they were alarmed by the sheer scale of ambitions of Thevar. They blamed Mahfuz’s incompetency for this dangerous situation and resolved to intervene directly. They dispatched 1000 sepoys under Yusuf Khan and also put Mafuz’s armies under Yusuf Khan’s orders.

Siege of Srivilliputtur, 1756

By the time these sepoys arrived, Puli Thevar had already started out on his victory march leading the Marwar confederate army. They had assembled in Nelkattumseval and were supposed to attack Madura in order to recapture it from the Mohammed Aley, the usurper. As they marched, they faced the fort of Srivilliputtur, which they had seize if the wished to march on to Madura.

This fort was under the lordship of one Abdul Rahim and he was confident that he could easily rout Puli Thevar and his marvars. Initially they engaged in an open battle with Thevar’s forces but found themselves to be no match for the Hindu skill and bravery and hence retreated back to their fortress. Puli Thevar had them surrounded so badly that the Arkot troops got demoralized and all of them, including Rahim Khan, fled to save their lives.

Seing this victory the rest of the Polingars appealed to Puli Thevar to change the original plan of to march from Nelkattumseval to Madura and instead seize Tirunelveli in the south and then move to Madura. Thevar agreed and this turned out to be a catastrophic decision. At that time Madura was held lightly by Arckot troops and a siege of on Madura would have passed the entire kingdom into Puli Thevar’s hands. As fate would have it Mahfuz Khan, with his strong troops in place, in Tirunelveli persuaded Kattabomman to support him in the war initiative and promised him land grants, riches, etc in return. As Kattabomman led the Eastern Poligars, war that began as a war of independence now became a civil war.

Battle of Tirunelveli, 1756

Despite the sabotage by his own Hindu brothers, The Polingars of the East, Thevar didn’t loose his resolve to meet the enemy forces in battle. Both sides had an equal number of men, totaling forty thousand, facing each other. However Mahfuz had an great advantage over the Poligars due to his superior calavry which was supported by his British masters. Not loosing hope and with the name of Mahadeva on his lips Puli Thevar and his brave twenty thousands left upon the enemy, however they were no match for the cavalry that supported Mahfuz. Had it not been for Kattabomman’s greed the Arcot troops, it would have been a funeral for Mahfuz and his troops and almost all of the entire the lands of Thamiz would have been in the hands of the Hindus. Sadly Thevar’s rank crumbled and he and his men returned back to Nelkattumseval.

After this catastrophe, Puli Thevar noticed a drop of morale among his fellow Poligars. He himself evaluated the situation and decided on a clever policy. Thevar sent out affirmations of loyalty to the Nawab and the British and even met the Tirtarappa Mudali, a fellow Hindu belonging to the Vellala community and Nawab’s new viceroy in Madura and paid him a large sum as tribute. Meanwhile, he let his Maravas loose once more to loot and devastate enemy held territories once more. When Arcot sepoys tried to control them, they looted Arcot camps as Arcot troops watched helpless. Thevar was determined that the British and the Nawab should never know any peace.

This came to the attention of Yusuf Khan, the military commander of the Mohammed Aley the Nawab’s trops. He ordered Thevar to return back to his fort at Nelkattumseva. Thevar instead met Kattabomman and rallied the Polingars again to fight the enemies of Dharma and the usurpers of Hindu lands. Puli Thevar managed to assemble ten thousand men within a short span of time proceeded towards a forest that was under Kattabomman’s protectorate and stretched to the outskirts of Tinnevelly.

Capture of Tirunelveli, 1756

Thevar being an astute militant commander decided to take this difficult route instead of a straight highway inorder to conceal the movement of his troops and to take the enemy by surprise.His plan was based in the information of a spy’z report that Mudali had camped his bulk force some twenty miles away where he anticipated Thevar;’s attack. Thevar decided to wait till nightfall before entering Tinnevelly. By dawn they had infiltrated into the town in small bands through unguarded points.

By sunrise Thevar and his men had seized the town of Tirunelveli. Mudali who had heard that he had been outwitted by Thevar, decided to assemble his troops at Palamkotta fort instead of attacking Tirunelveli. Thevar had no artillery so ordered his cavalry to encircle the fort and burn a large area around the fort to deprive them of supplies. His troops could not scale the fort walls because of gun-fire by Mudali’s troops; their only option is to wait and starve the enemy.

In the meantime Yusuf Khan who heard of the fall of Tirunelveli gathered his troops to attack Puli Thevar. On being informed of this Puli Thevar had to abandon the fort and move to Gangai Konda, north of Tirunelveli.

Thevar’s troops attacked from all sides but suffered huge losses as Yusuf Khan’s artillery took its toll on Thevar’s ranks. Thevar realised that the battle was lost and ordered a retreat. Thevar’s army split into three; the forces of Polygars under Thevar fled into the jungle, one of his generals with his horsemen went to Madura and another retreated towards Srivilliputtur.

Puli Thevar had not lost hope. He opened talks with agents of Mysore at Dindigul and offered them half a million (five lakh) rupees in exchange for military help. He also tried to persuade the corrupt officers of Mahfuz Khan to give up Cholavandan, a region through which the only road between Dindigal and Madura passed through a mountain defile. In order to tempt Mahfuz Khan to join his side, Thevar also tempted him with promise of high office in Mysore.

Thevar’s agenda was to out both the British and their underling the Nawab Mohammed Aley and restore the throne to the rightful Hindu heir of ruling dynasty of Madura. The British got a scent of his plans for the formation of a third confederacy and the dispatched a huge force under Yusuf Khan and Mudali.

A third of this force was posted in Tirunelveli and another third was aseembled in the fort of Palamkotta. Yusuf Khan’s strategy in this battle was to overwhelm Thevar into submission by excessive use of force so that the rest of the Poligars would be dissuaded to join forces with him. Yusuf sent his envoys to Puli Thevar’s camp to invite him for negotiations.

Thevar accepted the invitation and sent three hundred of his marvars to the Muslim camp in order to conduct negotiations, which failed. As result Yusuf decided to send Alagappa  to settle matters with Thevar. Yusuf Khan’s envoy offered large lands as grants to Puli Thevar if we gave an affirmative to the peace deal. Thevar was too shrewd to fall for these lies, as he was fully aware of the lying and deceit nature enshrined in the ethos of the enemy. However instead of refusing the offer outright what he did was was to send his main army to join his generals and the sent small attack teams to go and ravage the enemy territories west of Tirunelveli, intending the negotiations to fail.

Soon Thevar got what he wanted as the nawab’s men killed some of the envoys he had sent to the Arckot camp for negotiations, accusing them of stealing their horses and oxen. Thevar used this an excuse to launch a full fledged attack on the Nawab.In the meantime Mahfuz Khan ,being unscrupulous character, understoof that his existence depended on the good will of Puli Thevar so he came to Nelkettuseval with troops by the end of 1756. Several of the NAwab;s officers also revolted. However since Mahfuz Khan didn’t have the stomach for more battle he was chased away by the British after they left leaving the Nawab in charge.This was exactly the opportunity that Puli Thevar was looking for as he had completed his preparations for the siege of Madura by that time and without the British reinforcements Mohammed Aley the nawab’s forces wouldn’t be able to hold out for long.

Second Capture of Tirunelveli, 1756

Maravan History - pandaravanniyanIn early 1757, Thevar along with Mahfuz Khan and supported by many Polygars marched towards Tirunelveli for the third time at the head of an army of 10,000 men. They camped near Tirunelveli but did not attempt to capture the town. Thevar remembered well what would happen if a largely primitive force engaged with the well-equipped army which held Tirunelveli.

Instead, in an effort to seize the country-side, Thevar sent messages to Mudalis, or tax collectors, that from now on he was in charge and that they must pay tax to him.Talks were opened with the Raja of Travancore to persuade him into lending support the war efforts of the Poligar confederacy in exchange for which Thevar promised him those territories on which Raja of Travancore coveted.

Soon the troops that held Tirunelveli marched to Madura and Mahfuz Khan marched into the abandoned town. Mahfuz was so intoxicated by this success-in reality only luck-that he on his own, ordered his men to assault the nearby fort of Palamkotta; his men suffered staggering losses. The commandant of Palayamkotta enticed Kattabomman, the rank opportunist to support him in exchange for lucrative land grants.

Kattabomman’s troops routed Mahfuz’s troops who camped some distance away from the fort. After this Kattabomman retreated but Yusuf Khan came to the scene. Mahfuz Khan fled the scene to Nelkettumseval to join Thevar, who had left much earlier as he understood that plans were not working as he had envisaged.

In the summer of 1758, Puli Thevar, for the fourth time, was ready to clash with the British and Nawab. Puli Thevar was supported by Poligars of Wadagiri, Kotaltava, Naduvakurichi and Sorandai. Ettaiyapuram Poligar also joined Thevar’s confederacy and soon confederates persuaded the Polygar of Settur to join them.

Stand At Settur & Aftermath, 1759

Puli Thevar camped his troops inside the Settur fort, only 15 miles from Srivilliputtur and their joint force ravaged the enemy-held surrounding zone. Yusuf Khan besieged the Settur fort, whose Poligar lost nerve and expelled Thevar’s troops, paid a fine and surrendered.

Thevar’s troops re-grouped and they seized all enemy outposts from Nelkettumseval to Tirunelveli and massacred the garrisons they overran. This great success elated Thevar and his confederates and they attacked and captured the Uttumalai fort held by a British lackey Poligar and prepared to capture Palamkotta and Tirunelveli.

The arrival of Yusuf Khan’s troops at Srivilliputtur checked their progress. Instead of an open fight, Thevar wisely chose to strengthen the chain of posts he had captured. He also sent troops to Nelkettumseval to prepare for defense and spread out his troops around Yusuf’s army in order to harass Yusuf’s troops. Yusuf had far greater troops and soon he recaptured all the outposts seized by Thevar and then he marched and destroyed much of Poligar country by fire and sword. But even so his attempt to reduce Poligars went only slowly as Poligars retreated into their strong impregnable forts. Soon Yusuf was forced to retreat because of orders from British authorities.

In 1759, Thevar took revenge as he marched towards Palamkotta and the garrison troops came out and fought Thevar’s men. Thevar devastated his enemy’s force in open field, but retired-as he knew that it would be nearly impossible to storm a well-defended fort. The incident was an embarrassment and shock to the British. Thevar’s troops overran the countryside from Nattam to Travacore also. Enemy garrisons were safe only in their forts. They once more deputized Yusuf Khan to crush Puli Thevar. Thevar was worried that Mahfuz Khan might switch sides as he was a rank opportunist and so kept him under close watch.

Second Struggle with Yusuf Khan

The pro-British Kattabomman died and the new Kattabomman loathed them. He, as the leader of Eastern Poligars, pledged support to Puli Thevar, the undisputed leader of Western Poligars. This union was aimed to meet the threat of Yusuf Khan.

Yusuf Khan could have been driven back easily if he had to face so mighty a confederacy alone. Some Poligars were eager to collaborate with enemy. Yusuf came into Poligar country with only 1000 men but soon his army grew to 4000 with support from these fallen Hindu Poligars. Even so he was not ready.

He waited for reinforcements to come. His strategy, till he received reinforcements, was to prevent the armies of Puli Thevar and Kattabomman from joining. He sent a heavily armed force into Ettaiyapuram with this task-they were to fight and block Eastern Polygars’ troops so that he could deal with Puli Thevar and men separately.

Once fully prepared, Yusuf Khan marched on. His force captured the strategic fort of Kollarpetti and reached Tirunelveli. Mahfuz Khan requested a pardon from Yusuf Khan and a jagir for himself if he left Thevar’s camp. Yusuf Khan assured him that his demands would be met. Puli Thevar surprised an enemy army at Sorandai and massacred and looted it. Yusuf immediately sent another force to retaliate, but Thevar had left by that time. Travancore troops began incursions into lands between Cape Comorin and Kalakadu. The Maravas of Puli Thevar and his allies ravaged all of Tamil country south of Tirunelveli and Yusuf who had to deal with three enemies, appeared in dire straits.

An idiotic action by the Poligar of Wadagiri turned the tables. He had let his Maravas repeatedly plunder the territories of the Travancore Raja who was his neighbor too. The Maharaja of Travancore, angry at this policy, began to have second thoughts. Yusuf Khan exploited this by opening talks with the Raja of Travancore. This talk was to have fatal consequences. The Raja of Travancore agreed to side with Yusuf, if he left the Poligar confederacy. The Raja sent a large force of musketeers to join with Yusuf’s troops-altogether 20,000 men marched towards the fort of Wadagiri, and Polygar had to escape as he could not withstand them for more than a day.

The Polygar of Wadagiri took refuge with Puli Thevar at Nelkattumseval. Puli Thevar himself was worried as the most powerful Western Polygar-Wadagiri Polygar was finished. He learnt that the French had sent a letter to Mahfuz Khan which stated that soon the English would be finished and that Mahfuz would be crowned as Nawab after the present Nawab, an English puppet, was ousted. Thevar exploited this situation.

He sent a message to Travancore Raja about this letter and argued that since the French will win in the end, what would Travancore gain if they allied with the English, whose man was Yusuf? Thevar offered that if Travancore Raja side with them, he would let Raja have those parts of Tirunelveil of his own choice.

The Travancore Raja told Yusuf Khan of this communication of Puli Thevar. The Raja of Travancore argued that since Thevar had offered him so much, he will side with Yusuf only if Yusuf ceded the land between Cape Comorin and Kalakadu that Nawab had denied to Travancore. He also threatened Yusuf that if he supported Thevar that would mean the end of Nawab’s ambitions in country south of Tirunelveli-which indeed was a real threat.

The Dutch seizure of artillery sent by English meant for Yusuf Khan, opened the prospect of war with Dutch in Tuticorin (Toothukudi). Yusuf relented and ceded the territories demanded by the Raja and so Puli Thevar’s attempt to win this Raja ended in failure. If the Raja had allied with Thevar, the British conquest of South India might have been delayed by years and even decades. Thus Yusuf Khan was saved because by that time, Maravas across southern Tamil Nadu had flocked to Thevar’s fort to fight for their hero. It was beyond the capacity of Yusuf Khan to overpower so great a host alone, but with help from Travancore assured, he was confident. Soon, Travancore troops and Yusuf Khan’s units jointly captured the fort of Isvara Thevar, a vassal of Puli Thevar. Isvara Thevar and his men retreated to Nelkettumseval, but this victory had exhausted his ammunition and he was delayed in his next move. As they waited, a force of 6000 Maravas launched a surprise raid on the Travacore camp and killed several troops. But by time Yusuf Khan marched with his men, Marava force had retreated.

Siege of Vasdevanellur, 1759–1760

In December, 1759, Yusuf besieged fort of Vasudevanellur with his allied troops after he received a large stock of ammunition. This fort belonged to Puli Thevar and was his second strongest fort, located on top of a mountain range and was covered by a vast forest on all sides.

Puli Thevar kept 1000 men in the fort and spread out the rest of his force in the forest that surrounded the fort. These troops raided enemy camps, sniped and ambushed scattered units of Yusuf’s armies and they also disrupted his effort to build a massive construction for artillery batteries it took three weeks for Yusuf to complete the construction; relentless bombardment caused Yusuf to lose some of his heavy artillery and most of his ammunition. He had breached the wall of this mighty fort and he unwisely decided to engage his troops in a hand to hand combat with Thevar’s soldiers.

Puli Thevar was at this time not at Vasudevanellur, he was at his headquarters of Nelkattumseval. As both sides prepared for the final struggle for Vasudevanellur, Thevar collected 3000 of his ablest Maravas and led them in a night march from Nelkattumseval to Vasudevanellur.

Once he approached Vasudevanellur’s neighborhood, Thevar led his troops through the forest below the fort to avoid detection by enemy and sprang into a surprise attack on Yusuf Khan’s camp. Thevar’s troops devastated the enemy camp and Yusuf Khan threw a large force into the fray to tilt the balance. The Maravas, intoxicated by their success, fought with great ardour. In the meantime, those Maravas who had concealed themselves in forests and ambushed Yusuf Khan’s troops for the last 3–4 weeks came out of the woods and began to attack Yusuf Khan’s battery positions and the enemy infantry that was trying to move into the fort through the breach.

The Maravas were repeatedly beaten back by Yusuf’s men, but each time they returned to the attacks. These Maravas worked together with the garrison to check the enemy advance into the fort and they were successful. The Maravas then returned to the woods below the fort and lay in wait for a renewed enemy attack in night. But Yusuf Khan was nearly exhausted of his ammunition and he foresaw the catastrophe if he stood before the fort without ammunition.

The following day, Yusuf Khan and Travancore troops retreated and they split into two-Travancore troops went home while Yusuf and his men went to Tirunelveli. Yusuf Khan no longer had the ability to launch an offensive into Puli Thevar’s country so he stayed at Tirunelveli and posted his men at key points to limit Puli Thevar’s raids. For the time being his grand plan to crush this turbulent Polygar was shelved.

Thevar did not leave Yusuf Khan in peace. His Maravas ravaged Tirunelveli country so much that Yusuf Khan himself realised that he could not crush them by force so he bribed many of them to join his side. Yusuf soon found himself at war with Mysore and Dutch, which bought Thevar time. Yusuf Khan crushed a force of 3000 men sent by Kattabomman. Thevar learnt that the French were besieged in Pondicherry by the English and that Mahfuz Khan had gone over to Nawab, but his Maravas ravaged lands held by Yusuf Khan so much that he soon deployed the bulk of his force in front of Nelkettumseval in order to force the Maravas to abandon his lands.

He bought several pieces of heavy artillery but had no ammunition and sent a message to the British camp in Trichinopoly to send him ammunition. As he awaited, Puli Thevar launched a lightning raid on Yusuf’s camp and after killing and wounding several of Yusuf’s men retreated.

Finally after a long and ardous battle Puli Thevar was captured on his way to pilgrimage, and the rest as they say is the miracle of Mahadeva.

Puli Thevar’s desecendants are spread all over present day Tamil Nadu in the southern part. Most of them are located around the region called as nel kattan sevval (the place which doesn’t pay rice tribute) which before Puli Thevar’s war and after the Mohammaed Aley’s taking over Madura was known as Nel kattum sevval  (The place that pays the rice tribute)
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Categories
Historical Figures

General Balbhadra Kunwar : The Hindu Lion of Nepal

While not much is known about the early life and exact year of birth, it is estimated that this brave Hindu warrior was born between 1775-90 in beautiful valley of Kathmandu home to the illustrious Pashupatinath temple. Balbhadra Kunwar was the first among three sons of Chandra Bir Kunwar who belonged to the Hindu Rajput clan. Historical records suggest that the family had arrived in the  Terrai region following the fall of Chittorgadh fort, in a siege by the Muhammadan Warlord Akbar, in the year 1568 CE.

The Kunwars had since set up an alliance with the Shah kings of Nepal from the dynasty of the Hindu monarch Prithvi Narayan Shah and held several important positions under the dynasty, helping to consolidate the Shah rule over Nepal.

While having many a great exploits fighting for the Hindu Gorkhali army of Nepal, Balbhadra Kunwar moment of glory lay in the part he played in the Gorkha-Anglo wars.

It was in the month of October 1814 that the soldiers of the British East India Army advanced towards the Hindu kingdom of Nepal. Being lead by Rollo Gillespie the major General, a horde of 3500 soldiers , armed with latest weapons and cannons, this force advanced to occupy the territories between the Ganga and Yamuna  rivers in Garwal and Kumaon.  Realizing that he could not defend the non-combatants against this assault in the valley of Dehradun the brave Gorkha General decided to take them to Nalapani fort (located due North East from Deradun).

A night before the declaration of war, the British General Gillespie had sent a letter to Balbhadra asking him to surrender and he would be made the Governor of Dehradun. In reply he tore the letter and said,

I shall meet your General in the battlefield “.

It was at this time that Balbadra supported by only 600 troops (including women, the young and elderly) and fight these foreign mercenaries who had come to occupy his Hindu lands.

The Hindu troops used basic rifles, stones and arrows to fight the British hordes. This was so much in contrast to the modern rifles and 11 cannons with which the British were armed.  What followed was a fierce battle between the brave Hindu Gorkha troops and the British mercenaries for the next one month.

After realizing that military might would not make these brave Hindu surrender the cowardly British decided to cut off the only supply of water to the fort at Nalpani. This causes immense trouble to the Hindus inside the vicinity of fort, especially due to the presence of small children, women and the elderly. The walls of the fort had also been battered by the fodder of the British cannons.

Many brave Hindus had lost their lives fighting for the sake of their lands. Therefore to prevent any further harm to the defenceless Babhadra Kunwar decided to take the inhabitants, combatants and non-combatants alike, to the safety Dwarka on the night of Nov 16 1814. The Brtish continued to launch attacks on them, knowing fully well that they had non-combacts with them. The proud Hindus continued to respond to these kind while couriering the defenseless and weak to safety.

Thereafter a message was sent to the British

We had handed over to you your deed and injured soldiers on your request. We now request you to hand over our injured soldiers to us”

a request declined by the British although they claimed that they were taking care of POWs.

Seeing the condition of his people, Balbhadra decided to ask Kathmandu for more troops as reinforcement to fight the foreigners. Sadly as the Shah’s were still consolidating the Hindu Kingdom, these troops could not be provided on time and so the Commander decided to move on to Gopichand hill fort from Dwara on Nov 18, 1814.

The Hindus spent the night at Gopichand hills while the British kept on bombarding them with their cannon fire. Meanwhile his trusted lieutenant Sardar Ripumardan Thapa (sardar standing for a leader and not a Sikh should any misunderstanding ensue) sustained an injury in his right arm from an enemy shell. Sadly he couldn’t continue the ascend uphill and had to stop while the rest of the Hindus continued to climb uphill to safety.

The next day on Nov 19,1814, men sent by Balabhadra carried Ripumardana to Chamuwa for treatment. Kaji Ranadipa Simha Basnyat,  Kaji Rewanta Kunwar and Subedar Dalajit Kanwar also had arrived by this time for the assistance of Gurkhas, even though they were killed by enemy fire on the very next day.

Defiant to the last of his resources ultimately after four days of thirst, hunger, weariness and enduring severe wounds the Hindu lion Balbhadra emerged out of the camp with khurkris drawn in both his mace like hands (along with the rest of 70 surviving Hindus) and roared to the British Merceneries –“ You could have never won this battle but now I myself voluntarily abandon this fort. There is nothing inside the fort other than corpses of the children and women” Saying thus, he and his Gurkhas left for the hills.

Finally a peace treaty was signed between the British East India Company and His Royal Highness Maharaja Dhiraj Girvan Vikram Shah and  the British East India Company, known as Sugauli Treaty. While the Hindu Gurkhas might not have won this war, they still came out as victors. Victors of the spirit of Sanatana Dharma, the fire that ignites the hearts of countless Hindu men and women since ages which tells them to never give up not even in the face of extreme opposition. So enamored were the British by the bravery of brave Hindu Gurkhas that one of their poets, John Ship,  dedicated the following lines to them,

I never saw more steadinesses Or bravery exhibited in my life. Run they would not and of death They seemed to have no fear Though their comrades were falling Thick around them, as bold For we were so near to know That every shot of ours told’.”

Bhalbhadra Kunwar did not loose his life in the Gurkha-Anglo war, he procceded to Lahore, then capital of Punjab to join ranks with the new Lahore regiment formed by Maharaja Ranjit Singh. Balbhadra Kunwar in keeping with his brave past was made the General of this new regiment, which consisted of entirely Hindu Gorkhali troops. The word Gorkhali was strictly reserved for those Hindus who served under the Hindu kings, others who had served the Muhammadan warlords were known as “Munglane” and were seen as lowly and unclean.

It was during the Sikh-Afghan war, that the brave General finally met his heroic end while fighting the afghans tribals during a bout of heavy artillery fire. It is said that he was the last man in his regiment to fall and kept fighting to his end. Thus came a comma to the great and heroic life of a great Hindu warrior (I saw comma because in Sanatana Dharma there is no fullstop). As a tribute to his gallantry the British erected a war memorial at Nalapani, where the following words bear inscribed bear testament to his life

as a tribute of respect for our gallant adversary Balbudder Commander of the fort and his brave Gorkhas who were afterwards while in the service of Ranjit Singh shot down in their ranks to the last man by the Afghan artillery.”

Later Capt. Balbhadra Kunwar´s descendants and family members were to establish the Rana dynasty in the middle of the 1800´s led by Jung Bahador Kunwar Rana.

Today the decendants of Balbhadra live mainly in Nepal (kathmandu and pokhara, other cities too) but are also found Internationaly in the India, USA, UK, Sweden, Denmark, Australia, U.A.E among other places.

By Amit

 

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