54. The travels of a Hindoo 18 Bholanauth Chunder

 

   The travels of Bengalis in the past 

                        Sumana Dam

            (Continued from the last part)

Mughal Emperor Aurangzeb was averse to art, literature, music, and architecture. He even did not want to spend money on his own tomb. The only structure he built was the Moti Mosque in the Red Fort of Delhi.

Aurangzeb had an unmarried daughter named Jinat-un-Nisa, who constructed the Jinat Mosque or Kumari Mosque, located on the banks of the Yamuna near Daryaganj (also known today as the Ghata Mosque). Another notable site was the Roshanara Garden, created by Shah Jahan's daughter Roshanara. The palace of Shah Jahan's son Dara was also remarkable. Later, a college was established in that palace in Delhi.

Many of the nobles or elites in Delhi had beautiful palaces. The King of Jaipur, Jai Singh, built the Jantar Mantar in Delhi, a place for astronomical studies, similar to the Man Mandir in Benares and the Tara Kothi in Lucknow. Between Delhi and Agra, there is a large monument resembling the Taj Mahal, which is the tomb of Safdarjung (who was the Nawab of Awadh). This structure made of white marble and red and pink sandstone was built by his son, Nawab Sujauddaula of Awadh. Nearby is the tomb of a Mughal nobleman, Ghazi Uddin Khan. For many years, there was a madrasa named after Ghazi Uddin Khan near Ajmeri Gate.

Later, Nadir Shah invaded India. This looting and destruction lasted for 58 days in 1739, devastating centuries of creation. After that, Ahmad Shah Durrani invaded India eight times between 1748 and 1767. In 1788, the Afghan leader Ghulam Qadir deposed and blinded the then Emperor Shah Alam, occupying Delhi for two and a half months and looting it. As a result, Mughal architecture was not revived, and much of the old architecture was also significantly damaged.

The writer then visited the Delhi Institute (the current name of this building is unknown, and it is uncertain whether it still exists). Built in the European architectural style, the exterior is adorned with red sandstone dust to give it a stony appearance. The Delhi Institute grounds include a station library, a government college, and a museum. The library is located in the western corner of the first floor of the building. Before the Sepoy Mutiny, this library had nine thousand books.

The writers then went to the museum, which is located in an adjacent hall. On the way into the hall, two broken red sandstone statues caught their eye. The statues are from the waist to the head; one is headless, and the other has a broken nose. The writers had no difficulty recognizing these as the statues of Jayamal and Putta. Upon inquiry, the guide informed them that these statues were mounted on elephants. The attire of the statues, resembling Hindu clothing and Rajput turbans, also gave a clue about their identities. The statue with the head belongs to an adult man, leading the writers to conclude that it is Jayamal's, as Puttar was only sixteen during the siege of Chittorgarh. (A photo from the 1870s taken by Joseph David Beglar is available on Wikimedia. It shows the two statues in front of an unidentified house. When the writer saw them, one statue was missing its head. The photo from Wikimedia suggests that a head was later added to one of the statues, which is that of Putta. What happened to the two statues afterward remains unknown. The elephant statues were placed at the Delhi Gate by Lord Curzon later, and they remain there.)

Photo courtesy: Wikimedia , Photo taken by Joseph David Beglar.

Inside the museum's gallery are portraits of many notable figures from British India. Among them is a painting of a Hindu king famous for the Sepoy Mutiny. The gallery features a portrait of a black Maratha king adorned in magnificent attire (this is undoubtedly a picture of Nana Sahib). The museum has departments dedicated to agriculture, zoology, archaeology, anthropology, and more. There is a collection of coins from various periods, as well as numerous Arabic and Persian manuscripts. A few manuscripts feature gold lettering. To the east of the Delhi Institute is a government college. The writer now expresses his opinion that in terms of intelligence, public opinion formation, and the impact of social reform through public speeches and newspapers, Delhi lags significantly behind Kolkata. Even the Bengali professor from the college's mathematics department is set to be honored at the upcoming court.

Adjacent to the institute is the Queen’s Garden (the garden of the Queen of England). Although not very large, it reflects European taste and aesthetics. In the garden, they saw a long white marble bathing pool from the Mughal era, where ducklings were playing. Near the door here is Jayamal's elephant (which was later placed at Delhi Gate along with another). A canal built by Alimardan (a Mughal provincial governor) flows through the garden. From this canal, the people of Delhi obtain drinking water and water for the gardens.

The writers visited Delhi at a fortunate time, as Diwali was approaching. The city was adorned with vibrant markets, red, blue, and green lanterns, lamps, glass lanterns, and candles. People dressed in new clothes danced, sang, and celebrated joyfully. Various sweets, including Delhi’s famous laddus, were being sold. The writer saw temples, mosques, and even forts made of sweets in the sweet shops. Various dolls and toys were also on sale. Muslims were wholeheartedly enjoying the Hindu festival. The local Hindus performed Lakshmi Puja that day, similar to celebrations in Bengal. Women went to the Ganges at Nigambodh Ghat. They saw brightly adorned courtesans in the balcony of their houses in Chandni Chowk.

Then came the then Viceroy's court event in Agra, which was to be held at Agra Fort. The writer went to see it. This event was organized in imitation of the Mughal court. The court room was adorned with expensive canopies, curtains, glittering decorations, and soft Persian carpets. The writer compared the viceroy’s court to the ancient Hindu kings' Rajasuya Yajna. Here, native kings, nawabs, provincial British administrators, military and civil high officials, journalists, and intellectuals were invited. The kings of Jaipur, Scindia, Bharatpur, and the Begum of Bhopal were present. Thousands of people, elephants, horses, camels, buffaloes, and carriages gathered in the circular grounds. Numerous temporary food stalls were set up. A room that used to rent for twenty rupees a month now costs three hundred rupees. The rent for a room for a single day amounts to five rupees. It has also become difficult to obtain a carriage.

The arrival of Viceroy Lord John Lawrence was a sight to behold. The windows, balconies, and roofs of the houses on both sides of the street were filled with spectators. The police were managing the crowd, while the army was busy fulfilling its duties. The Governor-General arrived in Delhi by train. Crossing the boat bridge, he came to Agra on horseback. Lady Lawrence traveled to Agra by boat. The viceroy was saluted in military fashion from the walls of Agra Fort. Accompanied by a commander-in-chief on one side and a maharaja on the other, he entered the court area.

For seven days, a fair related to the court was held. Various dignitaries were knighted by the viceroy. He interacted with various kings. One evening, the Taj was beautifully illuminated. The night Taj, adorned with thousands of colorful lanterns and fountains, created a stunning, enchanting atmosphere. More than five thousand distinguished guests, dressed in bright, elegant attire, were present. The banks of the Yamuna were illuminated. For two or three miles along the river, the light reflected on the water made it seem as if the stars had cast their shadows on the sea. On November 20, 1866, the Viceroy’s court was held in Agra.

With this historical court visit concludes the travels of the writer Bholanuath Chunder and the two-volume book "The Travels of a Hindoo to Various Parts of Bengal and Upper India."

53. The travels of a Hindoo 17 Bholanauth Chunder

 

      The travels of Bengalis in the past 

                        Sumana Dam

            (Continued from the last part)

On the way, from the Qutub Minar complex to delhi, the author saw Siri or Alai Fort  built by Sultan Alauddin. There was once a palace of a thousand pillars here, but Siri has now turned into ruins. Sher Shah demolished the walls of this fort and used the stones to construct Sher-e-Garh or Sher Mandal. Near Siri is the Rowshan-e-Chiragh, the tomb of a muslim fakir built by Firoz Shah.

The next destination is Tughlaqabad, the finest of the forts constructed during the Muslim era in India. Built between 1321 and 1323, it may not match the grandeur of Lal Kot or Siri, but its security arrangements are commendable. Here lies the tomb of Ghiyasuddin Tughlaq, constructed by his son Muhammad bin Tughlaq. Near Tughlaqabad is a small fort named Mohamudabad, also built by Muhammad bin Tughlaq.

Then they saw Jahanpanah, another city created by Muhammad bin Tughlaq to withstand the Mughal invasions. Once a thriving city with seven forts and 52 gates, it is now in ruins. Near Humayun's tomb is the beautiful Nila burj or Blue Tomb, possibly the tomb of a Muslim religious guru, distinguished by its shiny blue tile work. Three tombs known as Tiri Burj lie two to three miles west, made of red sandstone for Chhota Khan, Kala Khan, and Bada Khan, which are now on the verge of destruction.

Numerous neglected architectural remnants scatter throughout Delhi. The author visited the tomb of Nizamuddin Auliya, next to which is the tomb of his disciple and great poet Amir Khusrau. Close to Nizamuddin's tomb is the tomb of Jahaanara, daughter of Shah Jahan. Inscribed on her tomb is the text identifying it as the resting place of Fakira Jahaanara Begum, disciple of the holy man Nizamuddin Chishti, with her wish for an open-top tomb. Then they saw the Jamaat Khana Mosque, with a bell from 1353 hanging from the dome. They also visited the well of Nizamuddin, built in 1321.

Their next destination was Firozabad, the city created by Sultan Firoz Shah. His palace and fort are known as Firoz Shah Kotla. The Jama Masjid here was once the largest mosque in Delhi but now exists in ruins. Next to the current mosque is a stone pillar, surrounded by various stories. European scholar James Prinsep read its inscription and identified it as Ashoka's Pillar. It was brought here by Firoz Shah from Khizrabad. In the biography of Firoz Shah called Sirat-e-Firozshahi, this pillar is referred to as Minar-e-Jarin or the Golden Pillar. The pillar bears Ashoka's edicts along with other inscriptions, including one detailing the conquests of the Chauhan king Vishal Dev from Himalaya to Vindhya in 1163, and inscriptions from the Gupta period. The last inscription is from 1225, commemorating Sultan Ibrahim Lodi. Firoz Shah brought another Ashoka Pillar from Meerut and erected it at his Kushak Shikar Palace (now located within the Three Murti Bhavan). It was destroyed during the reign of Badshah Farukhshiyar. The Kalam Mosque, built near Turkman Gate in 1387, is another architectural example of Firoz Shah Tughlaq. During Firoz Shah's rule, Khan-i-Jahan (his prime minister) constructed the Khirki mosque, fort, and village, characterized by extensive jali work in windows. Nearby, the seven-arch bridge known as Satpulla, attributed to Firoz Shah, is said to have been built during Muhammad bin Tughlaq's reign. Among Firoz Shah's significant projects are the irrigation canals in the Yamuna valley. Firoz Shah Kotla now lies in ruins, much like the Qila Rai Pithora or Tughlaqabad. House Khas, located 4-5 miles from Qutub, is the burial place of Firoz Shah, whose architectural legacy remains despite his tomb being completely destroyed. The current tomb may have been reconstructed with cheap materials.

After Firoz Shah's reign (1388), little architectural work occurred during the Sultanate period. The subsequent invasion by Timur led to the destruction of many structures in Delhi. Besides the tombs of Bahlul Lodi and Sikandar Lodi in Safdarjung, depicting the sculptures of Lodi dynasty, there is little left to see.

Later, architectural activities resumed during the Mughal emperor Humayun's reign, who refurbished the old fort and renamed it Din Panah. Sher Shah later renamed it Sher-e-Garh. His son, Selim Shah, established Selim Garh, which is now in ruins. The first surviving monument of the Mughal era in Delhi is Humayun's Tomb, constructed under the guidance of Akbar's mother, Hamida Banu Begum. Its white marble dome is visible from afar, and the garden surrounding the tomb is beautifully landscaped. To the left of this tomb lies Hamida Banu's tomb. After the Sepoy Mutiny, Bahadur Shah Zafar (the last Mughal emperor) sought refuge at Humayun's tomb before being captured by the British. The tomb complex also houses notable sites like the tomb of Mubarak Khan Khanan (who translated Babur's biography from Turkish to Persian), Isha Khan's Mosque (a nobleman in Sher Shah's court), and the tomb of Taga Khan (Akbar's prime minister). A remarkable example of Mughal architecture is the Hall of Sixty Four Pillars, built by Taga Khan's son Khan-i-Azim. Located near the Purana Qila are the Lal Bungalow and Kala Mahal, both examples of Mughal architecture.

After Akbar moved the capital to Delhi, Shah Jahan later brought it back from Agra, naming the city Shahjahanabad, now known as Old Delhi. This walled city had many gates (Kashmiri Darwaza, Kabul Darwaza, Turkman Darwaza, Delhi Darwaza, Farashkhana Darwaza, Rajghat Darwaza, and Kolkata Darwaza). The Kolkata Darwaza leads to the main road and railway station.

Entering the city through the Delhi Gate, one first encounters Chandni Chowk, lined with extravagant shops that offer unique items not found in Kolkata. Near Chandni Chowk stands the impressive Jama Masjid, the largest mosque in Delhi and the highest in the city, situated on a 30-foot-high hill known as Jujula Pahar. It is capable of accommodating over fifty thousand worshippers at once.

Next is the Delhi Fort, a creation of Shah Jahan, surrounded by tall red walls (with no wall facing the Yamuna River). Entering through the fort's gate, they first see the Diwan-i-Am, the public audience hall for the emperor, which is larger than that of the Agra Fort. The red sandstone pillars and intricately designed walls of the Diwan-i-Am have been whitewashed and are now used as a base for the British army. The white marble throne, which the author had heard of, was not shown to him. They then proceeded to the Diwan-i-Khas, which is 150 feet long and 40 feet wide, featuring white marble pillars. Many of the exquisite carvings once present are now missing. This hall once housed Shah Jahan's peacock throne, richly adorned and described by Bernier, but which was plundered by Nadir Shah. The author noticed the women’s quarters—Rang Mahal and Moti Mahal—but found them unremarkable. Most of the opulence described by figures like Bernier has been destroyed or looted; gold, silver, and precious stones have been stolen, fountains have dried up, and decorations have deteriorated, leaving only the stone structures behind. Next, the author visited the royal bathhouse, a large hall with a white marble dome, featuring colorful stained glass, fountains, huge bathtub and various provisions for hot and cold water. They then intended to see the Tasveer Mahal or Picture Gallery, but there were no paintings at that time, with the walls left white washed. Moti Mosque, the emperor's place of worship, now lies neglected and in a poor state, having been built by Emperor Aurangzeb. Damage occurred in the mosque during the Sepoy Rebellion, and repairs are ongoing. Shahbagh, once renowned for its beauty, now appears dirty, nearly ruined, and abandoned. Little remains here except the structures of the Diwan Khana and the harem. The fountains have dried up. 

There used to be statues of two warriors on the backs of elephants at the Delhi Gate. These statues were commissioned by Akbar in memory of the Rajput heroes, Jaymal and Patta, and were placed at the entrance of the Agra Fort. Shah Jahan relocated these statues to Delhi Fort, but Aurangzeb viewed them as idolatry and moved them elsewhere. The author learned that the statues would be installed elsewhere (later, only the elephant statues were placed at Delhi Gate; the whereabouts of Jaimal and Patta’s statues remain unknown).

                      (To be continued)

52. The travels of a Hindoo 16 Bholanauth Chunder

      

     The travels of Bengalis in the past 

                       Sumana Dam

           (Continued from the last part)

According to the writer Bholanauth Chunder, Delhi was born as Indraprastha around the 15th century BCE. In the Mahabharata, Yudhishthira requested five villages from Dhritarashtra, which were Panipat, Indrapat, Tilpat, Baghpat, and Sonipat. Among these, Yudhishthira established his capital in Indraprastha or Indrapat.

The Purana Qila or Lal kot, a ruined structure of Yudhishthira's capital city, showcases various palaces and houses that have been repeatedly built and destroyed over time. Today, the visible architecture at Purana Qila belongs to the Muslim era, and there are no remnants of Yudhishthira’s time. (Archaeological excavations have revealed evidence of habitation from around a thousand years BCE, including remnants from Maurya, Shunga, Kushan, Gupta, Rajput, Sultan, and Mughal periods. The historian Alexander Cunningham first referred to the fort as Yudhishthira's Indraprastha, although he noted that the existing structures were built by Muslim rulers).

Currently, the author visits notable sites within Purana Qila. The first is the Qila Kuhna Mosque, initiated by Humayun and completed by Sher Shah. It features Afghan-style elements like arches, blue tiles, and marble, but is now in ruins. Another significant site is the Sher-i-Mandal, a massive three-storied octagonal palace made of red sandstone, constructed by Sher Shah. Humayun used it as a library after reclaiming his throne, and it contained beautiful carvings, of which little remains today. It is here that Humayun fell down the stairs and lost his life.

Delhi is located about five miles from Indraprastha. The oldest architectural piece in Delhi is the Ashoka Pillar, followed by the Iron Pillar, which is 16 inches in diameter and 60 feet high. The pillar, which is 22 feet above ground, has not rusted despite its age. Inscribed in Sanskrit, it is a victory pillar of King Dhava, (wikipedia says king Chandra) a devotee of Vishnu, who conquered Sindh and ruled over the world. The script appears to be from the Gupta period, perhaps written after that era. Another inscription dates to 1109 Samvat, indicating that Anangapal ruled Delhi. According to local legend, this Iron Pillar was constructed by the Pandavas. Its deep embedding in the ground is said to be connected to the mythical serpent king Vasuki. When a later Tomara king attempted to remove the pillar, blood was said to flow from the ground, leading to the name "Delhi" (dhilli means loose, Delhi comes from dhilli). There are also tales of sage Vyasa burying the pillar in the ground, while helping a king, indicating that it was to be placed on Vasuki's head. The curious king, upon lifting it, saw blood.Rishi Vyasa informed the king that just as the rod rested loosely on the ground, your reign will also be weak or temporary, and after the nineteenth generation, Delhi will fall into the hands of the Chouhans first, and then the Turks. According to the third account, King Prithviraj Chauhan, with the help of the Brahmins, placed the iron rod on the head of the serpent king, Sheshnag, so that his empire would be eternal. Out of curiosity, he removed the rod to check if it had truly been placed on Sheshnag's head. Blood was seen at the end of the rod, and the king realized that the duration of his reign would be very short. From then on, the decline of the Hindu kingdom would begin.

Anangapal II established his rule in Delhi, constructing the Lal Kot fort around 1117 Samvat (around 160 CE).

The name Lal Kot suggests the fort was made of red stone, but the ruins appear to be of grey stone. The fort spans two and a half miles, surrounded by a moat. Three gates are still visible, though the fourth has collapsed. Inside the fort, any remnants of houses or temples have been lost, leaving only ruins. Nearby, there is still a reservoir named Ananga Tal, measuring 19 feet long, 152 feet wide, and 40 feet deep, likely excavated for water supply. During Prithviraj Chauhan's time, the city expanded outside the fort, with a protective wall extending over four miles around Lal Kot, which was then called Kila Rai Pithora.

The first Muslim mosque in India, the Quwwat-ul-Islam Mosque, built by Qutb ud-Din, stands in the Qutb Minar complex. This mosque is 165 feet long and 31 feet wide, resting on five rows of intricately carved Hindu pillars. It is situated at one end of a courtyard measuring 145 feet by 96 feet, with the famous Iron Pillar at its center. The mosque was constructed in just three years using remnants of Hindu temples.

The Qutb Minar, at the time of the author, was the tallest man-made tower in the world, measuring 238 feet 1 inch. Its base has 24 faces with a circumference of 147 feet, becoming circular as it rises. The minaret has five stories, each featuring balconies. The lower three levels are made of red sandstone, while the upper section is of white stone. Inside, the structure is built of grey stone, with a staircase and ample light and air. Inscriptions on the minaret and its balconies contain verses from the Quran in Arabic. The inscriptions reveal that Sultan Altamash completed the construction of the minaret, with mention of Firuz Shah Tughlaq, who repaired it in 1368 after lightning damaged it. It required further repairs in 1503 by Sultan Sikandar Lodi, and again in 1803 after an earthquake, when the British government restored it. The British Government caused repair works in 1847 also.

There is debate over whether the Qutb Minar was built by Hindu kings. Hindus believe it was constructed by a king for his daughter to worship the sun and see the Yamuna. They argue that the northern entrance is typical in Hindu architecture, while Muslims commonly used eastern entrances. The bells on the balconies are also attributed to Hindu culture. However, records from Akbar's court suggest that the minaret served as the minaret for the mosque used for azan. The Arabic inscriptions praises Muhammad Ghori and credits Qutb al-Din with the construction. Notably, poet Chand Bardai, who chronicled Prithviraj Chauhan's life, makes no mention of the minaret, suggesting it was built during the Sultanate era. Nonetheless, some Hindu architectural influence can be seen in the design as the construction workers were hindu.

The author and companions also visited an unfinished minaret near the Qutb Minar, which was intended to be twice its height. According to Hindu belief, it was built for a princess to view the Ganges, but was left incomplete due to Muslim invasions. Alternatively, it is said that Alauddin Khilji commissioned it, but he fell ill and died before it was completed.

In the northwestern corner of the complex is the tomb of Sultan Altamash, beautifully crafted on the inside and well-preserved, with an open top symbolizing no barrier between heaven and earth.

They next saw the ancient well in Mehrauli, supposedly built by Anangapal II, followed by the tomb of Adam Khan, a general of Akbar.

The grandeur and beauty of the Alai Darwaza, constructed by Sultan Alauddin Khilji, impressed all. The inscription states it was built in 1310 CE. They also visited the tomb of Humayun’s religious teacher, Imam Zamin, and the tomb of Mohammad Quli Khan, which has now come to be known as Metcalfe House, named after Charles Metcalfe, the British representative in the Mughal court. 

                    (To be continued)

51. The travels of a Hindoo 15 Bholanauth Chunder

 

      The travels of Bengalis in the past 

                         Sumana Dam

           (Continued from the last part)

After that, the author Bhola Nauth Chunder visited several renowned places associated with the Vaishnav saints in Vrindavan. The first notable site was the Samaj or Samadhi (tomb) of the Vaishnav saint Haridas Goswami. Chaitanya Mahaprabhu established the practice of samadhi among Vaishnavs, replacing the Hindu cremation tradition. Haridas spent his last days in Vrindavan singing the holy names. Once, while traveling on the Yamuna River, Emperor Akbar heard Haridas's singing and was so captivated that he requested him to come to the royal court as the chief singer. Naturally, Haridas declined. After repeated requests, he sent his young disciple Tansen to Akbar, who then adorned the court and eventually became a legendary singer. Haridas Goswami’s simple-looking samadhi is a significant pilgrimage site for Hindus.

In the month of Kartik, the Ras festival is celebrated in Vrindavan. The Ras Mandal is an area where the names of Sri Krishna are chanted and dances are performed. During this time, the entire city transforms into a Ras Mandal.

No one has a reputation like Lalababu in Vrindavan. Lalababu (whose real name was Krishna Chandra Singh) was the grandson of Ganga Govinda Singh, the Dewan of Warren Hastings. This wealthy man renounced worldly life in his youth and came to Vrindavan, immersed in love for Krishna. He constructed an extraordinary temple and spent 100 rupees daily for the service of the poor there. Every day, 500 people received prasadam (blessed food). Lalababu personally cleaned the temple courtyard every day and only ate the bread he begged for. This selfless man later left Vrindavan to meditate in the caves of Giri Govardhan.

The next destination was the site of Rup Goswami’s ashram, which is no longer secluded in the jungle but located on a paved road. There is a high-quality temple built by the king of Bharatpur.

They then went to Nidhuban, where Sri Krishna used to play the flute daily and engage in pastimes with the gopis (cowherd girls). It is currently a low-walled area within the city, surrounded by bushes. There is a water body here known as Lalita Kund.

Next, they visited Madan Mohanji's temple, established by Queen Kubja. Madan Mohanji became invisible during the fall of Mathura. After several centuries, he manifested in the house of a Choubey woman, who kept him as a companion for her young son. Later, he came to Sanatan Goswami. Displeased with the simple prasadam given by Sanatan, Madan Mohan craved royal food, which was beyond Sanatan’s means. At that time, a merchant's boat got stuck on a sandbank. The merchant, hoping for help, visited Madan Mohan's temple and vowed that if his goods were saved, he would donate to the deity. Miraculously, the boat was freed, and the merchant gained unexpected profit. He built a temple for the deity, who became one of the main three deities of Vrindavan. The idol established by Sanatan Goswami is now in Jaipur, while the ancient temple is abandoned and in ruins. Sanatan's samadhi is there, where Chaitanya Mahaprabhu visited, leaving behind his footprints, a wooden sandal, and the shade of the tamarind tree he sat under. However, the author doubts the tree's age and the small size of the footprints.

Next, they visited Nikunjavan, the garden of Radha and Krishna's pastimes. It is said that no person can spend the night in Nikunjavan. Now, it is a low-walled area covered with bushes and grass, home to many monkeys. The author recounts tales of the monkeys’ mischief around Vrindavan. There was only one tree in that place which was old enough.

Banka Bihari has the largest idol of Sri Krishna in Vrindavan, but there is no Radha idol beside him. Radha Ramana is an idol established by Gopal Bhatta Goswami, emerging from a rock.

The author then witnessed a Natak (play) in Vrindavan. A large tent was set up in the courtyard of a temple, illuminated with lights, where the play took place. Villagers adorned with colorful turbans sat on the ground to watch. The ladies of Braj, wearing colorful clothes, sat in a enclosed area and watched. The theme of the play was the pastimes of Radha and Krishna in Nidhuban, featuring a beautiful young boy in a crown and women’s attire as the heroine. The author felt joy listening to the dialogues of Radha and Krishna in Braj Bhasha.

Pilgrims in Vrindavan also visit other places, such as Madhuban or Talavan, where Krishna and Balaram’s childhood pastimes occurred. Radha Kund, Shyam Kund, and Lalita Kund are also notable sites (Lalababu had constructed Radha Kund; Shyam Kund’s water is bluish while Lalita Kund’s is milky white. Sitting by Shyam Kund, Krishnadas Kaviraj wrote his Chaitanya Charitamrita).

Four miles from Radha Kund lies Govardhan Hill, revered by Vaishnavs as a holy site similar to Mount Kailash. Krishna lifted this hill with his little finger to protect Vrindavan from torrential rain. The author narrates another tale about Govardhan. During the war in Lanka, when Lakshman was injured by Ravana's arrow, the physician (Sushen) said he would recover if a specific plant (Vishalyakarani) was brought from a certain Himalayan mountain (Gandhamadan). Hanuman went to fetch the plant but, forgetting its name, lifted the entire mountain and headed to Lanka. At that time, Bharat, Rama’s brother, was passing through where Govardhan is now located. Mistaking Hanuman for a demon, he shot an arrow at his foot, causing Hanuman to shout "Rama Rama" and drop a small portion of Gandhamadan. Hearing Rama's name, Bharat understood his mistake, and upon learning the truth from Hanuman, he asked him to sit on the arrowhead along with Gandhamadan so that he could expedite Hanuman’s journey to Lanka with medicine for his ailing brother Lakshman. However, Hanuman used his supernatural powers to reach Lanka. The piece that fell at that spot became known as Govardhan Hill.

Now, there are many temples on Govardhan Hill, with the main temple dedicated to Krishna as Gopal. Vallabhacharya was the first to popularize the worship of Krishna in the form of Gopal. He was a saint and philosopher of the 15th century in the Braj region. Every year, the Annakut festival initiated by Vallabhacharya is still celebrated there.

In the heart of Vrindavan lies the beautiful tomb of Ranjit Singh (the Maharaja of Bharatpur). On one side of this tomb is a water-filled pond, and on the other, a dry pond. It is said that once, due to thirst, Sri Krishna drank all the water from a pond. In 1805, when the East India Company besieged Bharatpur for three months, Ranjit Singh bravely faced the situation. The empty pond symbolically represents that siege.

At Charan Hill, one can see the footprints of Sri Krishna and his herd of cows. This hill was the site of his hide-and-seek games with the gopis.

At Kamyavan, the Pandavas met Sri Krishna during their exile. Here, their idols and the Yajna Kundas are shown to visitors.

Barsana is the birthplace of Radha, the daughter of King Vrishabhanu; Nandgaon is known as the childhood playground of Krishna; and Vastraharan Ghat is where Krishna stole the gopis' clothes for fun.

The author then visited Mahavan, where the chief deity is Baldev, Krishna's brother.

Gokul is situated on an island in the Yamuna. It is considered one of the most beautiful places in Vrindavan, retaining much of the atmosphere from Krishna's time. The original idol of Gokulnath was hidden in the forest due to Muslim invasions until Vallabhacharya established it in a temple. During Aurangzeb’s time, the original idol was sent elsewhere (to Jaipur). There are other idols present. The author saw Putna-Khal in Gokul, where Krishna killed the demoness Putna sent by Kansa and floated her in the Yamuna.

Thus, the author’s journey in Vrindavan came to an end.

The author's subsequent travelogue began four years later, on November 5, 1866. This time, the journey started from Tundla Junction. During this period, a new road to Delhi had been constructed, significantly increasing the speed of horse-drawn carriages.

The first notable place along the way was Hathras, which has transformed from a haven for robbers and thugs into a busy center for cotton and indigo trade.

Next was Aligarh, anciently known as Kol or Koel. The author referred to it as Koel Aligarh, noting its ancient significance. After Krishna killed Kansa, Jarasandha, Kansa's father-in-law, rested here on his way to attack Krishna. Aligarh is remembered for the mud fort of Monsieur Perron, a commander in the Scindia army. In 1803, during the Second Anglo-Maratha War (1803-1805), Lord Lake of the East India Company attacked and destroyed the fort after a fierce resistance. Now, only the ruins of the fort remain amidst a forested environment. The impact of the Sepoy Rebellion was significant in Aligarh, but gradually the area is regaining its former glory.

The following day, the author set off for Delhi by train. Through Khurja, Bulandshahr, Sikandrabad, Dadri, and Ghaziabad, they arrived in Delhi. In the distance, the Qutub Minar caught his eye. Gradually, the long-awaited city of Delhi revealed itself before him, featuring Humayun's tomb, the Yamuna River, and various types of minarets, pillars, palaces, and mosques.

                     (To be continued)

50. The travels of a Hindoo 14 Bholanauth Chunder

  

      The travels of Bengalis in the past 

                       Sumana Dam

          (Continued from the last part)

At the beginning of "The Travels of Hindu, Volume Two," the author, Bholanauth Chunder, set out on November 1, 1860, from Agra to Fatehpur Sikri in a cart drawn by camels instead of a horse-drawn carriage.

On the way, he saw the tomb of Akbar's Begum Jodhabai. However, the beautiful doors and walls of the tomb had been demolished and sold off by the government. The tomb itself was excavated, and the earth was taught to mining engineers, leading to its destruction.

The distance from Agra to Fatehpur Sikri is 24 miles, which takes about six hours by cart. Along the way, remnants of tombs, mosques, and houses can be seen. Before Akbar built his palace, Fatehpur Sikri was an uninhabited hilly area. There lived a Muslim saint, Sheikh Salim, aged 96, in seclusion. Akbar, childless and longing for a son, and his wife, Jodhabai, walked to the shrine of Moinuddin Chishti in Ajmer. That night, Moinuddin appeared in Akbar's dream and instructed him to visit the old Sheikh Salim in Fatehpur Sikri. With Sheikh Salim's blessing, Akbar's son, Salim (later Jahangir), was born. Akbar then moved his capital to Fatehpur Sikri and created a magnificent city there.

The most striking feature of Fatehpur Sikri is the grand Buland Darwaza, which stands 120 feet high and 120 feet wide. Sheikh Salim's beautiful tomb made of white stone, along with the grand mosque with its dome, is also noteworthy. Akbar's palace lies in a dilapidated state. In front of the massive elephant door, there are two large stone elephant statues. Interestingly, Fatehpur Sikri features a chessboard like flooring made of black and white marble. In that chessboard, 32 women of the zenana would sit as the pieces. The emperor was the umpire, the nobles were spectators, and two mansabdars would play on behalf of the black and white pieces. The winner would receive those 32 women. One can also see the small but intricately designed house of Birbal in Fatehpur Sikri.

The next day, the author and his companions set off for Sikandra. Along the way, they noticed some royal milestone towers, which were circular and larger than those in the area. These were erected during the Mughal era at two-mile (one kos) intervals along India's highways. Near each milestone tower, there was a lookout tower for the convenience of travelers. Trees lined both sides of the royal road.

The name Sikandra likely comes from Sikandar Lodi. In Sikandra lies Akbar's tomb, surrounded by gardens of flowers and fruits. There are two small tombs on the outer terrace of Akbar's tomb, those of his two grandsons who died in childhood. Outside, the graves of some loyal amirs and omrahs can also be found.

There was a European begum of Akbar named Munee Begum, who probably came from Goa and was Christian. After her death, Akbar built a beautiful tomb for her in Sikandra. For many years, a church mission society operated a printing press there and sheltered 300 orphans during the famine in 1838. (Wikipedia disputes the existence of Akbar's Christian and European begums, suggesting that Jodhabai was also known as Mariam-uz-Zamani and was mistakenly thought to be Christian. However, the author's account seems accurate since he witnessed the tombs of both Jodhabai and Munee Begum.)

The author's next destination was Mathura. On the way, a group of Mathura's Choubey pandits ran alongside their cart, trying to take them as pilgrims. The authors identified themselves as Christians and eventually managed to escape. They were now transitioning from Mughal antiquity to Hindu antiquity.

Mathura is the site of Balmiki and Manu's Surasena, Strabo and Aryan's (ancient Greek writers and historians) Methora, and Hiuen Tsang's Mo-thou-lo. In ancient times, a king named Sur ruled here, who was the father of Kunti and Vasudev. The kingdom was named Surasena after him. The subsequent fame of Mathura is tied to the stories of Krishna and Kansa. At one time, Mathura was completely influenced by Buddhism. Fahien saw seven Buddhist stupas and about three thousand Buddhist monks here. He spent a month in Mathura and participated in a great Buddhist assembly. During Hiuen Tsang's time, three religious festivals were celebrated each year. The author notes that the hill now known as Kansa Tila is likely a Buddhist stupa buried over time.

On the banks of the Yamuna River in Mathura, the sight of the Bishram ghat is notable, where Krishna and Balram bathed and rested after killing Kansa. The ghat is filled with many turtles, and there are several beautiful temples. Every morning, an aarti is performed on the Yamuna. An annual fair called Yamuna Ka Burki is held at this ghat, attracting over a hundred thousand people from various parts of India. This fair takes place on the second day of the new moon in November. Police arrangements are made to prevent accidents due to the crowds.

To the southwest of Mathura is Katra or the market, which has the Jumma Mosque built by Aurangzeb in its center, sitting atop a thirty-foot high mound. Pillars, statues, inscriptions, etc., discovered in the region suggest that this was a Buddhist monastery established by the monk Upagupta during Emperor Ashoka's reign. Later, Hindus, upon gaining power, used materials from the Buddhist monastery to build a temple. Sultan Mahmud of Ghazni plundered and destroyed many temples. Aurangzeb constructed a mosque over a Hindu temple in Mathura. Due to many cracks in the mosque, it is no longer in use.

Aside from some remnants of the fort built by King Jai Singh, not much remains today. The Man Mandir or the observatory is also in ruins. The destruction wrought by Ahmad Shah Durrani (who invaded India repeatedly between 1748 and 1767) likely led to the ruin of the fort and the Man Mandir.

In Mathura, the Choubey community of Brahmins exclusively works as pandas. The authors dealt with their harassment with much patience and cunning. The beauty of Choubey women was praised by the authors. The markets of Marwari, Maratha, and Choubey in Mathura were quite bustling. Well-decorated shops lined both sides of the streets, offering a variety of goods. It was the festival season. Two of the author's friends stayed in Mathura to watch dance performances.

The author continued with the remaining companions to Vrindavan. This time, their mode of transport was a chariot. Although it was called a chariot, it was not from the time of Sri Krishna. This chariot was decorated with red curtains and had two wheels, pulled by two bullocks. The distance from Mathura to Vrindavan is three go kros, where one go kros is the distance a cow's voice can reach. Along the ancient road, the authors saw many peacocks, which Krishna is often depicted wearing on his head. The next day, they arrived in Vrindavan.

Before setting out for their long-desired pilgrimage, the author's grandfather and great-grandfather would divide their property due to fears of wild animals, robbers, thugs, and Maratha pirates on land routes, and storms, pirates, and water police on water routes. Those fears no longer exist in the pilgrimage experience today. In Vrindavan, the author hired a panda and found records of an ancestor who had come in 1825.

Traveling along a circular route with a radius of 84 miles centered on Mathura, one can see the ancient Braj Bhoomi. The best location in Braj Bhoomi is Vrindavan. The prestige of Vaishnavism diminished in Vrindavan due to foreign Muslim invasions. It can be said that the revival of Vaishnavism in Mathura and Vrindavan began with the arrival of Chaitanya Mahaprabhu.

As soon as they arrived in Vrindavan, staunch Hindus went to pay their respects to Govindaji. Just as the author felt disappointed after seeing the temples in Kashi, he experienced similar feelings upon seeing Govindaji's temple in Vrindavan. The temple's structure was plain, and its decoration was minimal, consisting of some red curtains and large brass lamps. However, Govindaji appeared very pleased, flanked by Radha on one side and Lalita on the other, dressed in morning attire, with a turban tied in Hindu royal fashion. At other times, he is adorned in different outfits. He is always depicted with a flute, which he sets aside only when preparing to defeat Kansa with a bow and arrow. This statue is a representation; the original idol was saved from Aurangzeb by Rana Raj Singh of Mewar, who took it to Rajasthan. The idol exists today in Nathdwara (as Shrinathji). (In fact, the idol of Govindaji was established by Maharaja Sawai Jai Singh in his palace in Jaipur, while Rana Raj Singh of Mewar took the idol of Govardhanji from Vrindavan and established it in Nathdwara as Shrinathji.)

There are countless temples in Vrindavan. In each temple, Radha, Krishna, and their companion Lalita are enshrined (though Lalita is now absent in nearly all temples). Many kings and queens have established temples here. The kings of Jaipur, the king of  Bharatpur, the queen of Sindhia, the queen of Holkar, the king of Dinajpur, and the king of Bardhaman etc. have established temples. The daily expenses for these temples range from 10 to 100 rupees each.

Following Govindaji, the next noteworthy deity is Gopinathji. This idol was also affected by Aurangzeb's attack. Due to the lack of visitors for three years during the Sepoy Mutiny, Govindaji's temple fell into debt and had to be mortgaged.

Kashighat is one of the most famous ghats because it is where the infant Krishna defeated the demon Kansa. The Vastra-haran tree is the tree where Krishna playfully hung the clothes of the gopis who were bathing in the Yamuna. There is also Akrur Ghat, where Akrur stopped his chariot while bringing Krishna and Balaram to Mathura. Kaliadah is another famous ghat where Krishna subdued the Kaliya serpent. To commemorate this victory, a fair is held every year at Kaliadah. Brahmakund is the holy tank where Brahma was defeated by Vishnu.

In Varanasi, Vishnu is worshipped, while the opposite is true here. This is an attempt to prove the superiority of Shaivism and Vaishnavism. On the banks of the Yamuna, a banyan tree is shown as the Akshay Vat. It is said that one root is here, while the other two are in Allahabad and Puri. There is a Shiva temple called Gopeshwar here. According to legend, Shiva, envious upon seeing Krishna surrounded by gopis, came to Braj to enjoy himself. To avoid being recognized, he took the form of a beautiful young woman. However, Krishna recognized him. Yet, forgetting the rivalry, Krishna welcomed Shiva, who joined in the joyous celebrations with Krishna and the gopis.

                         (To be continued)

49. The travels of a Hindoo 13 Bholanauth Chunder

 

     The travels of Bengalis in the past 

                       Sumana Dam

          (Continued from the last part)

With the dawn of day, the enchanting night form of Agra transformed into its stark reality. Overall, the deteriorating state of Agra caught the author's eye.

This is the birthplace of Abul Fazl, a minister of Emperor Akbar. The author sought out the unknown location of Faizi's tomb, one of Akbar's nine gems, who was the first Muslim to study Hindu scriptures and had his own library. The author also looked for Babur's famous garden, where he attempted to plant pineapples and sandalwood in a doab-like area. The author searched for Akbar's Ram Bagh, likely Babur's Char Bagh, where the nobility loved to stay by the calm and cool banks of the Yamuna.

The author now beheld the magnificent tomb of Itimad-ud-Daulah. Precious stones and mosaic work had been stripped from this monument, built by Nur Jahan for her father between 1622 and 1628.

Upon entering the city, the 80-foot-high tower of Agra Fort came into view. The fort had provisions for watching animal fights. According to English merchant William Finch, Emperor Jahangir would observe elephant, lion, and buffalo fights, as well as cheetah hunting deer, even animals hunting human beings, from a balcony here, every afternoon except Sunday. The door named Darshan Darwaja featured statues of two Rajput heroes, Jaymal and Patta, placed on the backs of elephants, a tribute commissioned by Akbar. Although built 300 years ago, the fort remains in decent condition. Its surrounding walls and moat have disappeared, but a 30-foot wide gravel-lined inner moat still exists. The inner tall walls are impossible to breach secretly.

There are two entrances to the fort. One is the Bukhara Gate, also known as Umra Singh Ka Fatak (Amar Singh Gate). Umra Singh, the crown prince of Marwar, joined Shah Jahan's army after not being designated a claimant to the throne. He once missed a royal court session due to hunting for a fortnight, which led to the king rebuking him and imposing a fine. Umra refused to pay the fine to the nazir, resulting in his summons to the court. In a furious outburst, he stabbed the nazir and aimed for the emperor, who barely escaped. Umra Singh continued his rampage, resulting in many Mughal nobles being killed. Although Umra Singh was later killed, his followers continued the violence. To commemorate this event, the entrance through which Umra and his followers entered the court was named Umra Singh Gate. This door remained closed for 175 years, guarded by a large snake. It was finally reopened in 1809 by a British engineer, who noted that a large cobra slithered past him as the door opened.

The inside of the fort is vast, resembling a city. During the Sepoy Rebellion, 5,845 Englishmen sought refuge within. The view from the fort of the city below is beautiful, with forests, fields, houses, and, most notably, the Taj Mahal.

The Dewani Khas, Akbar’s council chamber, overlooks the Yamuna River. It embodies architectural excellence with its white marble pillars, intricately carved arches, and white marble flooring, with traces of gold gilding still visible. Here, Akbar made significant decisions and Abul Fazl enacted laws. In the open courtyard, there is a twelve-foot wide, two-foot high throne where the emperor would enjoy the cool river breeze, listen to Tansen's music, engage in religious discussions, or appreciate Birbal's wit.

The most striking house in the Mughal harem is the Sheesh Mahal or Mirror House, with its walls adorned in mirrors. It had a system to keep the room cool using architectural techniques. Women of the harem viewed the Yamuna through latticed white marble. During the British attack in 1803, a portion of this lattice was destroyed by cannon fire, diminishing its brilliance; some glass was broken, and the fountains now only operate for visitors. During Akbar's time, the harem housed five thousand women, but the space was not large enough to accommodate everyone in separate rooms.

Exiting the women's quarters, the author came to a large courtyard. From there, a staircase led down to a door that opened into a dark staircase leading to the Taikhana or tunnel paths. These tunnels extended to the river. Using a torch, the author ventured inside, encountering a narrow winding path, hearing the fluttering of bats and birds, and glimpsing a gallows. The author suggested that disobedient women of the harem may have been executed here and disposed of in the Yamuna.

The public audience hall, Dewani Am, was where Mughal emperors met with the common people. It is one of the largest halls in India, measuring 180 feet long and 60 feet wide. This simple yet grand structure is adorned with beautiful white marble pillars. The throne of the king remains, along with the slab on which ministers once stood to address the court. The royal decor described by Thomas Roe and Terry (the English envoy) is no longer present. In one corner of the hall stands the Somnath Door, 11 feet tall and 9 feet wide, taken by Sultan Mahmud of Ghazni from the Somnath temple of Gujarat. British Governor General Lord Ellenborough brought it back to India and placed it in Agra Fort during the Kabul campaign in 1842.

Near Dewani Am lies the tomb of Mr. John Russell Colvin, who was the Lieutenant Governor of the North-West Provinces and died of cholera during the Sepoy Rebellion within the fort.

The Moti Masjid, made entirely of white marble, is comparable to a pearl. This exquisite mosque is a brilliant example of Mughal architecture. Its inscription reveals that Shah Jahan constructed it in 1656 at a cost of six million rupees for the worship of women in the harem. In front of the mosque is a water reservoir for ablution, with a fountain in the center, now dry.

There was once a rare bath tub of Shah Jahan with a diameter of 40 feet made out of a single marble block, now missing, which Lord Hastings wanted to take to England for the king, but its weight made this impossible. Its fate remains unknown.

Agra Fort was built by Akbar in 1566. It is unclear whether a fort existed here before, either Hindu or Pathan. Until 1832, a grand cannon was housed here, with debates about its age. It bore inscriptions from ancient times, including Akbar’s name added later. The British initially attempted to take it to Kolkata and later to England, but its weight prevented this. After some time on the banks of the Yamuna, it was broken up and sold as scrap. Had it remained, it might have revealed inscriptions from a certain era.

There is a beautiful road and riverside strand from Agra Fort to the Taj Mahal, built by the English in 1838, employing the impoverished laborers suffering from famine. During this construction, some old houses were demolished.

The author vividly describes the ethereal beauty of the Taj Mahal. Without discussing the detailed descriptions, here only the new information discovered through this writing is stated.

On the tomb of Mumtaz Begum is a white marble slab adorned with a floral design made from a hundred types of stone. In Arabic, it details her various virtues, embellished with numerous rare and precious gems that no unclean hand could steal. (Were these precious stones in their rightful places in 1860?)

Beside the grave of Mumtaz, who died in 1631, Shah Jahan was laid to rest in 1666 under Aurangzeb's orders after his death.

One day, while playing cards with Shah Jahan, Mumtaz asked what would happen if she died. Shah Jahan promised that he would create a tomb for her so grand that she would forever be remembered for it worldwide. Mumtaz died during childbirth, and the cries of her daughter were heard by her and her daughters before the child was born. This led her to believe she would soon die. The king made sufficient arrangements for her care during childbirth, but Mumtaz passed away two hours after giving birth. On her deathbed, she reminded Shah Jahan of his promise regarding her tomb.

The French traveler Tavernier wrote that the Taj took twenty thousand workers and twenty-two years to build. The King of Jaipur gifted white marble that had to be transported from 140 miles away. Bernier noted that Shah Jahan was profoundly grieved by Mumtaz's death.

Europeans are unwilling to credit any Indian with the construction of the Taj Mahal, believing it was designed and built by the French architect Austin de Bordeaux, who served as the chief architect at Shah Jahan’s court, receiving a monthly salary of one thousand rupees and various gifts. The locals referred to him as Oostan Eesan. Many Europeans, including Hawkins (a British envoy and noble) and the travelers Tavernier (a gem merchant) and Bernier (a physician) were present at Shah Jahan's court, so it is not surprising that Austin was considered an architect. (Ustad Ahmad Lahori is recorded as the principal architect of the Taj in Abdul Hamid Lahori’s "Badshahnama"). Tavernier witnessed the Taj's construction but did not write about Austin.

In 1814, the East India Company spent one lakh rupees on repairs for the Taj.

Across the Yamuna from the Taj, there stands an unfinished tomb that Shah Jahan was constructing for himself but could not complete due to Aurangzeb (who imprisoned Shah Jahan in his later years).

In the 19th century, Agra was a city measuring four miles in length and three miles in width, with no remaining outer walls. Some marks of the inner walls can still be found. Public bathing houses and wrestling arenas from earlier times no longer exist, and the palaces of nobles like Raja Man and Raja Birbal are untraceable. 

Modern houses have been built using bricks from old architecture. The horse-drawn carriages, Ekka from the Mughal era still remain only in Agra.

This concludes the first volume of the book. Now, we will begin the second volume of 'The Travels of a Hindoo" in the next part of this blog.

                              

                        (To be continued)

48. The travels of a Hindoo 12 Bholanauth Chunder

  

       The travels of Bengalis in the past 

                       Sumana Dam

           (Continued from the last part)

The author Bholanauth Chunder writes that the interest people have in Kanpur often leads to disappointment when they actually see the city. Despite being located on the banks of the Ganges, Kanpur's sandy, barren plains, dust, and hot wind loo or simoom make it unattractive. There are no old architectural structures in Kanpur, nor does it hold any historical significance. Hindu mythology, Babur’s autobiography, and Ain-i-Akbari mention Kanpur nowhere. Kanpur is a city created by the British. Its development began when the British needed to keep an eye on the Nawabs of Lucknow.

Today, Kanpur is a commercial city. Large stacks of cotton and grains are visible here and there, transported by carts. Dust clouds rise from the feet of thousands of horses, camels, bullocks, and donkeys, creating an oppressive atmosphere.

In the Cantonment area, the scene is different. The roads are washed with water every morning and evening. No road in India is as wide as these. Rows of trees line both sides of the road, and open grounds help maintain public health. There were clean, well-maintained shops with signboards, beautiful bungalows, military quarters, markets, and gardens when Kanpur was in its prime. Europeans spent their days enjoying picnics, dinner parties, and ballroom dances. But those days are gone, leaving only the roads behind. Now, only abandoned houses without doors, windows, or roofs of European bungalows can be seen. Everything has been destroyed since the Sepoy Mutiny.

At Shah Biharilal Ghat, where a cluster of beautiful temples and fifty steps once existed, these have now become heaps of garbage. The guns the sepoys brought to destroy the boat bridge were hidden in those temples. Sir Colin had to blow them up with bombs for security reasons to save the bridge of boats. (Sir Colin Campbell was the Commander-in-Chief in India during the Sepoy Mutiny.)

Kanpur was most affected by the storm of the Sepoy Mutiny, for Nana Saheb. The author now describes various events of the Sepoy Mutiny and the destruction in Kanpur, but these are deemed unnecessary in a travel narrative and thus omitted.

The author visited Sati Choura Ghat, where sati was practiced and where many English people were killed during the Sepoy Mutiny.

While wandering through Kanpur, the author saw a Durga idol established by a Bengali man. He did not find any other idols in the city. The author believes Bengalis are much more interested in idol worship compared to others. This Bengali man must have brought artisans from Bengal to make the Durga idol because the locals could not create a statue of this goddess with ten arms seated on a lion.

Next, they traveled by mail cart from Kanpur to Agra. The Doab region is flat and has loamy soil like Bengal, but the soil of Doab is not as fertile. The climate here is dry, lacking the humid environment of Bengal. Diseases are more prevalent in Bengal due to its climate. The people here work hard to sustain their livelihoods, unlike the lazier folks in Bengal.

They arrived at Meera Ka Sarai, a charitable establishment run by a Muslim individual, where both Hindu and Muslim travelers and traders could find a refined atmosphere.

After traveling three miles, they reached Kannauj. The place once full of palaces and minarets of the Rathore Empire (11th to 13th century) have now lost its former glory. The Manusmriti first mentions Kannauj as Kanyakubja, the capital of the Panchala kingdom. Lord Buddha visited here and preached. To preserve this memory, Emperor Ashoka erected a 200-foot-high stupa here. Ptolemy mentioned this place in his writings. Faxian and Xuanzang visited this location in the 5th and 7th centuries, respectively. During Xuanzang’s time, the king was Harshavardhana. Abu Zayd, a 9th-century Persian traveler, praised this city in his writings. In 915 AD, Masudi (an Arab traveler) mentioned this place in his writing. The Hindu kingdom came to an end in Kannauj due to the invasions of Muhammad Ghori. Gradually, the city lost its glory and became a small town by the time of Ibn Battuta.

British archaeologist Alexander Cunningham discovered the existence of the Buddhist stupa built by Emperor Ashoka and the palaces of Hindu kings. He attempted to excavate these sites from beneath the soil, but it was unsuccessful. Ancient Hindu temple remnants have been found in the Jumma Mosque of Kannauj. Old coins and statues of Hindu deities were also unearthed.

From Kannauj, five Brahmins were brought to Bengal by the Sena king, and their descendants became the Kulina Brahmins such as Bandopadhyay and Chattopadhyay, while the five Shudras who accompanied them gave rise to Kulina Kayasthas like Ghosh and Bose. According to the Kulin tradition, elderly Kulina Brahmins would marry Brahmin girls even on their deathbeds.

The journey resumed from Kannauj, passing through various unknown villages and mango orchards. The author saw bullock-drawn trains here. A train made up of 50-60 wagons carries goods. Three bullocks pull the train, while another serves as a backup. These bullock trains travel hundreds of miles, resting somewhere at night and operating throughout the day. Sometimes, lines of camels and donkeys can also be seen carrying goods along the roadside.

Rain has been scarce. A drought has begun around. Well water has dropped sixty to seventy feet. Food prices have risen by nearly 50%. Famine occasionally strikes, but due to the government’s benevolence and improved communication, there hasn't been a famine for some time. However, irrigation from canals and wells cannot combat the lack of rain.

Occasionally, remnants of houses, bungalows destroyed by the Sepoy Mutiny, and even deserted villages can be seen along the roads. However, overall, peace and normalcy have returned to village life.

Surrounded mostly by fields of crops and mango orchards, there is not much else in sight. Near Bhogaon, the road splits; the main road heads towards Delhi, and the other towards Agra.

Next came Mainpur. An old Hindu king's fort still stands here, primarily inhabited by Rajputs. The long-standing practice of female infanticide has been abolished under British rule.

The next morning, the author's mail cart arrived at Shikohabad, a Muslim-majority area. From being a large city, Shikohabad has now turned into a small village.

In the Doab region, there is no land that is not cultivated at present. Cities in Bengal have only emerged along the banks of the Bhagirathi River, whereas the Doab has towns like Fatehpur, Kanpur, and Mainpuri. Compared to the shops in Bengal’s villages, those in Doab’s villages offer a wider variety of goods. While the villages in Doab may lack the natural beauty of Bengal, the incidence of disease is significantly lower. The poor in Doab eat better food and wear better clothes than the poor in Bengal. People here use not only bullocks but also camels, buffaloes, donkeys, and horses to reduce their labour, while those in Bengal rely solely on bullocks. The author even compares the attire and ornaments of women in Bengal and Doab, stating that the taste of Doab’s women is superior. Fifty years ago, people in Doab would travel with shields, swords, and muskets. Now, due to improved law and order, that practice has ceased. Mughal-era copper coins are still in circulation in the Doab region, just as cowrie (shells) are still used in Bengal. The practice of idol worship is less common here than in Bengal. Unlike every village in Bengal, villages here do not have Shiva or Shashti temples.

On the road, the author saw two Europeans in a European mail cart overtaking them. The speed of the Europeans’ cart underscored the backwardness of the locals in every aspect.

As they entered Firozabad, the author saw a board that read "Agra Police Station." Chandwar of the 12th century is now Firozabad. Here, Chandela heroes Alha and Udal were defeated by Prithviraj Chauhan. In 1194 AD, with the defeat of Jaichand by Ghori, the end of Hindu rule in the country occurred here. Jaychand, seeking revenge for his daughter's abduction, defeated Prithviraj Chauhan with the help of Muhammad Ghori, which is why he is considered a traitor. Now, Firozabad holds no significance. There are no remnants of the walls that once surrounded the city. People live in small huts.

After Firozabad, neem trees lined both sides of the Grand Trunk Road, providing shade. A herd of deer was spotted by the roadside.

Near Mahomedabad, they saw a beautiful yet unknown mausoleum adorned with intricate carvings. The craftsmanship indicated that Agra was not far away. Under the light of the full moon, everything was clearly visible. As they gazed at distant people and the market, they reached a secluded valley with uneven terrain, an ideal place for wolves to reside. Shortly after, they glimpsed the Yamuna River. A luminous boat bridge was visible over the river, guarded by police. This bridge is opened and closed daily for the passage of cargo boats. When they arrived, the bridge was open, so they could not cross the river to reach Agra that night. They had to spend the night in the cart, passing the time admiring the river’s beauty in the moonlight.

                          (To be continued)

47. The travels of a Hindoo 11 Bholanauth Chunder

 

   The travels of Bengalis in the past 

                       Sumana Dam

          (Continued from the last part)

The horse cart ran all night. In the morning, across the Ganges, the writer and his companions saw the ancestral capital of the Pandavas, founded by Pururava, known as "Pratishtan," also referred to as the ancient Puranic Prayag, or Akbar's Allahabad.

The floating bridge of boats on the Ganges were then separated in the middle. Thus, the writer and his companions crossed the Ganges by boat. First, they went to see Prayag, the confluence (Sangam) of the Ganges and Yamuna. The scene of the confluence was incredibly beautiful. Hindus must shave their heads, beards, and even eyebrows upon visiting Prayag. The more hair sacrificed in this ritual, the more years they are said to spend in heaven. Women also enthusiastically participate in hair cutting here.

Normally, Allahabad's ghats are filled with worshippers and people performing rituals, but every year in January, a massive fair called Magh Mela takes place. This large gathering lasts nearly two months, with people coming from distant places to camp in tents and set up temporary shops. Pilgrims, beggars, and business travelers crowd the area. However, since the Sepoy Mutiny, the fair has not been allowed to take place near the fort's walls. Previously, around 1,500 families of priests lived here, some of whom attempted to expel the British during the rebellion. After the rebellion, many fled to other cities or hid in jungles, which, in turn, has benefited the pilgrims.

After seeing Benares, Allahabad seems relatively small and shabby, which explains its nickname, Fakirabad. However, gradually the city grows on you. The houses here are fewer and more spread out. The streets are wide and shaded by old, large trees.

According to Hindu mythology, the Triveni Sangam, where the Ganges, Yamuna, and Saraswati meet, is located here. However, the Saraswati River is not visible. It is said that being frightened she disappeared underground due to the roar of demons while coming here, hiding beneath the sands to flow subterraneously to join the Ganges and Yamuna at Prayag. It is believed that the Saraswati or Ghaggar River vanished due to a massive earthquake, and the sound of that quake is referred to as the demons' roar.

One of the most striking sites in Allahabad is the fort, which rises above the waters of the Ganges and Yamuna. The exact date of its construction is unknown, but this fort has witnessed many rises and falls of power throughout Hindu history. During the Muslim rule of Emperor Akbar, the fort was renovated, and the place was named Allahabad. Hindus believe a legend that Akbar was a Hindu Brahmin named Mukunda in a previous life, who wished to become the emperor of India. He received a boon from the gods that this desire would be fulfilled in his next life. He buried a copper plate with all that he wished to remember in the ground at Prayag, then committed self-immolation. In his next life, as Akbar, he sought that place and read the plate.

Now, the fort is under British control, having been newly decorated due to advanced weaponry and military strategies. During the Sepoy Mutiny, it was of utmost importance, with a grand gateway leading to the fort through a beautiful courtyard. There, sepoys would stop anyone with dark skin who could not show documents to enter. Inside, Akbar built a grand hall that is 272 feet long. The architecture from the Hindu kings' era is present all around. Below the fort, the Yamuna flows. A small door leads down a stone staircase where Mughal royal women would go to bathe in the Yamuna.

There is a tunnel-like space underground in the fort that is currently prohibited to go to. British soldiers are using it as a storage area. Those who have entered earlier reported it being damp, cold, and oddly scented. At the end of the tunnel is a platform with a seven-foot-high temple, housing a Shiva Lingam, surrounded by statues of other deities. There is a dead tree stump, which is said to be hundreds of years old, called the Akshay Vat, believed to be immortal. Long ago, it is said that this tunnel used to extend to the confluence. The writer suggests that since Buddhists were skilled in cave temple construction, this cave temple may have originally belonged to them, later taken over by Hindus. It may have once been above ground but became underground due to silt deposits from the Ganges and Yamuna.

The most interesting feature of the fort is Bhima's mace or 'lat', a massive stone pillar standing 35 feet high, which is actually an Ashokan edict pillar (constructed in the 3rd century BCE). Later, in the 4th century CE, the achievement of Samudragupta were inscribed on it, and in the 17th century, the name and lineage of Jahangir were added.

While exploring Allahabad, the writer visited the Daraiyaghat on the Yamuna, a holy site where it is said that Rama, along with Sita and Lakshmana, crossed the river to meet his friend, the Guhak Chandal. Nearby stands the palace of the king of Benares. A bridge over the Yamuna has been under construction for two years, with several workers losing their lives in the submerged work (this bridge was completed in 1866). The writer also saw the Jumma Mosque, the Ashram of Bhardwaj Muni, and the Barah Temple (Lakshmibarah Temple).

Next, the writer visited Khusro Bagh, a beautiful garden created by the Mughals, featuring lovely flowers, fruits, vegetables, and small maze-like paths made using shrubs. In the center of the garden, he saw the magnificent tombs of Khusro, Parvez, and Jahangir's Marwari Begum (Khusro was Jahangir's eldest son, Parvez his second son, and Jahangir's Marwari Begum was named Shah Begum). Adjacent to the garden is a large sarai, which exemplifies the Mughal’s philanthropic endeavors. The sarai contains a deep well with stairs leading down to it.

The Allahabad station is smaller than half of Howrah station. Trains here run on wood instead of coal. Pieces of burning wood often fly into the compartments, occasionally causing fires. The compartments look bright as many Hindu travelers wear colorful turbans. While traveling from Allahabad to Kanpur by train, the writer enjoyed the historic and beautiful Doab region through the windows. The train reached Kanpur after passing through Berhampur (now there is no station by that name) and Fatehpur station.

                         (To be continued)

46. The travels of a Hindoo 10 Bholanauth Chunder

 

     The travels of Bengalis in the past 

                       Sumana Dam

          (Continued from the last part)

On October 25, 1860, on the seventh day of their journey from Howrah, the author and his companions' horse carts arrived at Benares (Kashi) in the early morning. The sacred pilgrimage site for Hindus, said to be situated on Shiva's trident, was faintly visible in the morning light along the banks of the Ganges. Apart from the sounds of musical instruments drifting from some temples, there was silence. As daylight brightened, thousands of temples, palaces, minarets, domes, and ghats became clearly visible. The holy city of Shiva, a place long heard of, read about, and dreamed of, was now before their eyes. At first glance, their hopes were fulfilled.

The crescent-shaped city was visible from the opposite bank. There was also a beautiful city on that side, named Vyasakashi. The author mentions that the Vaishnavas established Vyasakashi across the river in perpetual rivalry with the Shaiva community. However, this competition did not succeed; Vyasakashi never gained the status of Kashi. Vyasakashi houses the residence of the king of Benares. It is said that one reason for the boat bridge between Kashi and Vyasakashi is the belief that dying in Kashi leads to heaven, while dying in Vyasakashi results in rebirth as a donkey. Without the boat bridge, crossing the Ganges is possible by boat. The width of the Ganges at Benares does not exceed two-thirds of the Bhagirathi, but its depth and current are stronger.

Disembarking from the boat at Rajghat, the author eagerly set out to explore the city on foot. However, the beauty of the city seen from the opposite bank was now diminished due to the filth.

There is no comparison to Benares anywhere in the East or West. It is a complete center of Hindu religion with Hindu temples, monasteries, schools, educational institutions, and food. A foreigner wanting to see a true Hindu city will find everything in Benares. Benares is one of the oldest cities in the world that still exists today. This city connects the ancient and modern eras. However, there are no very ancient architectural structures in Benares; the architecture from Akbar's time seems to be the oldest.

The ancient name of Benares is Kashi. The Kashi Khanda (a section of the Skanda Purana) has a brief description of ancient Benares, but it mainly concerns the legends of Shiva. Varanasi is named after the confluence of the rivers Varuna and Asi. The name Benares comes from Varanasi. According to the author, the name Kashi was used first, which later became Varanasi. The name Varanasi came into use after the arrival of Fa Hien in 405 AD. Perhaps the old Kashi lost its significance under the influence of Buddhism and gradually turned into ruins. Later, Shaivites established a pilgrimage site at the confluence of Varuna and Asi and named it Varanasi; this is the author's own theory. The city has changed many times over the years. The current city, in the author's view, is not more than three hundred years old. The city regained its lost glory starting from 1570 under the Bundela Rajput king Rao Sujan Singh. Sujan Singh was the governor of Benares under Akbar. During his reign, the peace and order of the province were maintained, and the city's beautification was significantly enhanced.

Above Rajghat lies the old fort of Benares. During the time of Manu, Benares was one of two independent regions on the banks of the Ganges. The fort's location may have been crucial for stopping attacks from Panchal in the west and Magadha in the east. The city's importance remained immense until the last Hindu king, Jayachandra. The city of priests fell victim to the fierce armies of Muhammad Ghori. All the wealth accumulated in the fort fell into their hands. Within the fort, many temples, Buddhist temples, and ruins of houses can be seen. Many ancient architectural remnants are buried underground. The main road from Rajghat leads into the populous city. Here, the sounds of Vedic recitations from Brahmin scholars' homes could be heard. The shops of powerful Vaishyas and palaces were visible. For centuries, there were Buddhist monasteries and temples here. Shankaracharya replaced the atheism of Buddhism with Hinduism in this place.

There is a Hindu custom of visiting the city, known as nagar parikrama, where pilgrims travel along a designated path to visit holy sites. The narrow alleys filled with tall houses do not allow sunlight and air to enter. All the houses share similar features: hanging balconies, vents, worked walls, and round pillars. Most houses are six or seven stories high, with each floor about 10 or 12 feet high. There are small courtyards and tiny dark rooms. The low doors require one to bend down to enter and exit; windows are small and few in number. The inner quarters are usually located on the upper floors of the houses. The city is divided into many neighborhoods, each with doors that close at night. There are thousands of temples in the city. Over a thousand temples have been destroyed by Muslim invaders, but thousands more have been built. Many temples were again destroyed during Aurangzeb's time, only to be rebuilt later. Benares is not just a city of Shaivites; it is home to followers of Buddhism, Shaivism, Shaktism, Vaishnavism, and Jainism. The ghats of Benares are worth seeing. People spend joyful times at the ghats. In the morning, most Hindus bathe, change clothes, and pray at the ghats. In the evening, they enjoy the pure air of the Ganges, observe the ascetics' rigorous penance, and listen to various chants.The only open world outside for Hindu women is these ghats. There, they converse, socialize with friends, and even initiate romantic relationships.

To see the local sights in Benares, the author first visited the Tilbhandeshwar Temple in Velupur. A young Brahmin becomes attracted to the beautiful wife of a liquor seller. One day, the liquor seller has to go out for business. His wife invites the Brahmin to spend the night with her. However, unexpectedly, the husband returns home late at night. With no other option, the wife hides the Brahmin in a large pot. Upon entering, the liquor seller begins to fill the pot with liquor. Unable to find another way out, the Brahmin drowns silently in the liquor. In the morning, the seller is astonished to find the pot has turned to stone along with the Brahmin. It becomes known as Tilbhandeshwar. Everyone is amazed at how such a small vessel could accommodate the Brahmin. Tilbhandeshwar is actually a large round stone that supposedly grows in size each day. (However, this story has faded with time. The Shiva idol is named Tilbhandeshwar because it grows gradually).

The story the author recounts about Manikarnika Ghat is that Vishnu satisfied Shiva through various penances. While nodding in approval of Vishnu's actions, a jewel fell from his ear here, and hence the name Manikarnika. This is the most sacred place for Hindus to perform last rites.

The author then visited the Bhairavnath Temple (the temple of Batuk Bhairav), the home of the poet Tulsidas (Tulsi Manas Temple, where Tulsidas composed the Hindi Ramayana around 1574 AD), and the residence of the disciples of Chaitanya Dev.

Most of the temples and palaces along the banks of the Ganges were created by the Maratha kings and queens. The donations from Bajirao and Ahilyabai played a significant role in shaping present-day Benares. The temple of Hindu science, named Man Mandir, is located in Benares. It is said that in the palace of Raja Man Singh, whose history is unclear, this Man Mandir in Benares is built many years after his death by Raja Jai Singh of Amber. However, there might not be a direct relation between Raja Man Singh and the Man Mandir. The word 'man' means measurement, and 'mandir' means globe or world. Thus, it is a place where measurements of the earth are made. Using various geometrical shapes made of stone, ancient Hindus conducted research on measurements of the earth and astronomy. In the seventeenth century, French traveler, Tavernier observed Jaipur's princes practicing astronomy. Unfortunately, no Indian uses this Man Mandir anymore. However, the Hindu calendar is created from Benares every year. (According to information obtained from the internet, King Man Singh of Amber constructed this palace and ghats. The Man Mandir was built in this palace during the 17th century by King Sawai Jai Singh).

Now they went to Madhorao's Dharara, which was the temple of Bindu Madhav (a Vishnu temple). Aurangzeb destroyed this temple and built a mosque. It is the tallest mosque in Benares. From the 225-foot minaret of the mosque, the city can be seen beautifully below. On a clear day, the Himalayas can supposedly be seen from here. From the minaret, Chait Singh's fort can be viewed across the Ganges. (King Chait Singh of Benares was imprisoned in the fort for his hostile actions against the East India Company. He escaped in 1781 from the fort and Kashi by using his turban as a rope through a small window to descend into the Ganges. Since then, the fort has been known as Chait Singh Fort. (Now there is a Bindu Madhav temple at Panchganga Ghat, which was built later. The mosque is called Alamgir Mosque. The long minaret, mentioned earlier, fell into disrepair in the 19th century, and James Princep renovated it. However, it collapsed during a flood in 1948, resulting in some casualties. The remaining part of the minaret was ordered to be demolished for safety reasons. Therefore, that minaret no longer exists.)

After visiting the Kashi Visheshwar Temple, the author felt somewhat disappointed. Although the temple spire is adorned with gold by Punjab Kesari Ranjit Singh, he found the temple lacking in grandeur. The temple is not very ancient; it was established by Ahilyabai. The temple sees a large influx of devotees. Every day, the deity is bathed in the water of the Ganges in the morning and evening. Inside the temple, the author did not find the display of wealth he had hoped for. The Shiva Linga is adorned with garlands of flowers, surrounded by the fragrance of incense, filled with chants and the sounds of various musical instruments. Then, offerings are made to the deity, and arrangements are made for his rest, covering him with shawls in winter and thin cloth in summer.

Jnanvapi is the holiest water well. Inside this well is the original Visheshwar Shiva Linga, which disappeared during the Muslim era when Benares fell. The chief priest of the Visheshwar Temple treated the author and his companions well, placing garlands around their necks. Many families have lived around the temple since ancient times. The alleys are very narrow. Often, the religious oxen block these paths. They cannot be harmed (as they are Shiva’s vehicle). It is evident that Sadhus and oxen hold the highest respect in Benares. Like all pilgrimage sites, beggars earn well here. 

Twenty or thirty paces from the Visheshwar Temple is the Annapurna Temple. The temple's structure is beautiful. The goddess here is veiled like Hindu women. When the curtain was drawn aside, the four-armed goddess statue was revealed. The statue is made of white marble, but gold and silver molds are used to bring variety the goddess's features. In her hands, she holds an utensil, indicating that she is performing the act of food donation. The author saw a Brahmin in the temple who was continuously reciting the Vedas from morning until night.

Those who come to Benares seeking history and antiquity may feel somewhat disappointed, as there are not many ancient structures here, nor is there a museum or exhibition for ancient artifacts. Among the things to see is a market where exquisite silk fabrics and special items from various parts of India are bought and sold.

The most interesting place to visit is the local college (now called Sampurnananda Sanskrit University). The college is adorned with colored glass and fountains, and its library possesses many ancient manuscripts. The college is custodian of many Indian earthenware from the 10th and 11th centuries. The decision to establish a prominent center of Hindu religion and philosophy in Benares has been of great significance to Hindu society since ancient times. The Benares College was established to foster an enlightened new Hindu nation with fresh ideas. (It was established in 1791 under the initiative of Jonathan Duncan of the East India Company, by order of Governor-General Cornwallis). Next to Aurangzeb's mosque, there was a pillar by the riverside, known since ancient times as Shiva's shaft. It has now been relocated to the northern side of this college. It is made of stone, with inscriptions and carvings. (It was later discovered to be a stone pillar from the time of Ashoka).

Three and a half miles north of Benares lies Sarnath. The name Sarnath is derived from "Saranganath," meaning "Lord of the Deer," There was a deer park here. According to the Jataka tales, the Bodhisattva descended in the form of a deer. Here, there is a stone stupa with a diameter of 93 feet and a height of 128 feet, as well as a stone Dharmachakra. Xuanzang wrote that he saw a copper statue of the Buddha turning this Dharmachakra. Additionally, further stupas and Buddha statues have been uncovered through archaeological excavations. During the Gupta and Pala periods, Sarnath thrived under the patronage of Buddhist kings. Xuanzang noted the presence of thirty Buddhist monasteries and three thousand Buddhist monks there. Over time, as Buddhism succumbed to Hinduism, Sarnath gradually fell into ruins.

                          (To be continued)

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