CHAPTER-VI

RELIGIO-SOCIAL,
CULTURAL
SIGNIFICANCE OF ARMS
 242

CHAPTER-VI

RELIGIO- SOCIAL, CULTURAL SIGNIFICANCE

OF ARMS

Weapons always cany religions significance. For a simple reason

war has religious significance in various cults and faiths. For example -
Jehad, religious war held a strong religious connotion for the Muslims
and as such it is conceived as a religious duty of every Muslim wherever
he is to fight for religion. Death in Jehad is considered to be most
sacred in Quran.

Crusades between Christians and Muslim in Medieval Europe

were essentially of religious nature. As such every Christian considered
his duty to join crusade to liberate Christian holy place of Jerusalem
from the Muslim possession.

Even in Hindu perception war is elevated to higher moral duties

right from Vedic time.

The warriors comparted with Vajna' sacrifice, which is always

waited upon it in 'Atharva-Veda'. In this sacrifice a parson with magic
demonic power could make offerings and reach die heaven with a great
position. Thus Ambarish' who was a desirous commander in chief of
army burnt himself in the flames of fire and reached heaven "Manu-
Smrithi" is the only solution to keep peace. Engage yourself in war, is
the best way for peace. The hears what sacrifice their lives are of
greater importance than the sages according to 'Yajnavalky'. As a divine
institution was declared by the battle in Tiitopadesha'. The epic
Mahabharata is completely based on the same kind of thinking. The
most peace loving Prime-Minister of 'Dhritarastra' namely "Vidur" also
defines battle as a unavoidable act for peace, protector of human quality,
evil-crusher and saver of religion. Battle is known as human religion in
"Vishnu Purana". "Kalki Purana" justifies killing of even gods who
 243

confront the enemies. Magadh Emperor Ajantashatru declared war

against neighbouring republic of "Vajji" in the 6th century B.C. On this
occasion 'Goutama Budha', the incarnation of non-violence did not
criticise the attack or condemn it. In ancient India the sacrifices called
'Ashwamedha', 'Agnistut', Vajapeya', and 'Rajasuya' were instrumental
to exhibition of sovereignty and royal power. The rulers of Panchala',
'Videha' etc. Were with the spirit of conquering was performed the
sacrifices.1

Arms are identified with various deities, Tndra's Vajra'2 and

'Pasha', 'Vishnu's Gada' and 'Chakra'3, Shiva's Trishula*4, and
Parsurama's Parasu'5 mentioned in the ancient texts continue in one
from or the other, down to modem times.

Each deity carries some weapon or other in their hands. But there
are characteristic weapons or ayudhas for particular deities. For
instance, 'Chakra' and 'Sankha' are exclusive ayudhas of Vishnu' or his
feminine equivalent devis, while 'Suia' and' Mazhu' are typical of seivite
divinities of both sexes. There also some common ayudhas like the
Parasu' (axe) or Dhanus' (bow), which several deities hold.6

Important ayudhas characteristic of Vishnu* are illustrated.

'Chakra also knows as 'Sudarsana' is the Discus of Vishnu' -a circular
weapon with either spoke-like projections or hexagonal lines inside,
which he hurls at his enemies and destroys them. 'Sankha'-Panchajanya'
is the conch of Vishnu' which he blows when he goes out for fight.
'Gada' known by the name kaumodhaki is the mace or club used by
Vishnu' for slaying his enemies. 'Khadga' called Nanadaki is the
'Sword' of this deity used for killing the enemies. Parasu' or battle axe-
this is rarely represented in images of Vishnu', except perhaps in his
avataric form as Parusurama'. Dhanus' known also as 'Saranga' is the
bow. A.B. Bhana or arrows to be used in the bow, especial
characteristic of images of *Rama'. Whip is one of the rare weapons
particularly connected with 'Gopala' and Parthasrathy aspects of
'Krishna' avatar of Vishnu'.7
 244

'Akshamala is a garland of beads, which is common in images of

'Siva' in yogic attitude like T)akshinamurti. This is specially
characteristic of 'Saraswathi' the consort of Brahma. 'Tanka' is the
small chisel used by stone mason. Khatvanga' is a peculiar sort of club
having either a small image of nandi or sometime a 'Kapala' or 'Skull' on
its top. It is a weapon of remote antiquity. 'Agni' is the representation
of fire, common with ugra aspects of 'Siva'. 'Sula' is the favourite
weapon of 'Siva', represented in various forms. Confinonly it is a metal
pike with three tongues, mounted on either a small or long pike. Tarasu'
is another common ayudha of 'Siva' being the battle-axe. In images like
'Gangadhara-murti' where 'Siva' is represented as having the goddess
'Ganga', the image of a small feminine head is shown to signify 'Ganga'.
Tasa' is the nose of ropes used for binding the enemies. 'Sakti' is the
spear, consisting of sharp flat piece mounted on a long rod. This is
associated particularly with 'Subrahmanya. 'Vajra' is the thunder-bolt,
with sharp clam on either side. Kapala' is the representation of the
skull of Brahma' which is characteristic of images of 'Siva'.8 Thus it is
seen that weapons such as Sword enjoyed considerable religious value.
In fact in medieval period it became an article of faith with Sikh
religious. A katyar is elevated to a level of external symbol of religion
every Sikh must carry. A religious ferror involved in medieval warfare
may be realised from war cries such as Harahara Mahadeva and Din
Din by Hindu Muslim wars respectively.

For any kind of fight the arms were of great significance. In

vedic period the sling-tone was very popular. The thunderbolt, 'Vajra'
was often used by Indra against vritra the demon. Mention is also mode
of other means of fight. The 'Astra' was very regularly used for
throwing as compared to 'Shastra', which was an arm to directly attack
and tear open the body of the enemy. The 'Agnyastra' and Sarapostra
played a very important role. They were presided over by great
divinities like the fire and serpent god etc. The bom and arrows
regularly used for throwing and killing the enemy. The sword and mace
were applied as shastras.9
 245

, In the various houses in the shrine important place to Sword and

Khanjar in Maharashtra area many swords and shield the front side of
hall. Today in the marriage is a custom of bridegroom who stood with a
sword: The express the proud attend remembrance of brave with help of
this weapon. In the Navaratri, Khandenavami is a special day of
weapons worship.
In the Bal Shivaji, Ganimi Kawa, Shivajichi Suna Taramrani,
i

Sattadhish etc. films and Shahu Maharajachi Marathi telic film to

assume a form of Maradani or Valour sport on the battle field.
Mohammedan people say when the pickup sword:

Sakhi Shahe Maranda Shere

Aranda kuvate Pakhardiger
Laphata Ilia Ali Lasayak
Ilia Julphekar

Khanda is favourite weapon of Durgadevik Great Shivajis

Khandas picture gave in the book of Grant Duffs History of
Marathak

The Hindus says the Abbe Dubois have 32 different kinds of

weapons and each of the 32 gods 1ms his own peculiar weapons.
Krishna and Ram are armed with a battle-axe and a bow and arrow,
Vishnu holds the Chakrak Kartikeya, the god of war, and Ravan, the
giant, bear in their hundred arms a display of every species of military
offensive weapon. Indra, the god of the Kshatriyas, is represented as
riding on an elephant and armed with the sword and chakra the battle-
axe and the thunder-bolt.10

Chakresvari, goddess of Risabhanatha having 20 hands. In the

right hands she holds Sula, Khadga, Parasa, Vajra, Tomara, etc.
In the left hand she holds chakra, Sula, Bow, Arrow, Dhaia,
Ghanta, Sankha, Tunira and Snake. She rides on Garuda.
 PLATE NO. 31

Chakresari, Goddess of Risabhanatha, having 20 hands - In the

right hands she holds sula, khadga, parasa, vajra, tomara, etc.
In the left hands she holds chakra, sula, bow, arrow, dhala,
ghanta, sankha, tunjra and snake. She rides on Garuda.

By Courtesy : Major Bakhari S. K., Indian Warfare, New Delhi, 1981.

 PLATE NO. 35

Mahashasiiramardini
By Courtesy : Apte B. K. - Maratha Wall paintings, Govt. Central Press, Bombay, 1988, P. 20.
 246

Goddess Padmavati or parrot In the right hand she holds

different types of Sula and Khadga. In the left hand she holds
Bows, Pasa, Snake, Vajra and mace.

The Brhatsamhita and the Agnipurana lay down that a good

sword must not be longer than fifty-finger breadth nor shorter the
twenty-five. The best sword measured fifty inches, the next best forty
six inches and an inferior one, thirty six inches. Further, A good sword
is one which is long; light sharp, tough and flexible.

Their blades, contain small inscriptions in Kannads reading Sri

Krishna on the other side Surayi, Bandham Minchy, Makrabi,
Lala & Abbasi. The English swords are long. Curved and are
provided with hilt. A crown is depicted on the hilt portion. Besides
Japanese Samuraj swords and Gcrka Kukdes are eye catching items.

Daggers are obviously small, curved and single edged. Some are
double edged and have handles, in the shape of tiger head. A few
handle are made of ivory. Their blades contain small inscription in
Kannada reading Sri Krishna9 on one side and Chaku Jambya \
Chura, Veshuka and Nibbar on the other side. Among the dagger
there are some rare types such as Vishu dagger, which is double edged
and has silver hilt, decorated with figures of Garuda and Lakshmi-
Narashimha seated under a swarpants hood; whereas the snake daggers
look likes a snake and two human faces am seen on the hilt portion. The
snake daggers are from Malaysia and Indonesia. They are called Kris.
A dagger with Ivory handle is decorated with Gajalakshmi and
precious stones embedded on either side. Another dagger decorated
with gold enamel work is noteworthy.11

The patta swords are long and double edged and have a well
gripped handle, damascened with creepers and foliage designs. Sri
Krishna in Kannada has been inscribed on one side of the blade and
Patta on the other. However one of the Patta swords is noteworthy, it
contains. Ten incarnation of Vishnu such as Matsya, Kurma, Varaha,
 247

narasimha, Vamana, Parasurama, Rama, Balarma, Buddha and Kalki.

A'figure of Venugopala is also engraved on the silver handle.

However, there are inscriptions reading Sri Krishna on one side

and Kodali, Parasu, Katti, Trishula and Panehayudha on the other side.

To the Devi has four hands Devis first hand hold the Trishul
second hand Khanjir third hand sword and fourth hand Dagger.

Social:

In a society riddled with a strong notion of high and low, and

inferior and superior status, war was a means and medium for those
sections of the society designed as lower classes to vision the social
scale. The notion of high and low was not, just confined to Hindu
society but to a great extent Muslim society too suffered from it.
Political power then was directly depended on the military strength of
the ruler who nuded to win the wars, conquer the territories and foil the
rebellions. In order to achieve it the ruler needed help and support from
every quarter it came from unmindful of caste, rural, regional identity of
the source. Therefore, it is erroneous to straightjacket history of
Medieval Deccan into simplistic outlook of Hindu Muslim conflict.

The Hindu kingdom of Vijaynagar relied on Muslim archers in its

conflict with Muslim neighbours while the Muslim Shahis had
considerable number of Hindus in their armies. Similarly Chh. Shivaji
the Founder of Swarajya, received help from some Muslim quarter
while his arch enemy Aurangjeb had Hindus too on his side. Similarly,
all the Hindus did not support the Hindu power of Medieval South, nor
all Muslims supported the Shahis. The historians and scholars who
projected the history of Medieval Deccan as that of Communal
confrontation and of sole communal origin must realise the ground
realities of Medieval Deccan which was directly produced by the
element of war.
 PLATE NO. 33

Portrait of Yogini
Golconda, 17th Century A. D.

By Courtesy : Nigam M. L. - Salaqung Museum Guidebook,

Hyderabad, 1976, P.48.
 248

Similarly the Hindus were elevated into Bahamani and Muslims

such as Habshis or Abysinians who were looked down upon by Muslims
in north enjoyed higher status in Medieval Deccan.

For instance, Adilshah bestowed More with the Jahagir of Jawali

and the title of Raja12; Ghatage was a prestigious Sardar in Adilshahi.
Nagojirao Ghatage was honoured with the title Zunjarrao. Naik-
Nimbalkar were prestigious and weighty Sardar. They were assigned
the Jahagir of Phaltan and they were the Sardeshmukh of Phaltan.
They were bestowed with the title of Naik. Sawant was entitled
Bahadur.13

Arrival of and subsequent rise of Europeans such as Portuguese,

French, English, Dutch as political force, who were essentially
seapower, necessitated the need for development of navy on part of
native powers. As notion of purity and impurity prevented upper castes
among Hindus to take to that profession, it created opportunity for
Kolis, Bhandaris the so called low castes to rise and exposed.
Similarly, Mawales, Hetkaris, farmers, labourers, Ramoshis, Bhilla from
the tribal areas and the so-called untouchables like Mahars, Mangs etc.
and men from Maratha community in general who were interested in
soldiery had an opportunity to be the part of army under Chh. Shivaji.
Chh. Shivaji proved false the notion that Brahmins could do only the
clerical job or the religious activities and contrarily proved that they can
also do sword-fighting on the war-field and make themselves an
efficient army-chiefs. They did form part of the army that defeated the
unconquerable Mughals. Similarly, the apparently wild tribesman and
forbearing farmers can make honest and brave soldiers.

Ahmednagar state also bestowed Mansubdari an award of honour

and estate to the deserving persons, as existed in the Bahamani
kingdom. The Jahagir (the landed property) received by the Mansabdar
would be in proposition to the army possessed and maintained by them.
The Hindu persons doing excellent work for the state would be awarded
the titles such as Raja Naik and Rao.14
 24

Ghoda Raut:

Ghoda Raut means cavalier. Those were paid annual pay and
they were bound to be present with all preparations for duty whenever
called for. They took with them their own horse, Saranjam (all required
material), dress and weapons and made their own arrangement for food
etc.15

The blood-sheds and violences occuring relating to womens

marriages in those days show the relegation of politics and political
issues to a secondary level. Royal authority was absolute and state-
politics was individualistic. Instances of blood-sheds on account of
princess marriage are replete in the medieval history of Europe and
India. The war occurred owing to the frustration of marriage proposal
between Elizabeth and Philip in Europe and that on account of the
winning of Samyukta by Prutviraj in the Rajput family in India are well-
known. It is a matter of great pride that there is not a single event of
blood-shed on account of princess marriage in the history of
Marathas.16

Discords, dissensions, resulting in blood-sheds did occur in

Maratha history the reasons for which would be family-pride, respect-
disrespect by Deshmukh, insults and humiliations arising of
relationships etc. Shejwalkar has given narrations of blood-baths on
such issues -which leave the reader trembling. Knowing that Jedhe was
coming from Beder with the Farman, Khopade prepares himself in
advance and slashes him in the pass itself. In all this chaos someone
somehow escapes, gathers people and slaughters Khopades these
slaughters forgive no one woman, children, maids, farm-labours-
Murder for murder policy has been continuing for years in the respective
families. At times, messages were sent to each other by the rival parties,
to meet at a given open place at given time and date and fighting started
around a pole specially raised for the purpose, which lasted until some
one or both the fighters succumbed to death. In such an encounter
 250

twelve hundred people of Bandel fought with seven hundred

counterparts of Jedhe. In this battle many families became extinct.17

In 1649, Shahaji Raje took on oath from Kanhoji Jedhe to the

effect that the latter will fight with Mughalshahi and Adilshahi with all
his army at the instance of Chh. Shivaji.18 This oath was solemnized by
making Jedhe touch rice-and- milk and Belbhandara (turmeric powder
placed before the gods and goddesses in the temple for the devotees to
apply on their forehead as a mark of devotion) and take an oath. (It is a
common belief that a oath taken in this way is solemnized and file oath-
taker does not dare to break it.) Shahaji displayed extraordinary prowess
which became beneficial in the future politics in the state. When
Lakhuji Jadhave, the influential chieftain from the south went to
Mughals, Jahangir presented him with a sword studded with gems.19

After the death of Sambhaji Raje, Yesubai and Shahu were in

Aurangzebs prison; Aurangzeb treated Shahu affectionately and also
awarded him the title of Raja and other valuable presents like a golden
sword, Bhavani sword of Chh. Shivaji, Afzalkhans sword and gem-
studded dagger.20

Muslim Sultans flag would always be carried on an elephant and

whenever a Sultan went on the battle-field it would be taken there with
him.

Flag in the army enjoys significant position. Army follows the

flag-bearer. If the flag-bearer is no more or is not to be seen on the war-
field, the army loses morale and runs helter and skelter and the enemy
gets benefit of the chaotic situation. Now-a-days when every Division
or Section of the army has separate distinguishing sign and is
accompanied by artillery, army is not easily demoralised.21

Together with army training in those days, the new recruits were
impressed about the need and importance of courage when on the
warfield. For the inculcation of the spirit of selflessness and do or die
principle on the minds of the recruits the army-chiefs tried many tricks.
 251

Aurangzeb used to write maxims from Kuran on the flag leading the
army. Even today the efficient army-leaders use slogans expressing
their aim, goal or ideal whenever and wherever occasion permits and
need demands.22

In his young age Krismaraya was interested in wrestling. He was

also fond of home-riding. He had a very fine physical built thanks to the
exercise he took. He played Dandpatta to absorb the oil on his body.
After that he would wrestle with some wrestler in the Darbar and then
go for horse-riding. He called a prince from Orissa Veerbhadra by name
and arranged his dual fight with an ordinary-statured person in the
arena.23

Warfare was not the sole monopoly of made species, though

they dominated it. Women too were part of it.

Woman, a fair-sex is somehow universally projected as a

submissive, weak, timid type. But this is not completely true. Bravery,
courage, valour is not a monopoly of male species. History of medieval
south is replete with innumerable examples of women who never shied
away from her responsibilities and rose to the occasion when situation
demanded it. To begin with, Alla-ud-din Khilji, in his very first
invasion of Deccan, in 1296, had to free such stiff resistance from two
women along with chieftan Kanha, of Ghati-Lajoura so as to leave him
wonderstraek and exclaim : If women in this area are capable of
fighting so fiercely, the ferocity and fighting power of men is simply
unimaginable. Vijaynagar sources, particularly, travellers accounts
left behind by visitors such as Domingo Paes, Nuniz and many others
refer to participation of women in martial sports such as wrestling. The
palace women were specially trained not only in dancing and singing
but also in use of arms.

Many women possessed weapons and did wrestling. Programmes

of their wrestling and feats of adventure were included in the general
festivities and occasions of celebrations. Viewing the descriptions of
 252

wrestling bouts of these women one would wonder whether those were
ordinary wrestling bouts or boxing events.

Women in Maratha Sardar families occasionally partook in the

events of spear-throw and sword-fighting. For these women, horse-
riding and weapon-using were essential. In Maratha period the events
that were encouraged and concentrated were Lathi, Bothati, Farigadga,
Wrestling, Lazim etc. Wrestling arenas and independent Gymnasia
came into being in the Shivajis period, for healthy physique, and best
muscle-power, the exercises like Dand, Jor-Baithaka (dips and squats),
Surya-Namaskar, Malla-khamb were practised by boys and youth.

In the medieval history, many women had taken part in wars and
proved their prowess and displayed velour e.g. Dilshah Aga, Rani
Durgaviti, Makhduma Jahan, Hussain Anjubeg, Nargis Begum, Bibi
Sitti, Bibi Zainal Maliku-e-Jahan bibi, Hunja Begum, Chand Bibi,
Tarabai, some names and surnames emanated from weapons. For
example, Samsher-ul-Mulk, Tufal Khan, Khanjir Khan, Ranadulla
Khan, Peshjangkhan, Samshershah, Lasharkhan etc.

Rudramaba (1262 to 1296 A.D.) :

Ganapati (1199 to 1262 A.D.) had two daughters of whom the

elder was Rudramba. It was Ganapatis wish that Rudramba should
succeed him on the throne. Accordingly, she assumed the masculine
title of Maharaja and ascended the throne. This was an exception to the
traditional idea that women must not become rulers. She ruled from
1262 to 1296 and her reign was uniformly prosperous and peaceful.

Rudramba abdicated when her daughters son Prataparaudra II

became a major and could take over government.24

Rani Durgawati (1347-1350 A.D.) :

Hasan Gangu Bahamani made a surprise attack on Miraj when

Rani Durgavati who was in-charge of Miraj fort was gone on a tour.
She collected herself and offered a brave fight through Muslim army got
 253

decisive victory in this battle and she was captured. Pleased with the
outcome and treating it as first auspicious victory Shaikh Junaid
thought in terms of changing the name of Miraj as Mubarakkad.

Mahbanu Malika-A-Jahan (1461-1463 A.D.) :

After the death of Humayun Bahaman in 1461 the state

administration came to rest with Mahabanu Malika-A-Juhan. the
administrative powers had been concentrated in the hands of the three
some of Mohamad Gavan and Khwaja Jahan turk and, of course,
Mahabanu of which the latter two were very efficient whereas
Mahabanu was held to be one of the peculiarly ambitious women of the
medieval times. She never appeared on the scene publicly but managed
to get the minutest details of all events happening in the state through
two of her confidants in the administrative machinery and her own
private agent and thus keep hold on the administration from behind the
curtain. She compelled her son to attend the royal court daily.25

Dilshad Aga (1510-1534 A.D.) :

Dilshad Aga displayed commendable puissance excelling herself

in the whole of Adilshahi dynasty by her clashes with foreign army in
Adilshahi kingdom. Unfortunately she was trampled under the debris of
a fortification-wall of a fort felled in an attack by Sardar Kamalkhans
son, and died.26

Rajmata Khanja Sultana (1565-1588 A.D.) :

The mother of Sultan Murtaza Nizamshah, shone as a valorous

woman who while heading the administration on behalf of her minor
son, rose up to attack Bijapur.27

Rani Bhardevi (1575-1578 A.D.) :

Shankar Naik, chieftain of Ali Adilshah persuaded Shiva. Naik,

the fort-keeper of Jai, the Maharani of Barsilor and some others to meet
the sultan. Accordingly, they presented the Sultan with large sums of
 254

money and agreed to pay annual tribute as well. The very day when
these chieftains were felicitated with Dress of Honour by the sultan,
Hardevi, Queen of Barsilor, Bhardevi and one more queen were also
planned to be presented with suitable Saranjam (i.e. ornamental articles
and other precious gifts) but they declined to accept the presents and
conveyed to the Sultan their feelings that though they were women they
had protected and preserved their kingdoms by dint of their strong
mental strength and ability. The sultan then presented them with similar
Dress of Honour as was presented to the man and praised them for the
courage displayed by them in expressing their feelings. These provinces
were ruled by women for a pretty long period of time. Women here
often held die positions of power and authority and men worked under
them. The husbands of queens here had no power whatsoever in the
state administration.28

Chandbibi Sultana (1595-1600 A.D.) :

Chandbibi, strong daughter of Husen Nizamshah of Ahmednagar

and wife of Aii-Adilshah, the king of Bijapur was a commendable lady
being very clever and ambitious. She not only aided ably her husband in
state administration, and accompanied him on war campaigns but
though widowed at very young age of thirty three years, on account of
assassination of her husband, installed her nephew on the throne of
Bijapur looked after the state administration quite efficiently.29

No other Muslim queen from the south shone in her heroic deeds
and character to the extent Chand Bibi did in Ahmednagar and Bijapur
kingdoms. Among the many accounts of heroism, patriotism and
valorous acts of the then national heroes that interest people the episodes
most popularly and frequently narrated and listened to are those that
depict protection of Ahmednagar by Chandbibi with utmost courage,
fearlessness and grim determination. Chandbibi carved a niche in the
history of India by her political sagacity, matchless mental power,
determined self-dependence.30
 255

Raibagan (Savitribai) (1655-1656 A.D.) :

Raibagan, one death of her husband Raje Udaram-Deshmukh of

the Mahur in Varhad province, who was in Mughal services, she took
sword and joined Mughal services.31 After her son Jagjeevanraos death
she continued to manage her jagir alongwith her grandson, Baburao.
She was maintaining the Jahangirs in Varhad province, viz., Mahur,
Pusad, Washim, Malegaon, etc. Aurangzeb entrusted this Mahur-queen
with the responsibility to quell the rebellion of Sardar Herchand.

Savitri thereupon readied herself for the encounter. Taking the

army from the Mahur-hilloe she proceeded towards the warfield. She
tied her choli (bodice) to the flag-pole and exhorted to the army: I am
marching on the army, making flag of choli. You are, after all men !
You ought to be more valorous than me ! Fight with full might ! Kill
the enemy ! Win the battle ! Protect the honour of your sister ! This call
by her really kindled fire in the minds of the soldiers and they fought
relentlessly. She also personally fought with all her might and
consequently Harchandrai was defeated. A terrific rebel had been
finished and Aurangzebs sway over Varhad remained safe.

She was among many Maratha Sardars joined to have joined

Shahistakhan in his march against Shivaji. Among these defectors was
this brave woman. On another occasion too, after Chh. Shivaji
plundered Surat, Aurangzeb sent on this mission two of his lieutenants
viz., Mohabatkhan and Daudkhan with a ten-thousand strong army
contingent. To help them in the mission, Aurangzeb sent her also with
them alongwith five-thousand strong infantry. Having been pleased
with her incomparable prowess Aurangzeb awarded her the titles of
Pandita and Raibaghan. Raibaghan means Royal Tigress. She ms
really brave like a tigress and the title suited her.32

Malwai Desai (Savitribai) (1668):

Hiis was the same woman with whom Chh. Shivaji had to clash
during his Karnataka campaign in 1678. When he was camping at
 256

Sampgaon near Torgal in the present Belganm district, Savitri, the fort-
keepers wife of Belavadi, courageously faced the siege and resisted
Marathas under Hambirrao Mohite before surrendering her Gadhi (small
fortress) in 1678 AD. while Chh. Shivaji had camped at Sampagaon
(Belgaum District) in counse of his Karnataka campaign.33

Tarabai (1700-1707 A.D.):

The contribution of Tarabai in the Maratha struggle for

independence is lustrous and dazzling. She was 25 years old at the time
of death of her husband.

Tarabai, daughter of Hambirrao Mohite, daughter-in-law of Chh.

Shivaji, and wife of Rajaram (1689 to 1700 A.D.), is one of the most
remarkable of women of medieval times. Widowed at a very tender age
of 25, she offered such a strong, tenacious resistance for seven yearn to
mighty Aurangzeb (1656 to 1707 AD.) who staked all his power and
prestige against her but to no purpose. She, in true sense, symbolised
women power and strong spirit. No wonder Aurangzeb belittled her as
Saitan, and likened, her with the ferocious Goddess Bhadrakali
Bhavani.34

Shiledar:

This word might have come into existence during the reign of
Mohammed shah Bahamani. The Shiledar can be compared with or
equal to cavalier in the European armies. In Europe cavalier had a
peculiar function. He followed the King wherever he went; he had with
him one or two soldiers. He would come for duties with two horses, a
saddle-cushion, a spear and shield-sword. In case his horse died in the
battle, he would be compensated with one.35 Of the two horses in his
possession, one would be for riding and the other for carrying goods. A
Shiledar was a paid servant and the horses could be maintained through
his salary. Shiledars services were transferable to the army-services in
times of need and oxigencies.
 257

Bargir: t

Bargir (a trooper) would be a state employee and the horse, the

war-material etc. belonged to the state. There was a great similarity
between the Bargir and the Page in the feudal system in Europe. These
Bargirs were in the employ of big Sardars. The literal meaning of
Bargir is A person in whose custody things and goods lay. Later on
the word Bargir acquired the corrupt JLg i
rocjt carrier *
Because, later on they started carrying rockets on their horses and they
were appointed to torment the enemy by their nocturnal attacks.
Shiledars had their own horses and they supplied horses to the Bargirs in
their employ.

Bhaldar:

Bhaldars were allowed to speak in the courts and convey

messages to one-another. In other wonts, they maintained liaison
between two parties.37

Bhalekar (Spear-bearers):

They fought in the wars with spears.

Tirandaaj (Archer):

Those hitting the enemy with arrows.

Fouzdar:
V
.Those leading the army on the battlefield and also the Mahuts
(elephant driver) are called Fouzdar.

1'' The Hindu state servants excelling intheir duties at Muslim states
were awarded by the sultan the titles like Raja, Naik and Rao. Mention
may be made in this regard of the Hindu Sardars, Jadhavrao of
Sindhkhed and Malojiraje Bhosale, who served in the Ahmednagar
state. The valiant warriors from the families of Ghatage, Ghorpade and
More earned titles like Sarjerao, Prataprao, Hindurao, Amir-ul-Umrao
from different Sultants. The titles were coveted and felicitous.
 258

The name Saluv accorded to the Saluv family from Vijaynagar

originated from the Army title Saluv.

Dandnayaka:

He would be chief of the army in Vijaynagar capital. He kept a

watch on the : lower army staff, namely, Nayak, Amamayak and
Pattenayak.38

Sarlashkari Vazir:

Ibrahim Adilshah promised to award Sarlashkari and Vajiri to

Shahaji and called him in his state. Shahaji valiantly fought and
captured territory in Karnataka: Badshah was pleased with this.
Another revolutionary act of Shahaji was that he started to secure Vajiri
to Maratha Sardars.

Farjand:

Adilshah gave this title to Shahaji. This title is greater than that
of Vazir. Sidoji Mane had an assistant Narasimhapant Keskar by name.
Bijapur Court had given him the title of Vishwasrab. Nagoji Mane
obtained the title of Raja from Aurangzeb by virtue of his services as
soldier.39

Ahmednagar state also bestowed Mansubdari an award of honour

and estate to the deserving persons, as existed in the Bahamani
kingdom. The Jahagir (the landed property) received by the Mansabdar)
would be in proposition to the army possessed and maintained by them.
The Hindu persons doing excellent work for the state would be awarded
the titles such as Raja Naik and Rao.

As such, the weapons had social, significance for all sections of

the society, including the women known to have acquired skill in the use
of weapons. Similarly, many names of various weapons, example
Bhalerao, Kattare, Tofkhane, Rankambe, Ghorpade, Chabukswar,
Ghodeswar, Barchibabader, Banedar. Banduke, Talwar, Talware, Bhale,
 25

Bhalekar, Banduke, Katyari, Katyare, Kadtuse, Rangade, Dandekar,

Musale, Lokhande, Waghmare, .Waghmade, Sangikar, Dhanwade,
Damwale, Bankar, Khandekar, Khande, Khambe, ghorpade, Ganpatil,
Surunge, pattewale, Patte, Shingade, Tophakhane, Dhale, Gole,
Yitakari, Kurhade, Jamdade, Chilkhale, Bandukwale, Ranshinge,
Mandavakar, mandawekar, Khanjire, Khande, Chikhate, Khand, Anjire,
Itakamkar, Kate, Ganim, Katyar, Janjire, Jasud, Gupte, Dabir, Dastane,
Bahadur, Sarkhela, Tophakhane, Shikarkhane, Shiledar, Beldara,
Ghanakari, Jingar, Khasdar, Bandar, Bandukawale, Dhalati, Bhalait,
Dharkari, Pattkari, Vitkari, Khabayte, etc.

Armies mostly had youth of strong-built and courage.

Linking of army education with physical education is a speciality

of sports-history of Maharashtra. In the arenas of Shivajis days,
alongwith the traditional physical exercises of Jor-Baithaks, wrestling,
the youths were prepared in Archery Dandpatta, Bolhati, Sword-
fighting, Spear-throw/ Javelin-throw, horse-riding etc.

Bhat is a tribal community in India. They are equipped with a

long-sticked spear sword, a dagger hung from the waist having long
beard, long hair, wearing shirt and turkon. This community is from
Rajasthan. Social scientists differ in their opinion but this community
regards itself as Brahmin.40

The word Veergal originates from Kannada. Its meaning is a

structure carved to raise memorial of a warrior. Such structures have
three parts. The lowest part depicts war-scenes, the middle part shows
courtesans taking away the brave warrior, while the upper-most part
shows the warrior worshipping the Shivalinga. In some other structures
four parts, instead of three, are seen while in still others, only two parts
are shown. Kolhapur being the seat of Goddess Amba, in the Kolhapur
Veergal the warrior is seen worshipping the Goddess and not
Shivalinga. If the warrior is Jain or Buddha the top part of the Veergal,
would show him in the Nirvan Mudra (face depicting calamity or death
 260

or salvation). Many such Veergals are found in Kannada province and

Kengunadu province, who lay their life for the country or fight with
wild animals and ultimately die for the protection of lives of men and
animals and foodgrains or die at the hands of pirates and dacoits. The
pillars and monuments so raised in memory of the brave warriors are
Veergals. Names of the persons in whose memory the structures are
raised are scarcely seen carved on them.41

Sultana begum Badisaheba of Bijapur Adilshahi, according to the

practice in vogue in those days called all chieftains together in the
Darbar and kept a roll of betel leaves (Paijecha Vida = a challenge)
before them which is to be accepted by one who is prepared to accept a
particular challenge. The challenge to be accepted here was to contain
the nuisance of Shivaji. The challenge was accepted by Afcalkhan. He
took the responsibility to set Shivaji right.

Hie Telangi women while dancing on the tunes of music, very

skilly put their footsteps holding double-edged daggers in both, hands.
This show is very eye-pleasing and one cannot but appreciate it42

When only one sword or stick is used at such game-shows, it is

called Ekangbaji. When shield or two swords- one in each hand - are
used, it is called doangbaji Marathas have not so far been surpassed in
this game. A Maratha youth of 15 years of age not knowing sword
fighting is a rarity.

Cultural:

Culture of Medieval Deccan evolved itself to promote martial

spirit necessary in the era characterised with constant warfare. A strong
medium to achieve it was sports.

Games in the last used to be performed for amusement of the

soldiers fighting on the battle-field and of the Kangs and other
knightage, with a view to boosting up morale and zeal of the soldiers. In
course of time, duals became popular among the soldiers as they helped
 2a

judge their achievement in the training, their command over the

weapons, their agility etc. Mock wars and duals would also he arranged
in those days so as to entertain and help common public visualize the
events on warfield. Kings endeavoured to inculcate competitive spirit
and sportsmanship among the soldiers.43

As for Maharashtra, this region has been endowed with traditional

bravery, fearlessness and utmost patriotism which make Maharashtrian
Mavala a very very Hard-nut to crack for his enemy. Above all the
legacy, philosophy and preachings of Chh. Shivaji make Maharashtra
and Maharashtrian psyche unique. To keep his memories acts and deeds
ever live and encourage the common man and especially the soldiers
heroic games like Lathi, Dandpatta etc. are played.

Dhals:

Dhals also known as Ekang-Bazi were first introduced by Ahmad

Nizam Shah in South India. He was a versatile personality. He was
himself an excellent Dand-Patta player with one sword and it was his
favourite game. Anything that pleases a King is adopted by his
subjects. So, people in his state accepted this game and it became very
popular in the south.44

In many cities in the south sword-patta and Bothati training

schools were started. Ahmednagar topped the list in this regard in as
much as Akhadas (arenas) giving training in this martial art came up at
several places and competitions began among people to gain supremacy
therein, as coveted prizes were declared for the winners. The popularity
of this art grew so much that for solving tussles among people, their
dual-fights were arranged and the decisions went in favour of the winner
in this fight. The king had patronage to this game. In the case of
dispute about the result of a dual King would be the appellate. A dual
fight of the disputants would be held before the King. Whoever among
the two sustained injury first would be declared defeated. This
encouraged people to show their powers to the king. Quarrels would
 262

also be settled in the absence of the king, with his permission, on the
basis of dual sword-fighting. According to a proclamation issued by
Ahmed Nizam Shah, no cognizance, of death occured if any in such
fights would be taken by the king. All the same, the practice of dual
fight became very popular in South Indian States and in course of time
spread throughout the country.45

Kazis, Moulvis, Shastris, Kings, Sardars and senior

administrative officers in the states resorted to the practice of dual fight
for solving disputes in their states. Muslims in the south were very
expert in sword-patta and Bothati fights. Even today, many a Muslim
and Maratha people in South Indian states are expert in these martial
arts.

In wars, however, killing of persons was not punishable, but on

the contrary the warring parties were honoured. In such deaths, the
property of deceaised would be given to the survivor. Permission of the
Minister would, however, be necessary for a dual-fight46

In the medieval period fierce battle used to be held between Adil

Shaha of Bijapur and Nizam Shah of Ahmednagar.

Vijayanagar kingdom was also famous for wrestling. There were

a large number of wresting arenas there. Kings, wrestlers' coaches and
panchas (Referees) would be present at the time of wrestling bouts.
Winning wrestler would be richly rewarded. Women in the Vijayanagar
kingdom played sword-games and also wrestling-even with male
wrestlers.

King Yusuf Adil Shah of Medieval Vijapur kingdom was expert

in many games, such as sword fighting, spear-throwing and other spear
games, wrestling etc. He coached wrestlers and also wrestled with
them. In these days one wrestler Delhiwala had visited the Darbar. A
wrestling bout between him and the famous wrestler in the Darbar
Yusuf Sheikh was held which was won by Shaikh. He was profusely
rewarded for this. Similarly, presents of gold swords etc. were made by
 26a

the Ministers of the State. The name and fame of the Darbar wrestler,
Shaikh, spread widely and a wrestler from Iran called at the Darbar. A
bout between him and Yusuf was held which was won by the latter. The
king awarded Kotwali and Havildari to him.47

Wrestler bouts would be held on Fridays.

In the medieval period, different kings in the South also took

interest in imparting studies in weapon making. Ali Adil Shah second
gave training in wrestling sword-fighting to his son. A petty officer of
the grate of Havildar well versed in these arts would be entrusted with
the task of teaching them to others. Care was taken not to neglect other
educational subjects while making people expert in these arts. Those
confident of their study and expertise in the operation of a weapon
would prove it in the Darbar e.g., swordsman to demonstrate his skill in
sword-handling, spear-man in spear-throw etc. Those achieving
excellence in spear-work were recruited as spours-staff in wars, persons
expert in different branches of war-weapons were included in the
48
army.

It was unlikely that Shivaji got all soldiers already trained in

warfare. Many of them were totally new to the task. There were no
schools to train people in the art of war-fighting as they are today. They
were, given training in the farms by Shivaji. In a period of three
months of their stay in the training camps they were trained in horse-
riding, fighting tactics and strategies etc. very carefully.

Shivaji very meticulously selected competent persons with deep

knowledge of weapon-operation, wrestling etc. So that they did full
justice to the task of preparing men useful for fighting. Similarly equal
case was taken to select trainees, too, who had good potential for
learning and being an asset when trained. Certificates were awarded to
those efficiently handling and making use of a weapon and achieving
gallantry in wars. For example, Mujahid Shah of Bahamani was given
a Hindu title 'Balawanf for his high ability. It would thus, be seen that
 264

very cordial relations existed between Hindu and Muslim societies.

Kutub Shah of Golkonda was pleased with the puissance of Murar
Pandit and awarded him the title of Maharaja Rajadhiraj Murar
Panditsaheb'.49

In a Daanpatra (Letter of Award) there is mention, "Dharmavtar

Rajadhiraj Maharaja Rajashri Pandit-Murari Jagadek Prabhu,
Sarvabhouma Pratinidhi." The title "Maharaja Rajadhiraj was in vogue
only in the South Indian States.

Bahadurshah of Gujarat felicitated king Burhan Nizam Shah of

Nizam Shahi Kingdom, with present of his personal sword and gem-
studded Jamhiya (Dagger). He tied there weapons around Burhan
Shah's waist and awarded him the title of 'Shaha'. Burhan shah
reciprocated the honour with the present of a sword engraved with the
name of Khalipha'.

When set out for war fully equipped the moment in described in
ballet (Powada-inspiration song expressing heroic deeds of the past and
present warriors).

A pair of arrows special on the chest

war-drum near the camp
spears on shoulder,
swords-patta making peculiar sound
on clashing each-other
Swords on elephant backs arranged in cross form
Ammunition with every cannon
A line of carts fulled by elephants
All became alert with a drum-beat
In ideal Ambari (a canopie seat upon ah elephant).50

On the back of elephant Mace-bearers give alert signal by

shouting. Spear-bearers draw attention to Maharaja's arrival. All set out
their head-gears tied tight panes equipped with this bit Horses equipped
with seals on their tack.51
 265

Repeated attacks on the enemy camps and slaughtering enemy is

called'Jung Guraji'. =.
1
In the medieval period there was a practice to raise flags of both
the parties and then only the war began.

A Ran-Khamb' (a war-pole) would be raised between the two

warring parties according to Hindu tradition. The pole was intended to
avert fear of death in the minds of the warriors and to take a vow that "I
will either kill the enemy or lay my life" (but not retreat for the fear of
death come what if may).

If any battle had to the stopped half-way-through war-weapons

had great importance. That is if a war with full momentum is to be
stopped, the chief of the army desiring to stop it would go before his
enemy front and hurry his dagger in the ground and rest his sword and
shield against the burned dagger. Seeing this the opposite army-chief
also did the some thing and the war would stpp instantly.

Weaponry enjoyed special significance in the coronation

function. At the coronation ceremony of Chh. Shivaji decorated spears
were stood at *both sides of the thrown. At point of the spears personal
details powers and name of the officer were placed just like that in
Muslim tradition.52

Inspite of the fact that idol-worship in prohibited in Muslim

religion and that Murtiza Nizam Shah is an ardent followers of
Mohammedan religion, he worshipped the gigantic Mulukh Maidan
cannon. 53

The word Dasserah has a very good meaning. Dash-tan Hara-

defeat. In Navaratra goddess of power in worshipped. This goddess is a
symbol of Dik-Bhava (ten directions) i.e. direction. This festival in
celebrated everywhere.

Kshatriyas worship their weapons on this day and also cross the
Goddess of their town.
 266

Vijayadashami in the day of Puissance as might and bravery, this

is the day to win over outside enemies as also the vices in our own self.
This day is held auspicious for starting any good work. Importance of
this festival is spread for and wide. The tradition of worshipping the
weapons on this day is in all parts of the country with equal faith right
from Srinagar (Kashmir) to Kanyakumari.

Crossing the boundary line (Seemolanghan) being done on the

Dasserah day has some reason. In older days wars and setting out for
attack was not done in the four months of rainy season for two reasons
viz. one is to give rest to the army and two, it was difficult to undertake
such campaigns in the rainy season. On termination of the rainy-season
however, kings set out for wars on the auspicious day of Vijaya
Dashami. Crossing their state's territorial limits Kings entered the
enemy states, defeated them, plundered them and returned. In memory
of this event the tradition of celebrating 'Seemolanghan' (Crossing the
^boundaries) came into vogue.

After the resting period of four months of rainy season Maratha

Sardars, their Mawalas (soldiers) celebrated Navaratri Utsav
(celebration) wherein all weapons are worshipped. On the day of
Dasserah small leaves named in local language as 'Shami' leaves were
distributed as token gold and thereafter they left for army campaigns.
Thus this traditional festival has an army background too.

During Shivashahi and Peshwai periods the Vijayadashmi day

was choosen as an auspicious day for proceeding on way campaign.
The tradition came to be established to set out for wars on
'Seemolonghan' day, win newer and newer territories, plunder rash
amount of wealth, gold, silver, jewellery, etc. of the enemies and bring
home the looty and that is why Vijayadashami acquired the status of
festival of puissance. It came to be known as Festival of Kshatriyas,
too. This all happens because weapons are at hand and they endow us
with the success. The weapons are held as gods and worshipped.
 267

Certain sayings have also come into being based on the

weaponry, e.g. "For flying in his own area, (meaning one who has no
guts to fight outside his area), "Calamity had come but escaped or
calamity had come but not the time", "Shamshir Ali Burd" (Meaning
sword of "Ali Adil Shah war great" or "The sword of Ali Adil Sword"
and "The Sword of Ali Adil Shah was like that of Ali Paijamhas."

Weapons still have importance from the religion point of view.

In the Mahalaxmi Temple at Kolhapur a practice continues to honour
the goddess with the fire of a cannon, though it is now over three
hundred years since. This cannon is known as 'Laxmi Toph'. During
festive occasions the Goddess is offered the Gun-fire salute. The
cannon is thus used for sixty to seventy times in a year, there is a fixed
place where the cannon is stood and the firing is done from there only.
The cannon is made of alloy of five metals, it weighs 'about 100 kg., its
length being three-and-a half feet . After the palanquin function* it is
taken in the Garud Mandap (pandal or hall like pacca structure used,
otherwise for religious discourses) where gun-fire salute is offered to the
Goddess. The cannon is stuffed with 25 grams of gun-powder by means
of a stick. Then it is stuffed with two balls of coconut coire and finally
some, more gun-powder is stuffed in it for ignition and the cannon is
ignited.
 268

REFERENCE BOOKS *
* * * %

1. . Hon. Director, Arms and Armours in the Raja Dinkar Kelkar

Museum, Pune, 1981, P. 2.

2. Pant G. N., Catalogue of Edged Arms and Armour in Salarjung

Museum, Hyderabad, 1989, P. 218.
* i

3. Srinivasan T. N., A Handbook ofSouth Indian Image, Tirupaii,

1954, P.7.

4. , Zunzunwala Sheela, Bharat Ka Prachin Shastratra, Bharat

Sarkar, new Delhi, 1980, P. 1.

5. Talwar H. T., Arms arid' Armoury of the Mysore Palace', Pub.

Mysore, 1994, P. 22.

6. Srinivasan T. N., A Handbook of South Indian Image, Tirupati,

1954, P.27.

7. Ibid.,P.27.

8. Ibid., P.29.

9. Hon. Director, Arms and Armours in the Raja Dinkar Kelkar

Museum, Pune, 1981, P. 3.

10. Apte B. K., Maratha Wall Painting, Government Press, Bombay,

1988, P. 49.

11. Ibid., P.58.

12. Shaikh Gaphur, Marathyancha Itihas, Aurangabad, 2005, P. 46.

13. Bharat Itihas SanshodhakMandal, Traimasik, Pune, 1976, P. 3.

14. Kunte B. G., Gulshan-I-Ibrahimi, Maharashtra Rajya Sahitya

Mandal, Mumbai, May 1934, P. 636.

15. Ibid., P.638.

 2m

16. Karmarkar D. M. and Oturkar Rl V., Vijaynagar. Smarak Granth,

Bharat Itihas Sanshodhak Mandal, Pune, 1936, P..295.

17. Sahastrabuddhe P. G., Maharashtra Sanskriti, Continental

Prakashan, Pune, 2003, P. 403.

18. Shejwalkar T. S., Shri Shivchhatrapati Sankalpit Shivcharitrachi

Prastavana Arakhada Va Sadhane, Maratha Mandir Prakashan,
Mumbai, 1964, P.361.

19. Telkar S., Hindvi Swarajyache Janak Shahajiraje Bhosale,

Belgatim, 1971, P.20.

20. Vatkar, Maratha Kalkahandatil Kartabgar Striya- Ek Abhyasa

(unpublished Thesis), P. 70.

21. Kunte B. G., Gulshan-I-Ibrahimi, Maharashtra Rajya Sahitya

Mandal, Mumbai, May 1934, P; 586.

22. Hardas Balshastri, Punyashlok Shivaji, Pune, 1962, P. 15.

23. Karmarkar D. M. and Oturkar R. V., Vijaynagar Smarak Granth,

Bharat Itihas Sanshodhak Mandal, Pune, 1936, P. 46.

24. Bhartiya Vidya Bhavan, Vol. VII, P. 305.

25. Phadke Y. D. (ed.), Shivchhatrapati Itihas ani Charitra, Vol. I,

Shivapurvakal, Rajkiya Va Sanskruti, Maratha Mandir, Mumbai,
2001, P. 155.

26. Kunte B. G., Gulshan-I-Ibrahimi, Maharashtra Rajya Sahitya

Mandal, Mumbai, May 1934, P. 72.

27. c Ibid., P.470. j

28. Ibid., P.476.

29. Tatke Arvind, Tarangana, Pune, 1970, P. 13.

30. Athavale Sadashiv, Jagadguru Ibrahim Adilshah, Pune, 1997,

P.31.
 270

31. Shejwalkar T. S., Shri Shivchhatrapati Sankalpit Shiycharitrachi

Prastavana Arakhada Va Sadhane, Maratha Mandir Prakashan,
Mumbai, 1964, P. 218.

32. Purandare Babasaheb, Shivchhatrapati, Pune, 2001, P. 359.

33. Limaye Raja (Capt), Ranraj, Pune, 2002, P. 166.

34. Pawar Jaysingrao, Maharani Tarabai, Kolhapur, 1975, P. 16.

35. Pitre K. G., Marathyancha Uddheitihas, Pune Continental

Prakashan, Pune, 2000, P. 47.

36. Kunte B. G., Gulshan-I-Ibrahimi, Maharashtra Rajya Sahitya

Mandal, Mumbai, May 1934, P. 641.

37. Khare V. V., Harivansha Bakhar, Miraj, 1909, P. 34.

38. Karmarkar D. M. and Oturkar R. V., Vijaynagar Smarak Granth,

Bharat Itihas Sanshodhak Mandal, Pune, 1936, P. 309.
- 1 J

39. Telkar S., Hindvi Swarajyache Janak Shahajiraje Bhosale,

Belgaum, 1971, P.23.

40. Joshi Laxmanshastri, Marathi Vishvakosh, Govt of Maharashtra,

Mumbai, 1990, P. 1189.

41. Karmarkar D. M. and Oturkar R. V., Vijaynagar Smarak Granth,

Bharat Itihas Sanshodhak Mandal, Pune, 1936, P. 120.

42. Kunte B. G., Gulshan-I-Ibrahimi, Maharashtra Rajya Sahitya

Mandal, Mumbai, May 1934, P. 570.

43. Chopdar V. S., Olakh Aitihasik Mardani Khelachi, Kolhapur,

2003, P.12.

44. Modak B. P., Dakshinetil Mvsalmani Rajyacha Itihas, Pune,

1891, P.15.

45. Ibid., pp. 15,16. -- -

 271

46. Jahagirdar C., Vijaynagar Kingdom, Duminguish Paish and

Phesnav Nunish, New Delhi, 1994, P. 119.

47. Bendre V. S., Vijapurchi Adilshahi, Mumbai Marathi

Granthsangrahalaya, Mumbai, 1968, pp. 13-14.

48. Ibid., P. 394.

49. Bendre V. S., Govalkondyacki Kutubshahi, Chitnis Bharat Itihas

Sanshodhak Mandal, Pune, 1934, P. 74.

50. Bhave V.K., Maharashtracha Samajik Itihas SMvkalin

Maharashtra, Pune, 1998, P. 116.

51. Bendre V.S., Vijapurchi Adilshahi, Mumbai Marathi Granth

sangrahalaya, Mumbai, 1968, P. 109.

52. Pagdi Setumadhavrao, Shivcharitra, Mumbai, 1989, P. 131.

53. Shah J. B., Maharashtratil Upekshit Durgancha Itihas, Mumbai,

2006, P. 20.