Kanhadade Prabandha

Kanhadade Prabandha is a book by Indian poet Padmanābha  written in 1455, in a western Apabhramsha dialect. The book tells the story of Raval Kanhadade (Kanhadadeva), the Chahamana ruler of Jalore.

Canto I

 * At that time, the ruler of Gurjaradhara was Sarangadeva. He humiliated Madhava Brahmana, and this very fact became the cause of conflict.' Madhava, who was the favourite Pradhana of the Raja, was inconsolably offended. He gave up food, and vowed that he would not take meals on the soil of Gujarat, till he had brought the Turks there.'  Madhava Muhta (Mantri or Minister) committed a great sin indeed: who can deny it? But, alas! one cannot escape from the deeds (karmas) of the previous birth. Where Saligrama was wor-  shipped and Hari's name was recited,’> where yajnas were per- formed and charities (tyaga) given to the Brahmanas, where Tulsi plant and Pipal tree were worshipped and Vedas and Puranas were studied and recited to comprehend dharma, ** where everyone went on pilgrimages and respected Smritis, Puranas, and cow, in such a country (defa) Madhava brought the Mlechchhas! No wonder, in all the nine continents (Khanda), he earned ill-repute!”
 * p 2


 * Upon this, Madhava Brahmana submitted in humble tones: "The kshatriya dharma has vanished from there. Rao Kamade has become insane”? and has developed infatuation for his body. Daily he takes aphrodisiacal Vachhanaga, and struts about with an unsheathed sword in hand! No bodyguard dares to be near him.” At meal time, apprehensive for their safety, the cooks (sar) put before him wooden spoons and serving vessels, but not of metal, lest he strikes them down in anger. The Rai first humiliated me. Then he killed my brother KeSava,”* and even took away his wife and kept her in his palace. Such a provocation is beyond toleration! I will wage war against Gujarat and pray you to send an army with me for the purpose.” I will attack the Hindts, drive them into jungles, killing and enslaving them! Your Majesty, consider me of brutal and dangerous disposition! Either I will conquer Gujarat by force or perish."
 * p 3


 * (Now, coming back to the doings of the Turks, a sorry and dark narration indeed). People were made prisoners, Modasa was destroyed, and the villages set on fire. The plunderers, taking advantage of the confusion and fleeing of people from their villages., rushed about looting and pillaging.*” Kahanama (Kanam) and Charottara regions (defa) were thoroughly destroyed. So also were Bavan and Khedara (Kheda) regions of Gujarat. And yet there was no end to violence and destruction by the invaders.** The Muslim troops overran Dandahi and Dahottara, Dhanadhara, and Dhan-dhol, spreading consternation everywhere.
 * p 6


 * Padmanabha, in his Kanhadade Prabandha, presented a noticeably different account of the attack on Somnath. He composed his work in 1455 ck, at the behest of the fifth in descent of Raval Kanhadade Chauhan of Jalor, who had fought the Khalji forces. "he work recounted the heroic tale of Kanhadade and the people of Jalor, who resisted the Delhi armies till the very end (Padmanabha 1991: vii-xxii). The text stated, Profound calamity had fallen upon Lord Somanatha’s temple. The locks (of the doors) were broken open and the enemy rushed through the doors tumultuously, and took possession of the temple drum and Kansala. The Mlechchha (asura) stone-breakers climbed up the sikhara of the temple (to take off the golden kalasa) and began to rain blows on the stone idols on all the three sides (pasa) by their hammers, the stone pieces falling all around. They loosened every joint of the temple building, and then began to break the different layers (thara), and the sculptured elephants and horses on them by incessant blows of their hammers. Then, amidst loud and vulgar clamour, they began to apply force from both the sides to uproot the massive idol by means of wooden beams and iron crowbars. Such strange and improper happenings were taking place: the kaliyuga was, no doubt, showing its true temper: Lord Siva, leaving the earthly abode, went away to Kailasa. Ulug Khan now ordered: ‘The temple will remain without its God idol! Despatch the idol (bhuta) to Delhi where I will have it crushed and made into lime.’ Half cart (Faraka i.e. Firg) and rekhala, with wheels fitted with iron rims, were brought to place the idol with the help of strong wooden beams. Dark coarse Bhoias loaded the linga on the huge cart to which were yoked three pairs of bullocks, and the idol was sent off towards Delhi (Padmanabha 1991: 10). The next day, the Rauts surveyed the battlefield. The palhans of the horses, turrets (panjari) carried by the elephants, and slaughtered horses were lying scattered all over the ground... Also could be seen severed heads and torsos lying here and there. The ground had become wet and miry with flesh and gore of the slain. The Raval secured back Lord Somanatha’s idol and then washed his weapons... No sooner the people of Jalor came to know of Kanhadade’s victory, they came to greet him and offer felicitations... (Padmanabha 1991: 25-27). At Jalor, Kanhadade now worshipped Lord Somanatha, daily bathing the idol with panchamrita, performing all the sixteen rituals, and adorning the idol with sandal paste, flowers, tilaka, etc... Of the Ekalinga, which saves one from falling into the hell and dire troubles and afflictions, five idols were carved out; there is no sixth one like them. One of these was ceremoniously installed at Soratha and another at Lohasing in Vagada. One was sent to a pleasant spot on the Abu hill for consecration, while one was installed at Jalor where the Rai built a temple and one was sent to Saivadi (Jalor district). At all these five places, worship of Lord Siva is performed
 * Kanhadade Prabandha (Padmanabha 1991: 28-29). quoted from    Jain, M. (2019). Flight of deities and rebirth of temples: Espisodes from Indian history. 190ff.


 * "This is contrary to our dharma! The Kings do not give passage when by doing so villages are devastated, people are enslaved, ears of women torn (for omaments), and cows and Brahmanas are tortured."


 * After the flight of Karna, Patana fort was destroyed, its well-filled stores and treasures were captured, and excellent horses of fine breed in the royal stables taken away by Ulugh Khan.™ What took place in Anhalapur (Patana) had never happened earlier, nor would ever happen again. Where formerly temples stood, now the call to prayer (bang) by Musalmans (Sillari) could be heard. Ulugh Khan first destroyed Patanagarh and then dwelt on its good aspects. He then had Alauddin's sovereignty proclaimed there.
 * p 7


 * The Muslim troops then marched towards Asaval, after establish- ing military post (tha@na) at Patanagarh. Everywhere in Gujarat, terror spread following Turkish conquest of Patana.‘” Asaval, Dholka, Khambat, Strat and Raner—how many other towns may be mentioned—Champaner including—all these began to tremble (on hearing of the fall of Patana). The coastal towns alike were utterly shaken and terrorised. The Turks saw there vast stores, like sea itself, full of gold, silver, silk, and raw camphor.
 * p 7


 * The scene in Gujarat had changed suddenly. The ravaging and plundering Turkish troops were now roaming about all over the country. They plundered grain, seized cattle of good breed, and made people prisoners.” They behaved with great severity in Gujarat and took away everything. Drums were now struck and the Khan set out with his army for Somanatha Patana (Somaiya).”!
 * p. 7


 * The Sultan's army bumt down the villages and devastated the country (desu). They completely destroyed several towns, spread constemation in Soratha region, and plundered the property of the people.’ They made people captive — Brahmanas and children, and women, in fact, people of all the eighteen varnas, huddled them and tied them by straps of raw hide. The number of prisoners made by them was beyond counting.'*
 * Different translation: “The conquering army burnt villages, devastated the land, plundered people’s wealth, took Brahmins and children and women of all classes captive, flogged with thongs of raw hide, carried a moving prison with it, and converted the prisoners into obsequious Turks.”
 * p 11


 * [It was composed in mid-fifteenth century and records the exploits of King Kanhardeva of Jalor against Alauddin’s General Ulugh Khan who had attacked Gujarat in 1299 and taken a number of prisoners. In the Sorath (Saurashtra) region] “they made people captive - Brahmanas and children, and women, in fact, people of all (description)… huddled them and tied them by straps of raw hide. The number of prisoners made by them was beyond counting. The prisoners’ quarters (bandikhana) were entrusted to the care of the Turks.” ... “During the day they bore the heat of the scorching sun, without shade or shelter as they were [in the sandy desert region of Rajasthan], and the shivering cold during the night under the open sky. Children, tom away from their mother’s breasts and homes, were crying. Each one of the captives seemed as miserable as the other. Already writhing in agony due to thirst, the pangs of hunger… added to their distress. Some of the captives were sick, some unable to sit up. Some had no shoes to put on and no clothes to wear. …Some had iron shackles on their feet. Separated from each other, they were huddled together and tied with straps of hide. Children were separated from their parents, the wives from their husbands, thrown apart by this cruel raid. Young and old were seen writhing in agony, as loud wailings arose from that part of the camp where they were all huddled up… Weeping and wailing, they were hoping that some miracle might save them even now.”
 * Quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 5
 * p 11-18


 * How to deal with the war, now raging like a forest fire fanned by a strong wind! How to save oneself from the Turks who had descended with their swords on this fair and beautiful land! Junagarh and Gimar were destroyed, the land of Kachchha (Cutch) overrun, and Kanthagehadi, Parkar and Thatta were trembling with fear.”


 * [Padmanabh, in his Kanhadade-Prabandh (written about the middle of the fifteenth century) has this to say about the Rajput warriors:] “They bathed the horses in the sacred water of Ganga. Then they offered them Kamal Puja. On their backs they put with sandal the impressions of their hands… They put over them five types of armour, namely, war armour, saddles acting as armour, armour in the form of plates, steel armour, and armour woven out of cotton. Now what was the type of Kshatriyas who rode these horses? Those, who were above twenty-five and less than fifty in age,… shot arrows with speed and were the most heroic. (Their) moustaches went up to their ears, and beards reached the navel. They were liberal and warlike. Their thoughts were good… They regarded wives of others as their sisters. They stood firm in battle, and struck after first challenging the enemy. They died after having killed first. They donned and used (all the) sixty-six weapons. If any one (of the enemy ranks) fell down they regarded the fallen person as a corpse and saluted it.”
 * Quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 4
 * p 19-22

Canto II

 * The queens deeply thought over the situation and then sent a letter to Kanhadade. They wrote:'*” "The glorious kingdom of the Chauhans is all the more dearer to us today (when men here will fight to the last and we will enter the Jauhar fire).'“* By the time the letter reaches you, we will have performed Jauhar." And to the queens of Kanhadade-Umade, Kamalade, Jaitalde and Bhavala Devi'4°— Satala's queens wrote, dearly and touchingly: "What has befallen us today, you may perhaps also experience tomorrow, if such is the wish of God. Kindly continue your affection for us though time has come to take leave in this life. Bid us adieu till we meet again in the next life!"'” After this they delayed not. They dressed for the occasion, bedecking themselves with omaments and fineries. Large quantities of sandalwood were brought. Then their family members gathered to meet them for the final parting.' Such was the courage of the queens that they calmly entered the Jauhar fire, reciting the name of Lord Rama, while hot tears trickled down from the eyes of their most near and dear ones.
 * Padmanābha, ., & Bhatnagar, V. S. (1991). Kānhaḍade prabandha: India's greatest patriotic saga of medieval times : Padmanābha's epic account of Kānhaḍade. New Delhi: Voice of India.
 * 43-45

Canto III

 * A farman (firman) was now given to Gori Malik (to sack Bhinmal).... The Turkish [Muslim] invaders entered the town making dreadful din and clamor. Orders were issued clear and terrible: `The soldiers shall march into the town spreading terror everywhere! Cut down the Brahmanas [Brahman priests], wherever they may be-performing homa or milking cows! Kill the cows-even those which are pregnant or with newly born calves!" The Turks ransacked Bhinmal and captured everybody in the sleepy town. Thereafter, Gori Malik gleefully set fire to the town in a wanton display of force and meanness.
 * V. S. Bhatnagar, trans., Kanhadade Prabandha (New Delhi: Aditya Prakashan, 1991), p. 49, quoted in Bostom, A. G. M. D., & Bostom, A. G. (2010). The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims. Amherst: Prometheus.


 * But the Princess replied: “My dear father, I pray you kindly listen to me. There is a great difference between the Hindus and Turks: Hindus alone know how to enjoy good things of life, like Indra. They are wise in speech and conversation-sweet and intelligent at the same time.'?5 They have such a variety of food preparations and they bedeck themselves with finery and ornaments in a most beautiful and graceful manner. I have no desire to wed a Turk even if I may have to remain unmarried throughout my life. Either, my dear father, I will marry Viramade, or else I shall end my life!"


 * Viramade laughed to himself, and then said openly: “The Emperor has now thought of a new strategy to bring Jalorunder his sway. He has such a large army but is this the way to conquer countries, without any fight?!*? I cannot agree to this offer of marriage and thereby incur dishonour! I will never unite with a Turkish woman in wedlock. Even if the pinnacles of the Meru mountain were to crash down, Chauhana Viramade will not sit at the altar (chamvari) for marriage with the Sultan's daughter, '’nor clasp her hand during the hathaleva ceremony, or dine in the marriage pavillion! The Chauhana clan is without a blemish, like the full moon on the Purnima.' Now, today, I will not do anything of which my ancestors of the Strya Varhsa might feel ashamed of. O Golhana, you do not talk what is apparently improper. Indeed, by following your advice, even my matemal line will be shamed!"" Anger swelling in his heart, the Prince went on: "By such an act, all the thirty-six RajpUt clans will be shamed and the lustre of the 21 Rajput kings will be dimmed.

Canto IV

 * Sandalwood, Agar, Tulsi, Bili, Amli—all sacred wood, were brought for the pyre. After bath, the queens made offering to the Sun God2” As the queens entered the Jauhar fire, loud lamentations arose. All were reciting Hari's name from the innermost depths of their hearts. Such was the Jauhar scene,“° of immeasurable pathos! "Truly, kith and kin, son, wife, wealth, and youth, all are nothing but illusion. The day the fate becomes adverse, they all are of no purpose.”*! Oh God! whom to blame : what a day to witness! Tears of blood are not running down from our eyes! Our hearts have tumed of stone no doubt." Such were the feelings of the multitude there, Fifteen hundred and eighty-four Jauhar fires were lit that day in the Jalor fort! After the queens, the women-folks (of all the castes) entered the Jauhar fires.%° "Who can check the cruel march of fate dictated by the karmas? So, do not be assailed by anguish. One does achieve salvation by following the path of bhakti and realises God by giving charities. Hence remember God Sarangapani,"** so people said as they saw their women-folk enter the fire. And whata spectacle it was! Worthy to be witnessed by the Gods! The cliffs of the mountains began to shake and tremble as bright- ness filled the firmament, up to the seas, and the smoke of the Jauhar fires curled up reaching the heaven, witnessed by all the eight Dikpalas, the Regents of the eight directions.“5 The moment the Gods came to know of it, they thronged to see the sight-Indra mounted on his elephant Eravata, and Sun and Moon beholding the parting scene at Jalor from the distant heavens. Varuna, the God of water and the Regent of the West, accompanied by other gods, came to behold the sight, and so did Naravahana (Kuber), the sixty- four Yoginis, besides Goddess Bharati (Sarasvati) seated on her Swan.’ Hari (Lord Vishnu) himself came seated on his vahana Garuda to behold the sight and also came MahaSakti Sirhhavahini (Durga) astride her Lion. The Saptarshis, who ever spoke nothing but truth, and Brahma and other Gods also came from the infinite heavens to see the Jauhar sight at Jalor.* Rudra (Lord Siva) was seated on his decorated White Bull. Even Mahishasura came to witness the courageous act. Lest those who were left behind might notincur blame, thirty-three crore gods (Sura) also thronged to see the sight.”? From the heaven came all the angels seated in vimanas. All these Gods and Goddesses remained in the heaven, invisible to all since without the divine sight (divya chakshu) none could see them?”
 * 94-95, about Jauhar


 * The Emperor's reply was plain and firm: "We have nine lacs of mounted troops and ten lacs foot soldiers. Any number of them may be killed, yet a great number of them will still remain." The Hindus, on the other hand, are said to have eighty thousand foot, and, in all one lac horsemen. Do not tum back even if your losses reach twice their number.''! You know, Kanhadade will not break his word; he would not make a night attack in any case."!"? And rightly so, says Padmanabha Pandita. Even if the Dhruva star becomes unstable, the noble people do not break their pledge.""


 * Viramade, in the interest of the dynasty, ruled for three and half days. His queens, all of noble lineage, now prepared for Jauhar* They took bath, distributed charities, and visited the temple. Accompanying their lord in death, they said, "By performing Jauhar, we will bring glory to the families."?9? Their female companions, all lovely and beautiful, looked on tearfully as the queens walked up to the bastion and, controlling their tears, they addressed their beloved Jalor mountain: *°"


 * "O beautiful and lovely one! We bid you adieu in this life, fair one, till we meet aggin in our next birth. We pray that Viramade be bom again in the noble Chauhana house*” and may we again be his consorts here at Sonagiri."> Saying these words, they walked up to the Jauhar site, and filled with exalted emotions, they sacrificed themselves in the raging fire.25


 * Thinking that the Turks would try to capture him alive, Viramade spoke rousing words to his men and thrust a curved dagger (Karari) in his waist band, and tied it fast.2 Filled with buming ardour, Raval Viramade put on the armour and secured it firmly over his body. That peerless warrior mounted his horse and gave out an angry roar as he advanced against the Turkish army;*” this filled the Rauts with the same angry passion. Who could bear the mighty blows of their weapons! Knowing that heavy burden had fallen upon their young prince, they plied their weapons well and put up a splendid fight. The praise of the valorous deeds of the warriors were being sung on both the sides as the HindUs and the Turks engaged in hand to hand combat. The Hindis succeeded in driving back the Turks, slaughtering them as they retreated.>” Right till the midday the Rai continued the fight against the Turkish army. At last, after slaying a large number of Mlechchhas, Viramade fell, having received several sword cuts and thrusts from the enemy blades.?!°


 * I have composed and narrated in Prakrita this account of fearless chivalry and sacrifice in this Kaliyuga, befitting the great renown and prestige of the Chauhana kula.
 * Padmanābha, ., & Bhatnagar, V. S. (1991). Kānhaḍade prabandha: India's greatest patriotic saga of medieval times : Padmanābha's epic account of Kānhaḍade. New Delhi: Voice of India.

About the Kanhadade Prabandha

 * Padmanabha's Kanhadade prabandha, completed in 1455, is one of the most striking works of Old Gujarati literature-a bardic tale that begins with the conquest of Somnath and Anahilvad Patan by Ulugh Khan, the general of Ala-ud-din..... The English of the translation is somewhat quaint but is on the whole very faithful to the original...
 * Review by: I. M. P. Raeside, Source: Bulletin of the School of Oriental and African Studies, University of London, Vol.55, No. 3 (1992), p. 623.


 * The publication of this work may be looked up as quite an event in Gujarātī and Rājasthānī studies. Here we have at last a very careful and well-authenticated edition of what may be considered to be a great classic in New Indo-Aryan Literature...
 * Reviewed Work(s): Kānhaḍade-Prabandha by Padmanābha: an early Western Rājasthāni poem: critically by Kantilal Baladevaram Vyas and Kantilal Baladevaram Jinavuayaji Review by: Suniti Kumar Chatterji Source: Bulletin of the Deccan College Research Institute, Vol. 17, No. 3 (December 1955), pp. 234-236 Published by: Vice Chancellor, Deccan College Post-Graduate and Research Institute


 * This book, although not free of difficulties, is an extremely valuable addition to the sources of religious and literary history of medieval India. It is an English translation, accompanied by copious notes, of the epic poem Kanhadade Prabandha....This text represents the Hindu version of those events and is of one piece with the general Hindu view of Muslim rule in India-that this period represents a phase of heroic struggle and cultural survival on the part of the Hindus in the face of military defeat and political oppression, a view also represented by such works as Prithviraj Raso and Hammiramahakavya.
 * Review by: Arvind Sharma Source: The Journal of Asian Studies, Vol. 51, No. 2 (May, 1992), pp. 408-409 Published by: Association for Asian Studies


 * Hindus found it very hard to understand the psychology of this new invader. For the first time in their history, Hindus were witnessing a scene which was described by KãnhaDade Prabandha (1456 AD) in the following words: “The conquering army burnt villages, devastated the land, plundered people’s wealth, took Brahmins and children and women of all classes captive, flogged with thongs of raw hide, carried a moving prison with it, and converted the prisoners into obsequious Turks.” That was written in remembrance of Alauddin Khalji’s invasion of Gujarat in the year 1298 AD. But the gruesome game had started three centuries earlier when Mahmud Ghaznavi had vowed to invade India every year in order to destroy idolatry, kill the kãfirs, capture prisoners of war, and plunder vast wealth for which India was well-known.
 * Goel, S. R. (2001). The story of Islamic imperialism in India.