In Search of Delhi: A Translation of Brij Krishan Chandiwala's Dilli Ki Khoj 1032364769, 9781032364766

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IN SEARCH OF DELHI

Dilli ki Khoj is an anecdotal history of Delhi and its monuments by Shri Brij Kishan Chandiwala, an eminent Gandhian. The volume was published in Hindi by the Publications Division of the Ministry of Information and Broadcasting, Government of India, in 1964 and has been out of print for many years. This English translation of Dilli ki Khoj revives an out-of-print classic and makes it more accessible to a global audience. The book covers Delhi’s long history, details on monuments built from the ancient times till the early 1960s and a detailed recording of all of Gandhiji’s visits to Delhi. It also traces significant epochs in Indian history and the rise of a national identity. The volume spans the genres of journalism, architecture, history, mythology and area studies and will be of special interest to historiographers, especially in the contemporary context. Jitender Gill is Associate Professor in the Department of English, Janki Devi Memorial College (JDMC), University of Delhi, India. She was awarded a doctoral degree in English literature by the University of Southern California, Los Angeles, USA. She is a recipient of a Fulbright-Nehru Visiting Lecturer Fellowship in 2010‒11. Her primary areas of research are nineteenth-century British literature and culture. She has written articles and presented papers at various conferences on nineteenth-century British literature as well as popular culture. She has also edited Rediscovering the City in Times of Covid (2021) and has co-edited Rediscovering Delhi (2020). As the Director of JDMC Research Centre, she has conceptualised and mentored a series of projects about Delhi, in which a large number of students and faculty of the college are also involved. Namita Sethi is Associate Professor in the Department of English, Janki Devi Memorial College, University of Delhi, India. She received her PhD and MPhil

degrees from the University of Delhi, India. She has been an Associate at the Indian Institute of Advanced Studies, Shimla, and the recipient of the UGC international travel grant and Charles Wallace and British Council grants for presenting papers in the UK. She has taught, researched and published in the areas of the British long eighteenth century, detective fiction, Adivasi literature, Women’s Studies, Indian Classical and European Classical literatures. She has edited the Worldview edition of Swift’s Gulliver’s Travels (2023) and co-edited Rediscovering Delhi (2020). Her article on Santhal literature has been published as a chapter in the book Representing the Exotic and the Familiar: Politics and Perception in Literature (2019). Some of her poems and translations in English and Hindi have been published as well. She is a member of the British Society for Eighteenth-Century Studies (BSECS) and its Indian branch, India International Society for Eighteenth-Century Studies (IISECS).

IN SEARCH OF DELHI A Translation of Brij Kishan Chandiwala’s Dilli ki Khoj

Translated with notes by Jitender Gill and Namita Sethi

Designed Cover Image: Ananya Tyagi and Pari Jain ( JDM College) First published 2023 by Routledge 4 Park Square, Milton Park, Abingdon, Oxon OX14 4RN and by Routledge 605 Third Avenue, New York, NY 10158 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2023 Jitender Gill and Namita Sethi for selection, translation and editorial material, of Brij Kishan Chandiwala as Author (Hindi); individual chapters, the contributors The right of Jitender Gill and Namita Sethi to be identified as the translator (English) of this Work and the author of the editorial material, and of Brij Kishan Chandiwala to be identified as Author, has been asserted in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988. All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. Trademark notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library ISBN: 978-1-032-36476-6 (hbk) ISBN: 978-1-032-48045-9 (pbk) ISBN: 978-1-003-38710-7 (ebk) DOI: 10.4324/9781003387107 Typeset in Bembo by Deanta Global Publishing Services, Chennai, India

Original Dedication to Dilli ki Khoj ॐसंगच्छध्वं संवदध्वं सं वो मनांसि जानताम् / देवा भागं यथा पूरव ् े सञ्जानाना उपासते || समानी व आकूति: समाना हृदयानि व:| समानमस्तु वो मनो यथा व: सुसहासति ||1 I dedicate this book, In Search of Delhi, which traces the rise and fall of the 18 Delhis from the time of Dharmaraj Yudhishthir to the independent Delhi of today, to my father, Shri Banarsidas Chandiwala, who was a proud inhabitant/native of the current version of Shahjahan’s Delhi. It was my heartfelt desire to get the foreword of this book penned by the revered Pandit Jawaharlal Nehru, who had always showered me with his affection. But this book and I were deprived of this honour by his death. I had met him last before leaving for Bhubaneswar and couldn’t meet him during his illness. When he recovered and I was about to take this book to him on 28 April at 9 in the morning, I received a phone call that this appointment slot has been given to someone else, so I should meet him some other time. Who knew that that moment would never come! On 27 May, exactly one month later, when I reached his residence that moment arrived when the sun of our destiny was setting and, like the Enlightened One, he, indifferent to our pain, was getting ready to abandon us forever. We just stood there, benumbed and stunned, as we were left behind tearfully mourning for this irreparable loss. Now I offer this book as a loving and respectful tribute to the memory of Pandit Jawaharlal Nehru, who had blessed me with the inestimable gift of his love for 16 years after our beloved Gandhiji had gone. “There is none as giving as you” Brij Kishan Chandiwala



Note 1 “O mankind! May you all evolve together! May you all speak lovingly to each other; may you be endowed with best values and fulfil your duties the way the great scholars and humanitarians of yore have done! / May you share similarity of thoughts, communities, views and consciousness! / May your aims, hearts, views and attitudes be the same!” It is a sloka from the Rigveda.

CONTENTS

List of Tables viii Indira Gandhi’s Foreword to Dilli ki Khoj ix Acknowledgements xi Translators’ Introduction xiii The Original Preface to Dilli ki Khoj xx 1 Delhi of the Hindu Period

1

2 Delhi of the Islamic Period: (Pathan Era: 1193–1526 AD)

27

3 Delhi during the Muslim Era: (The Mughals: 1526–1857 AD)

85

4 British Delhi: (1857–1947)

184

5 Post-independence Delhi: (The 18th Delhi)

199

6 Perambulating the 18 Delhis

218

Afterword by Narayani Gupta

267

Index 279



TABLES

2.1 Relics of the Pathan Period 3.1 Mughal-Era Monuments and Memorials 6.1 Highlights of the 18 Delhis



77 173 246

INDIRA GANDHI’S FOREWORD TO DILLI KI KHOJ

I have a special bond with Delhi. An ancestor of my father had arrived in Delhi 150-odd years ago from Kashmir because the contemporary ruler of Delhi had admired his shayari. Since they settled down next to a canal,1 the family came to be known as Nehru instead of their actual cognomen, Kaul. They had to leave Delhi as a consequence of the 1857 battle for freedom. The relationship with Delhi was reinforced further when my father brought his wedding procession to Delhi. My mother’s ancestors had also settled down in Delhi many years ago. After independence, we started living here: the people of Delhi opened their hearts to us and Delhi became an integral part of our lives. Delhi is an ancient city with a fascinating history. As, in the past, history was preserved through oral narratives and memory, written records are rarely available. Yet the past leaves behind its ineradicable stamp. To bring these forgotten links alive is the most important task of a historian. There are many mementoes of a forgotten past scattered all over the city, which give a whiff of the centuries-old history of Delhi. It was the capital of numerous sultanates and has been a witness to their, and its own, rise and fall. It has a unique significance for free India and is the focus of universal attention. Therefore, it is but natural to be curious about the history of this city. The present text is a result of such quest for knowledge. In Dilli ki Khoj, Shri Brij Kishan Chandiwala has brought the past of Delhi to us with great dedication and hard work. I have not yet had the chance to read the full text of this book, but whatever I have managed to read was



x  Indira Gandhi’s Foreword to Dilli ki Khoj

fascinating. I congratulate Chandiwala ji on undertaking this responsibility with such success. Indira Gandhi Information and Broadcasting Minister India 1 October 1964

Note 1 In Hindi/Urdu, nehar means canal.

ACKNOWLEDGEMENTS

It is with a deep sense of gratitude that we acknowledge the contribution of all who have helped to bring this project to fruition. We owe a profound debt of gratitude to Professor Narayani Gupta, whose epilogue (she chose to call it the ‘Afterword’) gave the translated text the historian’s perspective. Dr Saumya Gupta, Associate Professor, History Department of Janki Devi Memorial College (University of Delhi), was instrumental in locating and getting a soft copy of the text of Dilli ki Khoj. We thank her for introducing us to this book written by the founder of the college, Shri Brij Kishan Chandiwala. Our warmest appreciation also goes to the family of Shri Brij Kishan Chandiwala, also known affectionately as Bhai ji, especially to Dr Kusum Krishna, whose wholehearted support was invaluable and who generously shared her memories and family albums with us. Thanks are also due to Mr Aditya Krishna, Chairman, Shri Banarsi Dass Sewa Smarak Trust Society, for granting his permission and for his encouragement to translate the book with such grace and promptitude. We would also like to express our appreciation to the Publications Division, Government of India, which originally published this book in 1963, and for granting us permission to translate the text. The Archaeological Survey of India digitised this book that was otherwise not available, for which we extend our heartfelt gratitude. The translation of this book would have been inadequate and incomplete without the explanations provided about the numerous technical, colloquial and unfamiliar terms by our subject experts, Prof. Anand Khatri, Architect and Dr Khurshid Alam, Assistant Professor, Department of History, Janki Devi Memorial College (University of Delhi).



xii Acknowledgements

The Governing Body of the college, and most of all, the Principal, Prof. Swati Pal, whose unstinting support in all academic ventures, and particularly in this one, deserves a special mention. The encouragement of the English department, as well as the other faculty members, staff and students of the college, past and present, has always been there and we are grateful for it.

TRANSLATORS’ INTRODUCTION In Search of Delhi A Translation of Brij Kishan Chandiwala’s Dilli ki Khoj Translated by Jitender Gill and Namita Sethi

About the Book Dilli ki Khoj was written by Brij Kishan Chandiwala, an eminent Gandhian, and was published by the Publications Division of the Ministry of Information and Broadcasting, Government of India in 1964. It is an anecdotal history of the city of Delhi, written in colloquial Hindustani of the pre-independence era, and possibly inspired by Jawaharlal Nehru’s Discovery of India. It is in fact dedicated to Jawaharlal Nehru. The foreword written by Smt. Indira Gandhi, the Minister of Information and Broadcasting at the time of its publication, praises the book for being an interesting account of the history of Delhi and registering vivid impressions of the city’s past. The writer claims to have examined the rise and fall of Delhi from the time of “Dharamraj Yudhishthir to Swarajya Kaal” (Dedication). Brij Krishan Chandiwala, or Bhai ji as he is popularly known, was a close associate of Mahatma Gandhi. It was in his arms that Bapu fell when shot by Godse. It was he who removed the blood-soaked shawl, woven by Bhai ji with his own hands, from Gandhiji’s body. His intimacy with Gandhiji and other Indian leaders brings a note of authenticity and immediacy to the vignettes of Delhi he presents in the later part of the book. The book has been out of print. It was, in a way, rediscovered, along with his other, more famous books Baapu Ke Charnon Mein and Gandhiji Ki Dilli Diary, in the sixtieth-anniversary year of Janki Devi Memorial College, of which Bhai ji is the founder. The translation into English was undertaken by us, after copies of these books were accessed and made available to the college library. The book is likely to be of interest to the lay reader and historian alike, as it offers a distinctive, albeit an ideologically coloured, perspective on Delhi’s monuments and history. When we ventured into the uncharted waters of translating this book, it was with great enthusiasm and some trepidation. We hadn’t done professional 

xiv 

Translators’ Introduction

translation before, nor were we historians. However, the fact that Brij Kishan ji too was not writing as a professional historian encouraged us to continue the translation; as was our familiarity with both the languages that were involved in this attempt. It is also true that reading and translating this book reacquainted us with the eventful past of this city. The process of translation has been exciting and laborious; it taught us so much about the negotiations involved in the translation of two languages that are so familiar and yet culturally so much at odds with each other. We benefitted greatly from the advice about unfamiliar terms from experts from various fields, who graciously shared their expertise. Translating the book jointly turned out to be a great experience, as this wasn’t a solitary exercise as most writing generally is. We could rely on each other’s support and insights when in dilemma about the process of translation.

Translator’s Note I The translation of Dilli ki Khoj was begun not just to commemorate the sixtieth anniversary of the college, which Shri Brij Kishan ji founded and where my fellow translator and I happen to teach, but also to reacquaint myself with this city with a tumultuous past and an equally turbulent present. As someone born and bred in Delhi, I have always been conscious of the weight of Delhi’s cultural, historical and architectural heritage. Brij Kishan ji’s book was a cornucopia of anecdotes born of his intimate knowledge of a city to which his family had belonged for generations. This book powerfully reminds us of the significant transformation which Delhi has undergone in the almost 60 years that lie between the writing of his book and its translation. Dilli ki Khoj gives us a chance to rediscover Delhi. The conversational and anecdotal style makes it particularly appealing for casual readers. Bhai ji’s book is replete with little nuggets of information that may not be available in historical accounts written by scholars as he seems to be more relaxed about the need to support his claims with textual or archaeological evidence. This book wears its wealth of knowledge lightly as it dispenses insights into things that make Delhi what it is today, which makes this book relevant for all of us who live in Delhi, as some of the landmarks that are mentioned here have ceased to exist now; thus erasing parts of the city’s history. We are fortunate to be able to recapture those lost remnants through the pages of this book. The process of translation turned out to be a voyage of discovery that was also quite challenging. Although it is a text that will fascinate everyone who savours the rich heritage of Delhi, the intricate negotiations that a translator has to make between the writer’s statements and her own values became progressively more complex as one progressed. The ideological assumptions underlying certain claims made in this book required rethinking. The impulse to revise the narrative in accordance to one’s own beliefs can be irresistible and it is hard to let some of those assumptions go unchallenged. But the translator’s ethical responsibility to maintain the integrity of the original text also needs to

Translators’ Introduction  xv

be addressed each time one encounters such claims. A translator has to tread the fine line between maintaining the veracity of the voice of the original writer and one’s ideological inclinations. This is particularly tough when the translators are not trained historians. Furthermore, the narrative style is conversational and feels like the ruminations of a flâneur; there are plenty of iterations, disjointed sentences that ramble on and, sometimes, contradict each other. We have tried to retain the original flavour while providing explanations in the notes without encroaching too much into the narrative. The language of the original narrative has the flavour of native Delhi lingo, some local corruptions and a predominantly Urdu‒Persian terminology. There were some palpable mistakes in the text that could have been editorial oversights, which have been explained in the notes. There were instances of self-referential writing which required repeated readings due to one’s inability to guess exactly what the writer had intended to say. Given the staccato narrative style and perspective of a flâneur, the writer casually alludes to landmarks and directions that do not apply to the present cityscape anymore or are hard to follow. So, one has tried to interpret those convoluted directions to the best of one’s ability. We have continued using the terms “BC” and “AD” that are used in the original text. Common Era (CE) and Before Common Era (BCE) that are in use now would have been unfamiliar to Brij Krishan ji. Therefore, to maintain a continuity of usage, we have continued using these terms in the translation too. An interesting fact is that the book focuses on the well-known places in north, central and south Delhi; the monuments that lie beyond this area do not really find a mention. I personally know of the remnants of a medieval, possibly Mughal, monument in west Delhi’s Hastsal, an urban village, whose natives claim that its name is a corruption of Hastishala, and that it used to be place where the Pandavas used to keep their elephants. In this village, there is a dilapidated tower-like structure that obviously traces its origins to medieval times, that, according to some scholars, is the last remaining trace of an old Shikargah. The absence of any mention of such ruins in the book is noteworthy and makes the task of a translator more complex. Translating this book has been a learning experience; it reminded me afresh about the nuances of language. Interpreting these associations of words is a subliminal process that is affected by our politics and value system. It would be worthwhile to iterate once again that both translators found the process of translation fraught as individuals who were well versed in English and Hindi, but had no training as historians. This book is more of a layperson’s account of the city’s history. Brij Kishan ji is willing to give his opinion without always feeling the need to support his claims with primary or secondary evidence like a historian, which gave us the courage to venture into this translation. Like Brij Kishan ji, we too have a lifelong association with Delhi and want to celebrate its past and present by making this book more accessible to readers who may not be familiar with Hindi.

xvi  Translators’ Introduction

Translating this book reminded me afresh of the profound debt of gratitude that I owe to my parents for introducing me to the language that Bhai ji uses, as well as for teaching me an abiding love of books. My family deserves much appreciation for patiently bearing with me, as do my friends. Jitender Gill

Translator’s Note II Delhi’s landscape is dotted with fascinating monuments that are a constant reminder of its past to its citizens, who like the denizens of other great historical cities of the world often take this glorious heritage for granted. Many books about Delhi’s history, architecture and travel are available today but this out-ofprint work retains its relevance because of its intensely personal engagement and embedded gaze, its vast scope and representation of the myths and oral history about the city through centuries that give it a special nuance. No wonder this book has often been used and quoted by bloggers and historians, sometimes without being acknowledged as a source, because no translation in English was available. An interesting facet of the book is its focus on ancient origins of Delhi, along with its myths and folklore. While on the one hand historians can dismiss the idea of a “Hindu” and a “Muslim” or Islamic Delhi as categories belonging to colonial historiography; it is equally true that the practice of writers about Delhi has been to focus on the Mughal-era monuments and history at the cost of the exclusion of an earlier Hindu period. Bhai ji divides the book into the following sections in his Preface: the three Delhis under the Hindu period, the 12 cities of Delhi under Islamic rule, which were followed by the two cities of Delhi under British rule and the city of New Delhi after independence. This lends a continuity to this long book and also gives a distinct sense of Delhi’s evolving culture, its space(s) and its continuing relevance from its age-old origins to date. Equally valuable is Bhai ji’s description of Delhi’s emerging contours from the 1930s to 1960s to historians of Delhi. His descriptions include lesser-known monuments, buildings and alleys along with the more prominent ones. Gandhiji visited Delhi about 80 times between 1915 and 1948. It was during one of these visits in 1918 that Bhai ji, who was then a student at St Stephen’s College, fell under the spell of the great leader. As the oral history documentation from Nehru Memorial Library informs us: Chandiwala’s family had lived in Delhi for many generations and were engaged in the chandi or silver trade. Under the influence of Gandhian ideas Chandiwala gave up his traditional lifestyle and took to wearing khadi. He also decided to change his food habits. He gave up sugar, sweets, rice and dal along with spices and fried foods. He began to follow the Indian system of three meals a day with no tea. Chandiwala also took upon himself the task of supplying Gandhiji with goat’s milk whenever he was in Delhi. His

Translators’ Introduction  xvii

earnestness in this matter was noticed by Mr. Ansari who nicknamed him “Gwalin” or “milkmaid.” In the 1930’s Chandiwala organised a union of the stone breakers of Delhi. 1 The loincloth worn by Gandhiji was spun by Brij Krishan ji each year. When he tried to remove the blood-soaked clothes from Gandhiji’s body after he was shot, Bhai ji went into shock. The task of bathing Bapu’s body fell upon him and he was heartbroken as he dipped the body in a tub of cold water, for he knew that when alive, Gandhiji never liked cold water baths. His description of Gandhi’s visits to Delhi, in Dilli ki Khoj, is quite restrained but still reflects his deep attachment to Gandhi. Ramachandra Guha recently wrote the following remarks about Gandhiji’s relationship to the city of Delhi: There remains a gap; with regard to the city in which Gandhi spent his last days. Gandhi knew Delhi well, and had many intimate friends here; such as the legendary Muslim hakim, Ajmal Khan, the loving Christian priest, Charles Freer Andrews, and the selfless Hindu social worker, Brijkrishna Chandiwala. It was in Delhi that he met successive viceroys, before and after his various satyagraha campaigns; it was in Delhi where he had fasted for communal peace in 1924, and, again, in 1948. I hope a scholar somewhere ‒ young or old, Indian or foreign ‒ is working on a book on how Delhi shaped Gandhi, and how Gandhi shaped Delhi in return. It will be well worth it.2 We hope that this translation fills this gap to an extent and helps Gandhi studies scholars, for though it is not as well known as Chandiwala’s other books on Gandhiji, it certainly gives us a vivid glimpse into Gandhiji’s sojourns in Delhi, especially in Chapter 5; the author’s familiarity with and proximity to Gandhi lend authenticity and value to his observations. He is surprisingly selfeffacing when it comes to discussing his own significance in the life of Gandhi ji and other political leaders as he describes their visits in and out of Delhi. His grief however comes across clearly in the poignant descriptions of partition and Gandhiji’s assassination as well as the loss of Nehru. As an anecdotal narrative, this book should prove to be of interest to historiographers of Delhi and India. It may be argued that the some of the sources used by Bhai ji are dated and their content and language bear the imprint of colonial historiography. According to the author himself, Dilli ki Khoj is largely a compilation from some well-known works on Delhi’s history and monuments. Some of those he mentions are in English such as Carr Stephen’s work on the monuments of Delhi, and various guides to Delhi, including that of HC Fanshawe along with an Urdu book, Waqiat-e-Darul Hukumat-e-Dehli. He also acknowledges: Notes on the Administration of Delhi Province; Census Report – 1931; and the Delhi Town Directory.

xviii 

Translators’ Introduction

As translators we have transcribed the text as faithfully as possible. The author’s observations, even when he is drawing from a contemporary source, are permeated with a nationalistic and humane perspective. For instance, when he discusses the various languages of Delhi, he refuses to circumscribe them to any particular religion, choosing instead to emphasise the eclectic nature of Urdu and the great poets of Delhi. The sheer range of the book, in terms of the time span and architectural details it covers, is staggering. It is not free from errors, especially where measurements and dimensions are concerned, but whether it is cross-referencing historical sources, recovering long lost legends or giving a people’s perspective of Delhi’s histories and alleys, Bhai ji always seems to point us in the right direction. Our notes attempt to bridge the time gap by providing new names of roads and buildings wherever possible. One of the challenges I faced was negotiating the changing contours of Hindi/Urdu/ Hindustani in the decades after the book’s publication. Though the writer’s idiom is colloquial and his tone conversational and intimate, many of the expressions he uses are no longer as current as they once were. The use of architectural terms added to the complexity. Sometimes, certain common words like dalaan, mehraab, ghulam gardish, gumbad, minar and saidariya are used to mean different things in different contexts. One discovered so many words that begin with the prefix sang: sangmarmar, sang khara, sang pathani, sangtaraash, sang moosa, sang vaasi, sang bast, etc. One enters a magical world of exquisite craftsmanship in the references to astarkari, pachee kari, munabbatkari, chheent ka kaam, zardozi, machli bandar and fabrics such as malmal, makhmal, kimkhaab that went into making zark barq libaas. A town centre is described as pur raunaq with soldiers rubbing shoulders with najoomis (astrologers), tamaashaai, taazirs (merchants), parcha farosh (parchment sellers), naan bais and kababis cooking away: in all his vocabulary is very rich and fills the reader with constant delight. He often uses directions such as daanyen haath par (right-hand side) and uski baayin taraf (towards its left) whose cartographic verification and precision need to be established. His enthusiasm, however, is infectious and, unerringly, he zooms in on whatever is worth looking at. The book captures the cultural ambience of Delhi in all its rich variety. The Preface gives an overview, among other things, of Delhi’s cuisine, festivals, attire and Tehzeeb. To cite one instance of his keen observation of cultural mores, one can look at the following passage from the preface: Buying and shopping were conducted with great style. The itinerant vendors would soulfully sing out their wares. There were stylised terms used in accordance with the season and time of sale. On a rainy night, date sellers would call out their wares in a mellifluous tone as – “delicacies from the orchards of Sheedi Gauhar.” For everything, there would be a flowery phrase. Things were never sold by their actual names; they would be called something else altogether which only those in the know would

Translators’ Introduction  xix

understand. Water from the water skins (mashak) was sold by banging of metal bowls. It is recovering meanings of ephemeral words that “would be called something else altogether,” by a community with shared cultural codes, that is the task of a cultural historian. Traversing the generic spaces of fiction, journalism and history (and a precursor of a travel blog), Dilli ki Khoj touches the reader and can be read for its many narratives or just as a ready reference book about Delhi’s monuments. The personality of its author inspires reverence, as his nationalism, idealism and selflessness infuse almost every page. He is the mir imarat as well as our rehbar, who evidently took the enterprise of nation building and city building very seriously as becomes clear in Chapters 5 and 6, which present the choices open to a postindependent India leadership. Translating this book has been a labour of love and we hope the readers enjoy it and find it useful. I would like to express my gratitude to Prof. Narayani Gupta for her perceptive after/foreword and insights as both a historian and a denizen of Delhi. Heartfelt thanks to Prof. Malashri Lal, Prof. Anand Khatri and Dr Piyush Mathur for their patient guidance. And last but not least, thanks to my parents Arjun and Manju Sindwani, as well as my late Nana-Nani, for inculcating curiosity and love for the city of Delhi, as well as my husband Ajay and son Agastya for their constant love and support. Namita Sethi

Notes 1 Gandhiji and Delhi | Gandhi’s inspiring short stories | Students’ Projects (mkgandhi​ .o​rg). 2 Guha, “The cities that shaped Gandhi, the cities that Gandhi shaped,” The Hindustan Times e-paper, Saturday 23 April 2022.

THE ORIGINAL PREFACE TO DILLI KI KHOJ

The word Delhi is strangely compelling. Once you hear it, you are immediately captivated. It is possible that Delhi was actually “Dil hi”; it truly deserves the honour of being called the dil, heart of India. Although there are numerous places of great historic significance in India, as there are many holy and commercial centres each of which has a well-deserved reputation, Delhi is unique. Who first founded and populated Delhi, has been a matter of great interest and conjecture for historians. Whatever may be gathered from the pages of history and tradition, except for a few cities which are mentioned in the Ramayana and Mahabharata, there is none older than Delhi. If we believe that Delhi came into existence during the Mahabharata period, when the Pandavas burnt the Khandava forest and established a city known as Indraprastha here, it makes the city 5,000 years old.1 Heaven knows under which inauspicious star (saayat) had the city been founded by the Pandavas that this land has never let anyone live in peace. Whoever ruled Delhi wore a crown of thorns and was forever on edge. Even if we ignore the remote past, the British, who controlled the most powerful modern empire in which the sun never set, lasted for barely 35 years after making Delhi their capital. It is a unique attribute of Delhi that Those whose palaces had glittered with myriad lights Now lie in dust, forgotten and unknown. A constant cycle of creation and destruction has been the characteristic of this place. What horrors of savagery and plunder has this parcel of land suffered, whose tales the many ruins scattered all over this 11-mile long and 5-mile wide slice of earth seem desperate to tell! The blood of countless oppressed and silenced subjects has soaked into this earth. 

The Original Preface to Dilli ki Khoj  xxi

Who wouldn’t be eager to know the tales of the past glories of this city that was destroyed not once but 17 times only to resurrect itself again as the capital of this sovereign republic! Three times Delhi lost during the Hindu rule; 12 times in the Islamic period and twice in the British. Many books have been written about the rise and fall of Delhi in English and a few in Urdu too. But Hindi doesn’t seem to have any such book, in which the old memories of this place have been revived. It is this vacuum that this book, Dilli ki Khoj aims to fill, so that by glancing at the pages of this book, one could acquaint oneself with its past. The book has been divided into five parts: 1. Hindu period; 2. Pathan period; 3. Mughal period; 4. British period; 5. The independent India period. According to Carr Stephen,2 about 3,500 years ago, Maharaj Yudhishthir had laid the foundation of the Pandava kingdom on the western bank of river Yamuna, which was called Indraprastha. Thirty generations of Yudhishthir ruled over this kingdom. Thereafter, a treacherous minister, Visrava, grabbed the kingdom. His descendants ruled for 500 years. After them, the Gautama dynasty controlled this principality, of whom Sarupdutt, the lieutenant of Kannauj, founded a city, which he named Dilli after the contemporary king, whose name was Delu. After the end of the Gautama dynasty, Dharmadhaja or Dharidhar’s descendants became kings. The last king of his lineage was defeated by Raja Kol, and he, in turn, was conquered by the king of Ujjain. From the king of Ujjain, Dilli came to be ruled by the Jogis, whose king was Samudrapal. After the Jogis, the king of Avadh, Raja Bheraich came to rule here and he was followed by the Fakir dynasty. From this dynasty, the kingdom was given to Raja Belaval Sain, who was defeated by King Devsinh Kol of Sivalik. Devsinh lost to Anang Pal I, who became the king of Delhi after his victory and laid the foundation of the Tomar dynasty. It was Anang Pal I who revived Delhi once again in 731 AD and his descendant Anang Pal II performed the same service for Delhi in 1052 AD. For about 792 years, Delhi was not the capital of India. This period lasted from the time of Vikramaditya of Ujjain, who is supposed to have conquered Delhi, to the period of Anang Pal II. The Chauhans defeated the Tomar dynasty in 1151 AD and when the last Chauhan king, Prithviraj, who is also known as Rai Pithora, became the most powerful ruler of northern India, he had the Rai Pithora fort constructed in Mehrauli. Finally, Delhi was conquered by Qutbuddin Aibak in 1191 AD and thus ended the Hindu rule over Delhi. After Qutbuddin Aibak, the eight rulers of the Ghulam dynasty continued to govern Rai Pithora. However, Qaiqabad, the grandson of Balban, who happened to be the tenth king, made Kilokhadi the capital, which was named Naya Shahr.3 Alauddin Khilji, the nephew of Jalaluddin Khilji, who came to the throne of Delhi after his uncle, ruled from Rai Pithora for some time. He built a fortress at Siri, thereby making Siri his capital. Ghayasuddin Tughlaq moved his capital to Tughlaqabad. His son decided to create a new capital at Adilabad and merged Rai Pithora and Siri into one city which was named Jahanpanah. Then, Firozshah Tughlaq built Firozabad and moved his capital there. The Saiyyad dynasty

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followed the Tughlaqs. The first king of this dynasty established Khizrabad and his son, Mubarakabad. Then the Lodhi dynasty took over. Behlol Lodhi ruled from Siri, but his son, Sikandar, moved his capital from Delhi to Agra. He was defeated by Babur. Humayun, Babur’s son, changed the name of the old fort and called it Deenpanah and moved his capital back to Delhi. Humayun’s loss to Sher Shah Suri stopped him from returning to Delhi for 14 years. In the meantime, Sher Shah founded Sher Garh and named Delhi Sher Shahi. In 1546 AD, his son Saleem Shah constructed a fort on an island in Yamuna and called his capital by the same name.4 In 1555 AD, Humayun defeated the Pathans; but six months later he died in Deenpanah. After Humayun, Akbar ascended the throne and made Agra his capital. His son, Jahangir, also continued at Agra. After his death, Shahjahan sat on the throne and made Delhi his capital, which continued to be the capital of the Mughals till the arrival of the British. On 11 September 1803 AD, the English conquered Delhi. Initially, the British had made Calcutta their capital. But, in 1911 AD, Delhi once again became the capital of India, where the British ruled until 15 August 1947 AD. From this day, Delhi became the capital of independent India. Recently, a manuscript written in the Kangri language has been discovered. Titled Rajavali, this book describes all the dynasties that have ruled Delhi since the time of the Mahabharata. According to this book, 30 generations of Maharaja Yudhishthir ruled for 1,745 years, 2 months and 2 days. Thereafter, their minister Vishrava and his 14 generations ruled for 500 years, 5 months and 6 days. Then, Virbahu’s 16 descendants governed the kingdom for 420 years, 10 months and 14 days. After them, Dundahrai’s nine generations ruled for 360 years, 11 months and 13 days. They were followed by Samudrapal. Sixteen of his descendants oversaw the kingdom for 405 years, 5 months and 19 days. After them, Talokchand became the king. Ten of his descendants controlled Delhi for 119 years, 10 months and 29 days. Then Haratprem became the king and his four descendants ruled for 49 years, 11 months and 10 days. After Haratprem’s family died out, Bahisen became the king, whose 12 generations ruled for 158 years, 9 months and 7 days. Then Deep Singh founded a dynasty, whose six descendants ruled for 104 years, 6 months and 24 days. The last Hindu rulers of Delhi were the royal family of Rai Pithora. Prithviraj was the last king of this dynasty. There were five kings of Pithora, who ruled for 85 years, 8 months and 23 days. After them, Delhi was ruled by 51 Muslim rulers, who lasted for 778 years, 2 months and 11 days. From 11 September 1803 to 15 August 1947 AD, the British ruled over Delhi. Delhi experienced 18 changes from historical perspective, as given below. The three Delhis of the Hindu period 1. The Delhi of the Pandavas – Indraprastha 2. Raja Anang Pal’s Delhi – Anang Pur or Adag Pur

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3. Rai Pithora’s Delhi – Mehrauli Twelve Delhis of the Islamic period 1. Rai Pithora (Mehrauli) – Delhi of the Slave (Ghulam) dynasty 2. Kilokhadi or Naya Shahr – Qaiqabad’s Delhi 3. Siri – Alauddin Khilji’s Delhi 4. Tughlaqabad – Ghayasuddin Tughlaq’s Delhi 5. Jahanpanah – Mohammad Adil Shah’s Delhi 6. Firozabad – Firoz Shah Tughlaq’s Delhi 7. Khizrabad – Khizr Khan’s Delhi 8. Mubarakabad or Kotla Mubarak Pur – Mubarak Shah’s Delhi 9. Deenpanah – Mughal King Humayun’s Delhi 10. Sher Garh – Sher Shah Suri’s Delhi 11. Saleem Garh – Saleem Shah Suri’s Delhi 12. Shajahanabad – Mughal Emperor Shah Jahan’s Delhi The Two Delhis of the British period 1. Civil Lines – the area from outside Kashmiri Gate to Azad Pur 2. New Delhi Independent India’s Delhi 1. New Delhi founded by the British We have minimal knowledge about the Delhi of the Hindu period. According to the available historical and anecdotal evidence, the earliest Delhi, Indraprastha, was founded by the Pandavas after burning the Khandava forest. A time came when Delhi’s name disappeared from the pages of history. The next time we hear about Delhi is when the Rajputs established the second Delhi. The real history of Delhi begins in the period of Prithviraj Chauhan around 1200 AD, which was the third and last Delhi of Hindus. After this, Prithviraj was defeated by Mohammed Ghori and that was the beginning of the Pathan era, who ruled over Delhi for 300-odd years and set up the city eight times. As the Pathans used to destroy the existing city to found a new one, they would recycle the building material of one city into the new one. At the beginning of the sixteenth century, the Mughals came to India. Humayun defeated the Lodhis and took over Delhi and laid the foundation of a new city, which was the first Mughal Delhi. However, the Pathans of the Suri dynasty became powerful once again and pushed Humayun out of India for some time. Then they established two more Delhis during this period. They were not able to stabilise their power for too long and Humayun returned to Delhi after defeating them.

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After Humayun, Akbar and Jahangir were the two great Mughal emperors who conquered the other parts of India. The centre of their empire was Agra. But when Shahjahan became the ruler after Jahangir, he made Delhi his capital and founded what is now known as the old Delhi, which is the second Mughal Delhi, which is about 325 years old now.5 The Mughal rule lasted until the 1857 AD Uprising, although the Mughal “empire” lasted only till the reign of Aurangzeb’s son, Bahadur Shah. After him, the decline of the Mughals started and during Muhammad Shah’s reign, with Nadir Shah’s incursion, the Mughal kingdom faced such devastation that it never recovered. From 1757 to 1857 AD, the Mughal rule existed only in name. Then, the East India Company took over control completely. There used to be a saying at this time: “the rule of Shah Alam, extends from Delhi to Palam,” which translates into a circumference of 8 to 10 miles. With the Revolt, the Mughal reign ended formally, and instead of the East India Company, British rule was established over India. From 1803 to 1947 AD, for about 144 years, the British exercised unfettered control over India. But after moving their capital from Calcutta to Delhi, they never could rest in peace and after creating two more Delhis they too had to bid goodbye to India. 1947 AD marks the beginning of independent India. The republic of India is governed from New Delhi, which is the eighteenth Delhi. The changes that Delhi has undergone in the 52 years, starting from 1911 to 1963 AD, would make for an absorbing study. As a district, Delhi came into existence in 1819 AD. There were two subdivisional districts towards the north and south of Delhi. At that time, Sonepat subdivision was a part of Panipat. A large part of Ballabhgarh was an independent princely state. About ten years before the Uprising, 160 villages to the west of the Yamuna were merged into Delhi to be converted into the western division. But after the Revolt of 1857 AD, they were once again made a part of Uttar Pradesh, which was named the North-Western Province. After 1861 AD, there were two subdivisions – Ballabhgarh and Sonepat. However, when Delhi became an independent district after 1912 AD, Sonepat became a part of Rohtak and large chunks of Ballabhgarh were added to Gurgaon. In 1915 AD, 65 villages of Ghaziabad also became a part of Delhi. The most noticeable feature here is the hilly ridge area that is formed by the remains of the Aravalli Mountain Range. This range ends at Wazirabad, which is close to the river Yamuna. It surrounds Shahjahanabad and moves towards the west of New Delhi. On one side, there are government ministries and the presidential palace. From here, this range moves to Mehrauli, where it splits into many branches. One of these branches moves to Gurgaon and some towards the west of the river. Tughlaqabad fort is constructed on one part of this range. This forms a triangle between the river and the mountain range; one of whose angles is Wazirabad, the other, Tughlaqabad and the third one is Mehrauli. It is in this triangular space that the ruins of many Delhis are to be found. Mehrauli

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and Tughlaqabad are also called Kohi; the areas close to Yamuna are known as Khadar, while the space around the canals is Bangar and the Najafgarh lake area is Dabar. A channel draws the waters of Najafgarh Lake to the Yamuna. Delhi is one of the smallest states of India. Its length is 33 miles and at its widest it is 30 miles. Its total area is 573-square miles. From the upheaval of the Uprising to 1912, when Delhi became a separate state, it did not develop politically, economically or socially; nor did its population register a significant increase. From the political standpoint, the partition of Bengal in 1905‒6 AD resulted in a resurgence of patriotic fervour and the Swadeshi movement gained ground; although it had seemed that after the 1857 AD Revolt, the inhabitants of Delhi had been cowed into submission and were intent on getting into the good books of the British. This is one of the reasons why Delhi could not produce renowned political leaders, especially among the Hindus. In totality, Delhi seems to have produced only two leaders of note – Hakeem Ajmal Khan is one, and the other is Asif Ali Sahib. The rest were all from outside of Delhi. Immediately after the Revolt, the British were biased in favour of Hindus, while oppressing the Muslim natives. But the British had always practised the policy of “divide and rule.” So, when they realised that the Hindus were becoming aware of these policies, the British started showing an inclination towards the Muslims. The evidence of this division was becoming obvious in the communal riots that would often take place on the occasions of Ramleela and Eid. But it does not mean that Delhi lacked nationalistic feeling. The first expression of this sentiment was the throwing of a bomb at Lord Hardinge in 1912 AD. But this was an act of revolutionaries. The masses were not involved in this. A desire for independence took hold of the people of Delhi only after the war of 1914 AD started; it was reinforced by the Home Rule movement and then in 1919 AD, during the protests that were organised by Gandhiji against the Rowlatt Act. Once this wave started, it ended only after independence was gained in 1947 AD. Delhi never lagged politically behind any state thereafter. Now, let’s talk about economic development. As the capital of numerous empires, Delhi has been primarily inhabited by artisans, craftsmen, bureaucrats and professional classes. It was never a great trading centre. There is no doubt that it has been a great textile market for retailers for quite some time and has supplied the textile demands of Punjab and Uttar Pradesh. Some cloth mills were also set up here, but there were no large industries. To fulfil the local needs, there was a significant trade in grains and groceries. Mostly, the Muslims were artisan/craftsmen, while the Hindus were traders or government employees. Initially, Muslims were not given government jobs in large numbers, because the British trusted them less. They preferred to give such employment to the Hindus. Trade was already in Hindu hands. It was only when Punjabi Muslims arrived and set up shops at Sadar Bazar that Muslims became traders in large numbers. Traditionally, the Muslims of Delhi have been artisans and craftsmen. Delhi has been a centre of numerous exquisite crafts; for instance, gota-kinari,

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zardozi, kasidakari6 and block printing. Hand-stitched and finely embroidered kurtas, angarakhas and caps made in Delhi were extremely popular. In addition to this, there were many other crafts that were practised here like block printing, mirrorwork,7 gold and silver jewellery, metal utensils, warq-making,8 embroidering with pearls,9 meenakari or enamel work, metal plating (mulammesazi), gold thread work,10 etc. Jewellery-making was so advanced here that there were ornaments with specific embellishments made for different parts of the body. For instance, for fingers, there used to be angoothi, chhalle, arsi, panchangla; for wrists, there were choodis, kadas, pachchelis, dastband, naugri, pahunchis, kangan, kangana, chhan; for arms, there were bhujband, jaushan; for the neck, there were gope, hansli, zanjeer, kanthi, dulda, tilde, panchlada, satlada, naulada, harjaun, haar patadi, haarlaung, haar naulakha, guluband, toda, hainkal, baddi, tikda, mala, sitarami chandrakala, chauritaansu, teep; the ears had baali, patte, karnaphool, jhumke, kaante, magar, chaugani, laung, baale; for the head, sheeshphool, bindi bena, jhoomar, choti, bolda; the waist had tagdi; the feet, paajeb, jhanjhan, ramjhole, choodi, kade, tode, lachche, soot, payal, and tank; for the toes, there were bichhve, chutki, chhalle; for the nose, bhogli, laung, nath and hundreds of other articles of jewellery which provided livelihood to many artisans. Men also wore jewellery, as did the gods. Many men wore bale, zanjeer, gope, kantha, joshan, etc. Copper, bronze and brass utensils were also made. Woodwork and ivory knick-knacks were extremely popular items made in Delhi. Engraving and painting were also done here. Itr (perfume), essential oils and surma (cosmetic powder used to darken and enhance eyes) were also specialities of this place. Salimshahi shoes were also a unique handicraft of Delhi. But there was no mad rush to make more. People were content with whatever little they had. The tradition was that the moment lamps were lit, men went home as businesses closed down. Merchants were satisfied with little profit. From that income they celebrated festivals, exchanged gifts on special occasions, organised weddings in the family, constructed homes and donated money for religious and social causes. Jobs were to be found in the committees or courts, railways and post office or other government offices. When Delhi became the capital, initially Bengalis came from Calcutta to work in government offices. A special enclave was constructed for them in Timarpur. But they did not stay here for too long. Whatever progress happened here, occurred after 1914 AD or after the partition. From the culture point of view, Delhi has always been a seat of civilised etiquette and culture,11 of which it has always been proud. The same was true of its language and style of communication. Urdu was the popular language that was supposed to have been born here; the term refers to army camps.12 Armies had soldiers from all provinces and states and Arabs too were a part of these units. The ancient dialect of this region was Braj Bhasha (Khadi Boli). Urdu was the amalgamation of Persian (Farsi) and Braj Bhasha; it also assimilated terms and phrases of various other languages. Why it is called a Muslim language is beyond comprehension, although it came into existence during the Islamic period. It was an extremely refined, yet easy language.13 Lucknow and Delhi were constantly in competition to prove the elegance of their respective

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languages. In some things, Lucknow was superior, while in the others, Delhi proved its expertise. The Hindu‒Muslim aspect didn’t occur to anyone. Hindus studied Urdu like all the others. Hindi was introduced when the Arya Samajis arrived. Although the language of the Mughals was Persian, they too adopted Urdu, and encouraged poetry and music (shair-o-sukhan) written in Urdu. Who hasn’t heard of Ghalib? Zauq, Mir, Taqi, all were Dilliwalas. Often, cultural soirées14 would be organised. Large-scale poetry programmes (mushairay) were held. Music too was extremely popular here, but not of the coarser kind. Mehfils were a part of weddings, while Mujras were performed for the wedding guests. Everything was done with great finesse and style. Etiquette and courtesy were observed under all circumstances. After centuries of practice, the etiquette and modes of behaviour were uniquely refined. The lifestyle, refined manners, demeanour and conduct,15 speech, festivities and celebrations of the inhabitants of Delhi all had such elegance that Delhi became synonymous with sophistication that was worth emulating. All were friendly, cordial and observed principles of brotherhood. It was a popular belief that Hindu and Muslims are inextricably woven into a fellowship together. They shared each other’s sorrows and joys and participated in celebrations and festivities. The mutual suspicion and sectarian divide occurred much later at the instigation of politicians. Certainly, clans lived together in mohallas in those days, but the whole mohalla used to be a clan. The women of each family were treated like daughters of the whole mohalla. Every neighbourhood would have a patriarch, who was honoured by all. All men of the neighbourhood, who were older than one’s father, were called Tau, and those younger, Chacha. Similarly, women were addressed as Tai, Chachi, Bua and Mausi. Nobody ever addressed the elders by their name. Even those who served the family were given the status of, and addressed as, kin. Everything related to the neighbourhood was discussed with the permission of the patriarch (Chaudhary), who was responsible for the honour and safety of the whole mohalla. There was no question of a daughter-in-law of any mohalla family stepping out without covering her face. Her husband would be rebuked by the elder, and no husband would have dared to question the Chaudhary Sahib. Similarly, there was no question of a young man going astray. It would have been impossible for him to survive in the neighbourhood. Everyone was extremely conscious of the honour and dignity of the neighbourhood. What a world it was! Delhi’s costumes too were unparalleled. Muslin and lattha kurtas, embroidered and crisply pleated. Dhoti or mori or churidar pyjama, angarkha and dupaladi topi; duppatta or rumal on the shoulder, Salimshahi footwear – this was the universal costume of the city. Stepping out bareheaded or bare foot was considered to be an anathema. Pagdi and saafa were fashionable, as were chogas; and jewellers used to don a special chhajedar pagris.16 Even the barbers wore a pagdi, while the ear-cleaners used to wear a red pagdi. There was style in everything. Felt hats replaced the dupaladi topi and the Muslims started wearing the tasselled Turkish topis. Gota-embellished clothes were also worn. Angarkhas and chogas were made

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of kamkhwab. Then Achkan and coats became the trend. Coats and trousers, ties and collars became popular much later, that too among lawyers and doctors. Costumes had a special style and appeal. Delhi’s cuisine also observed certain conventions. Eating out was not very common. Eating on the go or while standing at a shop was not considered to be proper. Meat shops were not exposed to public gaze, keeping the sensitivities of the Hindus in mind. The sweets and savouries of Delhi were special; its nagori halwa and bedvin poori17 were famous. Similarly, Ghantewala’s kalakand and Sohan halwa were renowned. There were numerous types of sweets to be found here; for instance, laddoos, peda, imarti, ghevar, feni, andarse ki goli, moti pak, etc. Bahadurshahi sev was a great favourite with the emperor. The two that were even more famous were gazak and daulat ki chaat. During the rainy season, tilangani was a special offering. Buying and shopping were conducted with great style. The itinerant vendors would soulfully sing out their wares. There were stylised terms used in accordance with the season and time of sale. On a rainy night, date sellers would call out their wares in a mellifluous tone as – “delicacies from the orchards of Sheedi Gauhar.” For everything, there would be a flowery phrase. Things were never sold by their actual names; they would be called something else altogether which only those in the know would understand. Water from the water skins (mashak) was sold by the banging of metal bowls. Delhi’s means of transport were also unique. Airy palanquins, nalki and tamjham, were the rides of the imperial Mughal times. Purdah used to be observed not just by Muslim families but also Hindus. Women used to go to and fro in palkis that were carried by palanquin bearers. Open palanquins were in fashion. Oxcarts and horse carriages were the other types of transports used then. Tongas were introduced in Delhi only at the time of Delhi Durbar in 1911. The elite had various means of transport at their disposal. Horses were extremely popular. Phaetons, palanquins, beignets, landaus and two-wheeled carriages were the usual modes of transport. A few wealthy people had four-horse carriages too. Elephants were not allowed inside the city. For a six-horse carriage, one had to get special permission. The first motorcar, which was very high and open, was owned by Shri Krishandas Gudwale. It created a furore and everybody wanted to see it. Even now, there may be a few who continue to retain their horse carriages. The customs and traditions of Delhi were also one of a kind. Weddings were celebrated over 15 days, with many feasts and soirées. Nowadays, weddings are over in a jiffy. Even the melas of Delhi were one of a kind. Delhi had no shortage of such festivities. When the month of Chaitra18 arrived, the celebrations began with Mata puja. The mela to celebrate Buddho Mata and Barahiyon ka mela were next. Then came the navratras and goddess worship became increasingly popular; Gangaur was worshipped. Denizens of Delhi as well as the surrounding villages would flock to the Kalkaji temple at this time; on saptami and ashtami,19 for the villagers and on naumi, on which Lord Rama’s birthday is celebrated, for the city dwellers, who would come to take a dip in the Yamuna at Okhla.

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In Baisakh, the holy bath of Baisakhi took place, along with many other celebrations. Delhi was also famous for its Jeth ka Dashehra. Thousands of Jat men and women visited the Yamuna for the holy dip. Nowadays, most of these festivals have disappeared. On the eleventh day (ekadashi) of the month, melons would be piled up everywhere. Fans20 and sugary offerings like batashas were sold in huge quantities. On the second day of the waxing moon fortnight of the month of Aashadh (Hindu month corresponding to June‒July), a fete celebrating the Rathyatra was organised with great fervour. The carriage of Lord Jagannath was taken out and garlands of flowers were sold. On the full moon night Gurus were honoured and, in the evening, at Jhandewalan temple, Pavan Pariksha mela used to be held. In the same month, at the Parade Grounds, Narsingh Chaudas mela was held. In the month of Shravan, Teej mela was held at Jhandewalan and everyone enjoyed the swings. When the nafeeri of Phool walon ki Sair played, the preparations for walks around the Qutub started. Fans were donated at the dargah 21 and the Yogmaya Temple. On the full moon night, Shravani mela was held. Bhadon was known for Janmashtami, which was celebrated with great pomp for two days. Then it was the turn of Ganesh Chauth, when Ganeshji was worshipped. A game with sticks was played, which was known as Chaukanni. Seasonal delicacies like Aam papad and champe dana were sold. Then the mela of Anant Chaudas and many other festivities like Athaiya, Dhoop Dasmi, etc were organised by the Jainis. On Anant Chaudas, jewellers would wear their priceless ornaments and go to fill water from the well. In Asoj,22 tableaux and processions were taken out and for 11 days Ramleela was performed. Dusshera was celebrated with great pomp. On the full moon night, the festival of Sharad was celebrated. Kartik was the month when the preparations for Diwali began. From ekadashi itself, clay toys were taken out. Clay diyas were used for illumination, while sugar toys and puffed rice also sold on a large scale.23 On Dhanteras, utensils and kitchen implements were bought; then came the turn of chhoti Diwali, badi Diwali, Annkoot and Bhai Dooj. After this, one left for Garh Mukteshwar for Ganga snan. It used to be a strange sight; thousands of ramshackle carts, oxcarts and horse carriages of villagers would move together. It used to be a massive jam of carriages. Mangsir and Paus24 months were relatively peaceful, but in the month of Magh, Makar Sankranti was ushered in with great fanfare. The resounding beats of dholak could be heard; at nights, masques were held. On Dulhendi, a huge fair was organised at Company Bagh. It was believed that if one rubbed the pollen of mango trees into palms, snakes wouldn’t bite. There is an old saying about Hindu traditions that while the week may have eight days, they have nine festivals.25 Muslims also celebrated Eid with much fanfare, while the taaziya were taken out with due ceremony. The Jain and Sikh fairs also gradually became popular, while celebrating Christian festivals is a recent phenomenon. There is no doubt though that

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Christmas and New Year have been celebrated since the advent of the British. Buddha Purnima too started being celebrated some years later. People of Delhi enjoyed building structures. Most of the homes were onestorey high, as there was no shortage of land in those days. Houses were spacious and airy. As the segregation of men and women was more strictly observed among Muslims, their homes were divided into zenana (women’s) and mardana (men’s) sections; there were guest rooms and hamams (bathhouses); in addition to basements and baithak (formal sitting room). Mughals loved to create gardens. Therefore, every house would have a garden in the courtyard. Delhi anyway had many grand gardens; in fact, the Sabzi Mandi area was full of sprawling gardens. There was a canal to provide water. Shalimar Bagh Kadekhan, Mahaldar Khan, Sheedipura, Karol Bagh and Gulabi Bagh were to be found in old Delhi; while New Delhi had Sunehri Bagh and Talkatora Bagh: all are reminders of that period. It was also commonplace to have gardens, canals and fountain in maqbaras/mausoleums. Lodhi Garden on Shahjahan Road is actually a part of the mausoleums built for the rulers of the Lodhi dynasty. Similarly, Humayun’s tomb and Safdarjung’s tomb also have vast gardens attached. In Chandni Chowk, where Bhagirath Place is located now, there used to be the garden of Begum Samroo. Mehrauli had many gardens where the emperors used to spend their days during the summers. Numerous gardens were to be found in front of the Lal Qila. In short, Delhi was full of gardens. There were shady trees all around and it used to rain heavily there. Delhi used to get really hot and the only way of escaping the hot winds blowing during the summers was through these gardens. Before 1912 AD, there were dense trees everywhere in Chandni Chowk. The canal which used to run in the middle was closed and a path created there instead. In 1912 AD, Deputy Commissioner Beadon got all the trees pulled out and the path removed and had a road constructed there instead. No effort was spared in growing vegetables and fruits. The khirni 26 of Mehrauli and Sheedi Gauhar’s dates were extremely popular; loquats and mulberry fruits were also abundant here. Jamun, ber, gondni, phalse, kamrakh, guavas and sarauli mangoes were plentiful in Company Bagh. Cantaloupe melons, grown on the sandy banks of the Yamuna along with cucumbers and kakdi, which were considered to be best when slender, were very popular. The slimness of the kakdi was always compared to the slender fingers of Laila while being sold. This was known as laung kakdi. Although Delhi became the capital, the government offices operated from here only in winter. Summertime meant a move to Simla, which meant that the population of Delhi, which was migratory in nature, did not grow significantly. Therefore, in the beginning, the denizens of old Delhi did not like to move to New Delhi, as it was sparsely populated and there were hardly any businesses there. That is the reason why old Delhi natives hardly owned any property in New Delhi. The population of Delhi started growing from 1914 AD, when World War I started in Europe. This resulted in a significant increase in business

The Original Preface to Dilli ki Khoj  xxxi

activities and people moved to Delhi from elsewhere. So, with an increase in population, the number of buildings also started increasing. But the rents were not so high that they needed to be controlled. The population really started expanding when the government stopped the annual move to Simla and suburbs were constructed for government employees. With World War II in 1939 AD, trade and business received a huge fillip. Along with that there was a corresponding increase in construction activities as well as factories and businesses. Shanty towns for the workers also started mushrooming. With the partition of the country in 1947 AD, it was the human equivalent of a locust invasion that overwhelmed the city. Within a span of days, the population of the city tripled. Not just refugees, but people from all parts of the country started living here. The problem was so acute that when people did not find housing, they erected hutments with anything they could lay their hands on to create a shelter for themselves. When they couldn’t even find that, they lived on the pavements. Hundreds of new localities came into existence, as did thousands of houses, which were unplanned and had no blueprints or ownership. There was just one aim: As the whole world belongs to God, don’t hesitate to claim it One who hesitates, is the one who gets stuck.27 How the population of Delhi exploded, can be gathered from the Census: After the Uprising, the population of Delhi was barely 150,000 In 1881 AD, the population of the municipality was 1.7 lakh In 1891 AD, 2 lakh 1901 AD, 2.09 lakh (population of Delhi as a whole, 4.06 lakh) 1911 AD, 2.25 lakh (" 4.44 lakh) 1921 AD, 2.28 lakh (" 4.88 lakh) 1931 AD, 3.48 lakh (" 6.36 lakh) 1941 AD, 5.22 lakh (" 9.18 lakh) 1951 AD, 9.15 lakh (" 17.44 lakh) 1961 AD, 20.61 lakh (" 26, 58, 606) The population was divided into four parts in 1961 AD: 2,061,752 lived under the Municipal Corporation; 261,545 in New Delhi; 36,105 in Delhi Cantonment; and 299,204 in the urban villages of Delhi. These facts show that in the 30 years between 1901 and 1931 AD, there was an increase of one and a half times in the population, while between 1931 and 1961 AD, there was a more than fourfold increase in the population of the city. The reason is that every year 70,000 people were coming here from outside and a 25 per cent increase occurred due to natural reasons.28 According to the Master Plan that has been prepared, it is estimated that the population of the city is likely to go beyond 50 lakh.29

xxxii  The Original Preface to Dilli ki Khoj

This spurt in population has in many ways transformed Delhi and made it almost unrecognisable. This has not only influenced people’s lifestyles, but also their food habits, speech patterns, clothing and language, trade and commerce, rituals and customs, festivals and fairs, etiquettes and manners. In brief, no aspect of life has been left untouched by this change. Anyone who has lived here for 50–60 years finds himself lost in this newness, unable to understand if this is the same place where they was born or some entirely new place. Everything feels like a dream. The native population of Delhi is barely two to three lakhs, the rest are all from outside. Most of the matter in this book has been taken from English and Urdu books. My contribution is minimal. The books which have been consulted to compile this one are as follows: (1) Notes on the Administration of Delhi Province; (2) Census Report – 1931; (3) Delhi Guide; (4) Delhi; (5) The Archaeology and Monumental Remains of Delhi – Carr Stephen; (6) Delhi: Past and Present ‒ HC Fanshawe; (7) Vaqayatdar Ul Hukumat, Delhi – Basheeruddin Ahmed Dehlavi, Vol. 1 to 3; (8) Delhi Town Directory; (9) Sikh Shrines in Delhi. I am grateful to the authors of these books; with whose help I was able to get this book ready. I would like to express my gratitude to Shri Chandragupta Vidyalankar and Shri Shobhalal Gupt, former Assistant Editor, Hindustan, who helped with the manuscript and made corrections; and also Shri P. Saran ji (Historian), who checked the historical aspects of the book. Readers, if you have some moments in your busy life to hear the life story of this ever-changing and unstable Delhi, come and share its old and new memories with the help of this book. 28 May 1963 Brij Kishan Chandiwala

Notes 1 This claim is liable to be disputed by scholars. 2 The writer of The Archaeology and Monumental Remains of Delhi. 3 Naya Shahr means New City. 4 Saleem Garh. 5 This should be now counted as closer to 400 years. 6 Various crafts related to embroidery. 7 Dr Khurshid Alam explains Kandlakashi as a craft that derives from Kandla in the Kutch region of Gujarat. 8 Gold and silver foil that is used for embellishing food items. 9 This is how saadekari was translated by Dr Khurshid Alam. 10 Patuageeri involved working with threads made of beaten gold, according to Dr Alam. 11 Tehzeeb aur tamaddun ka marqaz.

The Original Preface to Dilli ki Khoj  xxxiii

12 Lashkari. 13 Shusta aur salis. 14 adabi majlisein. 15 naashist o barkhast. 16 Turbans that extended over the wearer’s forehead, according to Dr Alam. 17 Misprint in the text refers to “nagori poori aur bedvin halwa” p. 10. 18 Chaitra is a month (March‒April) in Hindu calendar. 19 The auspicious seventh and eighth day of the fortnight. 20 Pankha. 21 Hazrat Nizamuddin Auliya’s Dargah. 22 The sixth month of Hindu calendar. 23 Kheel aur batashe. 24 Months of Hindu calendar. 25 “aath vaar, nau tyohaar.” 26 This is a berry-like fruit. 27 These words were apparently spoken by Maharaja Ranjit Singh while he was crossing the River Attock, which is now in Pakistan. 28 No explanation has been given for this increase or what these “natural reasons” were. 29 This figure seems prescient and yet unbelievably low, as Delhi’s population is now in the millions.

1 DELHI OF THE HINDU PERIOD

Delhi is a historical city whose essence is permeated with the memories of bygone ages. It has changed with each strange twist in the warp and weft of time. It is possibly the only city that has been destroyed and rebuilt so many times. Wherever you turn, it seems, there is a ruined monument, with its head unbowed, yearning to tell the stories of a time long gone. I wish there was an exalted soul who could hear its tumultuous tale. Every wall and door of this city is stained with the blood of so many. The important question is: who created Delhi and where was it first built? The history of Delhi can be divided into five distinct parts: 1. Hindu period; 2. Muslim (Pathan) period; 3. Mughal period; 4. British period; 5. Independent or Modern period. We know very little of the Hindu period. The last period is too short, as it begins only with independence. Delhi has been called the Rome of India because the Seven Hills of Rome have been compared to the seven ruined Delhis. Delhi’s magnificent forts, palaces, mausoleums, temples, mosques and numerous other monuments lie scattered between the Yamuna and the Aravalli Range. Tughlaqabad, Mehrauli, Chandraval and the western side of river Yamuna form the boundaries of this city.1 Approximately 55 square miles of the city are covered with ruins and monuments. Thousands of years have passed over which these ruins circumscribed within this 11 mile long and 5 mile wide area were made and razed to the ground. There are a few whose age one cannot even guess. Thus, in order to discover the origins of the first Delhi, we will have to study the history of the Hindu period very closely, whose roots lie in anecdotal evidence provided by the Puranas and the Mahabharata. We can hazard guesses, but the reality is that there is no definitive historical evidence or reminders of Delhi’s existence available before the tenth century AD. It is believed that there were seven ancient Hindu cities.2 These cities are Ayodhya, Mathura, Maya Puri or Haridwar, Kashi, Kanchipuram in the south, DOI: 10.4324/9781003387107-1

2  Delhi of the Hindu Period

Avantika Puri or Ujjain, Dvaravati or Dwarka. There is no mention of Delhi among these seven cities. Delhi first appeared in the Mahabharata, when the Pandavas founded a new city, which was called Indraprastha in the Khandava Forest. This Indraprastha was the first city to be called Delhi after a passage of time. Delhi had existed once before according to Puranic records, which mention that, in an earlier period, there used to be a massive forest near Yamuna. It used to be called Khandava Vana or Indra Vana. This forest was replaced by a beautiful city that was 500 miles in length and 160 miles in width, 3 known as Khandavi, which was founded by the Chandravanshi king, Sudarshan. Once Indra thought of performing a yagya and asked his Guru Vrihaspati to tell him about a suitable place where this sacred ritual could be performed. Vrihaspati suggested Khandava forest and Indra decided to make preparations for the yagya on the banks of Yamuna. All the gods and rishis were invited to the yagya and at the end of the ceremony the four places were deemed holy. The first place, Nigambodh, was near Yamuna. It is believed that there came a time when the knowledge of the Vedas disappeared from the world. Even Brahma ji had forgotten them. But when Brahma ji took a dip in Yamuna, he was able to immediately recollect all the Vedas. Therefore, this place came to be known as Nigambodh (the knowledge of Vedas). It is also said that when the battle of Kurukshetra was over, Yudhishthira performed a yagya at Nigambodh Ghat. At that time where the exact location of the ghat and the Yamuna was cannot be said with any certainty, as it is thousands of years since the Mahabharata happened. However, the present Nigambodh Ghat is located on Bela Road, just beyond Nigambodh Gate outside the eastern entrenchment constructed by Shahjahan around the city. To the left of the gate, next to the ramparts, there is an old pavilion (baraadari, a 12-columned open building), which has five openings to the south and five towards the north and the others facing the east and west. It is about 2 or 3 yards away from the ramparts. Towards the left and right of the pavilion are two courtyards, with doors in the middle and one each to the north and south. It is circular in the front. The appearance of the building suggests that during Shahjahan’s reign, when Yamuna flowed next to the ramparts, this must have been Nigambodh Ghat. There used to be three doors in the boundary wall on this side. Bela Road used to be where the Kashmiri Gate Road crosses the Post Office and joins Bela Road. Then came Nigambodh Ghat, and further down, Kalkatti Gate. It was the term “ghat” that suggests that there must have been ghats here. On the banks of the river between Bela Ghat and Nigambodh Ghat and up to Kalkatti Darwaza, which was destroyed after the Revolt, there used to be ghats. It is said that Hindus got permission to construct these ghats after Shahjahan in 1737 AD. There were sturdy little structures constructed on the ghats; they had two walls and there were stairs going down to the river. These ghats were in existence till about 50 years ago and when flooded Yamuna would reach them. But slowly, the direction of Yamuna changed as it moved towards the south and these hardy structures were broken with the passage of time.

Delhi of the Hindu Period  3

It seems that this is the only ghat left now; close to its pavilion is a Hanuman temple, which seems to be quite ancient. Rajghat was the next location that was declared to be sacred. Where was it located at that time, one can’t guess. But when the present Delhi was settled during Shahjahan’s reign, then in the eastern boundary towards Darya Ganj, a gate was constructed with this name. It used to be to the south of Red Fort (Lal Qila). After the Uprising, this gate was raised higher and the passage of carts and horses halted. In place of the road, a platform was constructed there. Recently, the ramparts and the gate have been razed and a road has been constructed here. Outside this gate too there would have been provision for a bathing ghat on Yamuna. Before the Revolt, there used to be a boat bridge that helped in going across the river. There is nothing left of the ghat; however, there is a Jagannath temple that survives. When was this temple built, no one knows. It is a small temple clinging to the ramparts and its building doesn’t seem to be very old. The temple has idols of Jagannath ji, Baldev ji and their sister, Subhadra. There is a Hanuman temple along with a shivalay in this vicinity. There is another Shiva temple along the ramparts, whose sanctum is 3 or 4 feet below the surface. When Yamuna used to flow here, there must have been temples. There are only two Jagannath temples in Delhi – the bigger temple is on the Esplanade Road near the Parade Grounds. A fair to celebrate the Rathyatra is organised here on Aashadh Shukla Dvitiya.4 The idols are taken in a rath (carriage) from the smaller Jagannath temple to the bigger one and the idols of both the temples are taken out in a procession around the city. The whole day is full of festivities. Now, the old Rajghat exists only in name. The new Rajghat is the place where the Father of the Nation, Mahatma Gandhi, was cremated at five in the evening on 31 January 1948. The memorial of Gandhiji is constructed in a large garden to the left of Delhi Gate on Bela Road, which is visited daily by thousands of admirers. A prayer meeting is held here on every Friday in the evening. On Gandhiji’s birthday, 2 October, and 30 January, the anniversary of his death, a huge crowd assembles to commemorate him, prayer meetings are organised and floral offerings are made at his samadhi.5 The third spot is Vidyapuri. It is said to have been where Katra Neel is now found in Chandni Chowk. It is believed that Pandit Banke Rai had Shahjahan’s firman, according to which this place was deemed to be as holy as Banaras as well as a vidyapeeth. There is an old Shiva temple here, which is known as the Vishveshwar Temple. The fourth place is Burari, which is a village about 4–5 miles to the north on the banks of the Yamuna. Its original name is supposed to be VarMurari. The Mahabharata mentions that Lord Krishna got married to Kalindi at this place. There was also a Mahadev temple, which was popularly known as Khandeshwar Temple. There are remains of old buildings that are buried around this temple. If you look at the old maps of Delhi, the river Yamuna flows in the east; the Aravalli Range meanders to the south from the west. And Yamuna reappears in the north once again. In those days, the Yamuna must have flown towards the

4  Delhi of the Hindu Period

east. But it seems that the Yamuna had many tributaries, which flowed through different parts of this landmass. One stream went from Yamuna to Barapula, crossed Nizamuddin and moved towards Janpath and went up to Turkman Gate and possibly continued further to Chandni Chowk through Dariba, crossing Nigambodh Ghat, and merged into the Yamuna. Apparently, this piece of land was deemed suitable for a settlement. The bridge at Barapula still exists. It is stated that the Nizamuddin Auliya’s Dargah was constructed near the Yamuna. Turkman Shah and Razia Begum’s grave near Turkman Gate were also near the banks of the Yamuna. It is said that in Chandni Chowk, where the Kotwali is to be found now, the current of the river was so rapid that boats used to sink in the whirlpools. Possibly, the boatmen used to live in Mohalla Ballimaran. Nigambodh Ghat was actually considered to be older than even the Mahabharata period. After noting all this, we wouldn’t be wrong if we conjecture that Indraprastha was located in the middle of two streams of the Yamuna. It is also possible that the rest of the place was covered with the Khandava Forest because in that region there are hills and forests to be found even today. There are eight places in Delhi that are associated with the Pandavas – 1. Hanuman Mandir; 2. Neeli Chhatri; 3. Yogmaya Mandir; 4. Kalka Devi Temple; 5. Kilkari Bhairav Temple; 6. Dudhiya Bhairav Temple; 7. Bal Bhairon Temple; 8. Purana Qila. The contemporary Neeli Chhatri doesn’t look old enough to suggest that it dates back to the Pandava period. As far as the six temples are concerned, it is quite certain that the idols there are not from that age either. First of all, it is debatable whether there actually was a tradition of installing idols of gods in the temples during the Mahabharata period. At that time, people usually worshipped the gods of the Vedic period and Shiva was considered as the greatest god. Shiva was known as Mahadev (great god). Along with him, Vishnu and Brahma were also worshipped, although they possibly did not have temples or idols, as people worshipped symbols. Surya (the Sun) and Agni (Fire) were worshipped as the visible signs of the almighty. Although Lord Krishna had already appeared seven times in his avatars, of which four were in prehuman and three in human form, of which Rama was the greatest. But even his idols were not worshipped till the Mahabharata period. Nor is there any description of his temples being built. The tradition of building temples appears to have started much after the Buddhist age. That’s why it can’t be said that these six temples belong to that period. Even if any temples were constructed, they were likely to have been destroyed in the Muslim period. The Yogmaya Temple is undoubtedly one in which there is no statue; instead, there is a symbol, a pindi. There are just two such places in India where there is Devi’s pindi – one in Gaya and the other in the Yogmaya Temple. The rest of the above-mentioned temples have idols. Now, we should reflect on these reminders of the past:6 1. Hanuman ji Temple: this has already been mentioned while discussing Nigambodh Ghat. Nigambodh is even older than the Pandavas and was considered to be very holy. Pandavas too must have known about it. It is possible

Delhi of the Hindu Period  5

that the stream near Nigambodh Ghat may have been the one that until the Muslim period came down the hills and merged into Yamuna near Barapula; while on the other side, it used to go via Turkman Gate to the Kotwali (as shown in the map). The Hanuman Temple near Nigambodh may be the one where Arjun constructed a tower7 to express his gratitude and an idol may have been installed later. 2. Neeli Chhatri: near the northern gate of Salim Garh on the banks of Yamuna, going towards the bridge of Yamuna from the city, to the left of the road, there is a small temple named Neeli Chhatri. It is said that Yudhishthir Maharaj had a domed pavilion constructed around this place to commemorate the Rajsuya Yagya. This seems to be a relic of that period. The contemporary temple abuts the road. To the left of the pavement, there is a sloping canopy all around, which is decorated with blue, yellow and green floral tiles. The 4 sloping sides of the canopy peak into a little turret. 16 steps down from the road to the right, there is a temple. It has a big hall, whose roof rests on 8 pillars. There is a pool in the middle with a shivling made of black stone and marble statues of Parvati, Ganesh, etc. on 3 sides. The hall has a marble floor, and the walls and pillars are plastered with marble chips. The temple must have had a place for parikrama, which doesn’t exist now. On one side, it has been merged with the hall; on the other, a small room has been constructed. There is a colonnade in front of the temple with a well in the courtyard. Moving ahead, by climbing five steps, there is another road next to the Yamuna. Earlier, streams of the Yamuna used to be all around. Now, it has dried up and a road has been built there. The level of the Yamuna has fallen significantly. To the left of this road, there is a cemented ghat. It is certain that this temple does not belong to that period. There are many popular tales associated with it. It is believed that in 1532 AD, Emperor Humayun destroyed this temple and converted it into a place for entertainment. It is also said that its colourful tiles were brought from elsewhere and in 1618 AD, while returning from Kashmir to Agra, Jahangir had a holy Arabic text engraved on it. Another claim, which is more probable, is that the Marathas got this constructed when they controlled Delhi. 3. Yogmaya Temple: there is a tale in the Bhagawat about the birth of Lord Krishna that he was able to escape the clutches of Kamsa with the help of Yogmaya. It is likely that the Pandavas had this temple built in the memory of the same Yogmaya. It is also possible that after Krishna and Arjun had burnt the Khandava forest, this temple could have been built to mark that victory because without the yogashakti of God, it would have been difficult to defeat Indra. When the Rajputs of Tomar dynasty founded Delhi, it is possible that they may have started worshipping Yogmaya because they were Chandravanshis and worshipped the goddess. The current structure of the temple was built by Lala Sethmalji during Akbar II’s reign in 1827 AD. The walled enclosure of the temple measures

6  Delhi of the Hindu Period

400-square feet. There are turrets on all four sides. The temple has a boundary wall, and one enters from the east. There are numerous structures all around to house the pilgrims. On entering, there are some rooms towards the north and south of the temple for the devotees. The temple is about 250 metres8 to the north-west of the Iron Pillar. The temple doesn’t have an idol; instead, there is a circular mass9 of black stone installed in a square marble pool measuring 2 feet by 2 feet. The pindi is covered with a red cloth and faces the south. The sanctum sanctorum is four-sided and measures about 20 square feet. The floor is made of marble. Right above there is a gopur, which has glass embedded in the ceiling. The walls of the temple are decorated with paintings. There is a ceremonial canopy and fan on top of the idol.10 There is an inscription at the gate: “Yogmaye Mahalakshmi Narayani Namastutay.” This is counted among the well- known shaktipeeths of the goddess. There are no temple bells here. Offering alcohol and meat is prohibited in the vicinity of the temple. A festival is held here on the fourteenth day of the shukla paksh of Sravana.11 The temple has three gates. Right in front of the south gate, two lions, which the goddess rides, recline in a box made of iron grill. Four temple bells hang on top. Behind the lions, there is a courtyard; in its western corner, there is a statue of Ganesh and there is a small rock that represents Bhairav. To the north gate of the temple, there lies the Shiva temple, with a pavilion behind it,12 from where one can see the Anang Pal Taal while standing in the northern side. A well located at the north-western angle is supposed to have originated in the Rai Pithora period. Here, about 150 years ago, a festival called Phoolwalon ki Sair began in the rainy season. This procession was generally taken out in the month of Sravana, in which the Hindus as well as the Muslims participated. The procession would continue for two days – Wednesday and Thursday. On Wednesday, the Hindus dedicated a floral tribute in the shape of a fan at the Yogmaya Temple, while on Thursday, the Muslims dedicated a similar memento at the tomb of Hazrat Qutubuddin Bakhtiyar Kaki. This festival was a symbol of Hindu‒Muslim brotherhood. 4. Kalkaji or Kali Devi Temple: the history of this temple is ancient. It is said that thousands of years ago, gods used to have their abode near this temple, but were constantly troubled by two demons. Fed up with this, the gods went to Brahma with their complaint. However, Brahma refused to intervene in this affair and asked them to seek help from Parvati ji. Kushki Devi emerged out of Parvati’s mouth, attacked the demons and annihilated them. But what happened was that when the blood of the demons fell on the earth, thousands of demons sprang up with whom Kushki Devi had to keep fighting. When Parvati saw Kushki, who had sprung from her, surrounded by the demons, she felt sympathetic to her and out of Kushki’s eyelashes was born the terrifying Kali, whose lower lip rested on the lower hilltops and the upper one touched the sky. She drank the blood dripping from the wounds of the demons who had been killed. This is how the Devi

Delhi of the Hindu Period  7

completely decimated her enemies. About 5,000 ago, Kali Devi settled down in this place. Ever since, she has been worshipped as the residing deity of this place. It is possible that Pandavas may have established her here. It is said that the oldest part of the current temple was constructed in 1768 AD, although it is believed that this space must have been dedicated to the Devi since the Rai Pithora period. If we travel in a straight line, there is a distance of about 5 miles between Yogmaya Temple and this temple. Mauja Bahapur Temple lies nine miles from Delhi on Mathura Road near the macadamised road that passes Okhla Station. The temple is made of stone and lime dust (chuna). The statue of Devi is placed in the middle of the temple, around which on three sides there is a 6-foot-high red stone and marble curtain and railing. In front, there is a 6-foot-high marble platform. To the left of the curtain, there is an inscription in Persian and one in Hindi: Sri Durga riding a lion – 1821 fasli In 1816 AD, the priests petitioned for the renovation of the temple, but people did not support them. Then, the names of some people were written on slips of paper and laid in the front of the goddess and the name of Raja Kedar Nath, a senior court official of Akbar Sani, appeared. The Raja had 12 rooms constructed outside the temple along with a gopur (ceremonial entrance) to the temple. Every room has one door opening to the inside and two on the outside. In front of the southern part of the temple, there are two red stone lions, over whose heads there hangs a heavy temple bell, which is rung by the people when they enter the temple. In addition to this large bell, there are numerous little bells hanging all around, which the devotees ring with fervour. In the last 50–60 years, many buildings have sprung up around the temple to house the devotees. Arti takes place early in the morning. The sound of ringing bells can be heard far away. In the afternoon, a ritual offering of chana and sweets is made. Devotees ritually feed little girls and boys, who are always present in large numbers there, to appease the goddess. The goddess wears red robes and is adorned with sringars. There are silver canopies suspended on top. Here too, offerings of fans are made, and a ghee lamp burns in front of the goddess at all times. In the surrounding villages, this temple has a massive following. Two festivals are specially organised here – on Chaitra Shukl Ashtami and Ashvin Shukl Ashtami. These are called Chhamahi melas (six-monthly festivals); the Chaitra chhamahi mela is grander. Thousands of city dwellers and villagers participate in this festival, which lasts from saptami to navmi (the seventh day to the ninth). On Ramnavami, after visiting the temple, devotees take a dip in the Yamuna near the Okhla Ghat, which is two to three miles away from the temple. Another mela is organised here on Vasant Panchami; while devotees also throng to the temple on the ashtami (eighth day) of every Shukl

8  Delhi of the Hindu Period

Paksh as well as every Tuesday. The priests of this temple live in Chirag Dilli, which is about 2 miles away from here. There are a number of priests, so the offerings get divided between them and they take turns to officiate at the ceremonies. However, they lack learning. Native Dilliwalas of the vaishya community have a custom of bringing newly married couples to seek the blessings of the deity at least once. There was a time when this temple was in a wilderness, but now a large refugee settlement, which is a bustling township, has been established about half a mile away. Consequently, the prestige of this temple has now increased manifold. In 1947 AD, when the refugee influx started, a camp was set up for them near the temple. Mahatma Gandhi inspected the whole place to check on the refugees. 5. The fifth place that is supposed to be from the Pandava period is Kilkari Bhairav ji Temple, which is two miles away from the city near Mathura Road to the left of the northern boundary wall of the Purana Qila. The temple has two saidris13 – one has the statues of Bhairon ji, Bhimsen and Hanuman and the other has the three samadhis of the temple’s priests, the Naths. In front of the two saidris, there is an open courtyard. When you come through the main entrance, there is a Shiva temple in front, while the Bhairav temple is to the left. The priest lives in the corner of the Shiva temple that lies to the right. On Sundays, many devotees come to seek an audience with gods. In the courtyard of the temple, there are benches and there is also a well. One of the temple walls is the wall of the old fort; there are walls on the other three sides too. There is a place that dispenses water (piao) outside. The priests belong to the Nath sect, and, at times, goats are sacrificed in the temple. Delhi is supposed to have 52 Bhairons and Kilkari Bhairon is supposed to be the oldest of them. Close to this temple, there is another Bhairon, Dudhiya Bhairon. 6. Dudhiya Bhairon: this temple also belongs to the Pandava period and is believed to be about a furlong away from Kilkari Bhairav. Clinging to the walls of the fort is the temple of Dudhiya Bhairav. The idol is covered with vermillion and there is a little garden and well attached to the temple. 7. Bal Bhairon: Bal Bhairon is supposed to belong to the same period as Kilkari Bhairon, whose temple lies on the hillock of Tees Hazari Fateh Garh. The compound of this temple is extensive. It has two doors and there are pavilions for the pilgrims to rest. There is a courtyard and space for parikrama all around. The statue is a pindi, which has its face etched on the floor. It has a 6-inch-high marble ledge. There are many other statues in the temple. The priests of this temple too belong to the Nath sect. This temple has a massive following and the statues are supposed to be of the Pandava period. 8. Purana Qila: this place, about 2 miles away from Delhi, is supposed to be a remnant of the Pandava period. It has been known as the Pandava fort, but

Delhi of the Hindu Period  9

no historian has ever confirmed this. However, the ongoing archaeological excavation of the fort may result in some proof of this. When they gave up their kingdom and proceeded on their final journey, Maharaj Yudhishthir handed over Indraprastha to Braj and Hastina Pur to Parikshit. But when Braj moved his kingdom to Mathura, Indraprastha may have gone to Parikshit. Thirty descendants of Yudhishthir ruled as kings and the last king was Kshemak, a weakling, who was killed by his minister, Vishrava, who then anointed himself the king. This is how the Pandava dynasty ended, which had ruled for 1,745 years. Fourteen descendants of Vishrava ruled as kings. The last king, Veersal Sen, was assassinated by his minister, Veerbahu, whose family ruled for 16 generations. The last king of this family, Adityaketu, was killed by Raja Dhandhar of Prayag; then, nine generations of Dhandhar ruled over the kingdom. The last king of this dynasty was Rajpal or Rangpal. So, from Parikshit to Rajpal, 66 generations of kings ruled here. King Rajpal attacked the kingdom of Kumayun and was killed by its king, Sukhvant. Sukhvant appropriated Indraprastha but wasn’t able to retain it for long. Maharaja Vikramaditya mounted an attack over Indraprastha 12 years later and, after killing Sukhvant, made it a part of Malwa and returned to Ujjain. This is how not only did the tradition of Pandavas end, but Vikramaditya also replaced Yudhidhthir’s calendar with one in his own name. After that, for eight to ten centuries, the throne of Indraprastha remained vacant. On studying the history of the Hindu period up to this period, it is evident that when in the first century of Christian era, Vikramaditya killed Sukhvant, took over Indraprastha and added it to his Malwa kingdom, dramatic changes occurred in India in the 1,000 years that followed. There were many conquerors; many cities were founded and were razed to ground. Many capital cities rose up and many were destroyed. This was an eventful period in which numerous foreign invasions also took place. Four famous Chinese travellers came to India between 405 and 695 AD. At the end of this period, Mahmud Ghazni attacked and plundered India 17 times. But there seems to be no mention of Indraprastha anywhere. Historian Alberuni lived in India for many years and describes the condition of Muslims in the tenth century. But even he never refers to Indraprastha or Delhi. He mentions Kannauj, Mathura, Thaneswar. While describing the differences in various cities of Kannauj, he refers to Meerut, Panipat and even Kaithal, but nowhere does he mention Delhi. The historian of Mahmud Ghazni, Utbi (written as Utbin in this text), who wrote about Mahmud’s attacks, refers to the pillaging of four places near Delhi and the conquest of Mathura and Kannauj. But he never alludes to Indraprastha or Delhi, from which we can gather that Indraprastha did not account for much then. It must have been an insignificant settlement. When and where Indraprastha established itself and when it became Delhi should be a matter that deserves research.

10  Delhi of the Hindu Period

A thousand to 800 years later, the name Indraprastha appears in the panegyrics of various bards that eulogised the Rajput kings. According to them, after the victory of Vikramaditya, Delhi (Indraprastha) lay desolate and uninhabited for 792 years. It was in 736 AD or Samvat 792 that Maharaj Anang Pal I settled it again. The great poet, Chand Berdai, has written that Anang Pal I, the Tomar Rajput king, was actually a descendant of the Chandravanshi Pandavas and, it is claimed, that the same king resettled Indraprastha as his capital. Twenty generations of this king had ruled over Indraprastha or Delhi for 400 years, when Anang Pal III handed Delhi over to his daughter’s son, Prithviraj Chauhan. The well-known text, Rajavali, states: a king named Sukhvant, came from Kumaon Girivraj, the northern parts of Bharatvarsh and ruled over Indraprastha for fourteen years. Then, Vikramaditya killed him and redeemed Indraprastha. Bharat war took place around 2,915 years ago. Further down, it is written that from an exploration of ancient texts, it can be gauged that from Yudhishthir to Prithviraj, there were no more than a hundred kings, who ruled for 4,100 years. At which site Anang Pal I laid the foundations of a new city and when Indraprastha became Delhi is something that has been much discussed; some say that Anang Pal settled Indraprastha where it used to be earlier. It was called Indarpat or Purana Qila, which is now 2 miles away from the city and stands to the left of Mathura Road. However, others say that he founded the new city 10 miles away near Mehrauli. Some claim that when the frequency of Islamic invasions increased, Indraprastha was resettled where the Adagpur Bund and village and Surajkund are located. This pool (kund) is about 3 miles away from Tughlaqabad and 1 mile away from Adagpur village, which lies approximately 2½ miles to the south-east of Adilabad. Near the Adagpur bund and pool, there are signs of the existence of a Sun temple, along with remains of a town. It seems that a dam had been constructed in the hills to create this pool to ensure that there is no shortage of water. It can be assumed that the reason behind settling a town here amongst these arid, unproductive hills was to avoid the incessant Islamic attacks and the havoc wreaked by Mahmud Ghazni on northern India. This settlement may have been chosen as a protection from the attacks, as there was no other advantage in this location. A few years later, possibly when Mahmud Ghazni’s attacks decreased and he died in 1030 AD, the capital was moved from here to a place near Qutub Minar. Some say that Delhi was first settled in Kilokhari and that this place was called Kilokhari14 because the Iron Pillar that was first installed here was dug out. It is estimated that Anang Pal I moved Indraprastha in Samvat 733 (676 AD) or between Samvat 792 to 735, he relocated it at Adagpur, which is in the Gurgaon

Delhi of the Hindu Period  11

district and lies 3 miles away from Tughlaqabad and 12 miles away from Delhi. He also constructed a huge bund in a valley here, which is 289 feet in length. It has been constructed in the middle of hills 2½ miles to the east of BadarpurMehrauli road. There is also a way through Indraprastha Gurukul, which is about 1 mile away. There are hills on two sides of the bund and a little valley in the middle, which was closed to create this bund. It is 150 feet wide and 120 feet in height. In the middle, there is a vent which is 60 feet deep and 215 feet wide. In front of this vent, there are three 8-foot-high drains; they go along the width of the walls. On two sides of these drains, there are signs of openings to release and shut off the water. On the two sides of this arch, there is a 37‒38 feet wide wall, with 17 steps. The opening of this bund is so wide that an adult can walk through it. Although water isn’t stored here any longer, it seeps through the whole year. Coeval with the bund, the king had started to construct a small fort at the apex of the hills towards the north-western part of the village. It is claimed, however, that nothing except the outer walls were constructed. Now, even the boundary wall has ceased to exist, although one can see some ruins here. Kandar Bhopal, who was possibly the 12th son of Anang Pal, may have settled down here and his descendants may have continued to live here. Sakra, who belonged to his fourth generation, married a Gujar woman, and their children, rather than being known as Tomars, were considered to be Gujars. They are the ones who live here. Quartz crystal of excellent quality used to be mined on the hilly side of the bund, which is now closed. This bund, which is about 1,300 years old, is truly a marvel of engineering and makes one wonder at the skill of those people. Suraj Kund: it is believed that Anang Pal had five sons15 – Tudangpal, Mahipal, Surajpal and two others. Anang Pal built the bund and settled Anangpur, which is now known as Adagpur or Anakpur. His son, Mahipal, founded Mahipalpur, which is about 3–4 miles away from Mehrauli. There is a large lake here, whose remains can still be seen. Tudangpal got a fort made near Tughlaqabad and Surajpal, who was the fifth son, made Surajkund, which is about a mile away from Adagpur. According to the bardic convention, the pool was built around Vikrami Samvat 743 (686 AD). This pool is constructed on 6 acres of land in the middle of hilly forests, where it isn’t easy for human beings to sustain themselves. This lake is made of khaare ke patthar.16 All around there are stairs like a ghat; these steps are of average width until 9–10 feet, then they widen significantly. This pool is shaped like a horseshoe. The ruins towards the west of the pool are, it is believed, of a Sun temple. Fifty steps, with high walls on both sides, lead from the pool to the temple. There is a corresponding ghat towards the east. It is possible that there was a building on that side too. In the middle of the northern wall, there must have been a separate sloping structure for the cattle.17 From this ghat, to the broken wall, which lies to the west, there are no stairs. This part may not have been built upon to ensure that all the run-off from the hills goes to the pool. There must have been turrets on the four sides of the pool; piles of stones lying all around give a hint of this. There must have been houses and turrets here, as testified by the heaps of debris lying a few yards away. There used to be a palace

12  Delhi of the Hindu Period

to the north of the pool and stairs that lead from there to the pool. The palace has ceased to exist but the steps are still there. The pool gets filled with rainwater; approximately 25–20 feet of water accumulates here. Every year, on Bhadon sudi chhath,18 a mela is organised here. At the south-eastern edge of the pool, there is an old banyan tree, which is worshipped. The donations are taken by the priests of Adagpur and Lakadpur villages. Five miles to the east of the pool, there is a little rivulet, which is known as Siddhkund. A mela takes place here as well. The pool is always full of water. This place is worth seeing in the rainy season. It is possible that Delhi was moved from Adagpur or Ankapur to Kilokhari and then closer to Mehrauli in 1052 AD. Raja Anang Pal and his descendants ruled over here without any interruption for a century. In the meanwhile, Raja Anang Pal built a huge fort, which was called Lalkot. One can still see the ruins of this fort. In addition to the fort, the king also got Lake Anang Pal made along with 27 temples, which were made in the Rajputana and Gujarat style. The Muslims destroyed these temples and used the material to construct the mosque in which the Iron Pillar now stands. These temples were like the Dilwara temples in Mount Abu and in the middle there was the Iron Pillar. The Iron Pillar still stands in the same spot, but instead of temples, a mosque, known as Quwwatul-Islam (the might of Islam), is to be found here. It is certain that the mosque stands on the same platform where the temples used to be. It is also likely that the back of the mosque was also a part of the temple. It is also known as Chausath Khamba19 of Prithviraj. In order to enter Chausath Khamba, one has to get down from the east and then mount seven steps to enter the main entrance. The height of the platform is 4½ feet and to the right and left of the door, there are two 12-foot-high walls. Through this 11-foot-wide entrance, we get under a dome. There is a row of pillars extending to the right and left and a 142-foot-long and 108-foot-wide courtyard. To the right, there are four rows of pillars. There is a door in the southern direction and a similar door facing the north. Towards the south-east, there are some windows. The windowed wall to the south-west doesn’t exist any longer. There are five large mehrabs20 in the west. Behind these mehrabs, there used to be the prayer hall of the mosque built in the same pattern as the other structures. In the middle, there used to be a dome of the same design as the one constructed on the eastern gate. The prayer hall is 147 feet in length and 40 feet wide, its ceiling is exquisite and rests on five rows of high pillars. Only the ruins of this mosque remain now. Ferguson describes how it must have looked in the time of Aibak: its design is so remarkably like Jain buildings that it deserves to be mentioned. Its pillars are like the pillars of temples in the Abu hills, except that they are more beautiful and refined. They were possibly constructed in the eleventh or twelfth century and are among the few that still embellish the beauty of Indian monuments, as not an inch of their surface is without carving. The pillars have a wave-like pattern and are topped by bells or

Delhi of the Hindu Period  13

decorative motifs. It is believed that the three doors in the front may have been built anew, but in the rest of the structure, the temple must have been made to look like a mosque by plastering the statues carved on the pillars and inscribing Arabic ayats on the plaster. However, over a period of time, the plaster must have fallen off and the pillars could be seen in their original form, as the ceiling and walls of the mosque are covered by beams and stone slabs that depict the antics of baby Krishna and the assembly of Hindu gods. Outside the northern wall of the mosque, there are two rooms. In each room, a woman is shown to be lying with a baby, with a canopy covering the bed and a female servant sitting near the bed. Toward the left, two women carrying babies are walking to the door. To the right too, two women are shown taking their children to the god. In the north eastern corner of the veranda outside, six carvings of gods – Vishnu, Indra, Brahma, Shiv and two others ‒ have been found on a stone.21 There are also some carvings of Buddha in a sitting pose. In the area around the Iron Pillar, there are 340 pillars. It is believed that originally there must have been 450 pillars. The verandas are also of two storeys. Jainis contend that the place where Quwwat-ul-Islam Mosque is found used to be a temple dedicated to Parshvanath. It was built by Sahu Nattal, an Agrawal, who was a minister of the Tomar king, Anang Pal III, before 1132 AD. This is also mentioned by Kavi Shridhar in Parshva Purana. Of all the temples destroyed by Qutubuddin Aibak in 1193 AD in this area, this was the most significant. Its remains in the shape of the Elephant Gate and the assembly halls on two sides can still be seen. According to them, behind the Iron Pillar (keeli in local dialect), there used to be a domed podium (peethika), where the central altar was established. This was the focal point of the assembly hall. Its pillars and walls had the Tirthankars22 engraved, remnants of which can be still seen. Apart from the entrance, on all three sides of the assembly hall there seems to be evidence of more altars. Jains believe that this temple complex was situated in the middle of a lake. When Mahatma Gandhi went to see the Qutub Minar and its surrounding buildings, and saw the mosque built with the remains of broken temples, he felt so traumatised that he proscribed his friends from visiting these buildings. The Iron Pillar, which is a miraculous reminder of the Hindu period, is a different tale altogether. We learn about it from the six Sanskrit shlokas or couplets inscribed on it. These couplets were first studied by James Prinsep;23 later many other people also describe these shlokas. Apart from these Sanskrit couplets, the pillar has inscriptions in other languages too. According to the Sanskrit couplets, there was a king called Chandra, who had conquered Vang (Bengal) as well as Valhika (Ballakh), which lay beyond the Sindhu River and its seven tributaries. It was to commemorate this victory that the Iron Pillar had been made. It is believed that this pillar must have been originally topped with the statue of the divine Garuda and was used to hoist the holy flag in front of the Vishnu temple

14  Delhi of the Hindu Period

at Vishnupad. Chandra may have referred to Chandra Gupta II, who was also known as Vikrmaditya II, who lived around 400 AD. He was a devout follower of Vishnu and Pataliputra in Bihar was his capital. The Sanskrit couplets can be translated as follows: Whose arms have inscribed fame by a sword, who repeatedly defeated the unified might of his enemies in the battleground of Bengal / who crossed the seven tributaries of Sindhu River and conquered the warriors of Ballakh and whose war-like fame is still eulogised in the southern seas!1! With regret he left this world, and is now feasting in heaven, whose physical self may have gone to heaven, but his fame still lingers on earth / He may have wiped out the very existence of his enemies, but whose own fame is like a raging forest fire that is unwilling to be extinguished!2! One who ruled uncontested for so many years over this earth with the might of his arms; whose countenance glowed with the grace of the full moon; / that emperor Chandra, to express his devotion to Lord Vishnu, established this enormous dhvaja 24 for Lord Vishnu at Vishnupada!3! It is clear that the present spot cannot be the original location of the pillar. It is believed that King Anang Pal, who had founded Delhi, brought this pillar from Bihar. To carry this extremely heavy pillar over hundreds of miles must have been a far from easy chore, especially with the very limited resources available at that time. Some people believe that the pillar may have been brought from Mathura. It is from this pillar that we learn about the naming ceremony of Delhi. It is believed that when Anang Pal was building his capital, he got the Iron Pillar established in the middle of the temple complex. Anang Pal, who was also famous as Belandev, and belonged to the Tomar dynasty, had his name inscribed on the pillar along with Vikrami Samvat 1109, which is 1052 AD. The story goes that a Brahman had promised that if the pillar is firmly set up on the head of Sheshnaag, then, like this immovable pillar, the kingdom too will remain forever. The pillar was installed but the king was not convinced that it had actually been set up on the Sheshnaag’s head. So, he got the pillar dug up and was wonderstruck when he found the lower parts of the pillar to be stained with the blood of the Sheshnaag. The king was scared and commanded that the pillar should be mounted exactly as before. But the pillar could never be as firmly set up as before. So, the following couplet became extant: “The Pillar became loose, and Tomar lost his head.”25 It is from term – dheeli (loose) – that Delhi got its name. The bard Chand Berdai described the tale of this dheeli keeli (loose pillar) in Prithviraj Raso. Kharag, the bard of Gwalior state, ascribes this episode to 736 AD. According to the bard, Chand, Anang Pal II got the zodiac signs at the nativity of his grandson checked by Vyas. Vyas claimed that the signs were all auspicious; his kingdom will be safe, as the foundation of the pillar lay on the hood of the Sheshnaag. But the king was sceptical, and so Vyas took a long iron rod and buried it deeply. When dug out,

Delhi of the Hindu Period  15

the rod was stained with the Sheshnaag’s blood. So, the Brahman, angry that the king had refused to believe his word, said that the kingdom is now shaky like the pillar. He spoke: Vyas, the astrologer of the world, thus spoke about the events that will come to pass, Tomar will be followed by Chauhan, who will be overtaken by Turks and Pathans! It is also possible that the place where the pillar is mounted was at one point a part of Khandava forest, which used to be inhabited by the Naaga clans. There may have been a rock called Sheshnaag, on which this pillar had been installed, or it is also possible that the population of snakes may have increased and their lord, Sheshnaag, lived here. It is also possible that due to Indra curse, this pillar may have been loosened. Chand, the bard, also claims that this pillar was constructed by King Anang Pal. He says that hundred maunds26 of iron were melted by the ironmongers to make this pillar which was 7½ feet in height.27 There is little unanimity about the alloy of which this pillar is made. Some claim that it is made with smelted iron, while the others insist that it is an alloy consisting of brass, copper, etc. Yet others believe that it is made of seven metals, and some say it is made of naram loha.28 Dr Thomson picked a piece of this pillar and had it analysed. According to him, it is not just made of garam loha, but of an alloy of various metals, which he has named. This pillar is 23 feet and 8 inches high. The visible part consists of 22 feet and 5 inches, while the part that is underground is about 14 inches, its base is rounded like a top and rests on tiny iron rods and the pillar has been stuck on stone with the help of lead. Its slightly rounded peak is 3.5 feet in height and used to have the Garuda sitting on it. Its flat surface is of 15 feet, with rough parts measuring 4 feet. Its diameter at the bottom is 16.4 inches and on top 12.05 inches. Its weight is supposed to be around a hundred maunds (350 kg app.). The pillar faced destruction twice. It is believed that Nadir Shah ordered it to be demolished, but the labourers were not able to do so, as they were surrounded by snakes. There was an earthquake too. The second time, Marathas, when they controlled Delhi, shot at it with a cannon, but even that did not damage this pillar, although the marks of the cannonballs still remain. This pillar has been standing here for 1,000 years, yet its metal is so good that changing seasons have no impact on it. Different views keep emerging about the Iron Pillar and the Qutub Minar, but who constructed them and when were they constructed has not been definitively established so far. Recently, I happened to meet a teacher, Mayaram ji, who has been engaged in studying the purpose behind the creation of these monuments. He believes that the pillar has not been brought from some other place but has always been here. The oral narratives about the pillar being set up, dug out and replaced are not of this particular pillar. He believes that when the Tomar Rajputs founded Delhi, they lived in forts in different parts of Indraprastha. It

16  Delhi of the Hindu Period

is possible that Anang Pal I, as has been claimed, settled down in the Old Fort, which came to be known as Inderpat. And later, his descendants, for some reason, moved away from the river to the hilly areas and founded Adagpur, which used to be Khandava forest. A few centuries later, they may have once again moved closer to the river near Kilokhari because, according to him, the settlement around the keeli (Iron Pillar) can only be connected to Kilokhari, which can be interpreted as keel-ukhadi (digging out the nail or pillar). He believes that the bard Chand’s claims about an Iron Pillar being constructed by Anang Pal by melting 100 maunds of iron and creating a paanch hath ka khamba can’t be about this particular pillar, as it doesn’t weigh 100 maunds nor is its height the same as claimed by the poet. Actually, in those days, according to existing tradition, Anang Pal, the king, must have consulted astrologers and got an Iron Pillar installed before founding his capital. But to ascertain that it has been planted on the hood of Sheshnaag as claimed by the astrologers, the king got it pulled out, which resulted in the name Kilokhari. When the pillar could not be fixed properly once again and remained loose, they may have started calling this place dheeli (loose) Kilokhari, from where the name Delhi may have derived. Delhi may have been brought from Kilokhari to Mehrauli. He also believes that these were not different places, but intermingled names of the same place. The city of Delhi settled by Anang Pal in Lalkot, must have had temples, which, as was the custom in those days, must have been wealthy with plenty of gold and jewels, which required to be safeguarded with a fort. This would have been extended by Prithviraj and turned into fort Rai Pithora. According to this educator, when Qaiqbad settled Delhi in Kilokhari, which came to be known as the new city, he must have done so by repairing the old buildings. This is how, according to him, when Tughlaq built the Tughlaqabad Fort, there must have been an existing fort there, because such a vast fort and city is impossible to be built in a mere two years. To claim that the complex was made by Djinns is nonsense. About the extant pillar, this is what he had to say – this Iron Pillar has been there from the beginning, and it is possible that Emperor Chandra got it mounted in this place itself. He also got a lake made here, which was known as Ksheersagar and there was a temple of Vishnu reclining on the Sheshnaag, whose 1,000 hoods acted as a canopy. This pillar must have been a part of that and on top of the pillar, there must have been Chaturmukhi (four-faceted) Brahma. When the Muslim conquest of Delhi happened, a clan of Sehrawat Rajputs used to reside at Siri, who were loyal to Prithviraj. They had heard that the Muslims raze the temples down and destroy the idols of gods. To ensure that this idol should not fall into their hands, Sehrawats took it out of here and left for Mathura. In the middle of Hodal and Palwal, away from Palwal, they reached a village near the Yamuna. But as the idol was very heavy, they were not able to take it across the river. So, they entered the forest and hid the idol under a knoll and told the Brahmans living nearby that no disclosure should be made about them. So, when the Muslims arrived and sought information, the people living on the ghats of the

Delhi of the Hindu Period  17

river tried to divert the pursuit by saying that they had already crossed the river. Infuriated at hearing this, the Muslims killed all of them. These Sehrawats then settled down in the marshes along the river after hiding the idol and called that village Kheervi. This village is still in existence and the Sehrawats still live there. With the passage of time, people forgot the story of the idol. Later, two men of the same clan, Raghodas and Ramdas, were afflicted with leprosy. As their extremities rotted, walking became difficult for them. So, they decided to go to Jagannath Puri and die there. As they were not able to walk, they crawled on their knees. After they had covered some distance, they encountered an old man, who asked them about their destination. When they explained their plan, the old man said that he was Lord Jagannath and that they need not go anywhere else to find him. His brother Podhenath is buried under a pile of soil at Hirnota. If these men unearth him and establish him in a temple, they will be cured of leprosy. The hillock can be found if a black cow stands on it and its milk falls on the dune of its own volition. On getting these commands, the two old men returned to their village and started looking for that hillock. They located it as the old man had predicted. The idol was dug out and ceremonially established in a temple. Kheervi has the temple of Sheshshayee Vishnu. Whether it is the same idol or a different one has not been ascertained. Some claim that it is made of black stone, while others insist that it is made of an alloy of eight metals (ashta-dhatu). But there is definitely a statue of a god there and this tale is also in existence. This educator has a new claim about Qutub Minar. He believes that this Minar29 had been made neither by Prithviraj, nor by Qutubuddin. This was made by someone else altogether. He believes that if Prithviraj had made it, Chand Berdai would have certainly mentioned it. Secondly, Prithviraj spent his time mostly enjoying the pleasures of senses and had little time to focus on such acts. According to this educator, this Minar is actually an observatory like Jantar Mantar and astronomical phenomena were observed here. That is why it was constructed on a pond, as that enabled the astronomers to see the reflection of the sky in the water. That it was an observatory, he proves by citing the following evidence: 1. Its entrance is in the north and the Pole Star can be seen right in front. The name Mehrauli derives from Mihir, which means the Sun. It is possible that Varah Mihir, who was a renowned astronomer of ancient India, may have got it constructed. It is also called Qutub, as Qutub means the Pole Star or axis in Arabic.30 2. The red stones on the tower are merely decorative. Inside, it is made of laat masala 31 and stone. The iron hooks used to join the stones together are made of a metal that hasn’t rusted, whereas the iron hooks used in Islamic structures have and have furthermore broken the edges of the stones. 3. The buildings made by the Muslims face the Ka’aba. There is a difference of many degrees between this Minar and them. This Minar has an incline

18  Delhi of the Hindu Period

of five degrees. Its height used to be 100 gaz;32 84 yards above ground and 16 yards in the water and under the ground. Where the staircase starts going up, under it, a set of stairs goes underground. But that is now buried under sand. When sun rays fall on the Minar, they fall on different places and cast a variety of shadows. If one studies this minutely, one can find calculations of daily hours and months. Albeit this old educator has noted that on 21 June the shadow of the Iron Pillar is cast inside the Minar, not outside, which makes it clear that there is astronomy/astrology-related logic in the construction of the Minar. The 27 temples that are supposed to have been razed, according to the old educator, were actually the 27 nakshatra temples. The direction of the Sun falling on them could help you calculate the tithi (date); what other logic can there be in building 27 temples. The old teacher is not an astrologer, nor is he a mathematician, but he is obsessed with this study. He also says that the place where the Minar is located had been chosen with a lot of deliberation because in the east and west there were hills of the same height, which had marks and the shadows they cast were measured according to these marks. He is so focused on his pet theories that he has interpreted the meaning of the inscriptions on the Iron Pillar to have a reference to the Minar. He claims that it explains the movements of the Sun. He contends that Samvat is not mentioned on the pillar and that its creator was Madhva, who was a descendant of Yudhishthira and ruled in 895 BC. It will be great if astronomers/astrologers, mathematicians and archaeologists study these places from this perspective too. That may throw new light on the old history. The statements of the old educator are somewhat supported by the chief historian of Bihar, Dr Dev Sahay Trived’s claims about Qutub Minar. According to him, this Minar was built when the Muslims did not rule over India. According to Dr Trived, the name of this Minar was Vishnudhvaj and Samudra Gupt of the Gupt dynasty had it made in 280 BC. The Iron Pillar was made by Samudra Gupt’s son, Chandra Gupt II, 268 years before Christ. This tower has 27 windows which, according to Hindu astrology, represent the 27 nakshatras. Dr Trived says that, according to history, this Minar was constructed by the Ghulam dynasty king Qutubuddin Aibak, who died before it could be completed. Altamash completed it later. This is not credible according to him, as the Muslim kings had never had such a building made earlier. He says that before 1857 AD, even the British called it a Hindu Tower. Some scholars believe that it was made by Prithviraj, but even that doesn’t sound acceptable as there is no reference made to it in Prithviraj Raso.33 Sir Syed Ahmad feels that this pillar is older than the fourth century BC. He thinks that this pillar doesn’t have Samvat written on it and that its creator was Madhva, a descendant of Yudhishthira, who ruled before 895 BC. The other inscriptions on this Iron Pillar are as follows:

Delhi of the Hindu Period  19

1. Anang Pal II’s “Samvat Dihali 110934 Anang Pal bahi;” which means that in Samvat 1109, Anang Pal founded Delhi. 2. There are two texts written by Raja Chatur Singh, who was a descendant of Rai Pithora. Both of them belong to Samvat 1883 (1826 AD). Rai Pithora is supposed to belong to Samvat 1151 (1094 AD). 3. There is another recent text of Bundel Raja Chanderi from Samvat 1767 (1710 AD) in Devnagari script. It has a translation in Persian written underneath from 1651 to ‒‒1652 AD. Only the names of the audience35 are given there. Anang Pal’s 19 or 20 generations ruled from Delhi, which was their capital. There were many kings known as Anang Pal. The last ruler of the Tomar dynasty was Anang Pal III; he had two daughters but no sons. The elder one was married to Vijaychandra of Kannauj, whose son Jayachandra became the king of Kannauj. It was this Jayachandra who is supposed to have allied with the Muslim invaders, and betrayed the country. The younger daughter, Rukabai, was married to Someshvar, the younger brother of King Vigraharaj of Ajmer. Prithviraj Chauhan was her son. Jayachandra hoped that Anang Pal would adopt his eldest daughter’s son and thus the kingdom of Delhi would also be his. However, this desire of Jayachandra was not fulfilled. The kingdom went to Prithviraj, and this was the reason behind his jealousy. It has been learnt that Vishaldev, the father of the Chauhan dynast Vigraharaj of Ajmer, had attacked Delhi in 1151 AD and defeated Anang Pal. The Iron Pillar at Kotla Firozshah has the name of Vishaldev engraved with Vikrami Samvat 1220 (1163 AD), with the claim that his kingdom stretched from the Himalayas in the north to the banks of the Narmada River near the Vindhya mountains in the south. As Anang Pal had no son, he adopted his daughter’s son and made him his heir. It seems that Vishaldev, the father of Vigraharaj, the Chauhan king of Ajmer, had attacked Delhi in 1151 AD and defeated Anang Pal. The Iron Pillar at Firozshah Kotla mentions that in Vikrami Samvat 1220 (1163 AD), his kingdom stretched from the Himalayas in the north to Vindhyas in the south up to the Narmada. Prithviraj was the last Hindu king. He was also called Rai Pithora. He was the grandson of Vishaldev and the son of Someshvar, to whom Anang Pal’s daughter was married. He ruled from 1170 to 1193 AD. That’s what Cunningham says, although Sir Syed Ahmad thinks that his period was 1141 to1193 AD. Eulogies are still sung in his praise. The tale of the battle fought by Alha-Udal is still so popular in the villages of this region that thousands of people turn up to listen to it. He extended his old fort Lalkot in 1180 AD, according to Cunningham. Sir Syed Ahmad considers the year to be 1143 AD. It stretches across a 5-mile diameter and is also called the Rai Pithora fort. Its remains can be seen scattered 11 miles away from Delhi around Qutub and Mehrauli. The great bard, Chand Berdai, wrote Prithviraj Raso in his praise. He also married Sanyukta, the daughter of Jayachandra, against her father’s wishes because of which Jayachandra’s jealous

20  Delhi of the Hindu Period

rage burnt more fiercely. This was the beginning of the decline of the Hindus and the ascendancy of the Muslims. It is said that Jayachandra, who resented Prithviraj, encouraged Shahabuddin Ghori, the Subahdar of Lahore, to invade Delhi. The Muslims were looking for such an opportunity and attacked Delhi as soon as they got a chance to do so, which was in 1191 AD. However, in the plains of Taravadi, also known as Tarain, which is 14 miles away from Thaneshwar and lies between Karnal and Thaneshwar near Ghaggar River, Prithviraj comprehensively defeated him. After this loss, Shahabuddin moved across the Sindhu River. According to Hindu historians, Shahabuddin was defeated many times and was even captured once. But Indian tradition dictated that even an enemy, when captured, should not be killed. So, he was released. But two years later, in 1193 AD, when Shahabuddin learnt that the king was immersed in leading a decadent life, he amassed a larger army and, once again, led an attack. But this time, the Rajputs were betrayed. In the plains of the same Taravadi of Panipat, once again a fierce battle was fought. But the Rajputs were not well prepared for the battle this time. They lost and Prithviraj was killed on the battlefield. His brother-in-law, Samar Singh, who had come from Mewar to help him, also lost his life in the battleground. Queen Sanyukta chose to immolate herself and followed her husband in death. This is how due to internal dissension, the war-like Rajput clans lost ground to the Muslims and Delhi became a conquered territory. This was the beginning of the Islamic conquest of India. With the death of Prithviraj, the country’s freedom was lost for 750 years,36 but was attained once again in 1947 AD in its full glory. In 1193 AD, after the defeat of Prithviraj, Qutubuddin Aibak was the first Muslim ruler to make Delhi his capital. Initially, it was Rai Pithora which was the centre of Islamic power. Later, Jalaluddin Khilji moved his capital to Kilokhari Muqam, which was 5 or 6 miles away. Ever since, Rai Pithora came to be known as Old Delhi (Purani Dilli) and Khilji’s city became known as New (nai) Delhi. Ibn Batuta also calls Prithviraj’s Delhi Old Delhi. The 5-mile radius of Rai Pithora’s Delhi is full of well-known buildings; the Iron Pillar lies within it’s radius. There were also many temples made by the Hindus, which were razed to the ground by the Muslims. Qutubuddin Aibak had built the world-famous palace, Qasr-e-Safed, where six to seven kings had ascended the throne in succession. The Qutub Minar lies within the confines of this complex. On this miniscule piece of land, God knows how many kingdoms were established and lost. Some kings attained greatness, while some faced downfall. Some received tributes, and some lost their necks. Some celebrated joys, whereas some were overcome by sorrows; on some fortune smiled, and some lost everything. Some had their fame rise up to the skies, yet another was crushed under the feet of elephants. Some celebrated their fortunes, while some had to rot in prisons. Millions lost their lives, as rivers of blood flowed. There were innumerable occasions when Delhi, this little chunk of earth, witnessed rampant violence, mass slaughter, pillage and arson. It could be heavenly in one moment, and hellish the next. One who had

Delhi of the Hindu Period  21

attained the crown could be dragged in the dust in a moment. This is the magic of Delhi that will be briefly described in the sections dealing with the 750 years of Muslim rule. Anangtal: it was built by Anang Pal II. It used to be considered as a charming spot. Even today, one can catch a glimpse from the northern corner of the Yogmaya Temple; it lies quarter of a mile behind the Quwwat-ul-Islam Mosque. From the north to south, its length is 169 feet and towards the east‒west, 152 feet. Sir Syed claims that while constructing the incomplete Laat of Qutub during Alauddin Khilji’s rule (1296‒1316 AD), water must have been drawn from this lake and some of the drains built to carry water from the lake to the construction site still exist. The lake has now dried up and even during the rainy season the water collected here isn’t enough to last through the summers. About a mile or so away, there is an old bund, Neele ka Bund. It is believed that the lake used to get water from here. Qila Rai Pithora: this fort was constructed from 1180 to 1186 AD at the order of Prithviraj. The circumference of this fort is around 4 miles. The reason why this fort is so extensive is because there was a constant danger of attacks from the north by the Muslims. Although this fort has now been reduced to a mere ruin, one can determine at a glance how grand it must have been in its heyday. With its far-flung, sturdily built walls and towers, and the gigantic size, it is hard to guess how much it would have cost. All the palaces and temples were constructed within the boundaries of this fort. The fort is situated atop a hillock and there is a moat around it. The water from the nearby forest used to reach this moat throughout the year with the help of a bund. Although the fort is now a ruin, towards the west, where Ghazni Darwaza was located, one can still see remnants of the embankment and Ghazni Darwaza. The best view of the fort is to be found in the north and west. It is also clearly visible from Qutub Minar. The fort begins from the mausoleum of Udham Khan because the ramparts of the fort are conjoined to the walls of the mausoleum. At this point, the ramparts go straight in the western direction to a gate that lies 400 feet away; then after a turn to the north-west, it continues for another 419 feet. From here, the ramparts extend in the north-eastern direction and after 200 steps join the Ranjit Gate. Mohammed Ghauri entered the city from this gate. In the same direction, after about 200 steps, there is a large domed tower, which is still in fairly good shape. It is supposed to be the western rampart of Lal Kot. It is 30 feet wide and 60 feet high when calculated from the moat; while the width of the moat ranges from 18 to 35 feet. The first gate is nondescript. But the second one is Ranjit Gate, which was given the name of Ghazni Darwaza by the Muslims. It is a place of great significance. It has three entry points.37 This door is 17 feet wide; it still has a stone pillar that lifts up and drops the gate 7 feet. This part of the ramparts ends at Fateh Burj. The height 38 of Fateh Burj is 80 feet. The ruins of an old Eidgah lie to the north-west of the ramparts, which used to be a grand building and, before Delhi was pillaged, Amir Taimur used to have his camp and court here.

22  Delhi of the Hindu Period

From Fateh Burj, the ramparts get divided into two. The lower branch turns to the north and curves around the Fort of Rai Pithora; while the upper one continues eastward. The first part merges into Sohan Burj, which is slightly lower in height in comparison to Fateh Burj. There is a distance of 200 feet between the two. Possibly there was a gate between Fateh Burj and Sohan Burj, of which no trace remains. Three hundred feet from Sohan Burj, there is Sohan Darwaza which exists only in name. From here to the south, the ramparts are visible until the mausoleum of Udham Khan, which is about half a mile away. Between Sohan Burj and Fateh Burj there are small, fortified battlements39 which used to be extremely wide at the bottom but were trimmed down to 45 feet on top with a distance of 40 feet between them. These fortifications are now reduced to 30 feet in height with the passage of time. In addition to this rampart there is another rampart on the outside, which was constructed as a passage and is 30 feet high. From Sohan Darwaza, the higher ramparts get further split into two. From the remains, it seems as if this used to cross the Anang Pal Tal and merges into Bhind Darwaza before ending at Udham Khan’s tomb. The other branch goes eastward for about 100 yards and ends near Tughlaqabad Road. From here, there is nothing left of the ramparts of the Udham Khan tomb. Lalkot of Anang Pal and Rai Pithora Fort are completely different from each other. Even during the times of Pathans, when Delhi was settled here, the condition of these fortifications was quite bad. But because of the possibility of attacks by the Mughals, Alauddin Khilji got them repaired and extended them towards the Old Fort. In 1316 AD, Qutubuddin Mubarak Shah completed the construction of the ramparts, which had been left incomplete by Alauddin. Ibn Batuta, who had come to Delhi in 1333 AD, wrote that the lower half of these ramparts was made of sturdy stone and the upper of bricks, which shows that the lower part was made by the Hindus and the upper parts by the Muslims. Now, if we start at Fateh Burj again, from which two branches of the ramparts emerge. One part, which goes towards the east, forms the ramparts of the fort. The other goes straight to the north and right in the middle there are signs of a gate. In the same direction, after about half a mile, it merges with the northern ruins of Jahanpanah. From here, these ramparts move in a southerly direction. After moving up a little bit, there is a door and then to the south-east there is another door. In the middle of this part, the Delhi-Mehrauli Road merges into it. About a quarter of a mile further, the third door can be found, where the fortifications join the second ramparts of Jahanpanah. From here, the fortifications stretch straight to the south, where Hauz Rani Gate is located. Right in front of this, there is a great doorway, which is known as Badayun Darwaza. From here, the ramparts turn towards the south-west and join Tughlaqabad Road that goes to Qutub Minar. Half a mile from here lies the Burqa Darwaza beyond which there are some passages. From here to Jamali Darwaza, which lies about 300 yards away, the ramparts are missing. Then they start again from Jamali Masjid and go to Udham Khan’s tomb. This is how

Delhi of the Hindu Period  23

this circuit is completed; it ends where it started. Ibn Batuta, who came during the time of Muhammad Tughlaq, wrote that the base of the ramparts was 33 feet wide, where some dingy rooms were inhabited by the night watchmen. In similar rooms, provisions, munitions and other articles of use were also stored. Grains could also be preserved in these rooms. The fortifications were so wide that equestrians and foot soldiers could move inside from one end to the other without any obstacles. Amir Khusro mentions the 12 gateways of Rai Pithora. But Amir Taimur refers to ten, of which some opened outward and some inward. Yazdi refers to 18 gateways in Zafarnama; of which five opened out to Jahanpanah. Now we can’t really find traces of these gateways. Their names that can still be found are: 1. Darwaza Hauz Rani; 2. Burqa Darwaza (Zafarnama mentions that when Sultan Mahmood and Mallu Khan ran away from Jahanpanah Fort towards the hills, the first person exited from Ravi Darwaza and the second one from Burqa Darwaza); 3. Ghazni Darwaza, which was originally named Ranjit Darwaza; 4. Moazzi Darwaza (in 1237 AD when the Marathas mutinied at Quwwat-ul-Islam Mosque, they had reached there from this gateway); 5. Mandarkul Darwaza (this gateway was possibly located between Lal Mahal and Quwwat-ul-Islam Mosque); 6. Badayun Darwaza was the main entrance (it is from here that the route to Old Delhi’s famous Bazaza Bazar passed. There are some rooms constructed in the ramparts of this gateway where drunkards were kept at night. It is this gateway in front of which, Alauddin Khilji defeated the Mughals in the plains of Hauz Rani and cut off their heads and constructed platforms with these skulls twice to set an example for posterity. The grounds of Hauz Rani are historical where many hair-raising incidents have taken place. Defiant Mughals and rebellious mobs were massacred here. Some of them were crushed under elephants’ feet. Many were chopped to pieces by the Turks. Executioners ripped off their skin from head to toe while they were still alive. Alauddin Khilji chose to abjure alcohol and destroyed all the implements related to alcohol at this place. So much alcohol flowed that the grounds became muddy with it. Many invasions of great magnitude began with attacks on this gateway. Many grand processions passed through it. Envoys of other countries entered the city from here. Now, it exists only as a name). 7. Darwaza Hauz Khas; 8. Darwaza Baghdadi. About the other two gateways and their location, nothing is known. Qutub ki Laat: this was constructed on the orders of Qutubuddin Aibak. There is a debate about it that still rages; that this tower was made by Prithviraj. His daughter used to seek darshan of the river Yamuna before breaking her fast daily. But because Yamuna was very far, for the convenience of his daughter, Prithviraj got this tower made. To prove that it is built by Hindus, many proofs are cited. It is said that the entrance to Qutub Minar faces the north and Hindus have doors in that direction, while Muslims prefer doors that open eastward. The other partly built tower near Qutub Minar faces the east. Then, that Muslims construct their buildings with a high plinth;40 while the Hindus, don’t, which is the case with this tower. In addition to this, the Khutba inscriptions written in Arabic in

24  Delhi of the Hindu Period

the first section of the tower clearly seem to have been added at a later date. Then, the way that the pillars of the 64-pillared41 temple of Prithviraj have temple bells engraved on them, the same kind of engravings can be seen in the first section of the tower. Another major argument is also that the temple of Prithviraj continues to exist; at least its raised platform does, as everyone accepts. So, to construct such an enormous tower, its foundations must extend to areas that lie under this platform. Therefore, perforce, the temple must have been constructed before the tower. At least, the first part seems to have been made by him. The statues would have been removed and Khutba stones would have replaced them. It may not have had so many storeys, but the first one would have definitely existed, from where the daughter of Pithora would have ritually sought darshan of the Yamuna. Badi Dadabaadi: this Baadi is located on Gurgaon Road in Ladda Sarai. It is believed that the last rites of Shri Jinchandra ji, who was the chief disciple of Shri Jinandatta Suri, were performed here in 1166 AD. This Badi was set up as his memorial. Travellers can stay here as well.

Delhis and Memorials That Are Supposed to Belong to the Hindu Period (Before 1193 AD) Names of places that existed before Indraprastha: Remains: 1. Nigam Bodh Ghat – outside Nigam Bodh entrance, on Bela Road 2. Raj Ghat – on the way to Darya Ganj on Bela Road, south of the Red Fort 3. Vidya Pura42 – Vishveshvar Mahadev Temple in Chandni Chowk, where Katra Neel is located now 4. Barmurari – now known as Burari. Around 5 miles from Delhi on the Kingsway towards the east and close to the Yamuna The limits of Indraprastha (the first Delhi), which was settled by Maharaj Yudhidhthir about 5,100 years ago, extended from Barapula in the south, Salim Garh and Nigam Bodh in the north, Kotwali in the west, to the Yamuna in the east. Remains: 1. Neeli Chhatri – while going towards the railway bridge, to the left of the upper road and in front of the gateway to Salim Garh 2. Temple of Kilkari Bhairav – 2½ miles from Delhi, behind the Old Fort 3. Temple of Dudhiya Bhairav – one furlong away from Kilkari Bhairav and behind the Old Fort 4. Bal Bhairav – on Jeet Garh hills via Tees Hazari 5. Purana Qila (Old Fort) – 2 miles from Delhi, on Mathura Road 6. Yogmaya Temple – near Qutub Minar, about 12 miles from Delhi on Qutub Road 7. Kalkaji Temple – near Kalka Colony, about 8 miles from Delhi, near Mathura Road 8. Hanuman Temple – outside Nigam Bodh

Delhi of the Hindu Period  25

Anang Pur or Adag Pur (the second Delhi), settled by Maharaj Anang Pal around 740 AD, lies about 15 miles from Delhi on Delhi-Mathura road on way to Qutub from Badar Pur to the left of Suraj Kund. Remains: 1. Adag Pur or Anang Pur – came into existence around Vikrami Samvat 733 in Adag Pur village. The fort and the city were settled here 2. Suraj Kund ‒ lies to the left of Badar Pur-Qutub Road, about 8 miles from Qutub; settled around 743 Samvat (686 AD) 3. Anang Taal – created by King Anang Pal II, about 12 miles from Delhi and to the north of Yogmaya Temple in Mehrauli The Delhi of Anang Pal and Rai Pithora (the third Delhi) was settled by Maharaj Anang Pal, it is believed, in 1052 AD. It is here that Prithviraj ruled from 1170 to 1193 AD and is about 12 miles away from Delhi. Remains: 1. Lalkot – built by Maharaj Anang Pal II in 1060 AD. Nothing remains of this city except a few walls 2. Sattaees Mandir – all these temples were destroyed. The remains of Chausath Khamba can be found in the Qutub complex 3. The Iron Pillar – made in the fourth century 4. Qutub ki Laat – one of its sections is supposed to have been made by Prithviraj 5. The Fort of Rai Pithora – near Qutub about 12 miles from Delhi. Supposed to have been made in 1160–1186 AD 6. Jain Parsvanath Temple – in Mehrauli near Ashok Vihar, built before 1132 AD 7. Badi Dadabaadi – on Gurgaon Road in Ladda Sarai and about 1 mile from Qutub (built around 1160 AD)

Notes 1 The boundaries of Delhi have expanded in the last five decades to include many other localities that did not exist when this book was written. 2 “Ayodhya, Mathura, Maya, Kashi, Kanchi, Avantika Puri and Dvaravati are the seven givers of moksha.” This shloka from Garuda Purana describes the saptapuri or the seven sacred cities mentioned in the ancient Hindu scriptures. 3 The book states that this city was “hundred yojana in length and thirty-two yojanas in width.” One yojana, according to the Merriam-Webster Dictionary, is “a unit equal to about 5 miles.” 4 According to the Hindu calendar, it is the second day of the fourth month. 5 Memorial. 6 Smriti Sthan. 7 Kirti Stambh. 8 260 gaz. 9 Pindi.

26  Delhi of the Hindu Period

10 Having written that there is no idol in this temple, the writer then states that there is a canopy and fan above the idol (p. 23), which is confusing. 11 It means the waxing moon fortnight of the fifth month (the second month of the rainy season) of the Hindu calendar. 12 The term used in the book is saidri. According to Mr Anand Khatri “सै दरी is a derivation from the word बारादरी. It is a दालान which is like a porch, a place with a roof, to sit or spend the night.” 13 Saidri is an architectural term to denote a covered porch. 14 Keel” in Hindi can mean an iron nail or pillar; ukhadi means to dig out. Literally, it means digging out the pillar. 15 In the previous paragraph, Kandar Bhopal has been called the 12th son of Anang Pal. It is not clear which of the Anang Pals is being referred to here. 16 Khaare ke patthar or Sang khaara is variously defined as granite or “igneous rock having visibly crystalline texture; generally composed of feldspar and mica and quartz” https://urdu​.wordinn​.com​/sang​+e​+khara​-in​- english. Last retrieved on 6 August 2022. 17 To give a flavour of the original text: Maveshiyon ke liye rapatvaan gau-ghat. 18 The sixth day of the sixth month of the Hindu calendar. 19 Literally Chausath Khamba means 64 Pillars in Hindi. 20 An arch or it can be “a niche in the wall of a mosque or a room in the mosque that indicates the direction of Mecca.” www​.thefreedictionary​.com​/mihrab. Last retrieved on 6 August 2022. 21 Presumably, the quotation ends here; although there is no indication of this given in the book. 22 “One of the 24 founding jinas of Jain tradition venerated as breakers of the path across the stream of time to Nirvana who have shown the way to spiritual liberation in Jainism: a pioneer of faith” www​.merriam​-webster​.com​/dictionary​/tirthankara. Last retrieved on 6 August 2022. 23 Incorrectly printed as James Prinsej in the text. 24 Pennant or flag. 25 “Keeli toh dheeli bhayee / Tomar bhaya mat-heen!.” 26 1 maund means 37 kg app. 27 “Paanch haath lamba khamba.” 28 The writer calls it naram loha (softened iron) and garam loha (hot iron) at different points. 29 Minar is a tower. 30 Last retrieved on 6 August 2022 www​.rekhta​.org​/urdudictionary/. 31 Presumably, it refers to construction material used in building the Minar. 32 1 gaz is equal to a yard according to www​.rekhtadictionary​.com ​/meaning​- of​-gaz. Last retrieved on 6 August 2022. 33 An epic written by Chand Berdai, a bard in the court of King Prithviraj. https://hi​ .unionpedia​.org/. Last retrieved on 6 August 2022. 34 1052 AD according to www​.indiannumismatics​.com ​/table​- of​- eras​.php. Last retrieved on 6 August 2022. 35 This reference is not very clear. One can only guess who the audience being mentioned here is. 36 The assumptions underlying such statements are open to dispute. 37 The book uses the term ghus here. This meaning has been interpreted on the basis of the context. 38 According to Dr Khurshid Alam, this is the meaning of kutar, the term that is used in the book. 39 The text used the term damdama. 40 Dr Khurshid Alam explains that the kursi used in the book can be translated thus. 41 Chausath Khamba. 42 It is written as Vidya Puri earlier.

2 DELHI OF THE ISLAMIC PERIOD (Pathan Era: 1193–1526 AD)

The Islamic period started from 1193 AD. Although Muhammad Ghori was the first Muslim ruler, the sultanate formally started with Qutubuddin Aibak, who laid the foundation of the Slave dynasty and made Qila Rai Pithora his capital. The first nine rulers of the Slave dynasty continued to govern from here. The citadel of Rai Pithora was their capital, to which they added a mosque and some other magnificent buildings. But the tenth king, Qaiqabad, who was the grandson of Balban, got a palace built at Kilokhadi in 1286 AD, which, along with the city he founded, came to be known as the new city. This was the second Delhi of the Muslims. He moved the capital to Kilokhadi. Jalaluddin Khilji renovated and developed the fort in the city. Jalaluddin Khilji retained the citadel of Prithviraj as his capital. Alauddin Khilji, however, after staying at Rai Pithora for some time, made Siri his capital city in 1303 AD, which was the third Delhi of the Islamic period. In 1321 AD, Khusro Khan murdered Qutubuddin Mubarak Shah and grabbed the throne. But he was killed in turn by Ghayasuddin Tughlaq Shah, who then moved the capital from Siri to Tughlaqabad in 1321‒3 AD, which was the fourth capital of the Muslims. Ghayasuddin’s son, Muhammad Adil Shah, founded Adilabad near Tughlaqabad. In 1327 AD, he built a boundary wall around Delhi, Rai Pithora and Siri and named this enlarged settlement Jahanpanah. This was the fifth Delhi of the Muslims. Firoz Shah Tughlaq, the nephew of Muhammad Shah, who ascended the throne after him, chose to abandon the cities of his ancestors and established a new city called Firozabad in 1354 AD, which became the sixth capital of the Muslims. However, Taimur’s invasion destroyed this city and the powerless Saiyids, who were the successors of the warlike Pathans, didn’t accomplish much except found cities with their names. The first king of the Saiyid dynasty, Khizr Khan, tried to set up a city called Khizrabad in 1418 AD; while his heir, Mubarak Shah, built a new city called Mubarakabad DOI: 10.4324/9781003387107-2

28  Delhi of the Islamic Period

in 1432 AD; these were the seventh and eight cities of the Muslims. Lodhis, who came after the Saiyids, did not leave behind any notable relics of their rule. Behlol Lodhi, who established the dynasty, lived in Siri for some time. When Babur defeated the Lodhis at Panipat and conquered Delhi, he left it under the stewardship of a governor and made Agra his capital. Babur’s son, Humayun, lost his kingdom to the Pathans under Sher Shah and left India. He spent the next 14 years as a homeless wanderer. Before being pushed out of India, he had just started building Deenpanah near Purana Qila in 1533 AD, which was the ninth city of the Muslims. When Sher Shah became the master of Delhi, he followed his ancestral practice and set up a new city called Sher Garh or Delhi Sher Shah in 1540 AD, which became the tenth city of the Muslims. 1n 1546 AD, his son, Salim Shah Suri, built a citadel, called Salim Garh, in an island in the Yamuna river. This was the eleventh Delhi of the Muslims. In 1555 AD, Humayun defeated the Pathans and took control of Delhi once again. But 6 months after routing the Pathans, Humayun fell down in Deenpanah and died. His son, Akbar I, ascended the throne and made Agra his capital and lived and died there. His son, Jahangir, also continued to live in Agra. It was after Jahangir’s death, when his son, Shahjahan, had already ruled for 10 years that he decided to move his capital to Delhi in 1678 AD. Delhi remained the capital of the Mughals from 1678 to 1803 AD. On 11 September 1803, Delhi was taken over by the British. Although the Mughal emperor continued to live in Delhi till the Revolt of 1857 AD, his control was limited to the Red Fort and that too under British supervision. In 1857 AD however, even that nominal rule came to an end, as did the Muslim rule over India. Shahjahan had named the city founded by him Shahjahanabad; this was the 12th and final Delhi of the Muslims.

Ghulam or Slave Dynasty (1193–1320 AD) Delhi underwent a transformation with the advent of Muhammad Ghori. It wasn’t just a provincial town anymore, nor was it the capital of a minor principality, or even the most significant place for the Rajput kings; it had now become the administrative centre of a sprawling sultanate. The age of empire building that had ended with Harsha’s reign was witnessing a resurgence once again. Qutubuddin Aibak had been a slave of Muhammad Ghori. The emperor had appointed him the governor of the province. On ascending the throne, he coined the term Slave dynasty for his family. This was the beginning of the Slave dynasty. He ruled for 4 years, while Prithviraj’s Delhi continued to be his capital. He retained the citadel of Rai Pithora as his capital and extended the limits of Lal Kot further. Many renowned monuments bear his name. Chief among them is Quwwat-ul-Islam Masjid – “the might of Islam mosque” ‒ which was built with the rubble of 27 temples that had been demolished. Aibak constructed it between 1193 and 1198 AD. The construction of two other buildings is also mentioned

Delhi of the Islamic Period  29

along with the mosque. The first of these is the Qutub Minar, which is counted among the most extraordinary buildings in the world. It is believed that the other building, called Qasr-e-Safed, was built inside the citadel of Prithviraj; nothing remains of this building.

Quwwat-ul-Islam Masjid (1193–1300 AD) As mentioned above, this mosque was constructed after a temple1 of Prithviraj had been destroyed. Muhammad Ghori had conquered Delhi in 1193 AD and started the construction of this mosque with the help of his slave Qutubuddin Aibak. Muslim historians actually state that only the western wall of the temple was destroyed; the rest of the temple remained untouched, and the mosque was built there. But Cunningham claims that apart from a few pillars, the rest of the structure was razed. The platform is undoubtedly there and the mosque has been built on it. On the doorway, in addition to other things, this too is inscribed: in Hijri 587, Aibak conquered this citadel and to construct this mosque the rubble of 27 temples, including the idols, was utilised. Each temple was estimated to have wealth worth 20 lakh dilwali or 40,000 rupees. This dilwali was equal to two paise. At that time, only five doorways had been constructed. On one of these doorways, the year of construction, 1198 AD, is mentioned. In 1220 AD, Shamsuddin Altamash added two entrances with three doors each. Eighty years later, Alauddin Khilji increased the number of entrances by two. Firoz Shah Tughlaq had this mosque repaired. At present, it has 11 entrances, of which three are grand, while eight are smaller. The length of these 11 doorways is 385 feet. The tallest arch is 53 feet high and 31 feet wide. The two lengths and widths of the mosque in front and back add up to 150 feet and on the sides it is 75 feet. Its courtyard measures 104 feet by 152 feet. It is in the middle of this compound, opposite the front entrance, that the Iron Pillar is installed, which has been mentioned above. Hindus also call this structure Thakur Dwara or Chausath Khamba.2 There are many courtyards and balconies in this building. The most artistic pillars with intricate work are to be found in the eastern part of the north wing. Its balconies are worth seeing; they are decorated with fine mosaics. Ibn Batuta wrote that “this mosque is very large and is incomparable in its beauty.” Before the inception of the Islamic period, this was a temple. There is a pillar in its courtyard that is supposed to be composed of stones brought from seven quarries. This mosque is also called Aadina or Jama Dilli. It is believed that the temples that had been demolished by Qutubuddin Aibak to build this mosque had been trodden over by elephants and the money that was found there was used to construct this mosque. In front of this mosque, at a lowly spot, Altamash had set up a statue of Lord Shiva that had been brought from the Mahakal Temple of Ujjain. Later, the idol brought from the Somnath Temple by Alauddin Khilji was broken into pieces and used to make the floor at the entrance of this mosque. Consequently, two black stone idols were found buried under the north entrance of this mosque.

30  Delhi of the Islamic Period

During the reign of Altamash, the Hindus who had sought refuge in this mosque were crushed to death by stones thrown from above. In 1237 AD, the rebels of old Delhi had plundered this mosque. When Taimur attacked Delhi, some Hindus once again tried to take shelter in this mosque, but Taimur followed and slaughtered them.

Qutub Minar There are two divergent opinions about Qutub Minar. The Hindus believe that it was built by Prithviraj and the Muslims, that it was commissioned in 1193 AD by Qutubuddin Aibak. Some claim that it was completed in 1200 AD. It seems that Qutubuddin had managed to get only one part of the tower completed. His name, along with Ghori’s, is inscribed on it. Altamash got the second, third and the fourth floors of the tower completed, and his name is engraved on them. Firoz Shah got this tower repaired when damage had been done to it due to a lightning strike in 1368 AD. It is possible that he got the fifth, sixth and seventh storeys made. But the Minar suffered significant damage as it was struck by lightning once again. In 1403 AD, Sikandar Lodhi also got it repaired. The Minar was again in a state of disrepair because of earthquakes in 1782 and 1803 AD. In 1828 AD, Major Robert Smith spent 17,000/- rupees to have the Minar repaired. After that, although there were two major earthquakes in 1829 and 1904 AD, no harm was suffered by the structure. The height of the tower is 238 feet and 1 inch. Its circumference at the bottom is 47.25 feet and on top it is 9 feet. At present, it only has five storeys and four overhanging balconies. Two floors have been taken down. It is made with red sandstone, interspersed with marble. The fourth floor is made entirely of marble. The first storey is 94 feet and 11 inches in height; the second one 50 feet and 8.5 inches; the third one 40 feet and 1.5 inches; while the final two are 24 feet and 4.5 inches and 22.33 feet tall, respectively. To climb the Minar, there is a door facing the northern direction; it has 379 steps. There are engravings on all sides of the tower, with inscriptions eulogising Qutubuddin and Ghori along with Quranic verses (aayat) and the 99 names of God. It isn’t clear if this tower derives its name from its creator or because the axis of the earth is also called Qutub (in Arabic). So, whether it was called Qutub for these reasons or because there used to be an ascetic, Qutub Sahib, at that time, is not known. The most likely explanation is that this tower was named after its creator. Its sixth part, the turret ordered by Firoz Shah, existed till 1794 AD and was 12 feet and 10 inches high. It fell down due to the earthquake of 1808 AD. When it was rebuilt, no one seems to know. The seventh section was a simple rose wood arbour on which a flag used to be hoisted. Its supports were 8 feet high. The flagpole was made of teak and was 35 feet high. In 1884 AD, Lord Hardinge got it uninstalled. Its model is kept on a platform near the flagless Qutub.

Delhi of the Islamic Period  31

This tower is so high that if you look at it while standing on the ground, you have to hold your cap to save it from falling. While looking at the ground from the top of the tower, people look like tiny moving toys. If you throw a copper coin from the top to the courtyard of the mosque below, it bends on hitting the edge of the stone. From the top, one can see Chausath Khamba at the base of the tower, the Iron Pillar and the walls of Lal Kot a short distance away, and to the west, the buildings of Rai Pithora fort. The old Eidgah is in one corner. To the north of the Rai Pithora fort, the rubble from the broken boundary walls of Jahanpanah is piled like little hillocks that continue until the ruins of the walls of Siri. Begumpur mosque can also be seen from here. The dome of Firoz Shah’s tomb, which is close to Hauz Khas, can be seen to the north-west of Jahanpanah. Beyond that, the tomb of Safdar Jung gleams in full glory. In the same line of sight, the turrets of Jama Masjid are also visible. To the east of Safdar Jung’s Tomb, the extensive boundary walls of Purana Qila, the dome of the Nizamuddin Dargah and, further down, the top of Humayun’s Tomb can be glimpsed. If you look towards the south, the Kalkaji Temple can be seen on a hill and from the west of the Minar, the forts of Tughlaqabad and Adilabad become visible, in the middle of which lies the Tughlaq mausoleum. Near Tughlaqabad Road, to the north, there is a huge mango tree. These are the grounds of Hauz Rani and Khirki. To the south of this road, very close to the Minar, can be seen Jamali Mosque and the ruins of Balban’s tomb; nearby, to the south of Qutub Sahib’s tomb, the locality of Mauja Mehrauli can be seen. It is believed that Qutubuddin wanted this tower to be a part of the mosque, from where the muezzin could call out the azaan. Construction of the second tower was begun by Alauddin Khilji but it wasn’t ever finished.

Qasr-e-Safed In 1205 AD, Qutubuddin Aibak had a palace constructed in the Rai Pithora complex, which was known as Qasr-e-Safed. Ibn Babuta mentions that this palace was close to the great mosque. But nothing remains of it. It is in the grounds of this palace that Malik Bakhtiyar Khilji, who was appointed the governor by Shahabuddin Ghori, is supposed to have fought with an elephant. It is in this palace that the coronation of Shamsuddin Altamash and his grandson, Nasiruddin Mahmud Shah, Balban and some other kings took place. Although Firoz Shah Khilji had grabbed the throne after assassinating Qaiqabad at Kilokhadi, he was formally crowned at this palace according to tradition. Similarly, the coronation of Alaluddin Khilji, his nephew and heir, is supposed to have been performed here. So, seven kings were crowned in this palace. During the reign of Nasiruddin Mahmud Shah (1259 AD), the ambassador of Halaku Khan was also received here. Muhammad Tughlaq’s coronation also took place here 40 days after he had ascended the throne at Tughlaqabad. This palace was used not just for the coronation ceremonies of kings, but many powerful people were also imprisoned here. Occasionally,

32  Delhi of the Islamic Period

rivers of blood flowed through the palace. Malik Bakhtiyaruddin, who was the visier of Muiuddin Behram Shah, was also murdered here in 1241 AD. If any special assemblies were called during times of crisis, they took place here. The successor of Behram Shah was brought out of prison and anointed as the king in this palace and then formally crowned at Kushk-e-Firozi as Sultan Alauddin Masaood. But when the capital was transferred from here to the new city, the decline of this palace started. Qutubuddin Aibak died in Lahore in 1210 AD, after falling from a horse while playing polo.3 Nothing is known about his burial place. He ruled for 4 years, although he had been the de facto ruler for 24 years and 6 months. He was succeeded by his son, Aram Shah, who could not even complete one year of his rule and was forced to abdicate due to his many flaws. Yet, he managed to get coins made in his name. When the governor of Badayun, Altamash, saw the capricious ways of Aram Shah that resulted in anarchy and chaos all around, he immediately reached Delhi and grabbed the throne and had Aram Shah murdered. Altamash fought the Hindu kings incessantly and annexed many states into his kingdom. While on his mission to conquer Multan, he fell ill and was brought back to Delhi. He died in 1236 AD and was buried in the Quwwat-ul-Islam Mosque.

Tomb of Altamash Altamash died in 1236 AD. He was the first Muslim ruler to have been entombed in India. His tomb lies at the back of Quwwat-ul-Islam in the north-western corner. It was most likely made by the same artisans who had built the mosque because these buildings are of the same design. In those days, masons and other construction workers were mostly Hindus and were familiar only with the local techniques of construction. The Islamic techniques were different, and it took time for the native builders to learn them. It is due to this reason that in the early Islamic period one does not see too many examples of Islamic architecture in comparison to the later period. The building is made of red stone, and is 40 square feet on the outside and 30 square feet on the inside. The inner parts are intricately and exquisitely embellished with mosaics. On two walls, instead of engravings, there were floral motifs, while the marble sarcophagus it very large and high. As there is no roof on top, changing weather has adversely affected the inside of the tomb. In spite of this, this 700-year-old structure is still worth seeing. The real grave is in a cellar, which can be reached after descending 21 steps. Altamash had the three doorways of the Quwwat-ul-Islam Mosque constructed in 1220 AD, which have been described above. In addition to this, he also had a huge reservoir, Hauz Shamsi, built in Mehrauli in 1231 AD, which extends over a hundred acres4 and is about a mile away from the Iron Pillar. Ibn Batuta also refers to this reservoir.

Delhi of the Islamic Period  33

Hauz Shamsi Rainwater is collected in this tank; its length is 2 miles and breadth is 1 mile.5 Near the Eidgah, on its western edge, there are four well-made ghats with platforms on the upper levels. Steps go down to the water level from these platforms and every platform is edged with a turret, where onlookers can sit and enjoy the sights. Right in the middle of this water tank, there is a two-storey-high stone gazebo. When the tank is full, people take boats to reach it and when the water level is low, they just walk across. There is a mosque inside. When the water level falls, they plant muskmelons on the margins of this tank. These fruits are not big, but they are extremely sweet. Nowadays, they plant water chestnuts in this water tank, which are also very sweet. There was a time when this entire reservoir was made of red stone. But now, most of the stone boundaries have fallen down. Firoz Shah Tughlaq had diverted the water of this reservoir to Tughlaqabad through a waterfall. Nowadays, it is filled only during the rainy season and this reservoir, and the buildings and gardens adjoining it, look beautiful. Towards the east, there is a sprawling red stone building, which is known as Jahaz.6 Auliya Mosque is also to be found here. It is believed that the victory namaz after the first conquest of Delhi was recited here. On the other side of the nearby road, there is the canal that feeds the waterfall; there are lush, shady trees here. The canal goes towards Tughlaqabad. It is said that Khwaja Qutubuddin was a renowned Sufi saint of the Auliya sect during the reign of Altamash. Once Altamash saw Hazrat Ali in a dream and asked Khwaja Sahib to interpret its significance. So, Khwaja Sahib explained that he should get a reservoir built at the point where he saw Hazrat Ali in his dream. Consequently, the king, obeying this command, had a lake built here. Alauddin Khilji had it repaired in 1311 AD. At the same time, he had a hollow platform with a tower built in the middle of the pond; this tower is about two and a half feet high and 52 feet;7 it has 16 pillars, each is 8 feet in height. It is believed that this was constructed to commemorate the advent of Muhammad Sahib. The mark of his horse’s hoof is to be found in the middle of this tower. Two hundred years later, Muhammad Shah Tughlaq had it repaired once again. It is from this pond that water goes to Tughlaqabad via Qutub Sahib’s waterfall. This reservoir is about a mile away from the Iron Pillar. The area around this pond is the location of many historical events. All around, there are tombs of many warriors and saints, who came with the invaders. To the south of the reservoir is Andheria Bagh and to the east there is Auliya Mosque and Lal Mahal, which is also known as Jahaz.

Tomb of Sultan Ghari (1239 AD) About 3 miles to the west of Qutub Minar of the old Delhi (the Delhi of Prithviraj), the tomb of Abdul Fateh Muhammad can be found in Malik Pur village. He was the eldest son of Altamash, who died in 1228 AD in Bengal. He

34  Delhi of the Islamic Period

was the governor of Dhaka. Altamash had this tomb constructed in 1231 AD. It is believed that it may have had two storeys at that time. Nearby, are the tombs of Ruqnuddin Firoz and Muiuddin Behram, who were the sons and successors of Altamash. Ruqnuddin died in prison in 1237 AD and Razia Begum had this tomb built in 1240 AD. Muiuddin Behram Shah was murdered in 1242 AD and his tomb was ordered by Alauddin Masoor Shah in the same year. Firoz Shah had all three tombs repaired. They are in a sad state of disrepair at present. There is a marble lobby, and the grave can be reached by taking 93 steps down. On the roof, the stones taken from Jain temples can be seen, just like the mosque in the Qutub complex. One of the most prominent memorials of the reign of Altamash is the shrine of Khwaja Qutubuddin Bakhtiyar Kaki, who is also known as Khwaja Sahib.

Shrine of Hazrat Qutubuddin Bakhtiyar Kaki He was born in Farghana (Turkistan).8 His father’s name was Kamaluddin Ahmad Musa. Generally, he is addressed as Khwaja Sahib. When he was two and a half years old, his father died. He became a disciple of Khwaja Muinuddin Chishti in Baghdad. When Chishti Sahib arrived in Ajmer, he too went initially to Multan and then Delhi. At that time, he was around 20 years old. He is one of those dervishes who came to India along with the invaders. He is among the foremost of Muslim saints. He was not just the disciple of Muinuddin Chishti, but also a dear friend. After Chishti Sahib, Khwaja Sahib is considered to be the first among all Muslim saints. He arrived in Delhi in 1188 AD and is supposed to have led the namaz at Auliya Masjid to celebrate the victory of Muslims over Delhi. He had a troubled relationship with Muhammad Ghori; but Shamsuddin Altamash was his devout follower and the saint had great consequence during his reign. Initially, he stayed near Kilokhadi due to easy access to the river; later, he moved to Mehrauli. He had a serene temperament. He was very successful in converting people during the rule of Altamash. He died at the age of 67 in 1235 AD. During the rule of Qutubuddin, he earned great renown as a religious leader. But later, he was revered to such an extent that his last rites were performed by Emperor Altamash, who had never missed or delayed a namaz. He got married in Delhi and his two sons, Syed Ahmad and Syed Mahmud, are buried in graves near his tomb. He is supposed to have dreamt of Saint Khwaja Khizr, who is still believed to oversee the weather conditions and fix the price of grains and was given the power to foresee the future. Khwaja Sahib passed his divine powers to Hazrat Nizamuddin. But apart from this, he never used the power that had been endowed on him. He lived and died as a great religious preacher. Although a king had carried his bier as a mark of respect, this was nothing in comparison to the honour he received from his ordinary followers. On his deathbed,9 he had sent his Asa aur Abba10 to his most devout disciple, Fareed Shakarganj, who was in Pakpattan, which is close to Multan. According

Delhi of the Islamic Period  35

to an anecdote, once his master, Muinuddin Chishti, was visiting Delhi, and he expressed a desire to accompany him to Ajmer. But as soon as the people of Delhi came to know about this proposal, they appealed to Muinuddin Sahib that Qutub Sahib should be allowed to remain in Delhi to succour the people and grace the city with his presence. Heeding the prayers of the masses, Qutub Sahib continued to stay in Delhi. When Qutub Sahib left the world, he was consigned to earth in the midst of all those who had always loved and cherished him. His tomb has always been revered as a shrine. There is a legend that claims that Himu, the Hindu commander of Adil Shah Sur’s army, went to the shrine on a pilgrimage before the battle. He had taken a pledge that if he managed to conquer Delhi after defeating the Mughal army, he would convert to Islam. When the news of the passing away of Qutub Sahib reached Pakpattan, Fareed Shakarganj arrived in Delhi and covered the grave of the saint with soil that he had personally brought from Hauz Shamsi. The shrine is still made of the same soil, although it is regularly whitewashed; a white chadar always covers it. During Sher Shah Suri’s reign, in 1541 AD, Khaleelullah Khan had a high boundary wall constructed around the shrine with a gateway facing north that had sermons inscribed on it. Ten years later in 1551 AD, during Salim Shah’s rule, Yusuf Khan added another doorway, which is now the main entrance. Once you enter this gate, there is a 40-metre-long passage, which is at the back of homes and courtyards. At the end of this alley, there are six stone steps that lead to the entrance and were built by Maulana Fakhruddin, who was a man of consequence in Shah Alam’s time. On one side of the door there are three rooms and on the opposite side, one room where the pilgrims can rest. Before entering this door, to the visitor’s right, there is 57 foot by 54 foot walled courtyard. To its left, there is a small mosque with three doors and in front of the mosque there is the graveyard exclusive to the family of the Nawab of Jhajjar. The most well-known grave here belongs to the first Nawab of Jhajjar, Nijab Ali Khan, on whom Lord Lake had bequeathed this estate on behalf of the British government. It is covered with a 3-foot-high and 10-foot-wide marble canopy. Below this lies the grave of Nijab Ali’s begum. Towards the head of these graves, there is another marble grave of the same size with 1843 AD inscribed on it. This grave belongs to Nijab Ali’s son, Faiz Muhammad. To its right, there is another grave that is quite similar. It belongs to Faiz Ali Khan, who was the father of Abdul Rehman Khan, the last Nawab of Jhajjar. Abdul Rehman Khan was hanged to death by the British in 1857 AD for supporting the rebels during the Revolt. When you step into the inner courtyard of the mausoleum through Maulana Fakhruddin’s door, you will find an open square with a stone floor. In front, about 20 yards away, the wall has an oblong door and to the right, an arched doorway. Before you reach the arched door to the right, there is another 35-square-foot courtyard with 10-feet-high red sandstone walls. In this courtyard, there is the grave of a eunuch,11 Muhammad Khan, who belonged to

36  Delhi of the Islamic Period

Aurangzeb’s court. His actual name was Khwaja Noor and he had been the governor of the Gwalior and Agra forts. One enters this courtyard through an arched door with a kutba12 inscribed on the threshold. The marble crypt over the grave is unadorned. It is about 3 feet high and is on a platform that is also about 3 feet in height. On the western verge, there is a mosque with five doorways; it is 29 feet in length and 8 feet in depth. The length of the mosque is covered with stone, which is about five and a half feet wide. There are four more graves here, which belong to the family of Mirza Ilahi Baksh of Nizamuddin. Turning left, one steps out of the oblong arched door onto a stone paved alley, which is about 58 feet long and 6 feet wide. It has a slope of 4 feet from north to south. To the right is the marble wall of the courtyard of Qutub Sahib’s shrine and to the left, the back of the mosque. At the end of this alley, there is a marble doorway; to its right, there is a 4-feet-high marble plaque13 built over the grave of Maulana Fakhruddin. There is a kutba14 written over the marble doorway, which was engraved during Farrukhsiyar’s reign. On turning left, 30 feet away to the right side, there is the south wall of the Qutub Sahib shrine and four intricately carved marble lattices.15 Before entering the second marble door, there is another graveyard to the left, with the graves of the Nawabs of Banda. Of these, three are made with finely patterned marble. The Nawabs of Banda used to be sent to Mehrauli to be buried; but after the 1857 AD Uprising, this practice was discontinued. If you cross the second marble doorway and turn right, there is a courtyard, whose eastern and southern walls have already been described. This space is 9 feet by 57 feet. Three-quarters of the western wall is covered with tiles; while the rest of the western and northern walls are made with limestone. At the northern end of the western wall, there is the Deewarwali Masjid which, legend has it, was commissioned by Fareed Shakarganj, when he came for pilgrimage to the shrine of his master. There is a wooden railing around the crypt, which is 21 square feet in length and breadth, and 2 feet in height. The shrine is covered with soil and a white cloth is used to protect it from the evil eye. A few feet away from the shrine, there are the graves of Tajuddin Syed Ahmed and Syed Muhammad Qutub Sahib, the sons of Qutub Sahib, Badruddin Ghaznavi, Imamuddin Abdat and some other followers of the sect. To the right, passing through the marble gateway commissioned by Farrukhsiyar and about 10 yards away from it, are the graves of Qutub Sahib’s relatives and friends. Further down, there is a 4 foot high and 11 square feet in length and breadth marble platform. It has two exquisitely inscribed plaques. One is over the tomb of the notorious Zabte Khan, who was instrumental in the destruction of the Delhi Sultanate, and whose son, Ghulam Qadir, was even more disreputable. The other one is on the grave of Zabte Khan’s wife. Now, if you turn to the right and walk on the stone paved alley, which has already been described, the mosque of Qutub Sahib becomes visible.

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Qutub Sahib ki Masjid This mosque is very unpretentious to look at. 22 feet long and 21 feet wide, it has three doorways. Its back wall was built with mud by Qutub Sahib with his own hands, it is believed. During Salim Shah’s time, in 1551 AD, three more doorways were added to it. A similar addition was made in 1717 AD by Farrukhsiyar. The title “Kaki” was given to him because, according to anecdotes, during the holy month of Ramzan, a dervish called Khizr Khan used to feed him little rotis, which are known as “kak.” It is also claimed that once during an assembly of mendicants/dervishes in Auliya Masjid, rotis dropped from the sky but only Kaki Sahib was granted the privilege of eating them. These rotis were prepared and distributed among the poor till the time of Ferishtah. They are still prepared but are given to those wealthy devotees who donate to the dargah. These rotis are made with dough, sugar and fennel seeds. If you step in from the western side of the dargah, there is a large mosque, which was commissioned by Ahsanullah Khan, who was the physician16 of the last Mughal emperor, Bahadur Shah, and who had given a testimony at his trial. The next doorway takes us to the Mahal Sarai. The last emperors of Delhi used to spend their summers in this beautiful building. Then comes the courtyard of a mosque, to the left of this courtyard is a tomb of one of the wives of Shah Alam Sani; to its right, there is Moti Masjid and the tombs of the last few emperors of Delhi. Moti Masjid was built in 1709 AD on the orders of Shah Alam Bahadur Shah, who was Aurangzeb’s successor. In a small courtyard to the south of the mosque, there are the tombs of three emperors – Akbar Shah Sani, who died in 1837 AD; Shah Aalam Sani’s, who had died in 1806 AD, is close by. The empty space next to it was reserved for Bahadur Shah, but he was buried in Rangoon.17 The third grave is that of Shah Alam Bahadur Shah; it is unadorned, with grass growing on it. The last grave towards the west is that of Mirza Farukh, who was Bahadur Shah’s heir, but had been murdered. His assassination is considered to be one of the reasons behind the 1857 AD Uprising. There is another doorway to the north of the dargah, which opens into a portico. The path to the right, in front of which there are a marble beacon and doorway, takes you to the courtyard of the tomb of Hazrat Qutub. One takes off shoes here before entering the shrine. The eastern and southern walls of the chamber where the grave is actually located have marble jaalis, which were ordered by Emperor Farrukhsiyar, and through which one can clearly observe what is happening inside. The grave is made of earth and covered with a cloth. It is surrounded on all four sides by an exquisitely ornamented marble latticework railing. The railing is 2.5 feet high, and its other dimensions are 14 feet by 15.5 feet. All around the shrine, there are numerous other graves. The western wall of the shrine is decorated with green and yellow tiles. Khwaja Qutubuddin’s tomb is outside the south-eastern corner; adjacent to this, lies the tomb of Maulana Fakhruddin, who had the gateway at the entrance made. In front of this, on the banks of the pond, there is the grave

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of a lady.18 Such ponds are also found near the Ajmer and Nizamuddin dargahs. In addition to these, there are many other graves here. From the top of the pond, one can clearly catch a sight of Qutub Minar. There are four venerable khirni19 trees in the courtyard of the Qutub Sahib shrine. The berries of Qutub are quite well known. The pageant of Phoolwalon ki Sair that was initiated by Bahadur Shah Rangeelay has already been discussed in the context of Yogmaya; that the pankha is dedicated at the temple on Wednesday and on Thursday, it is presented at the shrine of Hazrat Qutub. This tradition continues. This festival heralding the advent of rains was an invitation to picnics and excursions for the denizens of Delhi. When the Congress started its battle with the British, they boycotted this festival. But it has started again. The hustle and bustle of this festival in those days was unique and memorable. As soon as the rainy season began and a light drizzle started, the announcement for the dates of the Sair were made with great fanfare as a prelude to this most exciting festival. Everybody joyously talked about and prepared for the festivities with great anticipation. Rooms in the bazaar at Mehrauli were reserved for hundreds of rupees for the pleasure-seekers. Special preparations were made, with new clothes stitched and new shoes bought. On the day of the Sair, before sunrise when it was still dark, people would leave their homes with children in tow. In those days, there were no buses or cars available and the distance from Delhi to Mehrauli is 11 miles. The road was decorated and interspersed with kiosks dispensing free water and shops selling edible things, paan, beedi and cigarettes. Most people walked, but some took single seater or multi-seater horse carriages and majholiyan.20 Men and women walked while resting on the way. Safdarjung was a major resting point. In the evening, the pankha would be ceremonially carried from the waterfall, accompanied by a milling crowd of thousands. The procession was led by nafeeri21 players, stick throwers and jugglers; hukkawalas prepared the chillums for the pleasure of the connoisseurs and walked along side. Everybody was dressed in their best, well oiled and perfumed; wearing garlands of flowers, accompanied by companions and moving at a leisurely pace. Oh, what a carefree time it was – with not a thought being spared to Hindu or Muslim, or any care about high or low status. It was a different world altogether at the waterfall; the waterfall, overflowing and falling like a sheet of water and people exuberantly jumping into the water from the pavilion. The whole place teemed with vendors selling all kinds of things. Piles of mangoes and jamuns could be seen everywhere. Children would buy the stone-studded filigree rings, which were the special mementoes of the Sair. In brief, this festival of Delhi had a unique flavour and charm of its own. Now, those overflowing hearts are gone, as is that light-hearted mood. There is an interesting anecdote about the origins of Phoolwalon ki Sair, also known as Sair-e-Gulfaroshan. It is said that during Akbar Shah Sani’s rule, the British Resident used to make regular visits to the emperor’s court. One day, when he reached the court, he was breathless and huffing and puffing as he tried to catch his breath. On hearing him make these sounds, the heir apparent,

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Jahangir Shah, couldn’t control his laughter. The Resident realised that he was being ridiculed. He kept quiet at that time, but on reaching his home, he wrote a letter to the East India Company instigating the management by projecting this incident as an insult of the Honourable Company and not just the Resident. The conflict increased. Finally, the Company decided that as the health of the heir was not good and there was no provision for his education at the fort, he should be sent to Allahabad accompanied by an English tutor.22 The empress, who was the mother of the heir, was traumatised by this decision and there was a public outcry against this plan. But who had the courage to dissent! Consequently, Jahangir Shah was sent to Allahabad; the empress entreated and sought the blessings of saints. One supplication that she made was that if her son escaped this detention and returned safely, she would make an offering of a floral spread 23 at the shrine of Khwaja Qutubuddin Bakhtiyar Kaki. It so happened that within 6 months of the prince’s sojourn to Allahabad, there was a cholera epidemic in Allahabad and the Company thought it better to remove the prince from these unsafe environs and send him back to Delhi. Thus, his mother’s entreaties were answered and with great pomp and ceremony, a floral chadar was offered at the shrine of Khwaja Sahib. That was the origin of this festival. During the turmoil of 1947 AD, attempts were made to harm this shrine. So, in January 1948 AD, Mahatma Gandhi went to check the shrine and gave a speech, which was his last visit to this shrine.

Kaushk-e-Firozi This palace was most probably commissioned by Altamash and was considered to be the grandest of royal palaces. His begum, the mother of Sultana Razia, used to live here. As discussed earlier, Sultan Alauddin Masaood Shah had been brought from Qasr-e-Safed and crowned in this palace in 1239 AD as the successor of Muiuddin Behram Shah. Nasiruddin Mahmud Shah, who was the successor of Alauddin, also held his first court in this palace. There is nothing left of this palace now.

Kaushk-e-Sabz The Sabz palace was also built by Altamash along with Kushk-e-Firozi. It is believed that many coronations, royal assemblies and murders also happened here. The first mention of this palace occurred during the reign of Altamash’s son, Nasiruddin Mahmud Shah, who was crowned in this palace and welcomed the ambassador of Halaku, when there were 20 rows of soldiers in attendance from here to the fort at Kilokhadi. Ferishtah writes about this event in the context of Qasr-e-Safed, which has greater credibility.

Chabutra Nasira This terraced platform is supposed to have been constructed in the same period as the two palaces mentioned above. But it may have been commissioned by

40  Delhi of the Islamic Period

Nasiruddin Mahmud Shah. All of these structures were in the citadel of Prithviraj. When Aaluddin Khilji returned to Delhi after plundering Devgiri, the plunder was displayed on this platform and a canopy was constructed to hold court. But no trace of this place has been left. When Jalaluddin declared an open rebellion and barricaded himself at Bahadur Pur near Kilokhadi, the innocent little son of Qaiqabad was nominated the king of Delhi and his court was here for the next few months. After his death, Shamsuddin Altamash left behind three sons and a daughter. His daughter’s name was Razia. The throne went to the oldest son, Ruqnuddin, who turned out to be dissolute. So, he was dethroned after barely 7 months, as the subjects were tired of his shenanigans. All the official work was handed over to his mother, who was extremely unscrupulous. Consequently, his half-brothers were all killed and later he and his mother were thrown in jail. Both of them died in prison in 1237 AD and were buried in Mauja Malakpur, where Sultan Ghari’s tomb is located. In 1238 AD, a tomb was constructed for them. Razia Begum replaced Ruqnuddin on the throne. Razia Begum ruled from 1236 to 1239 AD. She was extremely capable. She is unique in being the only woman ruler of the Muslim period. She used to dress up in male garb and didn’t care about anyone’s opinion. She sat on the throne and held court. Noor Jahan is also supposed to have ruled, but that was under Jahangir’s tutelage, not with autonomy like Razia, who was extremely courageous. However, she wanted to marry an African, which infuriated the nobles, who decided to revolt. The African was killed and Razia married an Amir who had supported her. But both were captured and assassinated near Kaithal (District Karnal) in 1239 AD and Razia’s brother, Muiuddin Behram Shah, ascended the throne.

Maqbara Razia Begum Ibn Batuta wrote that Razia Begum was murdered by a farmer, who, after burying her, took her clothes to the bazaar to sell them. But he was captured and brought before a judge, where he accepted his crime and told them the place where he had buried her. Her body was dug up, given the last rites of a ritual bath and shroud and buried once again in the same place. A small tomb was constructed over her grave, where people go to visit as it is considered to be holy. It is said that the tomb was ordered by her brother, Muiunddin Behram Shah. It is in a walled compound, which is of 35 square feet and is made of red stone. Its height is 8 feet and 3 inches. The entrance too is made of red stone and is 6.25 feet high. Inside the compound, to the west, there is a mosque. To the north of the compound, on a red stone platform, there are two graves of lime and mortar. One of them has a sturdy one-and-a-half-foot-high pillar with a burning lamp at its head. This is Razia’a grave. The other one is supposed to be the grave of her younger sister, whose name was Sazia Begum. The graves are raised about 3.5 feet from the ground and are 8 feet long. At the south-eastern corner, there are two other anonymous graves.

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It is claimed that Razia Begum was buried 24 near Turkman Gate in an inner lane and that her grave was built near the Yamuna in 1240 AD. Possibly, the Yamuna used to flow here at that time.

Maqbara Turkman Shah There is another contemporaneous tomb of Turkman Shah, also called Shamsul Arfan, who was a Sufi saint. Turkman Gate was named after him. The time of his death is supposed to be 1240 AD. He used to live on the banks of the Yamuna and his tomb was also constructed there. He was one of those Muslim dervishes who had accompanied the invaders. He was extremely influential. He was a disciple of Hazrat Shohravardi and when Qutub Sahib came to be known as Auliya, this saint was about 78 years old. His grave is made of limestone. Some parts of the floor are made of marble. There is a balustrade of marble around the grave. The anniversary of Shah Sahib’s death is commemorated with great ceremony and a fair is held here on that day. Ghayasuddin Balban ruled from 1266 to 1286 AD. His original name was Ulagh Khan and he was among the 40 chosen Shamsi slaves of Altamash. Initially, he was extremely harsh and had all his colleagues murdered who had been a part of the group of 40. But later, he became kinder and just. He was extremely fond of hunting and always had his army ready. Mewatis used to be notorious as robbers at that time. He crushed them. He also had Kushk-e-Lal, or the Red Palace, and Fort Margzan, which is also known as Gayas Pur, constructed in old Delhi. The Mughals attacked many times during his reign; he sent his son, Sultan Muhammad Sher Khan, to fight with them. But he was killed in the battle, which was a shock for Balban, and he fell sick. In 1286 AD, he died. He was buried near Darul Bhawan.25 His tomb is at Qutub Sahib, close to the Jamali Masjid.

Balban’s Tomb It is quite close to Qutub Minar. It is square in shape like the tomb of Altamash and Alai Darwaza but is double their size. Now, only the walls of the tomb survive. He was buried where his son, Sher Khan, had been buried 2 years earlier. Sher Khan, who is also called Khan-e-Shaheed, was killed in Lahore while fighting with Sabhar, the commander of Chengiz Khan’s army. Balban never recovered from the shock of losing his son. He spent his days in the court and nights mourning for the loss of his son. He would tear his clothes and pour dust over his head. He died of this grief. Sher Khan had invited the poet laureate of Iran, Sa’adi, to visit India. Balban then chose his grandson, Khusro, as his heir. But due to palace intrigues, his other grandson, Qaiqabad, became the king instead, and ruled from 1286 to 1290 AD. He was well educated and capable but became debauched on ascending the throne. He started living in the fort at Kilokhadi, which he

42  Delhi of the Islamic Period

had commissioned in 1286 AD. This fort was where Humayun’s Tomb was later built. This was the second Delhi of the Muslims. Nothing remains of this fort. In those days, the Yamuna used to flow under the ramparts of this fort. He had ordered fine gardens to be cultivated here; this place was vibrant with life. The nobles too had to move with the king and have their mansions constructed here. Qaiqabad had become indifferent to matters of state. Taking advantage of the king’s indifference, the Mughals raised a banner of revolt against him, but lost the battle. After this, his father Bughra Khan, who was the governor of Bengal, tried to persuade him to be more attentive towards governance, but he refused to pay any heed. Finally, the governor of Samana and his minister, Shaista Khan, who was a Turkish noble and a native of Khalaj, attacked Delhi. Alauddin 26 Khilji decided to revolt and took possession of the throne. The king was assassinated in the fort at Kilokhadi and his dead body was thrown onto the riverbank from a window of the palace. Shaista Khan, whose came to be known as Jalaluddin Khilji, ascended the throne in 1290 AD. The 3-year-old son of Qaiqabad was also killed. This is how the Ghulam dynasty, which had begun with Qutubuddin Aibak in 1206 AD, was destroyed. In the intervening 84 years, there had been ten rulers of this dynasty; of whom three died a natural death and seven were murdered.

Kaushk-e-Lal or Qila Margazan or Darul Aman Lal Mahal or Kaushk-e-Lal was commissioned by Ghayasuddin Balban in 1255 AD. There is very little known about the history of this palace. After Jalaluddin Firoz Shah Khilji was crowned in Qasr-e-Safed, he came to see this palace and got off his horse to express his reverence towards Sultan Balban, who was the most renowned king of the Ghulam dynasty after Altamash. In Balban’s court, 15 royal asylum seekers used to serve him. Many great scientists and scholars flourished under his patronage. There are two other significant incidents, the burials of Balban and Alauddin Khilji, which are associated with this palace. Barani writes that the body of Balban was taken out of Kaushk-e-Lal at dead of night and buried at Darul Aman. The same author mentions that on the morning of the sixth day of the month of Sha’baan,27 the dead body of Alauddin Khilji was brought out of Kaushk-e-Lal and was buried in a mausoleum in front of Jama Masjid. The general consensus is that Kaushk-e-Lal was located inside the Rai Pithora fort complex. Barani also writes that Balban’s grandson, Qaiqabad, had a new fort constructed in Kilokhadi, left Kaushk-e-Lal and stopped living in the city. It is the old city of Rai Pithora that is being referred to here. When Balban had resettled the fort of Rai Pithora, it is not beyond probability that his residence lay outside its walls. There is no reference made to Lal Mahal in Siri, but the Lal Mahal of the old city is constantly mentioned. If we agree with Ferishtah that, before constructing Siri, Alauddin Khilji used to live in Lal Mahal, where his body was taken to be buried, then it has to be Balban’s palace, which was most likely in Rai Pithora fort, which was known as old Delhi.

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Qila Margazan It is possible that Balban ordered its construction when he ascended the throne in 1266 AD. Its name was also Darul Aman (“secure space”) because Ibn Batuta has written that when a debt-ridden person entered this fort, his debt was forgiven. Similarly, every individual got justice here; a murderer got reprieve from his enemies and the oppressed were assured protection. When Ibn Batuta visited Delhi in the thirteenth century, this place still existed. He writes, “Balban got a building constructed, which was called ‘safe space.’ The ruler was buried here, and I have seen his tomb.” Babur also came to see this palace and the mausoleum. But he did not mention a fort. It is said that Balban also settled in a city called Gayaspur, but it has not been corroborated.

Kilokhadi Fort and Kilugheri, Qasr-e-Moizziya New City This was built by the grandson of Balban, Sultan Qaiqabad, in 1286 AD. Minhajussiraj, who lived during Balban’s reign, describes this place in his Tasneef Tabqat-e-Nasri. He writes that when Nasiruddin welcomed Halaku Khan, the ambassador of Chengiz Khan, his army covered the area from Sabz Mahal to the royal palace at Kilokhadi. Qaiqabad greatly enlarged the palace in this city. He planted a beautiful garden near the banks of the Yamuna. He moved here with his nobles and courtiers. When the aristocracy saw that the king lived here, they too built their mansions in the vicinity. That is how this city became so famous. Alauddin had a great fondness for construction of buildings. He had 70,000 followers of different professions; of whom 7,000 were masons, construction workers and engravers who were regularly involved in construction. He was the first Muslim ruler who left the old Delhi, that is, Rai Pithora, and settled a new city, Siri, which came to be known as Nai (New) Delhi and commissioned an incomparable monument like Qasr-e-Hazar Stoon (palace of a thousand pillars). He extended the Quwwat-ul-Islam Mosque and built a magnificent doorway called the Alai Darwaza. About the barbaric customs of those times, Amir Khusro wrote, there is custom that whenever a new building is constructed, it is sprinkled with human blood. The king had started building a new tower, which was going to be higher than the Qutub Minar. However, as an instance of the fickleness of life, it couldn’t be completed. It is called the incomplete or broken tower. He also had a mosque constructed at Siri, which could not be completed. Hauz Alai was also constructed by him.

Siri or New Delhi (1303 AD) As mentioned above, Alauddin was a very keen builder. Although most of his time was spent in fighting battles, he left Lal Kot, the city of Prithviraj, and

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built a new capital in 1303 AD two and a half miles away to the north-east in Sira, 28 which is about 9 miles away from Delhi 29 and whose walls are still standing. Now, Shah Pur village is located here. The old Delhi had been saved twice from utter destruction at the hands of Mughals; so, he had Rai Pithora repaired and had a new fort made, which was named Siri. The heads of 8,000 Mughals were buried under its foundation and walls as retribution. Its walls were made of limestone. In 1548 AD, Sher Shah Suri wreaked havoc on the Siri Fort. On the banks of the Yamuna, he had his own palace or city made with the rubble of the Siri Fort. Its circumference is about a mile and it seems that it was constructed to protect Alauddin’s Qasr-e-Hazar Stoon (which had 1,000 pillars). Its boundary walls hint at the terror that the Mughals must have inspired. Not a single vestige of that palace now remains. Now, Shah Pur village is located here. At that time, Siri was known as “new” Delhi and the city of Prithiviraj was called “old” Delhi. Ibn Batuta, who came to Delhi 70 years before the invasion of Taimur, calls Siri Darul Khilafat or the seat of Khilafat; he also claimed that the thickness of its walls was 17 feet. In his daily journal, Taimur described Siri in these words – “Siri city is circular in shape. It has great buildings and it has well-built, fortified ramparts, which are larger than the Siri fort.” Taimur also wrote that the city of Siri had seven gateways, of which three opened towards Jahanpanah. But he gives the name of only one – Baghdad Darwaza – which was possibly to the west. Siri was the third capital of Muslim rulers. Apart from Qaiqabad, who was the last ruler of the Ghulam dynasty, the rest of the Ghulam kings used to hold court at the fort of Prithviraj and used to send out royal decrees from there. Jalauddin Khilji had the construction of the fortified city of Qaiqabad, Kilokhadi, completed. It came to be known as the new city. His nephew and heir, Alauddin, built the fort at Siri, which remained the capital until 1321 AD, when Ghayasuddin Tughlaq founded a fort and city called Tughlaqabad. According to Taimur and Yazdi, three cities were collectively called Delhi; in the north-east, there was Siri; to the west, there was Delhi, which was larger than Siri; and in the middle, Jahanpanah, which was even larger than Delhi. Siri was settled around Shah Pur; to the south-west of Shah Pur, was the Delhi of Rai Pithora; and between Shah Pur and Delhi, there was Jahanpanah. Shah Pur was smaller than Delhi. Siri used to be a village outside the boundary walls of Rai Pithora and the grounds of Siri and Hauz Rani were utilised for army encampments. When Qaiqabad set himself up at Siri in 1287 AD, the northern parts of his army were at Tilpat and the southern half in Indarpat, while the central sections were in Shah Pur. The foundation of Siri as a citadel was laid in 1303 AD. But before its founding, there were two cities near the northern banks of the Yamuna – one was the old Delhi of Rai Pithora and the other, Kilokhadi. When the nephew of Ruqnuddin Ibrahim ascended the throne, Alauddin was encamped at Siri.

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Qasr-e-Hazar Stoon When Alauddin had a fort built at Siri in 1303 AD, he also commissioned a palace there, which was called Qasr-e-Hazar Stoon. The heads of thousands of Mughals were buried under its foundation. The exact location of this palace in Siri is not known. Some say that it was in the western part of Shah Pur town, while some others claim that it was just beyond the southern wall. In 1316 AD, 35 days after the death of Alauddin, the employees of Qutubuddin Mubarak Shah murdered Malik Kafoor in this palace. The Hindu servitors of Khusro Khan killed Qutubuddin Mubarak Shah on the terrace of the same palace in 1320 AD. Similarly, Ghayasuddin Tughlaq had Khusro Khan assassinated on the same terrace and ascended the throne in this palace the same year. This is where he is supposed to have publicly mourned the end of Alauddin’s dynasty, who had been his and Qutubuddin’s master, in front of his assembled nobles. Such momentous events have occurred in this courtyard; but exactly how and where they happened is not known.

Hauz Alai or Hauz Khas While going towards Qutub from Delhi, this place can be reached through a road that turns right about 2.5 miles to the south-west of Safdar Jung’s Tomb. It was commissioned by Alauddin Khilji in 1295 AD. It wasn’t just a pond; it was a veritable lake extending over a piece of land. Stones were embedded on the banks of this water body. By the time of Firoz Shah Tughlaq in 1351 AD, it was in a state of disrepair and filled with silt; there was hardly any water left. People had started digging wells to fulfil their agricultural needs. Firoz Shah had it repaired and refreshed it and, henceforth, it has been known as Hauz Khas. His repair work was so extensive that Taimur described it as having been made by Firoz Shah. Amir Taimur set up a camp by this reservoir after the battle. In his daily diary he wrote that the lake was made by Firoz Shah: “this pond, which was constructed by Firoz Shah, is actually a large lake. There is a boundary, and it is surrounded by buildings made mostly of lime and mortar.” During rains, it used to get filled to the brim. People used this water throughout the year. Firoz Shah also had a madrasa constructed here in 1352 AD. Its sturdy building, which is inhabited by the village folk, is still extant. It was an opulent resort 30 at one time. There isn’t a drop of water here now, it is ploughed by farmers. It used to have a turret in the middle, like Hauz Shamsi. Even now, one can see many ruined buildings all around. The most impressive building is the domed mausoleum of Firoz Shah, who died in 1389 AD. On the outside, the tomb is made of plain stone; but the inside, which measures 24 square feet, is carved and the dome still retains some colours. There are three marble graves inside. It is believed that one of them is the king’s grave, while the other two belong to his son, Nasiruddin Tughlaq Shah, and his grandson. The tomb was repaired by Sikandar Shah Lodi and recently the Punjab government also helped with its upkeep. It seems that while the reservoir and the houses were ordered by Firoz Shah, the tomb was built by his son, Sultan

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Muhammad Nasiruddin. Only two doorways of the tomb are accessible – the ones to the east and south – while two others are closed. The main entrance is to the south; in front of which there is a stone balustrade and a small courtyard. One enters the tomb through this courtyard. The top of the door and the pillars on the two sides extend outward and they are patterned with mosaics.

Alai Darwaza (1310 AD) Near Qutub Minar, there is a magnificent domed gateway constructed by Alauddin Khilji in 1310 AD. It was named after him. About it, General Cunningham writes – “of all the buildings constructed by the Afghans, this is the finest.” According to Ferguson, “on looking at this building, it seems that at that time, the domestic architecture of Pathans had reached its zenith and the Hindu artisans had fully mastered this exceptionally beautiful and matchless style.” This gateway, which is actually an autonomous structure, is located in the southern section of the courtyard constructed by Alauddin. It is possible that it was used as an entrance to the mosque from the city. The date of its construction is carved on its eastern, western and the southern arches. It is a square-shaped building of slightly more than 34.5 square feet; on the outside it measures 56.5 square feet. The walls are 11 feet in thickness and 47 feet high. The base of the building is square, and it becomes octagonal as it goes higher. It is topped with a dome. On all four sides there are many arched niches of great beauty. On all the four doorways there are exquisitely carved floral motifs. Quranic inscriptions can be seen in various places. The whole of this structure is covered with mosaic; there isn’t a single spot that is devoid of artistry. On each side of the gateways there are two windows, with extremely fine and delicately worked marble lattices. There are niches above the windows, which look like windows from a distance. Floral motifs are carved everywhere. In 1827 AD, Major Smith had the Darwaza repaired.

The Incomplete Tower (1311 AD) It is about a quarter of a mile away from Qutub Minar. This was also commissioned by Alauddin Khilji in 1311 AD. It is to the north of the tomb of Altamash. Amir Khusro writes, Alauddin desired to make another tower to equal the one in Jama Masjid (Quwwat-ul-Islam), which was the most well-known tower at that time. The intention was to make it so high that it could never be matched. The king commanded that the circumference of this tower should be double the size of Qutub Minar and its height should be in accordance to its base. But before the king’s wish could be fulfilled, he died. One can see at a glance that it is incomplete. It is a bare outline of what was intended. Its base has 32 angles,

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and each angle is of 8 feet. It is made of sang khara. Its platform is 22 square feet wide and slightly over 4 feet in height. Mr Cunningham considers its circumference to be 257 feet, while some others have measured it as 254 feet or even 252 feet. Measured from outside, it comes to 19 feet and the whole tower, inclusive of the platform, is 40 feet high. Its construction began in 1311 AD; however, when Khilji died, its construction was suspended.

Tomb of Alauddin As mentioned above, Alauddin died in 1316 AD. His funeral procession was led out in the morning from the Lal Mahal at Siri and the burial took place at a mausoleum near Qutub’s Quwwat-ul-Islam Mosque. Some say that the king was buried at Qasr-e-Hazar Stoon, but this doesn’t seem to be correct because the buildings that had been repaired at the orders of Firoz Shah Tughlaq included this tomb. Apart from the repair, he is also supposed to have offered two sandalwood doors at the tomb. The tomb of Alauddin is located in the southern section of the compound of the mosque. The courtyard of this domed structure is 400 feet in length and 200 feet wide. Its western and southern walls were built in Shahabuddin’s time, who came after Alauddin. The tomb, it seems, was in the central one of those three desolate courtyards, which are to the south of the mosque. The current situation of this tomb is that there is a boundary wall to the west of Qutub Minar, with one door on each of the three sides. From inside, this tomb measures 23 square feet and in the middle there is an empty platform, 2 feet high and 13 feet by 4 feet in dimension. The grave must have been here; there is no plaster left. There are just a few walls made of sang khara. The dome seems to have fallen ages ago. Inside, there is gravel spread on the floor. It is hard to say that it was ever a tomb.

Tughlaq Dynasty (1320–1414 AD) Of the eight kings in this dynasty, two are extremely well known, one for his vices and the other for his greatness. The stain of notoriety is associated with Muhammad Tughlaq and fame with Firoz Tughlaq. Ghayasuddin Tughlaq ascended the throne in 1320 AD and ruled for 4 years until 1324 AD. Actually, he too had been a slave. He had been brought to Delhi from Khorasan during Alauddin’s reign. His father was a Turk and his mother a Jat. It was due to his inherent abilities that he became the governor of Depal Pur (Montgomery) and Lahore. In a period of 4 years, he displayed his abilities and earned recognition. As soon as he came to the throne, he founded a new city called Tughlaqabad 5 miles away from Qutub, which became the fourth Delhi of the Muslims. It is said that the king’s own palaces and treasury were located here. He had a mammoth palace made of bricks that had been gold-plated. No

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one could stare at the palace.31 He had collected an enormous number of things. It is believed that he had a pool constructed and filled it with melted gold. But his son frittered away all that boundless wealth. He had sent his son, Jona Shah, with a formidable army to conquer southern India. But when rumours about the death of the king spread, the army lost heart and Jona Shah returned to Delhi. Later, the king decided to personally lead an army to Bengal and handed over the governance of his kingdom to his son, who, it was claimed later, hatched a plan to have his father killed on the advice of Hazrat Nizamuddin. A flimsy palace was constructed near Tughlaqabad in Afghan Pur, where the king was expected to rest on his way back from Bengal. When the king returned from Dhaka in February 1325 AD, he stopped at Afghan Pur to rest. His younger son and a few nobles were also sitting there with him, and some elephants were brought in. All of a sudden, the whole building collapsed and all of them died after being buried under the rubble. The king was buried at the place where elephants were tethered 32 in Tughlaqabad, a city that he had founded, under a domed structure that he had already ordered. There are different opinions about this legend of the son having his father killed. Some claim that this palace was destroyed as it was struck by lightning.

Tughlaqabad Fort The city and fort of Tughlaqabad are about 12 miles to the south of Delhi. They are located about 4 miles to the right of the road going from Tughlaqabad Railway Station to Badar Pur via Qutub. This place used to be under the control of the Raja of Ballabhgarh before the 1857 AD Uprising. His estate was confiscated by the British because the Raja had joined the rebellion. The foundation of this fort and city was laid in 1321 AD; they were completed in 1323 AD. This was the fourth Delhi of the Muslims. Ibn Batuta writes, “the first was the old Delhi of Rai Pithora, the second was the new city of Kilokhadi; the third one was Siri or New Delhi and the fourth, Tughlaqabad.” Ferguson describes it as a “vast citadel of the Afghan rulers.” Its shape is triangular – with the east, west and south forming the angles. It is somewhat bigger than three-quarters of a mile in size. A trench had been dug all around the fort, which seems like a large water body created by building a bund at the south-eastern corner. The circumference of Tughlaqabad is just under 4 miles. The fort is situated on a hillock and is surrounded by hills. Its ramparts have been constructed of heavy stones. The largest stone is 14'/2" x 10'/ 12" and weighs 6 tonnes. The ramparts have twostoreyed turrets and cloisters. The hill on which the fort is located slopes towards the south. The ramparts on this side are 40 feet high and pierced with holes to enable the artillery men to shoot. In the sixth section of the fort, ruins of a palace can be seen. Some of the turrets in the ramparts are still in a good condition. The king had made sure to safeguard it in every possible way. There is a huge pool near the fort, which must have been used by the army. The courtyard had houses on all sides and each house had a single doorway. The climb to the main

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entrance of the fort is hard, steep and stony. This city had a total of 56 citadels and 52 gateways. Tughlaqabad has seven ponds and innumerable buildings; like Jama Masjid and Brij Manzil, which are called Sher Mandal. There are three large stepwells, which are still in a good condition. There are also sturdy cellars, which are 30 to 40 feet below the surface. The fort is desolate inside; so imposing on the outside, but with nothing inside. Sher Mandal is in a fair condition. From here, one can get a bird’s-eye view of the whole fort, consisting of hundreds of walls, but no roofs. All the buildings are made with sang khara, lime and mortar. The ramparts have been reduced to rubble in places, although much of them remain. There is a large stepwell near Sher Mandal – 111 feet in length, 77 feet wide and 70 feet deep. This too is made of sang khara. There is a long tunnel here, which leads out of the fort to Badar Pur. In proportion to the expanse of this structure, its main entryway is quite insignificant. The fort’s well-known gateways are called – Chaklakhana Darwaza, Dhovan Dhovni Darwaza, Neemwala Darwaza, Bandawali Darwaza, Raval Darwaza, Bhatoi Darwaza, Khajurwala Darwaza, Chor Darwaza, Hodi Darwaza, Lal Ghanti Darwaza, Taikhand Darwaza, Talai Darwaza, etc. It is quite amazing to think how many labourers and masons would have been employed to construct such a huge complex; how much material would have been required; and how it was completed in 3 years! The second thought is how could this vast building become so desolate, to be so casually dismissed and abandoned like an inconsequential toy. Possibly it is the fulfilment of the Khwaja’s curse: “this will be a wilderness where only Gujars will flourish.”33 The Gujars still inhabit this place.

Maqbara Ghayasuddin Tughlaq Shah As we discussed earlier, this king died after being buried under the rubble of a house along with one of his sons and some nobles in 1325 AD. Overnight, his body was buried in the tomb that he had constructed in Tughlaqabad during his own lifetime. But some claim that it was built on the orders of Muhammad Tughlaq within a year of his father’s death. Cunningham writes that this structure was constructed on the shores of a man-made lake, which was fed by a canal that drew water from Hauz Shamsi that was located near Qutub; all the water channels in close proximity also drained into it. There was a time when it used to serve as the moat of the fort. This lake had been joined to a multi-arched bridge that is 600 feet long and has 27 segments. The tomb is square shaped and is 34.5 feet high inside. The walls slope and become narrower while going upward. The inner circumference of the dome is 35 feet and from outside it is 55 feet; its height is 20 feet. The dome is made of marble. The total height of the tomb is 70 feet and the height of its marble kalas is about 10 feet. On all four sides of the tomb, there are four 24-foot-high arched doorways, of which the western gateway is closed. The mausoleum was constructed between 1321 and 1325 AD. Its walls are tapered like a pyramid. The outer gateway of the tomb is made of

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very imposing red sandstone, which can be reached after climbing 32 stairs. In the walls of the compound, there are many cell-like rooms for the poor people to rest. Inside the domed chamber, there are three graves.34 In the middle is the grave of Ghayasuddin Tughlaq. Of the remaining two, one belongs to his son, Muhammad Shah, who lost his life in Sindh in 1351 AD and the last one is his wife’s. The graves are plain and made of lime and sand. These graves are in the eastern part of the courtyard, not in the middle of the tomb. Possibly, the remaining space was for other graves. On three sides, there are doorways covered with marble latticework. Towards the south, in the courtyard outside, there is a well, known as Parde ka Kuan.35 A door leads to the cellars that go deep inside. There is a boundary wall, with curlicue patterns on top, around the fortified compound; the wall is 12 feet high and there are 46 cloisters in the wall. In the corners of all the walls there are covered porches. The eastern courtyard of the tomb has a small grave, which is supposed to be that of a dog. To the right side when you enter the tomb towards the east, there is another little tomb. No one knows who is buried here, but it is exquisite. It has two entrances; inside, there are eight doors. This tomb has two graves. The main gateway of the tomb, made of red sandstone, is quite grand. One has to climb 23 stairs to reach the top. There is a courtyard beyond the doorway. This tomb is also known as Tikoniya Kot.36 To reach the gateway of the tomb from the road, there is an overbridge. It is possible that Firoz Shah Tughlaq may have had it made. To its east lies the Tughlaqabad Fort and to the west the Ridge. The southern side had the Hazar Stoon building; while on the northern side, water stretching over miles would have collected under the fort. In those days, this mausoleum would have had a bowl-like shape, with water all around. Now, it is dry. On both sides of the overbridge, there are walls that are shaded with trees.

Muhammad bin Tughlaq Jona Shah, who is also known as Algh Khan,37 ascended the throne in 1325 AD and ruled until 1351 AD. After becoming king, he changed his name to Muhammad bin Tughlaq, but his subjects knew him as the “killer Sultan” because there was no end to his tyranny. The boundary walls of Delhi were built at his orders. His palace, which was in Delhi, was called Dar-e-Sara. One entered it after crossing many gateways. At the first entrance, there used to be guards as well as windpipes and kettledrums38 to welcome honoured guests. The same used to happen at the second and third gateways. The music was played in such a way that the identity of the visitor could be deduced from it. Outside the first gateway, a public executioner39 would be seated to chop off heads at the king’s orders. When the order to cut the head of someone was given, it was done outside Qasre-Hazaar Stoon and his head was hanged outside the first gateway for three days. At the third entrance, mutsaddis40 would note down the names of all those who entered the citadel. All the incidents that occurred at the gateways were noted in a daily journal and presented to the king. Whoever came to meet the king had

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to offer a gift. A maulvi had to gift a Quran; a mendicant, a rosary; a noble had to give a horse, camel, weapon, etc. A gigantic reception room, where all the courtiers had to assemble, was built over 1,000 wooden pillars. Royal processions also had a special pomp and splendour, especially those that were organised for the Eid namaz. Everything he did was unique and unusual, including the way he consumed food. His largesse was also bountifully distributed. He particularly favoured foreigners. His attitude towards Hindus was also good. During his rule, an ambassador had also come from Egypt. So many tales of his generosity, justice and kindness, as well as oppression and barbarity, are prevalent that it is hard to guess whether he was humane or an incarnation of evil.

Adilabad or Muhammadabad or Imarat Hazaar Stoon To the south of Tughlaqabad, there are two other forts to be found in addition to this one. In the south-eastern direction, on a low hilltop, there is a fort. It is named after Muhammad Shah Tughlaq and is called Muhammadabad. As the king’s official title was Muhammad Adil Tughlaq Shah aka Fakhruddin Juna, it is also called Adilabad. A thousand marble pillars were to be found in this fort; that is why it came to be known as Imarat Hazaar Stoon. It lies at the centre of a flat plain, between hills, which used to be filled with water. Hence, it was also called Jal Mahal.41 The king commissioned a bridge to connect the gateway of the Tughlaqabad Fort to this fort; and another bridge between the mausoleum and the gateway of this fort. Near the northern wall of the fort, at the edge of water, he had Imarat Hazar Stoon made. Now, this fort is in a state of disrepair, with only its walls intact. A bridge goes inside from the road. During the rainy season, this plain still gets flooded. There is no trace left of the palace that used to be inside. The perimeter of Adilabad is about half a mile. Ibn Batuta believes that these Hazar Stoon, the 1,000 pillars, were not made of marble, but of wood that had been painted to look like marble; the ceiling too was wooden. All around the fort, there are remains of houses and a bazaar. This fort is 5 miles to the right of Mehrauli. It was constructed in 1326 AD.

Jahanpanah During the sway of the Ghulam dynasty, the settlement around Rai Pithora had expanded and the Mewatis had started terrorising the masses. When Alauddin ascended the throne, he was unhappy with this state of affairs. Even women were not safe. There was widespread anarchy, and the gateways of the city had to be closed before sunset. The king, however, set the Mewatis right. But when the Mughals despoiled the city, Alauddin founded the city of Siri. Its population increased so much that the Delhi of Pithora, Hauz Rani, Tooti Sarai and Khirki all seemed to be one city. When Muhammad Tughlaq became the king, he decided to merge all these cities to protect them from the Mewatis and the Mughals. Finally, his plan came to fruition in 1327 AD. The old Delhi and Siri

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were brought together with the construction of a boundary wall that secured both these places. This new city came to be known as Jahanpanah,42 which was the fifth capital of the Muslims. The ramparts on the north-eastern side are around 2 miles long; the north‒ south and north-eastern boundary walls are about two and a quarter miles long. The total length of all these walls is 5 miles. The north-eastern wall was not straight, so it fell down; as did the eastern wall, although it was straight. Some parts of the southern wall are still there, while some of it has fallen. The new city of Jahanpanah that included old Delhi and Siri had a total of 13 gateways. Of these 13 gates, 6 were in the north-western direction and one of these gates was known as Maidan Darwaza. However, Yazdi writes the name of this gateway as Hauz Khas Darwaza because it used to open where the reservoir with this name was located. The rest of the gateways opened towards the south and north; of which, the names of two are known. One was Hauz Rani Darwaza and the other was Burqa Darwaza. Within these boundaries, there used to be a building called Vijay Mandal. The seven forts and 52 gateways of this city were believed to be (1) Lal Kot; (2) Qila Pithora; (3) Siri or Qila Alai; (4) Tughlaqabad; (5) Tughlaqabad Fort; (6) Adilabad; (7) Jahanpanah. The 52 gateways were split as follows: Lal Kot ‒ 3; Qila Rai Pithora ‒ 10; Siri ‒ 7; Jahanpanah ‒ 13; Tughlaqabad ‒ 13; Qila Tughlaqabad ‒ 3; Adilabad – 3; the total comes to 52. Cunningham claims that there were nine forts. If one adds Gayas Pur and Kilokhadi, then the total number of forts goes up to nine. Ibn Batuta, who visited Delhi 70 years before Taimur, described Jahanpanah 43 as: “Delhi is an expansive city; its population is beyond calculation. In those days, it was a cluster of four cities: (1) the original Delhi, which used to be the Hindus and which was conquered in 1199 AD; (2) Siri, which was also called Darul Khilafat; (3) Tughlaqabad, which was settled by Sultan Tughlaq; (4) Jahanpanah, which was founded by the contemporary ruler, Muhammad Shah, as his residence according to his own design. It was Muhammd Tughlaq’s wish to convert these four cities into one unit by building a boundary wall. He built a part of this wall, but it turned out to be so expensive that he had to give up this plan midway. This wall was incomparable; it was 11 feet wide.44 Taimur wrote this about the wall: When I got bored of wreaking havoc on Delhi, I decided to tour these cities. Siri is circular in shape. It has grand buildings, which are surrounded by fortified walls built of stone and bricks and are very sturdy. Old Delhi (Prithviraj’s city) also has an equally well-built fort; it is larger than the fort at Siri. The fortified wall made of stone and lime and mortar is built all around. One of its sections is called Jahanpanah, which passes through the inhabited city. Jahanpanah has thirteen gateways; Siri has seven. Old Delhi has ten gateways, of which some open inward to the city and some out. When I got tired of surveying the city, I went to the Jama Masjid (it is not clear which specific mosque is being referred to), where Syeds,

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religious scholars, sheikhs, and other respectable members of the Muslim society were assembled. I called all of them in front of me, alleviated their concerns, treated them with courtesy and gave many gifts to honour them. I also appointed an official to take care of their localities and protect them. Then I mounted my horse and returned to my destination. Six of the 13 gateways of Jahanpanah were in the western walls and seven in the eastern one. But the name of only one of them survives – Maidan Darwaza, which is towards the west, near the old Eidgah. Sher Shah destroyed this wall and used its rubble to build his Delhi.

Satpula Muhammad Tughlaq built this in 1326 AD as a bund to stop the water channel that started from Jahanpanah. It is two-storeyed with seven windows on each floor and is near Khirki village, which lies towards the western wall of Jahanpanah. It is 38 feet high. In the middle it has three doors, each of which is 11 feet wide. The other four are 9 feet in width. The length of this bridge is 177 feet and if we add the gates at the two ends, each of which is 39 feet wide, then the total length of the bridge is 255 feet. There are houses atop this bridge. The gates are beautiful and have turrets with an octagonal room. There is a courtyard beyond each of these gates, which is equivalent to 57 square feet of the bridge surface, but their surface is 64 feet above ground level. The surface on both sides of the bridge is at ground level. There are open arches on both sides with stairs to help you climb up. The farming in this area is done with this water. Muslims consider this spot to be holy because Hazrat Chiraguddin had read namaz here and blessed the water of this place with the power to heal. During November to December,45 a fair is held here on Sunday and Tuesday when women bathe their children in these waters and also take the water with them.

Dargah Nizamuddin Auliya There may be Muslim saints in India, whose holiness and knowledge of divinity may be greater than Hazrat Nizamuddin’s, but rarely has any other saint achieved the same acceptability among the followers of different sects of Islam. Hazrat Nizamuddin is unparalleled in this. There have been three other saints of his clan, the Chishtis, before whose spiritual might even emperors had to bow down and there are thousands of followers who remember them even today. Foremost of these saints is Muinuddin, who established the Chishti sect in India, and because Ajmer is his place of burial, it has the honour of being called Ajmer Sharif. His friend and inheritor, Qutub Sahib, has given his name to the ruins around Mehrauli. The third, a disciple of Qutub Sahib and a native of Pakpattan, but in no way less than the others, was Fariduddin Shakarganj, who performed many miracles. He is the one who awakened the spiritual powers of Sheikh

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Nizamuddin Auliya. Nizamuddin was the last of the Chishtis, but a saint of the first order. He not only had the holiness of a saint, but also the political astuteness and worldly wisdom appropriate for his times. His knowledge of human psyche did not derive from religious texts, but from a close observation and experience of human behaviour. Because of this insight, people developed a variety of divergent beliefs about him. Some thought of him as a miracle worker, while others thought of him as a charlatan. People see the version they want to perceive. He was a friend of Alauddin Khilji and Muhammad Shah Tughlaq, who became the rulers of Delhi; the first one, after assassinating his uncle and the second, after murdering his father. In a state of trance, Khwaja Sahib had sensed the exact time of Jalaluddin Khilji’s death, which occurred in Manak Pur. He stunned his disciples by disclosing this. Similarly, he had predicted that Tughlaq Shah would never see Delhi again. His prophecy came true, and the king died 4 miles away from Tughlaqabad in Afghan Pur. It is a popular belief that when the Mongols attacked the kingdom of Alauddin Khilji in 1303 AD, they turned back because of the blessings of Nizamuddin. Ibn Batuta calls him Nizamuddin Batau and writes that Muhammad Tughlaq used to visit him frequently and in the course of one of these visits, Auliya had granted him the kingdom of Delhi. Among the other friends of Hazrat Nizamuddin are Syed Nasiruddin Mahmud, the saint of Chirag Dilli, and Amir Khusro. He had millions of champions during his lifetime; even today, festivals and fairs are held at his dargah, where people come from all over India. The faithful claim to witness miracles wrought by him even today.

Amir Khusro The original name of Amir Khusro was Abul Hasan. He was among the few well-known poets of India and was buried very close to his master, Hazrat Nizamuddin. Although he left this world more than 600 years ago, his verses are still well known. He is among those rare individuals who are remembered by millions. He was born in India of Turkish parents and became an acolyte of Nizamuddin in his childhood. His professional career started as a courtier of Sultan Balban, who was at that time the governor of Multan. When the reign of Khiljis started, Sultan Jalaluddin Firoz Shah also appointed him a courtier. Until the arrival of the Tughlaqs, he remained a confidante to the heirs of Firoz Shah. Although Ghayasuddin Tughlaq was a staunch opponent of the Chishti sect and Hazrat Nizamuddin, he continued to be a benefactor of Amir Khusro. When Muhammad Shah became the king, Khusro’s star was in the ascendant. He was the recipient of the emperor’s patronage and was appointed as the Royal Librarian. The king took him along as a mark of his favour when he left for Bengal. When he was at Lakhnauti with the king, Khusro received the news of Nizamuddin’s death. As soon he heard this news, Khusro sold off all his belongings and reached Delhi in a state of abject grief. When he reached Delhi, his friends, who included

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Nasiruddin, the Faqir of Chirag Dilli, tried to console him. But his grief was not to be assuaged. It is said that for 6 months, he sat near the grave of the Saint in the black garb of mourning and kept watch over it. On the 29th day of the month of Zakad, Hijri 725 (1324 AD), he left this world. Hazrat Nizamuddin used to say that Khusro should be buried near him. Keeping these instructions in mind, the disciples chose a spot to the north of the tomb of Hazrat. However, there were powerful aristocrats, including Jan Khan, who was also a disciple of Nizamuddin, who found it intolerable that Khusro should be buried so close to the saint. He considered it to be demeaning for the saint. Consequently, Khusro was buried at Chabutra Yarani, from where Auliya used to preach to his followers and friends. The tomb of Khusro is still well maintained. Although, unlike the tomb of Auliya Nizamuddin, the Holy Quran is not read at his grave, people still come to visit his grave with great faith. A festival/fair is organised at his mazar on every Vasant Panchami.

Hazrat Nizamuddin Auliya His name was Nizamuddin Auliya; the denizens of Delhi called him Sultan ji affectionately. His family hailed originally from Bukhara, but his ancestors migrated to Lahore and from there to Badayun. He was born in 1232 AD and died in 1324 AD. At the early age of 12, he showed an inclination towards Sheikh Fariduddin Shakarganj, who was a great mystic. To further his education, he moved to Delhi with his mother and sister which was then under the rule of Emperor Balban. After arriving here, they started living in Gayaspur. His residence, which is close to the wall of the south-eastern courtyard of Humayun’s Tomb, is still in existence. A few years later, his mother died; her grave46 is located in Adhchini village which lies on the way to the Qutub. He then went to live at a mosque, Mauja Kilokhadi. It was at this time that one of his acolytes constructed a spiritual retreat47 for him. But he was finding it very hard to sustain himself, as food was scarce. Although Jalaluddin Khilji offered help, Hazrat chose to suffer penury rather than accept royal largesse. Later, due to the blessings of his master, there was no lack of anything. However, whatever he received, Hazrat divided and shared with the others. His munificence was so well known that there was a huge crowd at his door and yet no one ever left empty-handed. Thousands of people partook of the meals provided by the community kitchen48 that operated, due to his generosity, on a daily basis. Emperor Alauddin Khilji was desirous of meeting him, but Hazrat chose not to ever grant his wish. Finally, Alauddin got his two sons to become the disciples of Hazrat. Amir Khusro was one of his most famous followers and lived with his master. There are many stories of the miracles he performed that are a part of folklore. It is believed that when Ghayasuddin ascended the throne, he harboured hostility towards Hazrat. In his fury, he announced that when he returned from Bengal, where he was headed

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at that time, he would force Hazrat out of Delhi. When Khwaja heard this, he is supposed to have responded with “hunooz Dilli dur ast,” which roughly translated to “Delhi is beyond your reach.” As mentioned above, while on his way back to Delhi, he stopped at Afghan Pur, which is about 4 miles away from Tughlaqabad, and died after being buried under the rubble of a building that collapsed. After him, his son, Muhammad Tughlaq, who was an ardent follower of Khwaja Sahib, ascended the throne. But very soon after his coronation, Khwaja Sahib left this world at the age of 92 in 1324 AD. Mauja Ghayasuddin, which later came to be known as Nizamuddin, is located 5 miles away from Delhi to the right of Mathura Road. He was buried here; Amir Khusro’s tomb is also located here. Dargah Nizamuddin is one of the shrines of the Chishti saints, which are considered to be holy by the Muslims. The other dargahs are located at Ajmer, Qutub and Pakpattan. He was the last of these Sufi ascetics and the inheritor of the mantle of Sheikh Fariduddin of Pakpattan, also known as Shakarganj. The popularity of this tale of a clash between a Faqir and an emperor is unmatched by any other anecdote in Delhi. It is believed that the Faqir had cursed Tughlaqabad so that it would either be desolate or Gujars alone will inhabit it;49 while the emperor had cursed the water of the pond in Nizamuddin, which turned brackish. Both the curses continue to be in effect even today. The story goes that the emperor was having the Tughlaqabad Fort built, and, simultaneously, the Faqir was having a stepwell constructed. The same labourers were working at both sites; during the day, they worked at the king’s fort and at night built the stepwell under the light of earthen lamps. They were barely getting time to sleep. One day, they were so tired and sleepy that they were not able to work properly. When the emperor came to know about it, he asked the labourers the reason behind their fatigue. The workers then told him the truth. So, the king banned the sale of oil to them. However, with the blessings of the saint, the water of the well started burning like oil and provided light for them to continue their work. The king was furious when he heard this; he uttered a curse that turned the water of the stepwell saline. In response, Auliya cursed Tughlaqabad. The main entrance of the dargah opens on to the north road. It is to the left of the road which goes from Humayun’s Tomb to Safdar Jung’s Tomb. The door is actually a part of the fortifications that encircle this settlement. On this door, as well as the inner one that lies beyond the stepwell, the date of construction, 1378 AD, is mentioned. It was built at the orders of Firoz Shah Tughlaq. As you enter Nizamuddin, the building of Chausath Khamba lies to the right. Further down, in the same direction, there are the graves of the wife and daughters of Akbar Sani. To the left, there is a little door, where shoes are taken off. In a corner, there is an imli tree that is 500 years old. In front of this door there is a courtyard that measures 60 square feet. To the left of this door, there is Sharbatkhana, which is actually an enormous marble cup that is filled with milk, sherbet and halwa as thanksgiving by those whose wishes are fulfilled by the saint. The Majliskhana,50 commissioned by Aurangzeb, is nearby. A one-roomed madrassa is to be found here; to the right lies the mazar of Amir Khusro and Chabutra

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Yarani, where the Faqir used to sit with his friends and followers. Amir Khusro was among the most renowned poets of his time. He was known as tootishakar makal – sweet talking parrot – and an incomparable poet. He has contributed much to colloquial Urdu. He died in 1324 AD. He was among the closest friends of Nizamuddin. There is another courtyard to the north of this one, which has a marble floor; it is here that the shrine of the saint is located. It is 19.5 yards long and 8.5 yards in width. Begum Jahanara’s grave can be seen among the other graves that are found in this courtyard. She was the daughter of Shahjahan, who continued to support him even when he was imprisoned. Her tombstone has this inscription: “Let grass alone grow on my grave; / as it is enough to cover the graves of the lowly.” To her right and left are the graves of the sons and daughters of the last two Mughal emperors. King Muhammad Shah, who died in 1748 AD, lies in a grave in the eastern direction. It was during his reign that Nadir Shah had sacked Delhi. Then comes the grave of Mirza Jahangir, who was a son of Akbarshah Sani, and there is a mosque which is known as Jamaat Khana and is beautifully made. There is a small entrance in the north that leads to the dargah; it has five arches with 20 marble pillars on all four sides. It is known as Bast Dari. It is surrounded by a 6-foot-wide veranda. The chamber where the shrine is located has marble jaalis on all sides. Inside, the chamber is 18 square feet in dimension. Its floor is made of marble, as is its dome. The pinnacle of the dome is gold hued, with tiny turrets on all sides. The wall towards the head of the shrine has three marble lattices and a niche with intricate work done in gold. There is the same kind of lattice work in the eastern end, while the entrance is from the south. There are jaalis around this entrance too. The grave itself is covered with a cloth canopy. Around the grave, there is a two-foot-high railing. Firoz Shah Tughlaq had the chamber, the dome and the lattices repaired and had sandalwood doors installed here. There are gold railings all around the chamber. In 1608 AD, Farid Khan Bani Faridabad had a sandalwood canopy with motherof-pearl inlay installed at the shrine. A commemorative fair is held at the mazar every year. There are two other graves that are worth describing. One is the grave of Dauran Khan, who also had a mosque built. The other one belongs to Azam Khan, who saved the life of Humayun in a fight with Sher Shah and later, during Akbar’s reign, defeated Behram Khan. In addition to these graves, the langarkhana51 of Nizami Sahib is also to be found outside the eastern gateway. Outside the courtyard of the mazar, you step into another compound that lies beyond the northern gateway, where you can see the baoli built during Ghayasuddin Tughlaq’s time that had angered him. This stepwell was built in 1321 AD and is also called Chashma Dilkhush. It is 180 feet in length and 120 feet in width with a solid boundary. There are stairs in the northern direction that continue until the end. It has about 50 feet of water. The courtyards to the south and east of the baoli lead to the dargah. The building to the south of the stepwell was built during Firoz Shah’s time. There is a beautiful little triple-arched mosque that was built during the Pathan period, to be found

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at the western wall of the baoli. Its roof is embellished with a small turret. Divers climb up to it and plunge 60 feet into the baoli and perform all kinds of acrobatic feats in the water. In addition to these, there is the finely made grave and tomb of Bai Kokalde, who lived during Shah Jahan’s times.

Lal Gumbad This is the tomb of Qabiruddin Auliya, who was the son of Yusuf Qattal and the grandson of Sheikh Fariduddin Shakarganj Pakpattani. It is close to Siri and Khirki villages and lies to the left on the Delhi-Qutub Road. It was built by Muhammad Tughlaq in 1330 AD. The tomb is 45 square feet on the outside and 29 square feet within. The structure is made of red sandstone inside and nine chains are suspended over the grave. At the head of the grave, there is a large niche to keep an earthen lamp.

The Monuments Built by Firoz Shah Due to Muhammad Tughlaq’s childlessness, his nephew, Firoz Shah Tughlaq, ascended to the throne in 1351 AD and ruled till 1388 AD. Firoz Shah was temperamentally very different from his uncle. He was kind-hearted and tried to compensate for his uncle’s brutality in every possible way. He provided succour to those who had suffered injustice. He was a devout Muslim. After becoming the king, he fought with the Mughals and defeated them. He travelled twice to Bengal and Sindh. After returning from Bengal in 1354 AD, he laid the foundation of a new city called Firozabad, which was the sixth Muslim city of Delhi. He did many things to enhance the well-being of his subjects during his reign and spent immeasurable amounts of money on their welfare. Two years after Firozabad was settled, there was a terrible famine. To save his subjects from its horrors, he made provision for two canals from the Yamuna and Satluj rivers. Firoz Shah was the first ruler to have thought of building canals. Although no trace of the original canals can be found, a modified version of one of those canals continues to exist as the western Yamuna canal. The ruler also set up the Office of Excise and Revenue and implemented the tax regime. Historian Ferishtah, while describing his rule, asserted that Firoz Shah had 50 dams made on rivers, 40 mosques, 30 vidyapeeths, 100 dharmashalas, 30 reservoirs, 100 hamams and 150 bridges. Apart from these, he also set up many hospitals and dispensaries and had gardens planted. In fact, he claims that a 100 gardens were planted in and around Delhi. He had many old buildings repaired and ordered many new ones to be built. He also established the norms of courtly etiquettes, which were later adopted by the Mughals. He divided his courtiers into three tiers: the first section consisted of the masses; the middle rung was for people of the intermediate class; while the inner circle was reserved for the aristocrats and nobles. Firoz Shah was very fond of hunting. He had a hunting resort built at the Ridge, which consisted of a magnificent palace and assembly hall, and had a bell installed on the roof.

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There was also a zoo. Numerous mosques were constructed during his reign, of which the most renowned were commissioned by his visier Khan Jahan. The Chauburji Masjid on the Ridge; Kali Masjid, near Turkman Gate; the mosque at Kotla; the mosque near Nizamuddin Dargah; Kali Sarai ki Masjid; Begumpur mosque and the Khirki mosque – all these seven mosques were ordered by the visier. The fortifications at Kadam Sharif and the Dargah Roshan Chiragh were built during this period. The population of the city increased exponentially during Firoz Shah’s rule; that’s why he had to have a new city built. The masses were very prosperous and happy during his reign. Yet, as a devout Sunni, he did not allow Hindus full freedom to practise their religion. He destroyed many temples and had mosques constructed there instead. Hindus were forced to change their religion and jaziya (the religion tax) was also imposed on them. During this time, the authority of Muslims had started becoming shaky. His successors were not able to sustain it at all. He had started losing control over many provinces and had to deal with rebellions at various places, which he couldn’t suppress. At the end of his rule, he had left much of the governance of the state to his viser, Khan Jahan, and made his son, Fateh Khan, participate in administrative matters. After the death of Fateh Khan in 1387 AD, he got his other son, Muhammad Shah, to perform a similar role. Finally, after ruling for 40 years, at the age of 90, he died in 1388 AD and was buried near Hauz Khas.

Firozabad City This was the sixth Delhi of the Muslims, which Firoz Shah Tughlaq had built between 1354 and 1374 AD. The rubble of the older Delhis was extensively used to construct this city. The foundation of this city was laid in Mauza Ghadi Pur, near the banks of the Yamuna. This place was about 10 miles away from the Delhi of Rai Pithora (500 yards from Dilli Darwaza, to the left of Mathura Road). The construction was initiated with the royal palace, followed by the mansions of the aristocracy and other people. The royal palace and citadel were called Kushk-eFiroz Shah. The city was so big that the land of 12 villages was appropriated for its construction – Qasba Indarpat; Sarai Sheikh Malik; Sarai Sheikh Abubaker Toosi; Ghadipur; the lands of Khetwada, Jahrahat, Andhausi, Sarai Malik; Araji Maqbara Sultana Razia; Mauja Bhar; Mehrauli; and Sultanpur. The houses were so densely packed that from Qasba Inderpat to Kushk-e-Shikar (on the Ridge), a distance that measures 5 kos,52 nothing could be seen except houses. This city had eight mosques for the commoners and one for the elite, which had space for 10,000 people. Shams Siraj53 writes that this city was twice the size of the contemporary Delhi. It extended for 5 kos54 from Indarpat (Purana Qila) to Kushk-e-Shikar (the Ridge); and from the Yamuna to Hauz Khas. It included neighbourhoods of contemporary Delhi such as Bulbulikhana; Turkman Gate; and Bhojla Pahadi. Firoz Shah Tughlaq ordered 120 Sarais55 to be built. The 39 years of his rule were so peaceful that the road that connected Delhi (Qutub) to Firozabad, that was 15 kilometres away, was perpetually crowded with vehicular and pedestrian

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traffic. There were people to be seen everywhere; coaches, chariots, palanquins, palanquin bearers, camels, horses, ponies; basically, every type of vehicle that one can imagine was to be found here from morning to night. Thousands of labourers could be found carrying loads of all kinds. The 4 palaces of Firoz Shah whose names could be found were: (1) Mahal Sahangulina or the Palace of Grapes; (2) Mahal Chhajja Chaubeen; (3) Mahal Baar-e-aam. There is nothing left of these three palaces. The fourth one was Kotla Firoz Shah. Located on the right bank of the Yamuna, Firozabad was deemed the most superior of all cities until Sher Shah laid the foundation of Sher Garh. When Taimur invaded Delhi, he stopped at the main gateway of the Delhi of Firozabad. Ibrahim Lodhi had installed a copper statue of a bull, which had been brought from the Gwalior Fort after its conquest, in front of this gateway.

Kushk-e-Firoz Shah or Firoz Shah’s Kotla The ruins of this fort can be seen outside Delhi Gate and in front of Azad Medical College.56 In those days, there used to be hardy fortifications all around it with tapered turrets. One of the gateways of these ramparts called Lal is still in existence. The tunnels inside Kotla were so wide that the ladies of the harem used to cross them while sitting inside their carriages. One tunnel went from the fort to the banks of the river; the second one was 10 kilometres long and went up to Kushk-e-Shikar (the Ridge); while the third one going to Rai Pithora was 15 kilometres long. There are two things at Kotla that deserve a special mention – (1) Ashoka’s Pillar; (2) the Jama Masjid, which was built around 1354 AD. Amir Taimur saw it in 1398 AD and read a text from the Holy Quran here. He liked this mosque so much that he took its blueprint with him. He also took the masons and other construction workers from here. After reaching home, he had a mosque constructed at Samarqand that was patterned on this one. The mosque is next to the building where the Ashokan Pillar stands. It is made of stone and lime and mortar and has carvings. The structure of the mosque is tapered like the Egyptian pyramids. Its entrance is to the north instead of the east because the river flows in that direction and there was no space to build a gateway there. Now there are only walls left; the roof of the mosque has fallen. It is connected to the building with the pillar with a bridge. The mosque has two floors; the mosque itself is on the upper floor. King Alamgir Sani was murdered in or near this mosque in 1761 AD.

Ashoka’s Pillar This is one of the two pillars of Ashoka (300 years before Christ) that Firoz Shah brought from Jagadhari (7 miles to the south-west of District Ambala) and from Khizrabad which is near the banks of river Yamuna through Meerut, and

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installed in two of his palaces in Delhi in 1356 AD. Ziauddin Barani57 provides a vivid description of the transport of these pillars to Delhi: After reflecting on how to bring this pillar down, an order was issued that people living nearby should present themselves in whatever condition they were, including those who could ride or walk. They were also commanded to bring the implements and equipment that were required for this work, along with bundles of semal cotton. Thousands of piles of semal cotton were spread around the pillar before they started digging its foundations out. Finally, the pillar fell on the mattresses that were spread all around. On checking the foundation, they found that it had been resting on a square stone. So, this stone too was dug out. Then, the pillar was tightly wrapped in wild grasses and untreated leather from top to bottom to ensure that it did not suffer any damage while being transported. An enormously long wooden cart was built to carry the pillar; it had 42 wheels and each wheel was tied to a rope. Thousands of men struggled to load the Pillar on this cart; then thousands dragged the cart with great difficulty to the banks of the Yamuna. Then, the king’s chariot arrived and many large boats were assembled there. Some were so capacious that they could carry five to seven thousand maunds58 of cargo. The smallest of these boats could carry two thousand maunds of grain. The Pillar was then very cleverly and skilfully loaded on this fleet of boats and brought to Firozabad. It was then unloaded and carried to the palace with great dexterity. At that time, my (Ziauddin Barani, the writer’s) age was around twelve years and I was a student of Meer Khan. Once it had reached the palace, the construction of the building where the Pillar had to be installed, began. Renowned artisans were chosen to design it. Limestone was used to build this building; it had many stairs. The Pillar would be lifted as soon as a stair was completed. This is how as each stair would get completed, the Pillar would be carried up. When the Pillar reached the top, a strategy was hatched to push it upright. Thick ropes and spinning wheels were called for and one end of the rope was tied to the Pillar and the other to the spinning wheel. The wheels were securely planted in 6 spots and tied to ensure that they did not budge an inch. Then the wheels were spun and the Pillar lifted about half a yard. Huge logs and piles of cotton were placed all around to make sure that the Pillar did not fall and break. This is how, step by step, the Pillar was hefted up and after many days, it was able to stand upright. Then, timber logs were fitted like scaffolding around it. That is how it stabilised and was able to stand straight without the slightest tilt. The square foundation stone mentioned above had been placed at its base. Once the Pillar was erect, two turrets were constructed on top with a kalas at the pinnacle. The total length of the pillar was 32 yards, of which 8 had been buried in foundation; 24 yards could be seen. In the lower half of the Pillar, some lines had been inscribed. Many learned Brahmin scholars and pundits were called,

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but none could decipher their meaning. It is believed that one such Hindu scholar translated them as: “no one will be able to move this, till a Muslim king named Sultan Firoz in future.”59 In 1611 AD, when William Frank saw this pillar, a motif of the moon was placed on top. It is because of its golden kalas that it was known as minar-e-zari, the pillar of gold. God knows whether it was lightning or a cannonball that destroyed the upper part of the pillar and when that happened. Travellers’ and tourists’ names have been carved on it at various places; some of them date back to the first century of Christ and continue until the present. There are two long inscriptions on it. One of them is Ashoka’s edict that was written 300 years before Christ. It is written in Pali, a language that was spoken at that time. The other inscription is in Sanskrit written in Nagari script in 1220 Vikrami (1163 AD). In this inscription, the victories of Raja Vishaldev, the Chauhan king of Shakambhari, are eulogised. He had ruled over regions extending from the Himalayas to Vindhyachala. The first Ashokan inscription is the longest and most significant of his five edicts – four are in the four directions and there is one that extends below them. The first four are framed and complete in themselves. They have been written verbatim on the pillars at Prayag, Mathura and Raghiya and the pillar on the Ridge in Delhi. Ashoka used to be a worshipper of Vishnu; then he converted to Buddhism. This inscription was written in the 27th or 28th year of his rule, when he had adopted Buddhism. He calls himself Devanampiyadasi (Priyadarshi, beloved of gods) and commands that everybody should be treated with purity and humanity. Animals too should be treated with compassion; no violence should be committed against them, and meat should not be consumed. Prisoners who had been awarded the death penalty should be given three days to pray and practise selfreflection. Trees should be planted on the roadside and wells should be dug after every mile, along with rest areas for travellers. This pillar is a monolith, which has been installed on a tapered building shaped like an Egyptian pyramid. The building has been erected on a very high platform and has three parts. The first floor has many rooms and courtyards, while the pillar is to be found on its roof. This 42 foot and 7 inches tall pillar is made of sandstone. The upper 35 feet are polished, the rest is rough. The part that is buried underground measures 4 feet and 1 inch; the width of the upper part is 25 feet and 3 inches, while at the bottom it is 38.8 inches. The weight of the pillar is approximately 729 maunds. The stone has a golden hue. All the four inscriptions of Ashoka are very neatly carved. They belong to ancient India, which existed three centuries before Christ. Apart from these, there are two other inscriptions that are written in a contemporary script. One is 2.5 feet above and the other is below the Ashokan inscriptions and belongs to the period of King Vishaldev, whose dates are given as Vikrami Samvat 1220 (1163 AD). In addition to these two, there are some other buildings in Kotla. One of them is a large stepwell. This is one of the protected sites. Grass has been planted

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all around to beautify this place. From its roof, one can see Raj Ghat towards the east. The Yamuna has now moved far away and has been replaced by a wide road. Within the boundaries of Kotla, there is now a settlement of refugees. In 1850 AD, these buildings were to be found at Kotla: (1) palace, or citadel or Kushk-e-Firoz Shah; (2) to the south of the citadel, there are ruins of many buildings; (3), (4), (5) three ruined buildings, of which two are tombs and the third is a part of a larger building; (6) Kushk-e-Anwar or Mehdiyan; (7) a small mosque; (8) a residence; (9) Kalan or Kali Masjid; (10) Chune ki Masjid.

Kushk-e-Shikar Jahan-numa This palace was built by Firoz Shah Tughlaq in 1354 AD in the Firoz Shah city that was founded on a hill to the north-west of the present Delhi. This was his hunting resort. Only two building survive now – Chauburji Masjid and Pir Ghaib. Amir Taimur, who had plundered this palace, wrote: “this fine-looking place is built atop a hill on the banks of the Yamuna.” It is said about this palace that in 1373 AD, when visier Malik Muqbil also known as Khan Jahan died, his eldest son Juna Shah was declared his successor in 1375 AD. In 1375 AD, the king was grief-stricken, when his accomplished son, Fateh Khan, died. The king could do nothing except bear this tragic loss. The king buried his son at Kadam Sharif. But his heartache could not be assuaged, and he lost interest in administering his kingdom. His well-wishers and nobles begged him to pay attention to his royal duties, as human beings have to accept everything that God gives out. The king heeded their counsel and started hunting again to forget his sorrow and had this hunting resort made. Firoz Shah had the second Pillar of Ashoka installed at this palace with the same skill that had been displayed for the other pillar. He had it erected in this palace with great ceremony. Following his lead, many of his nobles and the wealthy built their mansions around it. A structure called Pir Ghaib was supposed to be the palace of the king at this hunting resort. A large part of this building is now derelict; one can only see some evidence of its walls. The twostoreyed main gateway lies to the north of this building. This building was also known as Jantar Mantar and is built at the apex of the hill. There was probably a bell atop this building, which used to be rung. There is also a tomb of a Faqir here. Some distance away to the south of Pir Ghaib, there is the second Pillar of Ashoka, which Firoz Shah had installed at Kushk-e-Shikar. This pillar is about 4 miles away from the pillar at Kotla. At the beginning of the eighteenth century (possibly during Farrukhsiyar’s rule), this pillar fell down and broke in five parts due to an explosion and remained there for the next 150 years. That’s the reason why the stones are rough and the inscriptions have worn off. This pillar is 33 feet high and 3 feet and 1 inch wide. In 1838 AD, when some Hindu kings bought the bungalow of Frazer Sahib (which now houses the hospital), they also bought these five broken parts of the pillar that had been lying in the courtyard of the bungalow. They were joined together and installed on a sang khara

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platform in 1867 AD, which is on the Ridge. The inscription in English that is written below is as follows: Emperor Ashoka had installed this pillar in the 3rd century before Christ at Meerut. Firoz Shah brought it from there in 1356 AD and installed it here at Kushk-e-Shikar. In 1713-19 AD, due to a fire at the ammunitions dump and the resultant explosion, it fell down and broke into five pieces. The British government got it repaired and erected it at the same place. There is a bungalow of some Hindu kings near Pir Ghaib; a baoli with steps leading down can also be found there. This too belongs to Firoz Shah’s period. Taimur and his companions may have crossed the Yamuna in front of Jahannuma, possibly somewhere close to the Metcalfe House, in 1398 AD. But some believe that he crossed from a place near Wazirabad. Sultan Mahmud Khan and his visier Mallu Khan had attacked the Mughal camp at Jahan-numa, but they had lost the battle.

Chauburji Masjid This too is situated at the Ridge. It seems to have been so named because of the four domes on each corner, which must have been erected on the raised plinth of the mosque. This was someone’s tomb. Its main entrance faces the east, and this building has two floors. The dual staircases face each other and have 15 steps each. On the roof, there are two arches, that are parallel to each other; and two on each side that are smaller. Only some walls remain between the two courtyards that are 51 feet in length and 11 feet and 8 inches in height. There is a passage in front. One room still remains in the southern direction, which has one turret with a staircase. In the courtyard, there is a square grave. The other entrance to the mosque faces the south. From Kushk-e-Shikar to this point, there used to be buildings all around; of which some have been razed and some are derelict. These buildings were all sturdy and made in the same style as Kushk-e-Shikar.

Shah Alam’s Tomb From Timar Pur Road to Wazirabad, on the way to the waterworks at Chandrawal, there is an old bridge built over the water channel that originates at Najaf Garh Lake; to its right, there is the tomb of a Muslim mystic, which seems to belong to the period of Firoz Shah (1365‒90 AD). It lies on the banks of the Yamuna. The structure, doorways, compound, mosque and the bridge all seem to belong to that period. This is an exquisite example of the architecture of that period. It is at this place in Wazirabad that Taimur and his rampaging Mughals60 had set up camp after committing mass slaughter, plunder and devastation in

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Delhi. After destroying the Muslim might, he had crossed the Yamuna on the first day of January in 1399 AD.

Dargah Hazrat Roshan Chirag Dilli Sheikh Nasiruddin Mahmud was the last of the mystic elders of the Chishti sect in Delhi. He was among the great khalifas of Hazrat Nizami. He was a great scholar, a holy and devout believer. He was also a great propagator of Islam. When Makhdoum Jahaniyan Syed Jamal went to Mecca for pilgrimage, the Sharif of Mecca is supposed to have asked him, now that all the great mystics are gone, who is considered to be holy in Delhi. Makhdoum replied – “Nasiruddin Mahmud! He is the only chirag (earthen lamp) of Delhi.” He also experienced the antagonism of Muhammad Tughlaq, who made the saint suffer in many ways, which the saint endured patiently. Firoz Shah was greatly devoted to the saint and got the dome of his dargah constructed during the lifetime of Hazrat in 1350 AD. He died in 1356 AD and was buried in the same tomb. He had been killed in a dagger attack by a Jalandhari Faqir, who had come begging for alms. Hazrat was 82 years old at that time and used to live near Mauja Khirki. He was buried in the room where he had lived along with all his worldly possessions – his robe, stick, begging bowl and mat for reading namaz.61 His tomb is in a courtyard that is 180 feet long, 104 feet wide and 12 feet high. A large part of this courtyard and the fortifications around this neighbourhood were commissioned by King Muhammad Shah in 1729 AD. The main entrance to the dargah, which has a large dome, was built 22 years after his death in 1378 AD by Firoz Shah. This doorway lies in the north-west corner of the dargah. The dome has 12 arches with sang khara pillars. All the arches have red sandstone lattices. The dome is made of lime and mortar and stone. Inside, there is a golden bowl suspended from the dome. During Akbar Shah Sani’s rule, his son, Mirza Ghulam Haider, had a red stone lattice installed around the dome. Many eminent people are buried here. The tomb has a marble floor and there is a marble railing around the mazar. The neighbourhood of Chirag Delhi is settled around this dargah. King Muhammad Shah had the boundary of this neighbourhood fortified; there are four gateways and a window in it. Chiragh Delhi is about 2 miles away from Kalkaji Temple, which lies on one side of the Malviya Nagar-Qutub Road.

Maqbara Salauddin Salauddin was a disciple of Sheikh Sadruddin. He died in Delhi and his burial place is about a mile from Khirki village. The mausoleum was built over his grave in 1353 AD. He was a great scholar, very devout and principled. He was also a contemporary and neighbour of Chirag Dilli. He lived during the reign of Muhammad Shah Tughlaq, whom he considered to be very hard-hearted and lazy.62 But the king used to hear his criticism with great equanimity; it was an indication of his strength of character that the king tolerated all this.

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The mausoleum stands in the middle of ruined buildings. It consists of one domed chamber that is 19 square feet in length and breadth and is 25 feet high. It is made of stone and lime and mortar and has a red stone cladding on the outside. Its plinth is 33 square feet; it is raised 4 feet above ground. The dome rests on 12 stone pillars. The eastern doorway has been made between two pillars. The grave is made of marble and measures 8 feet by 4 feet and is 1 foot high. It is surrounded by a 1-foot-high railing. Directly over the grave, an inverted bowl has been suspended from the dome. The dome is constructed in the style popular during the Tughlaq era. The mosque adjacent to the tomb is now dilapidated; the same can be said of the Majlis Khana and the graves of Farid Shakarganj and Salauddin. The following are some of the mosques constructed by Firoz Shah’s visier, Khan Jahan.

Kalan Masjid This old and large mosque can be found inside the city in the neighbourhood of Bulbulikhana and Turkman Gate. It was built in 1387 AD. The length of this mosque is 140 feet, and the width is 120 feet. The thickness of the walls is 6 feet. This mosque has a very high plinth and has two storeys. The plinth of the first floor is 28 feet and houses many shops that have been rented out. There are rooms with one door and one step built into the wall below the turret. They have many passages that lead inward. The mosque, constructed of stone and lime and mortar, is very well built. The astarkari63 inside and outside is very appealing. One has to climb 29 steps to enter the mosque. The turrets in the corners and the boundary walls all taper inward. There is no tower in the mosque. The muezzin’s call used to be made from the roof of the mosque. It has been many years since prayers were offered in this mosque. The graves of the one who commissioned this mosque as well as many others were destroyed during the 1857 AD Uprising.

Masjid Begum Pur This too was commissioned by Khan Jahan in 1387 AD near Vijay Mandal, as you enter Begum Pur village. It is a magnificent and impressively large mosque. The basic design is similar to Kalan Masjid and Khirki Masjid. The difference is that this is one-storeyed and is built on a sprawling platform. It is made of stone and lime and mortar and measures 307 feet to the north‒south and 295 feet in the east‒west; and if you add the platform, it is 31 feet high. It has three doorways opening in the north, south and the eastern direction. The main entrance is to the east with 15 stairs on either side. In the courtyard, there are small rooms built all around. The mosque itself is in the middle. There are 64 domes on the roof of this mosque. This mosque is now populated and lies 2 miles to the south of Safdar Jung’s Tomb and about a mile to the east while going towards the Qutub.

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Vijay Mandal or Bedi Mahal Between Kali Sarai and Begum Pur, there is a house to the left on Qutub Road that was built by Firoz Shah; it is known as Jahan-numa as well as Bedi Mandal. Located on a steep hillock, it must have been constructed around 1355 AD. Its height is 83 feet and there are stairs that lead upstairs; it consists of a room with four doors and a turret. The king used to inspect his army while standing here. During the reigns of Akbar and Jahangir, specifically around 1652 AD, Abdul Haq Muhaddis commented that Vijay Mandal was a tower of Jahanpanah and that Sheikh Hasan Tahir, who was a great mystic and had come to Delhi during the rule of Sikandar Lodhi, had stayed at this place with the king’s permission. When Tahir died in 1505 AD, he was buried outside this barbican. The other graves around his belong to his family members, who had also started living in Delhi along with him.

Kali Sarai ki Masjid This is yet another mosque built by Khan Jahan close to Begumpur mosque. This too is now used as a living space by people. Khan Jahan had it built in 1387 AD.

Khirki Masjid It lies one and a half mile to the south-east of Begum Pur and the same distance to the north on Qutub-Tughlaqabad Road near Satpula in Khirki village. This too was constructed by Khan Jahan in 1387 AD. The mosque is magnificent and deserves a visit. It has a square-shaped pyramidal structure in three sections. There are 9 turrets that merge at 9 places in this mosque. Every turret has 4 pillars underneath. The first section is at the bottom, with 3 doors to the north, south and east. Every doorway is topped by a ladao64 dome. The building has two floors; the first floor is 15 feet high and the second one 22 feet and has 41 domes. Of all the mosques constructed by the Pathans, this is the most fascinating. The mosque measures 192 square feet on the outside and had been taken over by the Gujars as a living space but was vacated after 1857 AD.

Sanjar Masjid Constructed in 1372 AD, this mosque too owes its origins to Khan Jahan. It is close to Nizamuddin Dargah and is designed like the Khirki mosque.

Kadam Sharif (Maqbara Fateh Khan) This famous dargah can be found 1.5 miles to the south of Lahori Gate, near the slaughterhouse. It is actually the tomb of Firoz Shah’s son, Fateh Khan, and was built in 1374 AD. The sacred mark of Hazrat Muhammad’s footprint, which

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Hazrat Makhdoum carried on his head from Mecca to Delhi, is kept in this dargah. When Fateh Khan died in 1374‒5 AD, this mark of the Prophet’s foot was placed on his chest and a madrasa, houses and mosque were built around it, along with a hauz that was located near the boundary wall. This complex is solidly built and has seven doorways, of which two are closed now. The building is constructed on a platform, which is 78 feet long, 36 feet wide, and 5.5 feet high. Its main entrance faces the east and there are courtyards in the east and west, with four turrets in the corners. The graves of Firoz Shah’s relatives can be seen in the courtyards. It is a place of pilgrimage for Muslims. An annual festival is held here and a ceremonial pankha is offered.

Maqbara Firoz Shah The mausoleum of Firoz Shah is located near the banks of Hauz Khas; he died in 1389 AD. The tomb is 29 square feet and 3 inches and is made of very good quality stone. On both sides, to the west and north, there is a row of houses and rooms, which was probably the madrasa of Firoz Shah. Two doorways of the dome are open; those to the west and north are closed. The main entrance of the tomb is in the southern direction. Inside the mausoleum there are 4 graves lined next to each other. The first grave on the western side, which is also the largest and made of marble, belongs to Firoz Shah; the mausoleum was commissioned by Nasiruddin Tughlaqshah. There are many monuments still in existence that belong to Firoz Shah’s time; for instance, Kushk-e-Anwar and Mehdiyan that lie close to the medical college.65 They were built in 1354 AD and are now missing.66 Doh Burji Masjid is near Sheikh Sarai and was built in 1387 AD; it was originally within the boundary walls of Kushk-e-Firozabad. It had a plinth, which was 118 feet by 88 feet and was raised 12 feet above the surface; it had 5 domed chambers. There was one dome in each direction and the fifth one was in the middle. Now only the signs of the platform remain in some places. Only one room in the corner survives now. These chambers were circular and were 20 feet in height.

Buli Bhatiyari ka Mahal This can be found on the left side of the Ridge while going to Karol Bagh. Bu Ali Khan Bhatti used to stay here, whom people started addressing as Buli Bhatiyari. The building is located near a bund. It is 518 feet in length, 17 feet wide and 22 feet in height. It is supposed to have been constructed in 1354 AD. There are many little rooms of sang khara to be found here. After the death of Firoz Shah, there was a tussle between his sons and grandsons for the throne. Ghayasuddin Tughlaq Sani, Abu Bakar and Nasiruddin Muhammad Shah were all weaklings. Not one of them had the ability to administer the kingdom well and none of them could retain the throne for long. The result of these internecine battles was that Taimur, the old enemy of

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India, who had been planning to conquer the country for a long time, invaded Delhi in 1398 AD. Earlier, these Mughals used to return after attacking and plundering, but this time, Taimur came with a huge battle-hardened army. As he had trouble walking, he came to be known as Taimur the Lame. He was 60 years old at that time. He came with his numerous Tartar soldiers, through Afghanistan and entered Punjab. Leaving a trail of plunder and devastation in his wake, he reached Panipat, which is near Delhi. He crossed the Yamuna just below Panipat, possibly from a place near Baghpat and appropriated the fort at Loni, which faces Firozabad, and encamped here. Then, with a small cavalry contingent, he crossed the river near Wazirabad and went up to Kushk-e-Shikar for a reconnaissance. After that he set up his camp at the place where Metcalfe House is now located. By this time, the Amir had more than one lakh Hindu hostages whom he had press-ganged on his way to Delhi. The defeat of Taimur was the only hope of release for these prisoners. But when Taimur started preparing for battle, to ensure that these prisoners did not join his enemies, he slaughtered all of them. Initially, he executed those who were above the age of 15; later everyone who remained was also killed. After this dreadful news, the inhabitants of Delhi were terror-stricken. The king hid behind the fortified walls. Taimur’s troops were encamped across the Yamuna; he had a moat dug around his camp to safeguard it and placed a long line of buffaloes in front. On the other side, the king also stepped out with an army consisting of 12,000 cavalry and 40,000 thousand infantry that was led by a battalion of elephants. The king lost the battle. The Tartars followed the deserters from the Indian army to the gates of old (Prithviraj’s) Delhi, which used to be uninhabited at night at that time. Muhammad Tughlaq ran away to Gujarat after his defeat. Taimur declared himself the king and demanded a colossal sum as forfeiture 67 from the citizens. Their refusal resulted in large-scale massacre that continued relentlessly for 5 days. The carnage was so indiscriminate that there was no space left in the lanes to walk, there were dead bodies everywhere. Homes were not just plundered but burnt to cinders after being despoiled. To sum up, nothing remained in the city; everything was destroyed. On Wednesday 17 December, Taimur went to the Eidgah, which was close to the public square. The nobles and elite of all the three cities (Delhi, Firozabad and Tughlaqabad) were assembled there and collectively accepted the suzerainty of Taimur. Only then did he allow them to leave. The pennants of Taimur were hoisted on gateways of the city and two days later, in the mosque at Firozabad, Taimur was publicly proclaimed the ruler. Some ladies of Taimur’s harem went to see Qasr-e-HazaarStoon. There they had a slanging match with the locals; consequently, for 3 days, another bloodbath was unleashed. Many Hindus ran away to save their lives and hid in a mosque in old Delhi. By the fourth day, all of them had been slaughtered in cold blood. Finally, the massacre stopped and those who couldn’t escape were imprisoned and enslaved. Then, Taimur entered the city and went to the royal zoo of Firoz Shah and appropriated the most exotic animal that he could find there, which included 12 rhinos. In the last days of 1398 AD, Amir

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Taimur visited Firozabad and saw the Jama Masjid of Kotla, which he really liked. It is said that he was gifted two white parrots here that were supposed to be 74 years old. These parrots had been offered to all the kings since the time of Tughlaqshah. Taimur stayed only for a fortnight in Delhi: those few days brought utter devastation for the city. The destruction he wreaked in these 15 days can’t even be imagined. He took immeasurable wealth, precious objects and slaves with him. He left a trail of death and desolation in his wake. Before leaving, he appointed Khizr Khan as the governor and returned to Samarqand via Afghanistan and Punjab. He had spent 5 months in India. Two months after the departure of Taimur, chaos and anarchy continued in this city. Finally, Nasrat Shah returned and took over this ruined city. When Iqbal Khan lost his life in battle, on Daulat Khan Lodhi’s advice, Mahmud ascended the throne. But in 1407, a rebel and Khizr Khan imprisoned Sultan Mahmud at Firozabad and he was able to free himself with the greatest difficulty. So, Sultan Mahmud was a king only in name and continued thus for 20 years, at which point he fell sick and died after having gone to hunt at Kaithal in 1412 AD. With him ended the rule of the Tughlaq dynasty.

Sadaat Dynasty (1414–51 AD) After Muhammad Shah’s death, people installed Daulat Khan Lodhi on the throne. But as soon as he became the king, Khizr Khan, who was much more powerful, arrived with an army and seized the throne after imprisoning the king at Siri Fort. Khizr Khan died in 1424 AD in Delhi and his son and successor, Abdul Mubarak Shah, commissioned a tomb to be made over his father’s grave, which is known as Khizr ki Gumti. Khizr Khan was buried near Okhla village on the banks of the Yamuna, which is about 8 miles to the south of Delhi. It is in a walled courtyard, three-quarters of which has now fallen, in a very plain squareshaped chamber, which had four arched doorways. There is a dome nearby; it is the first building that is considered to be the tomb of Khizr Khan.

Neela Burj or Syedon ka Maqbara The tomblike structure is to be found on the crossing of Delhi-Nizamuddin Road; the road to its right goes to Safdar Jung and the left one to Humayun’s Tomb. It has blue ceramic tiles; therefore, it is called Neela68 Burj. It is supposed to belong to the period of the Syeds (1414‒43 AD). It used to be a police station. It is built on an octagonal platform, which is of 42 square feet and is 4.25 feet in height. There are four steps and inside and out it is covered with ceramic tiles with floral motifs in blue, crimson and white, most of which have now fallen. The tomb is 34 feet high, and the grave inside is earthen.

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Shahr Mubarakabad or Kotla Mubarak Pur As mentioned above, Sultan Mubarak Shah Sani laid the foundation of a new city on the banks of the Yamuna at the end of 1432 AD. He entered Mubarakabad to inspect its construction but was assassinated at the orders of his minister. His dead body was buried in Mubarakpur Kotla. In order to reach this place, you have to go about 7 miles on Qutub Road and turn to the left. Now, it has become a part of a large residential neighbourhood – Lodhi Colony. This tomb is built in the middle of a vast courtyard. There is a boundary wall all around. The building is made of beautiful sang-e-khara. The pillars and roof extensions are made of brown stone. Near the doorway in the boundary wall, there is a band of coloured bricks; under that, on a marble tablet, two lotus flowers in bloom are carved. The tomb is located a short distance from the doorway. There are 24 pillars on the platform all around the tomb, which seem to have been built with special skill. On the upper parts of the dome, 16 colourful vases have been carved. There is only one doorway to this tomb, which opens to the south. Under the dome, there is a marble tomb. It is believed that this is the tomb of Mubarak Shah.

Maqbara Sultan Muhammad Shah To the right of the road which goes from Safdar Jung’s Tomb to Nizamuddin, only 5 furlongs from Safdar Jung, there is the tomb of Muhammad Shah, the third king of Sadaat dynasty. It is octagonal and the kalas on its pinnacle is now broken. On the dome, there are 16 openings, of which four are open and the rest closed. The tomb has 8 gateways. Muhammad Shah, who died in 1445 AD at Khairpur Mauja, was buried there. This tomb is very similar to the tomb at Mubarak Pur. Near Siri, there is the beautiful mosque of Makhdoum Sabzedar that is worth looking at and which was constructed around 1400 AD.

Lodhi Dynasty (1451–1526 AD) From Muhammad Ghori to Ibrahim Lodhi, all the rulers were known as Pathans, but were actually Turkish. However, the dynasty established by Behlol Lodhi was indubitably of Pathan origins. He used to govern the state even during Shah Alam’s reign and was considered to be the de facto ruler. Finally, the king abdicated in 1451 AD and Lodhi ascended the throne and immediately imprisoned his visier. Then Jaun Pur declared itself a sovereign state and the ruler ordered his army to blockade Delhi while Behlol Lodhi was away. It was with great difficulty that Delhi was freed, but the clashes continued. Lodhi was so fed up with this state of affairs that he divided his kingdom among his chieftains, leaving a few

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parts of Delhi for his son, Nizam Khan. He died in 1488 AD of illness and was buried in a tomb in his garden that is close to Dargah Chirag Dilli. On getting the news of his father’s death, Nizam Shah reached Delhi and adopting the cognomen Sikandar, he declared himself the king in 1488 AD. But the hostilities resumed, as the Afghan nobles did not want a man born of a Hindu woman of the goldsmith community to be their overlord. The rival was his cousin, who lost the battle. The king of Jaun Pur decided to reclaim his kingdom, but he too was defeated. Sikandar was so busy tackling these conflicts that he couldn’t be in Delhi until 1490 AD. He had barely been here for three months when fighting started again and he had to leave the city to contain these rebellions. Many years passed in this fashion. Finally, in 1504 AD he decided to move his capital from Delhi. He set up a committee to locate the new capital, which zeroed in on Agra, where the capital was therefore moved. But in the second year of this move, in 1505 AD, on a Sunday, there was a major earthquake and the whole of India and Iran was shaken. People thought the Day of Judgement had arrived. However, Sikandar refused to leave Agra; in fact, he settled it afresh. From Sikandar to Shah Jahan, it was Agra that continued to be the capital. Even so, until the coronation ceremony was performed at Delhi, a king was not considered to be truly a ruler. There is a village69 named after Sikandar in Agra,70 where Akbar is buried. He had built a barahdari71 here in 1495 AD. He died in Agra in 1517 AD after ruling for 28 years. His body was brought to Delhi and buried in a huge mausoleum within the boundary walls of Khair Pur. It is believed that the king considered idol worship to be an anathema; wherever he found a temple or idol, he destroyed it. He renovated and repaired many old buildings, including the Qutub Minar and the tomb of Firoz Shah. Right at the beginning of his reign, he had also ordered the construction of Moth ki Masjid. After Sikandar’s death, the nobles chose his third son, Ibrahim, to succeed him in 1517 AD and the kingdom of Jaun Pur was handed over to his brother, Sultan Jalal. This resulted in a conflict. Jalal was killed and Ibrahim imprisoned his other brothers. He had not inherited a single talent of his father. After getting the kingdom, he became worse. He was extremely arrogant and bad-tempered. He looked down at everyone and made the courtiers stand in front of him with folded hands for hours at a stretch. There was no way that the Pathans would tolerate such humiliation! It resulted in an uproar that led to the death of many nobles. Every Pathan chieftain objected and became a rebel. This was the reason why this dynasty lost the sultanate, which then went to the Mughals. Throughout Ibrahim’s tenure as king, there was a civil war. His brother, Alauddin, attacked Delhi with a large army. It is fortuitous that he was unsuccessful and was forced to lift the blockade. Then, Alauddin left for Punjab. Before this battle, Ibrahim had installed in front of the Baghdadi Gate of Siri the copper statue of the bull that he had brought from his conquest of the south.72 Daulat Khan Lodhi was the governor of Punjab at this time; he too harboured a grudge and had invited the king of Kabul to intervene. Babur was familiar with the situation in India and very keen

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to take full advantage of the turmoil in the country. So, Alauddin now sought the intercession of Babur, who just needed a hint and was ready to arrive with his army. Panipat, which is to the north of Delhi, and is close to Kurukshetra and the old battlefield of Tarain, was the place where Babur and Ibrahim fought with each other on 21 April 1526 AD. Ibrahim died and was buried in Panipat. This is how the Pathan rule ended. They had ruled Delhi from 1193 to 1504 AD and for 22 years in Agra; but Delhi was where it all ended for them.

Behlol Lodhi’s Tomb This tomb is in a garden that adjoins the western wall of the courtyard of the mausoleum of Roshan Chirag Dilli, which used to be known as Jodh Bagh. It was commissioned in 1488 AD by Sikandar Lodhi, the son of Behlol Lodhi. He had brought his father’s body here for burial from Mauja Baghauli. The tomb measures 44 square feet and has entrances on three sides with 12 red stone pillars that are 8 feet high and 2 square feet wide. The arches, carved with floral motifs, soar 18 feet above the ground. The tomb has a flagged floor of red stone and the grave is intricately carved. There are 5 beautiful lime and mortar turrets on top of the tomb. The king had died on his way back to Delhi from Etawah, in Qasba Jalali, which is in Aligarh district. Sikandar Lodhi brought the body to Delhi and buried it in the above-mentioned tomb. Jodh Bagh is now untraceable.

Masjid Moth This mosque, built in 1488 AD by Sikandar Lodhi, is near Mubarak Shah’s tomb and a mile south of Mubarak Pur. A large stepwell had also been constructed near the tomb. The influence of this building is evident in the mosque at Sher Shah’s old fort and the Jamali mosque. The main gateway of the mosque and its Hinduinspired arch and cupola are truly magnificent. This structure is a fine example of the architecture of the Lodhi era. Its plinth is 6 feet high; its length 130 feet and width 30 feet. It measures 60 feet from the base to the apex. It has 5 arched entrances, along with 2 on the sides which have stairs. The roof is decorated with 3 domes. There is a story behind its name – Moth ki Masjid. It is said that a single grain of moth73 was found, which was sown, and the resultant harvest was used to grow more crops of the same grain. In a few years, the money thus earned by harvesting the crops was utilised to construct this mosque.

Langar Khan’s Tomb This too was built on the orders of Amir Langar Khan, a noble in Sikandar Lodhi’s court, at the border of Mauza Zamrud Pur and Rai Pur in 1494 AD as his burial place. The chamber where Langar Khan’s grave is located is 33 feet high and has 3 doorways. This building is made of lime and mortar.

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Tiburja As soon as you step out of Mubarak Pur Kotla, near Moth ki Masjid, there are some turrets to be seen. Three of these structures belong to Chhote Khan, Bade Khan and Bhure Khan. They date back to 1494 AD, which was the Lodhi era. The turret in the middle is double the height of the other two. All of them are square. (There is also Kale Khan’s tomb here, in which Kale Khan, who died in 1481 AD, is buried.74)

Dargah Yusuf Qattal This dargah lies near Khirki mosque. It was also built in 1497 AD, during Sikandar Lodhi’s reign. The turret and the lattices on both sides are made of red stone, while the dome is made of lime and mortar. On the edges of the dome, there is ceramic work. There is another mosque made of lime and mortar here. Yusuf Qattal was also a disciple of Jalaluddin Lahori.

Sheikh Shahabuddin Taj Khan and Sultan Abu Syed’s Tombs They were both courtiers of Sikandar Lodhi. These tombs are in Khadera village and came to be known as Bagh Alam. The tombs are beautifully made.

Rajaon ki Baoli and Masjid South-west of the Iron Pillar at Qutub Sahib and to the south of Udham Khan’s tomb, there is a magnificent house, which was built by Amir Daulat Khan, a noble in Sikandar Lodhis’ court in 1516 AD. This building is made of lime and mortar but is exceptionally grand and a beautifully made stepwell can also be seen here. It has 66 steps which take you down to the water. There is a mosque nearby. As royal personages used to live here, it came to be known as Rajaon ki Baoli (some historians believe that this was Rajon ki Baoli, a stepwell of the masons, not kings).

Sikandar Lodhi’s Tomb, Baoli and Masjid Sikandar Shah Lodhi’s tomb, which was probably commissioned by Ibrahim Lodhi, is near Mauza Khair Pur, about 5 miles from the tomb of Safdar Jung, close to an old bridge. The king had died in in 1517 AD in Agra and his body was brought to Delhi for burial. The tomb, like the tomb of Chirag Dilli, is built in the middle of a large courtyard. It is located on a steep slope, on which a bridge with seven arches has been constructed. The road which goes over this bridge connects Firozabad to Siri and old Delhi. The lampstand that is placed at the head of the grave is actually a pillar from a Jain temple. The grave is made of plaster75 and ceramic has been used extensively inside the tomb. This structure is 24 feet high and there is a staircase that leads to the roof and a large baoli is located

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close to the tomb. The courtyard around the tomb used to have gardens. There is also a mosque to be found here.

Panch Burja Bachan Pur, or Zamrud Pur village, which is about 6 miles to the south of Delhi and is in front of Lady Shri Ram College, was endowed as jageer. Later, it came to be known as Zamrud Pur. The graves of the clan of Zamrud Khan are located here; 5 of the most eminent ones are buried in the 5 turrets. These tombs were built in the Lodhi era; possibly during the reign of Sikandar Lodhi in 1488 AD. The first one can be found as soon as one enters the village in a 40-square-foot courtyard with 11-foot-high walls. The wall in the front has a staircase which has a door leading to another compound. The gateway is 12 feet wide and 15 high; the back wall of the compound has fallen. The tomb is on a plinth that is 2 feet high and is domed, standing on 12 pillars. This is also the arrangement in the other 4 tombs.

Basti Babri or Basti ki Baoli Khwajasara76 Basti Khan had been castrated and was an individual of great consequence in Sikandar Lodhi’s period. He had commissioned the construction of a domed gateway, a mosque and a baoli around 1488 AD after taking possession of a commodious courtyard near Nizamuddin. Now everything is derelict; the stepwell, which might have been around 112 feet in length and 31 feet wide, is now dry. Apart from 4 of them, the rooms built into the walls of the stepwell are now all gone. To the north and south, the walls of the stepwell were 15 feet high. To the west of the stepwell is the mosque built by Basti Khan, which is 13 feet wide, 57 feet in length and 34 feet in height. The doorway is made of lime and mortar and is of 35 square feet. Basti Khan’s tomb is in the eastern direction. It is of 49 square feet and has a height of 15.5 feet. Now this tomb is just a pile of lime and mortar rubble.

Imam Zaamin Alias Muhammad Ali’s Tomb This tomb is also known as Hassan Bhai ka Minar. He had come to Delhi from Turkistan during the reign of Sikandar Lodhi and had been given an important position at Quwwat-ul-Islam by the ruling dispensation. He had his tomb built during his lifetime and was buried here. It is in a good condition and is to be found to the south-east of Qutub Minar at a distance of 10 yards from the Alai Darwaza. It is of 24 square feet and measures 54 feet from the ground to the top of the turret. There is latticework on the 3 sides of the boundary wall. The doorway faces the south and has a marble frame, screens with 12 carved pillars are made of red sandstone, the pillars are intricately carved. The marble grave is 7 feet in length, 4 feet wide and 1.5 feet in height. The construction is absolutely

76  Delhi of the Islamic Period

plain. The lampstand near the head of the grave is 2 feet tall and there is an inscription on the doorway.

Masjid Khair Pur This mosque seems to belong to the Lodhi era and can be counted among the best examples of the architecture of that period. It has 5 arches, with the widest arch in the middle, and is quite ostentatious. The roof has 3 domes. The plaster has been intricately carved and ornamented with Quranic inscriptions. It is patterned on the Alai Darwaza. It has fine plaster work. The antechamber has an opulent dome, which measures 41 square feet inside and 45 outside. The domed chamber has 4 doorways. The door leading inside is to be found in the northern direction, another leads to the courtyard of the mosque and 2 are closed. There are 16 niches built near the ceiling, of which 4 are open. There is a staircase with 37 steps leading to the domed roof of the building, which is 55 feet high.

Qasr-e-Safed Hauz Shamsi Kushk-e-Firozi Kushk-e-Sabz Chabutra Nasiri Maqbara Sultan Ghori (d. 1228,

Dargah & Masjid Hazrat Qutbuddin Kaki Maqbara Altamash

Maqbara Ruqnuddin Firoz Shah 1238-40

Maqbara Razia Begum Dargah Turkman Shah

9

10

11

12 13

1240 1240

1236

1235

1220 1368 1205 1229 1230 1230 1230

1220 1300 1200

3 4 5 6 7 8

2

1193-98

Quwwatul Islam Mosque or Aadina or Jama Masjid (first Delhi of the Islamic period) Qutub Minar

Muiuddin Behram Shah unknown

Not sure if this is Altamash's tomb as the description of Altamash's tomb in Fatuhate-Firozshahi is different. There is nothing avaialble on this building. Sir Syed writes that Razia had built it Razia Begum

"

Shamsuddin Altamash (6 doorways) Alauddin Khilji (2 doorways) Qutbuddin Aibak (first section); it is also said that Prithviraj created the first section Shamsuddin Altamash (2nd, 3rd, 4th sections) Firoz Shah (5th and 6th sections) Qutbuddin Aibak Shamsuddin Altamash Shamsuddin Altamash " " "

Qutubuddin Aibak (5 gateways)

Time of construction Name of the creator

1

Name of the building

TABLE 2.1  Relics of the Pathan Period

Malik Pur village, near Ghori's tomb Delhi, inside Turkman Gate " (Continued)

" " no trace left Mehrauli, 12 miles from Delhi no trace left no trace left no trace left Malik Pur village, on Najaf Garh Road Mehrauli, to left, 11 miles from Delhi northern corner of Quwwatul Islam

" " "

11 miles to the south-west of Delhi, near Qutub Minar

Place of construction

Delhi of the Islamic Period  77

1305

1315-16 1321-23

Maqbara Alauddin Tughlaqabad city and fort

Maqbara Gayasuddin Tughlaq Shah

25 26

27

1321-25

1303 1310 1311

22 Qasr-e-Hazaar- Stoon 23 Alai Darwaza 24 Unfinished Tower

Siri orAlai Dilli (3rd city of Muslims)

21

1268 1284-86 1286

1265

1242

1289 1295

Maqbara Muiduddin Behram Shah Kushk-e-Lal(Alauddin Khilji buried here) Qila Margazan or Darul Aman Maqbara Gayasuddin Balban Kilokhadi or New City (2nd Muslim Delhi

Muhammad Adil Tughlaq Shah (his grave is also located here)

Qutbuddin Mubarak Shah Gayasuddin Vakil and Muhammad Tughlaq

" " "

Alauddin Khilji

Jalaluddin Khilji Alauddin Khilji (1354 AD, Firoz Shah got it repaired. In 1352 AD got a madrasa built & his tomb built here in 1389 AD

" " Qaiqbad

Gayasuddin Balban

Alauddin Masaud Shah

Time of construction Name of the creator

Relics of Khilji Dynasty 19 Kushk-e-Lal 20 Hauz Alai or Hauz Khas

16 17 18

15

14

Name of the building

TABLE 2.1 Continued

from Safdar Jung. Yusuf Jamal's tomb is also here 9 miles from Delhi, left on Qutub Road in Shah Pur village no trace left near Qutub Minar 400 yards to the north of Qutub Minar west of Qutub Minar 5 miles to left of Qutub, on Badar Pur Rd. "

no trace left on Delhi-Qutub Road; 2.5 miles south-west

near Qutub Minar " five miles from Delhi, near Humayun's Tomb; no trace left

Malik Pur village, near Ghori's tomb no trace left

Place of construction

78  Delhi of the Islamic Period

1324

29

Madrasa Firoz Shah Dargah Salauddin

Jamaat Khana or Nizamuddin Mosque Firozshahi Jama Masjid at Kotla

36 37

38

40 Kushk-e-Firozshahi or Firozshah Kotla

39

Firozabad city (6th city of Muslims)

35

Jahanpanah (fifth city of Muslims) 34 Lal Gumbad (Kabiruddin Auliya's Tomb)

33

1354

1354

1353

1352 1353

"

"

"

" "

Firoz Shah Tughlaq

"

1330

1354-74

"

"

Muhammad Tughlaq

Ziauddin Tughlaq Shah

Hazrat Nizamuddin

1327

1327

32

Adilabad & Qasr-e-Hazaar-Stoon

1325 1326

30 Maqbara Amir Khusro 31 Satpula

Dargah Nizamuddin Auliya

1321

28 Baoli Hazrat Nizamuddin

(Continued)

outside Delhi Gate, in Kotla, opposite Maulana Azad Medical College "

5 miles from Delhi, as Nizamuddin Dargah 5 miles from Delhi, near Humayun's Tomb, on Safdar Jung Road Inside Nizamuddin Dargah Mehrauli-Badar Pur Road, left side near Khirki Village 5 miles from Mehrauli, right side of Badar Pur Road next to Siri, on Delhi-Qutub Road, right left on Delhi-Qutub Road, between Siri and Khirki Village 400 yards to the left of Delhi Gate (this city spread from here to Waziarabad in Hauz Khas on way to Kalkaji, next to Chirag Delhi Inside Nizamuddin Dargah

Delhi of the Islamic Period  79

1354

1355

1356 1356

1356

Buli Bhatiyari ka Mahal

46 Vijay Mandal or Jahan-numa

47 Ashokan Pillar 48 Ashokan Pillar No. 2

Dargah Hazrat Roshan Chirag Dilli

Maqbara Shah Alam Faqir

Sanjar Masjid Kadam Sharif or Maqbara Fateh Khan Kalan Masjid Masjid Begum Pur Masjid Kali Sarai

Masjid Khirki

45

49

50

51 52

53 54 55

56

1387

1387 1387 1387

1372 1374

1365-90

1354 1354

"

Khan Jahan " "

Khan Jahan Firoz Shah

"

"

" "

Firoz Shah Tughlaq

Bu Ali Khan

" "

" "

1354 1354

(citadel and palace complex) Kushk-e-Shikar or Jahan-numa Chauburji

43 Pir Ghaib 44 Kushk-e-Anwar or Mehadiya

41 42

Time of construction Name of the creator

Name of the building

TABLE 2.1 Continued

outside Delhi Gate, in Kotla 2 miles from Delhi, on the Ridge " was near the old Jail. Now, a graveyard on way to Karol Bagh, to the left between Kali Sarai & Begum Pur outside Delhi Gate, in Kotla on the Ridge, 2 miles from Delhi 2 miles from Kalkaji, on way to Malviya Nagar on way from Timar Pur Road to Chandrawal Waterorks, 3 miles from Delhi near Nizamuddin Dargah in Paharganj, near Slaughter House inside Turkman Gate Begum Pur Village 1.5 miles to the south-east of Begum Pur in Khirki Village

Place of construction

80  Delhi of the Islamic Period

70

69

Basti Babri / Maqbara & Baoli Basti Khan Maqbara Imam Zamin aka Imam Muhammad Maqbara Langar Khan

68

1488 1494

1488

1488

Panch Burj

67

Imam Zamin Langar Khan

Basti Khan Khwaja Sara

Zamrrud Khan

Sikandar Lodhi Wazir Miyan Moiman

1488 1488

Mubarak Shah Sani

1432 Muhammad Shah Alauddin Alam Shah

"

1424

1433 1445

Khizr Khan

Nasiruddin Tughlaq

1418

1414-43

1389 1400

63 Maqbara Mubarak Shah 64 Maqbara Sultan Muhammad Shah Relics of Lodhi Era 65 Maqbara Behlol Lodhi 66 Masjid Moth

Maqbara Firoz Shah Makhdoum Sabzavar Sadaat Dynasty Relics 59 Neela Burj or Syedon ka Maqbara 60 Khizrabad (7th Delhi of Muslims) 61 Maqbara Khizr Khan (Khizr ki Gumti) 62 Mubarakabad City, Kotla Mubarak Pur eighth city of Muslims

57 58

(Continued)

south of Qutub Minar, 10 yards from Alai Darwaza border of Zamrrud Pur & Rai Pur

near Lodhi Colony, 6 miles from Delhi inside Kotla Mubarak Pur on road opposite Safdar Jung Tomb, inside Lodhi Garden next to Chirag Dilli Dargah I mile south of Mubarak Pur, at the back of Medical Institute in Zamarrud Pur Village, 6 miles from Delhi near Nizamuddin

at the crossing near Humanyun's Tomb no trace left; supposed to be near Okhla near Okhla, 8 miles from Delhi

at Hauz Khas 370 yards to the west of Siri

Delhi of the Islamic Period  81

Dargah Yusuf Qattal

Maqbara Sheikh Shahabuddin Taj Khan and Sultan Aby Syed Rajaon ki Baoli and Mosque

Maqbara Sikandar Lodhi & Baoli Masjid Khair Pur and Tomb

72

73

75

76

74

Tiburja Maqbara

71

Name of the building

TABLE 2.1 Continued

1523

1517

1516 1516

1497

1494

Unknown

Ibrahim Lodhi

Daulat Khan

Chhote Khan, Bade Khan, Bhure Khan, Kale Khan Yusuf Qattal

Time of construction Name of the creator

in Lodhi Garden near Qutub Sahib's Pillar, south of Ugham Khan's Tomb on Lodhi Road, on way to Safdar Jung Tomb in Lodhi Garden

near Khirki Masjid; in Khadeda Village

near Kotla Mubarak Pur

Place of construction

82  Delhi of the Islamic Period

Delhi of the Islamic Period  83

Notes 1 This seems to be a contradiction, as earlier the writer refers to the demolition of 27 temples. 2 It literally translates to 64 pillars. 3 This term has been used for convenience. The word originally used here is “chaugan.” 4 The original dimensions of the hauz seem to be 4.9 acres. 5 Please see above. 6 Presumably Jahaz Mahal, as this structure is located on water and looks like a ship. 7 The exact meaning is not clear and the dimensions, if applied to the tower, seem debatable. Fifty-two feet is likely to be the length of the platform which has the tower and 16 pillars. 8 It is part of Uzbekistan now. 9 Bistar-e-marg. 10 Dr Khurshid Alam explains that Asa aur Aba literally means the Stick and Robe, which is how Peer-o-Murshid Sufi saints used to transfer their khilafat to their Murid (successor). 11 Khwajasara. 12 Sermons and religious sayings inscribed on a building. 13 The word used in the text is taveez, which Dr Khurshid Alam explains means inscribed talisman (“tahreer mei likhi gayi dua”). 14 Dr Khurshid Alam describes the term as Katba Inscription engraved on a building. 15 Jaali. 16 Tabeeb. 17 Now known as Yangon, Myanmar. 18 Presumably a midwife, dai ji. 19 An indigenous plant species. 20 The exact meaning of this term couldn’t be found. It most probably means some kind of carriage. 21 Flageolet, an instrument like the flute. 22 Ataleeq. 23 Phoolon ki chadar. 24 The writer doesn’t explain in which of these places, according to him, Razia was actually buried. He seems to be discussing the different theories about Razia’s tomb that were in existence at that time. 25 This is a misprint. It should be Darul Aman, as mentioned in the next section. 26 This seems to be a misprint. The name should be Jalaluddin Khilji, not Alauddin Khilji. 27 Dr Khurshid Alam explains that Sha'baan is an Islamic month that comes before Ramzan. In the text, it is misspelled as shaba’at. 28 It is not clear if the correct spellings of this place are Siri or Sira. 29 Presumably this distance of 9 miles is measured from Shahjahanabad. 30 Sairgah. 31 Presumably because their eyes were dazzled by all that gold. 32 This is how Dr Khurshid Alam explains “ feelay ke peta.” 33 This is a translation of “Ya rahega ujar, ya rahega Gujar.” 34 “Kamre” (rooms) seems to have been misprint. It should be “kabrein,” which means graves. 35 It can be translated as “the sheltered or hidden well.” 36 Literally translates to “triangular citadel.” 37 The name is spelled as Ulagh Khan elsewhere in the book. 38 Nafiri-Naqqare. 39 Jallad. 40 Presumably clerks/writers. 41 Literally, Water Palace.

84  Delhi of the Islamic Period

42 The literal meaning of Jahanpanah is “refuge of the world.” 43 The writer does not indicate where this quotation by Ibn Batuta ends. 44 This is presumably where the quotation ends. It is not clear in the original text. 45 Kartik ka mahina. 46 Although it is not mentioned here, Dargah Maa Sahiba is greatly revered and is frequented by numerous followers of Sufism even today. 47 Khanqah. 48 Langar. 49 “Ya rahega ujar, ya rahega Gujar” as quoted above. 50 Assembly hall in Persian. 51 The community kitchen. 52 Fifteen km approximately. www​.dictionary​.com​/ browse​/kos. Last retrieved on 7 August 2022. 53 Shams Siraj Afif (active 1351‒88) wrote Tarikh-e-Firoz Shahi. https://en​.banglapedia​.org​ /index​.php​/Tarikh​-i​-Firuzshahi1. Last retrieved on 7 August 2022. 54 Fifteen km approximately. https://www​.dictionary​.com​/ browse​/kos. Last retrieved on 7 August 2022. 55 Inns or hostelries. 56 Maulana Azad Medical College. 57 According to www​.britannica​.com​/topic​/Tarikh​- e​-Firuz​- Shahi. “Baran ī in 1357 wrote the Tār īkh-e F īr ūz Sh āhī (“History of F ī r ū z Shā h”), a didactic work setting down the duties of the Indian sultan t oward Islam.” Last retrieved on 7 August 2022. 58 One maund roughly works out to 37 kg. 59 The text does not indicate where this long description by Barani ends. I have ended the quotation here, because Barani could not be expected to refer to an Englishman writing in 1611 AD. 60 The terms Mughal and Mongol seem to be used interchangeably in the context of Taimur in the original text. 61 Dr Khurshid Alam explains, “ jhubba, asa, pyala aur boriya. Jhubba (khirka) means Robe, Asa ‒ (Chhari) Stick, Pyala ‒ (Kashkol) Begging bowl and Boriya ‒ ( Janemaaz, Dari) carpet are used to perform the prayers five times a day These four things are given to their successor by Sufi saints. 62 “bada sakht, sust.” 63 Dr Khurshid Alam explains that astarkari is “Plaster: a mixture of lime or gypsum with sand and water which hardens into a smooth solid (layer); used to cover walls and ceilings.” 64 Mr Anand Khatri, conservation architect, explains, “‘Ladao’ here means sandstone slabs, a technique used in Delhi, where sandstone is readily available.” 65 The reference is to Maulana Azad Medical College presumably. 66 This seems to contradict the statement made immediately before. 67 The term used in the text is “tavaan.” 68 Neela means blue in Hindi/Urdu. 69 Mauja in the original version, which means a village, according to www​.rekhtadictionary​.com​/meaning​- of​-mauja. Last retrieved in 7 August 2022. 70 This is obviously a reference to Sikandra. 71 Literally, a pavilion with 12 doorways. 72 Earlier, the writer had claimed that this statue had been brought from the Gwalior Fort. 73 A variety of common lentil consumed in the region. 74 The text was not very clear here. I have written what may have been intended. 75 The term used here is “gach,” translated as plaster or mortar. 76 Urdu term for a eunuch, literally “bedroom guard;” “a eunuch in the service of a king or prince who has free ingress to all parts of the palace, or one who has charge of the seraglio; chief of a household; a major-domo, a butler.” www​.rekhtadictionary​ .com​/meaning​- of​-khvaaja​- saraa. Last retrieved on 7 August 2022.

3 DELHI DURING THE MUSLIM ERA (The Mughals: 1526–1857 AD)

As we can see, from the times of Altamash (Illtumish) to the reign of Ibrahim Lodi, the Mughals had an eye on India. Although they made repeated incursions, it was mainly to profit from plunder and killing and not really to set up a kingdom because the spoils of war were their primary imperative. Amir Timur defeated Mahmud Shah (Tughlaq) but left in a few months after ransacking Delhi and leaving it in ruins. Thereafter, the Lodis tried to regain a degree of control, but they were so embroiled in family feuds that one of them ended up inviting Babur for help. Babur defeated Ibrahim Lodi and captured Delhi, thus ending the Pathan Sultanate. Though the Mughals faced a lot of challenges initially, they persevered. This was because this time around, they were determined to rule India. They overcame all obstacles to this end and reigned successfully till 1857 AD, when finally, the last of the Mughal emperors, Bahadur Shah Zafar, was imprisoned and the British took over the regime.

Babur: The First Mughal Emperor (1526–30 AD) Babur seized the throne of Delhi after defeating Ibrahim Lodi. However, he left for Agra after a few days and never returned to Delhi. He died at Sambhal1 in 1530 in Delhi, without leaving any signs to remember him by.

Humayun (1530–56) Humayun stayed in India from 1530 to 1540 AD. In the beginning, he chose to stay at Prithviraj’s Delhi, but later he started building Dinpanah 2 in the Purana Qila, the details of which are outlined below. Dinpanah (Purana Qila):3 there are different opinions about who built the Purana Qila. Some maintain that this fort was built by Humayun; whereas DOI: 10.4324/9781003387107-3

86  Delhi during the Muslim Era

others believe that the structure dates back to the reign of King Anangpal in Vikrami Samvat4 440 (5 AD), who named it Inderpat.5 It is also claimed that nothing remains of his fort. It is possible though that its ruins may have existed till Humayun’s time. There are those who assert that this is the Indraprastha of the Pandavas, whose name might have been corrupted to Inderpat and which continues to be known as Purana Qila, and that Humayun merely had the Old Fort repaired and named it Dinpanah. But apart from a few Muslims, all the others call it Inderpat or the “Old Fort.” And apart from the buildings built during the Islamic period, all the other structures date back to the Pandavas’ time. Majority opinion is that Humayun built the walls and the gates of the fort, while Sher Shah built the structures that lie within its ramparts, as they reflect the Pathan craftsmanship. The argument in support of Pandava origins is based on the idea that the mosque inside the fort is 172 feet long, 56 feet wide, 52 feet tall, has 5 doors and looks like a temple when one looks closely. To the south of the mosque lies an octagonal monument named Sher Mandal. This may have been the altar 6 of a temple because: 1. It lies to the south of the temple. 2. It is very tall and yet the foundation is not very strong. 3. Though one can see only 4 doors, there are actually 5 doors in all, presumably one for each of the Pandavas and they were named7 after them. 4. There is no sehan8 at the centre of this space because it was not needed for a havankund.9 5. The space above the havankund used to be open to let the smoke escape, and was closed later. It is quite possible that this place was named Suryamandala because the Pandavas worshipped the Sun God. A sun temple usually has eight aspects.10 Another interesting piece of evidence is the presence of a horse. The horse is the mount of Surya, just as Nandi the bull is Shiva’s, and the lion is Goddess Durga’s. Both sides of the door are flanked by a white horse. It is possible that there were seven horses originally. However, there is no solid proof that the mosque or Sher Mandal was built on the site of a temple; this is mere speculation. The most prevalent opinion is that this fort was constructed by Humayun. The Humayunnama refers to it thus: Among the accomplishments of this emperor was the construction of Dinpanah. He decided to build this city near Delhi, after consulting his learned friends. All agreed with the ruler and one declared that for “Shah Badshah Dinpanah,” the suitable date for establishment was 1533 AD. If the city were to be built in that very year, it would be auspicious.11 The emperor left for Agra from Gwalior and then arrived at Delhi, where after determining an auspicious time, the foundation for Dinpanah was laid where the present site lies today. It was 3 kos12 from the main city and lay along the Yamuna

Delhi during the Muslim Era  87

River. At a time chosen by the najoomis13 as auspicious, in the middle of the month of Muharram in 1533, the Badshah arrived at the site with all his courtiers and offered prayers. The first stone was laid by the Badshah’s blessed hands, followed by the umras, each of whom laid down a stone. Simultaneously, the construction of the palace of the emperor was started in this same auspicious period. Within 10 months, its ramparts, towers, gates and other14 monuments stood ready. There are conjectures about the reasons why the construction of these buildings took so little time. It is believed that there must have been existing houses within the fort, which were demolished to rebuild the fort. This fort is 3 furlongs15 long, spread from east to west, and 1.5 furlongs wide. It has three darwaazas: the north gate and south gate were shut for a very long time. The north gate was termed Talaqi Darwaza. The legend around this nomenclature is that once upon a time an army marched through the gate to embark upon a battle, and vowed to not return through this gate without achieving victory. Presumably, they failed, and this gate remained barred. No one knows under which king’s rule this happened. The west gate is Sadar Gate, which is still used for entry and exit on a day-to-day basis.16 There are three windows, of which two face the river, and the third is positioned in the west wall. There were four towers in the four corners. There were seven towers in all. The upper sections of the rampart, that used to overlook the river, are damaged. The ramparts were wholly made of sandstone. Inderpat is believed to be one of those five villages that the Pandavas had supposedly asked the Kauravas to grant them. The other four were: 1. 2. 3. 4.

Tilpat, ahead of Badarpur on Mathura Road Sonepat Panipat, enroute Karnal Bagpat (formerly Baghpat, on the small line via Shahdara to Ghaziabad)

It is also believed that these villages were originally located on the west bank of the Yamuna, before the river changed its course. It is believed that once, Inderpat village, or Dinpanah, was surrounded by water on all sides; there is a bridge facing its west gate, whose broken arches can still be seen. The river has drifted far away from its original location and the land that now lies between the Purana Qila and the river is now used for cultivation. We can assume that each turret of the fort’s walls was surrounded by a pavilion, but we cannot find traces of them anywhere because they have disappeared. Those on the gates have been mentioned already. Even till 50 years prior to the writing of this book, there flourished a village called Inderpat inside the fort’s walls. Agriculture was the main occupation followed in Inderpat. Of the old monuments, only Jama Masjid, also called Masjid Qila Kohnah,17 and the tower of Shermandal survived. Not even a trace of Humayun’s palace was left. There is an ancient Kunti temple that survives on this site. It has a statue with two faces; one is supposed to be of Kunti and the other of Madri.18 This statue was found during excavations. After Delhi became the capital of Imperial

88  Delhi during the Muslim Era

India (early twentieth century), Inderpat village was relocated, and the fort was considered to be a protected place. The Talaqi Darwaza was thrown open once more. During the 1947 communal riots, Muslims were given shelter at this fort and Gandhi ji came to visit them on 13 September 1947 AD. Once they left for Pakistan, the Fort was turned into a camp for the refugees and a settlement was created for them in the complex. This site was excavated recently, and many ancient artefacts were unearthed in the process. The fort has been merged with the Delhi Zoo, which lies behind Sundar Nagar. Purana Qila or Dinpanah was the ninth Delhi settled by the Muslim rulers. The Pathan rulers had already established eight cities of Delhi before Dinpanah.

Jamali Kamali’s Mosque and Tomb (1528–35 AD) Jamali’s full name was Sheikh Fazal Ullah. He was also known as Jalali and Jalal Khan. He was a renowned traveller, poet and writer, honoured with a sinecure by the emperor. In fact, Jamali was the favourite of four emperors of Delhi. He attained a pinnacle of fame during the times of Sikandar Lodi; but he was also honoured during the reign of Humayun, when he breathed his last. He was famous for his knowledge, quick wit, facility with language and oratory which he displayed in religious assemblies, where he could convince even great scholars with his arguments. In 1528 AD, he built a mosque and a room in Qutub Sahib’s old village, the ruins of which are still visible in the village. Jamali died in Gujarat in 1533 AD, where he had accompanied Humayun on a visit. His dead body was brought to Delhi, and he was buried in the very room that he used to stay in. The design of Jamali’s mosque is identical to Masjid Moth, except that Jamali’s has one dome, while the Moth Masjid has three. The dome of Jamali’s mosque is designed like the buildings of the Lodi dynasty in its early days. The mosque is 130 feet long and 37 feet wide, with a height of 32 feet from floor to ceiling. The height of the dome from the ceiling is 10 feet. There are engravings on many parts of the walls and mehrabs.

Shergarh or Sher Shah’s Delhi (1540 AD) It is believed that it was Sher Shah who restored and strengthened the Dinpanah Fort and named it Shergarh. However, a reference in Tareekh-e-Khan Jahan suggests that the walls of the Humayun’s memorial were built by Salim Shah, who was Sher Shah’s son. He is believed to have completed the construction of the structures of Salimgarh by either rebuilding or repairing them. Shergarh was the fort of the city built by Sher Shah, in a deserted part of Indraprastha. For a long time, this was known as Sher Shah’s Delhi. This was the tenth Delhi of the Muslim rulers. According to Taareekh-e-Shershahi, the first capital of the city of Delhi was at some distance from the river Yamuna. Sher Shah demolished it

Delhi during the Muslim Era  89

and had it reconstructed along the banks of the river once more and instructed that two forts be built in this new capital: a smaller one for the governor and the larger one to defend the city. He had a mosque built in the governor’s fort, but he died before the construction of the ramparts of this new city could be completed. Hence, the fortress walls were completed by Salim Shah. Describing the boundaries of Sher Shah’s Delhi, it is said that its south gate must have been between Barapulla and Humayun’s Tomb. The east wall must have been surrounded by the high bank of river Yamuna, which in those days used to flow from south of Ferozeshah Kotla towards Humayun’s Tomb. The circumvallation towards the west side can be estimated from the stream that ran south of the Ajmeri Gate, about a mile from the river. The circumference of the whole township can therefore be estimated to be about 9 miles in diameter, which is twice the size of Shahjahanabad. According to the Taarekh-e-Daudi, Sher Shah came to Delhi from Agra in 1540 AD and had Allaudin’s fort in Siri demolished. It says that he had a fort built on the riverbank, between Firozabad and Kilokhadi, about 2‒3 kos19 away from Inderpat. Kilokhadi was spread well beyond the bridge of Barapulla. This fort was named Shergarh, but he could not see it to its finish in his lifetime.

Masjid Qila Kohnah (the Mosque of Old Fort, 1541 AD) Tareekh-e-Shershahi mentions a mosque, commissioned by Sher Shah, in the fort of Delhi. A lot of gold and precious stones went into embellishing this structure at considerable expense. This elongated structure seems to have come up quickly in 1541 AD. It is 168 feet long, 44.5 feet wide and 44 feet high, with the height of the portion from ceiling to dome at about 16 feet. The masjid has five entrances and the central mehrab, which is 40 feet high and 25 feet wide, with marble and red sandstone supporting pillars,20 is inscribed with aayats. The central arch is surrounded on both sides by arches that are 37 feet high and 20 feet wide. All these are decorated with inlay21 work. There were doors built into these niches. There were two small minarets on the mosque. The ceiling above the mehrabs is crenelated. There used to be three domes on top of the mosque, of which only the one in the middle survives. The floor is made of stone. Five chains hang from the ceiling which used to support copper bowls once upon a time. The ceiling and corners of the domes feature beautiful kainchi work.22 Two sets of staircases with 16 steps each lead up to a turret on the terrace. The floor is made of cement plaster, though it might have been made of marble originally. There used to be a stepwell next to the mosque, whose steps lead down to the water. They are still extant and are made of old stone. In the courtyard of the mosque there is a 16-sided reservoir that now lies dry. The design of this mosque has been much admired and is believed to be one of the finest specimens of the late Pathan architectural style.

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Shermandal (1541 AD) After defeating Humayun, and seizing Delhi, Sher Shah had a few houses constructed in Kohnah Fort around 1541 AD, of which one that was near the mosque had a panoramic view and was named Shermandal. According to Taareekh-eDaudi, Shershah constructed a building called Shermandal inside the Shergarh Fort, but it was never completed. This was never intended to be grand, nor is it constructed at a site that would distinguish it as a palace. Shermandal is an octagonal three-storey structure. It has an open arbour with a door at the east side. The building is about 60.5 feet high with a diameter of 52 feet. Constructed of red stone, it is interspersed with marble. The entrance lies to the south with a platform about 4.5 feet in height. The whole building is about 40 feet high with the arbour adding a further 16 feet. The arbour is spread across 20 feet and is topped by a turret decorated with marble bands. The turret has 8 pillars ornamented with lahariya work. Two sets of staircases lead up here. Beneath the ceiling on the upper floor are found eight pointed windows facing the eight directions, with rectangular arches. One can see woods stretching afar and other distant sights. Inside the monument are 5 rooms laid out in a chessboard pattern, 23 with the room at the centre being the largest one. All the rooms are interconnected with passages. Floral motifs decorate the walls. This Mandal is best known for a historic event; it was here that Humayun missed his footing on the staircase and lost his life. It is generally believed that Humayun used Shermandal as his library. He died on 24 January 1556 AD. Humayun was buried in Kilokhari village in Dinpanah. His wife Haji Begum and son Akbar built a magnificent mausoleum for him later at this site.

Shershahi Dilli Darwaza Moving past the Old Fort on Mathura Road when approaching from Delhi,24 on the right-hand side is a red gateway with colourful and glossy astarkaari25 work. This used to be Shershah’s Delhi Darwaza. Now a road leads through the Shershahi Darwaza towards New Delhi. There are some ramshackle structures on both sides of the gateway. These might have been traders’ establishments.

Salimgarh or Noorgarh (1546 AD) In 1546 AD, when Salim Shah Suri heard that Humayun was on his way to Delhi once again, he too decided to return to Delhi from Lahore. Salim Shah decided to construct a fort opposite Dinpanah, right in the middle of the river Yamuna, that appeared to be a monolith 26 for he wanted it to be one of its kind in strength. It was the 11th Delhi of the Muslim rulers. This semi-circular fort used to have 19 bastions and turrets for its defence. Salim Shah had to spend around 4 lakh rupees on its construction. However, only the walls had been constructed when

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the king passed away and, thereafter, the project lay abandoned for a long time. 80 years later Farid Khan, an influential noble in the court of Akbar and Jahangir, who was also known as Murtaza Khan, asked for this fort as his jagir,27 along with some other land lying on the Yamuna, from Akbar. By 1818 AD, these monuments lay in ruins. Only a two-storeyed pavilion and a garden received the care of Akbar Sani, who used it as a resort. In 1788 AD, Ghulam Qadir made good his escape from this Fort, along with his companions, using the bridge that joins this Fort to the Red Fort. This bridge was built by Jahangir. A railway bridge28 connects the two forts and trains pass over it. As mentioned before, in 1546 AD the fort was commissioned by Salim Shah. It lies north of Shahjahan’s fort, and once the Red Fort was erected, this older fort was used as the royal prison. It is barely a quarter of a mile in length and the entire circumference would be about 3/4 of a mile. It lies on an island on the west bank of the Yamuna. Nooruddin Jahangir constructed a five-arched bridge in front of its southern gate. Since then, it has been officially renamed Noorgarh. Nevertheless, people still refer to it as Salimgarh.

The Isa Khan Masjid and Mausoleum (1547 AD) Isa Khan Mosque and Mausoleum can be found in a four-sided compound near Humayun’s Tomb, close to the west gate of Arab ki Sarai village. Isa Khan was an influential nobleman in the court of Sher Shah. Following the death of Sher Shah, when his sons were pitted against each other, Isa Khan supported Salim Shah and helped him seize the throne in Delhi. The mosque and mausoleum were built during Salim Shah’s reign. The mosque is made of sandstone and lime.29 It is about 186 feet long and 34 feet wide. The middle door that stretches from the floor to the ceiling is 29 feet high, and the middle dome is 32 feet tall. The mosque has 3 arched doors and an unsightly dome, which is surrounded by a pavilion supported by 8 pillars. The mosque has 3 doors. Isa Khan’s Mausoleum lies near the mosque. It is an octagonal structure with a diameter of 34 feet, and 3 pointed arches. There are dual pillars at both corners of the mausoleum. The cenotaph, made of marble and red stone, is 9 feet long, 4 feet wide and 4 feet high. There are five tombs, of which two are made of marble. This mausoleum, which was constructed in 1547 AD, resembles monuments of the Sayyid 30 and Lodi dynasties.

Jalal-ud-din Muhammad Akbar (1556–1605 AD) The third Mughal emperor was Akbar, who ruled for 50 years between 1556 and 1605 AD. He was 13 when he ascended the throne. Though he was not literate, Akbar used to make people read out books to him. He built a big library which held 24,000 handwritten books, whose cost has been estimated at about 65.5 lakh rupees. He was also very fond of painting and music. Tansen, one of the greatest classical musicians of all times, belonged to this era. Akbar was also fond

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of having monuments built: the buildings at Fatehpur Sikri, Agra Fort and the mausoleum at Sikandra are magnificent examples of this inclination. There were not too many monuments that he had constructed in Delhi. The few that were built during his reign include: 1. 2. 3. 4.

Humayun’s Tomb Khairulmaanzil Udham Khan’s Mausoleum Afsar Khan’s Mausoleum

The Navratans31 of Akbar are world famous, much like the Navratans of Vikram. The most famous of these honoured courtiers are Raja Mansingh, Todar Mal, Bhagwan Das, King Birbal, whose real name was Mahesh Das, Faizi and Abul Fazal, who were brothers. Who, after all, has not heard of the inimitable Birbal? Hundreds of kimvadantis32 are attributed to Birbal, who was a Brahmin hailing from Kalpi. He used to be a bard before he began serving under the administration of Ramchandra Bhatt. Fate smiled on him once he met Akbar and became the emperor’s favourite. Akbar was inordinately fond of Birbal. In 1586 AD, when aid had to be sent to Kabul, Abul Fazal and Birbal volunteered to go. Akbar drew lots and the name of Birbal came up. Akbar was unhappy with this outcome as he could not bear to be separated from Birbal, but he allowed Birbal to leave. Birbal never returned because he met his death once he reached his destination. Among the other Navratans, Faizi and Abul Fazal were well known and loyal to the king. Salim 33 disapproved of their closeness and, out of jealousy, he had Abul Fazal killed. Faizi was a great scholar, adept in both Sanskrit and Persian languages, and translated many major works. He also translated certain sections from the epics Ramayana and Mahabharata into Persian. A nine-day fair used to be held during the times of Akbar and the Meena Bazaar was set up. After a magnificent reign, Akbar passed away in October 1605 AD. He was buried at a mausoleum in Sikandra, which he had constructed and named Bahishtabad, about 12 miles away from Agra.

Arab ki Sarai (1560 AD) This was settled by Haji Begum, who was the widow of Humayun and the mother of Akbar. Only the enclosure walls of this settlement survive, which lies to the south of Humayun’s Tomb. Apparently, the Begum built this serai to house 300 Arabs whom she is supposed to have brought with her on her return from Mecca. Only the gateways survive; of which one was built in the time of Jahangir. There are 3 of them. While the Western Gate is very ordinary, the North Gate is very grand in design and measures 40 feet in height; it is 25 feet wide and 20 feet deep. It is decorated with pacheekari34 work. The tumult of 1947 saw its entire population leave for Pakistan. This area is under the management of Delhi government now and is a centre for handicrafts.35

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Khairulmaanzil36 or Khairulmanazil (1561 AD) This madrasa 37and mosque are situated right opposite the Western Gate of Purana Qila, and near the west gate of Sher Shah’s Delhi, on Delhi Mathura Road. They were built in 1561 AD by Maham Ankha,38 the mother of Udham Khan and the wet nurse-cum-foster mother of Akbar. Though the madrasa is in ruins now, some cells remain. Baglar39 describes this mosque as belonging to the reign of Akbar Shah and constructed of roughly cut red stone set in lime. Certain parts of the gate featured mosaic work, that now lie dilapidated like the whole building, which must have looked beautiful once upon a time. The interior is ornamented with enamel work, colourful astarkari40 work and ceramic tiles. Flowers and creepers etched with enamel work on the facade and entrance of the mosque can still be seen though most of the work has worn out. In the eighth year of Akbar’s rule, i.e., in 1564 AD, an attempt on Akbar’s life was made from the roof of this place. The story goes: Mirza Asharfuddin Hussain rebelled against the king and left for Nagor a few days before this incident. He was supported by his father’s slave Koka Faulad, who used to always look for an opportunity to harm the emperor. This slave infiltrated the emperor’s camp and remained on the lookout for an opportunity to attack Akbar. When the emperor was returning from a hunting expedition and was passing through the bazaar of Delhi, the slave let off an arrow to kill the emperor, just as he approached this madrasa. By God’s grace, the emperor escaped unharmed, barring a few superficial injuries. The traitor was seized by the king’s men and ripped apart with swords and knives in a matter of minutes. The emperor seemed unaffected and calmly retired to the Dinpanah Fort. His bruises healed in a few days.

Udham Khan’s41 Mausoleum or Bhulbhulaiyya42 and Masjid Udham Khan’s Tomb lies on the right side of the road that leads to Mehrauli from Qutab Sahib’s Laat.43 Akbar had it made in the memory of his wet nurse, Maham Ankha, and her son and his foster-brother, Udham Khan. The latter killed Azam Khan in a fit of arrogance and stood facing the palace gate, for he believed his mother’s influence would shield him. The king was incensed when he heard about this murder. He rushed to the spot, captured Udham Khan and had him hurled below from the ramparts.44 When he saw that Udham Khan seemed to have some life left in him despite the steep fall, he had him thrown down again from the same spot and he then succumbed to his injuries. This happened in 1561 AD. He was buried a day before the man he murdered. When Maham Ankha found out about her son’s fate, she travelled from Delhi to Agra despite her illness. Akbar confronted her and told her that her son had killed his godfather and hence he had to kill him. Maham admitted that the king’s action was just and left the court. Forty days after this incident, she died pining for her son and was buried alongside her son in Delhi. Akbar had this mausoleum built for them.

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Two steep staircases lead up to the terraced courtyard that lies 17 feet above the surface of the road. The mausoleum is octagonal, spanning a diameter of about 100 feet. The courtyard opens out towards the road. A small door is built into the north-west wall, from which a path leads to Rai Pithora. Another such doorway can be found in the south-west of the tomb as well, about 20 feet from the structure. The rear wall, which is about 10 feet high, lies in shambles. There are towers on each of the eight corners, and a 6-foot-tall cornice surrounds the tomb. The mausoleum is about 60 feet high on a platform that is 8 feet high. The entire building has eight sides. The dome is about 32 feet in height (measured from the terrace). There are 3 doors built into each of the 8 walls. Each of the 8 sides has a veranda, each with 3 openings. Each opening or door is made of pillars built of square stones, each one above the other. The pillars are made of exquisite sandstone, without any joints. Above the arcaded veranda, rises the corona of the dome with a maze or Bhulbhullaiya built into it, to which one is lead through a staircase. The dome is built of lime and features astarkari work. The plaques on both the cenotaphs were stolen about 40 years ago.

Humayun’s Tomb (1565 AD) Humayun passed away at the Old Fort on 24 January 1556 AD. He was buried in Kilokhari village where his tomb lies. It is situated about 5 miles from Delhi, on the Mathura Road towards the left side. The foundation stone was laid by Humayun’s loyal wife, and Akbar’s mother, Haji Begum. The structure was completed in 1565 AD, though some believe that it was finally completed in the 14th year of Akbar’s reign, in 1569 AD. Of the 15 lakh rupees spent on its construction, a large part of the expenditure was borne by Akbar. Humayun’s Tomb must be thought of as the final resting place of the Timur dynasty. Though the three kings succeeding Humayun were buried elsewhere, at no other place have so many members of the Mughal dynasty been buried as in Humayun’s Tomb. Humayun’s faithful wife Haji Begum, who stood firmly by his side in his time of need, is buried alongside her husband. Here lies also the beheaded body of Dara Shikoh, the brave, worthy, but luckless son of Shahjahan. He was defeated by Aurangzeb and had his head chopped off near this site. Muhammad Azam Shah too lies buried in this complex. Shah was the brave but not-too-bright son of Aurangzeb and was defeated by his own brother in a battle at Agra. Aurangzeb’s grandson, Jahandar Shah, was also buried here as was his ill-fated successor Farrukhsiyar, who in turn was poisoned by his vazire-Azam.45 Rafi-ud-din Darza and Rafi-ud-daula, both of whom were emperors for 3 months each, found their final resting place here after losing the throne. Finally, Alamgir Sani too was buried here, after he was murdered on the instructions of his own vizier Imdad-ul-mulk. Apart from this, many famous princes and princesses rest near their ancestors in this mausoleum. This monument is also known as the site where Bahadur Shah, the last Mughal emperor, surrendered to the British following the Revolt of 1857. Three of his

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sons ‒ Mirza Mughal, Mirza Khiba Sultan, and Mirza Aduhka – were arrested along with his nephews. Their trial took place right outside the tomb, where they were promptly killed after being judged guilty. The mausoleum is built in a large complex near the Yamuna. Two lofty double-storeyed gateways with domes, in the west and south, lead to the enclosure. Many well- made small houses are built into the west gate, each of them having a separate entrance and stairs. The south gate leads not to houses but terraces. The gateways are made of red stone. The ramparts of this mausoleum are made of limestone. The west wall of the enclosure has a hallway with 8 doors, one of which faces the river. In the middle of the northern wall lies a 7-foot-tall platform, which has a small structure with a many-arched room. There are huge turreted wells in here, from where water was channelled from behind the wall into the gardens. The canal was functional till about 1824 AD. There are 2 doorways made of sandstone interspersed with marble and with flowers and creepers carved on the red stone. The south gate has been turned into an aaram-gah.46 There is a paved stone platform in the middle of a garden that is 5 feet high and spans 100 square guz.47 Its corners have been rounded off. About 23 feet away from the corner of this platform lies another paved platform that is 20 feet high and spans 85 square feet, and this one too has rounded edges. It is surrounded by arched doorways which are used to reach the graves in chambers and four long corridors on each side with 17 doors each. In the centre, through the ninth door, a staircase leads to the platform. The first 2 platforms have floors made of square slabs.48 On the upper storey, there used to be an enclosure of red stone jaali, which were destroyed by the rebels in 1857, those that lay near the river were particularly broken to pieces. The rooms on the lower floor have arches built into their doors which also feature stone latticework and intricate inlay work in marble. Right below the cenotaphs of the Emperor Humayun, his wife, infant daughter, and other family members, lies an underground chamber (hidden from public view), where the real graves of all these royals lie. The graves of Humayun and his wife are the most beautifully designed of all these. Some of the graves lie below the central dome, while some are on the platform outside. The ones inside have intricate ornamentation featuring creepers, flowers, enamel work and other exquisite designs. It is believed that after Akbar’s death, no one else was buried inside the dome near Humayun’s grave. The actual mausoleum is a square dome topped with a golden kalash.49 The dome is 140 feet high. The sequenced windows on the upper storey are smaller than those on the lower one. Various varieties of marble can be found on the flooring inside the dome. A golden chandelier used to hang right under the vaulted dome, but it was shot to smithereens by the Jaats. The cenotaph of Humayun’s Tomb lies on a gleaming marble plinth which is about 6 inches high. Marble pattis are closely placed on the plinth. The flooring is made entirely of marble. The terrace of this chamber used to have a big school at one time. The upper storey has a maze in which it is easy to lose one’s way. It is difficult to find

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one’s way down from the upper floor. It is reported that Haji Begum had personally supervised the construction on her return from Mecca. She was buried in the north-west corner, near where her infant daughter was buried. The main chamber has only three graves, whereas the chambers50 that lie in the south and the west contain two other graves with marble cenotaphs. Towards the west of the tomb lies a terrace with 11 graves of which five have marble cenotaphs; the rest are made of lime and plaster. One of the cenotaphs reads: “Sangi Begum, wife of Alamgir II.” The graves that do not bear names have cenotaphs with aayats inscribed on them. Towards the north of the main chamber, near the stairs, lies a grave that is believed to be that of Dara Shikhoh. Near it are the graves of Jahandar Shah and Alamgir Sani. The tomb is built on a red stone platform that is 76 square feet in area and about 8 feet high. The mausoleum itself is about 50 square feet and rises 72 feet high from the platform. There is no staircase to reach up to the top of the tomb. The walls inside the mausoleum are made of red stone and the area inside measures 24 square feet. The sole entrance lies on the south side of the building. There are two graves inside: one measures 7 by 2.5 by 13 inches and the other is 6 by 2.5 by 1.5 inches. A well-maintained garden surrounds the mausoleum.

Hajjaam ka Maqbara Near Humayun’s Tomb lies a small tomb which is said to be the tomb of Humayun’s hajjaam or barber.

Neeli Chhatri Maqbara Naubat Khan (1565 AD) This tomb is situated between Hazrat Nizamuddin’s dargah and the Old Fort. It was a tomb built for a nawab of Akbar’s called Naubat Khan. He had it made in his own lifetime in 1565 AD and was buried here after his death. It was named Neeli Chhatri because its canopy, now broken to bits, was blue and it was covered with ceramic tiles. Its courtyard spans many acres. The gateway of the tomb is about 25 square feet and behind it lies a small structure with three doors. An octagonal terrace measuring about 79 feet rises 6 feet high from behind the monument. In the southern end are two staircases leading up to the top. The north-east and north-west corners of the platform hold two wellmade graves. Apart from these, there are also signs of other graves. Naubat Khan’s Tomb lies right in the middle of this octagonal building, which is made of limestone with bricks that are yellow, orange, green and multicoloured. Aayats from the Quran are inscribed within the tomb. The 8 doors of this mausoleum are each 7 feet high and 5 feet wide, with niches on their mehrabs. There are stairs within the dome as well. The ceiling inside is flat. This is the last monument on the left side of the Delhi-Nizammudin Road and, in fact, lies right on the road.

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Azam Khan’s Maqbara (1556 AD) South-east of Nizamuddin’s dargah lies the tomb of Shamshuddin Muhammad, who was also known as Atga Khan. It was when he won victory over Behram Khan near Jallandhar that he was given the title of Azam Khan by Akbar. He was also present in the battlefield near Kannauj, when the Pathans defeated Humayun in 1540 AD. In fact, he assisted the emperor to escape from the battlefield. Not only was he rewarded by the emperor for this service but his wife was appointed the wet nurse/foster mother of Akbar. When the Mughals recovered Delhi from the Suris, Shamshuddin won the title of Atga Khan (godfather). He was thereafter appointed the governor of Punjab. He spent some time in Lahore and then returned to Agra. He got rid of the experienced and influential umra Muhnim Khan by having him removed from his position in the court. Another brave noble Udham Khan took exception to this. Udham Khan, who was courageous but self-willed, which had caused offence to Akbar many times, killed Atga Khan on a night of Ramazan51 in 1566 AD. Muhnim Khan, Atga Khan and some other courtiers were busy with some work in the palace, when Udham Khan entered with a few men. As soon as they stood up to welcome Udham Khan, he stabbed Atga Khan with a dagger and ordered one of his men to kill Atga Khan with a sword. Akbar had Udham Khan killed for murdering his godfather. The body of Atga Khan was brought in from Agra to Delhi and buried within 20 yards of Aulia’s tomb in Nizamuddin village. In 1566 AD, a mausoleum was built on the site by Mirza Aziz Kokaltash,* the second son of Atga Khan, under the supervision of the architect Ustad Ahmad Kuli. Though the mausoleum is small, the vivid colours make it stand out among the mausoleums in Delhi. It is about 30 square feet and rises 30 feet from floor to ceiling. A 24-foot-high dome takes it to about 54 feet in total height. It is a square structure, even on all sides with an arch that is 2 feet deep in the wall and is 30 feet high and about 11 feet wide. The door within this mehrab is 7 feet high and 4 feet wide. The inlay work on the door features red and blue stones carved into white and yellow marble. The central area has a marble dome. The kalash of the mausoleum had fallen off during a storm. There is a cornice on the ceiling featuring intricate pachikaari work. The central dome is surrounded by arched walls with two thin black slate strips around the mehrabs. The space leading up to the mausoleum has 6 yards of red stone, interspersed with pattis of marble and octagonal cutwork.52 The mausoleum is not currently in a good state. The middle grave is that of Atga Khan, with his wife’s grave to the left of it. There is an unknown grave to the right of Atga Khan’s.

Afsar Khan Sarai ka Maqbara This tomb lies on a platform in Arab ki Sarai. There is a mosque next to it. No one has any idea who built this mausoleum.

* Written incorrectly as Qutl Tara Khan in the original text.

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Dargah Khwaja Baqi Billah (1603 AD) Baqi Billah hailed from Kabul and came to Delhi during Emperor Akbar’s reign, where he stayed till his death in 1603 AD. He was buried to the west of Delhi near Nabi Karim. He belonged to the Naqshbandi Sufi order, and he claimed to have received guidance from Prophet Mohammad in a dream. He is much revered as can be seen from the thousands of faithful followers, who visit his dargah for pilgrimage. This grave is built on a platform in the middle of a graveyard with low walls that extends over many acres. The graves of the other billahis lie on lower platforms. The first platform is about 24 square feet, surrounded by 1.5 feet-tall sandstone walls. The second platform is about 12 square feet surrounded by a wall that is a foot in height. There is a tomb, presumably feminine, on another platform. At its head lies a wall with three arches with holes for earthen lamps. On the right side lies a mosque with 5 arched doorways.

Jahangir (1605–27 AD) Akbar was succeeded by Jahangir in 1605 AD. Jahangir had been declared the heir apparent by Akbar in his own lifetime. Two of his brothers had passed away while Akbar was alive. Jahangir too maintained his capital at Agra. Jahangir was very fond of Kashmir and chose to spend his summers there. In 1627 AD, on his return from Kashmir, Jahangir fell sick all of a sudden. He died on a Sunday at the age of 59 after ruling for 22 years and was buried near Lahore, in Shahdara, in a spectacular mausoleum situated on the banks of the Ravi. Most of what he built was in Agra. He built very few monuments in Delhi, of which the chief ones that are worth mentioning are: Chausath Khamba, the east door of Arab Sarai, Farid Khan’s Caravan Sarai, Fahim Khan’s Mausoleum and Khanekhana’s Mausoleum. He also had the Salimgarh bridge constructed across the Yamuna.

Farid Khan’s Caravan Sarai (1608 AD) On exiting Delhi Darwaza, if one were to move straight towards New Delhi, one would have come across the Old Delhi Jail on the right-hand side. This, in fact, used to be a Sarai. It lies abandoned like much of Old Delhi. This Sarai lies uninhabited from the time of Alamgir Sani and Shah Alam. It was converted into a jail by the British. Many great leaders of the freedom struggle, such as Dr Ansari, Pandit Madan Mohan Malviya, Vitthalbhai Patel and Vidhan Chandra Roy were incarcerated here. In fact, all the eminent political leaders of Delhi were kept in this jail. Master Amirchand and Avadhbihari, who were old revolutionaries, were sentenced to death by hanging while imprisoned here. For this reason, this site has great historical importance. Now, most of the historical monuments have been dismantled to build the Azad Medical College here. But,

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in Mughal times, this used to be Farid Khan’s Caravan Sarai. Farid Khan was the Subedar53 of Gujarat during the reign of Shahjahan. He founded the town of Faridabad. He also had Salimgarh Fort repaired. He lies buried in Sarai Shahji, which is situated about 400 guz east of the Begumpur Masjid.

Bara Pulla (1612 AD) This bridge lies quite close to Humayun’s Tomb, south-east of its south gate. It was constructed by Jahangir’s courtier Meherban Agha. He also made the East Gate of Arab ki Sarai. An inscription on the bridge suggests it was built in 1612 AD. However, Cunningham maintains that Mariner Fitch had already seen it in 1611 AD. It is a heavy monument built of limestone over a branch of the Yamuna. In 1628 AD, a wide tree-lined road used to separate the tomb and the bridge. It had 11 arches, though it is called barah or 12 pulla. The name might have been given because the bridge stands on 12 pillars. It is about 361 feet long and 46 feet wide. Its height is about 29 feet. Heavy buttresses project from both sides of the bridge. The parapets of both sides of the bridge feature 10-foot-tall turrets that face each other. Towards the north lies a red stone wall with the inscription.

Farid Bukhari’s Tomb (1615 AD) Half a mile east from Begumpur Masjid, and facing it, lies Sheikh Farid Bukhari’s Tomb. In Emperor Jahangir’s time, he was addressed as Murtaza Khan. He replaced Mir Bakshi during Akbar’s administration. After Akbar’s demise, he was one of the supporters of Jahangir. He was the one who defeated Shahjahan Khusro in the battle on the banks of river Beas. In return, he was granted the status of the Subedar of Gujarat and the title of Murtaza Khan. Thereafter, he became the Subedar of Punjab. He died at Pakpattan in 1615 AD and was buried at Begumpur. There must have been a mausoleum built for him. What can be seen now is a marble tomb, which is about 7 feet long, 3.6 feet wide and 20 inches high. On its head is a stone that is about 7 feet high and 20 inches in width, with an inscription.

Fahim Khan Tomb or Nila Burj (1624 AD) Just outside the east wall of Humayun’s Tomb, stands the ramshackle blue dome, which is also called Hajjam Ka Gumbad. It was possibly built in 1624 AD by Khankhana for his friend Abdul Rahim. Before imprisoning Khankhana, Mahabat Khan tried to bribe Fahim Khan to abandon his friend Khankhana and come over to his side. However, Fahim Khan was loyal and refused to capitulate and died fighting Mahabat Khan. In the memory of his loyal friend, Khan Khana erected a tomb on Fahim Khan’s grave and had it decorated with blue glazed tiles.

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The tomb stands on a platform 108 square feet (in width) and 5 feet high. The dome is octagonal with a diameter of 62 feet. The height of the dome above the platform is 70 feet and it is covered with a 6-foot-high kalash of red stone. The tomb lies in shambles these days.

Maqbara Aziz Kukaltash or Chausath Khambha (1624 AD) About 20 guz away from Azam Khan’s Tomb is his son Mirza Aziz Kukaltash’s grave. Mirza Aziz was the doodh bhai 54 of Akbar and also one of the most influential men in Akbar’s court. Udham Khan had killed Mirza Aziz’s father, after which Emperor Akbar took over the responsibility of looking after Mirza Aziz. Mirza Aziz Kukaltash’s life seems to be a mixed bag, in that he attracted respect but was also humiliated at times. He governed some of the major provinces of the empire and managed to quell a major rebellion, but he also had to put up with being snubbed politically and disgraced. Following Akbar’s death, he supported Khusro in rebelling against his father Jahangir. Later, he was reconciled with Jahangir and was promoted to certain royal posts, but his earlier follies were never overlooked (by Emperor Jahangir). Aziz Kukaltash was appointed as the caretaker for one of Jahangir’s grandsons, whom he accompanied to Gujarat. He died on this trip in 1624 AD at Ahmedabad. His dead body was brought to Delhi, and he was buried near the graves of his father and Aulia. His tomb is usually referred to as Chausath Khamba. It is 69 feet square and has 64 columns that support a pavilion which is 22 feet high. Mirza Aziz had this building constructed in his own lifetime. The pillars, jaalis, ceiling and floor of the monument are made of marble. Each corner of the building has four columns which are joined to each other. Between the pillars, on the corners, there is a double row of four pillars, each with marble mehrabs. This makes for 48 columns on the exterior surface. Sixteen columns stand inside in groups of four and are joined in pairs. The pillars inside are separated by 12 feet. Sixty-four columns support 25 bays and each bay supports a dome, so there are 25 domes in all.

Maqbara Khankhana (1626 AD) Abdul Rahim Khan’s Tomb lies on the right side of the road leading from Humayun’s Tomb towards Barah Pulla, near Humayun’s Tomb, and towards the left on the Nizammudin-Mathura Road. He was the son of Bairam Khan, who was a friend of Emperor Humayun and a general in his army. His mother was a rich Mewati heiress. Akbar was particularly impressed by Rahim Khan’s abilities and entrusted him with tasks requiring great responsibility. He managed to subdue a rebellion in Gujarat, conquered Sindh and succeeded in maintaining the prestige of the Mughals in troubled southern states during Akbar’s reign. He saw a rapid shift in his fortunes during Jahangir’s times. Originally, he had

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supported Jahangir’s son Khurram, but could not remain steadfast in his loyalties. As a result of his shifting stance, he was finally arrested by Mahabat Khan and sent to Delhi on the emperor’s orders. From there, he was dispatched to Lahore where he fell sick. He came home to Delhi to breathe his last in 1626. According to one source, the story of his life is a record of 50 eventful years of Delhi’s rulers. The tomb built of limestone rests on a platform that is 14 feet high and 166 square feet across. It is surrounded by 17 mehrabs on all sides, of which 14 support the walls. The rest offer passages to enter the rooms. 14 stairs are to be found towards the southern side. Of the 8 faces of the octagonal dome, 4 are long and 4 are narrow. The diameter is about 85 feet. Two mehrabs, located in the narrow sides, lead into the gallery. There is a turret on the ceiling, which rests on narrow columns. The dome measures 37 feet in height from the platform. It was originally constructed of marble, but the building was ravaged during the era of Asaf-ud-daula. All that remain now are bare walls surrounded by overgrown lawns.55 Even the grave might be missing.

Chausath Khamba56 Each column’s top and bottom surfaces feature beautiful leaf (shaped) cutwork57 and the middle part too is beautifully polished. The columns are about 10 feet in height and some feature pachhikaari work. The upper mehrabs are open. Below the four-sided mehrab in the centre lie four doors that lead to the interior. Only part of the floor of this building is formed of red sandstone. White stone has been substituted in places where the marble jaalis have been damaged. If one enters the tomb from the east gate, one can see four rows of columns, which divide the structure into five parts. The first and second parts lie vacant, whereas the third part holds the graves of Mirza Aziz’s older brother Yusuf Khan and that of his nephew. Mirza Aziz’s own grave is placed in the fourth part and towards his feet lies the grave of his second nephew. In the fifth part can be found his wife’s grave and, in a separate enclosure, there is the grave of another one of his nephews. The remaining graves are those of the Kukaltash family. In all, there are ten graves in Chausath Khamba. Mirza Aziz’s name and year of death, which is 1634 AD, is engraved on his tomb. Shaped like a kalamdaan,58 this is a notable specimen of craftsmanship, especially the formation of leaves, creepers, buds and flowers featured on it. Although it cannot be compared to Jahangir’s tomb, it is still quite striking and has been well maintained and protected from seasonal ravages. The exterior of this tomb is not remarkable in any way, but the interior is quite impressive; the artwork that appears on its columns, the neat placement of its mehrabs and its exquisite jaalis deserve special mention. The interior is smooth and delicate, lending it a distinction that is comparable to or better than Shahjahan’s constructions. The graves of the wives and daughters of Bahadurshah, the last Emperor of Delhi, also lie under the shadow of Chausath Khamba.

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Shah Jahan (1627–57 AD) As mentioned above, following the 1526 AD Battle of Panipat and the ruination of the Lodis, the Mughals took charge of Hindustan, Babar being the first emperor of that dynasty. He retained Agra as the capital of the empire. His successor Humayun also stayed in Agra till 1540 AD. For a while, Sher Shah forced Humayun into exile. But on his return, Humayun took over the reins of the empire and this time he chose Delhi as his capital. However, he died 6 months after doing so, and his son Akbar reinstated Agra as the capital, as did his son Jahangir. After Jahangir, Shah Jahan too ruled from Agra for 11 years. His coronation also took place at Agra. He found, however, that Agra was ageing and getting too narrow for the movement of the army. Initially he planned to rebuild and expand the city and its narrow lanes and bazaars. The traders and shopkeepers did not approve of these proposals. Eventually, Shah Jahan decided to set up the capital at Delhi. And this was the last and 12th Delhi of the Muslim rulers. He ascended the throne in 1627 AD. After ruling for 30 years, he was arrested by his son Aurangzeb in 1658 AD. Much celebration and splendour had accompanied Shahjahan’s coronation ceremony. During his kingship, the country was largely at peace and prosperous. Hence, he got the chance to commission the construction of magnificent monuments: a task that he relished. The monuments he commissioned earned him universal renown. The Taj Mahal is one such matchless creation that has immortalised Shah Jahan and his wife Mumtaz Mahal, for whom this structure was built. Shahjahan had married Noor Jahan’s niece, Mumtaz Mahal. Mumtaz was deeply in love with her husband and after 14 years of marriage, when she found herself on her deathbed, she asked her husband to fulfil two of her wishes. She asked him never to remarry after her death, and secondly, to have a remarkable mausoleum built in her memory: one that would attract the whole world’s attention. Shahjahan made both her wishes come true. The unprecedented splendour of Shahjahan’s court has been recorded by Kamil Khan, a memoirist of those times. He exceeded all others, especially in the construction of monuments. Some of these are his wife’s mausoleum, the Taj Mahal; Moti Masjid and the marble palaces of the Agra Fort; and the Red Fort and Jama Masjid in Shahjahanabad in Delhi, all of which are a constant reminder of this emperor. He also spent considerable sums on schemes related to public benefit such as the laying down of the western Yamuna canal. He is also well known for Takht-e-Taus,59 on which 7 crore rupees were reportedly spent. Although he emptied out his coffers on buildings and other projects, it is believed that at the time of his death the treasury contained 24 crore rupees in cash. This was in addition to the jewellery, precious gems and assorted gold and silver artefacts and objects. The 30 years of his reign brought happiness and prosperity to all. A Parisian jeweller 60 observed the throne in 1665 AD and describes it as a couch-shaped structure, 4 feet wide, 6 feet long and possessing 4 feet encased in pure gold and elevated to a height of 25 inches. It had a canopy which was

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supported by 12 columns, which were studded with rows of precious gems and pearls. 108 huge rubies and 116 emeralds were part of this grand throne. In addition, rows of priceless pearls studded the columns supporting the canopy. It is estimated to have cost about 60 lakh pounds. The throne was named after the two bejewelled peacocks featured on the throne that looked very lifelike in their colouring. It was plundered and carried away by Nadir Shah in 1739 AD. For almost 22 years, thousands of men laboured to build the Taj Mahal at a cost of about 4 crore rupees. A grand palace was built inside the Agra Fort. The present Delhi was designed and settled by Shahjahan. In 1648 AD, he had the Red Fort and its palaces built. The boundary walls of the city of Delhi were first made of stone and slurry61 but they were washed away by the rain and were subsequently reinforced. In 1634 AD, Shah Jahan passed Delhi on his way to Kashmir and returned from Kashmir the next year. As he was travelling between Delhi and Agra, he received the news of a son being born to Dara Shikoh. To celebrate the birth of his grandson, Shah Jahan conducted his first darbar from the Takht-e-Taus, which took 7 years to be completed. He also released a special coin; and a gold mohur62 which was granted only to amirs and mansabdars. The emperor breathed his last in captivity at the age of 74 on 1 February 1666 AD. He was buried near his beloved wife in Tajganj.

Shahjahanabad and Lal Qila – Qila Moallapur (1636–48 AD) The emperor visited Dinpanah (old Fort) on many occasions in order to initiate the construction work of the city and the fort. After consulting astrologers and fortune-tellers, he finalised the site of the Red Fort and around it was laid the foundation of the city of Shahjahanabad, commonly known as Delhi. As the fort started taking shape, it turned out to be twice as large as the Agra Fort and many times bigger than the Lahore Fort. The foundation stone was laid under the supervision of Izzat Khan. The chosen architect was Ahmad Wahami, the most skilful of builders. Izzat Khan collected all the material and filled in the foundation in a period of 5 months and 2 days. Thereafter, Izzat Khan received orders to leave for Sindh and Aliwardi Khan was entrusted with the building work. In 2 years and 1.5 months, he raised the walls around the fort up to 12 guz. Aliwardi Khan was appointed the Subedar of Bengal and, after his departure, the remaining work was completed with great diligence by Muqarrmat Khan in 9 years. While the emperor was still in Kabul, Muqarrmat Khan, the chief architect/overseer,63 sent him a letter intimating that the construction work had been completed successfully. Subsequently, his majesty entered the Moalla Fort (Red Fort) with great pomp on his Arabian steed from the riverside gate (Hijri Darwaza) on 24 Rabi Al-awwal64 1648 AD. Up until the moment the emperor reached the main gate, Prince Dara Shikoh kept distributing silver and gold coins to the people after moving them over the emperor’s head to ward off the evil eye.65 The palaces were decorated, and carpets

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and rugs of rare beauty were laid out in the courtyards. Dark red Kashmiri carpets were spread out on each nashist.66 Velvet and silk fabrics from Tibet67 and China hung from the ceilings and walls of the Deewan-e-Aam. In between was placed a grand shamiana68 named Dalbaadal, which was brought from the royal manufacturing unit at Ahmedabad. Costing 1 lakh rupees, it measured 70 guz in length and 45 guz in width and took 7 years to prepare. It was raised on silver columns and had a silver balustrade. Gold railings69 were placed in the Diwaan-e-Aam. Diamond-studded gold columns supported the pearl-filled ceiling that lay over the throne. Many grants were given by the emperor on this occasion. The empress received 1 lakh rupees; Dara Shikoh was gifted a special khillat,70 weapons studded with precious gems, bees hazari mansab, an elephant and 2 lakh rupees. Similarly, the other princes, the wazeer-e-aazam and important mansabdars also received sundry grants and gifts. Muqarrmat Khan, under whose supervision the Qila was finally built, received the paanch hazaari mansab.71 The darbar concluded with great pomp and show. The fort is octagonal with six small angles in the north and south, and two large ones in the east and west.72 It spans an area of about a mile and a half. It is about 3,000 feet in length and about 1,800 feet wide. The walls facing the river were 60 feet high, whereas the city-facing walls were 110 feet high, of which 75 feet lay above the moat and the rest below it. The fort was surrounded by a moat on three sides. The river Yamuna, filled with colourful fish, used to flow along the fourth side. Along the moat, gardens bloomed with varied seasonal flowers and bushes. They flourished until the Revolt of 1857 and vanished thereafter. The low-lying ground73 between the river and the fort was used for elephant contests and soldiers’ drills. The estimated cost of the fort’s construction is one-and-a-half crore rupees. Red stone and white marble were sent by all those kings whose kingdoms possessed them. Quite a bit of the material came via boats from Fatehpur Sikri. The earthquake of 1719 AD caused massive damage to the fort and the city. Further damage occurred during the war between the Marathas and Muhammad Shah Durrani. Cannon shots ravaged parts of Deewan-e-Khas, Rang Mahal, Moti Mahal, and Shah Burj. However, the fort withstood most of the onslaught due to its strong structure. After the Revolt of 1857, large parts of the monuments within the fort were demolished. Rang Mahal, Mumtaz Mahal, the women’s palaces towards the west of Khurd Jahan, the gardens and Chandi Mahal were all razed down. Similarly, Toshakhanas74 and kitchens, which lay north of the Deewan-e-Aam, and large parts of Mehtab Bagh75 and Hayaat76 Bagh were removed and replaced by army barracks and Parade Grounds. The princes’ palaces that lay north of Hayaat Bagh, and between the gardens and the north wall of the fort, were also razed. The fort had five gateways. Lahori Darwaza and Dilli Darwaza faced the city, while one gateway, which was river facing, led to Salimgarh through a bridge over the river. The fourth door was Khirki Darwaza, or the river door, that stood under the Musamman Burj. A fifth door was placed under the Asad Burj; this

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was also along the river. It was used for boat travel to Agra. Turrets are built into the fort walls at various points. The Lahori Darwaza was the sadar or main gateway: as it was ensconced in the centre of the west wall and faced Chandni Chowk. In Shahjahan’s time, the door opened right into Chandni Chowk. A wooden bridge was used to cross over the moat. The bridge led to a beautiful garden and, further down, to the chowk. The emperor’s Hindu guards would stay in the chowk whenever they were on duty. Facing the chowk was a hauz, which was connected to the Chandni Chowk canal. To safeguard Lahori Darwaza and Dilli Darwaza, Aurangzeb created a cover (a barbican) for them and in the process the garden was removed. An irate Shahjahan wrote from the Agra Fort, where he was imprisoned, to Aurangzeb that the ghoghas77constructed by the latter to guard the two gates were akin to veiling the bride (that was the fort). Because of the construction of these new walls by Aurangzeb, the entry into the fort moved to the north side and the route became circuitous. For 90 years, the Union Jack was hoisted on top of the fort. When those 90 years were past, Shri Jawaharlal Nehru stood on the ghoghas on 15 August 1947 AD and hoisted the flag of independent India, as a gesture of the declaration of the freedom of the nation to all. Rising 8 feet higher than the compound wall is one of the arched entry gates to the Fort, which is 40 feet high and 24 feet wide. Above the gates and walls are battlements78 and the gates are surrounded on both sides by slender minars, which are made of red sandstone and are about 10 feet high. Lahori Darwaza79 is quite tall and has mihrabs. It is 41 feet high and 24 feet wide. It has 3 storeys with built-in rooms that used to house the guards. Before the 1857 Uprising, the commander of the army lived here. Octagonal pavilions top the two towers.80 In the middle of the battlements of the two towers lies the central arch of the gate. On the parapet of the upper battlements there is a row of 3-foot-high red sandstone open-screen mihrabs, and a series of 7 miniature chhatris, topped with 7 miniature marble domes that are equal in height to the mihrabs. During 1857 AD, this Gate was the site of the killing of Mr Fraser, Captain Douglas and Padre Young, along with other Englishmen.

Dilli Darwaza Similar to the Lahori Gate is the gate on the southern wall, known as Dilli Darwaza, which lies close to the Jama Masjid. On Fridays, the emperor would proceed to Jama Masjid to read the namaz via Dilli Gate. In 1903 AD, Lord Curzon added 2 stone elephants just inside the Gate to flank the Dilli Darwaza.

Chhatta Lahori Darwaza On entering from the Lahori Gate, one comes across a covered passageway or chhatta, which is 230 feet long and 13 feet wide, containing at its centre a chowk.81 It spans about 30 feet. On the left and right sides of the chowk lie small doors,

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which used to lead to areas that were densely populated at that time. 32 shops lie on both sides of this passage on a platform that is about 4 feet high. This market used to be known as Chhatta Bazaar and was famous for a variety of merchandise. The ceiling of the chhatta has vaulted masonry82 with wavy patterns and turns. Two-storeyed buildings lie on both side of the chhatta. A similar chhatta can be seen facing Dilli Darwaza as well.

Naqqaar Khana Passing out of Lahori Gate, one comes across another ornamented chowk which is about 200 feet long and 140 feet wide. This too was surrounded by houses at one time, which used to have the baithaks83 of umras and mansabdars. Towards the south and western corners of this chowk were some buildings that were used by top government officials for administrative work. There used to be a hauz at the centre of the chowk that was always filled to the brim with water from the canal that flowed into it. This canal used to flow through the centre of the chowk dividing it into two neat segments. A wide road ran alongside the two banks of the canal on a north‒south axis: the southern end joined Dilli Darwaza, the north end led to the royal gardens which were provided with water by the same canal. The red sandstone Naqqar Khan lay enclosed by a sturdy railing, next to the inner door of the bazaar of Lahori Gate and facing the hauz. The British demolished large portions of this area to accommodate their army. Now neither the side arcades of this chowk, nor the hauz exist. The glorious buildings and the railing cannot be seen either, but some of the rooms and doors of the Naqqar Khana were found to be open. Some other doors have been shut. The ground that lay between the gates of the bazaar and the Naqqar Khana have been cleared out. That is why it is difficult to determine what kind of buildings once surrounded the Naqqar Khana. The naubat84 used to be played on top of the Naubat Khana five times each day and throughout the day on Sundays, for Sundays were considered to be auspicious days. Apart from this, the naubat rang out (music was played) the whole day on the emperor’s birthday. The Naqqar Khana stands on a platform that is 3 feet high. Recently, the platform has been expanded. The gallery, which is also the space where the music was played, is 70 feet wide and 46 feet high and surrounded on all four sides by 10-foot-tall towers. The gate of the Naqqar Khana is 29 feet high and 100 feet wide. On both sides are two-storey rooms. There are mihrabs facing the rooms and staircases leading to the upper storey. On the north-west and south-west corners of the terrace were square pavilions, standing on four pillars. Under the canopy of these domes lies a square porch. A door of the Naqqar Khana would open into the sehan85 of the Deewan-e-Aam.

Hathiya Pol The doorway of the Naqqar Khana was also referred to as Hathiya Pol Darwaza. Some believe that this might have been because two stone elephants stood on either side of the gate. A few others opine that there never were any elephants

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(real or made of stone) because of a tradition that dictated that all umras, in fact everyone except members of the royal family, had to dismount from their elephants at this point before proceeding into the inner complex of the Deewanee-Aam, according to the protocol. Since no one except a member of the royal family could enter the gate on a mount, diplomats, ministers and umras could only visit on foot. This tradition was maintained till the end, that is, the reign of Bahadur Shah. It was for this reason that the British Resident Mr Hawkins was suspended86 as he did not follow these royal conventions. This gate has many historical associations. In 1712‒13 AD Jahandar Shah and in 1713‒19 Farrukhsiyar were murdered in this very Naubat Khana.

Deewan-e-Aam In its original state, this monument stood at 550 feet long and 300 feet broad. Inside the complex was a series of houses and passageways about which Bernier writes that this palace resembled the royal palace of England. The only difference is that this one did not have two storeys. Also, the galleries were different from each other. The rooms of this palace were spacious, open and wide with a plinth of 3.5 feet. Those courtiers who attended the baithaks stayed here. On festive occasions like Eid, they were decorated on a grand scale. The pillars were draped in brocades,87 while silk and mukhmul curtains covered the doorways. The best carpets and rugs were spread on the floors. After 1857 AD, all the houses and walls in the courtyards of this palace were razed to the ground, so there remains scarcely a trace of all this. Now the expansive passageway of Deewane-e-Aam stands alone and deserted. It stands in the centre of the courtyard attached to the east wall. To its right lay a gate that led to another courtyard. On its west, there used to be the palaces of Wali Ahad,88 which were demolished and all that is left is a flat field. The palace of Deewan-e -Aam could not escape a similar fate. The gold in the enamel work was ripped out and the precious gems and stones that were a part of the pacheekaari were also ruthlessly extracted. Still what remains is worth looking at. The entire structure is made of red sandstone with a 4-foot-tall chabootra and 80-feet-long and 40-feet-wide gallery. Barring the (additional) height of the turrets, the roof is 30 feet in height. The hall is open on 3 sides and has a wall on one side. The flat roof has broad eaves on three sides. Inside the hall can be found three rows of 7 bays, each supported by 4 columns that lie 6 feet apart with arches89 that lead from the rear wall to the facade. The gallery at the front is supported by 10 columns supporting similar arches. Stairs are found on 3 sides of the hall: 5 in the front and 7 steps each on either side.

The Site of the Throne and the Royal Durbar In the centre of the rear wall is a 21-foot-wide stretch of white marble with exquisite pacheekari work featuring precious stones of varied kinds and colours pieced together in pietra dura patterns of flowers, leaves, creepers, vines, bouquets

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and birds brought together by delightful craftsmanship.90 In the centre is a marble pier about 8 feet tall and 7 feet wide on which there is a raised central chamber spanning about 4 guz, rising on 4 columns. These intricate marble columns are topped by gold kalash. Precious coloured stones, creepers, and vines are carved on this bangla and on the rear wall that is 7 guz long and 2.5 guz wide, in pietra dura. Behind this wall lay the Royal Palace. Doors led from the palace to the Deewan-eAam as well as to the throne. The emperor arrived through the palace gate to the throne directly, as the courtiers would await his arrival with folded hands, standing in attendance in front of the throne. The seat of the throne is placed considerably higher than an average person’s height. Hence, there is another exquisite marble bench placed in front of the main throne. This would have been used when people’s petitions would be placed before the emperor by the vizier. This marble seat was about 7 feet long, 4 feet wide and 3 feet high. All its precious ornamentation was gouged out by marauders. The same-coloured flower-leaf patterns can be seen around the pier. The central platform and chamber do not occupy the length of the courtyard but can be seen on both sides. There used to be two marble baithaks measuring the same as this structure on either side of the central chamber, where those umras who were honoured for their devotion to the emperor91 used to sit. The throne was gilded92 on three sides and on the fourth side was an iron enclosure of 30 feet by 40 feet. This spot was set aside for the noble courtiers. The darbar of the emperor was dazzling in its splendour and somewhat strange and striking in terms of the conventions of courtesies that were extended. In those days, kings, noblemen and aristocrats would dress up in flamboyant attire93 and arrive with great fanfare. The mansabdars would arrive with great pomp and show on their horses, while a pair of servants would run ahead of the horses and another pair run behind the horses crying out loudly “hato-bacho” (“Steer clear, save yourself ”). The kings and umras would arrive on horses or palanquins borne by six men on their shoulders. These palanquins were furnished with expensive brocade cushions and large pillows. The umras would recline against these luxuriously as they chewed paan on their journey. On one side of the palanquin, a servant would run carrying a peekdan94 made of porcelain or silver, while on the other side two serving men would fan the dignitary with peacock feather fans. Three or four others would run ahead of the entourage screaming hato-bacho. A few horsemen would follow behind as security guards. The darbar would last for about 1.5–2 hours. The proceedings would begin by parading a few horses before the emperor so he could ascertain that they were being well taken care of. Next would be the turn of elephants dressed opulently for the occasion. The pachyderms would raise their trunks to salute the emperor. Then followed a pageant of deer, neel gai, buffaloes and dogs, followed by birds: all of whom were displayed for the king’s perusal. This was followed by some of the other Amir’s army being paraded. On top of all of this, the emperor would keep an eye on each soldier of his army to ensure their well-being, each of whom he met personally and enquired after. The petitions of the public would

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be presented to the emperor, and he listened to each one himself. The petitioner would appear in person in the court and the king would hear him out patiently and dispense justice promptly. These courtly conventions and etiquettes were followed only until the reign of Farukksiayar. Across the north doorway of the Deewan-e-Aam lay a courtyard, passing through which one reached another gate called Lal Purdah (Red Curtain). This led to the ladies’ apartments which faced the Deewan-e-Khaas. The king’s guards were posted at this door. Along the riverside wall, right in the centre of the last terraced patio, was the zer-jharokha.95 This was the space housing the Deewane-eKhaas,96 the Shahi Hammam, the private residence of the emperor and the Moti Masjid complex. Here lay the pathways leading to the zenaankhana97 and Rang Mahal. To its north lay Hayat Baksh Bagh.

Deewan-e-Khas The Lal Purdah lay in a courtyard that was a quarter the size of the Deewane-Aam courtyard. It measured around 210 feet by 180 feet. Adjoining it was Aurangzeb’s Moti Masjid and Shahjahan’s hammam. The western wall has already been described above. To the south of it lay the Rang Mahal. The incomparable structure of the Deewan-e-Khaas stands on a 4.5-feet-tall platform whose dimensions are 240 feet by 78 feet. The material used is white marble: plain and simple. The passageway measures 90 feet in length and 67 feet in width. The flat ceiling sits on a chamber surrounded by arches rising from marble piers:98 a double row of 32 marble columns, of which 24 are about 4 feet by 4 feet. 8 columns measure 4 feet in length and 2 feet in width. Marble jaalis feature in the 2 doors on the east wall of the chamber. The whole courtyard, including the platform, is constructed with white marble. On all 4 corners of the ceiling are square turrets with 4 small pillars each surmounted by a chhatri, which in turn was crowned with a gold kalash on each of the 4 corners. The piers feature ornate pacheekaari work of distinctive creepers, vines, leaves and floral motifs inlaid in marble. The varied colours too are remarkable. A 12-foot-wide channel of water called Nahar-e-Bahisht 99used to flow through the Deewan-e-Khaas, enclosed on both sides by depressed marble slabs and also covered by marble slabs. Fountains were placed through the length of this channel. The inner chamber is 48 feet long and 27 feet wide and had 12 pillars. Even today one can see that square plinth on which rose the world-famous throne of Shahjahan called Takht-e-Taus. Across the width of the chamber below the cornice of this passageway, on small marble boards, Saadullah Khan inscribed the famous verse: Gar firdaus bar roo-e zameen ast, Hameen ast-o hameen ast-o hameen ast (If paradise is to be found anywhere on this earth: / It is here, it is here, it is here.)

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According to Bernier’s account of this deewan, the king would appear in all his pageantry100on his throne in this very chamber surrounded by courtiers who stood in attendance. This is where the office holders101 met him for a private audience. Here the king would listen to all petitioners and all the important state matters were dealt with as well. The ceiling of the deewan was of pure silver. It was ripped apart and plundered by the Marathas and Jats. The site also bears marks of the cannon shots fired during the attack on Delhi by the Rohillas. Nadir Shah and Ahmed Shah Abdali met the emperor of their time in this very deewan. Here it was that Ghulam Kadir Rohilla had the eyes of Shah Alam gouged out. In 1803 AD, it was here that the emperor, who had been imprisoned by the Marathas, was rescued by Lord Lake, and taken into custodianship. It was the same site which, on 27 December 1857 AD, marked the beginning of the British period. Finally, it was here that emperor Bahadur Shah was subjected to a trial in January 1858.

Takht-e-Taus In 1739 AD, Nadir Shah seized Delhi and broke the Takht-e-Taus, carrying away with him the gold, silver, and precious stones he had ripped out of it. Bernier, who had seen this Peacock Throne during Aurangzeb’s reign, noted that it was shown to people only during special celebrations and occasions. He has written: The throne had six huge feet of solid gold, studded with rubies, emeralds and diamonds. It was difficult to gauge the value of the innumerable priceless gems studding it because no one had ever dared to step close enough to the throne to count or evaluate their value with any accuracy. Nevertheless, the cost has been estimated to be about 4 crore rupees. Shah Jahan had it constructed and chose to add such invaluable jewels so as to dazzle the onlookers and make them wonder about the wealth of the Mughals who could spend so much on just the throne. The peacocks (after whom this iconic throne was named), were crafted by a Frenchman and dripped with pearls and gems. Below the throne was a silver railing enclosed platform where the Umras would gather in bright and dazzling apparel. This enclosure had an expensive brocade canopy. Brocade and flowered satin102 were draped around the pillars of the hall. Shamiaanas were erected in front of the big rooms. The floors would be covered in either carpets of incredible value or rugs of enormous dimension. The awning attached to the building would extend over half the courtyard around it and was surrounded by canvas screen covered in silver foil. The outer covering of this splendid canopy was coloured a vivid red and the inside was lined with splendid chintz from Machli Bandar, that was absolutely stunning.103 Chandeliers and lamps of all hues and kinds were hung inside the shamiaana for lighting. At nights, moonlit feasts and celebrations would follow, where everything was white. Such celebrations would last nine days.104

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The Deewan-e-Khaas fell upon sad times in the days of Akbar Sani. So bad was its state that people would rub their hands in despair at its dissolution. Heaps of broken objects lay here and there. Everything seemed to be stained with pigeon droppings.

Hammam The Shahi Hammam105 lies towards the north of Deewan-e-Khaas and is separated from it by a 47-foot-wide white marble floor. In the southern wall of its building, right at the centre, lies a hall with three doorways. This hall forms the threshold of the bathhouse and is surrounded by two rooms. This threshold leads into the main structure which has three huge rooms: all with white marble flooring. The flooring, lower part of walls, reservoir of water and the space for heating the water were all inlaid with multicoloured precious stones with motifs of floral bunches, leaves and flowers. The room nearest the riverside had three reservoirs of water. A balcony made of marble juts out of the eastern wall. It has windows on each side with marble lattices. The second room has one reservoir of water and the third room a beautiful garbha106 for hot water, with a tava107 behind it from which the water would flow in after being heated. Channels of water flowed here and there in the hammam along with fountains, delivering water to each room. Stained glass108 was inserted into the ceiling to allow light. The hammam lies to the south of the Tasbih Khana109 and its entry door faces the east wall of the Deewan-e-Khas. It is believed that the rooms on either side of the central chambers of the hammam were used for bathing by the young princes. Of the three big sections of the hammam, the first one that lay along the riverside was termed “Jama Kun” and it was used for disrobing as well as for sitting in after baths, and as a closet for dressing in. This used to be followed by breakfast which was served here. Small fountain basins are found here, of which one fountain would sprout rose water. One of the windows here features exquisite jaali work and stained glass. The second apartment is towards the north and has a marble chowki110 for sitting. Beautiful pacchikari work ornaments this seat. The room beyond it has inlay work from ceiling to floor. The elaborate designs on the floor make it seem like a carpet of colourful design made of inlaid stones. A fountain basin lies at its centre. There were fountains on each of its four corners, pouring their streams into this tank. A channel of water is attached to one of the walls. The striking feature of this place is that it could be cooled or heated as desired. The third apartment had heated marble pools on the western side. About 125-maunds wood (in weight) was burnt here (to heat the water). Beyond it lay a square room with a white marble platform in the middle. The royals would sit on it to take a bath. Water basins are placed towards its north, and just like the second apartment, these had the special feature of keeping the water hot or cold as desired. Meenakari work is found everywhere in the bathhouse, including in this section. All parts of the hammam received light through stained glass. The Mughal emperors were immensely

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fond of the hammam. Important matters of the state were discussed and settled while sitting here.

Hira Mahal (1824 AD) This was built in 1824 AD by Bahadur Shah. It lies to the north of the bathhouse. There is a courtyard between the 2 buildings; in this space is a 4 gaz wide marble channel, which is known as Nahar-e-Bahisht,111 through which water used to flow towards the Deewan-e-Khaas and Rang Mahal. In the middle of the courtyard next to the nahar, there is a big white marble barahdari112 which spans 32.25 feet on the north‒south axis and 19.3 feet across the east‒west. This was built by Bahadur Shah Sani, the last Mughal emperor. It is also known by the name of Mirza Fakhru Vali Ahad’s Barahdari. A well found behind the hammam was also constructed by Bahadur Shah. This beautiful palace is made entirely of white marble. Right in the middle of the water channel, there used to be 24 gold and silver fountains which used to spout water through all hours.

Moti Mahal To the north of Hira Mahal and facing Hayat Baksh Bagh was Moti Mahal: a structure that was demolished following the 1857 Revolt and was replaced by artillery barracks. It was made of red sandstone and had a hauz and a channel of water running through it. A small stream, about 2 guz wide, used to flow from this canal into the hauz at Hayat Baksh Bagh. This too was built by Bahadur Shah.

Moti Masjid (1659–60 AD) Costing 1 lakh 60,000 rupees, the construction of Moti Masjid was commissioned by Aurangzeb. It is a remarkably beautiful building constructed entirely of white marble. The emperor and his begums would visit it for prayers. Its domes were damaged by cannon fire during 1857 AD but were later repaired. However, the gold domes could not be restored to their original grandeur; now, they are unadorned and quite simple. Despite its tiny size, this is one of the notable mosques of India. Its entry gate is small and made of white marble with twin brass113 doors. Its sehan is 35 feet long and 10 feet wide, with a flooring of marble slabs. The perimeter wall is 20 feet tall. Broad slabs have been used in the walls which also have supporting columns topped with marble turrets. The north wall of the courtyard leads to the zenana mehal,114 from which the begums used to come to the mosque to read namaz. A marble hauz, 10 feet by 8 feet in dimension, lies in the middle. It used to be filled with water from the Hayat Baksh canal. The mosque is 40 feet long and 30 feet wide. It stands about 25 feet tall, with the additional height of 12 feet between the ceilings and the kalash. The mosque has three scalloped arched doors which are not very tall. A 3.5-feet-high

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platform has four steps leading up to the main structure. There are four pillars holding up the arches with kataai ka kaam115 at the base116 and upper ends, with the middle part being plain. The surrounding arches are 8 feet wide and the middle ones are twice that size. A corridor lies beyond the one in the front and this one also has 3 doorways. In this way, 2 rows of columns divide the mosque into 6 parts. As is customary,117 the rear wall of the mosque has a supporting arch. There are turrets on both sides. A white marble balcony extension lies in the front of the arches on either side. There is fine chisel work done on the parapet of the roof. There is an arch in the middle section of the parapet, but the 2 surrounding ones are straight. The 3 domes are made of white marble and shaped like the starfruit.118 They have a golden hue, hence giving this mosque a second name: Sunehri Masjid. In the north of the mosque is a dedicated prayer hall or hujra.

Bagh Hayatbaksh119 No signs remain of this garden which once flourished to the north of Moti Masjid. It lay buried under rubble in 1902 AD and some parts of it spilled onto the roads. The garden paths, canals, streams and water channels were all broken and in ruins. Lord Curzon tried to get it repaired in 1904 AD. In its original state, its layout was as described below. The hauz lay at the centre of the garden, surrounded on all four sides by water channels flowing through red stone, each with a width of 6 yards. 30 fountains, each set in silver, would erupt in every water channel, which drew water from the canal. The two pavilions on either side of the central reservoir were called Saavan-Bhadon.120 The garden spanned 150 yards in length and 125 yards in width. The pool at its centre is spread across 158 feet in length and 153 feet in width. The 49 silver fountains in the pool would run continuously. Apart from these, the 112 fountains surrounding the hauz were set in a way that they bent towards the hauz. Nothing remains of these fountains. The grating that enclosed the hauz, especially its upper portion, seems to belong to the times of Bahadur Shah Sani, rather than the period of Shahjahan.

Mehtab Bagh121 Located to the west of Hayat Bagh, this garden used to be a sight to behold once upon a time. It has been in ruins for a long time now. Every inch of this garden used to be dotted with water channels and pools.

Zafar Mahal or Jal Mahal Right in the middle of the pool of the Mehtab Bagh, Bahadur Shah built this palace made of red stone in 1842 AD. It has one storey and is surrounded122 by houses in the porch and hujras123 in the corners. There used to be a connecting bridge on one side once upon a time, but it has disappeared now. The ceiling

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has collapsed. After the Revolt, this structure was converted into a swimming pool.

Baoli This octagonal stepwell lies to the west of Hayat Bagh on the Parade Ground. Its diameter is 21 feet and near it is a pond of about 20 square feet. This pool was designed for swimming. Two staircases lead to the pond from its north and west sides124 with rooms built on both sides. Now zinc-plated sheets125 cover the baoli and the pond. It is used to water the gardens of the fort.

Masjid This mosque, built by Bahadur Shah, lies north of the Chhatta Chowk. It is 42.5 feet long and 24 feet wide.

Tasbih Khana, Shayan Grah, Badi Baithak A stream of water has been drawn into a channel that passes by a few rooms, constructed entirely of white marble, that lie south of the Diwan-e-Khas and adjoining the Hammam Khana. Between the Diwan-e-Khas and these rooms lies a 46-feet-wide platform. Three rooms of the Tasbih Khana126 face the Deewan-eKhas while the three rooms at the rear are known as Shayangrah.127 The adjoining antechamber is called Badi Baithak128or Toshakhana.129 The three chambers together are equal in span to the Diwan-e-Khas. The Tasbeehkhana was used by the emperor whenever he needed to retreat in solitude and, also, when he had meetings with his favoured umrahs. In the middle (of the Tasbeeh khana and Toshakhana) was a marble panel depicting the Scales of Justice and inscribed with the words mizan-e-adl130 and there is depiction of the moon rising out of a cluster of stars along with lots of gold work. A passage leads from the Tasbeehkhana to the Shayangrah. It is referred to as Khasi Deori. Beautiful mosaics with precious gems enhance the beauty of all these rooms. Unfortunately, these gemstones were pillaged by people and the empty spaces were painted over in colours. Marble lattices feature in the doors that lie at the centre of the north‒south walls. From the west room, the passage leading to the Diwan-e-Khas is called Deodi Khas. A marble pool can be seen in the middle of the veranda. The bottom of this pool has gem-encrusted ornamental designs of thousands of vines, creepers, leaves and floral motifs. Each flower had a hole built into its petals through which the water from the fountains would spurt when the water was turned on. Thousands of petals are formed by intricate mosaic work. Further ahead, the Nehar-bahisht flows gracefully into the Rang Mahal. The rooms on the western end contain certain artefacts from the past which include Shahjahan’s Aabdaar131 sword.

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Burj Tila or Musamman Burj or Khas Mahal A domed veranda, facing the river, juts out of the eastern wall of the Shayangrah. It is actually an octagonal room with a dome. There was a time when the entire cupola was coated with copper and gilded over with gold but now one can only see white coating. Three corners of this room fall under the Shayangrah and five corners face the river, four of which feature marble lattices. Similar Musamman Burj structures are also seen in Agra Fort and Lahore Fort. All these served as jharokhas, for the emperor to appear before his subjects daily. The actual tower of the Musamman Burj does not exist anymore as it was ruined during the Revolt. The original was gold-plated and replaced by a more ordinary version after 1857 AD.

Khizri Darwaza Climbing down a few steps from the Musamman Burj, one reaches the riverbank and the Khizri Darwaza. This is the same gateway which Captain Douglas wished to have opened on 11 May 1857 AD, in order to negotiate with the rebels.132

Salimgarh Darwaza (1622 AD) There is a gateway in the middle of the northern ramparts of Salimgarh, which does not have a specific name. The bridge that was built by Jahangir in 1622 AD to approach Salimgarh lies north of this Gate. Similarly, the name of a nearby window, built into the north-eastern wall of the Fort is also not known to anyone.

Rang Mahal133 or Imtiaz Mahal134 This is the biggest and grandest palace of Shahjahan’s times and stretches 153.5 feet from north to south, and measures 69.25 feet from east to west. It had a wide courtyard through which streams of water interspersed with fountains flowed. There used to be a beautiful garden here. Now all lies in ruins. It used to have a pool 50 guz long and 48 guz wide, with five fountains. There was a water channel with 25 fountains running through its length. The garden used to be 15 guz long and 100 guz wide. It was surrounded by a red stone pavilion with 2,000 gold kalasis.135 The courtyard was enclosed on three sides by a residential building 70 guz broad. The garden and the main structure of Imtiaz Mahal were along the riverside. There is a raised platform below which lie two huge tehkhanas in the basement. A vestibule with three folds136 and five pavilions, measuring 57 by 36 guz, is built upon the platform. Just opposite the middle doorway, towards the courtyard, is a marble pool. Right near it is a stone pool in which was formed a 3-guz-wide sheet (of water) rising from 1.5 guz height and springing down to the pool below, forming water channels. The entire facade of this palace was of

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white marble. There were four chaukhandis137 on the four corners of the terrace of the palace. All the four corners of the palace had stone enclosures138 to install khus during summer months to cool the palace. An arched doorway is found within the palace too. A seven and a half square guz pool in the shape of a blooming flower was an attractive feature of this palace. They say that the ceiling of this palace was carved of pure silver. Then, in the times of Farukhsiyar, some exigency arose, and the silver roof was replaced by a copper one. The copper roof was removed during Akbar Sani’s reign and a wooden one was installed instead, which now lies in tatters.

Sangmarmar Hauz This pool made of white marble has been mentioned above. The exquisite hauz, along with its payas,139 was carved out of an exceptional piece of marble brought especially from Makrana during Shahjahan’s reign. It was 10 feet and 2 inches long, 9.5 feet wide and 2.25 feet in depth and stands on 4 square marble feet. Great care was taken to bring it from Makrana and keep it in the Moti Mahal of the Red Fort. Following the Revolt, it was taken to Company Bagh. In 1911 AD, it was placed in front of the Rang Mahal.

Dariya Mahal There was a palace of this name near Rang Mahal and Imtiaz Mahal. No signs remain of it now.

Chhoti Baithak This monument used to exist south of Imtiaz Mahal. Beautiful like the other structures around it, nothing is left of it now.

Mumtaz Mahal This is now a museum. It measures 44 feet north to south and about 82 feet east to west. It used to be included in the list of grand palaces at one time, but it was turned into a prison following the Revolt. Gold chhattris, which used to adorn the four corners of its terrace, are no more to be seen.

Asad Burj There is big tower to the south-east of the fort. When Harnath Chelay attacked Delhi in 1803 AD, Ochterlony bravely defeated him. The tower was badly damaged during this invasion but Akbar Shah Sani had it restored.

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Badar Ro Darwaza This is located near Asad Burj, in the south-east corner of the fort. A barbican140 was built in front of this door as well, probably by Aurangzeb.

Shah Burj This is the last of the three famous towers of the fort. Adjoining Salimgarh and at a little distance from the hammam, it stands near the river, in the north-west corner from Hira Mahal. At three storeys tall, it presented an imposing and eye-catching sight when viewed from across the river. It was from here that Jawanbakht, the heir apparent of Shah Alam, used pagdis141 to climb down from the Burj to escape his father’s ministers. It seems that they subjected him to stern disciplining. He absconded and sought refuge with the British in Lucknow in 1784 AD. This is also referred to as the Uttari Burj. Only two storeys survive, as its dome was blown up during the Revolt. The veranda in the south is quite beauti1 ful, although it is falling apart now. It measures 69 feet east‒west and 33 feet 6 north‒south. After the Revolt, it was inhabited by army guards who were asked to vacate the space in 1904 AD. A platform was constructed between this tower and the hammam and a bed of grass was planted on it. The ceiling of the chamber that lies behind the marble passageway under a dome is studded with glass. The diameter of the tower is 100 guz. It has three parts, of which the first one is raised on a platform of 12 guz from the ground. The roof is flat on the top and circular within. The whole structure is made of stone. From top to bottom, one sees beautiful white marble with mosaics of coloured stones. There is sangpathani from the floor to the windows, which has been polished white and decorated with floral motifs in gold. The second part is octagonal and has a diameter of 8 guz. It has four arches142 (taak) with a length and width of 4 guz each for the north and west arches. The south and east arches are 4 guz long and 3 guz wide. A strikingly beautiful pool of 3 guz diameter is located at the centre of the third level. Below the west arch is a water fountain143 and there are small, niched recesses where flowers were kept in the daytime and lamps were placed at night. The cascade of water falls into a marble basin measuring 3.5 by 2.5 feet. From the basin to the western taak, there is a water channel flowing through one and half guz wide pure marble. A channel from this big canal was made to fall into the taak of the western pool. From there it led to the Burj canal and passed through the Musamman pool to join the east taak. Below it lies another cascade falling into the river. The water was diverted to the entire fort through here and the windows of the tower provided multiple channels of water to the fort.144 Each place to which the water is supplied is labelled.

Nahar-e-Bahisht This major water channel is located near the Shah Burj. It crosses the entire Diwan-e-Khas and Shayan Graha to reach the Rang Mahal.

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Saavan-Bhadon These are two identical buildings spanning 48.5 by 35.25 feet and constructed entirely of white marble. Savan is the pavilion towards the north of Hayatbakhsh Bagh and Bhadon is the pavilion that lies towards the south of the Bagh. A salon has been made by placing 16 columns on a raised platform, which has 2 deewans on the east and west and 2 banglas. Between these, there is a chaukhandi and a white marble pool in the pavilion into which the Nahar-e-Bahisht flows in 2 cascades: one waterfall is formed as it enters the reservoir and the second as it falls out of the pool in a cascade into the main water channel exiting the pavilion called Bhadon. In the present times, the pathways of water entering the pavilion and the cascades leaving it are totally blocked. There are small recesses145 built into the reservoir and the cascades. Flower vases were kept in these tiny shelves during the daytime and illuminations at night. The sheet of water would flow over these illuminated recesses (like a golden curtain). In the four corners of the roof are placed four golden turrets of chaukhandi shape. The Savan pavilion is very like the Bhadon pavilion. It has the same cascade and pool as the latter; as well as identical recesses for holding flowers and lamps. The sound made by the water as it cascades from these pavilions is like the sound of torrential rain in the Indian monsoon months of Saavan and Bhadon ‒ hence this nomenclature.

Lal Qila in the Times of Aurangzeb The fort, which was built by Shahjahan, attained its full glory in the reign of Aurangzeb who built a ghogas or barbican in front of the Delhi Gate and Lahori Gate for increased security. Apart from this, he had many marble structures and a Moti Masjid constructed here. Shahjahan was miffed at the ghoghas’ construction and complained in an indignant letter he wrote while imprisoned that his fort had now been turned into a bride who had been hidden behind ghoonghat146 by Aurangzeb. No other emperor contributed to the improvement of the fort in any significant way after Aurangzeb. The state of the fort, before it was ruined, was as per the following description. From the Lahori Gate, one enters a long and wide gallery which has an enormous skylight at its centre. There is a narrow lane on both sides. The pathway on the right side used to lead to a garden. Beyond lay two blocks of structures. One of these was a series of buildings, towards the south, 300 guz beyond the Delhi Gate. The second, which lay to the west of the fort, and east of the ramparts, stretched about 150 guz. Officers of ordinary rank either lived in these buildings or performed their duties here. The left pathway led to a thoroughfare from which erupted many more galis, crossroads and paths. Lots of buildings were found near the walls of the fort towards its north. Some of these were kaarkhanas.147 Here zardozi148 workers and karchob149 workers would toil night and day, under the hawk eye of a daroga. Goldsmiths would be hard at work in a second one. A third spot housed workshops for carvers, a fourth one

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for dyers and the fifth building had ironsmiths, carpenters, tailors, shoemakers, and machinists150. In the sixth, there were weavers working on brocades like kamkhab,151 zarbaft,152 silks and the finest of malmals along with those embroidering ladies’ attire with floral motifs, turbans, patkas,153 dupattas and silay. These craftspeople would enter the workshop very early in the morning and would spend the entire day perfecting their ware, leaving for home in the evening. To the east of the gallery was the Naqqarkhana. This huge courtyard was divided in the middle by a road traversing through it from north to south. The southern end of this 700-guz-long road cut right into Delhi Gate. The northern part led to Mehtab Bagh and further ahead, it touched the north ramparts of the fort. On both sides of this road were apartments and right in front lay the shops. This was, in fact, a bustling market, extremely comfortable to be in during the summer and the rainy season, because it was a covered passageway,154 with ventilating windows and roshandans that let in light at various points. It was the path that led from the Naqqarkhana to the Deewan-e-Aam. The royal kitchens lay north of the Deewan-e-Aam and further ahead in the same direction were the Mehtab and Hayatbakhsh gardens. Along them ran the water channel that moved east towards the Shahi Burj and then further into the northern boundary wall of the fort. This part of the fort also housed the royal stables. South of the Deewan-eAam, the royal palace and the palaces of the higher ranking umras, stretched to the southern boundary wall of the fort. Apart from these two major roads, there were a lot of paths, long and short, cutting across right and left. These led to the houses of the state officials. These umras were supposed to register their presence weekly and were expected to be on call 24 hours a day. Their houses were built like palaces. The amirs would in fact compete to outdo each other in splendour. In the royal palace too, there were rooms enormous in size, fully furnished and ornamented. In fact, there were separate rooms to suit the royal status of the occupants: a grand room each for every Begum in residence. Each room faced a pool and flowing water, surrounded by trees, on all sides, that cast their shade, blooming gardens, water channels, fountains, prayer rooms and tehkhanas. All these gave comfort during the summer season. In the north-east sector of the courtyard of the Deewan-e-Aam, there was an arched gate that led to another smaller inner courtyard. Its compound’s east wall had a door that passed into the Deewan-e-Khas. North of this courtyard lay the Moti Masjid and the Shahi Hammam. A little further ahead one would reach the Hayatbakhsh Garden, Shahi Burj and the water canal. From there one could see a series of royal buildings stretching until the northern boundary wall of the fort. The Imtiaz Mahal and Rang Mahal were exactly south and west respectively from the Deewane-Khas and were located adjacent to the Deewan-e-Aam. The southern wall of the fort and the space between those 2 palaces was full of royal palaces. Asad Burj was at one of the corners of this same compound. All these structures were located on the riverside. A lot of changes were made in the buildings inside the fort during the reign of Mohammad Shah. The peerless monuments, that were inside the fort, were

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left dilapidated and in shambles after the havoc wreaked by Nadir Shah during his Delhi massacre. In the spaces that Shahjahan had left vacant (for aesthetic reasons), buildings, that were eyesores, cropped up in a haphazard manner. People scratched out all the exquisite work done in the interiors and gouged out all the precious stones. Most beautiful buildings were ruined, and any remaining suffered from ensuing neglect. The grandeur and splendour of the days of Shahjahan and Aurangzeb seemed to vanish into thin air. In 1857, after the Uprising, the British broke down the structures within the fort and rebuilt them to suit their needs. Barracks replaced a lot of buildings. The fort was transformed beyond recognition. Due to such a history of ransacking and demolition, only a few royal buildings now remain to be admired. To visit them, one begins one’s journey from the gate of the Naqqarkhana.

The 12th Delhi of the Muslims (Currently Delhi Shahjahanabad) The foundation of Shahjahanabad city, which is known by its earlier name of Dilli / Delhi, were laid in 1648 AD, about 10 years after the construction of the Red Fort. It is located 28º 38′ north of the equator and 77º 113′ east which is nearly directly north of Kanya Kumari and on the same latitude as the two ancient cities of Cairo (Egypt) and Canton. It flourishes south-east of Punjab, next to the river Yamuna and in the central part of the Aravali Range. The inhabited parts make for a semi-circular shape. Polier155 has compared it to a bow whose string is formed by the Yamuna river. Nearly half of the eastern side should be assumed to be occupied by the fort. The boundary wall spans 5.5 miles. Von Orlich156 has called Delhi the Rome of India and gives a flattering description of its mosques, palaces, arbours, monuments, gardens, its rulers, and their respective begums as well as of their mausoleums. Franklin157 writes that the best views of the city, its monuments and old ruins can be had from the hill, located 3 miles away from the main city. It is believed that the city took 7 years to build. Bernier,158 who visited it in 1663 AD, wrote that: Shahjahan, Aurangzeb’s father, decided to build this city about forty years ago and hence it was named Shahjahanabad or Jahanabad after him. Sick of the heat of Agra, he thought of founding this new city. Delhi, located on the banks of Yamuna, is new and is comparable to our town of Loire. It is built on one bank in such a manner that it terminates in this place very much in the manner of a crescent, having but one bridge of boats to cross the river. Excepting the one side where it is defended by the river, it is enclosed on three sides by stone walls. The fortifications, however, are incomplete, as there are neither ditches nor any other kind of additional defence, except flanking towers of antique shape at intervals of about a hundred paces, and a bank of earth forming a platform behind the walls, four or five French feet in thickness. (Although) These fortifications

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encompass not only the city but also the citadel (their extent is less than supposed).159 In this computation I do not however include the three or four smaller settlements around the city. If these are also added, the city would be considerably more expansive. In 1803 AD, when General Lake took control of Delhi, General Ochterlony had the walls soundly repaired to protect the fort from the Maratha invasion. He extended the entrenchments, so that nine canons could be placed on each of them. The towers and walls were repaired yet again by the British in 1811 AD. The turrets and fortifications of the barbicans were replaced with smaller entrenchments and a moat was dug around them. The madarsa and mausoleum of Ghaziuddin Khan that lay outside the ramparts, were enclosed within the new boundaries of the fort which were now extended to accommodate them. It is said that the old boundary wall was built in 1650 AD at the cost of 1.5 lakh rupees. It only had holes for guns and bayonets. It had been completed in 4 years originally, but then it collapsed during heavy rains and had to be rebuilt over a period of 7 years at an expense of 4 lakh rupees. The wall was 1,664 guz long, 9 guz high and 4 guz wide and included 27 towers, 30 feet each in diameter, 14 gateways and 14 windows. Franklin writes that it spanned an area of 20 miles, extending as it did north-west towards Shalimar Bagh, south-west to Qutub Minar and from Qutub Minar to the Ajmeri Gate entrance. In this context, Bishop Heber160 writes: This site presents a horrendous scene of destruction and devastation. As far as the eye can see, there are ruins scattered all around; mausoleums, broken monuments aplenty, igneous rocks piled on top of each other, pieces of marble and rubble, upon a rocky maidan. If we: 1. start from Kashmiri Gate, which is in the north of the city, then we can go around the whole city taking the following route 2. Mori Gate, in the north. This was flattened in 1867 AD into a maidan 3. Kabuli Gate, in the west. This too was broken down 4. Lahori Gate, also broken 5. Ajmeri Gate, in the south-west 6. Turkman Gate, towards the south 7. Dilli Gate, in the south 8. Khairati Gate (Masjid Ghata), in the east 9. Rajghat Gate, in the east towards the river 10. Kalkatti (Calcutta) Gate, which used to be in the north-east. A route was drawn out from it in 1852 AD 11. Kela Ghat Gate, in the north-east towards the river 12. Nigambodh Gate, north-east on the riverside

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1 3. Paththar Ghati Gate, which was demolished 14. Badar ro Gate, in the north-east Apart from these gates, there were the following khidkis (windows): 1. Khidki Zeenat-ul-Masjid, below the mosque of this name (Masjid Ghata) 2. Khidki Nawab Ahmad Bakhsh Khan 3. Khidki Nawab Ghaziuddin Khan 4. Khidki Naseerganj 5. Nai Khidki 6. Khidki Shahganj 7. Khidki Ajmeri Darwaza 8. Khidki Saiyyad Bhola 9. Khidki Buland Bagh 10. Khidki Faraashkhana 11. Khidki Amir Khan 12. Khidki Khalil Khan 13. Khidki Bahadur Ali Khan 14. Khidki Nigam Bodh The city of Delhi was settled on two hills called Bhojla and Jhojhla. The Bhojla hill lies at the centre of the city, while the Jhojhla touched the north-west boundary wall. The terrain occupied by this city (Shahjahanabad) slopes from west to east, i.e., from the hill towards the Yamuna river. Ali Mardan’s canal used to enter the city from the Kabuli Gate of the city and run through the city and the fort, before joining the river. There used to be many gardens adjoining the boundary walls of the fort, but only one remained when Bernier visited and he writes that this garden used to bloom with flowers, fruits and plants all through the year, “which contrasted with the stupendous red walls, creates a beautiful effect.”161 There was also the Chowk Shahi, built by Saadullah Khan, Vazir-eAzam Shahjahan, about which Bernier writes: Next to the garden is the great royal square, faced on one side by the gates of the fortress, and on the opposite side of which terminate the two most considerable streets of the city. The tents of such Rajas as are in the King’s pay, and whose weekly turn it is to mount guard, are pitched in this square; those petty sovereigns having an insuperable objection to be enclosed within walls. The guard within the fortress is mounted by the Omrahs and Mansebdars. In the same place, at break of day, they exercise the royal horses, which are kept in a spacious stable not far distant; and here the Muster-master of the cavalry examines carefully the horses that have been received into the service … Here too is held a bazaar or market for an endless variety of things; which like the Pont-Neuf at Paris, is the rendezvous for all sorts of mountebanks

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and jugglers. Hither, likewise, the astrologers’ resort, both Mahometan and Gentile. (Bernier, p. 243) This chowk is nowhere to be seen now. The entire field around the fort has been cleared. People say that this bazaar used to be held on both sides of Lahori Gate, that is towards its north and south. Of the two grand bazaars of the city, Bernier observes: They run in a straight line nearly as far as the eye can reach; but the one leading to the Lahori Gate is much the longer. In regard to houses, the two streets are exactly alike. As in our Place Royale, there are arcades on both sides; with this difference, however, that they are only brick, and that the top serves for a terrace and has no additional building. They also differ from the Place Royale in not having an uninterrupted opening from one to the other, but are generally separated by partitions, in the spaces between which are open shops, where, during the day, artisans work, bankers sit for the despatch of their business, and merchants exhibit their wares. Within the arch is a small door, opening into a warehouse, in which these wares are deposited for the night. The houses of the merchants are built over these warehouses at the back of the arcades: they look handsome enough from the street, and appear tolerably commodious within; they are airy, at a distance from the dust, and communicate with the terrace-roofs over the shops, on which the inhabitants sleep at night; the houses, however, are not continued the whole length of the streets. A few, and only a few, other parts of the city have good houses raised on terraces, the buildings over the shops being often too low to be seen from the street. (Bernier, p. 245) There also used to be a chowk bearing the name of Saadullah Khan; that too does not exist anymore. However, it can be conjectured that it was located between the Delhi Gate of the fort and Fauji Bagh on one side, and Sunehri Masjid and the Purana Qabristan162 (where the Memorial Cross stands now) on the other side of it. South of this chowk lay the meeting point of two other bazaars. Of these, Faiz Bazaar stretched in the north from the Delhi Gate of the city to the Delhi Gate of the fort; and Khas Bazaar was located between Jama Masjid and the entrance of the fort, although some part of it was left out from this area. Bernier mentions two famous bazaars. Of these, one major bazaar was Chandni Chowk that extended from the Lahori Gate of the city to the Lahori Gate of the fort; and the second one lay between the Delhi Gate of the city and the Lahori Gate entrance of the fort. Different parts of these two bazaars bore different names. The part that lay between Lahori Gate and Khooni Darwaza163 of Dariba was known as the Urdu Bazaar. At one time soldiers lived here, which may be the reason for its name. There was a Phool Mandi164 between Khooni Darwaza and the Kotwali. There used to be a chowk here in those days. Chaupar’s Bazaar

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lay between Kotwali and the three-way intersection. This three-way intersection, and the nearby Asharfi Ka Katra, used to be the most dynamic and bustling area of Chandni Chowk. There was a reservoir near Ghanta Ghar in Chandni Chowk. The area in front of it that stretched up to Fatehpur Masjid was known as Fatehpuri Bazaar. All the shops of Chandni Chowk were of a similar height, with arched doors, and colourful sunshades as canopies.165 From the north gate, a path led to Jahanara Begum Ki Sarai (which is currently the Company Bagh area); and from the South Gate, a road led to a very densely populated and compact166 area which is now called Nai Sarak. All around the reservoir were fruit, vegetable and mithai shops. Gradually, all these different bazaars came to be known by the collective name of Chandni Chowk. The bazaar of Chandni Chowk itself had been built on the orders of Jahanara Begum, Shahjahan’s daughter, in 1600 AD.167 A few years later, she also had a garden and a Sarai constructed here. The bazaar measured 1,520 guz in length and 40 guz in width, from the Lahori Gate of the fort to the end of Chandni Chowk. Ali Mardan’s canal flowed right through its centre, surrounded by lush green trees that afforded shade. Neither the canal nor the trees survive now (Beadon,168 the Deputy Commissioner, had the trees cut down in 1912 AD). The fort’s Lahori Gate formed the east end of Chandni Chowk. On its other end lay Fatehpuri Begum’s Masjid. The second bazaar mentioned by Bernier used to be between the fort’s Lahori Gate and the city’s Delhi Gate. The part of the bazaar that was between Lahori Gate and Saadullah Khan Chowk was very ordinary. The part that lay at the north end will be discussed along with the description of the chowk. There was another notable bazaar which was located between the fort’s Lahori Gate and the cluster of buildings of which one building was converted to the Residency by General Lake, once he conquered Delhi. This particular bazaar was half a mile in length and 30 feet wide. It received shade from the rows of trees planted on either side of it, which formed a pleasing avenue. No part of this Khas Bazaar has survived. Chandni Chowk and Khas Bazaar were sacrificed in the aftermath of the 1857 AD Revolt, as the areas surrounding the Red Fort were cleared of buildings (by the British). There was a time when these markets bustled with people rubbing shoulders with each other and had shops overflowing with valuable goods of every kind. The king’s procession would pass through this very bazaar as he made his way to the Jama Masjid on festive occasions. Two-thirds of Faiz Bazaar has survived. It had shops on both sides with a water channel flowing in the middle (the water channel has not survived). Palaces, monuments and mosques lay in ruins everywhere. This (Khas) bazaar was founded by Akbarabadi Begum, Shahjahan’s wife, and a Masjid named after her was also established here. This bazaar was 1,100 guz in length and 30 guz wide. This bazaar and Urdu Bazaar were set up at the same time and both pre-date the Chandni Chowk market. Shahjahan had it made in such a way that a water channel, 4 feet wide and 5 feet deep, passed through these markets. Of all the markets in Delhi, Faiz Bazaar had the distinction of

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selling diverse foreign goods that had arrived from Iraq and Khurasan,169 as well as European and other ports. Bernier writes: This city has many bazaars and an intricate network of streets. The shops have been built at different times by different people, and are therefore not uniform. Still there are some big shops that run in a straight line as far as the eye can see. The city has thirty-six localities, most of which have been named after prominent citizens.170 Bernier further notes that: “Amid these streets are dispersed the habitations of Mansebdars, or petty Omrahs, officers of justice, rich merchants, and others; many of which have a tolerable appearance”. (p. 246) Speaking of the architecture of good houses that he had seen, Bernier writes: A good house has its courtyards, gardens, trees, basins of water, small jets d’eau in the hall or at the entrance, and handsome subterraneous apartments which are furnished with large fans, and on account of their coolness are fit places for repose from noon until four or five o’clock, when the air becomes suffocatingly warm … They consider that a house to be greatly admired ought to be situated in the middle of a large flower-garden, and should have four large divan-apartments raised the height of a man from the ground, and exposed to the four winds, so that the coolness may be felt from any quarter. Indeed, no handsome dwelling is ever seen without terraces on which the family may sleep during the night. They always open into a large chamber into which the bedstead is easily moved in case of rain, when thick clouds of dust arise, when the cold air is felt at break of day, or when it is found necessary to guard against those light but penetrating dews which frequently causes a numbness in the limbs and induce a species of paralysis … Each mattress has a large cushion of brocade to lean upon, and there are other cushions placed round the room, covered with brocade, velvet or flowered satin, for the rest of the company. Five or six feet from the floor, the sides of the room are full of niches, cut in a variety of shapes, tasteful and well proportioned, in which are seen porcelain vases and flower-pots. The ceiling is gilt and painted, but without pictures of man or beast, such representations being forbidden by the religion of the country. (p. 247) Although the city had many magnificent palaces belonging to the very rich people and the amirs, the most renowned ones belonged to Kamruddin Khan,

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Ali Mardan, Ghaziuddin Khan, Saadat Khan and Safdar Jung. During his brief stint as an employee of the royal court, Colonel Polier occupied one such grand building in 1793 AD. He wrote: Although this mansion is now in a sorry state, nevertheless glimpses of the past grandeur of its builders can be seen. It encloses a lot of land within its tall walls and has grand and imposing doors within its courtyard. The palace had apartments in different parts of its interior for servants, followers, guests and visitors. The stables for horses and elephant sheds are located in separate sectors. The Deewankhana (for assemblies) and the ladies’ quarters form two large segments of the house and are connected to each other by a path. Having a hammam (bath) and a tehkhana is considered an essential part of every mansion here. Bernier mentions that adjoining these grand buildings were numerous small mud dwellings, thatched with straw, which were occupied by servants, soldiers and camp followers who follow the court and the army, and who were multitudinous. Due to the straw, the city was subject to frequent fires. Because of this the city appeared to him to be a haphazard collection of a few villages or a vast camp interspersed with big and impressive buildings scattered here and there.

Jama Masjid (1648) Among the many monuments made by Shahjahan, Jama Masjid is the biggest and most beautiful of all the mosques of Hindustan. Although it was constructed in 1648 AD, according to official records, its foundation was laid in 1650 AD. General Cunningham considers Jama Masjid and Zeenat-ul-Masjid to be two of the notable and eminent monuments of Delhi. Jama Masjid was built on Bhojla hill, at about a 1,000 guz from the Red Fort, on the western end of Khas Bazaar. The Masjid is built on a red stone plinth, which rises 30 feet above the ground and spans 1,400 square guz. Its construction was supervised by Saadullah Khan, the visier of the Badshah, and Fazal Khan. It is said that 6,000 masons, diggers, labourers and stonemasons toiled to build it over 6 years at a cost of 10 lakh rupees. This figure does not include the cost of the stone because stones of different types and quality were presented to the Badshah by the nawabs and kings. When the construction of the Masjid was completed, the day of Id ul Fitr was approaching. The chief architect received a command at the last minute that his majesty would read the namaz of Id at the new Masjid. The intimation of this impromptu prayer meeting came as a shock as the building lay in a mess. A thousand mun of rubble and construction waste was lying scattered about. Scaffolding was still suspended at various points. Cleaning up the building at such short notice seemed like an impossible task. A command was given that people should pick up whatever they could. Lo and behold, not a twig remained at the site: the Masjid was cleared up very fast. Sweeping and clearing was done

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and suitable decorations were put in place. The emperor was informed that things were in order and the Masjid was now ready. The prayer meeting for Id began the next morning. Festive music played. The royal cavalcade made its way to the Masjid, welcomed by rows of men on horses all the way from the gate of the fort to the east entrance of the Masjid. At the head of the procession were naqibs, who proclaimed the title of their master, and chobdars, who played the drums, and mace-bearers; followed by the shahzadas who made a grand entry into the Masjid. Throngs gathered and soon the Masjid was filled to capacity. The namaz was conducted and the jamaat took place. The Imam, the muezzin and the steward to take care of the place were appointed to their posts by the emperor. The three magnificent doors of the Masjid in the east, south and north have a series of steps leading to each of them. These steps are very long and quite wide as well. The north door is flanked by 39 steps. Until a few years ago bakers171 and kebab sellers172 would sit on these stairs with their ware. Performers of tamasha and story tellers would flock here to entertain an eager audience. The south door opens to 33 stairs where cloth-sellers used to exhibit their ware on a rug spread across. There also used to be a madarsa and a big bazaar, both of which were razed after the Revolt. The east door of the Masjid, with its 35 stairs, was reserved for the emperor. In the evenings, poultry and pigeons were sold here. It used to be known as Goojri ka Bazaar. The place draws a lot of crowds even today. The Masjid is surrounded by shops selling parchment and fabrics, kabaadis, kebabs and other goods. On the west side of the platform is the main building of the Masjid, while the other three parts have open antechambers, with doors on each end to let people pass through. This mosque is modelled on the mosques of Arabia and Constantinople. It is 261 feet in length and 90 feet in width. It has three kamrakhshaped173 domes, which feature a band each of white marble and black marble, each topped with a gold kalash respectively. The dome measures 90 guz in length and 30 guz in width. The mosque has two tall and beautiful minarets made of red sandstone and bearing longitudinal stripes of marble. Each of these is 130 feet in height and contains spiral stairways with 130 steps. The minaret has three segments, each opening into an open balcony, which serves a viewing gallery. The small turret on the top is a barahdari.174 Four other such turreted minarets, smaller in size than these two, stand behind the Masjid. The big mihrabs of the Masjid have seven doors each. The floor of the entire building is of white marble. The antechamber in the front has 11 doorways and is 24 feet in width. The central mihrab is tall and wide like a gate and is surrounded on both sides by thin octagonal turrets. Marble boards, 4 feet long 2.5 feet in width, appear on the top of these doorways. These have mosaics in black marble and 11 inscriptions in calligraphy, which provide details about the construction of the mosque and praise the achievements and qualities of Shahjahan. The central mihrab features only a single word: “Rehbar.”175 The main building of the Masjid has an antechamber which is raised on a plinth 5 feet high above the ground and it has 3 entrances on the west,

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south and north sides, reached after climbing 3 steps from each side. The interior has a floor of white marble throughout, with small, raised structures176 to read the namaz, which are made of white marble and have margins177 of black marble. Each of these musallas, which are 411 in number, is 3 feet long and 1.5 feet wide. According to Bernier, there used to be huge uneven boulders at the rear of the Masjid as the terrain was hilly. He says that in order to hide these, the inner courtyard was filled in and a tall plinth was created to raise the entire structure which has enhanced the grandeur of the Masjid many times over. From top to bottom, the monument is built of red sandstone, barring the floor, arches and domes which are made of white marble. There is a deep mihrab near the minbar178 which is carved out of a single slab of white marble and has 4 steps. It has no joints. The square courtyard of the Masjid is surrounded on all sides by 20 antechambers of same height and width. The corners of the antechambers have small towers: each divided into 12 subsections and which used to be topped with golden kalash resting on marble. Both the north and south doorways are semi-octagonal. These doors are 50 feet in height as is their width, with a depth of 33 feet. These doors are flanked on either side by a small door on both storeys. The doorways are topped with kangooras and a row of white marble turrets, ending with a delicate and exquisite minar on both ends. To the east of the courtyard lies its main doorway. This is a well-built gateway, 50 feet in height, 60 feet wide and 50 feet deep. It is octagonal in shape with a dome on top. The basic square shape has been cut in the corners to convert into an eight-sided figure. In all other respects, it resembles the other gateways. The three doors of this mosque are plated with thick sheets of brass and feature munabbatkari179 work. Huge red stone squares are spread across the 136 square feet of the inner courtyard. Despite its considerable width, its slope is designed so skilfully that water does not collect in it even for the briefest spell of time; instead, it drains away instantly. In the middle of the courtyard, a white marble pool is found that is about an arm’s length in height and 15 guz by 12 guz in dimension. At one time it had fountains, but they do not function any more. Despite the great height of the Masjid and its courtyard from ground level, the water would be drawn up in those days and would keep the pool filled to the brim. The reservoir dried up in 1803 AD and the repairs were undertaken by the British resident of the time, Mr Seton. Shahjahan had this well built by cutting down a hill. It used to have a Persian wheel180 for drawing water. The wheel has been replaced by a water tap. It is believed that the Masjid’s turrets have been designed with such skilful craftsmanship that should one of the minars topple over due to any mishap, it will land directly in the courtyard, sparing the ceiling and domes of the Masjid from any impact. This has been validated multiple times by history. This mosque was repaired during the reign of Akbar Sani in 1817. The second time, when a link broke in 1851 AD. In 1833 AD, lightning struck its north tower breaking the tower and its floor. The main building did not suffer

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any damage in either of these disasters and the British had it repaired both times. The fourth incident took place in 1895 AD, when lightning fell on the Southern Minar and tore down the turret, but the rest of the structure escaped untouched. This time the repairs were commissioned by Nawab Bahavalpur and the structure was restored at a cost of 14,000 rupees. Between 1887 and 1902 AD, massive restoration work was undertaken by the Nawab of Rampur at the cost of 1 lakh 55,000 rupees and the Mosque was fully renovated till it seemed brand new. If one climbs up to the top of the tower, one is rewarded with a bird’s-eye view of the entire city which seems close enough to touch from this vantage point. A large crowd of worshippers gathers here for the Alvida181 Friday namaz, drawing both men and women from far and wide. The namazees throng the mosque and fill all the three staircases and paths leading to it. This is a sight worth seeing, where a sea of heads is all that the eye can fathom. Everyone sits in rows, bending down together and lifting their heads in unison, presenting a truly fascinating scene. Due to the immense crowds that gathered during the Alvida namaz, it was challenging for the person leading the namaz to be heard clearly by all above the din. To this end, Shahzada Salim, the son of Akbar II had a structure erected in front of the central door of the mosque to enable the call of the preacher to be audible across great distances. A marble globe has been made in the north-west corner of the courtyard. In one of the hujras182 in this part of the building are preserved the relics of Mohammad Sahab. These were placed on the left-hand side of the mosque in this antechamber, in front of which, during the reign of Aurangzeb, Almas Ali Khan Khwajasara183 had a red stone jaali covering made to surround this area and effectively locked it. It had the date of construction inscribed on it. This curtainlike structure fell to a storm in 1842 AD, after which Bahadur Shah had it made again. It exists right there even today. Right opposite (across the length of the courtyard) to the globe, lies a sun dial in the south-west corner of the courtyard. The relics are said to be very old. Amir Taimur received some from the Roman emperor and some184 were brought from Constantinople. These are as follows: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.

Certain paras185 of the Holy Quran written by Hazrat Ali186 Some paras written by Imam Hasan187 The whole Quran written by Imam Hussain188 Some paras written by Imam Jaafar Mave Mubarik Hazrat Muhammad Sahab Nayalin Shareef Kadam Shareef 189 Gilaaf 190 Mazaar Hazrat Muhammad Sahab Panja Shareef 191 Hazrat Maulvi Sherkhuda Chaadar Hazrat Fatima192 Gilaaf 193 Kaaba Shareef

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All these sacred objects were kept in the mosque from the times of Aurangzeb, who used to like coming to the mosque to look at them and revere them. On the day of Alvida, he would offer 12 asharfis194 at this site. Following Shahjahan’s rule, all emperors maintained the Jama Masjid in a good state. However, they say that during the reign of Bahadurshah Zafar, there was some mismanagement.195 Following the Revolt of 1857 AD, the mosque was seized, the namaz was stopped and the whole structure was put under heavy guard. This situation continued for many years. Finally, in November 1862 AD, the British rulers returned the mosque to the Muslims after appointing a committee to manage its affairs. The royal dispensary was located in the north part of the mosque, and the royal school its southern part. They had been constructed along with the rest of the Masjid in 1650 AD. However, both lay in ruins much before the 1857 AD Revolt. They were totally demolished after 1857 AD. A big sprawling bazaar used to be located just outside the south gateway, which used to extend from the Mosque, all the way to Turkman Gate and Delhi Gate. The bazaar can be seen even today but it is no longer what it used to be in the olden times.

Jahanara Begum’s Bagh or Malka196 Bagh (1650 AD) This garden is in the middle of Chandni Chowk and was commissioned by Jahanara Begum, the favourite daughter of Shahjahan. It is now known as Malka Ka Bagh. It has seen many ups and downs through the eras and looks nothing like what it used to in times gone by. It was 970 guz long and 240 guz wide. Its boundary wall, which had towers everywhere, has also disappeared. The Revolt was followed by general plunder which took its toll on these towers and other structures. These towers used to measure 30 feet in height and were raised on a plinth that was 15 feet high. One of these towers can still be just about glimpsed from the garden wall that lies near Katra Neel. Delhi’s canal used to flow right through the middle of Chandni Chowk at one time and its water channel flowed through various parts of this garden too. Of course, there is no water in this garden any more. The garden had various kinds of walkways, arbours, barahdaris and nashimans,197 which were destroyed. Only a room remains, which measures 50 feet by 20 feet, where the honorary magistrate holds the court. It once used to house a library. The garden seems to have lost its name and identity along with its former glory and possessions. Quite a bit of it has been taken over by roads and some of its area has been converted to buildings housing municipal offices. Hundreds of old trees were felled including the once famous mango trees of the saroli variety. Just a small portion of this garden that lies between the railway station and Committee Office is in a reasonable condition. A statue of Gandhi ji has been erected there. The rest of this once grand garden now remains only in name. A road has been built over a large part of it that lay near Kodia Pul.198 The Harding Library was built over some of the land that was originally a part of the garden.

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The part of this garden that is now known as Gandhi Ground or Gandhi Maidan used to have a beautiful grass pitch 25 years ago, where cricket matches used to be held. It had giant trees that cast shade over the beautiful lawn. On 5 March 1931 AD, right after the Gandhi‒Irwin Pact, a huge assembly was organised here for Gandhiji to address the people. He spoke but could not be heard clearly for lack of a good public address system. Loudspeakers had just been introduced at that time. This ground was named Gandhi Ground to commemorate that event. This site now hosts fairs, tamashas, performances, exhibitions and assemblies and meetings galore. Hence, no grass grows here for long anymore. The area of the garden that falls near the station was sacrificed to extend the road and station area. There used to be a well on the north-east corner that can be seen now to lie on the other side of the station road (i.e., the station road runs right through what was once the garden). On the other hand, the road facing the station used to originally run within the perimeter of the garden and it used to have mango trees on both sides. The Fatehpuri end of the garden, too, has been engulfed by the road. Slowly but surely the garden is shrinking. The garden has seven entrances: two gates lie towards Chandni Chowk Bazaar, a third towards Fatehpuri Bazaar opposite Ahmedpai Ki Sarai, a fourth facing the station, a fifth facing the Kaath Pul,199 a sixth gate facing the Harding Library and a seventh gate towards the Fountain. Many small gates have been constructed apart from the seven mentioned above.

Jahanara Begum Ki Sarai Jahanara Begum’s Sarai was also built alongside the Begum’s Garden. However, some remnants of the garden can still be discerned in its ruined state whereas the Sarai seems to have vanished into thin air.200 The government demolished it after the 1857 AD Revolt and crushed it until only a plain field was left behind. This Sarai had two doors. The southern gate lay opposite Chandni Chowk, while the northern one was the main gate of the Sarai and the garden. There were two large wells and a mosque in its courtyard. Surrounding the sehan, on all four sides, were huge rooms built along two storeys, where visitors would lodge in huge numbers after alighting at the Sarai. Hawkers would display their ware after setting up shop here. Bernier describes this Sarai thus: This Caravan Sarai is a big square building, surrounded by apartments on two levels. There are balconies in front of the rooms. Merchants and traders visiting from abroad stay in these rooms. They lodge in great comfort in the rooms of the Sarai and because the gates of the Sarai are shut at night, they can rest secure without fear.

Fatehpuri Masjid (1650 AD) Fatehpuri Begum, one of Shahjahan’s wives, had this mosque constructed in 1650 AD, at the west end of Chandni Chowk, and the Masjid was named after

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her. This is the only single dome Masjid, flanked by towers on both sides, in the city. This is a strikingly beautiful and sturdily built monument, whose massive dome is eye-catching. In days bygone, this mosque was heavily frequented. The site at which it is located was the city centre, vibrant and bustling with visitors. Even today, it is visited by a large number of namazis. Ahead of it, on both sides, is a busy market which draws large crowds. To its east is Chandni Chowk, on its southern side is Katra Bariyan, Khari Baoli is towards its north side and the mosque’s buttress is on its west. The mosque has three large gates, each topped with a red stone kangoora and turrets interspersed here and there. On entering from the doorway, one encounters a sehan of 80 square guz, which has square slabs of red stone scattered all over. The doorway in the north-west is 10 feet in height and 27 square feet in size. The threshold is 8 feet wide and 11 feet high. The actual Masjid has two layers of dalaans on the western side, which are flanked on right and left sides by huge rooms. The mosque is surrounded on 3 sides by rows of shops in bazaars. Of these, the ones at the east and north ends also have two-storeyed apartments containing huge rooms. Merchants’ and traders’ offices are located in these spaces. An enormous hauz, measuring 16 guz by 14 guz, can be found in the courtyard. The platform that lies between the hauz and the mosque is 130 feet in length and 90 feet wide. The actual Masjid rests on a plinth that is 3.5 feet high and has a dalaan measuring 120 feet by 4 feet. The main mihrab is quite tall and is about 16 feet in depth. This too is topped with a kangoora and surrounded by towers on both sides, with 4 small turrets behind the mosque. The arch and the turrets have marble pattis. The mosque possesses only one chief dome. This dome features astarkari work and black and white stripes. The top of the dome is made of lime plaster. The doors are just 10 feet tall and have lotuses on them. Below the kangoora is a narrow porch. A set of 3 steps lead up to the main arch and the other doors. The upper and lower quarters of the pillars have decorative patterns201 etched on them. The dome is fluted 202 and spread out. The dome is made of sangkhara 203 but the extraordinary astarkari work on it makes it look like white marble from afar. There is a white marble minbar reached by climbing 4 steps. In fact, this mumbar is the only thing in the mosque that is made of pure white marble. Rows of red stone pillars are found on both sides of the Masjid which makes the two parts of the two sides of the Masjid seem like separate sections. Not long ago, the ceiling was found to be in a dismal condition. It was decided to insert two rows of new supporting pillars between the existing stone pillars (stoons). The older ones were of red stone while the new ones are of sangkhara. The central part of the mosque, right under the dome, is 40 square feet while the two surrounding areas are somewhat longer. A door is found in both the north and south sectors of the Masjid, for exit and entry, and both measure 16 feet in height and 10 feet in width. Armies entered this mosque during the Gadar. Later this mosque was seized and auctioned off for 19,000 rupees. Lala Chhunnamal bought it at that time. In 1893 AD,204 the British government tried to buy it back from Lala sahib at a cost

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of 1 lakh and 20,000 rupees, but he refused to sell it. When the Malka’s Darbar205 was held in 1876 AD in Delhi, then it was returned. The sehan of the Masjid has some graves including the mazaars of Hazrat Nanu Shah and Shah Jalal. Hazrat Meeran Shah Nanu hailed from Thanesar. He began to live in a room of this Masjid when he came to Delhi. He passed on at the age of about 80 and was buried in this courtyard. Hazrat Shah Jalal was the khalifa 206 of Nanu Shah and spent his life in devotion to God, in the very room Nanu Shah lived in and was buried in the same courtyard as him. A madarsa used to run in the mosque for religious education and for teaching the Arabic language. The sehan is spacious and, barring the western end, it is open with dalaans on three sides. The northern end, towards the bazaar, has a two-storey dalaan with 15 doorways. The madarsa is located here. Facing it is the southern gate which opens up to the Katra Bariyan. This gate is flanked by dalaans and rooms with 8 doors on both sides. The eastern end lies towards Chandni Chowk and is marked by a marble board inscribed with the word Fatehpuri as indication. This gateway is surrounded on both sides by dalaans with 14 doorways. An exquisite white marble hauz sits in the middle of the sehan. Once upon a time it was filled by the river channel but now it is filled with tap water. The enclosed mazaars of Nanu Shah and Jalal Shah are located near the reservoir.

Masjid Sarhadi (1650 AD) Located right at the end of Khari Baoli, facing the Lahori Gate of Delhi, this mosque was built by Sarhadi Begum, one of the wives of Shahjahan, after whom it is named. The 3 doorways of this Masjid have cusped arches topped with kangooras. The mosque is 46 feet in length and 17.5 feet in height with the total height from the bottom to the ceiling being 22 feet. The arches over the doorways are 19 feet in height and a kangoora tops its roof. The 3 domes of this Masjid are built of red sandstone and have a kalash on top of each of them. While the central dome rises 20 feet in height, the remaining two flanking it are 15 feet each in height. The construction material is stone and lime giving the structure durability. The inner walls are of red stone. The Masjid rests on a platform made of a row of bricks plastered over.

Masjid Akbarabadi (1650 AD) This mosque, which used to be in Faiz Bazaar (Dariya Ganj), was razed after the Revolt. Edward Park 207 was built on this site. At the time that excavation work was happening to create the park, the remains of the plinth and foundation of the Masjid came into sight but were covered over. This mosque was commissioned in 1650 AD by another of Shahjahan’s wives: Begum Aizazullnisa. This Begum was also known by the title of Akbarabadi Mahal from which the Masjid derives its name. The mosque had 3 domes and 7 doorways. The red stone mosque

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spanned 63 guz in length and 16 guz in width. Nothing remains of it now except its name.

Roshanara Bagh (1650 AD) This garden is located outside the city limits near Sabzi Mandi. Shahjahan’s wife Sarhadi Begum and his younger daughter Roshanara had it constructed. Roshanara used to be the favourite sister of Aurangzeb and a sworn enemy to her brother Dara Shikoh. Bernier notes that she was less pretty and less intelligent than her sister Jahanara. Roshanara had this garden made at the same time in 1650 AD, when Shahjahan settled Delhi and was busy dividing portions of the city amongst umras and his relatives. She died in Delhi in 1633 AD in the 13th year of Aurangzeb’s rule and was buried here. The garden has undergone massive transformation. A large part of it was taken over for setting up a rail route which passes along its rear. It currently encloses an area of 130 acres. The old, ruined buildings have been cleared but the canal and the east gate can still be seen. Only Roshanara’s mazaar survives today from those royal times. The mausoleum has a level ceiling. Its plinth spans 159 square feet and is 3 feet high. A set of 4 steps leads up to the grave from each of the 4 sides. The mausoleum has a parapet at a distance of 45 feet from its centre and the mausoleum itself is spread over 69 square feet and is 21 feet high. This includes the ridge of its roof which in itself is about 4 feet in height. On the 4 corners of this maqbara can be found four-storeyed apartments, there is a central hall and a veranda that links the central hall to the 4 corners. There are paths on all sides leading to the corner rooms and a staircase that leads to the floor above which houses more such rooms. Cusped arches, featuring outstanding astarkari work, stand on 4 heavy pillars that fall between the 4 corner rooms. The front row of the pillars is separated by a distance of 6 feet from 4 more rows of such stoons. The 4 corners of the roof hold four-faced 208 turrets which are 5 or 6 square feet each and are topped with a stone kalash and overlook a wide terrace. Roshanara Begum’s grave lies right in the middle of the square room in the centre of the entire structure, the door of which is to the south and the head 209 of the tomb is towards the north. There are stone jaalis on the rest of the sides which now have plaster covering on them. The room with the gravestone is 10 square feet and has white marble flooring. Her grave is modelled on the design of her sister Jahanara’s grave. The area around the tomb and tombstone is covered with earth.210 The grave itself is 6 feet and 5 inches long and raised 2.5 feet above ground, with a white marble taak at its head. Of the many fountains and water channels that ran in this garden once and added to its charm, nothing remains but a big hauz, 277 feet long and 124 feet wide, that is in the east sector of the garden and the grave. The garden is surrounded on three sides by a densely populated locality. A lake and a club were added to it. The garden attracts a lot of visitors from the surrounding localities.

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Shalimar Bagh (1653 AD) If one goes past Mauza 211 Azaadpur and Badli ki Sarai towards Karnal Road, this garden falls on (one’s) left-hand side. It was built by Shahjahan in 1653 AD, who made his first stopover here enroute Kashmir. Here too was held the coronation ceremony for Aurangzeb. In the 1857 AD Gadar, this garden was destroyed. After 1803 AD, the Delhi Resident started staying in this garden. The garden gives one a flavour of Kashmir’s Shalimar Bagh even today, even though it lies neglected. Most people have no idea that Delhi boasted of a Shalimar Bagh once. It used to be spread over 1,065 bighas. It was auctioned off after the Revolt in 1857. Its current condition is that of a jungle although it has many varieties of fruit trees including mango, guava, phalsa (berry), jamun and kamrakh. The water channels and fountains lie broken. The one barahdari, made of bricks and red stone, that survived, is also not in a good condition.

The Reign of Aurangzeb (1658–1707 AD) In May 1658 AD, after defeating his brothers and placing his father under house arrest, Aurangzeb took charge of the kingdom and assumed the title of Alamgir. He had just turned 40. He was an expert in handling the affairs of the empire and military matters; in matters of faith, he was a kattar Musalman.212 Like Akbar, he ruled for 49 years: a year short of 50. If we look at Aurangzeb’s stint as a ruler, it seems that for the first 10 years he spent his time consolidating his power; and although the nation remained more or less at peace in the 20 years that followed, he spent most of that time crushing Hindus. His malevolent tendencies won him many enemies, including the newly emergent powers. He spent the last 20 years of his life confronting this opposition and trying to suppress them but he failed and died greatly disappointed. The Mughal Sultanate that had been established and consolidated by Akbar by winning people’s hearts, was expanded considerably by Aurangzeb in terms of geographical spread: he, however, achieved it by breaking people’s hearts to bits. As a result, not even 100 years had passed after his death, when the nation passed into the hands of a foreign country and the Mughal Sultanate collapsed like a house of cards. Unlike his father, Aurangzeb was not too keen on monument building. Nevertheless, the few that he commissioned were built mostly after demolishing Hindu temples. His focus was limited to building mosques. In Uttar Pradesh, he violated and destroyed many pilgrimage sites sacred to Hindus and demolished temples in Kashi, Mathura, Ayodhya etc in order to raise mosques (on those sites). This is what he is remembered by, these are his memorials. He did not stay long in Delhi. What he constructed here was in the Red Fort, which has already been discussed in the sections above. No monuments built by him in Delhi are visible or notable. There are, undoubtedly, some structures to remember him by, from his years as a king.

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Sufi Sarmad Ka Mazar and Hare Bhare Ki Dargah (1659–60 AD) These two graves can be found on descending the stairs from the east gate of Jama Masjid and turning north till one reaches the neem tree at the roadside: right under this tree, inside a red-coloured enclosure, is Sufi Sarmad’s grave and towards its head inside a green enclosure built on a platform, is the grave of Hare Bhare Sahab. There is also an aala to light earthen lamps towards its head. It is believed that Hare Bhare was the Guru of Sarmad and had arrived in India, leaving behind his country Sabzwar,213 in 1654‒5. Sarmad was a Jew. He converted to Islam when he started living in Delhi. He was a follower and admirer of Dara Shikoh, in whose praise he wrote many qaseedas.214 His poems were very popular with Dilliwallas. He earned the ire of Aurangzeb for supporting Dara Shikoh and was accused of kufr under Hijri 1070, on the Badshah’s orders. A fatwa was issued against him, and he was duly beheaded. It is believed that this marked the ensuing decline of the lineage of Taimur. It is also said that that after murdering Dara Shikoh, and following the restoration of peace and order in the city of Delhi, Aurangzeb sent for Sarmad and enquired of him if Sarmad had claimed to get Dara the kingdom of Delhi. Sarmad replied that he had assured Dara that he would obtain the eternal kingdom. On hearing the news of Sarmad’s assassination, Bernier wrote: For quite a while, I used to be irritated by the behaviour of a renowned faqir, who was called Sarmad and who used to roam the streets of Delhi stark naked, just as the day he was born. He disdained the appeals and threats of Aurangzeb and finally, his stubborn refusal to don clothes and to obey the emperor earned him a death sentence. Sarmad was believed to be a pure soul utterly devoted to God and lost to everything but divine love. The people of Delhi offer nazar-niyaz215 on his mazar until today. There is yet another grave that subsided, and now lies submerged in earth, near the mazar of Hare Bhare Shah. It is said to belong to Saiyyad Shah Muhammad, also known as Hinga Madni, who is believed to be the khalifa of Sarmad.

Urdu Mandir or Jain Lal Mandir The actual name of the red temple of Jains, which is located opposite Lajpat Rai Market near the Lahori Gate of the fort, is Urdu ka Mandir. It is believed to have been built by Ramchand Jaini in the times of Shahjahan. As this was the temple for the royal Jain soldiers, it began to be called Urdu ka Mandir. According to legend, once Aurangzeb forbade the naubat to be rung out in this temple, despite the royal decree against it, the naubat could be heard playing even though there was no person visible near it. The Badshah went to see this phenomenon himself.

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When he was convinced that no one was playing it, he gave orders permitting the unrestricted sounding of the naubat. The story behind the emergence of this temple is that it used to be lashkari.216 A Jain soldier kept an idol for his prayers in a corner. It was built into a temple and now it is considered quite holy by Jains. It has undergone quite a few transformations. The big temple on the left-hand side of the complex was built with white marble in 1935 AD and the murtis inside were not old ones but newly established. The actual old temple has three murtis including an idol of Parasnath in the centre. All three date back to 1548 AD. A bird hospital has been set up by the Jains right next to the temple and the basement has a library.

Gurudwara Sis Ganj (1675 AD) This is located in Chandni Chowk near the Kotwali. It was built in the memory of Guru Tegh Bahadur in 1675 AD to commemorate his martyrdom. It houses his memorial and “Granth Sahib.” Guru Tegh Bahadur was beheaded on the orders of Aurangzeb on 11 November 1675 AD (Paush Sudi Panchmi Samvat 1632) at 11 am in the morning. For 40 days, the Guru Sahib was kept imprisoned by Aurangzeb, but he kept up his path of Granth Sahib throughout. He was the son of Guru Har Govindji and the ninth Guru of the Sikhs. He was enthroned as the Guru after the resolution of many conflicts following Guru Hari Kishan ji’s death. He outshone his father in name and fame. His installation as the Guru was opposed by his nephew Ramrai, who approached the emperor when defeated. He went and told tales that Tegh Bahadur was plotting against the Mughal Sultanate. The Badshah summoned Tegh Bahadur to Delhi, but his life was saved by the intervention of the king of Jaipur who requested the emperor to spare him. Tegh Bahadur proceeded to Patna, where he stayed for about 5–6 years. After that he returned to Punjab, where Aurangzeb had him arrested. Aurangzeb had the Guru’s head severed under a banyan tree. When the new building came up, the upper part of the tree was cut, and its trunk was preserved in a glass closet. Guru ji’s picture has been placed in the Gurudwara. Wherever drops of the Guru’s blood fell, these became sacred spots revered by the Sikhs. The trunk of the Guru’s body was buried at Gurudwara Raqabganj, New Delhi; and the head was taken by a disciple of the Guru217 to Aurangabad in the Deccan. Gurudwara Sis Ganj is now wholly a new construction. Its exterior is of red stone and the interior is of white marble. Hundreds of Sikhs and Hindus arrive here every day for darshan. It is always crowded with devotees. A flight of white marble stairs leads up to the main entrance. A big dalaan lies in the front around which parikrama is performed and there is a small inner courtyard on the first floor with an overhanging balcony on four sides. The interior is entirely done in white marble. On the western platform of the dalaan is placed the holy Granth Sahib, and on its top is a chhatri. On the back side of the dalaan, a flight of stairs leads down to a kothri-type small room which is the samadhi of Guru Sahib. Guru ji’s picture is placed there as well.

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During the Revolt, this Gurudwara was converted into a mosque and then later reconverted to a Gurudwara. The present building is fairly recent and has many storeys. The dome on the top is gilded with gold. Guru Nanak’s birthday and Guru Tegh Bahadur Divas218 are celebrated in this Gurudwara. Apart from Sis Ganj Gurudwara, there are eight other sites in Delhi that are sacred to the Sikhs: all are from the Muslim period, and all are held in great reverence by the Sikhs. These are as described below.

Gurudwara Rikabganj (1675 AD) This is located in New Delhi, quite near Rashtrapati Bhavan and Lok Sabha Bhavan. It is about 4 miles from Sheeshganj. It takes its name from a village, Rikabganj, that existed on this site. As mentioned above, Aurangzeb had severed the neck of Guru Tegh Bahadur. Following his martyrdom, the Guru’s head was brought over to Anandpur where a memorial was built; and the trunk was preserved and given a samadhi memorial at Rikabganj. There is a legend surrounding these acts of memorialisation. Guru ji had a disciple named Lakkhi Shah who was a trader. By a coincidence, he was passing through Chandni Chowk with his goods and kaafila, just as the great Guru gave up his life. His cavalcade was formed of many chhakdas, i.e., two-wheeled bullock carts, full of goods that were being transported. He seized an opportunity to smuggle away the lifeless body of the Guru in one of his chhakdas and brought it to his house in Rikabganj. To hide any evidence of the secret burial in his house, he set his house afire. In a little while, the king’s officers came to investigate the matter but when they saw the house in flames and witnessed the householders grieving due to the damage caused by the fire, they expressed their sympathies and returned to the palace (not suspecting what had actually happened). The Rikabganj Gurudwara stands on the very site of that house. The original building was demolished in the 1857 AD Revolt and the Muslims raised a Masjid at that very spot. On the orders of the High Court, this land was restored to the Sikhs in 1861 AD. Currently, it is being reconstructed again. This Gurudwara encompasses 11 acres of land. An 8-foot-high kursi was provided to build a platform that spans 120 by 120 feet, reached by climbing 10 steps made of white marble. In the centre of the platform, a giant building is being erected that is 60 by 60 in size and 50 feet in height. The interior encloses the original memorial spot which is in the shape of a room. It is surrounded by 4 doors and topped by a dome. The Guru Maharaj’s samadhi lies inside this room. Guru Gobind Singh ji’s birthday is celebrated here on poh badi Saptami. The following weapons of Gobind Singh are preserved here: a sword, one Dodhara Khanda,219 a curved dagger (khanjar), and two daggers (kataars).220 These were brought from Anandpur by Mata Sahib Kaur. On her deathbed, she handed them over to Mata Sundri, who in turn donated these to the Gurudwara on her deathbed by passing them on to Jeevan Singh.

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Gurudwara Bangla Sahib Of the 9 sites sacred to Sikhs in Delhi, 2 are dedicated to Guru Nanak Dev, 2 to Guru Tegh Bahadur, 2 are sacred in memory of Guru Gobind Singh, 2 are dedicated to Guru Hari Kishan 221 and 1 is associated with Mata Sundri. Bangla Sahib is believed to related to Guru Hari Kishan ji. It is about 2.5 miles from Sis Ganj. It is said that Guru Maharaj came and stayed here for a while. The story goes something like this. When Guru Maharaj arrived at this spot, this used to be the palace of Amber’s King Raja Jai Singh. Guru Har Rai was incensed with his elder son Ram Rai, who had deviated from the holy path, because he was under the influence of Aurangzeb. As a result, he declared Guru Hari Kishan, his younger son, to be his successor and heir. This dashed the hopes and plans of Ram Rai, who appealed to the Mughal emperor Aurangzeb, who viewed Ram Rai favourably, to intervene and pass judgement in this matter. The emperor summoned both parties to Delhi. Ram Rai reached Delhi, but Hari Kishan ji found it difficult because his father had forbidden him to meet the sovereign. Raja Jai Singh helped solve this problem by issuing an invitation to Hari Kishan to visit his bungalow at Raisina. Hari Kishan ji was barely 8 years old at this time. The Badshah decided to test his intelligence. As part of the test, the royal women of Jai Singh’s palace surrounded the young boy and among them were hidden the serving women 222 as well. The Baal Guru223 was asked to identify the Maharani among these and the Guru could pick out the chief queen at once, with just a glance at their faces. The Badshah was convinced that it was Hari Kishan Rai who had the capability for becoming the Guru, not Ram Rai. During Guru Maharaj’s stay at the Jai Singh Palace, there was an outbreak of cholera in the city. Many people thronged to seek the Guru’s blessings. The Guru gave them water drawn from the well in the palace, which is now known as Chaubacha Sahib, to heal the sick. Devotees have faith to this day in the curative properties of the water of this well. Guru Hari Kishan ji’s birthday is celebrated in July. The date of his arrival at this palace is believed to be Vikrami Samvat 1721. The Gurudwara is spread over 5 acres. The Gurudwara is housed in a 1.5-acre area and a school has been set up in the remaining 3.5 acres. The kursi here is about 6 feet high from the ground. The big inner courtyard is reached after climbing a flight of steps. There are rooms on the right-hand side, and buildings towards the left. A little further on lie another set of steps, 6 in number, which lead up to the main gate, which is 50 feet high. 2 rooms are built on both sides of this main doorway. Across the entrance lies an enormous hall, which is 100 feet in length and 50 feet in width. The dalaan is surrounded on both sides by an 8 feet balcony (either side). Above the balcony, on the upper floor, there is a row of rooms. In the middle of the dalaan is placed the Guru Granth Sahib under a wooden canopy. This platform is enclosed by a fence. This current224 version of the building was made in 1954 AD.

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Gurudwara Bala Sahib The other Gurudwara associated with Guru Hari Kishan Rai ji is Bala Sahib, which is at a distance of 5 miles from Sheesh 225 Ganj, in Bhogal, near Nizamuddin Station. This site is considered holy for many reasons. When Hari Krishanji was afflicted with smallpox he was kept here and this is where his soul left his body. His cremation spot too has been marked in the Gurudwara. The last rites of Mata Sahib Kaur and Mata Sundri, who were the wives of Guru Gobind Singh, were also performed in this Gurudwara. On each full moon day, a mela is held here to commemorate Guru Hari Kishan ji, especially on the day of chaitra purnima. This Gurudwara is situated in an open field. It was newly built in 1945 AD. A series of steps go up to a dalaan, that measures roughly 65 by 60 feet. The central platform has the samadhi of Guru Maharaj, and it’s covered with a chhatri. There is a balcony on both ends. Just near the main door is the room that marks the memorial of Mata Sahib Kaur and Mata Sundri’s samadhi is to be found in the other courtyard.

Gurudwara Damdama Sahib This is the memorial dedicated to Guru Gobind Singh ji. It is located right behind Humayun’s Tomb, in fact it is joined to it. It is a tiny monument. One encounters a sunshade on entering the door. Right under this is a room where the Guru Maharaj had once come and stayed for a while, during the times of Bahadur Shah. It is known as “Damdama”226 because Guru Maharaj had come and rested here. On that occasion, the emperor’s army had performed some martial feats to entertain the king as well as Guru Maharaj, which were much appreciated by both. The king remarked that it would have been wonderful had the Guru’s army also performed some feats. Legend goes that Guru Maharaj had a bull fight the emperor’s elephant, who was must:227 it was the bull that was victorious in the contest. Each year, hola mohalla 228 is celebrated here. There is the Baithak of Guru Maharaj and a place for the Granth Sahib.

Gurudwara Moti Sahib This place too has been established in the memory of Guru Gobind Singh. The story behind his stay at this place is as follows. Guru ji had condemned the establishment using stern words in his Zafarnama.229 Aurangzeb was in the Deccan, in early 1707 AD, when he read it and immediately invited Guru ji to the south to meet him. Guru Sahib started on his journey to meet the Badshah, but as he was passing through the Bagor area of Rajputana. He received news of Aurangzeb’s death and, consequently, there was a change of plan and he left for Delhi instead. Here he met Aurangzeb’s elder son Bahadur Shah, who had just returned after seizing the throne in Peshawar. The new emperor was very impressed by the Guru Sahib’s personality and extended an offer of friendship. The Guru Sahib

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gave him his blessings and Bahadur Shah managed to defeat his brother. Both the Guru and the emperor returned to Delhi after this conquest. Negotiations for peace continued between the two over the three summer months that Guru ji spent in Delhi. They were interrupted, however, when the king had to leave for Deccan once more. On encountering such difficulties in the peace process, Guru Sahib left for Nanded,230 in the south, in 1707 AD. In memory of Guru Sahib’s summer sojourn, a big mela is held here (Moti Sahib) each summer. This Gurudwara lies on the road leading from New Delhi to Delhi Cantt.

Mata Sundari Gurudwara This Gurudwara is located behind Irwin Hospital.231 The two wives of Guru Gobind Singh, Mata Sundri and Mata Sahib Kaur, used to live here. Mata Sundri was the mother of Guru Gobind Singh’s elder son Jeet Singh ji, while Mata Sahib Kaur was a brahmcharini.232 The former is also known as the mother of the Khalsa. When Guru Maharaj left Anandpur, he left his wives in the care of Bhai Mati Singh in Delhi. On their arrival in Delhi, the two ladies spent some time at Matia Mahal. It was here that Mata Sundri adopted a young boy called Ajit Singh as her son, but when he proved disloyal, she had him removed.233 Mata Sundari spent the rest of her days at the site of this Gurudwara till her demise in 1747 AD. This building, too, is a recent construction. There is a large platform in an open space. 23 stairs lead to the main gate which is quite big and one enters a dalaan which is 80 by 100 feet. On the raised platform is kept the Granth Sahib. This area is surrounded by 2 balconies on either side. On the other side of the platform, there is a flight of 23 stairs going down to a tehkhana, containing a room where Mata ji used to sing bhajans during her prayers.

Gurdwara Majnu Ka Tila This Gurudwara is located along the river Yamuna, on Magazine Road. It is named so because of its location near Majnu Ka Tila. Its significance derives from the fact that Guru Nanak Dev stayed here in 1505 AD, during the reign of Sikandar Lodi. The Guru Maharaj had reached here after travelling through Kurukshetra, Panipat, etc. His purpose was to spread his religious creed far and wide. Now Majnu too used to be a saint, Guru Maharaj stayed with him for a long time. At one time they were camped in a garden near which were the royal stables of Sikandar Lodi. It is said that Guru ji heard the sound of someone crying at night. He sent Mardana to find out what was wrong. They found that the mahaout 234 was crying inconsolably because the king’s elephant had died. He feared the loss of his job. Guru Maharaj sprinkled some water on the elephant and revived him. When the incident was reported to him, Sikandar was astonished that a dead beast had been brought back to life by the Guru.

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He ordered Guru Maharaj to kill the elephant and resurrect it again. In God’s name the Guru did it. Then the Badshah gifted him that area so that he may be served there. Even the sixth Sikh Guru, Guru Har Gobind Singh ji, stayed here when he visited Delhi to meet Emperor Jahangir. Jahangir feared the Sikh movement as a threat to his kingdom, hence he had Guru ji arrested at this same spot and kept him imprisoned in Gwalior. Guru Har Gobind Singh spent the 2 years between 1612 and 1614 AD in Gwalior jail and was released only at the behest of Saint Miyan Meer. On his return from Gwalior, Guru ji stayed at Majnu Ka Tila. Ram Rai, the elder son of Guru Har Rai, also stayed here and there is a well bearing his name. There is a dalaan with a baithak just past the entrance. A new dalaan was constructed a few years ago by Ram Singh Kabli, which spans a huge area of 40 by 30 feet, and the Granth Sahib has been placed on a spot in its middle. A big fair is held here on Baisakhi day.

Majnu Ka Tila Majnu Ka Tila is one of the well-known spots of Delhi. The legend of the starcrossed lovers Laila and Majnu is famous but this particular Majnu235 was a mystic devotee and a contemporary of Guru Nanak. When Nanak Dev ji arrived in Delhi, he chose to stay with Majnu. This Tila, or hillock, is situated along the banks of river Yamuna, near Chandraval Water Works. It features a turret about 50 or 60 feet in height, which is popularly known as Majnu Ka Tila. These days, a saint called Baba Gopal Das Shah has chosen to make this site his abode. He hails from Rohri, Zila Sukkur, in Sindh and arrived from Pakistan to India in 1948 AD. He has set up a Darvesh 236 Ashram here. His Guru Nemraj Shah was a very well-known saint. He used to be a teacher at a government school. A story goes that once he could not report at school on a day that the students’ examinations were due. But when the students came to meet him, they expressed delight at the fact that due to him, everyone had passed the test. The Guru was very surprised at this turn of events. He went to the school to investigate and, lo and behold, the headmaster confirmed that that he had held the tests in school and showed him his attendance signature, which marked his presence in school on that particular day. This miracle had a deep impact on him, and he decided to devote his life to the service of God. This ashram is charming with three ghats on the Yamuna. It has nearly 60 rooms for visitors, a temple and a low-lying cave which has the statue of Guru Nemraj. The ashram also has a beautiful garden, a dispensary, a large storeroom and a pyau.237 This place attracts a lot of Sindhis. A big fair is organised on Baisakhi. For 8 days, from 16 May onward, there is devotional singing of bhajankirtan. A nightlong kirtan is also organised each Saturday. An open courtyard with a platform lies right in the middle of the ashram. Majnu Baba’s turret is erected on it.

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Gurudwara Nanak Piao238 This pyau, named after Nanak Dev, is located outside Sabzi Mandi. It is believed that when Guru Nanak came to Delhi, he used to sit here and serve water to everyone. He lived here after leaving Majnu Ka Tila. In the sweltering heat of summer, passers-by asked Guru Dev to draw water from the well and offer it to them to quench their thirst. For a while Guru Maharaj did just that. Even today, a pyau is set up here in summers. It has a garden as well.

Maqbara Jahanara In the precincts of the Nizamuddin Aulia Dargah lie many memorials, each surrounded by marble jaalis on all four sides. Right near the door is the tombstone of Mirza Jahangir, a prince of the royal family. Facing it lies the tombstone of Emperor Muhammad Shah Rangeela of Delhi, right behind which can be found the grave of Jahanara Begum, the favourite of her father Shahjahan. Jahanara, Muhammad Shah and Mirza Jahangir were, witnesses to three different periods of the Mughal dynasty. Jahanara saw the Mughal Sultanate in its full moon phase: at its very zenith and the highest state of development; although by the time she passed on, its decline had begun. During the reign of Muhammad Shah, Nadir Shah’s invasion shook the very foundations of the Mughal empire. By the time of Mirza Jahangir, the empire and the emperor survived only in name, wielding barely any influence. The splendour was long gone, and the empire was heading towards an undignified end. Historians have twisted and distorted the accounts of Begum Jahanara’s life as found in sundry narratives. Some represent her as an ideal of womanhood, on the other hand Bernier has accused her of many flaws and weaknesses, which need not be delved into. In 1658 AD, when Aurangzeb defeated Dara Shikoh at Sambhu Garh, 9 miles from Agra, and dethroned his father Shahjahan and had him put under house arrest, then of the two daughters of Shahjahan, Jahanara chose to be with her father, while Roshanara stood by Aurangzeb. Jahanara chose to dwell with her father Shahjahan at the Agra Fort where he was kept in custody. Roshanara was an advisor to her brother Aurangzeb and always advised him against visiting his father when Shahjahan held the durbar. It was at her behest that Aurangzeb killed his brother Dara Shikoh. She was a part of his successes. Jahanara Begum, on the other hand, was known for her beauty, intelligence and feminine qualities with which God had blessed her in abundance. She detested the misdemeanours of her brother Aurangzeb and expressed her displeasure in every way possible for a woman. Aurangzeb could not bear to be slighted and insulted thus. He reduced her wealth and acquisitions. Shahjahan died in 1666 AD, Roshanara died 5 years after that and 16 years following her father’s demise Jahanara passed away in 1681 AD. No one could establish whether Jahanara left Agra for Delhi on her own, or whether Aurangzeb drove her away: certainly, their strained relationship played a part in this move.

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Jahanara had her mausoleum built in her own lifetime. Her grave is made of marble. The centre of the tombstone has a hollow which is usually filled with soil, on which some grass grows. The grave is inside a marble enclosure which has an entrance door made of wood. In each wall are panels featuring exquisitely239 crafted marble lattice work. On the wall that has the door, there are just two panels and the third has been replaced by the door. There used to be an elegant marble balustrade on top of the walls,240 which fell off. Only a small portion of it survived on one of the walls but its delicacy hints at the elegant beauty of the original structure and the craftsmanship on it. Four small towers used to be there in the four corners of the compound but only two remain. Jahanara’s grave forms the centrepiece of these precincts and a slim marble headstone, around 6 feet in height, marks the grave with an inscription in Arabic in pacheekari work done with black marble. On the tablet, carved in elegant calligraphy in a large font, are words that could be translated thus: “Let no one cover my grave with anything but greenery for grass is the best cover for the graves of miskeens.”241 On the right-hand side of Jahanara’s grave is the grave of Mirza Nili, the son of King Shah Alam, and to the left lies the grave of Akbar II’s daughter, Jamalunnisa.

Zeenat-ul-Masajid (1700 AD) Aurangzeb imposed celibacy on his sisters and daughters to the extent that he could. Zeenat-ul-Nisa Begum, his daughter, was one of the hapless victims of this unjustifiable242 policy. She had this mosque constructed in 1700 AD and had it named after her. It is an extraordinary monument of its kind, second only to the Jama Masjid. It is located in Dariya Ganj at the gate of Khairati Ghat or Masjid Ghat, which lies on the left-hand side as one goes down Bela Road. At one time, the river Yamuna flowed right outside this gate and there was a bridge made of boats right opposite the door to cross the river. Of the monuments that can be glimpsed from across the river, this is one of the most easily visible from many kos away. This is because it is raised to a great height on its plinth and because there is no other monument in front of it. This monument is located about 30 guz from the city ramparts and is raised 14 feet above ground level on the river front side but is at level with the road on the city side. The mosque is made entirely of red sandstone. Its courtyard is 195 feet long and 110 feet wide, with red sandstone tiles spread across it. There is a reservoir measuring 43 feet by 33 feet in the middle of the courtyard. The three domes of the mosques are made of white marble with jet stripes running through them and golden kalash. The mosque is 150 feet long and 60 feet wide. There are seven doorways, of which the central one is the largest and is flanked by three smaller doors on each side. The platform has two river-facing windows and three arched hujras.243 The remaining rooms are cells with doorframes made of stone. All these rooms are of varying proportions with some having interconnecting doors and pathways between them. On the north and south ends of this set of rooms are two arched doors with 17 steps

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on each side, that lead into the inner courtyard of the mosque. The height of these rooms from pinnacle to the ground level of the mosque is 14 feet, above which lies an enclosure about 8 feet in height. The southern door lies close to the Masjid Ghat, i.e., the riverside end of the ramparts of the mosque; while the north door has been closed off. Both the north and south gates have wooden doors attached. The south gate used to be the main entrance for everyday use and opened on to the road. Nowadays, a door at the rear of the mosque, which might have been a window at one time, has become the gate used most commonly for entry and exit. Zeenat-ul-Nisa Begum had her memorial constructed in this mosque in her own lifetime and was buried here in 1700 AD. Following the Revolt, the tomb was razed, and the marble memorial removed from the site. The grave and gravestone were reduced to rubble. The mausoleum was situated at the north end of the mosque and was made of limestone. The room inside the memorial used to have marble flooring and a marble enclosure of low height used to surround the grave. A qutba was engraved on the headstone.

Jharna244 Qutub Sahab’s Jharna is situated near his dargah. In earlier times, Feroze Shah had a check dam constructed; hence the wall of the complex is formed by this bandh that has survived till today. The water of Hauz Shamshi was channelled into Naulakhi Nallah and the same water was taken to Tughlaqabad Fort. After some time, when that fort was abandoned 245 and lay in ruins, the water was no longer transported there. As a result of this, the waters of Hauz Shamshi were going waste as they flowed into a forest. In 1700 AD, Nawab Ghaziuddin Khan Feroze Jang laid out a canal, water cascades and fountains near the dam. Water overflows in to the hauz even today in the rainy season and flows out in pretty sheets. The place blossoms with joy during the occasion of Phool Waalon ki Sair.246Adjoining the western side of the dam’s wall, is a roofed, water-facing pavilion raised to a height of 17.25 by 3.6 feet. This complex is called the Jharna. The roof of the pavilion has 11.5-foot-high vaults. A reservoir lies right in front of the pavilion. People dive off the roof of the structure down into the tank below and swim for pleasure. The ceiling is hollow and there are 13 water pipes that flow through it and carry the water from the top of the roof from where it falls in streams and cascades into the tank in the front. Behind the waterfall are carved niches in the wall for lighting small chirags. The tank is 26 square feet and 7.5 feet deep. The mouth of the reservoir, into which the chute flows, measures 1 foot and 7 inches. A water channel, that is 22 feet long, 6 feet wide and 3.5 feet in depth, flows out of the tank forming the biggest cascade. There are two smaller sheets of water in the north and south, facing each other, that flow down in a cascade from a height of 2 feet and are 2.5 feet each in width. Each of these waterfalls land on stone chutes247 that are 3.5 feet long and feature munabbatkari stone-relief work. The water falls down the carved stone in a fish formation. Each of the three cascades

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leads to its own water channel. The pavilion with the biggest waterfall faces a channel that is 32 feet long, 6 feet wide and 1 foot deep. There is a red stone arbour; 12 by 9.5 feet with 12 doorways that face the channel. Many kinds of trees have been planted in the courtyard. The water channels that flow from the two smaller cascades are each 151 feet in length, 2¾ feet wide and 8 inches deep. These spectacular fountains and cascades are now derelict and only sad remnants of their former glory remain in the present. 2 On the north side is a solidly built double pavilion. It is 31 feet long and 3 24 feet wide. It was built by Akbar Shah Sani, during his reign (1806‒37 AD) and still survives. Adjoining it lies a shaded porch 248 about 33 by 11 feet. A shaded porch also lies on a pavilion in the south which is surrounded by 2 doors. This was built by Shahji’s brother Saiyyad Mohammad for Shah Alam Sani (1759‒1806 AD), but not much remains of it except the barahdari commissioned by Bahadur Shah (1759‒1806 AD), which can be seen even today. On the eastern side, there are no buildings. It is a hilly area. However, a stone slide249 was placed there by Mohammad Shah (1719‒48 AD), and it was used by people for sliding down. This slab used to measure 18.2 by 7.5 feet. It lies broken. There was a famous mango grove here. Swings were hung from the branches of mango trees during Sair-e-Gul-faroshan. These trees in the orchard were referred to as amarkha.

Maqbara Zebulnissa Begum Zebulnissa was the eldest daughter of Aurangzeb, who died in 1702 AD. Her memorial was built during Aurangzeb’s time, outside the Kabuli Darwaza in Delhi, where the Tis Hazari Maidan lies, but it was razed when the rail route was being constructed. Zebulnissa was the emperor’s first-born; the occasion of whose birth was celebrated in royal splendour. Her mother’s name was Nawab Dilras Banu Begum. Countless jewels were given away to mark the occasion. The poor received gifts for a long period. She mastered Persian and Arabic languages as she grew older. She could recite couplets in Arabic. Thereafter she inclined more towards Persian language and poetry. Her memorial is called Diwan Makhfi. 250 She was very down to earth and friendly. Aurangzeb was immensely fond of this learned daughter of his. She remained unmarried. When she passed away, Aurangzeb could not stop his tears from flowing.

Shah Alam Bahadurshah (1707–12 AD) As soon as Aurangzeb passed away, his sons fell into succession feuds. Prince Mohammad Mauzan, one of Aurangzeb’s sons, reached Agra from Kabul and began a war with his brother, Prince Mohammad Azam, the governor of Deccan. Heavy fighting ensued at Jajau, which was the site of the earlier battle between the brothers Dara Shikoh and Aurangzeb. It is said that both armies together had

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65,000 soldiers. Mauzan won the battle and ascended the throne under the title of Shah Alam Bahadur. The third brother, Kambaqsh, tried to challenge Shah Alam but failed, and died of the injuries received during the battle. Nothing extraordinary happened during Shah Alam’s time. He faced defeat and death at the hands of the Sikhs at Lahore in 1712 AD. His corpse was buried at Qutub Sahib’s dargah after being brought back to Delhi. The single monument he had constructed is Moti Masjid at Mehrauli, which was erected in 1709 AD.

The Moti Masjid at Mehrauli There is an alley between the north wall of Hazrat Khwaja Sahib’s dargah and the south wall of Mohtid Khan’s mazaar, which leads through the western gate into an enclosed compound. Moti Masjid, built in 1709 AD by Shah Alam, lies to its left-hand side. The courtyard, which measures 45 by 51 feet, has marble seats with inscriptions in black marble. The platform is 2 feet high; while the covered porch measures 45 by 13 feet. The mosque has a room on both sides; of which the one in the north is a new construction. Earlier, the path to the rooms used to be through the mosque. The entire structure is made of beautiful marble with calligraphy in black marble at various points. The marble must have been pristine when it was newly constructed, thus giving it its name that signifies the lustre of pearls. The three domes of the mosque are striking as they appear like a carambola 251 and are surrounded by 6-foot-high pyramidal minarets on either side. 4 small turrets, remarkable for their delicate appearance, arise on the rear wall. The turrets on the minars were removed by Badshah Sarajuddin in 1846 AD as they were deemed a threat to the stability of the structure because of their fragility. The dome in the middle collapsed during the reign of Shah Alam Sani, but he had it repaired immediately, and the change is imperceptible. The kalashs atop the domes are broken and there is no tomb in this mosque. A flight of 5 steps near the rear wall of the mosque leads to a well-built gate outside which there is a compound. The compound is enclosed by sturdy walls on the west and east sides and arched rooms towards the south. There is a courtyard, with marble flooring to the north, which contains the graves of the rulers of Delhi. It spans 21 feet in length and 6 feet in width. The walls of this compound rise 10 feet in height. Its southern gateway is on the western side of the wall.

Gaziuddin Khan’s Maqbara and Madarsa (1710 AD) Gaziuddin Khan was the son 252 of Nizamul Mulk, the founder of Hyderabad’s Nizam dynasty. Gaziuddin enjoyed an enviable status among the amirs at the darbars of Aurangzeb and his son Alam Shah respectively. He had this mausoleum built during his lifetime. When he died in 1710 AD in Ahmedabad his body was brought to Delhi and he was buried here in this monument which lies just outside Ajmeri Gate and ranks among the famous and attractive monuments of this city.

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It is a square double-storeyed structure made of red sandstone. Its wide compound measures 300 square feet. It features 3 grand gates, and the sadar darwaza 253 towards the east is particularly imposing in appearance; it is flanked by 2 small gates and the paths passing through each meet at the central gateway. Upon entering, one comes across a courtyard that is 174 square feet, with rows of rooms across 2 storeys in 3 directions. On the west end lies a stunningly beautiful mosque constructed entirely of red sandstone. It has 3 doors and 3 hallways. This mosque is enclosed on all sides with a stone fence. It stands 2.5 feet above ground on a plinth. It has a courtyard that is 88 feet long and 44 feet wide. There are 5 steps towards the east. The three domes of the mosque are made of lime plaster. Of these, the central dome is bigger and has a kalash remaining on it, whereas the kalash on the smaller domes are now broken. In the courtyard, there used to be a pool 72 feet across in length and width, but it has been filled in and levelled. There are pavilions on the north and south ends on both the ground and upper levels; each is 2 feet high. The upper end of the north pavilion has cellars right below it. Corridors run across the 2 levels of the north pavilion, clad in red stone. The lower pavilion also has a courtyard with 5 doors. Ustads and Ulemas254 used to live here. There are similar quads towards the southern end. There is also an open mausoleum, made of marble, on the upper pavilion in the south end. It is surrounded on all 4 sides by jaalis featuring intricate work. The flooring is also of white marble and there are open doorways towards its north and south. The door on the north lies close to the wall of the mosque. The south door has 2 marble steps in front of it. The platform inside the mausoleum is 2 feet and 3 inches high. It has a marble jaali enclosure running around it. There are 3 equal-sized graves within, placed at uniform distance from each other. The grave at the centre belongs to Mir Shahabuddin Gaziuddin Khan Bani Madarsa, flanked on the right by his son’s grave, and on the left by his grandson’s grave. The madarsa building has 40 rooms on both its north and west corridors that overlook a wide courtyard. There is a door in the centre of the east wall. In it is a hall with a dome in the centre, which used to be surrounded on its left and right sides with 40 rooms on 2 storeys and which shared a common rear wall. 20 of these rooms faced the east and 20 faced the south. These rooms provided lodging for students. There are 4 minarets on the 4 corners of this monument. There used to be a large field in front of this structure that extended to Ajmeri Gate. On the north-west and southern sides, there were other magnificent buildings and tombs of the nobility. One of these glorious buildings included the madarsa of Maulana Fakhruddin, who died here in 1799 AD. When Lord Lake conquered Delhi in 1803 AD, there was widespread fear of attacks by Marathas. At that time, it was considered dangerous to leave a monument like this outside the city ramparts. Therefore, an order was passed to raze the madarsa and the surrounding buildings and clear this entire area. A large part was indeed demolished but the main structure was sturdy and could not be destroyed, therefore a trench was dug in order to bring it within

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the city limits. Now only the Ajmeri Gate remains, the field was cleared after breaking down the towers and city walls. There used to be a tower behind the mosque that was known as Akbar Shah’s Burj. In 1825 AD, the government set up the Oriental College in this building and the college functioned here till 1842 AD, after which it was re-established at Kashmiri Gate Residency. Thereafter, a Yunani medicine centre was in this building. However, following the Revolt, this building was transferred to the police for their use. Up to February 1890 AD, the Police Line functioned from here. After that, a school teaching Arabic was set up here, which later became a college. In the riots of 1947 AD, the college ceased to be. Now Delhi College255 operates from this building. Outside its compound can be found two marble plaques. The one on the right side has an English inscription that reads: Anglo-Arabic School, Police Line, 1860‒90 AD. The one on the left-hand side reads: “Maqbara Firoz Jung I Madarsa 1790‒1857 AD.”

The Grave of Shah Alam Bahadur Shah (1712 AD) Shah Alam died in 1712 AD and his grave lies at Qutub Sahib’s dargah, near Moti Masjid at Mehrauli. He was the eldest son of Aurangzeb and the most capable of all his sons at the time of his death. He fought the Sikhs bravely and did not let the Marathas rise. The Mughal Sultanate sustained itself only until his reign and thereafter the decline began. He passed away at the age of 70 years and 6 months. His mausoleum, which was built by his son Jahandar Shah, measures 18 feet in length and 14.5 feet in width and is surrounded by marble panels and jaalis. Jahandar Shah himself was buried at Humayun’s Tomb. However, Shah Alam Sani and Muhammad Akbar Sani were both laid to rest here. In all, there are 5 graves in this complex, belonging to: 1. 2. 3. 4. 5.

Akbar Shah Sani Shah Alam Sani An empty grave, that Bahadur Shah Zafar had kept aside for himself Bahadur Shah Pisar Alamgir Sani Mirza Fakhru-Wali Ahad, who died of cholera

Jahangir Shah succeeded Shah Alam on the throne in 1712 AD but did not last beyond a few months. Farrukhsiyar’s reign followed from 1713 to 1719 AD and he had a mosque built in Mehrauli at Khwaja Sahib’s dargah.

Moisuddin Mohammad Jahangir Shah (1719–48 AD) Mohammad Jahangir Shah, aka Muhammad Shah Rangeela, ruled from 1719 to 1748 AD, when the Mughal Sultanate at Delhi was becoming weaker by the day. Nadir Shah, the ruler of Iran, had been eying Delhi for a while. He headed towards the city in 1738 AD with 36,000 infantry. Mohammad Shah’s army

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also left Delhi to prepare for the battlefield at Karnal. Nadir Shah did not have to face a tough fight because Nizam-ul-Mulk had already struck a deal with Lahore and Peshawar that they would offer no resistance to Nadir Shah. The two armies finally stood facing each other at Karnal but no fighting ensued for a few days. The silent cycle was followed by ransacking and plunder, which led to heavy fighting in which Mohammad Shah’s army, numbering about two lakhs, was defeated. When Mohammad Shah realised that Nizam-ul-Mulk was supporting Nadir Shah, he helplessly bowed to the tyranny of the oppressor Nadir Shah. Nadir Shah seemingly offered him the respect due to an emperor but also took him to task for being oblivious to what was happening in his sultanate.256 Then Nadir Shah convinced Mohammad Shah that he had no intention of snatching away his kingdom but would control Delhi till his compensation amount was paid. On 9 March 1739, Mohammad Shah reached Delhi and, following on his heels, Nadir Shah entered the fort. Mohammad Shah confined himself to the Shah Burj, while Nadir Shah and his men spread themselves all across the fort. Nadir Shah had commanded his men not to tangle with the denizens of the city. However, on the tenth day of his stay, there was a heated exchange with the bania community in Paharganj. To make matters worse, there floated a rumour that Nadir Shah had died. Soon the squabble transformed into full-fledged rioting. The very next day, Nadir Shah set out to the Sunehri Masjid of Roshan-ud-daullah at Chandni Chowk near the Kotwali,257 to quell these riots. He narrowly escaped being shot by one of the rioters. An infuriated Nadir Shah passed the brutal order of qatl-e-aam.258 All hell broke loose from Johri Bazaar to the old Idgah; Jama Masjid to Chitli Qabr; to the Mitthai Pul at Teliwara Mandi. From eight in the morning to three in the afternoon, there were continuous incidents of pillage, plunder, devastation, killings and mayhem. The bloodshed ended only when Mohammad Shah sent his envoy to Nadir Shah pleading for forgiveness. More than one lakh people had already fallen prey to the sword, the innocent perished along with those responsible for the riot and the massacred included numerous women and children. Another such episode happened on the 13th day, but on a lesser scale. Dead bodies piled up everywhere. Clearing the streets of corpses took many days. As for Sunehri Masjid, such was the air of terror that surrounded it, that even a bird could not be seen moving there for ages. People were too scared to pass that area. The gate at Dariba began to be called Khooni Darwaza from that time, for the carnage had begun from this spot. It took many days to fix the amount Nadir Shah was to receive as compensation for the war. Nadir Shah had initially demanded a sum of four crore rupees. He allowed Mohammad Shah to continue as the ruler and warned him to remain cautious of Nizam-ul-Mulk. Nadir Shah married off his son to Aurangzeb’s granddaughter while the city of Delhi was still mourning its dead. The people were forced to take part in the celebrations out of sheer terror and beatings were inflicted on them while their tears flowed. Nadir Shah finally got out of the city of Delhi on 5 May. He headed towards Iran passing Shalimar Bagh for his first stopover. The amount he looted from Delhi

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is estimated at 80 crore rupees; not counting the Peacock Throne, the Takht-eTaus. He grabbed the land to the west of river Sindh as well. In all, he took two lakh lives in addition to all the wealth that he took by force. He tormented and sucked the life out of Dilliwallas. People were overwhelmingly relieved to hear of his departure. However, Mohammad Shah learnt nothing from this episode. Gradually, Bengal, Bihar, Orissa and Rohilkhand all made a successful bid for freedom. Just as the spectre of Nadir Shah’s invasion was dissipating, India faced another attack from the Durrani259 Afghan Ahmed Shah Abdali, in 1747 AD. Nawab Mansoor Ali Safdar Jung was dispatched as the commander in order to tackle the invader, but he was unsuccessful in warding off Abdali. Visier Nawab Qamruddin Khan, who was the king’s right hand, died of a bullet wound. Upon hearing of the demise of his chief minister, the shocked emperor fainted and never recovered. This event is reported to have happened in April 1748 AD. The king was buried at Dargah Hazrat Nizamuddin. The Jantar Mantar was constructed under his rule and his wife, Begum Qudsiya, had a structure surrounded by a garden built outside Kashmiri Gate.

Roshan-ud-daulah’s First Sunehri Masjid (1721 AD) This tiny mosque, situated next to the Chandni Chowk Kotwali, was built by Roshan-ud-daulah (Zafar Khan) in 1721 AD, for Shah Bhik.260 Nadir Shah sat on the stairs of this mosque when he issued the command for the massacre. This mosque is 48 feet long and 19 feet in width. It is raised on a platform that is 11 feet above ground level. The mosque lies west of the Kotwali while the Sikh Gurudwara lies to the east. One enters the mosque through the compound of the Kotwali. 8 narrow steps lead to the inner courtyard, spanning 50 by 22 feet, where chaukas made of brown stone are spread out. The mosque has 3 arched doors: 2 slim minarets flank the central arch. On the top run octagonal burjis crowned with gold kalash. On both sides of the mosque stand 2 minars, each 35 feet in height and each having a gold kalash on top. The courtyard is divided into 3 parts, each with a golden dome, of which the central dome is larger than the other two. The central dome rises 18 feet above the ceiling of the mosque, while the other two rise 15 feet above the roof. Although this mosque was built by Nawab Roshan-ud-daullah, he had actually had this, as well as the other mosque at Faiz Bazaar, made for and named after Shah Mir. The real name of Roshan-ud-daullah was Khwaja Muzaffar. He had entered the royal service under Shah Alam’s son Rafi-ul-Shan. Soon he earned the title of Zafar Khan. He quit the service of the royals once he discovered his leanings towards Shah Bhik and, following the latter’s command, he moved over to Farrukhsiyar, who bestowed upon him the title of Roshan-ud-daullah. He has a katra 261 named after him that is found in Kinari Bazaar, behind the Kotwali. He died in approximately 1736‒7 AD. He was one of the disciples of Shah Bhik, whose actual name

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was Sayyad Mohammad Saeed and who was known to have performed many miracles.

Jantar Mantar (1724) Situated on Parliament Street, near Connaught Place, Jantar Mantar was built in 1724 by Jai Singh, the Raja of Aamber (also known as Amer). It lies at about 2 miles from Jama Masjid. It remained incomplete because of the untimely demise of Maharaj Jai Singh. It was destroyed in a barbaric manner by the Jats within 50 years of its construction. Apart from plundering the monument, they destroyed the instruments kept within it. The monument was renovated when New Delhi came into existence. Though Jai Singh Pura did not survive, the boundaries of Jantar Mantar were redrawn. Placed inside are six instruments to study planets and heavenly bodies. These include the Samrat Yantra, 2 instruments named Ram Yantra, another 2 called Jai Prakash Yantra and the sixth is known as Mishra Yantra. A sundial forms the prime attraction. There are also yantras called Karka rashi,262 Valay and Dakhshinokriti. All these were used for astronomical observation and calculations, such as determining the distance of stars and the movement of constellations and planets. This place is also of special interest to those who study astrology.

Hanuman Temple The entire area around Jantar Mantar was owned by the king of Jaipur and was called Jai Singh Pura. The temple dedicated to Hanuman ji that lies on Irvin Road 263 also seems to belong to that era. Although it is widely believed that the idol belongs to the Mahabharata period, the present structure can be dated to the years following the Revolt of 1857 AD. Ever since the refugees arrived in Delhi, the temple has gained in importance and prestige. Each Tuesday, a lively mela takes place, attracting hordes. There is an open space in front of the temple, housing a few shops. A colonnade264 has been built in front. There are two main doors with platforms outside. A flight of 8 stairs leads into the temple. Corridors surround the central courtyard, in the middle of which grows a tree. The temple of Hanuman is located on the courtyard to the right, which is 20 feet long and 10 feet wide. Facing it is a wall with 3 temples featuring idols of Radha Krishna, Ram, Lakshmana, and Sita (in the centre) and Hanuman. The idols in the first 2 of these temples are made of white marble, whereas the Hanuman idol is covered in sindoor. All these 3 temples have silver-plated doors.265

Kali Temple In the same locality, on Baird Road, there is an ancient temple dedicated to Goddess Kali. This tiny temple is constructed of white marble and a small garden is part of the complex. The temple too has gained greater significance now.

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Fakhrul266 Mosque This mosque sits at the side of the road near Kashmiri Gate. It was built by Kaniz-i-Fatima, who bore the title Fakhr-ul-Nisa Begum, in the memory of her husband Shujaat Khan, in 1728‒9 AD. Shujaat Khan, whose actual name was Raud Andaz Begh, was a prominent noble at the court of Aurangzeb. He received the title of Shujaat Khan and died battling the Afghans. The plinth of the mosque is 40 by 41 feet and 8 feet in height. 5 shops, facing the road, are built towards its east side. A small parapet surrounds the courtyard, which has a marble floor; the mosque forms the western end of it, while the other 3 ends are also enclosed. Pavilions measuring 23 by 18 feet and 8 feet high form the northern and southern peripheries and these also enclose a small cell. The mosque rises 2.5 feet from the central courtyard. It has 3 scalloped arched entryways. White marble with bands of red sandstone forms the facade. A marble kangoora is found above the ceiling. There are two minarets topped by octagonal turrets and golden kalash. The flooring within the mosque is of white marble and the prayer seats feature inscriptions in red stone. On the walls, marble can be found up to a height of 4.5 feet, above which brown stone has been used. Since Kashmiri Gate used to witness scenes of battle, the mosque could not escape attacks by cannon. The commonly used gate of the mosque lies in the north-east corner. The staircase comprises 8 steps, of which a few reach up to the top of the gate. The name of the mosque can be found inscribed, along with a kutba, on the central arch of the mosque.

Masjid Panipatiyan This lies on the left-hand side of the Chhota Kashmiri Darwaza Bazaar Road, which is also referred to as Naseerganj ki Sadak. There was a time when this mosque used to be housed inside a compound, now it has been cemented. The mosque was built by Lutfullah Khan Sadiq in 1725‒6 AD. A religious school called Madarsa Aminiya functions from the premises of the mosque.

Mahaldar Khan’s Bagh (1728–9 AD) About 4 miles north-west of Delhi, just beyond Sabzi Mandi, there used to be Mahaldar Khan’s Garden, where the Tar Mela was held after Eid. Mahaldar Khan was a respected official employed by King Muhammad Shah. Mahaldar Khan created this garden in 1728‒9 AD. Spread over many acres, the garden lies on the side of Karnal Road and the Sadar Bazar Road. Its main entrance opened onto the road. Two of the arches were 14 feet in height, 9 feet wide and 35 feet deep. The upper part of this monument had 2 rooms on either side and featured a gate made of red sandstone. The barahdari’s 4 corners had 4 rooms. In their midst lay three-storeyed hallways and a square room. The barahdari itself was exquisitely set in red sandstone. Stairs surrounded each end of the central platform. Apart from

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the parapet on the roof, there was a wide balcony that ran all around. Near this structure was a deep reservoir made of red sandstone measuring about 90 square feet. Delhi’s central canal used to supply water to this reservoir directly. The garden formed the eastern periphery of the Mahaldar Khan Bazaar. There used to be a wide courtyard between the garden and the market. The gates on its northern and southern walls were referred to as Tripoliya. The north gateway can still be seen on Karnal Road and serves as a landmark indicating the beginning of city limits to people. A matching gate can be found towards its left, a little way from the main road. The two gates are 250 yards away from each other. Quotations from the Quran are inscribed in black marble pachikaari work on marble tablets on these gates. The only difference between the different gateways lies in interlinking routes between the rooms in each of the 3 gates: otherwise, they are more or less similar. There used be 2 small minars that surrounded the second gateway whereas the first gateway never had them. This garden has now been replaced by buildings.

Shaikh Kaleemullah Shah’s Mazar (1729) This shrine lies between Jama Masjid and the fort. The grave of Maulana Azad has a green-topped enclosure and is located on a two-layered platform. On the upper level lies the marble grave of Sheikh Sahib, a renowned saint. The tomb has been restored recently and is held in high esteem. His urs267 is also celebrated here.

The second Sunehri Masjid of Roshan-ud-daullah (1744–5) This mosque, which is in the north part of Faiz Bagh, on the roadside at Mohalla Qazi Baara, was built by Roshan-ud-daullah in 1744‒5 AD, 24 years after he finished the first mosque of the same name: Sunehri Masjid of Chandni Chowk. It lies on a 9-foot-high (from Faiz Bazaar Road) plinth measuring 57 by 32 feet. The sadar darwaza is fitted into the east wall and measures 11 feet tall, 16 feet wide and 6 feet deep. Twin staircases of 7 steps lead to the inner courtyard which is made of lime plaster. Corridors in the north and south of the mosque were used as students’ residences. The mosque has 3 gateways surrounded by 2 rooms on each side. It has 3 gilded domes of which the central one is larger in size than the other 2. The golden veneer gives it the name Sunehri (golden hued). The plating was removed, and the gold was transferred onto Moti Masjid, which is near the Kotwali, leaving the domes of Sunehri Masjid denuded. This mosque lies in a decrepit and crumbling state these days.

Qudsia Bagh (1748 AD) This garden was built on the riverside just outside Kashmiri Gate. The river Yamuna has receded far away over the years and now the garden overlooks

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Ring Road. Spread over a vast area, the garden was built in 1748 AD by King Mohammad Shah for his wife Qudsia Begum, who was also the mother of Ahmed Shah.268 Her original name was Udham Bai and she was an extremely intelligent woman, but wasted on the debauched King Mohammad Shah. She could not do much to prevent the wasteful expenditure of her luxury-loving husband. Though the Begum received this garden when it was already in existence, she spent considerable effort in making it even more appealing. She raised magnificent structures and had canals and fountains added to it: the remains of which can still be spotted. However, the palaces and barahdaris have disappeared. The only remains recalling the former glory of the garden are a Sadar Gate, two barahdaris and some neglected cells and chambers scattered here and there. The west gate is 39 feet high, 74 feet long and 55 foot wide. There is a mosque towards the east, which faces the Ring Road. Once upon a time the waves of Yamuna lapped around and courted this garden, but now the river seems to have fled a long distance away. A Freemason Lodge was built in this garden by the British, which can still be found here near the central gate of the garden.

Memorials from 1748–1806 AD Nazir ka Bagh (1748) The garden of Nazir can be found near Qutub Sahib Jharna. It has houses built inside and attracts thousands during the Phoolwaalon ki Sair. Bagh-e-Nazir or Nazir Ka Bagh was built by Nazir Roz Afzun during the reign of Emperor Mohammad Shah. The garden is enclosed by rampart-like high and strong walls which are topped by kangooras. Within these boundary walls lie buildings made of red sandstone. The doorway for regular use and thorough fare lies towards the west and is 22 feet high, surrounded by staircases of 26 steps on each side. One building lies right at the centre of the garden. Inside the west doorway on each side are two-storeyed pavilions that now lie in ruins. The buildings remain only in name.

Charandas ki Bagichi Charandas ji was a saint from the time of Badshah Muhammad Shah who was much revered. He was born in Vikrami Samvat 1760 and died in 1829269 of the same era and was a disciple of Shukdev.270 It is believed that Charandas saw Shukdev in a darshan.271 He is said to have predicted the invasion of Nadir Shah to the king 6 months in advance of his actual arrival. Nadir Shah was also impressed by his reputation and came to meet him. It is believed that he returned to Iran influenced by Sant Charandas’s counsel. His samadhi is at Muhalla Dassan, in an alley leading off Hauz Qazi. One enters a compound past the main door. Beyond the threshold and 4 steps down

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is an aangan, on whose left is an octagonal chhatri with 2 doors. At its centre lies a 3-foot-high small platform on which are engraved the images of Shri Shukdev ji and Charandas ji’s feet. Here lies his samadhi. The ceiling has meenakaari work. On the door it says that the chhatri was built in the Samvat era 1840. The cost of constructing it was 1,100 rupees. There is a small flower garden on the right of the courtyard and a plinth on the left. A dalaan of about 60 feet in length lies right at its front and can be reached by climbing stairs. A covered canopy272 provides shade to the front part of this pavilion. Finished flooring and a double dalaan can be found here. The interior is divided into 3 parts. At the centre lies Charandas ji’s gaddi seat enclosed in a small temple. On the left and right, it is flanked by two baithaks of 3 doorways each. The temple has pictures of Shri Shukdev ji and Charandas ji. The temple is raised on a plinth nearly 2‒2.5 feet high and has a cushion spread out with pillows around it. On this seat is kept Charandas ji’s chaugosi273 topi: the headgear which he used to wear. Along with this are kept his mala (necklace), kubdi which he used as back support and mrigchala.274 Under the shaded porch can be found the trunk of a tree. It is believed that he had planted two datuns, i.e., two dry twigs of the neem, which blossomed into lush green trees. Charandas ji’s robe is with his disciple Gulabdas ji. The courtyard blooms with trees such as peepal, mulberry and banyan. There is a well and pyau to dispense water upon it. The sect begun by Charandas flourishes. Its disciples are called Charandasiye.

Bhooteshwar Mahadev Mandir A baithak near the samadhi houses the Bhooteshwar Mahadev Temple, in the alley outside the Charandas Bagichi. The temple is made of white marble as is the main shrine. The temple seems to be a recent construction.

Chaumukha Mahadev Near the above-mentioned alley is an ancient temple dedicated to Chaumukha 275 Mahadev. It is tiny in size. A flight of steps leads into the temple. Below a baithak towards the right is kept the pindi 276 of Chaumukhi Shiv ji.

Mohammad Shah ka Maqbara (1748 AD) Mohammad Shah’s memorial lies east of Jahanara’s Maqbara within Nizamuddin Aulia’s dargah. This king passed away in 1748 AD. The compound is 24 feet long and 16 feet wide, fenced by walls over 8 feet high. All 4 corners of this boundary wall hold white marble minarets. The door and the area facing it is also built with white marble. The walls have jaalis of white marble do the 2 panels of the central gate. This compound houses 6 graves of which the biggest belongs to Badshah Mohammad Shah. On his right, his Begum was laid to rest. Near their graves are those of the daughter-in-law of Nadir Shah, on the

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right is the grave of their innocent daughter; one grave belongs to Mohammad Shah’s grandson and one to Mirza Aashori. This mausoleum was built by King Mohammad Shah during his own lifetime. Following Mohammad Shah, Armad Shah (1748‒54 AD), Alamgir II (1754‒9 AD) and Jalaluddin (1759‒1806 AD) became the emperors. They ruled over a very limited area, however, and the influence of Delhi had reduced considerably.

Sunehri Masjid277 (1751 AD) During the times of Ahmed Shah, when the light of the Mughal empire flared up bright before going out completely, there was an influential Amir called Javed Khan. He was advisor to Qudsia Begum, who was Mohammad Shah’s wife and Ahmed Shah’s mother. His counsel was usually taken seriously. He had a Masjid built in 1751 AD, just about 100 guz outside the Dilli Darwaza of Red Fort. Its dome and minars are brass-plated, giving it a golden hue and the name Sunehri Masjid. Incidentally, this is the third mosque of the same name: two have already been described above. The mosque is made entirely of sangvasi 278 and so are both its minars. It has three wooden gumbads, which have been gilded with thick brass sheets and a light plating of gold added over it. The same technique was used to give a golden colouring to the burjis and kalashs, as well as plating the inner walls. Rainfall caused the wooden domes to become damp and twisted. Consequently, they were removed in 1852 AD on the command of Bahadur Shah Sani and remade with durable lime plaster. The turrets are the same as they were originally. Although this is a tiny mosque, measuring as it does 50 feet from east to west and 15 feet from north to south, it is, nevertheless, unmatched in beauty and a proud testimony to the grandeur of Mughal architecture, albeit one of the last examples of that style. Two tripartite minars, each 60 feet high, bear burjis topped with octagonal gold kalashs. Maybe at one time this area was heavily frequented, but now it stands in solitary splendour at a crossing of 3 roads. Its gate lies towards the east and has an arch featuring elegantly carved marble. Through the door pass 9 stairs that lead up to the sehan of the mosque which has stone prayer chaukas. The dalaan has 3 parts, each with its own gumbad and gold kalash.

Safdarjung’s Tomb (1753 AD) Safdarjang was the honorific bestowed upon Abul Mansur Khan, who was the nephew and successor of the Viceroy of Avadh Saadat Ali Khan. He was Persian by birth and came to India on the invitation of his uncle and married his daughter. Following Nadir Shah’s invasion, after peace had been established, Mansur Khan became the most influential and powerful amongst the courtiers of Delhi;

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and when Nizam-ul-Mulk refused to become the visier of Emperor Ahmed Shah, Mansoor Khan was invited to take up the post and was given the title of Safdarjung. He was a man possessing average leadership skills, but among the idiotic and incompetent men who recommended his candidature for prime ministership to the Badshah, he enjoyed a reputation for wisdom. Perhaps he was not well versed in cunning and deception, for he undoubtedly proved inferior to his rival Gaziuddin Khan, who was the son of Nizam-ul-Mulk and who was jealous of Safdarjung. As a result, Safdarjung was forced to leave his position of honour in Delhi. Until his death in 1753 AD, he fell victim to a series of intrigues and conspiracies against him. He was buried at Safdarjung’s Tomb, about 6 or 7 miles away from Delhi, towards Qutub. This tomb resembles Humayun’s Tomb, in more ways than one. That was the idea: to design this tomb on the model of Humayun’s Tomb. It stands on a high plinth in a very big garden, with arched cells below the platform. It has a marble dome, which has four turrets, one on each side. When all is said and done, this mausoleum cannot be said to match Humayun’s Tomb. According to Mr. Caine, “this is the last flicker of the flame of Mughal architecture’s lamp.” The tomb lies on the road going from Delhi to Qutub, around 6 miles down on the right- hand side of the road. The garden, which encloses the tomb, spans about a 300-square-foot area. The main gate of this monument lies towards the east and rooms that provided surveillance and security to the monument can be seen here. Dalaans that provide a resting place for visitors run on 3 sides of the compound. Octagonal turrets can be seen on all 4 corners of the garden. Red stone jaalis can be seen on all sides barring the door. On the rear of the door, towards the north, is a mosque with 3 domes and 3 arched doorways: all are made of red sandstone. The plinth supporting the building stands 10 feet above the surface of the garden and the area measures about 110 square feet. In the underground chamber, whose access is located right in the middle of the podium, also referred to as the tehkhana, is housed Safdarjang’s grave. The cenotaph is placed in a chamber that is 90 feet in height and spans 60 square feet in area. The marble cenotaph lies in a recessed room of about 20 square feet, in the middle of the main chamber. The white marble used for the cenotaph is pristine and flawless, ornamented with well-placed pachchikari work. This central chamber is surrounded by 8 rooms that are spread around it, of which 4 are square and 4 are octagonal. The floor below the dome and part of the walls are made of white marble. The dome in the central room is 40 feet high when measured from the interior. A row of rooms run through the ground level and also symmetrically directly above it on the first level. The dome is made of curved segments of white marble with buff stone and is surrounded by marble minars at the corners. All the domes are made alike and ornamented with white marble pattis.279 A water channel, whose fountains lie broken, was fashioned on a firm stone framework right below.

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This tomb was built at a cost of 3 lakh rupees by Safdarjang’s son Shuja-uddaulla, Nawab of the Sultanate of Avadh, under the supervision of Mohammad Khan. A qutba is engraved on the east dome of the tomb. The garden of this monument is well preserved. It is also known as a madarsa. The Willingdon Aerodrome has been built near it. The road in front of the tomb leads to Humayun’s Tomb. When people used to walk to Qutub Road to visit it, they used to stop here to rest. Now a well-designed area has sprung up here with lots of impressive houses and buildings. An old time Piau can still be found on the roadside. No memorial from the time of Alamgir II (1756‒9) survives.

Aapa Gangadhar’s Shivalaya (1761 AD) Right next to the Red Jain Mandir, on the south corner of Chandni Chowk, is the Shiva temple built during the reign of Jalaluddin, at a time when Delhi was under the control of Marathas. It was made by a Maratha Brahmin called Aapa Gangadhar, who used to serve Scindia Maharaj. Though there are hundreds of Hindu temples in Delhi, there are no distinguished ancient temples that are well known, because it is difficult to find accounts of temples from the times before Shahjahan set up the city. In contrast, this temple, famously referred to as Gauri Shankar Mandir, is one of the well-known and well-established temples of Delhi. One has to climb up one storey from the roadside on which it is located. A flight of steps leads up to 2 doors. On the south side are 4 other temples. In the centre of the compound is a big room divided into 2 chambers. Gauri Shankar Mandir is established in the interior chamber, with 2 idols made of white marble: one of Shiva and one of Parvati, which are placed on a 4-foot-high platform. Right in front of this platform, in the centre of this room, there are idols of Parvati, Ganpati, Nandi, Garuda and the upper part of the Shiva Linga. Hanuman’s statue is placed in a niche in the wall. 3 sides of this room feature shisha kari 280 work. Those desirous of darshan or a glimpse of the deities wait outside the 3 doors of this room. A wide, shaded platform also faces this inner temple. The plinth and the temple both have marble flooring. A small Radha Krishna temple lies on the right side of the inner temple, on the left is a Yamuna ji temple and a new temple dedicated to Satya Narayanji has also been built here, which is much revered. The devotees are eager to build something new here. A lot of them set up marble plaques bearing their own names. Currently, a room overlooking the road is being made into Geeta Bhawan. It’s craftsmanship is not noteworthy. Devotees throng here during Shravan. A committee has been formed to look after the affairs of this temple.

Lal Bangla The monument that stands at the golf club on Wellesley Road is known as Lal Bangla. No one is quite sure who built it and for whom. However, it has been

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referred to as Lal Bangla from the time Lal Kanwar, the mother of Shah Alam, died and was buried at one of the gumbads here. Thereafter, when her daughter Begum Jaan passed away, she was buried in the second gumbad in the same complex. This was followed by many graves of members of the Taimur family being housed here. Accordingly, Mirza Sultan Parvez, Mirza Dara Bakht, Mirza Daaud, Nawab Fatahbadi, Mirza Bulaki and many of Bahadurshah’s kin were buried here. Both mausoleums are made of red sandstone and are enclosed by a fence. The compound runs 177 feet in length and 160 feet in width, with a strong 9-foothigh wall. The main door is fitted into the north-eastern wall, which is shielded by a barbican. Both the domed chambers are near the entrance. The first tomb belongs to Shah Alam’s mother and is made of red sandstone. It is spread over 52.5 square feet and is raised on a plinth that is 1 foot high. The second one is spread over 30 square feet and is surrounded by kothris on all 4 corners, each spanning 6 square feet in area. Interspersed between these kothris are pavilions held in place by 2 supporting columns and 2 stone pillars. The central room spans 12 square feet and holds 3 graves, whereas 1 grave lies in the west room.

Najaf Khan ka Maqbara In the years following Nadir Shah’s invasion, the foundation of the Mughal empire was shaken so irrevocably that it seemed beyond human power to restore it to its past glory. Najaf Khan happened to be the one person on whom hopes rested for performing this formidable task: with his demise, even this last flicker of hope was extinguished. At the same time, it must be acknowledged that he made a considerable name for himself as he was highly competent. He was Iranian by birth and belonged to the Saiyyid 281 lineage. Mr Caine282 has written in his book, The Mughal Empire, that Najaf Khan was in control of all the administrative work and policy of the empire, and he managed it very well due to his talent and wisdom. As a visier he was unmatched and apart from performing prime ministerial functions he also served as the commander-in-chief of the army. Revenue, taxation, admittance and rejection: he was in charge of every possible royal duty. He also ruled Alwar zila and some parts of the northern doabs. He is reported to have died in 1782 AD though his grave is inscribed with the date of 1781 AD. The mausoleum is located a little ahead of Safdarjang’s Tomb, on the lefthand side of Qutub Road, in Aliganj Basti. This red sandstone monument, that is spread over 90 square feet, stands on a 2-foot-high platform. The 10-foot-high roof is topped with four octagonal gumbads, 12 feet in diameter (each), on all four sides.283 The inner ceiling is flat, and the tombs lie in the underground chamber. On the right lies the tomb of his daughter Fatima. Both the cenotaphs are made of white marble and measure 9 feet by 8 feet by 2 feet (in height). Qutbas are engraved on the headstones.

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Within 25 years of Nazaf Khan’s death, the so-called Empire of Delhi dissolved into the British Empire which established its hegemony in India and the Mughals lost any little autonomy that had remained. General Lake, who had rescued Delhi from the clutches of (Daulat) Scindia and humiliation at the hands of the French,284 was made the commander-in-chief. Thirteen days after conquering Delhi, on 24 September 1803 AD, he left Ochterlony in charge of the army and governance. This was how, beyond anyone’s expectation, the Mughal Sultanate was demolished within 100 years of Aurangzeb’s death.

The Tomb of Shah Alam Sani (1806 AD) In 1806 AD, Shah Alam was buried at Qutub Sahib’s dargah in Mehrauli, near Moti Masjid, in the same compound where Shah Alam Bahadur’s grave lies. The remains of Shah Alam’s son, Akbar Sani, are also buried towards the right of his grave. The grave of Shah Alam is 6 feet in length, over a foot in width and 1.5 feet in height. The tomb and the cenotaph are both made of white marble; a qutba is inscribed on the headstone whereas the tombstone features ayats from the Quran. Interestingly, some space was left vacant between his grave and that of Akbar Shah Sani, in order to fit in Bahadur Shah’s grave. However, Bahadur Shah, who was the last Mughal emperor of India, was unfortunately exiled to Rangoon following the 1857 AD Gadar, where he died in exile and was subsequently buried. On taking a brief overview of Delhi’s fortunes, from the time it was settled by Shahjahan until the time of Shah Alam when it slipped into the hands of the British, one notes that Shahjahan continued to live in Delhi after being imprisoned by his son Aurangzeb. Aurangzeb lived in Delhi at the beginning of his royal career. Two foreigner’s accounts of Delhi exist as Bernier and Tavernier visited Delhi during Aurangzeb’s reign. Around the same time, i.e., in 1666 AD, Shivaji arrived in Delhi and can be held responsible for truly demolishing the powerful Mughal empire. However, the worst, the most painful and shameful spectacle witnessed by and in Delhi was surely the display of Dara Shikoh after his imprisonment, and especially the horrific exhibition of his dead body.

Akbar Shah Sani (1806–37 AD) Near Moti Masjid, within Khwaja Sahib’s dargah, Akbar Shah Sani was buried next to the grave of his father Shah Alam Bahadur.285 The tombstone marking his grave is made of black marble and was earlier kept at Qasim Ali Harli’s Tomb. Its tail end had the inscription Khwaja Qasim Ali engraved on it but it scraped off. The grave is 5 feet in length, 1 foot 7 inches in width and 5 inches in height. The tombstone is inscribed with a couplet written by Sheikh Saadi and a few verses from the Quran. There is a path heading off north from the Red Fort towards the Yamuna river on which, once upon a time, coaches used to travel. This path was

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commonly used by the city folk to take a dip in the river. Corpses were also borne towards the river using this route which passes underneath the water channel that used to go into the fort. There on the road is a gateway marking this path. Surrounding the gate can be found many temples, gardens and dharmshalas, of which Madho Das ki Bagichi is an old established one. This temple is believed to be about 200 years old. The temple displays charan or divine footprints. The legend goes that once Akbar Shah Sani visited Madho Das and witnessed many chakkis turning on their own. The emperor was astonished at this miraculous whirling of the wheels and wished to gift this great man something as a mark of his respect. Madho Das refused to accept this largesse. There is no garden in this compound, but many small temples can be found within this complex. The temple has a staircase with many steps, a second door on the rear side and walls protecting its boundaries. Of the many shrines and temples in the compound, one belongs to Ramji and has white marble idols of Lakshman and Sita as well, whereas the idol of Ram is made of black-coloured stone. Facing the Ram temple is the Rameshwar Mahadev Temple with idols of Nandi, Parvati and the Shivalingam (pindi). Mahant Madho Das’ gaddi or seat has a special place as do the idols of Balram and Revati. Balram’s statue is very beautiful. The fourth temple is dedicated to the River Goddess Yamuna, followed by the shrines of Satya Narayan and River Ganga that lie ahead of it.

Saint James Church (1826–36 AD) This was constructed by James Skinner (1826‒36 AD) who used to be in the service of the Maharaja of Gwalior but left this employment when the Maharaja decided to confront the British. Skinner joined the East India Company instead. It took 10 years, 1826‒36 AD, to construct the church at a cost of 90,000 rupees. It is a beautiful structure with a bulbous dome and a golden cross286 on its top. The flooring is of white marble. During the Revolt, cannon fire damaged the dome making it topple off. It was subsequently restored in 1865 AD. A copper ball used to be on the top of the dome but was damaged during the firing. It was brought down in 1883 AD and placed on a platform. It has 79 holes from bullets while the cross has 14. In the courtyard can be seen the grave of Commissioner Frazer 287 who was murdered in 1835 AD. It is made of white marble, has the figures of two lions on it and is fenced by an iron enclosure. The memorials of other soldiers killed during the Gadar can be seen in the road right behind Frazer’s grave. Metcalfe’s grave is towards its north-east end. Metcalfe was a magistrate at the time of the Gadar and is the man who built Metcalfe House. Apart from these, quite a few members of Skinner’s family lie buried in this courtyard as well. The houses near the rear wall of the compound have stood from 125 to 150 years. The house adjoining the court, dating from 1845 AD, used to be

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known as Smith’s house and housed the office of the District Board. It has many tehkhanas. The office of the Delhi Gazette used to be located near St James Tower. In addition to the Delhi Gazette, the Indian Punch 288 also used to be published from here. The open maidan in front of this building was called Residency Bagh. Later a Government College and a District Board School were built at this spot. Now it has a Polytechnic School. The building adjoining Kashmiri Gate, next to Nicholson Road, used to be the Bengal Bank. St Stephen’s College also used to be here, and right behind it was Ahmed Ali Khan’s house. If we go a little ahead of the church, a road leading to a crossroads can be seen. In the middle of this chauraha is a little park. On the left of this road used to be the boarding house of St Stephen’s College and the college building used to be on the right. The earlier building of the college was demolished in 1877 AD and replaced by the new building in 1890 AD. It was founded and built by Padre Allnutt.289 Mr CF Andrews was the next Principal, followed by Rudra Sahab. Rudra Sahab used to live in the two-storeyed building, on the right-hand side of the college building, by the road. In the years 1915–21 AD, Gandhiji would often stay in the room upstairs with Rudra Sahab. This college has now been moved to Delhi University campus, and a polytechnic has been built here in its place.

Muhammad Bahadur Shah Sani (1837–57 AD) Bahadur Shah was the last Mughal emperor and during whose rule the 1857 AD Revolt took place, as a result of which he was arrested and sent away to Rangoon. He died in exile and was buried in Rangoon. Interestingly, he had ascended to the throne in the same year that Queen Victoria sat on the British throne in London, i.e., 1837 AD. He was emperor only in name because the British effectively ruled India by that time. For two months a year, Bahadur Shah used to go and stay at Khwaja Sahib’s dargah at Mehrauli. He used to have a palace there which now lies in ruins, but its sadar darwaza, made of old red sandstone, still stands strong. He was the follower of the Guru Maulana Muhammad Fakhruddin, whose marble memorial lies inside Khwaja Sahib’s dargah. On being exiled to Rangoon, Bahadur Shah expressed his helplessness and sorrow in the following words:290 Not one eye lights up at the sight of me, No solace do I bring to any heart Of no use am I to anybody, I am Useless as a fistful of ashes and dust I am not a life infusing melody Who in the world would wish to hear me? I am the cry of sad separation A wail of utter distress: that’s me.

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Neither do I live in any heart Nor any one’s beloved am I My life’s a burden on this earth & I Burst sandstorm like in the heart of the sky. My time is gone, my youth And beauty lie ravaged all I am the crop of the spring Of the garden ruined by Fall. Why would anyone come and pray for me? And in remembrance light a candle Why at my grave should they offer flowers? For of destitution am I a memorial Neither Akhtar am I my291 beloved, Nor of Akhtars, am I the enemy: I am a land that’s barren, wasted I am a ruined destiny

Buildings The greatest memorial of the era of Bahadur Shah is in fact the Revolt of 1857 AD, which toppled the Mughal empire and overturned the political fortunes of India: there are very few memorable brick and mortar structures from that era. However, there are a few Hindu and Jain temples that remain, although they have been dated only approximately. A few are mentioned below.

Jhandewala Devi Temple If one goes up the Deshbandhu Road slope, one reaches the crossroads from which a left turn leads to this temple dedicated to an ancient goddess. It is known as Jhandewala Temple, because of its location on a hillock called Jhandewala. Inside the compound is a garden, a few buildings and an old well whose cold water is very famous. 4 steps lead to a stone platform on which is located the octagonal Devi Temple. The idol of the goddess is made of white marble and is placed on the platform. There is a dalaan in front of it and a parikrama around the temple. The temple is believed to be about 150 years old. There are many dharamshalas built around the shrine and a Hanuman Temple as well. Devotees flock to this temple because of its renown and the high esteem in which it is held. There are many daily visitors during the navratras, 292 and in particular on the holy day of ashtami 293 large crowds gather here. The area surrounding the temple is also known as Motia Khan. In old days there used to be two melas here: the first was celebrated on aashaad purnima and was known

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as “Pavan Pariksha 294 ka Mela,” where there used to be a test for prediction of rainfall. The second fair was known as “Teejon ka Mela” and was celebrated on Shravana Shukla Teej. This fete was celebrated by girls who could be seen swaying joyfully on swings put up for Teej. The melas stopped after the formation of Pakistan. The fairs have now been shifted to Ram Lila Maidan.

Chandragupta Temple An old temple named after Chandragupta is located on the road of the same name. The door leads into a courtyard with a central pavilion featuring a niche with a shrine dedicated to Chandragupta. The temple is revered by the kayastha community.

Ghanteshwar Mahadev The Ghanteshwar Mahadev Ka Matha is a very ancient temple located in Katra Neel. It has a pindi of Lord Shiva.

Raja Uggar295 Sen’s Baoli People date this stepwell to the Pathan period. It is located at Hailey Road in a little alley. No one knows for sure when it was built but it is possible that it dates to Sikandar Lodi’s time. Some claim that it is more than 1,000 old. It is one of the ancient ruined structures of Delhi. It is made of igneous stones and must be about 10 guz wide and 50 guz long. It has approximately 50 steps. There is strong stone well at the front whose water is green in colour these days. People learn to swim here. It is supposed to have been built by Raja Uggar Sen. There is a platform and a baithak on top of the baoli.

Vishnu Pad There is a pair of footprints engraved on a place on Magazine Road, on Chandrawal hill, in Timarpur. It is believed that this is the same spot that is mentioned in the account of the Vishnu Pad hill, which is inscribed on the iron Kili near Qutub ki Laat. This Vishnu Pad hill is about 1,600 years old. There are many famous Jain temples in Delhi that date from before 1857 AD. Some of these are, in fact, quite well known.

Digambar Jain Temple, Delhi Gate Also known as Lal Mandir, this temple is set in an alley. The most ancient shrine in this temple is believed to be from 1773 AD. It also has paintings and artwork. This temple’s construction was probably rooted in disagreement among the Jain

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community following the setting up of the Red Temple near the fort. The building is quite strong.

Shwetambar Jain Temple, Naughara This temple is situated in Muhalla Naughara, Kinari Bazaar and is believed to date to Shahjahan’s reign. It is said to be the oldest of the temples of Shwetambars. It was rebuilt in 1709 AD. The statue is that of Sumati Nath ji and gold paintings adorn the structure.

Mahavir Digambar Jain Mandir This is located in Vaidyawara around Nai Sadak. It is said to have been built in 1741 AD. The temple has about 200–300 idols. Its archives have many handwritten manuscripts and holy books.

Jain Panchayati Mandir This can be found in Gali Masjid Khajur. It is believed to have been built in 1743 AD by a soldier of Mohammad Shah II, called Agyamal. It is also known as Pandey Ji ka Mandir. It has a black statue of Parasnath Ji, which measures 4 feet 6 inches in height and is 3 feet and 5 inches in width. There are some idols made of precious stones as well. The oldest shrine dates to 1346 AD and there are about 10 or 12 statues from 1491 AD. The temple is a resource for a collection of 3,000 extremely rare handwritten shastras and printed manuscripts.

Jain Naya Mandir Dharampura This was built at a cost of about 8 lakh rupees in 1800 AD by Raja Harsukhrai ji, who was the royal treasurer and a courtier of Bharatpur Maharaj. It took 7 years to construct this temple. It has a statue of Shri Adi Nath ji from1607 AD. The altar of the temple is made of Makrana marble and pure and priceless gems have been used for pacchikari work. The creepers and flowers are carved with exquisite artistry. The lotus on which the main idol rests is believed to have cost 10,000 rupees. The temple’s cost itself is estimated at about 1.25 lakh rupees. The pacchikari work alone draws many visitors from far-flung places. The temple’s resource centre boasts of 1,800 handwritten holy texts.

Jain Bada Mandir, Koocha Seth This temple is believed to have been made between 1828 and 1834 AD. The idol is of Bhagwan Rishabhdev and it is believed to have been established and

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worshipped since 1194 AD. The temple is a solid structure reached from a flight of steps. Its shastra bhandar296 has 1,400 manuscripts. Apart from these temples, the Jains have tens of other sacred shrines, prayer halls, sanctuaries, and temples spread all over Delhi. These holy spots are old: in fact, some are quite ancient.

Jain Parshva Mandir This temple is reached by the Jain Mandir Road, which leads off Irwin Road. This area is also known as Jai Singh Pura. This structure is better known as Khandelwal or Bada Mandir. The exact date of its origin is unknown, but it is widely believed that this Parshva Nath Mandir was the site of the composition of the Ajita Purana, in one of whose concluding encomiums this temple is mentioned. It is also said that it was at this very site that Shri Khushhaal Chand ji Kala, under the guidance of the local saint Shri Gokul Chand ji Gyani, composed the Harivansh Purana and other holy texts from 1723 to 1743 AD. This temple is estimated to have been constructed before the times of Aurangzeb. The image in the temple is that of Bhagwan Mahavir Swami and was established by His Holiness297 Jin Chandra. Apart from this, many other statues were laid out and worshipped in this temple, which is vast in size. The compound has some residential houses as well. The entrance gate is made of stone. There is a chowk inside, surrounded by dalaans running around it on all 4 sides. 2 of these have temples built within them.

Agarwal Digambar Jain Mandir Adjoining Parshva Mandir is this second temple that is also known as the Chhota Mandir or smaller temple. The Agrawal Digambar Jain Mandir was constructed in 1807 AD by King Sugun Chandra, who was the son of Raja Harsukh Rai. The main shrine in this temple is dedicated to the eighth Tirthankar: Bhagwan Chandra Prabhu. The paintings in gold here are very beautiful. The temple has an archive that houses about 1,000 published holy texts.

Jain Nishi Mandir This is located on Hardinge Road and is as famous as Nishi or Nashiyan ji. This temple was also built in the Mughal era. It has protective ramparts on all sides, with domes on the four corners. A domed temple, divided into three parts, lies next to the western wall. The central part has an altar, in which the idol is placed. In olden days, the image was brought from Agarwal Mandir thrice a year and established here.

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Dada Badi Dada Badi is a pilgrimage site for the Jains, located near a road leading away from Ashok Vihar in Qutub Sahib. It is a site where 800 years ago, in 1166 AD, the Jain Guru Shri Jin Chandra Suri was cremated. His temple is surrounded by a sprawling garden and there are many temples, a well and a dharamshala in the complex. On proceeding from Panchkuian Road, towards Jhandewala, one encounters some other ancient Hindu temples, which underwent a transformation after the formation of New Delhi. As the name suggests, Panchkuian Road, used to have five wells (or paanch kuaans). Even today there is garden and old temple near the Community Hall. There is a Bhairon temple on the hillock, also known as Kaal Bhairav ka Mandir, at the three-way road intersection, near the cemetery. This is one of the 52 Bhairons. There are other temples too, that are spread across here. One of them is the Sati Kela Temple. This is said to be in the memory of Sati Dhala, the wife of a Rajput who lived in the time of Prithvi Raj Chauhan. She immolated herself when her husband lost his life in battle.

The Devastation of Delhi: The Gadar of 1857 AD The first Indian uprising against British rule in India, which was termed a mutiny, a Revolt, a Gadar, began at Meerut, on 10 May 1857 AD. This tumultuous event has a long history, much of which was written with the aim to please the British. The real story298 is now being revealed to the readers. Many reasons have been cited for this series of events, but the fact is that it should not surprise anyone that the oppression of the inhabitants of Hindustan by the East India Company led to a revolt and mass uprising. The events that unfolded in Delhi are summarised below. On 10 May, a mutiny was staged by the Company’s soldiers at Meerut and after killing their British officers, they marched to Delhi. The preparations had been underway for a while in secret. The date decided upon for the Revolt was actually 11 May, but it erupted a day in advance. The immediate catalyst for the rebellion was cited to be the fact that 50 soldiers were punished for refusing to bite cartridges (to release the powder before loading the rifle), as they believed that the grease (on its paper cover) used was made with tallow, derived from beef, and lard, derived from pork: cow meat was offensive to Hindu beliefs and pig meat to Muslim soldiers. Rumours spread that the Company had done this deliberately to make them foreswear their religious and caste identity. The incensed soldiers rose together in open mutiny. Delhi was embroiled in clamour and turmoil at once, as the rebels took hold of the city. However, until 11 May, there were no untoward incidents of violence or anything out of the ordinary reported from Delhi. Summer days seemed to be passing as usual in the grip of heat. All of a sudden, word spread that the rebels had arrived and broken the kashti pul or the bridge of boats across the Yamuna. The police station at the Chungi was reported to have been burnt.

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The Kalkatti Darwaza had been shut in an attempt to stall their entry. Metcalfe, who used to be the magistrate at that time, was reported to have rushed to the Cantonment, located behind the hill, to offer aid. However, there was no sign of the white men’s army at this site. Two cannons and one infantry were dispatched by Brigadier Gravidge to arrest the progress of the advancing rebels. The revolutionaries had, however, already made an incursion into Delhi via the Rajghat route and refused to negotiate or bow down to persuasion tactics. They attacked the party that was sent to convince them and drove them away to Lahori Gate. Metcalfe managed to save his skin and make good his escape, but the remaining three were wounded and later killed off at the fort. Now the rebel soldiers entered houses including that of Reverend Jenning and killed him along with his daughter and another woman. Simultaneously, at Kashmiri Gate, British soldiers were killed by the rebel army, while at the same time soldiers of Indian origin joined hands with the rebels. All this had already happened by 9 am in the morning. No signs of trouble could be seen till 4 (pm) in either the Cantonment area or Civil Lines. Small batches of the army were moving between Kashmiri Gate and Cantonment. There was no arrangement in place to control the rebellion. All Britishers who used to stay at Dariya Ganj were either killed on the spot or captured and killed by the fifth day in the courtyard of the Naqqarkhana or the fort under a tree. B Willoughby,299 who was in charge of the arsenal (baroodkhana), tried to work with the few men he had at hand, in the hope that help would arrive from Meerut. He feared that in case that the reinforcements from Meerut failed to arrive in time, all the arms and ammunition would fall into the hands of the rebel soldiers resulting in a fatal outcome. On the other hand, the rebel soldiers also expected their supporters to arrive any moment from Meerut. Soon they heard that no British soldiers were likely to arrive from Meerut. This was encouraging news indeed and in no time they attacked aggressively. When the British saw no chance of saving the arsenal, they set fire to it. An earth-shattering explosion followed: taking down with it both the Magazine and the British soldiers. The city was shaken to its core by the blast. The people were in shock and full of trepidation. The rebels observed this and moved towards the Cantonment. Quite a few Britishers stayed near Kashmiri Gate. They became the targets of heavy firing. Had not the rebels been busy looting the treasury at Kachahri, they would have been able to exterminate all Britishers. Meanwhile, the British eagerly awaited rescue aid from Meerut. Rioters were having a field day plundering the city and going on a killing spree whenever they spotted a white man. All the bungalows of the British were burnt down. Metcalfe House went up in flames as well. The telegraph service to Ambala was still open and that was the route of communication adopted by the British to send an SOS. The telegraph service to Shimla was not available so a man was dispatched with a message to Shimla. The Commander-in-Chief in Shimla was taken aback at the contents of the manually borne telegram but did not treat it seriously enough. He too relied on Meerut for information and support. Only when the gravity of the situation was disclosed did he wake up

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and arrange for forces to be sent to Delhi from Punjab. Simultaneously, a batch of soldiers from Meerut were dispatched hastily and they reached Gaziuddin Nagar, now known as Ghaziabad. The rebels suffered heavy losses in the conflict that took place on 30 May. On 4 June, the army from Meerut made its way towards Alipur, which is about 12 miles away from Delhi, in order to intercept and interact with the contingent from Ambala. They were joined by British soldiers from Phillaur on 6 June, and the ones coming from Meerut on 7 June. All the forces joined together and marched towards Delhi. They consisted of 700 cavalry, 2,500 infantry and 22 cannons. They moved inexorably towards Badal ki Sarai from their camp and reached the Sarai by dawn. They confronted the rebels and defeated them. Fighting continued on 9, 10 and 11 June with attacks being followed by counterattacks. The rebels made a final push for victory on 12 June and would have won but for the fact that reinforcements arrived to help the British who now recaptured Metcalfe House. Fortunes were fluctuating as both sides seemed to win alternately. On 16 June, the rebels had an upper hand and inflicted heavy casualties on the British side. On 21 June, the rebels received assistance from Jalandhar and Phillaur and again they seemed to be winning. The hundredth anniversary of the Battle of Plassey was 23 June 1857 AD, and it was widely circulated that British rule would end on that day. Therefore, on that day, the rebel army fought with all they had and made their opponents fear for their lives. A battle took place every day and the number of rebels or forces of independence fighters seemed to be swelling. The rebels from Bundelkhand crossed the Yamuna river to arrive in Delhi on 1 July. Now the rebels numbered 15,000 and the British army had about 5,500–6,000 men. The British did not completely trust the Indian soldiers fighting on their side for it was feared that they could switch loyalties any minute. Many bridges were blown up on the main water channel and Najafgarh Nallah. Such attacks continued through the month of July. The battle intensified at the beginning of August. On 7 August, the rebels’ arsenal went up in smoke, which resulted in heavy losses for them. The same day saw the arrival of John Nicholson, commander of the army from Punjab. He took cognisance of the situation and returned on 11 August. The rebels bombarded Metcalfe House on 8 August. British supporters killed the Indians camped near Ludlow Castle in a swordfight on 12 August, but this did not dim the courage of the rebel forces who retaliated with heavy firing and bombs. Within a week they assembled a cannon factory to turn out cannons in a spot secure from enemy cannon attack. On 14 August, John Nicholson returned with an army. On 24 August, the rebels gathered their forces anew and marched upon the enemy in great numbers: there were 6,000 soldiers with heavy artillery. When the British learnt of this development, John Nicholson left for Azadpur with a large contingent. Azadpur used to be across the bridge of the Panbaari canal. Heavy rains made movement extremely challenging. Nevertheless, the armies confronted each other near a

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garden, and Nicholson won the Bagh in battle. The rebels tried their luck again on 26 August by launching an attack on the British camp. The whole of August passed in such skirmishes but no decisive victory was obtained by either side, as they each seemed to have the upper hand in turn. Now the British planned to surround the whole city and began to gather the supplies necessary to breach the fortifications. They were waiting for the army to arrive from Ferozepur. By 4 September, cannons were dragged in with the help of elephants. The preparations were now in place. Many Indian principalities had sent their armies to assist the British, until the numbers on this side approached 12,000 men. There was a lot of noise as shelling started on the night of 7 September. There wasn’t much response from the rebels and overnight Ludlow Castle and Qudsiya Bagh fell into British hands. Return cannon fire erupted from the rebel camp, from the tower of Mori Gate, on the morning of 8 September. The rebels seemed to be ready to face the new onslaught. Cannons were mounted on the ramparts of the city. The British turned their full force on to Kashmiri Gate in order to explode it and storm into the city from that direction. From the folds of the fort, cannon fire was returned on the morning of 11 September. The ramparts were cracking in parts, but the rebels kept up the fight, displaying great courage. Battle was in full flow at Mori Gate and at Kabuli Gate. Two more days passed in this way. On the night of 12 September, the British spotted their chance. Even before the first rays of the sun touched the city, they staged a heavy attack. Columns of 1,000 soldiers each were formed. Kashmiri Gate was attacked from three directions under the command of Nicholson. Kashmiri Gate was blasted off and the British army entered the city. The rebels did not budge an inch and continued to resist bravely. The British managed to seize control of Government College, Skinner House, and the Palace of Nawab Ahmad Ali Khan, but the Magazine was still under the control of the mutineers. The latter had set up cannons in all the streets that the British soldiers were likely to pass. Column three managed to approach Jama Masjid but the rebels inflicted an explosion on them from Chandni Chowk. Columns one and two were similarly arrested in their progress around the ramparts of Kabuli Darwaza, where Nicholson received grievous injuries and fell down. The fourth column was totally unsuccessful. The British lost 1,170 of their men in battle that day. Had this pace been sustained, the British would have had to pack their bags and retreat. The battle continued for 5 days continuously. The British now brought in heavier cannons into the city and began firing. On the morning of 16 September, the British managed to capture the Magazine and Kishanganj was vacated by the rebels. Delhi Bank suffered (Chandni Chowk) bombardment on 17 September. Any house that fell in the path of the army was immediately levelled. Slowly and surely, the British took control of over half the city. The rebels were losing control of the situation and were forced to give up. They had not been a wellorganised and cohesive force to begin with. Nor did they possess an impressive commander. Yet, they fought every step of the way.

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Absolute mayhem followed which led to a stampede. Everyone tried to run away from Delhi, all at once. On the evening of 19 September, the British gained control over the exterior part of Lahori Gate, Berne Bastion. Headquarters were set up in the Deewan-e-Khas. On 21 September, Delhi was declared to have been conquered by the British. In this way, the intrepid freedom fighters of India put up a brave fight for four-and-a-quarter months, risking their lives to gain independence from the enemy. However, there was no dearth of traitors who came in the way of their success and India fell under British rule. Emperor Bahadurshah300 also left town with the rebels and went and took shelter in Humayun’s Tomb. On 21 September, Hudson arrested him. Although the entire tomb was chock-a-block with royal supporters, the king’s companions and armed soldiers, a group of merely 50 British cavalry soldiers, managed to surround the emperor and asked him to surrender. The man was already halfdead and hardly anyone stood by him. He was forced to turn himself in to the British and was led quietly into the fort. The next day was calamitous. All hell broke loose. Hudson entered Humayun’s Tomb yet again and imprisoned three princes ‒ Mirza Mughal, Mirza Khizr Sultan, and Mirza Abu Bakr ‒ and had them sent to the fort under heavy guard. He stayed back to divest the king’s supporters of their arms. Who was left to resist or protest now? As soon as he finished this task, Hudson proceeded towards the fort. On his way back he saw that a crowd had gathered around the three Mughal princes. To pre-empt their being rescued by the mob, Hudson took matters into his own hand. He shot the royal group and finished the three princes off. Thereafter, he had their corpses hanged on a platform in front of the Kotwali. The gruesome truth is that he had their heads chopped off and served on a platter to the old king. Martial law was imposed on Delhi following its conquest by the British. A governor was appointed from the army. Door-to-door searches were carried out, thousands were arrested and hanged. Hundreds were exiled. Ropes used for these multiple executions by hanging swayed in front of the Kotwali. Taimur and Nadir Shah had gone on short killing sprees during the Qatl-eAam, but the British prolonged and continued the executions and mass killings for quite some time. The Indian soldiers who had fought for the British were rewarded for their treachery (to their motherland India) by being awarded 6 months’ pay as bonus, of which one part amounted to just 38 rupees. 301 So many lost their limbs. One such wounded soldier wrote on a wall. “Delhi was won. India was secured. For how much? In just thirty and eight rupees or one rupee eleven annas and eight pais?” The inhabitants of the city were thrown out of it under the (false) allegation of having plotted the killings of the British. For some days they even debated whether it would be a good idea to reduce the whole city of Delhi to rubble or at least demolish Jama Masjid and the Red Fort until their remains lay in dust. Delhi escaped demolition, however. Barely.

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Though the conquest of Delhi was complete, peace and order had not been restored in India. The rebels were still at work elsewhere. In 1859 AD, the Hindustani army Cantonment was set up in Dariya Ganj and the Red Fort was converted into barracks for white men’s platoons and cannons. Buildings and historical monuments, spanning an area of about 500 square guz, were razed to the ground to make way for the British army’s requirements. TABLE 3.1  Mughal-Era Monuments and Memorials

Humayun’s Period Jamali Kamali Mosque and Dargah Purana Qila Dinpanah Shergarh or Shershah’s Delhi Masjid Qila Kohnah SherMandal Sher Shahi Dilli ka Darwaza Salim Garh or Noor Garh Isa Khan’s Mosque and Tomb Arab ki Sarai Akbar’s Period Khair-ul-Manazil Udham Khan’s Tomb or Bhulbhullaiya and Mosque Humayun’s Tomb Naubat Khan’s Mausoleum: Neeli Chhatri Azam Khan’s Tomb Dargah Khwaza Baqi Bila Jahangir’s Period Farid Khan’s Caravan Sarai (Maulana Azad Medical College was built after breaking down the Old Delhi Jail) Barah Pula Farid Bukhari’s Tomb Fahim Khan’s Tomb or Neela Burj Maqbara Aziz Kukaltash or Chaunsath Khamba Khane Khana’s Tomb Shahjahan’s and Aurangzeb’s Period Red Fort Dilli Darwaza or Delhi Gate Lahori Gate Naqqar Khana Hathia Pol Darwaza Diwan-e-Aam The site of the Throne Diwan-e-Khas Takht-e-Taus Hammam Hira Mahal (by Bahadurshah) Moti Mahal Moti Masjid (by Aurangzeb) Hayat Baqsh Garden Mehtab Bagh Zafar Mahal or Jal Mahal (by Bahadur Shah) Baoli

Date in AD 1528 1533 1540 1541 1541 1546 1547 1560 1561 1561 1565 1565 1566 1603 1608 1612 1615 1624 1624 1626 1636‒48

1824 1659‒60 1842 (Continued)

174  Delhi during the Muslim Era TABLE 3.1 Continued

Mosque (by Bahadur Shah) Tasbih Khana, Shayan Graha, Badi Baithak Burj Tila or Musamman Burj or Khas Mahal Khijri Darwaza Salim Garh Darwaza Rang Mahal or Imtiyaz Mahal Sangmarmar ka Hauz Dariya Mahal Chhoti Baithak Mumtaz Mahal Asad Burj Badar Ro Darwaza Shah Burj Nahar-e-Bahisht Savan Bhadon Jama Masjid Jahanara Begum ka Bagh or Malka Ka Bagh Fatehpuri Masjid Masjid Sarhadi Masjid Akbarabadi Roshanara Bagh Shalimar Bagh Sufi Sarmad ka Mazaar and Hare Bhare ki Dargah Urdu Mandir or Jains’ Lal Mandir Gurudwara Sheeshganj Gurudwara Raqab Ganj Gurudwara Bangla Sahib Gurudwara Bala Sahib Gurudwara Damdama Sahib Gurudwara Moti Sahib Gurudwara Mata Sundri Gurudwara Majnu Ka Tila Majnu Ka Tila Gurudwara Nanak Pyau Maqbara Jahanara Zeenat-ul-Masjid Jharna (Spring) Maqbara Zebulnisa Begum Shah Alam Bahadur Shah’s Period Mehrauli’s Moti Masjid Maqbara and Madarsa Gaziuddin Khan Shah Alam Bahadur’s Tomb Roshanuddaula’s first Sunehri Masjid Jantar Mantar Hanuman Temple Kali Temple Mehaldar Khan’s Bagh Sheikh Kaleem Ullahs Mazaar Roshan-uddaula’s second Sunehri Masjid Qudsiya Bagh Nazir ka Bagh

1648 1650 1650 1650 1650 1650 1653 1659‒60 1675 1675

1681 1700 1700 1702 1709 1710 1712 1721 1724 1720‒9 1729 1744‒5 1748 1748 (Continued)

Delhi during the Muslim Era  175 TABLE 3.1 Continued

Charandas ki Bagichi, Bhuteshwar Mahadev and Chaumukha Mahadev Temples Mohammad Shah’s Tomb Sunehri Masjid Safdar Jang’s Tomb Aapa Gangadhar’s Shivalay Lal Bangla Najaf Khan’s Tomb Shah Alam Sani’s Tomb Madho Das ki Bagichi St James Church Jhandewali Devi ka Mandir Chandragupt ka Mandir Ghanteshwar Mahadev Raja Ugrasen’s Baoli Vishnu Pad Digambar Jain Temple, Delhi Gate Shwetambar Jain Mandir Mahavir Digambar Jain Mandir Jain Panchayati Mandir Jain Naya Mandir, Dharam Pura Jain Bada Mandir, Koocha Seth Jain Parshv Mandir Agarwal Digambar Jain Mandir Jain Nishi Mandir Dada Badi

1748 1751 1753 1761 1779 1781 1806 1826‒36

Notes 1 This claim is debatable, as Sambhal is where Babur camped and his son Humayun reportedly fell ill. He was brought to Agra and Babur eventually died at Agra, according to historical texts. Bhai ji makes no reference to any of the legends surrounding Babur’s death ‒ his alleged sacrifice for his son Humayun or his being purportedly poisoned by Ibrahim Lodi’s mother. 2 Persian for Asylum of Faith. 3 Purana Qila means Old Fort. 4 Vikrami Samvat is one of the calendars used in the Indian subcontinent and specifically in Nepal today. It can be dated to 56‒7 BCE. 5 A village called Inderpat is believed to have existed within the fort walls until 1913. 6 Vedi: altar or place of sacrifice. 7 Yudhishthira, Bhima, Arjuna, Nakula and Sahdeva were the names of the five Pandava brothers. 8 Sehan: inner courtyard; open area in front of, or in the centre of or adjoining a house. Here an open area in the centre of the building is implied. 9 Havankund is a reservoir/vessel in which the Vedic fire sacrifice is performed. Offerings are made to deities by pouring them into the fire while mantras are chanted. 10 Athpehlu means eight sides or aspects. 11 It is not clear exactly where this quotation from Humayunnama ends. 12 Indian linear measure between 1.5 and 3 miles.

176  Delhi during the Muslim Era

13 Equivalent of astrologer in Urdu: one who is believed to be able to predict the future. 14 Deegar imaarat. 15 Furlong: measuring unit equal to 660 feet. There are 8 furlongs in 1 mile. 16 Aaamdo-raft: coming and going (aanajaana), traffic, passage. 17 Kohnahqila means Old Fort. Kohnah and Purana are synonymous. 18 Kunti and Madri were the two wives of King Pandu and the mothers of the Pandava princes in the Mahabharata. 19 A measure of distance; kos equals approximately 1.5–3 miles, depending on the region in India where the word is being used. 20 Deewardoz khambon se bani; means those pillars which support the wall. 21 Pachikari work uses glass and precious stones in a mosaic: called pietra dura in Italian and parchikari in India and Persia. 22 Mr Anand Khatri explains that when a dome is made, rhombus-like shapes or lattices are formed. These buildings usually had two domes, one above the other. Triangles are hidden in richer buildings because a shallow dome conceals the one that is visible. In less important or expensive monuments, the undersurface is plastered, forming scissor or rhombus formations called kainchi ka kaam. 23 Chaupar. 24 He means perhaps Old Delhi. Bhai ji’s directions can be somewhat confusing. 25 Lining or coating. Cladding. 26 He thought that the fact that it appeared to be made of a single stone would make it look strong and invincible. 27 Feudal land grant. 28 The railway bridge was constructed by the British. 29 It’s made of sandstone and quartzite and covered with stucco. 30 Sayyid: the fourth dynasty of the Delhi Sultanate, who succeeded the Tughlaqs and were replaced by the Lodis. 31 Literally, the Nine Gems; nine talented courtiers. 32 Kimvadanti refers to sayings; but here it means folk tales about Birbal’s wit. 33 Prince Salim, Akbar’s son, who was later anointed as Emperor Jahangir. 34 Pietra dura work: made with inlay of precious stones. 35 The site is now conserved by the Aga Khan Trust for Culture. 36 Now referred to as Khair-ul-Manazil or Khairul Manazil. The word means the most auspicious of houses. 37 Arab word for educational institution. 38 Maham Anga is the name that is mentioned everywhere, but Bhai ji has used the name Ankhan. 39 An Archaeological Survey of India official. Bhai ji spells the name as Bigular. 40 Applying a lining or coating; cladding. 41 Adham Khan. 42 Maze. 43 Qutab Sahab ki Laat is a name for Qutab Minar, as it was commonly referred to in the early nineteenth century. As explained by Rana Safvi, a laat was the staff of a saint that connected him to heaven. 44 Another source cites this spot as the roof of a one-storeyed building. 45 High-ranking minister; chief minister or advisor. 46 Bedroom or a place for comfort and rest. 47 A Mughal yard, varying from one region to other as a measure of length, from 21 to 41 inches. The OED of the nineteenth century suggests that 5 guz equals 4 yards (European). 48 Chaukon ka farsh. 49 Kangoora or upper moulding in the shape of an earthen pot (like a ghara or gagri). 50 Hujras: a word used often in Afghanistan and Pakistan, it also refers to drawing rooms for receiving visitors.

Delhi during the Muslim Era  177

51 The holy month (ninth month in the Islamic calendar) of fasting, prayers and reflection. 52 Athpehlu kataav. 53 Civil or military rank under the Mughals, given to the governor of a province or “Soobah.” 54 Foster brothers in the sense that they shared the same milk nurse/nursing mother, the lady who was Mirza Aziz’s mother. 55 It has been renovated recently and now has well-maintained lawns. 56 The original text does not have this heading. It has been added by the translators to indicate that the following section describes Chausath Khamba and not Khankhana’s Tomb. 57 Patton ka kataavdaar kaam. 58 Persian term for pen case. 59 The Peacock Throne. 60 Jean Baptiste Tavernier visited the Mughal court in 1665. 61 Gaara: made of cattle dung and water. 62 Gold coin used by older governments. 63 Meer Imarat. 64 The third month in the Islamic calendar, the first spring or the end of winter and the beginning of spring and happiness. 65 “Sikke vaar ke phenkta raha”: to move money around a person’s head and then throwing it away to ward off evil and attract good luck is a fairly common Indian ritual on auspicious occasions. 66 Seat reserved for sitting down on. 67 “Khata aur Cheen ki makhmal aur resham.” 68 A marqee, a large tent. 69 Silver railing ran along three sides and on the fourth side a gold railing separated the king from the courtiers facing him. 70 A richly adorned mantle: later, the word came to mean gifts of money and goods. 71 Mansabdars or civil and military officers were given ranks by Akbar. Panchhazari or 5,000 was the highest. 72 The north‒south axis is longer than the east‒west axis. 73 Nashaib ki zameen. 74 Treasure houses holding treasures, emblems and gifts of honour received by family members. 75 Moonlight Garden. 76 Hayat Baksh Bagh: Life-Bestowing Garden. 77 Ghoonghat, covering or veil. Here refers to the barbican structure. 78 Morchabandi kangoora. 79 There seems to be some confusion in this passage as the two gates described in this paragraph seem to refer to Lahori Gate itself. 80 The two towers, which are semi-octagonal in shape, lie on the two sides of the gate. 81 Chowk has many meanings: quadrangle, courtyard, square, marketplace, central area of a city, crossroads. The famous market of Chandni Chowk fits most of these meanings. Chhatta Chowk was a famous market. 82 Ladaaon ki hai. 83 Living rooms, assembly rooms for meetings with arrangements for sitting. 84 Naubat means drum. That is why this building is also known as the Naubat Khana: a drum house or orchestra pit. A Naubat was used in medieval times to gather people. 85 Inner courtyard. 86 Mauqoof kar diya gaya. 87 Bhai ji says Kimkhab: fabric of dreams, silk over-woven with gold and silver and usually sourced from Benares. 88 Crown Prince.

178  Delhi during the Muslim Era

89 Bhai ji uses the words “bangdedaar mehraaben”: dendriculor or scalloped arch. See also note 98 below. 90 San-at-kari. 91 Khaas khidmatgaar: those who were in the king’s confidence and served him with dedication. 92 Mulamma kiya hua: gold- or silver-plated. 93 Zarq-Barq: a remarkable word that sums up the grandeur and show of the Mughal court. 94 Spittoon. 95 It means “beneath the lattices.” 96 Hall for Private Audience with special guests/guests of honour. 97 Women’s apartments. 98 Featuring what Bhai ji terms “bangdedaar mihrabs” which means the same as the “daantedaar mihrab” (associated with Shahjahan), i.e., the dendritic or scalloped arch. 99 The Stream of Paradise. 100 “Badshah kursi par juloos farmaate hain.” 101 Ohdedaar. 102 Kimkhab aur jadi-booti ki satin. 103 Machli bandar ki nihayat umda chheent ka astar tha: Chheent is a reference to chintz. The exact reference to Machli Bandar could not be ascertained. 104 Bhai ji does not close the quotation (from Bernier) though it ought to end somewhere here. 105 Royal Baths. 106 Garbha yantra is a term used for heating apparatus in alchemy (in India); usually a crucible. 107 Flat iron plate, griddle. 108 Dhoondle aaine. 109 Most likely, a prayer hall; a part of the Khas Mahal. 110 Low four-legged seat, usually rectangular, used for sitting a little above the floor. 111 Stream of Paradise. 112 A pavilion with 12 doors, a square structure/summerhouse with three doors on each of the four sides for ventilation allowing for cool air to flow across. 113 Bhai ji says peetal which means brass, but other sources say they were made of (gilded) copper. 114 Ladies’ apartments/palaces. 115 Kataii ka kaam is the intricate carving done after broad chiselling of stone (as explained by Anand Khatri). 116 Baithak. 117 Hazbmamool or as is usual. 118 Kamrakh ki tarah. 119 Life-bestowing garden is the literal translation. 120 Names of two monsoon/rainy season months in the Indian calendar. 121 Moonlight Garden: the ASI has now ordered an excavation at the site to learn more about this buried garden. 122 “Ghulam gardish ke taur par”: a porch or entrance to a building consisting of covered and often columned portico, a corridor. 123 Prayer rooms, chamber of telling beads. 124 Giving the baoli an L shape. 125 “Jast ki chaadren jadi hui hain.” The British covered the arches and rooms with grills, padlocks and bricks. 126 Prayer rooms for the emperor. 127 Bedrooms/Khwabgah. 128 The big sitting room for assembly. 129 Wardrobe. 130 Mizan-e-adl: Scales of Justice.

Delhi during the Muslim Era  179

131 Aabdaar means shiny. 132 Balwai: rioters. 133 Palace of Colours. 134 Palace of Distinction. 135 Kalash (plural). 136 Tihra. 137 A chaukhandi refers to a four-walled enclosure open from above. 138 Bangley sangeen. 139 Feet. 140 Ghoghas. 141 Presumably he tied turbans into a rope and used them to drop down from the turret. 142 Taak: arch, recess, niche, ledge. 143 Aabshaar. 144 The tower had a hydraulic system to draw up water from the river (through the Nahar-e-Bahisht) and then send it to the many buildings of the fort through water channels. 145 “Chotte chotte mehrabi taak.” 146 Veil. 147 Workshops where craftspeople worked. 148 Zar-douz or gold-sewing: artisans involved in zardozi embroidery work with metal, usually gold/silver/silk threads on fabrics. 149 Karchobsaaz: karchob embroidery is done on a frame; raised zari metallic thread embroidery. 150 Kharadi: one who turns on laththas. 151 Heavy brocade. 152 Gold warp and silk weft was used to create this exquisite Persian fabric. 153 Kamarband. 154 Pata hua chhatta. 155 Colonel Antoine-Louis Henri de Polier (1741–95) was a Swiss adventurer who made his fortune in India in the eighteenth century. 156 Captain Leopold Von Orlich, wrote Travels in India, Including Sinde and the Punjab in 1845 AD. 157 This is most likely a reference to William Franklin, who wrote “An Account of the Present State of Delhi.” Asiatic Researches, Vol. IV, London, 1807. 158 The quotation cited by Bhai ji has been taken from Francois Bernier, Travels in the Mogul Empire AD 1656‒1668, Columbia University Library Digital Collections, pp. 24‒2. (Quotations on succeeding pages are also from this source.) Web. www​.columbia ​.edu ​/cu ​/ lweb​/digital ​/collections​/cul ​/texts​/ ldpd ​_ 6093710 ​_ 000​/ pages​/ ldpd​_ 6093710​_ 000​_ 00000303​.html​?toggle​=image​& menu​=m, date of access 6 August 2022. 159 The portion in parenthesis is in Bernier’s account but omitted by Bhai ji. Bhai ji emphasises the grand size of Dilli whereas Bernier emphasises that it was smaller than expected. 160 Likely Reginald Heber (1783‒1826), Bishop of Calcutta. 161 Bernier, Travels p. 243. 162 Old Graveyard. 163 Gate of Blood also known as Lal Darwaza or Red Gate. 164 Flower market. 165 Saayabaan. 166 Gunjaan. 167 The date is incorrect, as Shahjahan had the city built during the 1640s. Most sources suggest C1650 as the likely date. 168 Deputy Commissioner of Delhi in the first two decades of the twentieth century. Beadonpura, in Karol Bagh, is named after him.

180  Delhi during the Muslim Era

169 Greater Khorasan or eastern province of Persia. 170 Bernier is a lot less complimentary about the architecture of the town and shops. Bhai ji quotes selectively, it seems. Bhai ji omits these lines, for example: “Of the numberless streets which cross each other, many have arcades; but having been built at different periods by individuals who paid no regard to symmetry, very few are so well built, so wide, or so straight as those I have described” (Travels, p. 246). 171 Nanbai. 172 Kababi: sellers of roast meat. 173 Kamrakh is star fruit. 174 Twelve small doors to let in air. 175 Rehbar is one who shows the way, a guide. 176 Musalla. 177 Haashiye. 178 Pulpit: Bhai ji spells it as mumbar. It’s used by the quatib or preacher. 179 Embossing, stone relief work. 180 Rehat. 181 The last Friday of Ramazan. 182 Sitting room for the Imam. 183 Eunuch. 184 The word baaz is used here presumably for certain/various/some. 185 A para or juz is one of the 30 parts of varying length into which the Quran is divided. 186 The Prophet’s son-in-law (and “commander of the faithful”). 187 The Prophet’s grandson. 188 Written in Kufi script on Egyptian paper with the seal of the Prophet’s ring. 189 Prophet’s footprint. 190 Pillowcover/cover. 191 A pair of stones with the Prophet’s handprints. 192 The blessed shawl of the Princess of heaven, Hazrat Fatima. 193 Cover. 194 Gold coins of that time. 195 Badnazmi. 196 Malika: lady, queen. 197 Nashimans were pavilions that were commonly found in gardens built by the Mughals. 198 Kauria Bridge, built to connect Old Delhi railway station to Kashmere Gate. An older eighteenth-century version of this bridge was made of cowrie shells, giving it its name Kauria/Kaudia. 199 Wooden bridge. 200 Students from Janki Devi Memorial College, during their research for the Rediscovering Delhi project and book, have identified this Sarai as identical to the Town Hall in Chandni Chowk. 201 “Naqsho nigar khude hue hain”: phool patti work, any decorative pattern carved or painted into a surface. 202 Scalloped with curved segments, also called organ piped/ribbed/melon/parachute shaped. Bhai ji uses the phrase kothidar. 203 Crystalline igneous rock made of feldspar and mica or quartz. 204 This date seems contradictory in light of the next sentence. It was in 1873 that the Lala was approached. 205 Delhi Darbar was held in 1877 to mark the succession of the British Empress (or Malika of India). The Muslims were allowed back into Old Delhi and the mosque handed back. 206 Khalifa: successor, steward, deputy. 207 Now rebuilt as Subhash Park (after being shut for a while to lay down the Violet Line of Delhi Metro).

Delhi during the Muslim Era  181

208 Chaurukhi: a structure with four different faces or sides. 209 “baalin kabar uttar ki ore hai.” 210 Kachchi mitti. 211 Village/site. 212 Can be interpreted as rigid, hardcore or fanatic depending on one’s point of view. Bhai ji seems to imply fanaticism in his overview. 213 Iraqi‒Irani dynasty. 214 Panegyric. 215 Nazar-o-niyaz: vows, oblations, offerings of deeds and gift according to Islamic law. 216 Related to army or soldiers. 217 Bhai Jaita Singh who is believed to have brought the head to Anandpur Sahib (via Kiratpur Sahib first) in Punjab, where the cremation was done in defiance of the Mughals. 218 Martyrdom day of Guru Tegh Bahadur, also called Shahidi Divas, celebrated on 24 November. 219 A two-edged weapon, usually a sword. 220 Khanda is a double-edged straight sword. 221 Also referred to as Guru Harkrishan. 222 Baandi: woman servant or slave. 223 Child Guru: Hari Kishan the Guru when he was a child. 224 It has been renovated again in recent years. 225 Bhai ji uses both spellings: Sis and Sheesh. 226 “Dum lena” in Hindi means catching one’s breath, taking a break. 227 Musth elephants are males/bulls who undergo periodic high testosterone levels and are very aggressive, and therefore quite dangerous; they were used for contests. 228 Three-day festival celebrated by Sikhs. It falls a day after Holi or sometimes on the same day. 229 Epistle of victory: written by Gobind Singh to Aurangzeb in Persian, it denounces the emperor’s cruel and unjust conduct (in killing all his sons). 230 Nanded in Maharashtra. 231 The older name of Lok Nayak Jai Prakash Narayan Hospital (LNJP). 232 Here it means celibate for religious reasons. It also means a devoted woman student and also the name of one of the avatars of Durga, embodying penance. 233 She disowned him after he was co-opted by Bahadur Shah. He grew arrogant towards her. Later, when threatened by the king, he shaved off his beard which made him lose any support he had among Sikhs. 234 Mahavat: elephant care-taker and trainer. 235 Majnu means crazy or eccentric. 236 Dervish, Muslim religious mendicant. 237 A place where drinking water is offered (piao) and made available, usually at a roadside, inn, temple or communal areas. 238 Also spelt as Guru Nanak Pyau with the meaning of “offer water to drink.” 239 Nafees sangemarmar ki jaali. 240 The tomb is open to the sky, enclosed on all four sides with marble trelliswork. 241 The poor; humble mendicant is the Sufi sense too. 242 Bejaneeti: misplaced, inappropriate, unfair policy or strategy. 243 Sitting rooms for guests or chambers for Imams, depending on the context. 244 Waterfall or cascade. 245 This whole narrative is surprisingly similar to that found in Sayyid Ahmad Khan’s 1847 book Asar-us-Sanadid, translated and edited by Rana Safvi in 2018, Tulika Books. See https://scroll​.in​/article​/892514​/sayyid​-ahmad​-khans​-19th​- century​ -books​- on​-the​-pre​-1857​-monuments​- of​- delhi-, date of access 6 August 2022. Perhaps, it was one of the sources consulted by Bhai ji. 246 An annual festival, the Procession of Florists/or the Parade of Flower Sellers and Growers, is usually held right after the monsoons, is celebrated by people of all faiths

182  Delhi during the Muslim Era

and has colourful floral features. This fair is considered to be a tribute to communal harmony and brotherhood. 247 Salaami patthar. 248 Sayadara. 249 Phisalvanpatthar. 250 Makhfi was Zeb-un-Nissa’s pen name. She composed poetry under the name Makhfi which means hidden or concealed. 251 Kamrakh, a ridged, bulbous fruit that is locally found. 252 He was actually the father of the first Nizam, not the son. 253 Gate used for common entry and exit. 254 Ulema: Islamic scholar trained in religious law and doctrine, mullah. Ustad: master, teacher, expert/maestro. 255 Now known as Zakir Husain College (Delhi University). 256 Probably refers to the fact that Mohammad Shah did not realise that Nadir Shah had brought over Nizam-ul-Mulk to his side right under Mohammad Shah’s nose. Or the excuse used by Nadir Shah that Mohammad Shah was unable to block Afghan rebels from entering Kabul, as desired by the former. 257 Old police station. 258 Literally means killing of the general public; massacre, genocide. 259 Formerly one of the largest tribes of Pashtoons. 260 His spiritual mentor. 261 Small lanes in blocks of Old Delhi, named after a shared business or famous people. 262 Moon sign, Cancer. 263 Now renamed Baba Kharak Singh Road. 264 By “colonnage,” Bhai ji probably means a foyer with clerestory windows on the surrounding wall. 265 Chaukhat, entrance. Note: Bhai ji omits any reference to the links with Tulsidas and the fact that the temple was adorned with a crescent moon on its spire. 266 Fakhr-ul-Masjid: The Pride of Mosques, also known as Lal Masjid or Sikandar Sahib’s Masjid. 267 Urs/ursa: celebration of the death anniversary of a Sufi saint. Its symbolic significance is that it is a ceremony celebrating the mystic union of the soul of a deceased pir or saint with the Supreme Being. An urs celebration can feature qawwalis and feasts. 268 Mohammad Shah “Rangila” (1719‒48), Ahmad Shah Bahadur (1748‒54). 269 1782 AD. 270 Shukdev Muni. 271 Seeing an ascended being or deity in a vision or face to face. In Hindu, Sikh and some other traditions it refers to the act of beholding a holy image, person, sacred object or deity in the imaged form. 272 Ssaayabaan. 273 Chaugoshia topi: a cap, such as the one worn by Bahadur Shah Zafar, that had four raised points. 274 Deerskin. 275 One having four faces. 276 Upper part of the Shiva Lingam. 277 Sunehri Masjid III. 278 Sir Thomas Metcalfe’s account (British Library), which is also used in the Wikipedia entry about this mosque, describes this material as “bassee jung or a light salmon coloured stone not usually applied to this purpose, which gives the building a singular and picturesque appearance.” Link for Metcalfe’s description: Sonheri or Golden Mosque (top right), Moti Masjid within the Palace (bottom right) (bl​.​u k). Web, date of access 6 August 2022. 279 Stripes/slabs. 280 Mirror work.

Delhi during the Muslim Era  183

281 He belonged to the Safavid dynasty. 282 Probably an error in spelling. The reference is most likely from the Fall of the Moghul Empire of Hindustan (1886) by Henry George Keene, who was an East India Company employee in 1847. The book is in the public domain and available online. The only reference to a Mr Caine that could be found is as the author of a book called Picturesque India, in a record by Thomas Henry Thornton, General Sir Richard Meade and the Feudatory States of Central and Southern India, London 1898. The reference to Mr Caine appears in a footnote on page 251, while describing the city of Hyderabad. https://books​.google​.co​.in​/ books​?id​=T5BCAAAAIAAJ​& pg​=PA250​& lpg​=PA250​ &dq​=mr​+caine​%27s​+account​+of​+the++ Web, date of access 5 November 2021. 283 Needs verification as this is supposed to be a dome-less structure. 284 Thirty-one battalions of Scindia were trained by French men. 285 This is a misprint. It should be Shah Alam Sani. 286 Saleeb: Christian symbol of the Cross/Crucifixion. 287 William Frazer, civil servant and agent to the Governor General of India, Commissioner of Delhi during the time of Bahadur Shah Zafar. He was believed to have been killed by an assassin hired by the Nawab of Loharu. 288 Indian edition of the popular Punch magazine. 289 Samuel Scott Allnutt. 290 In recent years, this famous song has attracted controversy as lyricist Javed Akhtar has claimed that this poem was penned by his grandfather Muztar Khairabadi. The last couplet bears the name Akhtar. Also, Bhai ji’s version, that I (NS) have translated here, seems to differ from the popular renditions of this song. Whole sentences and phrases seem to have been replaced even though it’s recognisably the same lyrics: “Na kisi ki aankh ka noor hoon / na kisi ke dil ka qarar hoon; / jo kisi ke kaam na aa saka, voh main ek mushte gubaar hoon.” 291 The well-known version of the poem has different lyrics: “Na main Muztar unka habib hoon/na main Muztar unka raqib hoon,” i.e., neither am I their beloved Muztar, nor am I their rival. 292 Nine holy days and nights dedicated to the worship and celebration of the Mother Goddess (Durga, Kali and other manifestations), which fall twice in a year, around Ram Navami and Dussehra. 293 Ashtami is the eighth day of the puja. 294 Testing the wind and weather: a meteorological prediction event. 295 Raja Agrasen’s Bavdi or Baoli. 296 Archives, manuscript museum/library. 297 Bhattarak Jin Chandra: Reverend/honourable, a king or saint who inspires respect. 298 An alternate historiography to counter colonial discourse. 299 Bhai ji calls him Ballaubi. 300 Interestingly, Bhai ji does not mention the role of the emperor much in the preceding account. 301 A Judas-like reference. The likely implication is that India was betrayed by each such soldier for such a paltry sum. Bhai ji here makes it clear that he sees the Revolt as the first struggle for India’s independence rather than a mutiny.

4 BRITISH DELHI (1857–1947)

Although officially the British rule over Delhi started after the Uprising in 1857 AD, it had in reality begun in 1803 AD, when Lord Lake had rescued the Mughal emperor, Shah Alam, from the Marathas in the Battle of Patparganj. Shah Alam had then appointed a British Resident as an administrator. In 1822 AD, an Agent was installed instead of a Resident. However, in 1842 AD, once again, an agency was set up, and Delhi, excluding the native principalities of Ballabhgarh and Jhajjar, was subsumed under the North-Western Provinces. After the mutiny of 1857 AD, the Raja of Ballabhgarh and the Nawab of Jhajjar were denounced as mutineers and hanged, and their land was annexed. Delhi and the lands of these two rebellious rulers were then made a part of the Punjab province, which was controlled by a Governor General. The Englishmen who ruled Delhi from 1803 to 1857 AD are: 1. Sir David Ochterlony 1803‒18 2. RG Seton 1806‒10 3. Charles Metcalfe 1810‒8 4. Sir David Ochterlony 1818‒21 5. Alexander Rose 1822‒3 6. William Fraser 1823 7. Charles Elliott 1823 8. Charles Metcalfe 1823‒8 9. E. Colebrooke 1828 10. William Fraser 11. Mr Hawkins 12. Mr Martin 1832 13. William Fraser 1832‒5 DOI: 10.4324/9781003387107-4

Resident and Chief Commissioner “ “ “ Agent of Governor General

Resident

Agent and Commissioner of NorthWest states

British Delhi  185

14. Thomas Metcalfe 15. Simon Fraser

1835‒53 1853‒7

“ “

After the Revolt, Mirza Ilahi Baksh, who had treacherously helped the British and given testimony against the emperor, was recognised by the British as the inheritor of the Timurid dynasty. He belonged to the fifth generation of the Mughal emperor Aurangzeb’s son, Shah Alam I. Ilahi Baksh and his clan were granted an annual pension of 27,827.6/- rupees by the British. Of which, Ilahi Baksh had to give 13,278.8/- rupees to his clan and was left with 14,548.14/rupees for his own expenses. In 1878 AD, Mirza Ilahi Baksh died. He left behind three sons. The eldest son, Suleman Shah, died in 1890 AD and the younger one, Mirza Suraiya Shah, died in 1913 AD. There followed a long drawn-out tussle in the family to claim the inheritance, which ended in 1925 AD. Mohammad Shah (Mirza Ilahi Baksh’s remaining son) died in the same year. As there was no male heir, the Mughal dynasty ended with him. In 1857 AD, with great ferocity, the British took a savage revenge for the violence committed during the Uprising. The British left no stone unturned to punish Indians. Delhi had already witnessed the devastation wrought by Taimur the lame and Nadir Shah. But these two had swept in like marauders and disappeared after ransacking the city. The British, however, had come here with the intention to rule, albeit from a distance of 7,000 miles with the help of a handful of white men. They had no qualms about plundering and reducing the city to rubble. The entire Muslim population was thrown out of the city, only those Hindus were left who had sworn allegiance to the British. Otherwise, Hindu households were not spared either. There was plunder and mayhem everywhere. The Kotwali had become the location of mass hangings. English military courts prosecuted 3,000 people, of which 1,000 were hanged to death. The mansions and havelis of the royalty, aristocracy and the elite were confiscated and auctioned for pennies. With the passage of time, these magnificent building have been reduced to bustling slums and katras. When the natives of Delhi were finally allowed to return, all the buildings of Lothian Road, Dariba in Chandni Chowk and up to Jama Masjid were razed to the ground. No two-storey building remained in order to ensure that in a future insurrection there was no obstruction in the path of cannon fire as it targeted the Red Fort. Some mosques were also destroyed, while the Jama Masjid and Fateh Puri Masjid were taken over by the British. Army battalions were stationed inside the Fateh Puri Mosque, while the horses of the cavalry were tethered at Jama Masjid. A reign of terror was let loose; a mere glimpse of the red turbans of the Indian soldiers of the British army was enough to make the people tremble with fear, leave alone a white officer! This state of affairs continued, not for a year or two, but for another 50 years. Delhi was no longer a city vibrant with life – it became redolent with the silence of utter desolation. There used to be a Deputy Commissioner whose writ ran everywhere in Delhi and people would eagerly seek his favour. But anyone who went to meet

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him was forced to stand in front of him. So, it became a matter of great honour for any Indian to be allowed to sit in his presence. Indians who were thus singled out for this privilege proudly called themselves kursi-nasheen (those who sat on a chair). This happened only in 1913 AD, when Delhi had become the capital of India. Up to this time, irrespective of religion, Hindus and Muslims were considered merely as slaves to the British. All of them longed for the smiles and favours of their lords and masters. There was no limit to how low people were willing to fall, forgetting their self-respect and dignity. Civil Lines alone were deemed to be “their” Delhi by the British, the rest of the city was seen with a jaundiced eye. Civil Lines had their sprawling bungalows and their club, entry to which was denied to Indians. While this club had all the comforts and conveniences, the rest of Delhi faced acute shortage of all amenities. The lack of cleanliness and sanitation meant an onslaught of diseases like malaria and seasonal disorders and even, at times, the plague. As there was no possibility of progress or advancement here, the population of the city was stagnating. If the British had not taken the risk of turning Delhi into the capital, there would have been no chance of any improvement in the condition of Delhi. But in 1911 AD, when King George V held his Delhi Darbar, the capital was moved from Calcutta to Delhi. Consequently, the reluctant British government had no choice but to pay attention to the welfare of Delhi, not to improve the condition of Indians but to save themselves more grief. Hence, the British rule of Delhi can be divided into three parts: (1) 1803 to 1857 AD, which has been discussed above; (2) 1857 to 1911 AD; and (3) 1912 to 1947 AD, when the British rule in India ended and on 16 August the Indian tricolour flew over the Red Fort instead of the Union Jack. From 1857 to 1911 AD, Delhi was controlled by the Lieutenant Governor of Punjab. All administrative matters, ranging from judicial affairs, police, canals, education, etc. were under his control. The principles of governing Punjab were applied to Delhi too. Delhi had two districts: Ballabhgarh and Sonepat. It was the District Commissioner who ran the city in collaboration with the police captain. The Chief Commissioner became the de facto ruler much later. Some highlights of Delhi up until 1911 AD are as follows. Delhi Municipal Corporation: in 1863 AD, 6 years after the Revolt, the foundation of Delhi Municipal Corporation was laid. Its first Assembly was held on 1 June 1863 AD. In 1881 AD, it was declared as a first-grade Municipal Committee. It used to have 21 nominated members at that time; six of whom were associated to the government and 15 were non-government. Of the nongovernment members, three were British, six were Hindus and six were Muslims. The Deputy Commissioner used to be its chairman. In 1863 AD, the income of this committee was barely 98,276/- rupees. Town Hall (1866 AD): the Town Hall lies behind the statue of the Queen,1 where the Municipal Corporation office is located. The construction of this building was started in 1863 AD, and it was completed in 1866 AD. The total cost of construction was 1,60,000/- rupees. It used to be the biggest building in

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the city at that time. It used to have many ceremonies and processions. Oil paintings of British rulers used to hang in its hall. One part of the building housed a library, which is now known as Hardinge2 Library. A room in the northern part of the building was converted into a museum. Towards the north of the Town Hall, there was a terrace that faced the gardens. In the gardens on that side, there used to be a stone statue of an elephant on a platform, which was later moved to the Red Fort, after being replaced by a cannon. Now there is a fountain to be found there. The railway station is also nearby and, recently, a copper statue of Gandhiji on a high pedestal, facing the Town Hall, has been installed there. Mor Sarai (1861‒2 AD): on the road which turns left on Subhash Marg towards the Railway Station, where railway quarters are to be found now, there used to be a guest house (sarai), which had been constructed by Deputy Commissioner Hamilton in 1861‒2 AD for 100,000/- rupees. Later, Engineer Moore had some peacocks installed on the turrets of this building. Since then, it became known as Mor ki Sarai.3 In 1901 AD, this building was sold for 1,75,000/- rupees to the East India Railway and the railway quarters were built instead. Ghanta Ghar (1868 AD): this campanile or clock tower was constructed by Lord Northbrooke right in front of the statue of the Queen in the middle of the road, at an expense of 22,134/- rupees. A few years later, a stone fell from the top of the tower and injured many pedestrians and killed some. So, the tower was razed to the ground because of the danger it posed and a platform was constructed instead. There used to be a large pool/reservoir here during the Mughal period. Ghanta Ghar had a beautiful square shape and a plinth all around, with bells on four sides. St Mary’s Catholic Church: this is on the left side of Subhash Marg, near the railway quarters. The construction of the present building of the church was completed in 1865 AD for 77,000/- rupees. A school also exists next to this church. Railways: the Western Railway, which was being laid around the time of the Revolt, became operational on 1 August 1864 AD and reached Delhi in January 1867 AD, when the bridge over the Yamuna was completed. The double-gauge railway line reached the river from Ghaziabad in 1902 AD and when the second bridge was completed on 6 March in 1913 AD, it reached Delhi. The Delhi‒Ambala‒Kalka line started on 1 March 1891 AD, while the narrow-gauge line from Rewari opened on 14 February 1873 AD. The South Punjab Bhatinda railway line began operating from 10 November 1897 AD. The Delhi‒Agra line, which started from Sadar and went to Kosi started on 15 November 1904 AD and went to Agra from on 3 December of the same year. It moved from Delhi Sadar to Delhi Junction on 1 March 1905 AD. Around the same time, a bridge was constructed at Sadar; Dufferin Bridge at Mori Gate was built between 1884-88 AD. Around the same time, the bridge at Farashkhana and the Lothian Bridge at Kashmiri Gate were also completed. The Shahdara‒Saharan Pur line started in May 1907 AD.

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Thus, a significant part of the city that lay between Kashmiri Gate and Chandni Chowk was dedicated to the railways. A major chunk of the wall between Kabuli Darwaza and Lahori Darwaza was broken for the same reason. Large portions of Tees Hazari and Roshanara Bagh were also appropriated by the railways. New roads were made to provide easy access to the new railway lines. To the east of Dufferin Bridge and next to Lothian Bridge lies the Hamilton Road, which was laid in 1870 AD. Queen’s Road, which lies next to the Delhi Railway Station and in front of the Company Bagh, was also made at the same time, while the Boulevard Road, next to the Sabzi Mandi, was built in 1872 AD. Fountain in front of Kotwali (1872‒4 AD): the fountain at the triangular junction of roads near the Kotwali in Chandni Chowk was constructed to commemorate the arrival of Lord Northbrooke to Delhi in 1872‒4. AD Ten thousand rupees were spent on this brown stone fountain. Delhi Telephone: the telephone came to Delhi in 1880 AD. Delhi District Board: the District Board was established in Delhi in 1883 AD. It had 21 members, with the Deputy Commissioner as its head. However, when the Municipal Corporation came into existence, the District Board was disbanded. Dufferin Hospital (1892‒3 AD): the foundation stone of Dufferin Hospital, which was near Jama Masjid, was laid by Lord Dufferin in 1885 AD. It was completed in 1889 AD. It was the first Western-style hospital in Delhi. It had one floor underground and one above. When Irwin Hospital was constructed, this hospital was merged with it and only the dispensary remained in its original space. Before the Uprising, in Lal Diggi near the Red Fort, where Happy School is located now, there used to be a small hospital with eight beds. But it ceased to exist during the Revolt. St Stephens Hospital (1884 AD): this hospital was constructed for women in the memory of Mrs Winter in 1884 AD near Central Bank in Chandni Chowk. The Duchess of Connaught laid its foundation stone on 8 January and Lady Dufferin inaugurated it in 1885 AD. The two-storey building was made of red stone. Before long, this building was not enough. So, in 1906 AD, Lady Minto laid the foundation of another hospital near Teees Hazari, opposite Foons Sarai. This hospital was inaugurated by Lady Lane in 1909 AD. G.P.S. and the Cambridge Mission run this hospital. The hospital building in Chandni Chowk, where it operated for a long time, was bought by Bengal Bank. Later, Bengal Bank became State Bank and moved to the outer part of Bhagirath Place and the original Bengal Bank building was bought by Central Bank, which constructed a new building there in around 1932 AD. Harihar Udaseen Ashram Bada Akhada: this was constructed in 1888 AD in the memory of Baba Mangal Das who was also known as Harihar Baba, a disciple of Baba Sandhya Das, near Kamla Market that lies outside Ajmeri Gate. There lies a little garden with a tin shed and temples dedicated to Shiva, the Goddess, Radha Krishna and many other gods. An altar with holy fire burns

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inside. It belongs to the Udaseen sect of sadhus, who also ran community kitchens here. Cloth Mill: the first cloth mill of Delhi, known as Krishna Mill, was set up near Pul Mithai, close to the canal, in 1893 AD. Delhi Water Works: the water works in Delhi were started in 1889 AD and were completed in 1895 AD. After this, taps were introduced in Delhi. Initially, tap water was considered to be impure. Drinking water came from wells, as orthodox people refused to drink tap water. Okhla Canal: this canal was opened in the same year. It is located 8 miles outside Delhi and is known as the Yamuna canal. Okhla is a sought-after place for rest and recreation, especially in the rainy season. House Tax: in Delhi began on 1 January 1902 AD. Queen’s Statue: the bronze statue of the Queen installed in Queen’s Garden near the Town Hall in Chandni Chowk was commissioned by JC Skinner in 1801 AD.4 It was cast by an English artist. The statue was unveiled on 26 December 1902 AD by Charles Rivaz5 on the occasion of the second Delhi Durbar. The statue is placed on a marble platform with a protective railing on all sides and fountains on the right and left. Electrification of Delhi: electrification started on 2 January 1903 AD and the laying of tramway lines started in 1905 AD from Lahori Gate to Khari Baoli and crossed Chandni Chowk, Esplanade Road, Jama Masjid, Chawri Bazaar, Hauz Qazi, Lal Kuan, Katra Barian and merged at Fateh Puri. The second line used to go from Lahori Gate to Sadar Bazar and Bara Hindu Rao and another one to Sabzi Mandi Ghantaghar. This line, which started in 1908 AD, is now almost defunct. Victorian Zanana Hospital (1904 AD): the foundation stone of this women’s hospital was laid in 1904 AD by Lady Rivaz6 in Machhliwala, near Jama Masjid. The hospital has expanded now. Delhi has three hospitals for women. In addition to this one, there is another one run by the missionaries near Foons ki Sarai, which used to be in the building which now has the Central Bank in Chandni Chowk; the third one is Lady Hardinge. Nicholson Garden: just outside Kashmiri Gate, the small garden on Alipur Road that faces Qudsia Bagh, is known as Nicholson Garden. It was created in 1861 AD and is now known as Tilak Bagh. A statue of Nicholson was installed here on 6 April, 1906 AD by Lord Minto. Nicholson had attacked Delhi on 14 September 1857 AD from Kashmiri Gate and while fighting at Kabuli Gate he was hit by a bullet and died on 23 September. He was buried in the graveyard that adjoins the garden. Nicholson’s statue, with a sword in his hand, stood on a high platform and faced Kashmiri Gate. The coat that he had worn while fighting was on display at the Red Fort. The road next to the walls of Kashmiri Gate was called Nicholson Road and he was called the conqueror of Delhi. Now this statue has been removed. Gracia Park: this Park was constructed in 1905 AD by the Deputy Commissioner in the memory of his wife at a triangular squinch arch near Kashmiri Gate and opposite St James’s Church.

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Delhi Durbars: during British rule three Durbars were organised. The first Durbar was organised in 1877 AD, when Queen Victoria was proclaimed the Empress of India. Lord Lytton entered Delhi on 23 December 1876 AD in a procession that started from the railway station and moved across Queen’s Way, Lahori Gate, etc. and ended at the Civil Lines on the Ridge. A camp was set up there for the Durbar in a maidan close to Dhaka Dahipur. Lord Curzon’s was the second Durbar, which took place in 1903 AD to commemorate the coronation of Edward VII. The venue of this Durbar was the same Dhaka Dahipur village, near the old Cantonment, just ahead of the Harijan Colony of today. A park was created to commemorate this event. A residence was constructed for Curzon to stay, which is now the University (of Delhi, Main Campus). It used to be known as Curzon House.

Delhi from 1911–47 AD The third Durbar took place in 1911 AD and is the most famous of all Durbars. This was known as George V’s Durbar, who was the first British monarch to have visited India. He disembarked on 8 December at Salim Garh and his procession started from there, crossed the Lal Quila, Jama Masjid, the Parade Ground, Chandni Chowk and the other major bazaars. The camps of the kings and princes were set up on Mall Road, Civil Lines, which is now known as Kingsway Camp. There used to be a railway station, where the TB Hospital is located now. The emperor stayed at Curzon House. He held court in the maidan near Dhaka village on a 170-square-foot platform, which had 31 steps. There is a 50-foot-high sandstone edifice to commemorate this occasion. This obelisk has 5 sections. The lower section has a description of the Durbar in English. It was while sitting on this platform that the emperor proclaimed Delhi, instead of Calcutta, as the capital of India. It was from this moment that Delhi’s fortunes changed again, and the British stopped neglecting Delhi the way they had done until now. The most significant change was that Delhi became the place where the viceroy lived. Delhi became a separate state on 17 September 1912 AD. Ballabhgarh and Panipat districts were not a part of Delhi anymore. The villages of Ghaziabad district were added to Delhi instead, while Mehrauli, which used to be in Ballabhgarh tehseel,7 became a part of Delhi. Now Delhi extended over 573 miles. The first viceroy to rule from Delhi was Lord Hardinge. He came to Delhi in 1912 AD and occupied Curzon House. It is said that some ill omens occurred when the British moved to Delhi. The first mishap is supposed to have happened when George V started his journey from England to India. When he returned from Delhi Durbar, his camp caught fire. When the procession of Lord Hardinge, who was seated on an elephant, started from the station, he narrowly escaped a bomb that was thrown at him from Dhulia wala Katra in Chandni Chowk. The servitor holding the parasol, who was sitting behind the viceroy,

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was killed while the viceroy was slightly injured. Hardinge stayed in Delhi from 1912 to 1916 AD. He was followed by Lord Chelmsford from 1916 to 1921 AD; Lord Reading from 1921 to 1926 AD; from 1926 to 1931 AD, Lord Irwin; Lord Willingdon from 1931 to 1936 AD; Lord Linlinthgow from 1936 to 1943 AD; from 1943 to 1946 AD, Lord Wavell; and from April 1947 to August 1947 AD, Lord Mountbatten. Lord Mountbatten was the last Viceroy of India; he also became the first Governor General of independent India. After conferring the Governor Generalship on Sh. Rajagopalachari, Lord Mountbatten left for England, thereby removing the last vestiges of the British rule over India. A description of the momentoes of the British period follows. Edward Park: this is located near Jama Masjid on Thandi Sadak. Its foundation stone was laid on 8 December 1911 AD. It has 4 gates at Machhliwala, Dariya Ganj and Thandi Sadak, and the fourth one that opens out at Jama Masjid. There is a platform in the centre of the park, which has a bronze statue of Edward riding a black horse. There is a wrought-iron railing all around the park, with many shady and flower-laden trees. It is said that there used to be a mosque where this park is now located. Lady Hardinge Medical College and Hospital: this hospital was founded in 1912 AD by Lady Hardinge, after whom this college is named. Around 30 lakh rupees were collected from the local princes for its construction. Along with the college, a hospital with 200 beds was also opened here. A nursing school and a hostel for 100 students were also constructed here. Its total cost was 33,91,301/- rupees. Hardinge Library (1913 AD): towards the east of Queen’s Park, when we move in the direction of the fountain on Kaudiya Pul, we see the building of Hardinge Library just ahead. It was constructed to commemorate Lord Hardinge in 1913 AD. Initially, the library used to be at the Town Hall. It has thousands of books, many of which are very old. South of the library, there is a sprawling maidan, which is called Gandhi Ground. A meeting was organised here with 100,000 participants on 5 March 1930 AD, when the Gandhi‒Irwin Pact was signed. Gandhiji gave a speech here. Given the size of population at that time, such a large number of people never congregated in one place again. Thereafter, this place came to be known as Gandhi Maidan. It used to have grassy lawns and shady trees and cricket matches used to be played. Children used to play here in the evening. Now there is not a blade of grass to be seen in this place. Ramleela is staged in this ground every year. There are many clubs here. On Gandhi Jayanti, a large 3-day fair is organised on the Fateh Puri Bazaar side of the maidan. Dulhandi Fair is also celebrated here after Holi. The Statue of Taylor: near Mori Gate crossing, on the red sandstone platform, Taylor’s statue had been installed in 1914 AD by his family. Taylor had participated in the Revolt. But now that statue has been removed from this place.

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The Great European War Europe’s World War I started in August 1914 AD. Large-scale construction had started in New Delhi but, due to the war, the process slowed down. For government offices, temporary structures were made near Khyber Pass at Alipur Road. The Viceroy’s Assembly Hall was also constructed here. It was named Khyber Pass because two pathways were made here after cutting across a hillock at Mall Road, where goods trains used to run carrying the material for the construction of the Durbar. Later, this hillock was razed. There used to be an English market here. There are still a few shops left in this place as relics of this market. The Council of State used to be held at Metcalfe House. The members of the Council also had their residential quarters there. The entire map of this region was changed from Delhi Gate and Ajmeri Gate to Qutub Minar to create New Delhi. The place that abounded in hills, forests and farms was now chock-a-block with tall buildings; wide avenues and boulevards came into existence with thousands of bungalows all around. This was the second Delhi of the British; Civil Lines had been their first Delhi. In the history of Delhi, Civil Lines had been the sixteenth Delhi and New Delhi was the seventeenth in that long line. New Delhi was designed by Sir Edwin Lutyens and Herbert Baker, who were renowned town planners of their time. Some of the most well-known buildings included the viceregal estate and hall; the North and South Block of the Secretariat; the enormous circular building of the Assembly; Queen’s Way (Raj Path); the canals next to them; the open grounds and expansive Vijay Chowk with its fountains. These sandstone and marble buildings are among the grandest in the world. The viceregal residence was located on the Raisina Hills. For years, labourers, masons, blacksmiths, carpenters, stone carvers and other artisans laboured here to create these buildings. The vast commercial space, also known as Connaught Place, replaced the Jaisinghpura locality near Jantar Mantar. The direction of the railway lines also had to be changed to accommodate this. Hardinge Bridge and Minto Bridge were constructed to enable the smooth movement of the railways without hampering the road traffic. The Sadar Railway Station was destroyed, and a grand new station was constructed at Pahar Ganj. It took 18 years for all these buildings to be completed. Twenty-nine thousand labourers had worked to create New Delhi at the cost of 15 crore rupees, and it was inaugurated on 15 February 1931 AD by Lord Irwin. Lord Chelmsford had become the viceroy after Lord Hardinge; he stayed here from 1916 to 1921 AD. The only memorial to this time is the Chelmsford Club located at Rafi Marg. Initially, this club admitted only whites. But later, when the Gymkhana Club was made for the British, this club became the haunt of Indians. Yet there are many things worth remembering that happened in Chelmsford’s time. World War I, which had started in 1914 AD, ended on 11 November 1918 AD. There was a grand celebration to mark this occasion. But as soon as the war ended, the British suppression of the Indian demand for freedom became more brutal.

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The Rowlatt Bill was passed, which is known as the black bill. Gandhiji started his satyagraha against this in 1919 AD. There was a massive strike on 30 March 1919 AD, in which Hindus and Muslims participated. Many people lost their lives in the shooting that took place on this day in Chandni Chowk. As a result, there was another general strike that continued on 6 to 17 April. Those were historic days for Delhi. Thousands of men and women ended up in jail and were beaten and shot at. This is how the repression of Chelmsford’s time was experienced. At the same time, there was an influenza epidemic that took the lives of 60,000 people. Lord Reading became the viceroy after Lord Chelmsford from 1921 to 1926 AD. The mementoes of his time in New Delhi are Reading Road and Lady Reading Health Centre at Bara Hindu Rao. Delhi University was also founded at this time. Lord Reading’s rule is memorable. The Prince of Wales, who was later known as Edward VIII, visited India in 1922 AD. Gandhiji decided to boycott the Prince of Wales on his visit and a wave of strikes and boycotts was the result. The British took revenge for this by engineering Hindu-Muslim riots in the country, which took a frightening turn. Gandhiji was taken into custody and given a jail sentence of 6 years. But in 1924 AD, when Gandhiji had to be operated on for appendicitis, he was released. After his release from jail, Gandhiji went on a 21-day hunger strike to protest against the communal riots at Kohat. Gandhiji started his fast at Maulana Muhammad Ali’s home at Kucha Chelan and ended it at the mansion of Lala Raghubir Singh at Malkaganj Road. Those were truly historic days! Delhi University: in Civil Lines, there is an intersection of four roads in front of the Flagstaff tower. When one goes down the western road, there is another crossing where the Vishvavidyalaya Marg goes from left to right. The University Gate can be seen right ahead. The University was founded on 1 May 1922 AD and Dr Hari Singh Gaur was its first vice chancellor. The university was initially set up in a bungalow located at the corner of Alipur Road and Flagstaff Road before being moved to Curzon House. The circumference of the university is 10 miles. When Maurice Gwyer became the vice chancellor, he ordered all the colleges in the city to be a part of the university. Consequently, St Stephen’s, Hindu College, Ramjas College, Kirori Mal College and Miranda House, a college for women and Pramila College8 are all located on the campus. In addition to these, there are many departments and hostels located within the boundaries of the campus. The university also has an extensive library of its own. There are only two old colleges that are a part of the university; St Stephen’s and Hindu College, which used to be next to Kashmiri Gate. Hindu College was established in 1899 AD in a mansion where Colonel Skinner used to live before the Uprising. It moved to the university campus in 1955 AD. After Lord Reading, Lord Irwin arrived and stayed in Delhi until 1931 AD. The hospital outside Delhi Gate is named after him.9 It is considered to be the biggest hospital in Delhi and is still growing.

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Viceroy Hall or Rashtrapati Bhavan: the area of this square-shaped estate is 330 acres. The estate has 2 main entry points. In the middle of these entry gates lie 32 steps which lead to the Durbar Hall that is made of white marble. The diameter of the hall is 75 feet. Inside, there is a ballroom, which has a ceiling with Mughal-style paintings. Opposite the ballroom, there is a drawing room, with a dining room next to it. The presidential palace has 45 bedrooms and a sprawling garden. At its rear lies a beautiful garden known as the Mughal Gardens. There are extensive grassy lawns in between, with fountains scattered around. In the broad patio, there are many doors on the right and left leading outside. The copper dome of this building lends it an air of opulence. There is an open space in front of the presidential palace. It is bordered by 2 roads and at the end of the roads there are wrought-iron gates. These gates have guards. The Secretariat starts beyond the gates. The Secretariat has 2 sections: the North and South Block. There are 1,000 office rooms in these buildings. It is from these rooms that ministers and officers govern the country. The prime minister’s office comes first in the South Block, followed by the home minister’s. Education, housing, the finance ministry, etc. lie in the North Block. Lok Sabha Bhavan: to the north-west of the Rashtrapati (Bhavan) lies the grand circular structure of the Lok Sabha, which is made of white stone. It has 144 pillars with a height of 27 feet. During British rule, it used to have 3 sections. One had the Assembly; the second the Council of State; while the third held sessions of the Chamber of Princes. The Assembly was inaugurated by Lord Irwin on 18 January 1927 AD. Lok Sabha is held in the Assembly Hall and Rajya Sabha in the Chamber of State. The Princes’ Chamber now houses the library. There is a central hall in the middle of the 3 structures, which has a 90-foot-high dome. It is in this hall that Indian independence was established at midnight on 15 August 1947 AD and Lord Mountbatten was nominated the first Governor General of India. It is here that the Constitution Committee of India sat and prepared the constitution of India in 1950 AD. Babu Rajendra Prasad was the chairman of this committee. The Assembly of both houses takes place in this hall. The period of Irwin was also historically significant. He was also known as the “Viceroy with a lost hand” because one of his hands was paralysed. When he was en route to Delhi, there was a bomb blast in his train and he had a narrow escape. It was during his stint that the Simon Commission came to India. It faced vociferous protests and mass boycott. The walls of Delhi Assembly were painted with slogans like “Simon Go Back.” It was during this time that the Bhagat Singh episode took place. At midnight on 31 December 1929 AD, Sh. Jawaharlal Nehru unfurled the national flag on the banks of the Raavi River and demanded full sovereignty for India. 26 January 1930 AD came to be celebrated as the Day of Independence, which, after attaining freedom from the British, was changed into the Republic Day. On 12 March 1930 AD, Gandhiji started the Dandi March, while the Salt Satyagraha started on 6 April of the same year. Delhi was fully immersed in the

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Satyagraha. On 5 March 1931 AD, the Gandhi‒Irwin Pact was signed. But Bhagat Singh’s life could not be saved. He was hanged on 25 March. This is how Irwin’s stint as the viceroy ended. Irwin Hospital: although its foundation stone was laid by Irwin in 1930 AD, the actual construction started only in 1934 AD and the building was completed in April 1935 AD. The cost of its construction was around 26 lakh rupees. Three hundred and twenty patients could be treated here at the same time. There were 20 family wards and ten special wards. Now the hospital has expanded greatly and has many more rooms. The number of beds for patients has more than doubled. One block has been named after Pandit Pant. Lord Willingdon, who continued in Delhi till 1936 AD, came after Irwin in 1932. Willingdon Hospital, located near Gol Dak-khana in New Delhi, is a reminder of that period. Another memento of this period is the All India War Memorial, which stands in the middle of Raj Path. Made of white marble, it is 13 feet10 high and 40 feet wide, with “Gateway of India” inscribed on both sides.11 It is also known as India Gate. The Duke of Connaught had laid its foundation stone on 10 February 1921 AD. The construction was completed in 1933 AD. The names of Indian soldiers who lost their lives in World War II are carved on its walls. There are extensive gardens with fountains on both sides of the structure. Towards the west of India Gate, there is a life-size marble statue of King George V,12 with a canopy on top and a fountain playing in the front. Many historically significant events occurred during Willingdon’s period. In accordance with the pact signed with Irwin, Gandhiji left for England to participate in the Round Table Conference. But he returned empty-handed in December and decided to start another round of satyagrahas, which continued till 1933 AD. Willingdon used the full might of the British Empire to suppress this movement. There was no possibility of compromise with Gandhiji. In 1936 AD, Lord Linlithgow became the viceroy and continued till 1943 AD. He was known as the Farmer Viceroy. There is no memorial to remind us of him, except for the fact that World War II began in 1939 AD; in 1940 AD, Gandhiji’s personal battle started; and in August 1942 AD, the final battle for independence started, the “Quit India Movement,” which carried on till 1945 AD. On 9 August 1942 AD, Gandhiji and all the other leaders were arrested, and the independence movement became a pan-India phenomenon. Millions of Indians were jailed and hundreds died. Numerous instances of governmental oppression occurred at this time, but Indians were determined to carry on their battle. On 15 August 1942 AD, Gandhiji’s personal secretary, Mahadev Desai, died unexpectedly at Aga Khan Hall. Initially, Gandhiji got along well with Linlithgow. In 1937 AD, the first Legislative Assembly elections took place in which Congress participated and formed local governments in many states. However, when World War II started, this association became acrimonious as the Congress refused to provide any help with the war efforts.

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Lakshmi Narayan Mandir: during his time, three famous places of worship were built on the Reading Road, of which Lakshmi Narayan Temple is the most well known. It is also known as Birla Mandir. Constructed by Seth Jugal Kishor Birla, it was inaugurated on 18 March 1939 AD by Gandhiji. Followers of all faiths except Islam can pray here. The temple is located on the main road. After mounting marble steps, one enters an open courtyard, which leads to the main entrance of the temple. From there, one enters a wide open space facing three temples; in the middle lies the Vishnu and Lakshmi temple, flanked by Shiva and Durga temples on the two sides. Geeta Bhavan, which has the idol of Krishna in an upright pose, is next to the temples. Bhajan and kirtan are regularly held at the Bhavan. The walls of the building are engraved with texts from the Geeta, the Upanishadas and other scriptures, interspersed with paintings. At the back of the temple, next to the hillock, there is an extensive grassy lawn with fountains. It is a good place to rest and relax. There is a small rest house (dharmshala) close to the temple, where meals are also available. The popularity of this temple is increasing day by day. Many festivals are celebrated here, especially Janmashtami, when the whole temple complex is lit up. Buddha Temple: Lord Buddha’s temple is connected to the Lakshmi Narayan Temple. It has a golden-coloured statue of Lord Buddha placed on a marble pedestal. It is a seat of learning for Buddhist monks. It was inaugurated on 18 March 1939 AD by Mahatma Gandhi. The hall of this temple is 40 feet by 30 feet. Its walls are decorated with paintings depicting the life of Lord Buddha. Kali Temple: the Kali Temple, which is sacred to Bengalis, is located next to the Buddha Temple. This temple has an idol of Goddess Kali. Towards the right side of the temple, there is a rest house. During the Asvin Navratri, a grand puja is organised here. The temple is octagonal, with 4 doors and 4 walls. 12 steps lead to the temple through a traditional gateway. There are many other buildings on this road, like Hindu Mahasabha Bhavan, Arya Samaj Mandir, some schools etc. There is a church further down the road and next to it is a Valmiki Temple, where Gandhiji used to stay when he came to Delhi in 1946 and 1947 AD to discuss issues related to India’s independence with the British. Towards the right lies the temple dedicated to Lord Ram Krishna Paramhans on Chitragupta Road. Lord Wavell became the viceroy in 1943 AD and continued till 1947 AD. He was the first military man to become the Viceroy of India. It is in his memory that Wavell Canteen was opened for the armed forces in front of the main railway station, where refugees stayed during the communal riots of 1947 AD. Now, there is a public library in that location. The rule of Lord Wavell was also chock-full of significant events and occurrences. It is during this time that World War II entered its most destructive phase. Gandhiji fasted for 21 days at Aga Khan Hall. Mother Kastur Ba died

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on 23 February 1943 AD at Aga Khan Hall. There are memorials of Mother Kastur Ba and Mahadev Desai constructed there. Gandhiji was released from prison in May 1945 AD. The World War II ended, and England was governed by the Labour Party; this party decided to accede to the Indian demand for freedom and preparations for India’s independence started thereafter. However, the most significant event of Lord Wavell’s period was the Famine of Bengal, due to which 30 lakh13 people died of starvation. It is during this time that India got its first interim government; Sh. Jawaharlal Nehru was its first prime minister. Lord Mountbatten: he was the last Viceroy of India, who governed for a mere 5 months from April 1947 to August 1947 AD. But these 5 months are of enormous importance. The independence of India was declared; the country was partitioned and Pakistan came into existence. 15 August 1947 AD is the most memorable day in Indian history, when Lord Mountbatten brought the Union Jack down with his own hands and hoisted the Indian tricolour in its place, thereby formally ending the 300-year-old British rule over India. This was indubitably the most memorable moment of Lord Mountbatten’s time in Delhi. His association with Gandhiji was very close and they constantly interacted with each other. After 15 August 1947 AD, Mountbatten became the Governor General of India. There are a few other buildings to remind us of British rule in Delhi. TB Hospital: there are two hospitals for tuberculosis. The one at Kingsway Camp Road is Jubilee Hospital, where a railway station used to exist in 1911 AD. The second is near Mehrauli. Two hospitals were not enough to deal with the number of patients suffering from this disease in Delhi. Jamia Milia: when Gandhiji started the Civil Disobedience Movement, government-run institutes were also boycotted. At that time, for the students who left Aligarh Muslim University, Qaumi Muslim University was set up in Karol Bagh, which was known as Jamia Milia. This Muslim university was later moved to a piece of land near Okhla. It has a vast building and Jamia Nagar was also built near the university. Dr Ansari and Shafeequl Rehman were buried here. New Delhi Municipal Committee: initially, it was known as the Imperial Committee and then as Raisina Committee. A full-fledged New Delhi Municipal Committee came into existence in 1931‒2 AD. The foundation stone of the Town Hall was laid on 14 March 1932 AD by Delhi’s British Chief Commissioner John Thompson and the Viceroy inaugurated the Town Hall on 17 August 1933 AD. The building is made of red bricks and there is a clock tower at its entrance. The building has been expanded further in recent times. It is located near Jantar Mantar on Parliament Street. Originally, the total area under New Delhi Municipal Corporation’s control was 31.7 acres but after the Municipal Corporation of Delhi came into existence, it was reduced to 16.4 acres. In 1931 AD, the total population of Delhi was 64,844, which had gone up to 264,000 in 1932 AD. Now it is 275,000.

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Pusa Institute: when an earthquake hit Bihar in 1933 AD, the agriculture institute in the state was in a shambles. Therefore, Pusa Institute was set up near Karol Bagh for agricultural research on extensive land provided for the purpose. Later, a large laboratory, known as the National Physical Laboratory, was also set up here. Central Asiatic Museum: in New Delhi, near the Gateway of India (India Gate), there is a red sandstone building, where the archaeological survey of India and a museum of ancient artefacts is located. Imambara: there is a Shiite place of worship on Pachkuian Road, which was constructed about 16 or 17 years ago. It is a concrete building with a large hall and balcony. It has rooms on the upper floors. Radio Station: Akashvani Bhavan is to be found on Parliament Street. It is from here that programmes are broadcast across the world.

Notes 1 “The statue, installed near the Town Hall in Chandni Chowk, was replaced with one of Swami Shradhanand after Independence.” www​.thehindu​.com​/features​/ metroplus​/society​/the​- crowned​-in​-a​- corner​/article6114957​.ece. Last retrieved on 7 August 2022. 2 Hardinge Library has now been renamed Hardayal Municipal Heritage Public Library. Last retrieved on 7 August 2022. http://hmhpl​.org​/aboutus​.htm. 3 “Mor” is a pun on the Hindi term for peacock; it also sounds similar to the name of the man who had these features installed on the building. 4 It is a misprint. It should be 1901. 5 Sir Charles Montgomery Rivaz, ICS, KCSI, was the governor of Punjab from 1903 to 1907. www​.oldcottonians​.org​/rivaz ​_ house​.htm. Last accessed on 7 August 2022. 6 Presumably the spouse of Sir Charles Rivaz. This is corroborated by Patrick Doyle in Indian Engineering: An Illustrated Weekly Journal. Vol. XXXV, from January to June 1904, Calcutta, p. 139. Accessed on 7 August 2022. https://books​.google​.co​.in​/ books​? id​=AzfnAAAAMAAJ​& pg​=PA139​& lpg​=PA139​ &dq​=la​​ d y ​+ ri​​ v az,+​​ v icto​​ r ia​+z​​ a nana​​ +hosp​​ ital,​​ +delh​​ i ,​+ fo​​ u ndat​​ ion​+ s​​ t one,​​ +1904​​ &source​=bl​&ots​=xpmd5BZuWu​&sig​=ACf ​U3U2​Z RJs​H I01​r GdciuA8g ​_ L7M3nZ ​_ rg​&hl​=en​&sa​=X​& ved​=2​​a hUKE​​w j14M​​rTgrT​​5AhWL​​S2wGH​​ePdC6​​w Q6AF​​6BAgX​​ EAM​# v​​=onep​​a ge​&q​=lad​​y​% 20r ​​ivaz%​​2C​% 20 ​​v icto​​r ia​% 2​​0 zana ​​n a​% 20​​hospi​​t al​% 2​​C​ %20d​​elhi%​​2C​%20​​found​​ation​​%20st​​one​%2​​C​%201​​904​& f​=false. 7 A district or “an administrative region of India,” according to www​.collinsdictionary​ .com​/dictionary​/english​/tehsil. Last accessed on 7 August 2022. 8 The college is now known as Daulat Ram College. 9 The current name of Irwin Hospital is Lok Nayak Hospital. It was so named in 1989 in honour of Lok Nayak Jai Prakash Narayan. 10 This is obviously a misprint. According to Encyclopaedia Britannica, India Gate is 138 feet in height. Nor is it made of white marble; it is actually made of light-coloured sandstone and granite. 11 This too is incorrect. The inscription on India Gate is “INDIA.” 12 This statue was removed after India’s independence and Gandhi’s statue was supposed to be installed instead. But currently the canopy is Prime Minister Narendra Modi, announced on 21 January 2022, that a statue of Netaji Subhas Chandra Bose, shall be installed there, and a holographic statue of Bose was inaugurated two days later. 13 Indian term for 300,000.

5 POST-INDEPENDENCE DELHI (The 18th Delhi)

15 August 1947 AD brought independence to India. Sadly, it also brought with it the partition of India into two separate nations. Pakistan was formed and the North-West (Frontier) Province, Sindh, Balochistan, East Bengal and parts of West Punjab fused with it. The rest of the parts stayed with India. The geographical partition seemed to have split the hearts of Hindus and Muslims. The brotherhood of Hindus and Muslims was transformed into bloodlust almost overnight. The country was ripped apart with mass murders and heinous acts of plunder and pillage. The nation was sunk in brutality and inhuman acts induced by the partition and rivers of blood flowed in all directions. Delhi too, could not escape this fire. The nation was still rejoicing in the wake of independence when the deadly events in Punjab began to be reported and Delhi became the epicentre of riots, arson, and bloodshed. Stabbings, murders, rapes and pillaging started taking place openly. Curfew was imposed at once, but people found it difficult to sleep in those days and nights of the last week of August and the first week of September. No one felt safe. No one was safe, all feared the loss of their lives and honour. People preferred staying indoors and those who ventured out got back home with difficulty. Stampedes were common as many wished to escape. The Muslims started migrating from the city and refugees from Punjab poured in hordes. My heart is in my mouth when I remember those times. Such a terrible situation under one’s own regime! Finally, Gandhiji was summoned by telegram. He had just finished dealing with the Calcutta riots. He started out for Delhi as soon as he heard how bad things were and reached the city on 9 September. The Sweeper’s Colony, where he used to stay, was teeming with refugees. He had to stay in Birla Bhavan as he had no other option. His arrival brought peace to Delhi, but his own peace of mind disappeared. He put the thought of living till the ripe old age of 125 years out of his head for he could not bear the events he was witnessing. When the DOI: 10.4324/9781003387107-5

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situation became totally unbearable for him, he undertook a fast unto death1 to persuade both communities to introspect about how far they had been led astray and transgressed. His fast was bound to have an impact. The riots did cease, however the poison in the hearts could not be washed away, the rifts remained intact. This resulted in an event that is an indelible blot to our nation, a sin that can never be washed away. At 5:17 pm on the evening of 30 January, when Gandhiji was about to reach the prayer meet, a Hindu Brahmin shot and killed him.2 The whole nation was sunk in sorrow. What was the point of crying over spilt milk and to repent and grieve after the event? Nothing could bring him back. Gandhiji’s funeral procession on 31 January was greeted with tears of lakhs of men and women. Despair and grief prevailed everywhere. Outside Dilli Darwaaza, the Rajghat area on Bela Road was chosen for performing his last rites. The cremation took place at 5 pm and India’s brightest star set forever.

Rajghat Samadhi: A memorial was built for Gandhiji on the platform on which his last rites3 took place in the open plains of Rajghat. Today, the memorial stands 9 or 10 feet higher than the original site. The real site lies buried under it. It has been transformed in the 15 years since its inception. 9 square black Bangalore granite slabs whose dimensions are 9x9 foot with 1.5 foot height. Form the memorial platform today which stands 6 inches above ground level. It rests on a granite platform measuring 28 feet by 28 feet. It is surrounded by a marble railing which measures 18.5 feet in length, is 9.5 inches in thickness and 3 feet high. Grass will be planted in the open plain around it and this area will be enclosed by a thick, white Dhaulpur granite stone platform of the dimensions 257 by 257 feet.4 There are also 42 stone caves, each with entry points located in four directions. A level plain has been created behind the caves by adding sloping soil.5 The caves are 9 feet tall from within and 13 feet tall without. A beautiful lawn lies beyond the caves. Three cement porticoes6 are placed at each of the four corners for shade. This site is still under construction with the first level barely ready. It will be many years before the next level is built. The plan is to surround the area with water canals and blossoming green trees. The total area at the moment is 71 acres but the plan is to expand the construction to 171 acres, along with a nursery of 38 acres. Lots remains to be done. A prayer meeting is held every Friday evening at the memorial for it was on Friday that the world lost him and on 30 January a ceremony is held in the morning followed by prayers and a sutra yagya. Gandhi Jayanti is celebrated on 2 October and on ashwin krishna Dwadashi.7 On both these days prayers and sutra yagna8 are also performed. Thousands flock to the memorial from dawn to dusk. The Lok Sabha has appointed a committee to look after the arrangements at the memorial. Apart from Raj Ghat there are some other memorial sites (about five–six) dedicated to Gandhiji. These are:

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1. National Gandhi Museum and Library It was set up 3 years after Gandhiji’s death in the barracks near Kota House. Later it was shifted to Man Singh Road. The current location of this museum is near Rajghat on Ring Road that comes in from Dilli Darwaaza. This two-storeyed building with 4 chambers, around a building measuring 50 by 36 feet, was set up in 1951 AD. A library and reading room are housed in the chamber that lies on your left side as you enter. Around 10,000 books have been collected so far and placed here. The chamber on the right showcases his creative endeavours. There are two chambers upstairs of which one is a museum where the clothes and items owned by Gandhiji in his last years have been curated and kept. There is also a picture gallery of about 201 images capturing Gandhi’s life from childhood to his demise. An auditorium nearby screens films related to his life story. The museum’s structure is constructed with Dhaulpur white stone while its interior is made of white marble. Built at a cost of about ten lakh rupees, the museum is maintained by a committee designated for the purpose. 2. Harijan Niwas9 The Harijan Karya Headquarters10 was founded near Dhaka village on Kingsway Road11 and its inaugural stone was laid by Gandhiji on 2 January 1935 AD.12 Initially a two-storeyed house was constructed for Gandhiji to stay in.13 Gradually, other buildings were added to the campus such as Harijan Niwas,14 an industrial training institute, a guest house and an office. A house was built in the memory of Mahadev Bhai15 and a pillar made of red stone was inscribed with shlokas16 from the Gita. Not only did Gandhiji stay at this residence many times, but he also laid the foundation stone of a prayer house made in the memory of the writer’s17 mother. 3. Gandhi Ground18 A part of the Company Bagh19 that lay near the Chandni Chowk fountain is referred to as Gandhi Ground. It used to be a sports field once and hosted many cricket matches. During the Gandhi–Irwin Pact negotiations in 1932,20 on 6 March Gandhiji addressed a large gathering at this site. Such a gathering comprising many lakhs people, a disproportionately large number according to the population of that time, had never before been seen. Gandhi Maidan derives its nomenclature from this historic event. 4. Gandhi’s Statue This bronze statue, that is 7.5 feet tall, is installed on a 21-foot-high white marble platform in the part of Company Bagh,21 that lies near the big railway station 22 in the park that lies on one side of it. 5 fountains flank this statue. 5. Bapu Samaj Seva Kendra 23 Near the Sweeper’s Colony on Reading Road,24 where Gandhiji would often stay during his Delhi visits, the Bapu Samaj Seva Kendra lies on Panchkuian Road. To commemorate the Father of the Nation, it was built

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in April 1954 AD by Rajkumari Amrit Kaur who worked hard to get a grant of 4 lakh rupees from the Ford Foundation, which was given to the Indian government for the construction of this memorial of Gandhiji. Among other services, this centre has a creche, a primary school, an adult education department, a library and reading room, a children’s club, a youth club and a dispensary and it is managed by the New Delhi Municipal Committee.25 In this building there is a huge hall with two balconies attached to it, which hosts a wide range of activities. 6. Tibbia College The Ayurvedic and Unani Tibbia College and hospital, popularly known as Tibbia College, is an institute of considerable stature. It was established by a famous traditional hakim 26 of Delhi called Hakim Abdul Majid Khan in 1878 AD. It was first set up in Gali Qasim Jan, Ballimaran 27 and subsequently moved to Choodivalan. The college admitted female students as well. After the demise of Hakim Abdul Majid Khan, his son Hakim Ajmal Khan, a noted political leader, took charge of this institution and established the Tibbia Trust Society in 1915 AD. He had Lord Hardinge, then the Viceroy of India, lay the foundation of the hospital and college in Karol Bagh in a property spanning 40 acres on 29 March 1916 AD. The construction of the actual building took 5 years. It comprised an educational institute, hospital, laboratory, research department, pharmacy, hostel and residence for employees. It was Mahatma Gandhi who inaugurated this first of its kind, Institute that combined Ayurveda and Unani Medicine, on 13 February 1921 AD. Apart from the College and Hospital, an Indian dispensary in Ballimaran 28 and an Ayurveda laboratory were also set up. However, the period when this institute was at its peak, was during the lifetime of Hakim Ajmal Khan. It lost its former glory after he passed on.

Places in Delhi that Gandhiji Chose to Stay In After his return from South Africa in 1915 AD, across a span of 33 years between 1915 and 1948 AD, Gandhiji visited Delhi many times. All the places that he chose to stay in Delhi seem like memorials; hence it might be of interest to learn more about these.

1915–8 AD Initially, whenever Gandhiji used to visit Delhi, he chose to stay with his friend CS Andrew’s friend, Principal Rudra, at St Stephen’s College, Kashmiri Darwaza. His room was upstairs and faced the road. Gandhiji visited Delhi in February 1918 AD, and this writer (Bhai ji) met him for the first time in April that year.

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1919 AD The anti-Rowlatt Act Satyagraha, by Gandhiji, began in 1919 AD. The Jallianwalla Bagh massacre took place on 13 April. Gandhiji felt that it would not be right to drag Rudra Sahib into political matters, therefore he moved to the house of Dr Ansari at Kothi 1 Darya Ganj. He passed through Delhi again in October 1919 AD on his way to Punjab.

1920–21 AD Gandhiji oversaw the Khilafat Movement in 1920 AD. The president of the Home Rule League was there as well. The Hunter Committee, which had been constituted to inquire into the Jallianwalla Bagh massacre of the year before, was also present in Delhi at that time. Simultaneously, Gandhiji launched the non-cooperation movement. Hakim Ajmal Khan and Dr Ansari were among the prominent leaders of Delhi in those days. Many meetings of the Congress and Khilafat Movement took place in Ballimaaran at the house of Hakim Ajmal Khan. Since Gandhiji had to visit Delhi often in those days to conduct these meetings, he chose to stay at Dr Ansari’s house.

1922–23 AD On 10 March 1922 AD, Gandhiji was arrested and on 18 March he was sentenced to 6 years’ imprisonment, where he stayed until the end of 1923 AD.

1924 AD He was released on 5 February 1924 AD. Communal violence erupted in many parts of the country in this year, of which the riots of Kohat were the most dreadful. On his way to Kohat, Gandhiji passed through Delhi in September 1924 AD and stayed at the house of Maulana Mohammad Ali in Koocha Chelan, which was also the office of the Hamdard newspaper. It was here that he began his 21-day fast for communal harmony. After spending a week at Maulana’s house, Gandhiji was taken to Lala Raghuvir Singh’s Kothi Dilkusha, situated in Malkaganj Road, Sabzi Mandi. It was there that he broke his fast. From Delhi, he left for Bombay in the third week of November to participate in the AllParties Conference.

1925 AD Gandhiji toured the country this year as the President of Congress and visited Delhi many times for the All-Parties Conference. In those days, he used to stay at the bungalow of Lala Raghuvir Singh at Kashmiri Darwaza.

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1926 AD Gandhiji chose to stay mostly at Sabarmati Ashram this year and he did not participate in politics for a whole year, in keeping with what he had said at the Kanpur Conference in December 1925 AD.

1927 AD In March he visited Haridwar to attend the silver anniversary of Gurukul Kangri. On his way back to Sabarmati, he passed through Delhi and stayed at my house at Katra Khushhaal Rai. He had visited this house for the first time in November 1924 AD after his fast and after the 1927 AD visit in 1931 AD on 8 March. Subsequently, he came to visit the ailing minister, Krishna Das. On 10, 11, 12 and 14 December 1933 AD, he came to visit the writer (i.e., me) because I was very ill at the time. He had to revisit Delhi on 5 November 1936 AD to meet Lord Irwin and then he stayed at Dr Ansari’s house in Dariya Ganj. However, that very morning he visited my house to meet my mother. That was the last time he ever came to my house.

1928 AD To attend the many meetings of the All-Parties Conference held this year, Gandhiji had to visit Delhi in February, March and May. All 3 times he stayed at the house of Seth Jamna Lal Bajaj’s friend, Laxminarayan Gadodia, on the first floor. This house was located at Koocha Natwa 29 in Chandni Chowk.

1929 AD When Gandhiji came to Delhi in February to attend the Congress Working Committee meeting, he stayed at Vithalbhai Patel’s residence at Kothi, 20 Akbar Road, New Delhi. Vithalbhai used to be the President of the Assembly at that time. After this, Gandhiji stayed at Harijan Niwas for a few days before leaving for Burma. On 5 July, he was back again to attend the Congress Work Committee meeting in Delhi and for 2 days he stayed at Koocha Natwa in Seth Laxminarayan’s house. When he returned to Delhi on 23 December to meet Lord Irwin, he stayed at 1 Aurangzeb Road.

1930 AD While returning from the Lahore Congress in the first week of January, on his way to Sabarmati, Gandhiji stayed for one day at the Gaushala 30 of Seth Laxminarayan in Rampura village. This was the year he launched the Salt Satyagraha by starting the Dandi March on 12 March and breaking the Salt Law on 6 April. He was arrested in Karadi on 5 May and spent the rest of the year in jail.

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1931 AD Gandhiji was released from the Yerwada jail on 26 January. On 17 February he came to Delhi and this time he stayed at Dr Ansari’s Kothi. The Gandhi–Irwin Pact was made on 4 March31 and on 8 March he left Delhi. He stayed again at the Ansari house in Darya Ganj on his way to the Karachi Congress on 19 March and then again on his way back from Karachi he visited Delhi on 2 April and stayed at the same residence. He passed through Delhi again on 24 April on his way to meet Lord Willingdon at Shimla. The very next day he left to attend the Round Table Conference in Bombay, and from there he left for London on 29 April. He returned from abroad on 28 December and proposed another Satyagraha on the night of 31 December.

1932 AD Gandhiji was arrested on the morning of 4 January and spent the rest of the year in jail.

1933 AD He was released from jail on 8 May. He had started a 21-day fast. On 10 December, he visited Delhi for the Harijan Yatra and stayed at Dr Ansari’s house, went back on 14 December.

1934 AD Gandhiji detached himself from the Congress session held in Bombay in October and resigned from the 25 anna membership as well. On 29 December, he arrived in Delhi and stayed at the Harijan Niwas at Kingsway Camp.

1935 AD On 2 January 1935 AD, he laid the foundation stone for Harijan Niwas. On the 28 of the same month he left for Wardha.

1936 AD After 14 months, Gandhiji returned to Delhi on 8 March and stayed at Harijan Niwas again. On 27 March, he left for Lucknow to attend the Congress session. From 30 April, he began to stay at Sewagram, which used to be called Segaon. On 27 October Gandhiji spent a day at Harijan Niwas, on his way to Wardha from Allahabad.

1937 AD Gandhiji returned to Delhi on 4 August to meet Lord Linlithgow32 and stayed at Harijan Niwas.

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He participated in the All-India Convention, which was held in March, and again stayed at Harijan Niwas from 15 to 22 March.

1938 AD In May, Gandhiji visited the Frontier Province with Khan Abdul Gaffar Khan. He passed Delhi on his way there and back. He stayed at Harijan Niwas when he visited Delhi on 20 September. It was during this visit that Gandhiji laid the foundation for a temple in the memory of the author’s (my) mother, Smt. Janki Devi,33 on 25 September. Once again, he left for the Frontier on 4 October from here, and returned on 9 November, after which he left for Sewagram.

1939 AD After the indefinite fast at Rajkot, Gandhiji arrived in Delhi on 15 March and resided at Birla Sadan at Albuquerque Road,34 New Delhi, before returning to Rajkot on 7 April. World War II began on 3 September in this year. Gandhiji visited Shimla, via Delhi, to meet Lord Linlithgow on three separate occasions on 4 September, 25 September and 5 October respectively. He inaugurated the Janki Devi Temple, in Harijan Niwas, on 2 November at the very site where he had laid its foundation stone on 25 September 25 1938 AD.

1940 AD Gandhiji stayed at Birla Bhavan when he came to Delhi on 5 February on his way to Shimla to meet the viceroy. On 29 June, he again stayed at Birla Bhawan en route to Shimla for another meeting with the viceroy. He returned from Shimla on 30 June and this time he stopped by at 32 Rajpur Road and stayed with Dr Shaukatullah Ansari.35 On 26 September, Gandhiji came to Delhi again and stayed at Birla Bhavan. He left for Shimla the same night. After meeting the viceroy in Shimla, he returned on 1 October, stopped by at Birla Bhavan, and left for Wardha in the evening.

1942–4 AD As the war took a turn for the worse, on 11 March 1942 AD the British Mission 36 was set up. Stafford Cripps arrived in Delhi on 25 March and met Gandhiji on 27 March. Gandhiji stayed at Birla Bhavan till 5 April. The Bharat Chhodo/Quit India Movement was launched on 8 August 1942 AD in Bombay, and on 9 August Gandhiji was arrested at Birla House, Bombay. He was kept at the Aga Khan Palace in Poona, from where he was released on 6 May 1944 AD.

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1945 AD After more than 3 years, Gandhiji met Lord Wavell37 at Shimla and returned to Delhi on 17 July. This time too, he left for Wardha in the evening after spending half a day at Birla Bhavan.

1946 AD Gandhiji had decided that, henceforth, he would stay in the Sweeper’s Colony. Now that the war had ended and the Labour Party had come to power in England, it was decided to grant independence to India. The Cabinet Mission38 was sent to India to prepare for this. Gandhiji came to Delhi from Bombay on 1 April and deboarded the train at Nizamuddin Station. This time he came to Valmiki Mandir at Reading Road,39 New Delhi. Valmiki Mandir: this place is situated at the Panchkuian Road end of Reading Road, near Sweeper’s Colony, and has acquired historical value due to its association with Gandhiji. One has to walk down the road as it sweeps past the New Delhi workshop and turn left. In the compound, which is about 150 feet long and 100 feet wide, there is an inner courtyard,40 in the middle of which lies Valmiki Mandir, surrounded by two rooms on each side. In the room that lies to the left of the temple, and measures 15–20 feet in length and 10–12 feet in width, arrangements were made for Gandhi’s stay. Tents were erected for accommodating his companions. A food hall was created in a room near Sadar Gate. On the right side of the courtyard lay a platform that was used for prayer meetings each evening. People flocked in their thousands to the open space that surrounded it. The Secretary of State for India, Lord Pethick-Lawrence, Sir Stafford Cripps41 and Mr AV Alexander arrived for the Cabinet Mission. Gandhiji stayed here for the whole month of April. With the advent of summer, he left for Shimla on 1 May. From there he left for Mussoorie on 27 May, from where he returned to Delhi on 8 June and stayed again in Valmiki Mandir. He stayed here till 28 June and then left for Poona.42 On 26 August, Gandhiji visited Delhi again and stayed at Valmiki Mandir. An interim national government was formed on 2 September, under the prime ministership of Jawahar Lal Nehru. It was a Monday: the day when Gandhiji used to observe silence.43 The ministers visited Gandhi before the swearing in ceremony to obtain his blessings. Gandhiji scribbled a set of four instructions on a piece of paper for the ministers to follow: 1. 2. 3. 4.

end the Salt Tax, remember the Dandi March maintain unity abolish untouchability try to make khadi available to all

On 28 October, Gandhiji left for Noakhali, via Calcutta.

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1947–8 AD After 5 months, Gandhiji came to Delhi on 31 March to participate in the InterAsian Conference and to meet Lord Mountbatten. This time, too, he stayed at Valmiki Mandir. He left for Bihar on 12 April, and then returned to Valmiki Mandir, Delhi on 1 May to take part in the Congress Work Committee meeting. On 8 May he left for Calcutta. He returned again on Nehru’s invitation on 25 May and stayed at the Mandir. Lady Mountbatten (the wife of Lord Mountbatten) paid him a visit on 5 July. She was the first vicereine to do so. On 30 July Gandhiji left for Kashmir, from where he took off for Lahore on 6 August, and from there he left for Calcutta. This was the last time Gandhiji stayed at Valmiki Mandir. Because he used to stay here so often, a raised platform was constructed, facing the temple, for convenience. On both sides of the temple, 2 more rooms with cement roofs were built. The platform on which Gandhiji used to pray has now been laid over with white marble. All this is now included in the Gandhi Memorial. 7 steps lead up to it. The structure is 10 feet long, 6 feet wide and 5 feet in height. Grass now covers the field in which people used to gather and sit to listen to Gandhiji. On 9 September, he had to leave Calcutta for Delhi. A curfew had been imposed in Delhi due the Hindu Muslim riots.44 Valmiki Mandir was filled with refugees seeking shelter. That is why Gandhiji’s stay was arranged in Birla Bhawan, where he remained until he breathed his last on 30 January 1948 AD.

Birla Bhawan The house45 of Seth Ghan Shyamdas Birla46 is located at Albuquerque Road in New Delhi. This road has now been renamed Tees January Road/Marg. Spread over many acres, the mansion is located at the centre of the whole complex, on entering from the main door. There is a gallery through a courtyard between two sections. Near it lies the room where arrangements were made for Gandhiji’s stay. Just outside this room is another room which overlooks the garden. Gandhiji used to sit against the wall in the first room, and at night he would sleep in the room outside. His companions stayed in the adjoining room. A sprawling lawn lies at the back of the house. A makeshift room in this area provided a venue for Gandhiji’s evening prayers. People would surround him by sitting in the open area around. It was in this lawn that Gandhiji was shot by Godse, on the evening of 30 January, at 17 minutes past 5 pm, when he was on his way to conduct the evening prayers. This lawn has now been separated from the main building by a hedge of bushes, and a door has been installed at the rear end. The site where Gandhiji breathed his last has been marked with a square platform, about 6 inches high, made of white Dhaulpur stone, and a pot holding a Tulsi plant has been placed at its centre. The walls of the room used by Gandhiji

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for prayers have been decorated with beautiful, coloured engravings based on events of his life. Each year, on 30 January, prayers are held at 5 am in the morning at the site where he was shot, and then again at 17 minutes past five in the evening to commemorate the time that the tragic event took place. Independent India functioned as a dominion of the British commonwealth until 1950 AD. Lord Mountbatten was appointed the first Governor General (of independent India), a position he held until June 1948 AD. Chakravarti Rajagopalachari took over in July 1948 AD, and remained the Governor General until January 1950 AD, when India became a republic. The Constitution of India was adopted by the Constituent Assembly on 26 November 1949 AD and came into effect on 26 January 1950 AD, when India became a republic, under the leadership of its first president Dr Rajendra Prasad, and the first Prime Minister Sh. Jawaharlal Nehru. Sardar Vallabhbhai Patel persuaded almost all the princely states to accede to India. The first election of the new republic was held in 1952 AD. On 13 May 1952 AD, Shri Rajendra Prasad remained the president and Pandit Nehru remained the prime minister. They both retained their respective posts after the second election in April 1957 AD. The subsequent third election was held in February 1962 AD. This time Dr Radhakrishnan was nominated as the president, though Nehru retained the prime ministership. This 12-year period in Indian history saw the passing away of many prominent leaders who had struggled alongside Gandhi for Swarajya.47 These old-time leaders included Sardar Vallabhbhai Patel, Maulana Azad, Rafi Ahmed Kidwai, Asaf Ali of Delhi, Pandit Govind Ballabh Pant and finally Babu Rajendra Prasad, who left us on 1 March 1963 AD. Delhi underwent a lot of changes in these 12–15 years. For the purposes of administration, the Vidhan Sabha was set up during the first election, but it lasted just 5 years. Its Municipal Committee was replaced by Nagar Nigam and the Chief Commissioner became the administrator. In order to come up with new housing, the government took notice of the dirty settlements and proposed a Master Plan for the region. A lot of suburbs have surfaced. Delhi has expanded in all directions: up to Mehrauli and Tughlaqabad in the south, toward Najafgarh in the west and Shahdara in the east. Houses and buildings can be seen on all sides. An industrial estate has been opened at Okhla. Industries keep mushrooming on Najafgarh Road and Shahdara. Thousands of acres of land are being prepared for constructing houses and flats. So many new roads are already in place. Palam Airport48 has been expanded and renovated, whereas Safdarjang Airport is now relegated to ordinary purposes. Thousands of new houses have been constructed for members of the Rajya Sabha and the Lok Sabha. The north and the south sections and four new buildings for the ministries have been built: Krishi Bhavan, Udyog Bhavan, Rail Bhavan and Hawa Bhavan. Two new Bhavans are underway. The prime minister stays in that Teen Murti49 House, which was the former residence of the Commander-in-Chief of the British army. It is a vast complex. The Cantonment area has also been expanded considerably.

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New Delhi Municipal Committee Ever since Nagar Nigam was introduced, the Municipal Committee has shrunk in its scope. It has 4 non-governmental nominated members and 6 members who are appointed by the government. The committee office is located on Parliament Street. Due to the sudden increase in the city’s population, the inadequacy of most spaces to accommodate people is being addressed: roads are being widened, the Water Works will get bigger, a new electricity set-up is in place, old bridges are being widened and two new bridges are being constructed across the Yamuna. Hospitals are being expanded too. The Irwin Hospital is much bigger now, with the addition of the Pandit Pant Wing to it. The Tuberculosis Hospital in Kingsway Camp is also much bigger now. Apart from these, a new TB hospital has been constructed in Mehrauli. Safdarjung Hospital, which was founded as a base hospital for the American soldiers during the World War II, has now been thrown open to civilians. A lot of work has been done to expand its capacity. A medical institute has also been constructed. Three big private hospitals have been put in place: Sen’s Nursing Home, Teerath Ram Hospital and Sir Ganga Ram Hospital. Delhi is home to new parks as well. While Lodhi Garden and Talkatora Garden were already in place; the Mughal Gardens at Rashtrapati Bhavan and the Buddha Jayanti Park on the Ridge are significant additions that are worth a visit. New polytechnics for education have been set up, of which one in the memory of Pandit Pant is located at Okhla and one at Arab-ki-Sarai. There is, of course, the polytechnic at Kashmiri Gate. Quite a few physical laboratories have been started including the physical laboratory at Pusa Institute. The railway station of New Delhi used to be a tiny building under the Paharganj Bridge. Now a huge junction has been constructed in Paharganj and the rail junction at Old Delhi has also been expanded considerably. In every which way, Delhi is getting bigger and better with each development. Of the housing settlements made for government servants, some are big enough to qualify as small cities or nagars. Vinay Nagar, Kidwai Nagar, Rama Krishna Puram, Moti Bagh, Lodhi Colony, Sewa Nagar, etc house a huge population of government employees. Kaka Nagar has also been made for government officers. More such colonies are sprouting up everywhere regularly. So much so that a detailed discussion of these developments is beyond the scope of this book. However, a few significant ones are mentioned below. Chanakya Puri: although only 15 years have passed since independence, Delhi has undergone a total transformation. One of the significant changes is that diplomats from prominent nations, and all over the world in fact, have started living in Delhi. Every nation has its embassy and representatives here. At first, the houses of royalty were taken over for this purpose, but these did not suffice.

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Therefore, a new area called Chanakyapuri, situated at and near Sardar Patel Marg, and spread over hundreds of acres, was earmarked for the diplomats. The USA, Russia and Great Britain have grand embassies. Other countries too have constructed beautiful structures in keeping with what they could afford to spend. New buildings for the Secretariat: compared to the British government in the colonial era, the Indian government’s workload has increased considerably. The Secretariat built by the British was therefore found to be inadequate to handle the new requirements and therefore 4 new buildings have been erected: Krishi Bhavan, Udyog Bhavan, Rail Bhavan and Hawa Bhavan. These are multistoreyed structures with hundreds of rooms where thousands of employees work. Yojna Bhavan: built on Parliament Street for the Planning Commission, it houses hundreds of rooms and employees in its many storeys. Vigyan Bhavan: before the Vigyan Bhavan was constructed, Delhi did not have any building where 1,000 or 2,000 people could assemble. To address this lack, this huge Bhavan was erected on Maulana Azad Marg at an expense of many lakh rupees. It can seat many thousand people at any given time. It contains multiple storeys and committee rooms. Its door is modelled on the Budh Vihar. It was originally built to host a UNESCO conference. Sapru House: built on Barakhamba Road to commemorate Sir Tej Bahadur,50 this building caters to the Indian Council of World Affairs.51 A Sangeet (music) Bhavan and an academy building has also been constructed on the same road. The Diwani Adalat52 of Delhi: the courts of Delhi used to function from the buildings adjacent to the Kashmiri Darwaza ramparts, after which they were shifted to the Hindu College complex. With the increase in workload, a bigger complex of buildings was needed. To address this need, the then home minister Dr. Kailash Nath Katju inaugurated the courts at Tis Hazari. In 2 years, a fivestorey building was in place, constructed at an expense of about 1 crore rupees. These days many departments of both the Diwani Adalats and Faujdari Adalats53 operate from this complex, along with some other government offices. Circuit Court: the Delhi High Court used to be in Punjab. Its headquarters are still there but because of excess work in Delhi, a Circuit House has been set up at 17 Rajpur Road. Supreme Court: established in 1950 AD, this is the highest court of India. It was initially housed in a chamber of the Lok Sabha. Construction for a separate building for the Court began in 1955 AD near Tilak Bridge on Mathura Road, and finally on 15 August 1958 AD, the finished structure was inaugurated by Dr Rajendra Prasad, the then President of India. The building, which is of two storeys and made of red stone, resembles a balance with a pair of scales.54 This magnificent building took 4 years to complete, and the expenditure is estimated to be 99 lakh rupees. A small park is part of the complex. Bal Bhavan: behind Azad Medical College,55 on Kotla Road, lies a large open ground designed for children to come and play in. It has a children’s railway with a rail track about half a mile long and a station called Khel Gaon.56

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The ticket for a single ride is 15 paise. All the arrangements are handled by children. Children’s Park/Bachchon ka Park: in a large field near India Gate, space has been allocated for children’s sports and a play park, which is based on a Japanese model. Ashoka Hotel and Janpath Hotel: there were no good hotels for visitors coming to Delhi. To address this need, two huge hotels were commissioned by the government. One of these is the palatial and impressive Ashoka Hotel in Chanakyapuri, the other is Janpath Hotel located on Janpath. Chiriya Ghar/Delhi Zoo: Delhi was full of tourist-worthy sights, but it lacked a zoological park. A large zoo was opened on the 250-acre land adjoining the Old Fort 57 which is home to Indian and international species of animals and birds, brought in from far and wide. Over 1,000 creatures have found habitat here, including tigers, elephants, horses, camels, bears, hyenas, neelgais, etc along with about 200 varieties of birdlife. The Purana Qila is serving the purpose of conservation. Animals and birds from India, Africa, Australia, South America and other countries can be seen under one roof. A lake sprawling over 4 acres is an added attraction. Many trees have been planted as well. Ajayabghar/Museum:58 much like the zoo, a good museum was also lacking in the city. Although a temporary museum had been set up in 1949 AD, in a big room outside Rashtrapati Bhavan, a proper building specially designated for the purpose was built soon after. The foundation stone was laid by Sh. Jawaharlal Nehru at Janpath on 12 May 1955 AD and the inauguration took place on 19 December 1960 AD. This is a large monument constructed with Dholpur stone. It has an auditorium, a library and an exhibition gallery which displays coins, manuscripts, weapons, decorative objects, gemstones and precious jewellery, textiles, artefacts made of wood, ivory, metal, shells, and many other objects. Azad College:59 the need for a good Medical College in Delhi was acutely felt. Therefore, the Azad College was built in the memory of Maulana Azad. The jailhouse60 outside Dilli Darwaza was pulled down to construct this college. Engineering College:61 this is the first Engineering College in Delhi: an institution that was much needed in the city. It is being constructed 2 miles on the way to Mehrauli. It was inaugurated by Queen Elizabeth’s consort Prince Philip, during his India visit. Buddha Jayanti Park: toward Upper Ridge Road,62 about 2 miles away from Shankar Road, the Buddha Jayanti Park was made on about 70 acres of land in June 1959 AD, on the occasion of Buddha Jayanti.63 It has diverse trees and plants. It has a waterbody64 about 2,300 feet long and 20 feet wide with six springs and a hauz65 that spreads across 100 feet and is 10 feet deep. Tihar Jail: the jail at Dilli Gate was shifted to Tihar and then rebuilt on a more contemporary model of prison design. Dugdh Colony:66 it had become difficult to find a good source of milk supply to feed the 27 lakh population of the city. The government decided to

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follow the Bombay model and found a colony to distribute 7,000 mun67 of milk daily. The plant has been given by the government of Holland and is located in Patel Nagar.68 No milk cattle or animals are kept here. It is only used to manage milk distribution, for which booths have been opened in different parts of the city. Okhla Industrial Estate: an industrial estate has been established by the government across hundreds of acres of land acquired near Okhla Station. Pradarshini Sthan69/Exhibition Grounds: Delhi hosts exhibitions on a regular basis which attract participation from countries across the world. The government has set aside a large space for this purpose near Tilak Bridge, on Mathura Road, very close to Purana Qila/Old Fort. Exhibitions are held here each year. Statues of leaders: during the British Raj, many statues were installed in Delhi, of which the largest was the marble statue of George V at India Gate. There were also quite a few of Governor Generals from the pre-independence era, but their importance diminished after independence. Now the focus is on statues of Indian leaders. Bal Gangadhar Tilak’s bust has been installed (at a roundabout) near Tilak Bridge, and outside Dilli Darwaza and Kashmiri Gate respectively, the statues of Asaf Ali Sahib and Desh Bandhu Gupta, two respected leaders of Delhi, can be found. In May 1963 AD, a statue of Pandit Motilal Nehru was erected in the lawns outside the Lok Sabha chamber. Sardar Patel’s statue stands proud on the crossing of Parliament Street and Ashoka Road. India International Centre: located in Lodhi Estate, this centre spans 5 acres70 of land and has been built at a cost of 55 lakh rupees. The money was contributed by the American Rockefeller Foundation and the Indian public. The foundation stone was laid by the Prince of Japan on 30 November 1960 AD and the inauguration was done by President Dr Radhakrishnan on 22 January 1962 AD. It provides accommodation to international scholars visiting India. It is a stunningly beautiful building that houses an auditorium, conference rooms and a library, as well as rooms for guests to stay in. It is managed by a nongovernmental organisation. Ladakh Budh Vihar: inaugurated by Prime Minister Pandit Jawahar Lal Nehru in 1963 AD, this Buddhist monastery lies on about an acre of land on Qudsiya Ghat on the Yamuna River bank. The entrance gate is approached from Ring Road. The gate is modelled on the Sanchi Stupa. On both sides of the gate a room has been constructed. Rooms to accommodate visitors and Buddhist monks can be found in the two-storeyed building that lies north-west of the entrance. The rooms face a wide veranda. To the east lies a Buddha Temple. 8 stone steps lead up to the entrance of the temple. The structure has 2 sections, of which the outer part is for sitting down. A door lies on the north-west. The flooring is of marble, while the roofs are tiled throughout the complex. Inside the structure there is a brass statue of Buddha placed inside a wooden mandap, which stands on a marble platform. 2 other statues flank it. A small grassy courtyard lies right in front of the temple. Puja is performed every day.

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This temple has been constructed for the benefit of monks from Ladakh, at the counsel of Pandit Nehru. Delhi expands each day, incessantly. Hundreds of new buildings are being constructed here every day. Describing all of these is not just a difficult task, but an impossible one. This (chapter) should, therefore, suffice for now. However, two incidents of the Swaraj Kaal do stand out and shall reverberate through the pages of history until eternity. The first is the unprecedented sacrifice of Gandhi, his tragic demise on 30 January 1948 AD and the construction of the Rajghat memorial as a mark of remembrance. The second is the passing away of Nehru on 27 May 1964 AD after his 17 year stint as prime minister of India. Shanti Van is his cremation spot and memorial. Shanti Van: by the time this book went for printing, I have had to include a description of the memorial of our beloved prime minister, Pandit Jawahar Lal Nehru, who left for his heavenly abode on 27 May 1964 AD at 1:55 pm at the Prime Minister’s residence at Teen Murti Marg. Late afternoon, on 28 May, his body was ceremoniously brought to a maidan about half a mile north of Gandhiji’s last resting spot.71 For the funeral pyre, a 5-foot-high platform of bricks was made, on which he was laid to rest at 4:35 pm and his grandson Sanjay performed the rites of cremation, offering up the great leader to the Fire God’s embrace. In his lifetime, Nehru always spread the message of love and peace, much like the Chakravarti72 King Ashoka. Hence, this spot was named Shanti Van.73 A dense forest shall surround the memorial, reminding us of the ancient forests of Khandava74 and Vrindavan.75 Deer shall roam here fearlessly, and birds sing the immortal story of this great man. Let us all recite the Shanti Path76 to keep his memory alive:

77



Notes 1 According to Professor Nayanjot Lahiri, it was Bhai ji who supported Gandhiji’s decision to fast. Gandhiji used to stay at the Chandiwala Estate quite often. 2 The preparation of Bapu’s body for cremation fell on Bhai ji’s shoulders. According to Lahiri, it was Bhai ji who removed the blood-soaked shawl from the body. He was inconsolable. He describes the rites, including the ritual of giving Gandhiji his last bath, with great pathos in his book Bapu ke Charnon Mein. 3 Daah Sanskaar. 4 May need verification, as Bhai ji’s descriptions sometimes do. 5 Dhalwaan mitti is sloping soil generally excavated for use. 6 Bathaks: portico, an extended roof supported by pillars.

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7 The period allocated in the Hindu calendar for Shraddh or prayers performed for a departed ancestor’s soul. 8 Yagyopaveet, the sacred thread ceremony. 9 Referred to today as Harijan Sevak Sangh, Kingsway Camp. 10 Harijan Sevak Sangh for Dalits. 11 Rajpath. 12 Possibly erroneous reference. The date of the inaugural stone is 24 September 1932. 13 Valmiki Bhawan. 14 Harijan Basti, a home for Dalits. 15 Mahadev Desai (1892-1942) was a freedom fighter, scholar, writer and the personal secretary of Gandhiji. 16 Verses. 17 The name of the writer’s mother was Janki Devi. 18 Gandhi Maidan. 19 Park. 20 The negotiations actually took place on 5 March 1931. 21 Now called Mahatma Gandhi Park. It is a very small park that lies just behind the Town Hall building in old Delhi. Though small, the park is of historical significance. It was called Company Bagh as it was constructed by the East India Company in the nineteenth century. The Bagh was an integral part of the daily lives of the British, the Europeans and the high-profile class of Indian society that lived around this area in Old Delhi and who liked taking a stroll within its perimeter. It was maintained by the British during the years of the Raj. 22 Old Delhi Railway Station. 23 Located near Harijan Basti, Panchkuian Marg (near Connaught Place), this is a place where functions and welfare activities for residents of Harijan Basti are organised. 24 Reading Road is called Mandir Marg today and is located near Gole Market in Central Delhi. The road was named after the late Viceroy of India. 25 The New Delhi Municipal Corporation (NDMC) is in charge of the Kendra at present. 26 Hakim, an Arabic word in origin, usually refers to a physician who practises traditional medicine. The word also meant a wise man or ruler, but the reference here is to a practitioner of the Unani Medicine system. 27 A famous street in Chandni Chowk, Old Delhi, Gali Qasim Jan was the residence of the famous poet Mirza Ghalib. 28 Hindustani Dawakhana, a dispensary and medicine shop selling traditional Indian medicines. 29 Natwon ke kooche: the alley of the nats, who are acrobats, jugglers, actors and dancers, hence translated as the performing artists’ street. 30 Gaushala: cattle stall, cow-sanctuary. 31 The Gandhi–Irwin Pact was signed on 5March 1931. 32 Victor Hope, Second Marquess of Linlithgow, was the Viceroy of India from 1936 to 1944, an 8- year spell, which was the longest reign for a viceroy in India. 33 Janki Devi Memorial College is named after her. 34 Albuquerque Road, now renamed Tees January Marg. Birla Bhavan is situated on this road. 35 Dr Shaukatullah Shah Ansari (1908–72), an Indian politician, diplomat, physician and Member of Parliament in the Lok Sabha from the Bidar parliamentary constituency. His house at Rajpur Road was a shelter for political activists and progressive writers like Majaz and Suryakant Tripathi “Nirala.” He was against the two-nation theory. 36 Cripps Mission, headed by Sir Stafford Cripps, to secure Indian support for war efforts. 37 The Shimla Conference took place in 1945 with a meeting between the Viceroy Lord Wavell and major political leaders of British India.

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38 The Cabinet Mission of 1946 came to India from Britain to discuss the transfer of power from Britain to Indian leadership. 39 Valmiki Mandir at Mandir Marg, where Gandhiji stayed from 1 April 1946 to 10 July 1947, and used to teach students. He conducted classes in English and Hindi, morning and evening, without fail. 40 Sehan: courtyard traditional in Islamic architecture. 41 Secretary of State for India, deputed for the Cripps Mission or Cabinet Mission of 1946. 42 Now called Pune. 43 Maun vrat. 44 Bhaiji uses the word fasaad, which is better translated as differences, disagreements than riots. 45 Kothi here can mean house or mansion. It had 12 bedrooms. 46 Rich industrialist. 47 Self-rule. 48 Now renovated and known as Indira Gandhi International Airport. 49 The house with the three statues (of soldiers). 50 Tej Bahadur Sapru. 51 To study international relations and foreign affairs. 52 A high court of civil and revenue jurisdiction, established in British era. 53 Criminal Court. 54 Kaante ke palre. 55 MAMC. 56 Play station or play village. 57 Purana Qila. 58 The location at Janpath is suggestive of the National Museum. 59 Maulana Azad Medical College, popularly referred to as MAMC. 60 Prison, Jailkhana. 61 This engineering college was named the Delhi Polytechnic in 1965, and subsequently was well known as Delhi College of Engineering. It has been renamed yet again and is famous as Delhi Technological University (DTU). DTU is now located in Bawana. 62 Now renamed Vandemataram Marg. 63 Annual festival commemorating Buddha’s birth and enlightenment. 64 Nehar/canal. 65 Pond/water body. 66 Milk Colony. 67 One man/mun or maund equals 40 seer in the Indian metric system and 37.324 kg in the metric system. 68 Have found this to refer to the Delhi Milk Scheme (DMS) whose booths were very popular in Delhi in the past. 69 A reference to Pragati Maidan (translated as Progress/Evolution Grounds) which is a venue for large exhibitions and conventions. 70 4.76 acres apparently. 71 Samadhi. 72 Ethical, benevolent universal ruler. 73 The peaceful woods/space. 74 The Pandavas were given the barren lands of Khandavaprastha with the Khandava Van that they burnt down to build the palace and city of Indraprastha, in the Mahabharata. 75 Brindaban, the holy city associated with the deity Krishna’s childhood. 76 Shanti Mantras or Peace Mantras are prayers for universal peace found in the Upanishads. Often recited at the conclusion of religious rituals, discourses and also of yoga sessions and many other occasions, including prayer ceremonies for the departed. 77 Roughly translated as: May Peace pervade all the elements and all realms May Peace spread through the sky

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and radiate across the wide ethereal space Let there be Peace (and wellness) on earth, in water, in all herbs, trees, creepers, (medicinal) plants and all vegetation May Peace flow through the entire Universe and Brahm, the Supreme Being May there always exist Peace in all, May all exist in Supreme Peace (May such Perfect Peace descend on me) Om Peace Peace Peace (to us and all beings)!

6 PERAMBULATING THE 18 DELHIS

Readers! After reading this brief narrative called “In Search of Delhi,” your heart must yearn to know this piece of land which never allowed its rulers to rest in peace; flourishing and then being razed to ground is its very essence, and which, not once, but 18 times, saw the rise and fall of empires ‒ such a land deserves to be perambulated at least once. There was a time when circumambulation of Delhi used to be done formally and it used to have an Indarpat saint assigned to it. If you want, you too can start your circular route from the Red Fort, which is perceived as the focal point of Delhi. You should first walk within the boundaries of the city, then step out and wander around in all directions. For certain, your search will not be fruitless and gazing at these ruins, which span aeons, the history of the past 5,000 years will come alive in front of your eyes. The Flag Square of Lal Qila/Red Fort: the Red Fort is located at the eastern edge of Chandni Chowk. One has to cross the Flag Square, which lies in front of the fort’s parapet, to enter the fort, in front of which, on 15 August every year, the prime minister of India receives a 31-gun salute and hoists the national flag. On this day, thousands of citizens greet him by singing the national anthem. To enter the fort from the square, one crosses Lahori Gate and buys a ticket. Inside the fort, you can see the following: 1. Lahori Gate; 2. Terrace; 3. Naqqarkhana; 4. Diwan-e-Aam; 5. Throne Room; 6. Diwan-e-Khas; 7. Musamman Burj; 8. Nahar-e-Bahisht; 9. Tasvirkhana or Sleeping Chambers or Badi Baithak; 10. Bagh Hayat Bakhsh; 11. Mahtab Bagh; 12. Heera Mahal; 13. Moti Mahal; 14. Rang Mahal; 15. Moti Masjid; 16. Hammam (the royal baths); 17. Saavan Bhadon; 18. Shah Burj; 19. Asad Burj; 20. Mumtaz Mahal; 21. Chhoti Baithak; 22. Dariya Mahal; 23. Jal Mahal; 24. Marble Hauz (tank); 25. Delhi Gate;

DOI: 10.4324/9781003387107-6

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26. Hatiya Pol Gate; 27. Baoli (step-well); 28. Bahadur Shah Mosque; 29. Khizri Gate; 30. Salim Garh Gate; 31. Badar Ro1 Gate There are many places which exist only in name now. The ones that remain can be seen. The places worth seeing, in the fort, are as follows: When entering through the Lahori Gate, the Flag Square where the flag is hoisted is to the right. There are stairs leading to the parapet. To the left lies the entrance to the fort. Shahjahan did not build the parapet that covers the gate; it was Aurangzeb who had that done. While entering through the main gateway, you see the covered terrace which has shops on both sides. There is an open space beyond it, also with buildings on both sides. Soldiers live here. Right in front, there lies the Naqqarkhana or Naubatkhana. The fort itself begins from here. There is another area of open ground when you cross the Naubatkhana; in front, toward the east, there lies the magnificent Diwan-e-Aam. The throne would have been in the middle, where the emperor would be seated. Below him is the place for the vazir. Behind the Diwan-e-Aam, there is another open space. In front, facing the Yamuna, there is a whole row of buildings. First, in the southern direction, there is the Mumtaz Mahal, which now houses a museum. After that, beyond the open space, to the east of Diwan-e-Aam, there is the large structure of Rang Mahal or Imtiyaz Mahal, where the space for Nahr-e-Bahisht can be seen. One section of this building is also known as Sheesh Mahal. Toward its north, there is another open area, after which the Musamman Burj can be seen, which has different sections with specific names; like Khas Mahal; Tasbih Khana; Badi Baithak; sleeping chambers, etc. Then, there is a courtyard, in its middle lies the Diwan-e-Khas. It is here that the Takht-e-Taus2 used to be. The building housing the hammam3 comes after Diwan-e-Khas and is followed by Shah Burj. The buildings that used to be in the middle were destroyed after the Revolt. If we start from the south-west, the buildings of Savan, Jal Mahal and Bhadon follow. In the courtyard of the Rang Mahal, there is a marble pool; while Hayat Bakhsh Bagh and Mahtab Bagh have ceased to exist. Stepping out of the Red Fort, there is a path leading to the Yamuna in the northern direction; Madho Das ki Bagichi lies ahead, which is first mentioned during the Muslim Period. Now, if you walk via Subhash Marg, Lajpat Rai Market comes first on the left. Before the Uprising, this used to be called Urdu Bazar. There used to be a post office here. After the Revolt, the bazaar was razed to the ground and an open space was created. The well in this place is called Pattharwala. Water used to be carried for the whole city from this well. The Congress session of 1918 AD took place here. Beyond the market, there is Panchakki ki Dhalan. In olden times, when there used to be a canal here, it entered the fort through this path and the watermills which were used to grind grain were located here. That is why this place is called Panchakki ki Dhalan or the Watermill slope. To its left, there is the Roman Catholic Church and to the right, there is the Army Recruitment Office. There is a crossing when one gets down from the slope and then the arch of the railway bridge, which is called Lothian Bridge. The road to the left of the

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crossing goes to Kabuli Darwaza via Company Bagh, the railway junction and Sa’adat Khan canal. The railway line is on the right; to the left are Saint Mary’s Catholic Church and Mor Serai, which now has railway quarters; Company Bagh and the main railway station are in front of it. Further ahead, to the left, there is the cloth market and Sa’adat Khan canal, where a cinema hall and some houses have come into existence. The road to the left goes to Kalkatti Darwaza, which is now broken down, via Salim Garh and to the Yamuna Bridge. There was time when this place had ghats made with bricks. Now, near the Hanuman temple outside the Nigam Bodh Gate, a rundown ghat can be seen, which has been discussed in the Hindu Period section. All the ghats that used to lie between Nigam Bodh Ghat and Kalkatti Darwaza were destroyed during the time of Deputy Commissioner Beadon and Bela Road, which comes from the Red Fort direction, was constructed instead. Now it is the Ring Road. To the left of the road which goes to the Yamuna Bridge, Neeli Chhatri Temple can be seen, which has also been described in the Hindu Period section. This road goes to Shahdara after crossing the bridge. Turning from the arch of Lothian Bridge, there is a path to the right that leads to the Nigam Bodh entrance and near its edge lies the oldest cemetery of the British. It was abandoned in 1886 AD. The oldest grave in this place dates to 1808 AD. The new cemetery has been created outside Kashmiri Gate, in front of Tilak Park. From there, a straight road leads to the Bada Dak Khana, in front of which lies the place where the British stored their dynamite in 1857 AD. Magazine: it was built at the orders of Lord Lake and extends to the ramparts of the city. It was the largest ammunition dump in northern India. Sir Charles Napier, who was the Commander-in-Chief at that time, had objected vociferously to amassing such a huge pile of explosives at one place. That is why a major portion of dynamite and cartridges was moved to the Magazine on the hills, where the post office is now located. The arsenal used to be here; it also had a chamber full of dynamite nearby and in the open space, where the telegraph office used to be, cannons were kept. There were 2 smaller Magazines behind it. (During the Revolt,) British guards had set fire to the Magazine and lost their lives in the process. The 2 gateways that are memorials of their sacrifice, with 2 cannons placed on top, mark the place which was once the workshop. Nine British soldiers lost their lives on 11 May, when the explosion took place. Telegraph Office: moving ahead, the road to the left goes to Kela Ghat. The gateway does not exist anymore. Further down, it merges into the Ring Road in front of which lies the cremation ground. Turning to the right toward the ramparts, is the Hanuman Mandir. This is supposed to belong to the Hindu Period. The entrance to the Nigam Bodh Ghat is to be found in the ramparts. To the right side of the passage there is a grassy platform with a pillar.4 This place housed Delhi’s old Dak Bungalow; it also housed a telegraph office. But during the 1857 AD Uprising, this telegraph office was lost. On 11 May 1857 AD, its 2 employees were killed. They were sending a telegram to Ambala. The telegram they had sent was:

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It is essential for us to leave the office. The sepoys of Meerut are burning all the bungalows. They reached here in the morning. We are leaving. Do not ring the bell today. We think that C. Todd is dead. He had gone outside in the morning. He has still not returned. We have heard that nine English men have been killed. Farewell. It was in response to this telegram that help arrived from Punjab. Dara Shikoh’s Library: going ahead, the road to the left goes to Hamilton Road, which moves parallel to the railways and connects to Dufferin Bridge of Mori Gate. It then goes toward Kashmiri Gate and to its right comes the Polytechnic School where during Shah Jahan’s time, his son’s, Dara Shikoh, library used to be in 1637 AD. In 1639 AD, Ali Mardan Khan, who was then the governor of the Punjab province, lived here. When, in 1803 AD, Delhi was appropriated by the British, it became the British Residency. David Ochterlony used to live here. From 1804 to 1877 AD, it was the Government College. It became the regional madarsa in 1877 AD and continued to be so until 1886 AD. From 1886 to 1904 AD, the Municipal Board School used to be housed here, which later became a government school. Some distance away to the left was the hostel of St Stephen’s College and to the right, the college building. 5 The building of the college that existed originally was destroyed in 1877 AD. This college was set up in 1890 AD. It was first established by Allnutt.6 Then, CF Andrews became the principal and was followed by Rudra Saheb,7 who used to live in the two-storey building to the left of the college. In those days, from 1915 to 1921 AD, Gandhiji used to stay with Mr Rudra as his guest on the upper floor. Now, the college has moved to the Delhi University campus and this building is now the Polytechnic School. Further down, there is a three-way crossing; to its right is the large building of St James Church, which is discussed in the Mughal Period. To its left, there is an arch8 called Gracia Park. Behind the church, there are houses along the ramparts that are about 100– 150 years old. The house next to the old court used to be called Smith House in 1845 AD. The office of the District Board used to be here. There are many cellars in this house. The building of the Delhi Gazette used to be near St James Church, where a newspaper called Delhi Gazette was published. The Indian Punch also used to be published from here. The open space in front of this house used to be the garden of the Residency. Later, the Government College and then the District Board School were built here; now, there is a Polytechnic School here. The house next to Kashmiri Gate on Nicholson Road used to be the Bengal Bank. St Stephen’s College used to be here and behind it was the home of Ahmed Ali Khan. Next to the northern and eastern ramparts, the civil courts used to be located. Now these are the offices of the Registrar, police, and the armed forces.

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Kashmiri Gate This is the northernmost gateway of the city. It was constructed during Shah Jahan’s reign. This gateway has great historical significance because during the Revolt of 1857 AD, the British forces attacked the city on 14 September from here. In those days, there used to be a moat outside the boundary walls with a wooden bridge to enter the city. At the time of the battle of 1857 AD, all the gateways of the city, which had wooden doors, were closed. Cannons were mounted on the ramparts and Indian soldiers were guarding the city with great diligence. Bahadur Shah was the ruler of the city, while the British were trying their best to conquer the city. Four months had gone by since the battle had started, but the British had faced defeat every time. On the morning of 14 September, the British army started shelling the city walls to destroy them and they were answered by the bullets of the Indian soldiers. The marks of these cannonballs can still be seen on the walls. It was a fiercely fought battle. The British forces destroyed the gateway with dynamite and entered the city. The story of the Revolt was being written at this time. The British chose to call it a Revolt. But this was not a Revolt, it was actually the first war of independence that continued for 90 years in one form or the other and culminated successfully under the leadership of Mahatma Gandhi. After 150 years, Delhi and the rest of the country were finally free of the enslavement of the British. Outside, between the two doorways, there is a stone tablet, on which the names of those Englishmen who lost their lives in this battle are inscribed. This is how the battle that took place on that day is described: On 14th September 1857, British forces attacked Delhi. After sunrise, one party of soldiers, facing a terrible onslaught, crossed the bridge that was destroyed, to deposit bagsful of dynamite in front of the doorway. This destroyed the right-hand door, thereby creating space for the attackers to enter the city. The western part of Kashmiri Gate used to be called Nasir Ganj; it is now called the Chhota Bazaar of Kashmiri Gate. After a few shops in this bazaar comes the Fakhrul Masjid, followed by the offices of Delhi Municipal Corporation. Earlier the Hindu College was housed in this building. During the Revolt, it used to be the residence of James Skinner. Behind Gracia Park lies the old building of St Stephen’s College, where the Polytechnic School is located now. Chhota Bazaar has a series of shops; after which comes Masjid Panipatiya. The large house which comes after this was the sprawling Imambara, deemed the largest in the city, of Nawab Hamid Ali Khan at the time of the Revolt. It was inspired by the famous Husainabad Imambara of Lucknow. It is an exceptionally well-made and grand building with many commodious courtyards with high plinth, balconies overlooking the river 9 and passages. The ceilings of the passageways were elegantly carved. Beyond the building of the Imambara is the police station, then Hamilton Road appears, which merges with Lothian

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Road to the left alongside the railway. On the right, it goes along the railway line, crosses Mori Gate and Kabuli Darwaza and reaches the Tis Hazari road.

From the Fort to Fateh Puri via Chandni Chowk Chandni Chowk: this bazaar stretches from Lahori Gate of the Red Fort to Fateh Puri Masjid. It is a very wide market. It used to have all kinds of shops. Each of its parts had a different name. The first part was called Urdu Bazaar. Beyond it, there were Tripoliya and Kotwali Bazaars; then, Chandni Chowk and further down, Fateh Puri Bazaar. Its width was 40 yards and a canal flowed in the middle. There were shady trees around the canal. There were many building and palaces in addition to the shops. Right at the beginning, to the left, there was the Lal Mandir of Jainis, which also used to be known as Urdu Mandir and Appa Gangwar Shivalaya, which have already been discussed. In front of them, there used to be the wide-open ground of Pattharwala Kuan, where Lajpat Rai Market has been constructed. This was an old well with cold water, which supplied water to the whole city. The open ground used to host large assemblies and processions. The 1918 AD session of the National Congress was held here and which was presided over by Pandit Madan Mohan Malviya. There was a large loquat orchard next to it. It was the residence of Begum Samru. The building still exists and used to be opulent. The Delhi-London Bank had opened here initially; it was followed by the Shimla Alliance Bank. Now it is known as Bhagirath Place. At the time of the Uprising, it was the Delhi-London Bank. In one corner of this mansion, the bank manager, his wife and daughters fought with the rebels on 11 May 1857 AD and lost their lives.

Begum Samru This Begum was the daughter of a Muslim from Meerut, who was born in 1751 AD. She got married to a mercenary, Walter Reinhardt,10 who was known as Samru. Samru had raised an army, which he handed over to the emperor of Delhi in 1778 AD and started living in Sardhana, which is near Meerut. The same year, Samru died in Agra; his grave is located there. His estate was inherited by his widow. In 1781 AD, she converted to Catholic Christianity and died in 1836 AD. There is a beautiful church in Sardhana that was made by her. Begum Samru owned another house in Choodiwalan, which was known as Samrukhana. On 7 August 1857 AD, it was destroyed when dynamite caught fire and exploded. Many a rebel lost his life there. Beyond Samru’s residence, there is a Baptist church and further down, to the left, there is Bazaar Dariba Kalan, whose doorway is known as Khooni Darwaza (Bloodied Gateway). It got this name because when Nadir Shah pillaged Delhi in 1739 AD, it was here that the denizens of Delhi were brutally slaughtered. Earlier, the part in front of this gateway used to be known as Lahori Bazaar or Urdu Bazaar. Nowadays, all these

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places are collectively known as Chandni Chowk. The road of Dariba is not very wide. It crosses the hospital and goes through Guliyon and Payewalan Bazaar in front of the north gate of Jama Masjid. The real name of this bazaar was Durr-ebe-baha (priceless pearl), which became Dariba. It used to have the shops of jewellers, gotewala, booksellers (qutb farosh), stone cutters/carvers (sadahkar), perfume sellers (itr farosh), etc; now there are primarily jewellers’ shops here. There are many lanes and alleys in this area. One road goes through Kinari Bazaar straight to Nai Sarak. Moving forward in Dariba until the Kotwali, the section to the left is called the flower market (Phool ki Mandi); the jewellers’ market comes next. Gurudwara Sheesh Ganj, Kotwali and Sunehri Masjid, which have been described already, are in front of the fountain.

Kotwali Chabutra It is an attractive building next to the Sunehri Masjid and is popularly known as Kotwali Chabutra. Even in feudal times, the police station used to be in this building. Originally, there used to be a square/piazza of 80 square yards here; it had a pool and toward its south was Kotwali Chabutra, while to its north there was a path to Tripoliya. Now both have ceased to exist. It is said that the river used to flow here, and this spot had a whirlpool in which boats would sink. Then, there came a time when this turned into a dense forest where lions used to roam. During the period of the Revolt, it is in front of this platform (chabutra) that the bodies of the three Mughal princes, who had been shot dead by Hudson, were hanged. This is place where the gallows were built, where all the mutineers were hanged. Among those were Nawab Abdurrehman Khan of Jhajjar and Raja Nahar Singh of Ballabhgarh.

Lord Northbrook Fountain In front of the Kotwali, on the three-way crossing, there is a fountain. A road goes from here to the Queen’s Park and reaches the railway station, touching upon Kaudiya Pul. There was a time when Christian, Muslim and Arya Samaji preachers would stand on the steps of the fountain and preach to the masses. To the right of the fountain, there is Rama Theatre, which was built in 1898 AD by Rai Bahadur Rama Krishna Das, who was among the wealthiest men of Delhi after the Uprising. This was the first theatre of Delhi. Further down to the east, there is the Indraprastha Bengali School, which started in 1899 AD. How Kaudiya Pul came into existence is an interesting tale. A huge number of kaudiyan (pennies/cowrie shells) used to be collected as tax on itinerant markets (stallage).11 With permission from the emperor, Governor Nawab Shadi Khan utilised these kaudiyan to construct a bridge (pul), which doesn’t exist any longer. But this name is retained by the bazaar that was established there. On the other side of Kaudiya Pul, the path goes to the railway from the left and on the right to Kashmiri Gate and the Yamuna Bridge, which have already

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been described above. Turning to the left, there are now railway quarters where Kagzi Mohalla used to be before the Revolt. Beyond the Kotwali, to the left, there are Haveli Jugal Kishore, Katra Shahenshahi and then Tiraha12 Bazaar, which is also called Dariba Khurd. This road goes inside and turns to the left and reaches Kinari Bazaar and Dariba. On the right side, this road goes to Moti Bazaar, then traversing Maliwada, goes to Nai Sarak. In Chandni Chowk, right in front of Tiraha Bazaar, there was the building of the Bank of Bengal, which was later bought by the Central Bank. The hospital was moved to Foons ki Sarai. Further down, to the left and right of Ghanta Ghar,13 there are many lanes and alleys. In this part of Chandni Chowk, to the right, there are jewellers’ shops and, to the left, clothes merchants. Before the Revolt, there was an octagonal pool where Ghanta Ghar is now located, which had bazaars stretching for 100 yards on all sides. In reality, this was Chandni Chowk. Around this square, even now one can see shops in a circular pattern. Ever since the canal was closed, its pavements destroyed and the shady trees cut down, there has been no charm or buzz left in this place. Otherwise, before 1912 AD, vegetable, fruit and dried fruit sellers as well as itinerant vendors used to sit here interspersed with piao.14

Nai Sarak (Egerton Road) From Chandni Chowk, to the south of Ghanta Ghar, this road was built after the Revolt; the English named it Egerton Road. This road goes straight to the banyan tree of Shahbula in Chawri Bazaar. There are many lanes and alleys on both sides of this road, where there are shops on the ground floor and residences upstairs. To the north of Ghanta Ghar, there is Queen’s Park, which was ordered by Jahan Ara in 1650 AD. The description of this garden and the serai commissioned by Jahan Ara is given above. In this park, facing the Ghanta Ghar, a statue of Queen Victoria has been installed.15 The Town Hall lies behind it, which is now the office of the Municipal Corporation. A part of the Company Bagh is behind the Town Hall, where, in the direction of the railway station, there is a statue of Gandhiji in a standing pose. The road next to it goes to the railway station.

Faiz Nahar The canal that used to flow in the middle of Chandni Chowk was originally called Faiz Nahar, but it came to be known as Sa’adat Khan’s Nahar. No one knows who Sa’adat Khan was. This canal was opened in 1291‒92 AD in the period of Firozshah Khilji and went to Safaidon from Mauja Khizrabad, where the royal hunting lodge was located. In 1561‒2 AD, the governor of Delhi, Shahabuddin Khan, had it repaired and called it Nahar Shahabuddin. In 1638‒9 AD, Emperor Shah Jahan had it repaired again and extended it to the Red Fort. The British also had it repaired in 1820 AD, but it was filled up and closed after the Revolt.

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Beyond Ghanta Ghar, to the right and next to the garden, there is Qabil Attar ka Kucha and to the left, there is Kucha Raimaan, from where many lanes disappear inside. Further down, there are two large mohallas. To the left lies Katra Neel, which has many temples and mosques. Ghanteshwar Mahadev Temple lies in this katra. The Shivaling in this temple is supposed to be ancient; so ancient that it goes back to the period when the Samhitas and Padma Puran were written. It is believed that the Kasi mentioned in Padma Puran is undoubtedly Katra Neel; it was called Vidya Pura, which is mentioned in the Hindu Period. The residents of the Katra are mostly Khatris. Opposite this, Ballimaran is located to the left of Chandni Chowk. It is said that there was a time when the river used to flow here, and boats plied here with poles.16 It is also claimed that boatmen used to live here at one time. That is why this place came to be named Ballimaran. Most inhabitants of this mohalla are Muslims. Hakim Ajmal Khan, the famous Hakeem and a Congress leader, used to live here. Meetings of the Congress Working Committee used to be held here, many were the times when Gandhiji participated in them. This mohalla goes a long way and extends to Chawri Bazaar. There are many bylanes that originate here. Moving down, two large mohallas come next; Kucha Ghasiram to the right and Haveli Haider Quli to the left. Its gateway belongs to the last phase of Mughal rule. Haider Quli used to be the commander of the artillery during Muhammad Shah’s rule. Right at the entrance of Kucha Ghasiram there is an ancient Bhairon temple. At the end of Chandni Chowk, one faces the gateway to Fateh Puri Masjid, which has been described above. To the right, the road goes straight to the railway station and merges with the Queen’s Road; then turning to the left, goes to Khari Baoli Bazaar. The road to the left goes via Katra Badian to the Lal Kuan and then to Hauz Qazi. At the corner of Chandni Chowk, to the left, is the building of the Coronation Hotel. Its original name was Munshi Bhavani Shankar’s house and terrace; but it is also known as Namak Harami ki Haveli.17 Munshi Bhavani Shankar was a Khatri and, in the Maratha period, was a man renowned for his wealth and prosperity. He used to be the treasurer of Gwalior. When the Marathas won Delhi, Munshi ji was sent to serve in Delhi, but he sold out to the British and allied himself with them. Marathas threw him out and he came to be known as Namak Haram (one who betrayed his master) and his residence, Namak Haram ki Haveli. The British assigned him a pension in return.

Cambridge Mission Church To the left of the road which goes from Fateh Puri to the railway station, there is a church. This Cambridge Mission Church was founded in 1865 AD. There is a huge bungalow next to it, where the cloth market is found now. The mansions of Nawab Safdar Jung and the nawabs of Avadh used to be located here.

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Cambridge Mission The Cambridge Mission was established in 1850 AD; it folded when the Revolt happened and was reborn in 1858 AD. The mission bought this bungalow, which had been forcibly acquired from Nawab Bahadur Jung, at an auction for 12,000/rupees. In 1859 AD, a priest named Skelton had opened another mission on the Kalan Masjid side under this mission. Related to this mission, a women’s hospital was opened in 1864 AD and this hospital was moved to Chandni Chowk in 1884 AD. This then became Bengal Bank and then Central Bank. The hospital was also shifted to Foons ki Sarai at Tees Hazari. St Stephen’s School used to be in Katra Shahenshahi in Chandni Chowk; then classes for the college also started here. In 1883 AD, the college was moved to Kashmiri Gate and came to be known as St Stephen’s College. To the left of the cloth market, there are the gates of Nahar Sa’adat Khan. This is the main gateway of the mansion of Nawab Vazir and the last relic of the Mughal Period. The canal used to flow from here; it had permanent ghats and boats were used to ferry goods. This canal was filled up and closed and houses were constructed here instead.

Dufferin Bridge to Mori Gate, Phoota Darwaza Queen’s Road, which crosses the railway station, has been already described; from it, the road which goes to the right of the Sa’adat Nahar intersects Dufferin Bridge. When one gets off the bridge a road goes straight to Mori Gate, to the left it goes to Kabuli Darwaza and the right turn takes us to Hamilton Road. Mori Gate was destroyed a long time ago. Kabuli Darwaza was also razed to ground to make way for the railway line and thus came to be known as the Phoota Darwaza (a gateway that had burst/exploded/smashed).

Bazaar Khaari Baoli Turning to the right of Chandni Chowk toward Fateh Puri Bazaar, a road goes to the left. This is called Khaari Baoli Bazaar. This is the wholesale market for groceries and grains; it culminates at Lahori Gate. Faatak Habsh Khan in Khaari Baoli was commissioned by Habsh Khan, who used to live in the period of Shah Jahan and Aurangzeb. This baoli (stepwell) used to be next to the northern wall of the courtyard of the old mosque, which was built in Kucha Nawab Mirza in the period of Sher Shah (1539‒45 AD). It collapsed and was buried under the shops. This baoli is ancient and pre-dates the settlement of Shahjahanabad, as it belonged to the period of Sher Shah, that is, 1545 AD. Ahmed Islam Shah bin Sher Shah and Khwaja Abdullah commissioned a well. Six years later, in 1551 AD, this well was turned into a stepwell. When Shah Jahan founded this city, the baoli became a part of it. Beyond Khaari Baoli Bazaar, the road that turns right on Lahori Gate is called Burn Bastion Road or Shraddhanand Market. The house in which Swami

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Shraddhanand was murdered is located here; so, Shraddhanand Balidaan18 Bhavan is also here. The ramparts were razed to create a wholesale grain market. There are sturdy buildings on both sides of the road. This road merges on the right with the road going to Sa’adat Khan canal and Dufferin Bridge. On the left side, it crosses the Tis Hazari maidan road and moves to join the road outside Lahori Gate, which is known as Garstin Bastion Road and which merges into the road outside Ajmeri Gate. To its left, there are well-made houses and to the right, the railway line. The road goes through Lahori Gate and Sirhindi Masjid on the right and crosses the railway bridge, then goes to Sadar Bazaar, to whose right there is an old office and the sheds of Tramway.

Fort to Delhi Gate If we start again from the Red Fort, to the right of Thandi Sadak,19 the path goes straight to Delhi Gate. To the right of this road, lies the Parade Ground and to the left, the open space in front of the Red Fort. There is a crossing beyond that, from which the road goes to Jama Masjid via Edward Park to the right and to the left, Delhi Gate of the Red Fort. The emperor chose this road when he used to go to Jama Masjid to read the jumma namaz (Friday prayers). About 100 yards from the Delhi Gate of the Red Fort is the Sunehri Masjid of Javed Khan, which has already been discussed. Near this mosque, on the Parade Grounds, is Bigvabari, which used to have gardens, but now only a tomb remains. It is said that this is the tomb of Bigva Begum, who was the daughter of Muhammad Shah. Before the Revolt of 1857 AD, it used to be called Bigva Bari in her memory. Members of the royal family used to live here and the Rajghat police station was close to it.

Khaas Bazaar In front of the eastern gateway of Jama Masjid there used to be Khaas Bazaar, which was extremely wide and straight. All kinds of wares, especially vegetables, used to be sold here.

Khanam ka Bazaar There was a path leading to Khanam ka Bazaar and Khan Dauran Khan’s mansion from Khaas Bazaar. Khanam ka Bazaar was a large and very beautiful marketplace next to the ramparts of the fort that continued to Saraavgiyon ka Mandir, where Thandi Sadak is to be found now. The whole space has been cleared. The levelled ground near the eastern gateway of Jama Masjid had been cleared for the use of the army and now it has been turned into Edward Park and Parade Ground.

Sa’adullah Khan ka Chowk Sa’adullah Khan was the visier of Shah Jahan and used to be known as vazeer-eazam (prime minister). The piazza was named after him and was considered to be beautiful.

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Hauz Lal Diggi Just beyond Khaas Bazaar, under the ramparts of the fort, where Gulabi Bagh used to be in olden times, there was a reservoir/cistern, which was commissioned by Lord Ellenborough in 1842‒44 AD,20 who was the Governor General of India. It is 500 by 150 feet and has a depth of 10 yards. It used to receive water from the canal which, along with this reservoir, is now bricked over.

Edward Park The park to the right side of Thandi Sadak is called Edward Park. It was commissioned in the memory of Edward 21 in 1911 AD.

Parda Bagh The park across from Darya Ganj, to the east, was created after the Revolt of 1857 AD. Originally, it used to be called Jarnaili (General’s) or Company Bagh. Later, it was converted to a Ladies only park or Zenana Bagh and was thereafter known as Parda Bagh.

Darya Ganj Next to the Delhi Gate of the Red Fort, a road leads to Darya Ganj, which, on turning inside, is called Ansari Road. It crosses the ramparts and touches Delhi Gate. On the road that intersects it and goes to Masjid Ghata, to its right, there is the Zeenat-ul-Masjid, which was commissioned by Zeenat-ul-Nissa. The other road goes to Delhi Gate via Parda Bagh and Faiz Bazaar. The road to its right goes through Machhliwalan to Matia Mahal and then goes on to encircle the Jama Masjid. The road to its left goes to Ansari Road in Darya Ganj. Before the Revolt of 1857 AD, there used to be a Dak Bungalow to the left of the road that starts from the Delhi Gate of the Red Fort. To its left, there used to be the vast Akbarabadi Masjid built on the orders of Akabarabadi Begum, who was one of the wives of Shah Jahan, which has been discussed above. When the area around the fort was cleared by the British (after the Revolt of 1857 AD), this mosque too was razed to the ground. One road used to go to the entrance of Rajghat; halfway through the road, there was the old Baptist Mission Church and a Christian cemetery around it. There is a stone cross there now. Recently, a new road has been created to approach Rajghat. To the south of this road, near the ramparts of the fort, even before the Revolt, small houses had been built. One house belonged to the transit company contractor who rented out horse carriages because the boat bridge used to be at the gate of Rajghat; horse carriages used to be available here for the comfort of travellers. Apart from that, there were houses of the church officials, pensioners and other people next to the ramparts, which were removed after the Revolt. The gardens

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of the Cantonment were to the right of the Rajghat road. A platoon of Bengal Sappers used to be quartered here till 1852 AD. To the east of the garden, where Agra Hotel is located, the Nawab of Jhajjar used to live, who was later hanged by the British. Very close to it, the mess of the sappers’ unit used to be housed. Originally, Nawab Shamsuddin of Firozpur used to live in this house. After him, Ali Bakhsh Khan started living here and planted a garden right at the heart of the river. The mess house and Khairati Darwaza used to lead to Bela Road. The hospital of the sappers’ unit was just beyond this. In the courtyard of house number 5, which was nearby, the Bill of Arms of the emperor’s army could be seen. Actually, this house was an old barahdari,22 where the Raja of Kishangarh used to live. It was in this house that on the day of the Revolt, Fraser Sahib was killed. Further down, there was another house where the Raja Saheb of Ballabhgarh used to live, who was also hanged to death by the British during the Revolt.

Faiz Bazaar This bazaar stretched from Delhi Gate to the end of the Red Fort. It was 1,050 yards long and 30 yards wide. On the two sides, there used to be grand houses of great height, with the canal flowing in the middle. There was also a beautiful reservoir here. After the Revolt, all of this was destroyed. Now, there are houses built on both sides and the road has been widened to a great extent. The second Sunehri Masjid of Roshan-ud-daula is also to be found here.

Delhi Gate This is the last gateway of the ramparts of the fort to the south. It came to be known as Delhi Gate as it was the largest gateway to enter the city. Made of plain stone, it was constructed in 1838‒9 AD and has survived until today, while the ramparts next to this gateway were destroyed. Going from Darya Ganj to Machhliwalan, to the left, a road goes to the Pataudi House, which is now the Arya Samaj orphanage. It is said that when Shah Jahan first came to Delhi, he stayed in Kalan Mahal and a mosque was made for religious observance. After the Revolt, Nawab Sahab bought the land near this mosque and had a bungalow constructed for his use, where the orphanage is now housed. In front of Pataudi House lies the Baptist Mission Hall. It was built in 1885 AD at the cost of only 30,000 rupees. Faiz Bazaar is to the south of this building. This is Mohalla Naqqarkhana, which used to be famous as Darwaza Kalan Mahal.

Victoria Zenana Hospital Victoria Zenana Hospital is to be found in Machchliwalan when one goes toward the Jama Masjid.

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From Chitli Qabr to Bulbuli Khana via Turkman Gate This area is inhabited primarily by Muslims. There is a Chitli Qabr here; the locality as well as the marketplace are known by the name of this tomb. It is believed that this is the tomb of Syed Sahab Shaheed, who was a wise man. This tomb has been here since 1391 AD, that is, almost 650 years ago.23 Beyond Chitli Qabr there is Turkman Gate and close to that a three-way crossing. Near Turkman Gate are the Khanqah 24 of Mir Muhammad Sahab and the old Khanqah of Shah Ghulam Ali. To the right is the lane of Bhojla Pahadi, which goes to Bulbuli Khana and Shah Turkman. There is an intricate web of lanes and alleys inside. In a locality near the Khanqah, a Shah who had the same name used to live and a ghausa 25 used to play near his house, for which this name was coined.

Turkman Gate The gateway lies to the south-west of the city. The burial place of Shah Turkman is nearby, after whom this gateway was named; he was discussed in the section dealing with the Pathan Period. It was built in 1658 AD. Kalan Masjid, which is also known as Kali Masjid, lies next to it, and has also been described in the Pathan Period section. Razia Begum’s grave can be found in a lane just beyond this, which too has been described in the section mentioned above. The road branches off in two from Chitli Qabr; one goes to Turkman Gate and the other to Tiraha Bairam Khan. From Chitli Qabr to Delhi Gate it is called Amir Khan’s Bazaar. This Nawab sahib was a man of great influence in the times of Muhammad Shah. Further down, Mohalla Suiwalan and Bangash ka Kamra can be found.

Bangash ka Kamra This grand mansion was constructed by Faiz-ullah Khan Bangash and lies in front of the northern entrance of Jama Masjid, next to a road that goes through Matia Mahal, Chitli Qabr and Tiraha Bairam Khan to Delhi Gate. Bangash is the name of a mountain that lies in the Frontier Provinces near Kohat. People came from that region and settled down in Delhi and made this name famous. People from Bangash had come during the reign of Shah Alam I, but they earned fame in the time of Muhammad Shah. There are many mohallas that are named after the Mughal buildings that are to be found here. The buildings may have crumbled, but their names continue to exist through these mohallas. Rangmahal, Mirza Ilahi Bakhsh ka Rangmahal and Chandni Mahal still continue to be on people’s lips. Chandni Mahal was owned by Mirza Suraiya Jah and was constructed during Muhammad Shah’s time. It was in the possession of Prince Salim Shah, the son of Akbar Shah Sani, before it was taken over by Suraiya Jah. Nowadays, it houses Delhi’s Tehsil offices. Sheesh

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Mahal, the mansion of Prince Mirza Bulaki Shah, built during Muhammad Shah’s time, is located in Kucha Faulad Khan and Kucha Chelan. The actual name of this Kucha was Chahal, or Chalees.26 Further down, there was Haveli Nawab Mustafa Khan, which does not exist anymore. This was followed by Khwaja Meer Dard’s barahdari; beyond this lies Kalan Mahal. This building was commissioned by Shah Jahan. Until the Red Fort was ready for habitation, Shah Jahan used to live there. At one time it used to be a huge palace, until it was sold after the Revolt. Then there is a building called Imli Mahal. Apart from these buildings there were numerous other relics of the imperial times in this area. Now, we only hear the names or stories of these palaces because after the Revolt all of them were destroyed.

Tiraha27 Bairam Khan Three roads meet here: one road goes straight from Jama Masjid to Delhi Gate; the road on the left goes to Faiz Bazaar. This place is named after Bairam Khan Khanekhana, who was Emperor Humanyun’s adoptive brother and a regent of Akbar. Kucha Chelan is also here, where Maulana Muhammad Ali used to live. He published the Hamdard and Comrade newspapers from this site. In 1924 AD, Gandhiji had stayed here and had fasted for Hindu-Muslim unity for 21 days. The lane next to the Tiraha is known as Phool ki Mandi as there were many flower-sellers’ shops here at one time. Sir Syed Ahmad Khan’s house used to be here too. When you move further, there is a road going to Faiz Bazaar, which merges into Delhi Gate.

Back of Jama Masjid to Esplanade Road Jama Masjid has been discussed already. Right behind the Masjid, there is an open plaza, from where a road goes to Hauz Qazi via Chawri Bazaar. There are roads on all four sides of the Jama Masjid. The bazaar on the back road of the Masjid, consisting of shops below the Masjid, has been a grain market since bygone times. Then there is a wide road and a plaza, where carts can be seen in large numbers and where, in the morning, numerous men can be seen waiting to be hired as causal labourers. To the right of the path that goes to Chawri Bazaar, there is a singhada or triangular squinch arch, which has been converted to a ladies’ park. The singhada to the left also has a park. To the back of both, there are shops. To the north-east, there is Indraprastha Kanyashala. Beyond that, there is a lane that has a well with a waterwheel, which goes to Chhipiwara. This well that gets filled by a waterwheel belongs to Shah Jahan’s time. The cistern of the Jama Masjid used to be filled with water channelled from this well. There used to be enormous reservoirs of water near the well, where water used to be collected before being directed to the cistern at Jama Masjid. Next, the old Sheesh Mahal with shops selling ivory objet d’art can be found.

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Payewalon ka Bazaar This wide bazaar, with shops on the left, is to the north of the Masjid. To its right lies the building of the old Dufferin Hospital, where a dispensary, a girls’ school, the social welfare office and many other organisations are located. There was a time when makers of paye (legs of old-fashioned wooden beds) and boxes used to operate from here; that is why the name of this bazaar is payewalan. Moving ahead, one reaches Bazaar Guleyan,28 within which Kucha Ustad Hamid is to be found. Ustad Hamid, who had overseen the construction of some of the grandest buildings during Shah Jahan’s reign, used to live here. He had complete mastery over his craft and was, therefore, called Ustad.29 This alley is inhabited by saadahkaars.30 Kucha Ustad Heera comes next. Ustad Heera also belonged to Shah Jahan’s period; he had built the Red Fort. If we turn inward from here, Gali Anaar and Kucha Seth come next, where the Jain temple is located. Beyond Guleyan, to the left, comes the Dariba Kalan road and, further down, the Esplanade Road. It is also called Hathiwala Kuan.31 To the north of the old Civil Hospital and at the eastern edge of Dariba, there used to be a magnificent well with this name. It was filled in and became a part of the road. There is another road further down that goes parallel to the Parade Grounds and then goes to Jama Masjid, which has the shrine of Harebhare, which has been described above. The road to its left goes to Chandni Chowk, where many ancient Hindu temples are to be found on the left-hand side. Of these, the temples of Ramchandra ji, Satyanarayan ji, Dau ji, Narsimha ji, Jagannath ji, Hanuman ji and Gopal ji are noteworthy. Near Harebhare’s shrine, lies the grave of Maulana Shaukat Ali and beyond that Maulana Abul Kalam Azad’s. After these, comes the tomb of Kaleem-ullah Shahjahanabadi.

Behind Jama Masjid, from Chawri Bazaar to Hauz Qazi It belongs to the imperial times; because it was very wide, it was called Chaura 32 Bazaar, which got corrupted to Chawri Bazaar. On both sides of the road, there are shops and garrets. In this market, mostly the sellers of paper, utensils and ironmongery are to be found. To the left of this road is Chitli Darwaza, whose actual name was Chahaltan Darwaza because 4033 bodies had been martyred (hung) here. One of these bodies belonged to an older individual whose grave is Chitli Qabr. Numerous lanes extend inward from Chawri Bazaar to different localities. From Chitli Qabr, the road goes through Chudiwalan to Jama Masjid. The mohallas of Chhipiwada Khurd and Gadhaiya are also there. Chhatta Shah ji is to the right, which goes through Masjid Khajur to Kinari Bazaar and Dariba. In the same direction, one can find Chhoti and Badi Pahadwali Gali, Chhipiwada Kalan, Dharampura, Darziwali Gali, Chelpuri and Katra Khushhal Rai, where some old houses built during the imperial period can still be found. Then comes Kinari Bazaar, where Naughara is located, which has been discussed along with the Jain temples of Dharampura and Naughara, in the Muslim Period section.

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Shah ji ka Makan At the tail end of the Mughal Period, the gateway and the entire chhatta 34 were known as Shah ji ka Makan. His actual name was Nawab Shadi Khan and he had come from Balkh during Shah Alam Sani’s period. When the Marathas gained control over Delhi, he joined hands with the Marathas. The pension that the king got from the Marathas had been granted through his mediation. Shah ji and a Munshi Bhavani Shankar were the two agents of the Marathas in Delhi. Nawab Shadi Khan was also the administrator of stallage.35 In those days, cowries were also used as currency and when the cowries were amassed in enormous quantities, he commissioned the Kaudiya Pul to be made with that money near the fountain. We don’t know what happened to the bridge (pul), but a road with this name, which goes from the garden near the railway station to the fountain, still exists and has been described above.

Shah Bula ka Barh Ahead of Shah ji ka Chhatta, to the right, there is a banyan tree. A mendicant with the name of Shah Bula used to live under it and his grave was also to be found here, although it disappeared during the 1947 AD communal disturbances. In front of it, there is a terminus for vehicles and to its right a new road goes to the Ghanta Ghar in Chandni Chowk. Behind the Shah Bula banyan tree, there is Naiwada. Further down, many roads to the right and left in this mohalla lead to Hauz Qazi. To its right lies Mohalla Charkhewalan and to the left, Gali Batashan, Gali Babu Mahtab Rai, Gali Kedarnath, Rasta Bazaar and Choodiwalan, which lead to Matia Mahal, Bulbulikhana,36 Jama Masjid and Chitli Qabr. Beyond this are Gali Murgan and Hakeem Bakawali Gali, where hakeems, who treated ailments of the eye, lived. After these, Hauz Qazi crossing can be reached, where a singhada fountain has been constructed. From the Qazi’s Hauz, one road to the right goes through Lal Kuan to Khari Baoli and the one on the left to Ajmeri Gate. The road which goes from Qazi’s Hauz to Ajmeri Gate has lots of lanes branching off to the inner regions, which have a predominantly Muslim population.

Ajmeri Gate During Shah Jahan’s time in 1644‒49 AD, it used to be in the south-western ramparts. Now those ramparts are gone, as they were razed to the ground, but the gateway continues to exist. Facing the gateway, there is a statue of Congress leader Deshbandhu Gupta on a roundabout. Then, there is the Arabic School, which has already been described, whose name used to be Madrasa and the mausoleum of Gayasuddin. The road to the left is known as GB Road, which also has Shraddhanand Market located some distance away and which has Shraddhanand Balidaan Bhavan, where Swamiji was killed. The road to the left goes to Pahar

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Ganj via Delhi Gate, crossing the Arabic College,37 which is now known as Delhi College, and over the Pahar Ganj Bridge. This road then moves to Kadam Sharif, which is also known as the mausoleum of Qamar Khan. From there, the road goes to the old and new Idgah. One road goes through Minto Road to New Delhi.

Dargah Hazrat Muhammad Baqi Billah It was constructed during the reign of Akbar in 1603 AD. It is made of lime and mortar.38 Baqi Billah was born in Kabul but, during Akbar’s rule, he settled down in Delhi. He died at the age of 40 in 1603 AD. The shrine is to be found in the western part of the densely populated Sadar Bazaar. He is revered as a saint by the Naqshbandis and deemed to be holy by Muslims. Thousands of people are buried all around him. It is one of the largest Muslim graveyards. There are two platforms on his mausoleum. His tomb is in the first one. There is a mosque to the right of this tomb.

Old Idgah It is close to Baqi Billah’s tomb in Sadar. It seems to be older than the Mughal Period.

New Idgah The new Idgah lies ahead of the old Idgah on a little hillock. The Eid namaz is ceremoniously read here. It was constructed by Alamgir. Its courtyard spans 550 square feet.39 The courtyard has 160 sections40 and 500 people can fit into each of them. After the Revolt, this Idgah was appropriated by the British, a Punjabi later rescued it.

Shahji ka Talab Outside Ajmeri Gate, when Kamla Market had not yet been built, there used to be a sturdily built reservoir, which was known as Shah ji ka Talab. It was also commissioned by Qadir Yaar, who lived during Shah Jahan’s reign. Near Kamla Market, there is the Harihar Udaseen Bada Akhada. The road to the right of Qazi ka Hauz goes through Sarkiwalan and Lal Kuan to Katra Badiyan, Fateh Puri and Khari Baoli.

Qazi ka Hauz To the right of the singhada, where the vegetable market is located, there used to be Qazi ka Hauz, which was commissioned by Mautvaruddaula in 1264 Hijri.41 It was like a stepwell and was fed by the canal. But when the canal was bricked over, this too became redundant and was closed.

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This bazaar is predominantly inhabited by Muslims. Numerous lanes go inward to connect one locality to another on both sides. Further down, one reaches Lal Kuan Bazaar; the haveli here of the Patiala royal family was actually the gateway of Zeenat Mahal. It is not much to look at from the outside, but it has some magnificent mahalsara42 inside. A two-storey house on the edge of the road is known as Zeenat Mahal’s rooms. It belonged to the wife of Bahadur Shah and was constructed in 1846 AD. After the Revolt, it was offered as a reward to the Maharaja of Patiala for helping the British. From Lal Kuan, one way leads straight through Gali Batashan to Khari Baoli Bazaar and turning to the right one finds Katra Badiyan, which then goes to Fateh Puri Masjid. This is a brief description of the old Delhi founded by Shah Jahan 300 years ago within a boundary wall. That boundary wall is now almost gone except for a few ruined relics that remain. Its doorways and windows are now, to a large extent, broken. However, the bazaars and lanes of Delhi are still almost the way they were at that time. The houses are not the same; although there has been significant change, they still retain a few lingering hints of their old style. When Shah Jahan settled this city, he had built it for a population of 60,000. At that time, he would not have imagined that the population would go far beyond the boundaries of his city and scatter over miles. There was no tradition of organising a proper census43 in those days. Furthermore, violence, conflict and mayhem had been the norm in Delhi. That was possibly the reason why the population of this city did not expand exponentially in those days. While living in the capital city offered ways of material betterment, it also meant facing incessant dangers. Living outside the boundary walls of the city meant inviting trouble. For mile around Shah Jahan’s Delhi, there is now dense population. Every year, houses are constructed in the thousands, which is barely a drop in the ocean of the ever-increasing demand for housing. Now, we should look at the memorials located outside the shelter of this city. Right outside Kashmiri Gate, Alipur Road begins. To its right is Qudsia Bagh and to the left Nicholson Park, which is now called Tilak Bagh.

Qudsia Bagh This park has been mentioned above. It lies to the right of the road in front of Nicholson Park. It was commissioned by Begum Nawab Qudsia, the wife of Muhammad Shah, in 1748 AD. At the time of the Revolt, the British had set up cannons in this park that were used during the fight. The road next to it leads to the Qudsia Ghat of the Yamuna, where the Ladakh Buddhist Vihara and temple have been recently constructed.

Ludlow Castle This building, too, lies on Alipur Road beyond Qudsia Bagh and to the left. During the Revolt, Mr Simon Fraser, Commissioner of Delhi, used to live here.

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It was here that the attacks on the British first began in 1857 AD. After the Revolt, the Delhi Club for the British was established here. During the last war (World War II), the Rationing Office was located here. Now, a school for children operates from this building.

Metcalfe House About a mile from Kashmiri Gate, Metcalfe House can be seen to the right-hand side of Alipur Road, a road branches off toward the Yamuna, which is known as the Metcalfe House Road. To its north, on a slight rise, there is a very grand mansion to be seen, which was made during the Mughal Period, before the Revolt. Thomas Metcalfe had constructed it as his residence in 1844 AD. It is located on the banks of the river. It has a vast courtyard. Its actual living space44 starts at a higher level, below which many chambers and cellars are to be found. During the Revolt, his son, John Thomas, was the Joint Commissioner of Delhi. This mansion was mobbed and pillaged during the Revolt and was the focus of much activity. When Delhi became the capital, the Council of State used to sit here. Later, the Chief Commissioner was allotted this building as his residence. In 1947 AD, the Office of the Custodian started operating from here. Now, a military office is to be found here.

The Ridge or the Hill Further down, to the right of Alipur Road, lies Indraprastha College, which used to be the office of the Commander-in-Chief and was known as Alipur House. To its left was the residence of the Commander-in-Chief, where the Malaria Institute is to be found now. A slope goes down from here; the road to its right goes to Bela Road and Metcalfe House. The straight road goes through Rajpur Road up to the Ridge. This part of the Ridge lies to the north of the city. The British army had camped here on 8 June 1857 AD. It is from this part of the Ridge that artillery had attacked the Red Fort.

Flag Staff In the middle of the crossing leading to this hill, there is a circular turret-like structure, which is known as the Flag Staff. The road to the west of this goes to Delhi University and the one to the east joins Alipur Road, while the road to the south takes us to Hindu Rao Hospital. The northern road merges with Alipur Road near the Khyber Pass. This turret has doors opening on 3 sides which have iron railings. This is a building of ladao,45 with and 11.5-foot-wide passageway46 surrounding it. The first floor has 26 stairs and the second floor 14. The topmost part is open. At the top, there is a mast for a flag to be hoisted. Around it, there is a 4-foot-wide wall that functions as a railing. The first floor is 22 feet high and the second one 16 feet. A panoramic view of the city can be seen from the

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top of the turret, which seems to be in the middle of a sea of vegetation, and the settlements of the city can be seen scattered far and wide. The roads on the two sides of the hill lead to Alipur Road on one side and the other crosses Fateh Garh and goes to Sabzi Mandi.

Delhi Secretariat To the right of Alipur Road are the Secretariat offices, which were constructed after Delhi was declared the capital city. The offices of the viceroy used to be here. The Assembly too used to sit here. But when these offices moved to New Delhi, this building houses other government offices. In 1952, when Delhi got its Vidhan Sabha, its assemblies were held here. Now, it has central and state government offices. Further down, there is a police station to the right of these buildings, in front of which Rajpur Road meets Alipur Road. Merging together, these roads cross the Khyber Pass Market, turn right and become Mall Road. The road to its right goes toward Timar Pur settlement. Moving ahead in the same direction, to the right of Chandraval Water Works, there is the mausoleum of Shah Alam Faqir and the old bridge over the Najafgarh Nallah. A new road goes past the mausoleum to Loni by the new bridge constructed over the Yamuna. On the road which goes through the Khyber Pass to Magazine Road, lie three places, Gurudwara Majnu Sahib, Majnu ka Tila and Vishnupad.

Coronation Darbar Park (1903 AD) Alipur Road turns into Mall Road and goes to Azad Pur and finally connects to Karnal Road. There was a time when there used to be an army Cantonment here, which was later moved to Palam. Another offshoot of this road, which goes parallel to the Najafgarh Nallah, turns right on to the place where Lord Curzon had organised a grand Durbar in the honour of King Edward’s coronation in 1903 AD.

Memorial of George V’s 1911 Durbar The road which turns toward Kingsway Camp from Mall Road has the Jubilee Hospital to the left and Harijan Basti to the right.47 Some distance ahead is Dhaka village, followed by Radio Colony and the road goes via the Durbar Platform to Burari village. During the Hindu Period, it used to be called Bar Murari. In an open field that lies beyond Dhaka village, there is a memorial to the Durbar of 1911 AD. After Mall Road merges with Karnal Road, 6 miles down, to the left, there is a path leading to Shalimar village. The old Shalimar Bagh lies in this village. If we turn to the other side and go toward Mori Gate, one road goes to Rajpur Road, where the Police Line and some bungalows are to be found. The Ridge lies to their left. The other road goes parallel to the ramparts and turns toward Kabuli Gate and Tees Hazari; in between lies Mithai ka Pul. From there, a road

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turns to Sadar Bazaar via Teliwada. Mithai ka Pul is very old. It has been discussed in the section that deals with Nadir Shah’s bloody rampage across Delhi.

Tees Hazari Maidan Outside Kabuli Gate, there is a vast open field attached to Tees Hazari, where the mausoleum of Zebunnisa Begum used to be; it has been described above. When the narrow-gauge railway line was introduced, Kabuli Gate and this mausoleum were razed to the ground. Now, the buildings of the criminal and civil court are to be found here. A road goes to Boulevard Road and Sabzi Mandi from here, which turns left from Ghanta Ghar and reaches Roshanara Bagh.

St Stephen’s Women’s Hospital Close to Tees Hazari ground, there is the women’s hospital in Foons ki Sarai. This hospital used to be in Chandni Chowk, where the building of the Central Bank is located now. It is run by the Christina Mission.

Memorial of the Revolt – Fateh Garh The road from the hospital goes to Sabzi Mandi. A crossing comes next: the road that goes straight reaches Sabzi Mandi, while the one to the left goes via Pul Bangash to Sadar Bazaar. The road on the right side of the crossing branches off to Rajpur Road on one side and on the other to the Ridge. On the hilly part, on going up, there is a building to the right, which was constructed by the British to commemorate their victory in 1857 AD. It is called Fateh48 Garh. This octagonal structure is made of red sandstone and has four storeys. The British had set up their camp here at the time of the Revolt. It is tapered and is 110 feet high. It has a circular staircase inside, with 78 steps. The spiral staircase49 is made of sandstone slabs and is mounted with a 5-foot-high cross. On top, there is a clerestory. Details about the encampment, battles and the officials who lost their lives in the battles are inscribed on the 7 large tablets of marble that surround the pillar. On the eighth side, there is a door that leads to the stairs that take you upstairs. This pillar has been made on several platforms with high plinth. The first platform has 3 steps, the second one 17, the third one has 9, while the fourth has 5. The lower platform is 151 by 75 feet wide and 5 feet in height. The second one is 3 feet and 1 inch high; the third one is 11 feet; the fourth one is 6 feet, while the fifth one is 2.5 feet high. Its total height is 27 feet and 9 inches. The top 2 storeys have railings, while the lower one has chains.

Bhairon ji ka Mandir Bhairon temple is pretty close to Fateh Garh, which has been described already. Some distance ahead on this hill is Kushk-e-Shikar, which Firozshah Tughlaq had constructed in 1354 AD. It has been discussed in the Pathan section.

240  Perambulating the 18 Delhis

The Second Ashokan Pillar This pillar is on the right-hand side of the road and has been described in the Pathan segment.

Hindu Rao’s House This building was built by William Fraser, the agent of the Governor General, in 1830 AD. He was murdered and Shamsuddin, the Nawab of Firozpur Jhirka, was tried for it. On 10 October in 1835 AD, the Nawab was hanged at Kashmiri Gate for this. After Fraser’s death, this house was bought by Hindu Rao, who was a Maratha Sardar and a brother of Baiza Bai. For some time, he stayed in Kishan Ganj and housed his cheetahs in this house. There is a well-known bada named after him in Sadar. Hindu Rao died before the Revolt, but this house stayed with his heirs. However, it was confiscated by the British after the Revolt and converted into a sanatorium for Englishmen. Later, it was turned into a hospital, which it continues to be to today. Close by, there are building constructed by Firozshah and a stepwell. Chauburji, which has been described in Firozshah Tughlaq’s period, is also to be found here. Moving ahead, the road to the left goes to Sabzi Mandi. There was a time when there were sprawling orchards here, which were subdivided and settled as residential localities. Mills and factories were set up instead. On this side, there are roads leading to Roshanara, Shalimar and Mahaldar Bagh, as described above. If you take a look at the memorials near Kashmiri Gate, and move out from Delhi Gate to Mathura Road toward Badar Pur, and turn right on the Tughlaqabad Road, you will reach Qutub Minar and find memorials scattered all around. This is where the memories of the old Delhis lie buried. Let’s begin. The first right turn on Mathura Road will take you to Asaf Ali Park, where his statue stands. If you go to the left, you will reach the Gandhi Museum and Gandhi’s Samadhi. And if you turn right toward Mathura Road, you will see Irwin Hospital. Right next to it is the crematorium for the Parsis. There is a gateway standing to the right, in front of which the sons of Bahadur Shah were murdered. The new building of Maulana Azad Medical College, which used to be a district jail, stands to its right. Originally, it used to be Farid Khan’s sarai. Mehendiya is behind it, which is a burial ground for Muslims. A road from here goes to Mata Sundri Gurudwara. Firozshah Kotla stands in front of the college, which used to be the sixth Delhi of Muslims. If you step inside, you can see the Jama Masjid, the citadel of Firozshah and the Iron Pillar of Ashok, while the road outside goes to Hardinge Bridge. To its left, the offices of newspapers are to be found. One road goes to the Revenue Office, Delhi Development Authority Bhavan, etc. recently built the building, and joins the Ring Road. If you cross the arch of Hardinge Bridge, Tilak Park lies ahead and Barakhamba Road lies to its right on which Sapru House is located. One road goes straight to Indian Gate from Hardinge Bridge, while the stretch to the left goes to Mathura Road. If one

Perambulating the 18 Delhis  241

continues, the new building of the Supreme Court can be seen to the right and the exhibition ground to the left. Once you have crossed this, the road to the left reaches the back of Purana Qila, where temples of Kilkari Bhairon and Dudhiya Bhairon can also be seen. If you go to Mathura Road, to the right, the gateway to Shershah’s Delhi, Issa Khan’s Masjid and mausoleum, can be seen, while the Puran Qila lies to the left. If you go inside, you will see Masjid Qila-Mohana, Sher Mandal, an old stepwell and Kunti’s temple. From Purana Qila, at some distance, one can find Matka Pir on a hillock to the left. Then comes the Humanyun’s Tomb crossing, where the mausoleum of Naubat Khan can be seen; it is also called Neeli Chhatri. Turning to the left, one reaches Humanyun’s Tomb; right next to it is the tomb of his barber. Toward the right in its outer courtyard, Issa Khan’s Tomb and mosque can also be seen. One of the exits from Humanyun’s Tomb leads to Arab ki Sarai, where Afzar Khan’s Tomb and mosque are located. Gurudwara Damdama Sahib is behind Humayun’s Tomb; there is a metalled road running parallel to the ramparts of the tomb that takes you there. The western road from the crossing goes to the shrine of Nizamuddin Auliya, where Ghalib’s Tomb comes first. Very close to it is the tomb of Aziz Kokaltash or Chausath Khamba.50 When you enter the shrine complex, Amir Khusro’s Tomb is seen first and then the tombs of Muhammad Shah Rangela, Jahanara, the shrine of Khwaja Sahib along with Lal Masjid and Jama’at Khana 51 are to be found. Once you step out, other places like the tomb of Azam Khan and Basti Baoli52 can be seen. When you return to Mathura Road, to the right lies the tomb of Khan-eKhana, while Faeem Khan’s tomb is on the left, which is next to the railway line that is outside the eastern wall of Humayun’s Tomb. It is also known as Neela Burj. Barah Pula comes next. Further down, if we go to Kilokhadi from Bhogal, then Gurudwara Bala Saheb comes next. Eight miles down on Mathura Road, the road to the left turns to the Okhla Canal, where St Theresa Hospital can be seen. The buildings of Jamia Milia Islamia come next. Here, the graves of Dr Ansari and Shafeequl Rehman can be found. Close to Okhla, on the banks of the river Yamuna, there used to be the city of Khizrabad, founded by Khizr Khan. It was the seventh Delhi settled by the Muslims. His tomb used to be here and was known as “Khizr ki Gumtee.” But now, no sign of either can be found in this spot. When you return from Okhla to Mathura Road, further down to the right, there is Okhla Station surrounded by an industrial estate that came into existence a few years ago. Once you cross the railway tracks, the road turns to the left after going straight, and then goes up the hills and reaches the ancient Kalka ji Temple that belongs to the Hindu Period. One road from there goes to Kailash Colony and Chirag Delhi. Anandmayee Mata’s ashram lies to the south of Kalka ji Temple and on the same road Banarasi Das Swasthya Sadan is to be found. President Rajendra Prasad had inaugurated it in March 1951 AD and had planted a mango sapling here. There is an old pond and a well here, which is supposed to have water with

242  Perambulating the 18 Delhis

curative powers to heal spleen-related illnesses. This health centre is dedicated to the memory of the writer’s father.53 Badar Pur village can be reached straight down from Mathura Road. To its right, after crossing the railway line, one can go to Qutub, which is about 5 miles from here. Tughlaqabad Sation is being expanded in preparation for its conversion to a cargo depot. One mile from Tughlaqabad, to the right, comes Suraj Kund, where the second Delhi of the Hindus was situated. On the same road, the fort of Adilabad, which was the fifth Delhi of Muslims, is on the left side of Tughlaqabad. To the right, looms the vast sprawl of the Tughlaqabad Fort, which was the fourth Delhi of the Muslim Period. The mausoleum of Ghayasuddin Tughlaq comes next. About 2 miles from here, to the right, the road goes to Chirag Delhi and then on to Qutub Minar, in front of which Lal Kot and the wall of Prithviraj’s fort can be found. In order to reach Qutub Minar, one has to take the road outside, which turns left on Mehrauli Road. If we travel by this road, on both sides there are numerous ruins to be seen. Ghayasuddin Balban’s mausoleum can be found on the left, which is now in a rundown condition. Further down, on a dusty path, Jamali-Kamali Mosque and mausoleum can be seen. Nazir Khan’s orchard lies some distance from here, which is now called Ashok Vihar. To the left of the road in front of this are the relics of Fort Mauzan, which is also called Ghayas Pur or Darul Aman. Then, a road running parallel to Nazir Bagh goes to Dada Badi, which is a holy place for the Jains. On this road, two huge mosques made of granite54 are to be seen, which, according to some, belong to the period of Akbar Shah Sani. This road merges in to the Mehrauli-Gurgaon road. The road to the left goes to Gurgaon and the one on the right to Mehrauli. On the road to the left, which branches off to the Najafgarh road, three and half miles from Mehrauli, to the left, the road goes to Malik Pur Kohi, which has no inhabitants. Three mausoleums are to be seen here: (1) Maqbara Sultan Gari, (2) Maqbara Ruqnuddin Firozshah and (3) Maqbara Maizuddin, which is now in ruins. There is no other building to be seen here. Recently, when the roof of the tomb of Gari was being repaired, eight red sandstone rocks were discovered, which seem to have been taken from a Hindu temple and used on the ceiling in the mehrab.55 These stones have carvings with motifs deriving from Hindu traditions. One depicts an ox fighting with a horse; while some have flowers inscribed on them. Sultan Gari was the first Muslim ruler whose tomb was built in India. When one returns and enters the locality of Mehrauli, then a waterfall can be seen on the right and to the left a large pond, which is known as Hauz Shamsi. Next to it stands Jahaz Mahal, the ancient structure of adamantine stone,56 which is also known as Lal Mahal or Khas Mahal. Its southern section has fallen down, but the other three sides still exist. A canal originates in Hauz Shamsi, which goes toward the waterfall. There is a small pavilion near the waterfall, which is followed by the reservoir, where the water falls over stones. There is another pavilion to the left and there are steps leading down and, in the middle, there

Perambulating the 18 Delhis  243

is open ground. The water is channelled through canals and Phoolwalon ki Sair takes place here. From the waterfall, cutting across the Mehrauli settlement, the road turns to the left to the path that goes to Khwaja Sahib Qutubuddin’s shrine. It is supposed to be a holy man’s sacred place. On entering this lane, there is an adamant stone stepwell to the left, which has seven storeys. Its water is infused with sulphur and is supposed to be beneficial for skin ailments, so people come here to take baths. It is called Rani ki Baoli. There is an unpaved path going from here to Raja ki Baoli. This is sturdily constructed and made of granite, but it is dry now. When you go back to the road, you will see the main entrance to the dargah, which has a long passage to take you inside. To its right lies the shrine of Khwaja Sahib. In the portico of the shrine, to the left is the tomb of Maulana Muhammad Fakhruddin, who was the teacher of Bahadur Shah. The mosque commissioned by Farrukhsiyar is close by. The way to the shrine is to the right; the shrine is located in a sprawling courtyard. One can enter it with a covered head, but women are not allowed to enter it. Moti Masjid, made of gleaming white marble, is on the other side of the shrine. Shah Alam’s mausoleum is contiguous to it. It has three other tombs – those of Shah Alam Sani and Akbar Shah Sani, along with the empty grave of Bahadur Shah. On exiting the shrine, to the right is the tomb of Udham Khan,57 which is known as the Labyrinth,58 and the Yogmaya Temple, which belongs to the Hindu Period, lies just beyond it. Anang Taal is right behind it, which has no water now. Prithviraj Fort and Lal Kot, both relics of the third Delhi of the Hindus, are to be found here. Although they are in a state of neglect, their relics can be seen for miles around. From here, a road goes to the tower59 of Qutub Sahib, which can be entered only through one door. The pillar has an extensive courtyard, which is surrounded by a boundary wall. There are grassy lawns and trees in abundance. There is also a space for rest, as thousands of tourists come here every day. Apart from the tower, there are eight other places to see here: (1) Alai Darwaza, near the minar; (2) tomb of Imam Zamin, which is next to Alai Darwaza; (3) Chausath Khamba, which is also close to the pillar, and which were once Hindu temples; (4) the Iron Pillar; (5) Quwwatul-ul-Islam Mosque;60 (6) tomb of Altamash; (7) Alauddin Khilji’s Tomb and (8) the Incomplete Tower. All of them have been discussed in the appropriate section. Three miles from the road, when one returns from Qutub Sahib, Adhchini61 village can be seen and, to its left, there is the tomb of Nizamuddin Auliya’s mother. Further down, to its left, there is Begum Pur village, which has Begum Pur Masjid, commissioned by Khan Jahan. The building of Vijay Mandal or Jahan Numa, built by Firoz Shah, is also to be found in the same village. After this, Kalo Sarai village comes on the left, which also has a mosque made by Khan Jahan. Fareed Bukhari’s Tomb lies between these two villages. To the left of the same road, the Engineering College62 has been established. Two old memorials, Eid Gah and Chor Burj, lie to the right some distance away. The fifth Delhi of the Muslims was located here, which is called New Delhi (Nai Dilli).63

244  Perambulating the 18 Delhis

The road turns left to Malviya Nagar, while the straight road goes to Shah Pur village, where the city of Siri or Alai Delhi can be found. This was the third Delhi of the Muslims, which is now in a rundown state. Turning left on the Shah Pur road, some distance away, there is the mosque of Makhdoum Sabzwari. On the same side, at some distance, the tomb of Kabiruddin, which is also known as Lal Gumbad, lies on the way to Chirag Delhi. The road to the right goes to Khirki village, which also has the Khirki mosque that was commissioned by Khan Jahan. On an unpaved road further down is Sat Pula. This village also has Dargah Yusuf Qattal. Returning to Chirag Delhi Road, to the right is the Dargah Salauddin, but it is in a sad state of disrepair. The settlement of Chirag Delhi comes next, which has thousands living there with boundary walls all around it. One enters the settlement through a gateway. When you go through the bazaar, there will be a plaza; Hazrat Raushan Chirag’s shrine lies to its right. It has a grand entrance which leads to a sprawling courtyard. The shrine itself lies inside. Kamaluddin’s Tomb is also here. A wooden seat that belonged to Raushan Chirag Sahib is lying there. Moving to the left, through a large gate, one can enter the tomb of Behlol Lodhi. The road goes straight to Kalka ji Colony from Chirag Delhi. A road goes from there to Greater Kailash, which then merges with New Delhi. Zamrud Pur village, which has five turrets, is in front of Lady Shri Ram College. These turrets are being used to store grain by the villagers nowadays. Langar Khan’s Tomb, which is now a ruin, is located on the road. When we return from Chirag Delhi to Qutub Road and take the road to New Delhi, after traversing a long distance, the road to the left goes to Hauz Khas, which is also known as Hauz Alai. It belongs to Firozshah Tughlaq’s time. Although the hauz (reservoir or cistern) itself is now filled with rubble, its ruins can still be seen. Agricultural activities are carried on here instead. Like Qutub, it is also a favoured picnic spot for hundreds of tourists who come here daily. The buildings surrounding the hauz are Madrasa Firozshah, the tomb of Firozshah, Yusufdeen Jamal’s Tomb and the tomb of Alauddin Khilji. If we return to Qutub Road from Hauz Khas, further down to the left there is the building of Safdar Jung Hospital and the building of the All India Institute of Medical Sciences on the right-hand side. The road behind it goes to Moth ki Masjid village, where the Moth ki Masjid is located. Then, there are the many suburbs inhabited by government employees scattered all around. The road to the right goes to Defence Colony, Kotla Mubarak Pur is next to it; it was the eighth Delhi of the Muslims. It is just a village now; but it is here that you see the tomb of Mubarak Shah along with a mosque. Lodhi Colony runs parallel to it. In Defence Colony, there are the tombs of Kale Khan, Chhote Khan, Bade Khan and Bhure Khan, which are known as Tiburja.64 On return to Qutub Road, Safdarjung Airport can be seen on the way; in front of which, to the right, is the tomb of Najaf Khan. Right next to the airport, Safdar Jung’s magnificent tomb is located, along with a mosque. Lodhi Road turns toward Humanyun’s Tomb. Some distance away, on the same road, the glorious sprawl of Lodhi Garden is to be found. A short distance from this garden, the tomb of Sultan Syed Muhammad

Perambulating the 18 Delhis  245

Shah, the Khairpur Mosque and two unnamed tombs can be encountered. In the northern section of the garden, Sikandar Shah’s grand mausoleum is located, in addition to a bridge that is also a relic of the Lodhi period. The India International Centre is situated within Lodhi Estate. Going back to Qutub Road, one finds a road going to the Tees January Marg, where Gandhiji was assassinated on this day in Birla House. From here one can reach Vijay Chowk via Tughlaq Road and Hastings Road. There are fountains and, to the left, along with the vast buildings of the Secretariat, the Rashtrapati Bhavan and Mughal Gardens. To the right, extends the majestic avenue of Raj Path, which goes straight to the India Gate. On both sides of this avenue, there are pools and lawns. The buildings of Rail Bhawan, Hawai Bhavan, Krishi Bhavan and Udyog Bhavan are also to be found here. It is on the same Raj Path, on 26 January, that the president salutes the national flag. A statue of King George can be seen behind India Gate.65 To its left lies the National Archaeological Department building and to the right is the museum. Vigyan Bhavan is a short distance away from here. A road goes to the National Stadium from India Gate. Next to the gate, there is a Japanese park for children. The road that goes straight from Vijay Chowk northwards is called Parliament Street. To its left, we have the building of Lok Sabha. It is here that Pandit Motilal Nehru’s statue is found. The road behind it goes to Rakab Ganj Gurudwara, which is quite close to these government offices. A short distance away, to the left of Parliament Street, are the buildings of the radio station and Akashvani, while the Reserve Bank and Yojana Bhavan buildings can be seen on the right side. Next, at the Ashok Road crossing, one can see the statue of Sardar Patel; the next point is Narendra Place, to whose left Jantar Mantar can be seen. It faces the office of the New Delhi Municipal Corporation, which is to the right. The Connaught Place Market lies ahead. Close by, on the Irwin Road, there is Hanuman temple. On the road which goes to Pachkuian, on the Jain Mandir Road, Khandelwal and Agrawal Jain temple can be seen and, further ahead, Nasaiya ji and Hardinge Hospital and college come next; after that, on Chitra Gupta Road, Ram Krishna Paramhans’ ashram and temple and Chitragupt temple can be seen. Going straight on Pachkuian Road, the Imambara and Bapu Samaj Kendra buildings can be found. Then, on Reading Road, the road to the right goes to Valmiki Temple, where Gandhiji used to stay. Hindu Sabha Bhavan, Birla Mandir, Buddha Temple and Kali Temple are all to be found on the right side of Reading Road. The road that connects it to Shankar Road turns to the Ridge and reaches Buddha Jayanti Park. From Pachkuian, one road goes straight to Pusa. The road on the left turns upward to the Ridge and goes to Bhuli Bhatiyari ka Mahal, whose original name was Bu Ali Bakhtiyari. The exact age of this building is not known. When you enter the main gate, you step into a vestibule; turning to the right, there is another door. There is a large courtyard with a boundary wall on all sides. There is nothing else except a few chambers to be found here. If you go down the road to the left of Pusa Road, there is the Ganga Ram Hospital Marg, on which the eponymous hospital is located and right next to is Janki Devi Mahavidyalaya.66 The road to the right of Pachkuian Road goes

246  Perambulating the 18 Delhis

to Karol Bagh, while Shankar Road goes straight to Pusa Institute. If you go to Patel Nagar Road from Pusa Road, you will touch the Milk Scheme Colony. At the crossing of Pachkuian Road, you can see the Bhairon temple. Next comes the way to Karol Bagh on which, to the left, is the Jhandewalan Temple. This road then goes to Ajmal Khan Park, next to which is the Tibbia College. This is how you can glimpse the chief highlights of the 18 Delhis. One can perambulate the length and breadth this place in about a week. Actually, Delhi is so vast that it will take weeks to see it properly and yet something will still be left out. Nowadays, Delhi is continually expanding. Anybody who saw it 50 years ago will be completely lost. Forget the outsiders, we, who are the natives of the place, feel like strangers here. That is why the more you try to search, the more inadequate it will seem to be. TABLE 6.1  Highlights of the 18 Delhis

Name of the Place

Constructed in

Built By

Current Location

RED FORT

1636‒48

Shah Jahan

1. Jhanda Chowk 2. Lahori Gate, entry point 3. Bazaar Chhatta Lahori Gate 4. Naqqar Khana 5. Diwan-e-Aam or Throne Room 6. Mumtaz Mahal ‒ Museum 7. Rang Mahal or Imtiaz Mahal Nehar Bahisht 8. Sangmarmar ka Hauz or marble reservoir 9. Burjtila or Musamman Burj, Khas Mahal, Tasbih Khana, Sleeping Chambers, Badi Baithak 10. Diwan-e-khaas or the Peacock Throne Chamber 11. Hammam (baths) 12. M  oti Masjid

1947 1636‒48

Govt. of India Shah Jahan

Eastern end of Chandni Chowk ” Inside the fort

”

”

”

” ”

” ”

” ”

”

”

”

”

”

”

”

”

”

”

”

”

”

”

”

”

”

”

1659‒60

Aurangzeb

”

(Continued)

Perambulating the 18 Delhis  247 TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

13. H ira Mahal 14. Shah Burj 15. Salim Garh Gate 16. Bhadon 17. J al Mahal or Zafar Mahal 18. Saavan 19. Dilli Darwaza or Delhi Gate UNTIL KASHMIRI GATE IN THE NORTH 20. M  adhodas ka Bagicha 21. L  ajpat Rai Market 22. St Mary’s Catholic Church 23. M  or Sarai, now Railway Quarters 24. L othian Railway Bridge Mehrab 25. Oldest cemetery of Christians 26. Post Office (until the mutiny, ammunitions dump and telegraph office) FROM THE RIGHT SIDE OF KELA GHAT ROAD 27. N  igam Bodh Yamuna Ghat and Cremation Ground 28. Hanuman Temple 29. Nigambodh Gate

1624 1636‒48 1622

Bahadur Shah Shah Jahan Jahangir

” ” ”

1636‒48 1642

Shah Jahan Bahadur Shah

” ”

1636‒48 ”

Shah Jahan ”

” ”

18th century

–

Outside the fort

1960

MCD

1865

Missionaries

Left side of the road ”

1861‒2

Hamilton

Road to railway station

1864

British government

On the slope of the Watermill

Until1855

British

To the right of the mehrab

1850‒7

”

Outside Lothian Bridge, to the right

Hindu Period

–

Near the Yamuna

”

–

Mughal Period

Shah Jahan

To the right of the ramparts In ramparts beyond Hanuman Temple (Continued)

248  Perambulating the 18 Delhis TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

30. Salim Garh Bridge of Red Fort

1622

Jahangir

Between Red Fort and Salim Garh, to the right when going toward Yamuna Bridge To the right when going toward Yamuna Bridge ”

31. S alim Garh or 1546 Noor Garh Fort

Salim Shah Suri

32. N  eeli Chhatri

Hindu Period

33. R ailway Bridge on Yamuna

1837

Pandavas and Marathas British government

FROM POST OFFICE TO KASHMIRI GATE 34. Dara Shikoh’s 1637 Library, now Polytechnic 35. Old St Stephens 1890 College, now Polytechnic 36. G  racia Park 1906

On Yamuna while going to Shahdara

Dara Shikoh

To the right of the road

British missionaries

To the left of the road

Deputy Commissioner

The juncture in front of the church To the right side of the road In the ramparts Near Kashmiri Gate Now a municipality office

37. St James Church 38. K ashmiri Gate 39. F  akhrul Masjid

1836‒9

James Skinner

Mughal Period 1728‒9

40. S kinner’s old mansion (old building of Hindu College) 41. Masjid Panipatiya MEMORIALS OUTSIDE KASHMIRI GATE 42. Nicholson Park, now Tilak Park 43. Q  udsia Park and Mosque 44. Laddakh Buddh Vihar

1899

Shah Jahan Fakhrulnissa Begum Col. Skinner

1725‒6

Lutfullah Khan Sadiq

Chhota Bazaar, Kashmiri Gate

1906

British government

To the left of Alipur Road

1748

Qudsia Begum

1963

Indian government

To the right of Alipur Road Outside Qudsia Park, on Ring Road (Continued)

Perambulating the 18 Delhis  249 TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

45. Ludlow Castle, now a school for children 46. Metcalfe House, now a military office

Mughal Period

Named by British government

Left of Alipur Road

1844

Thomas Metcalfe

47. O  ld Secretariat

1912‒15

British government

48. Gurudwara Majnu Sahib

1505

49. Majnu ka Tila

1505

Not known

50. Vishnupad

Hindu Period

”

51. Tomb of Shah Alam Faqir

1365‒90

”

52. Y  amuna bier and bridge at Chandrawal 53. Jubilee TB Hospital (railway until 1911) 54. H  arijan Colony

1963

Delhi Corporation

1935

MCD

On the way to Metcalfe Road from Alipur Road, near Yamuna Left of Alipur Road Near Yamuna, from Khyber Pass to Magazine Road Beyond Gurudwara Majnu Sahib On Magazine Rd, near Chandrawal Hill On Najafgarh Nallah, going to Water Works from Timar Pur Beyond Timar Pur Road, on Yamuna To the left of Kingsway Camp

1935

55. Darbar Pavilion

1911

Founded by Gandhiji British government

56. Shalamar Bagh 1653 (while returning via Sabzi Mandi Road) 57. Roshanara 1650 Bagh (while returning to Vishvavidyalaya Marg) 58. Curzon House 1903

Shah Jahan

To the right of Kingsway Camp Near Dhaka village, on Burari Road From Badli Sarai, near Shalamar village

Roshanara Begum

Near Sabzi Mandi Ghantaghar, to the right of road

Lord Curzon, British government

Vishwavidyalaya Marg (Continued)

250  Perambulating the 18 Delhis TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

59. F lagstaff

British Period

British

60. Chauburji

1354

61. Pir Ghaib 62. H indu Rao’s residence (a hospital now) 63. A  shokan Pillar No. 2 64. Jeet Garh (Mutiny Memorial) 65. Bhairon ji ka Mandir 66. New Courts

1354 1835

On the Ridge, near Delhi University Firoz Shah Tughlaq On the road to the right of Flagstaff ” ” Hindu Rao ”

1356

Firoz Shah Tughlaq ”

1857

British government

67. Mori Gate

Mughal Period

Hindu Period

” Near Jeet Garh

Govt. of India Shah Jahan

68. Dufferin Bridge 1884‒8

British government

69. Sa’adat Khan Canal (now closed, it lay to the right of Dufferin Bridge) 70. Sharaddhanand Bazaar 71. Shraddhanand Balidan Sthal

Mughal Period

Sa’adat Ali Khan

British Period

British government

1928

Arya Samaj

72. L  ahori Gate

Mughal Period

Shah Jahan

73. M  asjid Sirhindi 74. M  asjid Fateh Puri, Chandi Chowk Bazaar 75. Bhairon ji ka Mandir 76. G  hanta Ghar

1650 1650

Begum Sirhindi Begum Fateh Puri

Islamic Period 1868

Current Location

On Tees Hazari Maidan, Boulevard Road Via Dufferin Bridge Beyond Mori Gate; Kabuli Gate used to be at its right and Milton Road to the left Beyond Dufferin Bridge

Beyond Dufferin Bridge, in a room left of Naya Bazaar End of Fateh Puri Bazaar Lahori Gate In Khari Baoli Bazaar Kucha Ghasi Ram

Lord Northbrook

Was in Chandni Chowk, now broken (Continued)

Perambulating the 18 Delhis  251 TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

77. Statue of Queen Victoria 78. Jahanara Begum’s Sarai (now Malka ka Bagh) 79. T  own Hall 80. Statue of Gandhiji

1902

James Skinner

In Chandni Chowk

1650

Jahanara Begum

”

1863‒6 1950

British government MCD

81. Main Railway Station (on returning to Chandni Chowk, via Tiraha Bazaar) 82. J ain Mandir, Naughara 83. Jain Mandir, Vaidwara 84. J ain Mandir, Dharam Pura 85. J ain Mandir, Kucha Seth 86. Charan Das ki Bagichi (on return to Chandni Chowk) 87. F  ountain, Lord Northbrook

1867

British Govt

” Inside Begum Bagh, toward the Station Outside the Garden, on Queen’s Road

Mughal Period

Jains

” ” ” ”

Charandasis

1872‒4

Naughara is in Kinari Bazaar At Vaidwara Via Kinari Bazaar, in Dharam Pura Kucha Seth via Masjid Khajoor In Mohalla Dassan

Chandni Chowk, opposite Kotwali Opposite Chandni Chowk fountain

88. R ama Theatre (the first theatre of Delhi) 89. Hardinge 1914 Library

Chhannamal

90. Sunehri Masjid No. 1

1721

Roshanuddaula

91. Kotwali Chabutra 92. Gurudwara Shish Ganj (memorial of Guru Tegh Bahadur)

Mughal Period

In Company Bagh, facing Gandhi Maidan In Chandni Chowk, near Kotwali ”

Sikhs

”

1675

MCD

(Continued)

252  Perambulating the 18 Delhis TABLE 6.1 Continued

Name of the Place

Constructed in

93. K hooni Mughal Period Darwaza (Dariba Bazaar) 94. Begum 1751 Samroo’s Bagh (now Bhagirath Place) 95. Baptist Mission British Period Church 96. Shivala Aapa 1761 Gangadhar 97. Lal Mandir 1659 (Urdu Mandir) 98. Gopal ji, Mughal Period Hanuman ji, Jagannath ji, Narsingh ji, Dau ji, Satya, Narayan ji, Ramchandra ji Temples until the South Gate of Lal Qila 99. Sheikh 1729 Kalimullah Jahanabadi Mazar 100. Edward Park 1911 101. Sunehri Masjid No. 3

1751

102. Zeenat-ulMasjid 103. Sunehri Masjid No. 2 104. Delhi Gate 105. Digambar Jain Lal Mandir, returning to Delhi Gate via Machchliwalan 106. Victorial Zenana Hospital 107. Jama Masjid 108. Hare Bhare Shah Mazar

1700

Built By

Current Location In Chandni Chowk

Begum Samroo

”

Baptist Mission

”

Aapa Gangadhar

”

A Jain soldier

” Esplanade Road

In Parade Grounds Foundation laid by king Edward V Javed Khan

On the way to Jama Masjid Outside Delhi Gate of Lal Qila, facing Edward Park On Masjid Ghata via Ansari Road In Faiz Bazaar

1744‒5

Zeenat-ul-Nissa Begum Roshanuddaula

Mughal Period ”

Shah Jahan Jains

End of Darya Ganj In a lane outside Delhi Gate, to the right

1904

British government

In Machchliwalan

1648 Mughal Period

Shah Jahan

Jama Masjid Bazaar On a road next to the eastern gate of Jama Masjid (Continued)

Perambulating the 18 Delhis  253 TABLE 6.1 Continued

Name of the Place

Constructed in

109. Sarmad Mazar

Aurangzeb Period

110. Maulana Azad’s grave(on the way to Jama Masjid from Matia Mahal) 111. R  azia Begum’s Tomb 112. K  alan Masjid 113. T  urkman Shah Mazar 114. T  urkman Gate 115. Harihar Udasin Mandir 116. A  jmeri Gate

1958

Govt. of India

1240

Mehazuddin Behram Shah Khan Jahan

1387 1240

Built By

Current Location On a road next to the eastern gate of Jama Masjid On Edward Park Road

Inside Turkman Gate ” Near Turkman Gate In the ramparts Near Kamla Market

Mughal Period 1888

Shah Jahan Udas Panthis

Mughal Period

Shah Jahan

117. Deshbandhu Statue 118. Maqbara and Madrasa Ghaziuddin Khan (via Pahar Ganj Bridge) 119. New Delhi Main Railway Station 120. K  adam Sharif Afsar Khan Tomb, Dargah Khwaja Baqi Billah 121. Eidgah 122. Tibbiya College 123. J handewalan Devi Temple

1954

MCD

1710

Ghaziuddin Khan

1924, 1954

British and Indian governments

Off the bridge to the left

1603

Afsar Khan

Off the bridge to the right, near Motia Khan

Islamic Period 1921

On Eidgah Road Hakim Ajmal Khan In Karol Bagh

124. Bhairon ji Temple 125. Bu Ali Bhatiyari ka Mahal

Islamic Period

Mughal Period

1354

Between GB Road and Asaf Ali Road Outside Ajmeri Gate Outside Ajmeri Gate, Delhi College is located there now

On Deshbandhu and Pachkuian Roads Panchkuian Road Bu Ali Khan

At the Ridge, on Panchkuian Road (Continued)

254  Perambulating the 18 Delhis TABLE 6.1 Continued

Name of the Place

Constructed in

126. Chitra Gupta Mughal Period Temple 127. Paramhans 1945 Ram Krishna Mission and Temple 128. Balmiki British Period Temple 129. I mam Bada 1945 130. Bapu Samaj 1954 Sewa Kendra 131. Lady Hardinge 1913 Women’s Hospital 132. A grawal and Mughal Period Khandelwal Jain Temple 133. Hanuman Islamic Period Mandir 134. Jantar Mantar 1724 135. N  ew Delhi 1931‒2 Municipal Corporation Headquarters and Town Hall (on the way to Hailey Road via Scindia House and Curzon Road) 136. Uggarsen ki Ancient Baoli 137. S apru House 1954 138. M  ata Sundri Gurudwara 139. I rwin Hospital 140. S tatue of Asaf Ali 141. R  aj Ghat (samadhi of Gandhiji) 141. a . Shanti Van (samadhi of Sh. Nehru) 142. Gandhi Smarak Sangrahalaya, returning to Mathura Road

Built By

Current Location Chitra Gupta Road

Ram Krishna Mission

”

Harijans

Reading Road

Shia Jamaat With help from Ford Trust British Govt

Panchkuian Road ”

Jains

Jain Mandir Road

”

Irwin Road Raja Jai Singh British Govt

Parliament Street ”

Raja Uggarsen

Hailey Road

Indian Council of World Affairs Sikhs

Barakhamba Road

1930‒5 1954

British Govt

Outside Delhi Gate ”

1948

Indian government

East of Delhi Gate, on Ring Road

1964

”

”

1951

Gandhi Smarak Nidhi

Near Raj Ghat

Mughal Period

Mata Sundri Marg

(Continued)

Perambulating the 18 Delhis  255 TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

143. A zad Medical College and Hospital (formerly Farid Khan ki Sarai & Jail) 144. F  iroz Shah Kotla (6th Delhi of Muslims) 145. Jama Masjid Firozi of Kotla 146. B  aoli Firoz Shah 147. A  shokan Pillar No. 1 148. Bal Bhawan

1960

Indian government

Outside Delhi Gate

1354‒74

Firoz Shah Tughlaq Outside Delhi Gate, on Mathura Road

1354

”

Inside Kotla

”

”

”

1356

”

”

Post-independence

Indian government

Rouse Avenue Lane Mathura Road

149. Hardinge British Period Bridge (now Tilak Bridge) 150. Tilak Park and 1960 Statue 151. Supreme 1958 Court 152. O  ld Fort (Indraprastha, The first Delhi of Hindus) 153. Din Panah 1533 (Old Fort) 154. K ilkari Hindu kaal Bhairav 155. Doodhiya Hindu kaal Bhairav 156. Sher Garh (the 1540 10th Delhi of Musalmans) 157. M  asjid Qila 1541 Kohnah 158. Sher Mandal 1541 159. Shershahi Dilli 1541 Darwaza 160. K hairulmanazil 1561 (Masjid)

British Indian government

–

Beyond Hardinge Bridge On Mathura Road and Tilak Marg 2 miles from Delhi

Humayun

”

Sher Shah Suri

Behind Purana Qila Behind Purana Qila In the Old Fort

"

"

” ”

” Facing the Old Fort

Maham Ankha (Udhamkhan’s mother). Opposite the west gate of Old Fort

Opposite the west gate of the Old Fort

”

(Continued)

256  Perambulating the 18 Delhis TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

161. Chidiya Ghar/ zoo 162. Humayun’s Tomb 163. Hajjam Ka Maqbara 164. I sa Khan Ka Maqbara 165. A rab ki Sarai (now the Industrial Training Institute) 166. M  aqbara Afsar Khan 167. M  aqbara Zebat Khan (The Blue Dome) 168. Gurudwara Damdama Sahib (Guru Gobind Singh’s Memorial) 169. M irza Saadullah Khan Ghalib’s Mazar 170. M  aqbara aziz Kokaltash or Chaunsath Khamba 171. Dargah Hazrat Nizammudin Aulia

1960

Indian government

1565 1565

Hazi Begum, Akbar’s mother ”

Adjoining the Old Fort Mathura Road

1547

Isa Khan

1560

Hazi Begum

Next to Humayun’s Tomb

1566‒7

Afsar Khan

In Arab ki sarai

1565

Naubat Khan

Humayun’s Tomb crossing

Mughal Period

Sikhs

Behind Humayun’s Tomb

1889

inside Humayun’s Tomb ”

Outside Nizammudin Aulia’s Dargah

1624

Aziz Kokaltash

Near Ghalib’s Mazar

1324

Ziauddin and Muhammad Tughlaq

172. B  aoili Hazrat Nizamuddin

1321

Hazrat Nizamuddin

173. Jama’at Khana or Nizamuddin Mosque 174. Maqbara Jahanara Begum

1353

Feroze Shah Tughlaq

Right side on Mathura Road about 5 miles from main Delhi Inside the Hazrat Nizamuddin Dargah ”

1681

Jahanara

”

(Continued)

Perambulating the 18 Delhis  257 TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

175. Mohammad Shah’s Maqbara 176. M  aqbara Amir Khusro 177. Sanzaar Mosque 178. Maqbara Azam Khan 179. Maqbara Khane Khana 180. Maqbara Faaim Khan or Neeli Burj

1748

”

1325

Mathura Road

1372

Kha Jahan

Outside the Dargah

1566 1626

Aziz Kokaltash Khan Khan Khana

1624

Khan Khana

181. Barah Pula

1612

Meharban Agha

182. K  ilokhari or Naya shahar (New city): 2nd Delhi of Musalman's 183. Gurudwara Bangla Sahib (memorial of Guru Harkishan Ji) 184. T  he Holy Family Hospital 185. J amia Milia Islamia 186. Okhla Canal

1286

Kaikobad

South-east of the dargah On the way to Barapula Outside the east wall of Humayun’s Tomb, alongside the railtrack On the way to Okhla On the Ring Road

Mughal Period

By the Sikhs

Left from Mathura Road on the road to Okhla ” At the termination of Okhla Road 8 miles from Delhi

187. Okhla industrial State 188. K alkaji Temple 189. Shri Banarsi Das Swasthya Sadan

Near Nizamuddin Station

1951

Chandiwala brothers (inaugurated by President Rajendra Prasad)

On Mathura Road, 8 miles from Delhi Kalkaji Colony, east of Kalka Mandir, en route Mathura Road to Mehrauli, via Badarpur (Continued)

258  Perambulating the 18 Delhis TABLE 6.1 Continued

Name of the Place

Constructed in

190. A  nangpur or 686 Adagpur, Suraj Kund (Hindu's 2nd Delhi) 191. Qila Adilabad 1327 192. Maqbara Ghiyasuddin Tughlaq 193. Qila Tughlaqabad 194. L  al Kot (3rd Delhi of Hindus) 195. Qutub Minar

1321‒3

196. Masjid Quwate Islam 197. L  ohe Ki Laat and Chaunsath Khamba 198. A  lai Darwaza 199. Maqbara Imam Zaamin 200. A  lai Minar or Adhoori Laat 201. Maqbara Altamash 202. Maqbara Alauddin 203. Qila Margazan

1321‒3

Built By

Current Location

Anangpal I

A road forks off left from Tughlaqabad’s Mehrauli Road On Mehrauli Road

Muhammad Tughlaq Muhammad Adil TughlaqShah Ghiyasuddin Tughlaq Anangpal and Prithviraj

Mehrauli Road

1200

Qutubuddin Aibak

1193‒8

”

12 miles from Delhi Next to the Qutub Minar ”

1100‒93

Hindu kaal 1310 1488

Alauddin Khilji Imam Zaamin

1311

Alauddin Khilji

1236

Razia Begum

1315‒16

Qutubuddin Mubarak Shah Ghiyasuddin Balban

1267

204. Jamali Kamali’s 1528 Tomb and Masjid 205. Mazir Ka 1748 Bagh (now Ashok Vihar)

Jalal Khan

206. D  ada ki Badi

By Jains

Mughal Period

Nazir Rozafzun

Outside Qutub ki Laat

” Near the Alai Darwaza North of the Qutub Minar Near Quwate Islam Masjid West of Qutub Minar Ruins on the road outside Qutub Minar Road outside Qutub Minar On a mud path forking off right on the Qutub Minar road Jain Mandir near Ashok Vihar (three-way fork in the road where one route on the left goes to Gurgaon, the right to Kasba) (Continued)

Perambulating the 18 Delhis  259 TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

207. Maqbara Sultan Gari (the first mausoleum in India)

1231

Iltutmish

208. Maqbara Ruknuddin Feroze Shah 209. Hauz Shamshi

1238‒40

Razia Begum

A route turns left from Malikpur village to Najafgarh Road, 3 miles from Mehrauli Back to Mehrauli Kasba

1229

210. J harna (cascade of water) 211. J ahaz Mahal or Lal Mahal or Sheesh Mahal 212. Udham Khan’s Maqbara or Bhool Bhullaiyan 213. Yogmaya Mandir 214. A  nang Taal

1700

Shamshuddin Altamash Zeenat-ul-Nisa Begum

”

Anangpal II

215. R ani aur Raja ki Bayen (baoli) 216. Dargah Hazrat Qutubuddin 217. Moti Masjid 218. Shah alam Bahadurshah’s Maqbara 219. S hah Alam Sani’s grave 220. A kbar Shah Sani’s grave 221. Bahadurshah’s empty grave 222. Farrukh Siyar’s Masjid 223. Bahadur Shah’s palaces

1516

Daulat Khan

1235 1709 1712

Shamshuddin Altmash Shah Alam Jahandar Shah

Left side of the road Behind Yogmaya Temple On the way to Dargah Hazrat Qutubddin Turning in right from the road inside the dargah ”

1806

Royal family

”

1837

Royal family

”

Mughal Period

Bahadur Shah

”

”

Farrukh Siyar

”

”

Bahadur Shah

Outside the dargah (returning from Mehrauli, New Delhi) (Continued)

1700

”

1561

Akbar

Hindu Kaal

in Mehrauli kasba Facing Hauz Shamshi, next to the road Next to Hauz Shamshi Next to Yogmaya Temple

260  Perambulating the 18 Delhis TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

224. Begumpur Masjid

1387

Kha Jahan

225. V  ijay Mandal or Jahanuma

1355

Feroze Shah Tughlaq

226. M  asjid Kalo Sarai

1387

Kha Jahan

227. Engineering College (Foundation laid by the Duke Of Edinburgh) 228. Jahanpanah (Musalmans’ 5th Delhi) 229. Idgah

1961

Indian government

Begumpur village, on the right when returning from Mehrauli Mehrauli Road, near Begumpur Masjid Kalo Sarai village, a mile ahead of Begumpur Left side of the road

1327

Muhammad Tughlaq

Pathan Period

Not known

230. C  hor Burj 231. S iri (3rd Delhi of Musalmans) 232. Masjid Makhdum Sabzabar 233. L  al Gumbad (Maqbara Sheikh Kabiruddin) 234. K  hirki Masjid

Pathan Period 1303 1400

Now broken. On Mehrauli Road

Right side of the road Unknown ” Alauddin Khilji Walls in Shahpur villages Makhdum Sabzabar 370 guz west of Siri on the road

1330

Mohammad Tughlaq

On the left-hand side of the Malviya Nagar Road Right side of the Malviya Nagar road in Khirki village Ahead of the Khirki village on the Kuchha Road Chiragh Delhi, on the Malviya Nagar Road

1387

Kha Jahan

235. Satpula

1326

Muhammad Tughlaq

236. Dargah Roshan Chiragh, Delhi 237. Maqbara Behlol Lodi 238. H  auz Khas or Hauz Alai

1359

Feroze Shah Tughlaq

1488

Sikandar Lodi

In the dargah

1295

Alauddin Khilji

On the road turning left from Mehrauli Road (Continued)

Perambulating the 18 Delhis  261 TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

239. Madarsa FerozeShah 240. Maqbara Feroze Shah 241. Maqbara Yusuf Bin Jamal 242. Maqbara Alauddin Khilji 243. Safdarjang Hospital (started by the Americans in 1942) 244. Medical Institute 245. M  asjid Moth

1352

Feroze Shah Tughlaq Naseeruddin Tughlaq

At Hauz Khas

246. Kotla Mubarakpur (8th Delhi of Muslims) 247. Maqbara and Masjid Mubarik Shah 248. Tiburja, Maqbaras: Chhote Khan, Bade Khan, Bhure Khan 249. Safdarjang Airport 250. Maqbara Najaf Khan

1389 Pathan Period Pathan Period

” ” ”

1954

Indian government

On Mehrauli Road

1956

”

”

1488

Vazeer Mian Moiyan

1432

Mubarik Shah Sani

In the village at the rear of the All India Institute of Medical Sciences Near Lodi Colony

1433

Muhammad Shah

Kotla village

1494

Kotla Colony

British Period

British government

1781

Najaf Khan

251. Safdarjang’s 1753 Tomb 252. Maqbara 1445 Sultan Muhammad Shah 253. Masjid Khairpur 1423 and Sheesh Gumbad

Shujaudaullah

Near Safdarjang’s Tomb Across the airport on the righthand side of the road Mehrauli Road

Alauddin Alam Shah

in Lodhi Garden

Unknown

” (Continued)

262  Perambulating the 18 Delhis TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

Current Location

254. Sikandar’s Tomb and Garden 255. India International Centre (foundation by Japan’s emperor) 256. Lal Bangla

1527

Ibrahim Lodi

”

1958

Rockefeller Trust

Near Lodi Estate

British government

Golf Club, Wellesley Road End of Rajpath

”

New Delhi

”

”

”

”

Indian government ” ” ” ”

Rajpath ” ” ” ”

British government ” New Delhi Nagar Palika British government

” ” ”

Indian government

”

1779

257. V  ijay Chowk After 1912 (left side) 258. Government ” Offices 259. R ashtrapati ” Bhavan 260. Mughal ” Gardens 261. R  ail Bhavan 1959‒60 262. V  ayu Bhavan 1959‒60 263. K  rishi Bhavan 1956 264. Udyog Bhavan 1956 265. 26 January 1950 salaami (salute) sthaan (spot) 266. India Gate 1933 267. George Statue After 1912 268. Children’s Independence era Park 269. National 1933 Puratatva Vibhag (Archaeological Survey of India) 270. A  jayab Ghar 1956‒7 (National Museum) 271. Vigyan Bhavan 272. National 1950‒1 Stadium (originally set up by the British) 273. L ok Sabha After 1912 Bhavan 274. Pandit Motilal’s 1963 statue

Janpath

” Indian government

Straight down from Vijay Chowk

British government

Parliament Street

Indian government

” (Continued)

Perambulating the 18 Delhis  263 TABLE 6.1 Continued

Name of the Place

Constructed in

Built By

275.Gurudwara Raqabganj

Mughal Monument By the Sikhs

276. R  adio Station 277. Reserve Bank 278. Yojana Bhavan 279. Sardar Patel’s statue (left from Ashoka Road) 280. Gurudwara Bangla Sahib 281. T  al Katora Garden 282. K  ali Bari Road 283. Bhagwan Buddha’s Temple 284. Lakshmi Narayan Temple (bordering the Ridge) 285. Janki Devi Mahavidyalaya (now Janki Devi Memorial College) 286. Bhartiya Krishi Anusandhan Trust (agricultural research) 287. M ilk, Dairy and National Physical Laboratory 288. T  ihar Jail

1945 1961‒2 1961‒2 1964

British government Indian government Indian government Indian government

Mughal Period

By Sikhs

289. Buddha Jayanti Park 290. R ajputana Rifle Temple

1961‒2

Mughal Period

Current Location Raqabganj Road, near Government Offices Parliament Street ” ” Ashoka Road intersection Tal Katora Road Bangla Sahib Road

British Period

By Bengalis

”

1939

Seth Jugal Kishore Birla

Reading Road

1939

Seth Jugal Kishore Birla

Reading Road

1962

Shri Banarsi Das Chandiwala Trust

1936

British government

Ganga Ram Hospital Marg (college was inaugurated by Sh. Nehru) Further ahead from Shankar Road

Indian government

In Patel Nagar

Indian government

Jail Road, Narayan Marg (Ridge to Cantonment (Cantt.) Route) On the Pahadi (Hill) In the Cantonment (Cantt.) (Continued)

1958

Rajputana Chowki

264  Perambulating the 18 Delhis TABLE 6.1 Continued

Name of the Place

Constructed in

291. Chanakyapuri 292. A shoka Hotel 293. Nehru Museum (the ex-Prime Minister’s residence) 294. Gandhiji’s death site 295. Palam Airport

Built By

Current Location

Indian government

On Sardar Patel Road In Chanakyapuri Teen Murti Marg

Birla House

30 January Marg

Started by Brits but after 1939 by Indian government.

On the way to Palam

1955-56 1964

1948

Notes 1 This reference is not clear. 2 The Peacock Throne. 3 Bathhouses. 4 This is how Dr Khurshid Alam explains the term satoon. 5 In the original text, the boarding house as well as the college building is stated to be on the right-hand side. 6 Samuel Scott Allnutt, founder/first principal of the college (1881‒9). www.ststephen’s.edu/founders-day/. 7 SK Rudra. www.ststephen’s.edu/visionaries/. Last accessed on 7 August 2022. 8 Dr Khurshid Alam explains singhada as a triangular squinch arch. 9 This is how Dr Khurshid Alam translated shaynashin sangdariya. 10 Walter Reinhardt “'Sombre.” Sombre became corrupted to Sumru or Samru. http:// sardhanachurch​.org​/Sum​r uWa​lter​Reinhardt​.aspx . Last accessed on 7 August 2022. 11 Tehbazaari. 12 Tiraha, literally, three roads, means a three-way crossing. 13 Bell Tower. 14 Free water vends. 15 The statue of the Queen was removed after independence, as explained in earlier footnotes. 16 Balli lagti thi. 17 Translated to “the abode of the treasonous.” 18 Balidaan means martyrdom or sacrifice in Hindi. 19 Literally, the cold road. 20 Incorrectly written as Lord Dellenborough in the book. 21 Presumably in the memory of the British King Edward, who had died around that time. 22 Literally, a pavilion with 12 doorways. 23 The years mentioned here are incorrect. It should be around five hundred and seventy odd years.

Perambulating the 18 Delhis  265

24 A place designated for meeting of a Sufi brotherhood. A spiritual retreat. 25 According to Professor Suneera Kasliwal, Faculty of Music, Delhi University, this is “धौंसा not घौसा, ये एक अवनद्ध वाद्य है जो बड़े नगाड़े जैसा होता है। इसे लकड़ी की चोब से बजाते हैं। प्रायः मंदिरों व राजदरबार में ये बजाते थे।.” It is a conical drum of Indian origin. 26 Chalees in Urdu/Hindi means 40. 27 Literally, “tiraha” means meeting point of three roads. 28 According to Dr Khurshid Alam, Gali Guliyan is a street which specialises in brass and copper antiques. 29 Urdu term for Master. 30 According to Dr Khurshid Alam, scholar of medieval Indian history and Assistant Professor, Janki Devi Memorial College, sadahkar means craftsmen involved in doing needlework with pearls. 31 Translates to the well of elephant. 32 Translates to wide in Hindi/Urdu. 33 The Persian term for 40 is chahal. 34 According to Dr Khurshid Alam, chhatta is a covered market or temporarily covered place. 35 The term used here is Nazim Tehbazaari. 36 Misprinted as Bulkulikhana. 37 Anglo-Arabic College, which has also been known as Delhi College and is now Zakir Husain Delhi College. www​.zak​i rhu​sain​delh​icollege​.ac​.in​/about​-us​/the​- college​-history/. 38 Choona aur gachchi. 39 No information could be found to assess the accuracy of these details. 40 Safay in plural and saf in singular. 41 1848 AD. 42 Zenana, women’s quarters. 43 Mardumshumari. 44 Kothi ki kursi bahut oonchi hai. 45 As explained by Mr Anand Khatri, a conservation architect, “Ladao” means sandstone slabs, a technique used in Delhi where sandstone is readily available. 46 Ghulam gardish. 47 This sentence is confusing. I have tried to make sense of it. 48 Fateh means conquest in Urdu. 49 According to Mr Anand Khatri, an architect, “humti” is a spiral staircase. Here "gumti" is actually “mumty,” the room covering the staircase. 50 Literally translated as “64 pillars.” 51 A place where the faithful congregate. 52 The stepwell serving the locality. 53 Shri Banarasi Das was the father of Shri Brij Kishan Chandiwala. 54 Sang khara. 55 A niche in the wall of a mosque or a room in the mosque that indicates the direction of Mecca. 56 Literal meaning of khaare ka patthar. 57 The name is mostly written as Adham Khan. 58 Bhool bhulaiya. 59 The term Laat is used interchangeably for tower as well as pillar in the book. 60 Written incorrectly as “Quble Islam” in the text. 61 Written as Archni Gaon in the text. 62 IIT Delhi.

266  Perambulating the 18 Delhis

63 The reference is not clear. It may be stating that New Delhi has been settled where the fifth Delhi used to be during the Muslim Period. 64 Tiburja literally translates as three turrets or towers. 65 This statue cannot be seen here anymore. 66 Now known as Janki Devi Memorial College.

AFTERWORD Narayani Gupta

What have we just read? Not a confident “itihas” or a disarming “kahani.” A “khoj,” a quest undertaken 60 years ago … In all of us Delhiwalas, there is an unspoken quest for Delhi, a Delhi which is around us, was here before us, is us and will be there after us. Exploring Delhi is also an exercise in seeing how we fit into the city. It is challenging and satisfying to try to articulate what aspects of it give us a sense of contentment. When we feel a compulsion to write, we may pretend to ourselves that we write for others, but actually we write for ourselves. Brijkishan Chandiwala1 did not need to be a biographer of his “home town” to make himself known. He led a full life ‒ one of the rais of the city, he had a profession which he had inherited and obviously enjoyed ‒ just read his fluent enumeration of items of silver jewellery! And also, a lifelong commitment to social work, inspired by Gandhiji, to whom he had been close ever since, as a college student, he first heard him. He never recovered fully from the trauma of 30 January 1948, when a dying Gandhiji collapsed in his arms; his recollections form a crucial part of the Gandhi archives. It is not as though he turned to writing because he found time hanging heavy on his hands: he was a public figure, and actively engaged in social work (a leading figure in the Bharat Sewak Samaj set up in 1952, which prepared the report, Slums of Old Delhi, in 1958, invaluable for the Master Plan of Delhi) and in writing on Gandhiji, his greatest inspiration. So why, in his 60s, did he assemble a small collection of official publications in English and a few books in Urdu, and set himself to write his city? Maybe he felt there was a need to introduce this living throbbing city, with its distinctive culture, to the thousands from the western provinces which had overnight become another country, who had chosen to come to Delhi and make it

DOI: 10.4324/9781003387107-7

268  Afterword

their permanent home. Desperate, preoccupied with finding shelter and a means of livelihood, they had no time for curiosity about the city. He was also doing it for himself. The earth shook under him, as Delhi teetered between the crowds of Sindhis, Pakhtuns, Punjabis … and the crowds of workers from Rajasthan press-ganged to build roads and carry loads of bricks to build a new capital. “Anyone who has lived here for fifty to sixty years finds himself lost in this newness, unable to understand if this is the same place where he was born or some entirely new place. Everything feels like a dream.” In the process, he answered a question and a statement that at that time one heard so often – the question: “Who is the real Dilliwala?”2 and the statement: “Delhi has no culture of its own.” Perhaps there was a fear in the people of Delhi and in his own mind, a fear that this much-loved city with its distinct personality would be crushed under the weight of the national. Perhaps Delhi needed to shrug off the weight of politics, needed to remind people that, just as Madras was the city of music, Calcutta that of theatre, Bombay of film and art, Delhi had inspired poets who were known far and wide. Its sibling, New Delhi, was the capital of India, but its transient population and its empty spaces could not share the ethos of the shahar or even nurture one of its own. Those who occupied houses in New Delhi did not read Shahjahanabad as a cluster of organic neighbourhoods, where generations had lived. For them it was a convenient go-to market ‒ a place for wedding fripperies, dazzling costumes, itr, jewellery. Even when, decades later, “heritage walks” were on offer, the clients from New Delhi were like eager tourists, content to exclaim and gaze for a few hours. By contrast, those whose homes were in purani Dilli (a term created to complement Nai Dilli) found the capital cold and lonely, with miles of wide empty roads, not a place to live in. Jan Morris was to see it as a walled city, enclosed by “a wall of profound indifference.” In the early 1960s, when BKC was writing his book, students in Delhi University were often asked to write an essay on “A Conversation between Old and New Delhi.” The binary was distinct then. No longer so, as the intermediate spaces have filled up, and Delhi becomes increasingly a miniature India, speaking in many tongues. Today we can fantasise that, in some decades, the metro will have united the two cities, Shahjahanabad will have become gentrified into something like the Marais in Paris, and New Delhi morphed from a bureaucrats’ cantonment to a culture district. But can one be sure? Chandiwala joined a long line of biographers of Delhi. They were a varied lot, and most of them, like our author, were not teachers or researchers of history. The first of the relatively recent ones was the Persian narrative by Dargah Quli Khan, wandering through the Sufis’ khanqas in the wooded outskirts of the city during the troubled year of 1761; this was followed by Sangin Beg sketching streetscapes in early-nineteenth century Shahjahanabad, Syed Ahmed Khan as a precocious 19-year-old in the cloudless days of the 1840s, swinging in a basket round the Qutb Minar to read the incised inscriptions, seeing himself as a budding archaeologist.

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After the Revolt of 1857, Carr Stephens prepared a guidebook to the historic architecture of the Delhi District, frankly admitting his debt to Syed Ahmed’s pioneering book. Later Bashiruddin Ahmed, walking slowly down the streets with Zafar Hasan’s magisterial survey of Delhi’s architectural remains tucked under his arm, prepared a three-volume guide, and Percival Spear put down all that met his eye, cycling from St Stephens College to Masjid Moth on a winter afternoon, and so much else. Following on BKC were many more Maheshwar Dayal in his lamplit study poring over Urdu and Farsi travelogues, the unassuming RV Smith boarding a bus from Karol Bagh to deliver his weekly piece on “Quaint Places” at a newspaper office, followed by William Dalrymple dramatically unravelling Delhi’s history as if peeling an onion, Sam Miller literally walking in circles to see Delhi from a new angle, Sohail Hashmi, who has opened the eyes of hundreds to the subtle syncretism that permeates the architecture and life-styles of Shahjahanabad, Mayank Austen Sufi in the process of competing with RV Smith, delineating not buildings but the anonymous individuals who make up the city. Khoj is not a “guidebook.” It is a personal journey, partly drawn from his own sense of the city, its history assiduously learned from older accounts. One would have expected the narrative on history to have come first, and an account of the present to be the last chapter. It is telling that BKC begins with what is to him most significant and, of course, most familiar. In his affectionate and joyous “Introduction,” he describes the shahar he grew up in, and its rural setting. Then follow four detailed chapters on history. The comparison of Delhi with Rome (the seven cities of Delhi, the seven hills of Rome) was a cliché that had gained currency, and he must have thought it necessary not only to walk through the miles of ruins, but to walk through its history. In those quieter years, when the pace of life was slow, and exploring monuments was a muchloved leisure occupation, he had acquired an easy familiarity with names of places and the individuals they were associated with; legend flowed into documented history, without triggering rancour or a sense of “what might have been.” BKC did not claim to be a historian and depended on published books and reports. Because he did not separate imagination/memory from fact, he ended up with 18 cities in Delhi, instead of the conventional 7, possibly to his own surprise! I think he would have enjoyed listening to the mixture of fairy tale, actual conflicts and of people living together and generating more legends, as was to be described later by imaginative historians like Sunil Kumar on the Qutb complex, and Shahid Amin, bringing Ghazi Mian to life, with scant regard for time or place. BKC’s chief resources were more staid ‒ official guidebooks and Urdu gazetteers. At the time he was writing his little book, children yawned through textbooks with the conventional divisions: with simplistic inaccuracy, a long period of “ancient India” with Hindu kingdoms was followed by the so-called “Muslim period.” Medieval and Muslim was read as synonymous. “Medieval”

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Indian history was disproportionately weighted for the north, which in turn was centred on the saltanat and then the badshahat of Delhi. To a nationalist like BKC, a follower of Gandhiji, the “ancient” and “medieval” pasts were a backdrop for the nationalist awakening, and the winning of independence. This is the highlight of his chapter on Delhi under the British, and in the next chapter there is a sense of pride in seeing the institutions of free India rising in the barren plains near Delhi. He himself proudly contributed a brick to the edifice – the College that he named for his mother. That earlier chapter had given him away. In all textbooks, social and cultural history follow chapters on political history. That in his book it preceded the political narratives showed that his “shahar-bhakti” (a word I have coined), his pride in his city, was an emotion as strong as his desh-bhakti (a word that has come into use in the last 100 years). Percival Spear’s Delhi, Its History and Monuments had been published 20 years earlier, in 1943 ‒ a slim paperback to be used in Delhi schools. That BKC’s short bibliography does not include it could have been because it was out of print in the 1950s and 1960s. Likewise, Delhi ki Khoj was not noticed in Maheshwar Dayal’s Rediscovering Delhi (1975), a reprint of his articles centred on the shahar which had been published every week in the Hindustan Times in 1973 to 1974. Dayal wrote in English, but he proceeded to write another book on Delhi, in 1987 ‒ Alam mein Intekhab, in Urdu, later in Hindi. All the published accounts of Delhi were in Urdu or English. BKC’s book would be in the Devanagari script so that more people could read it, in a low-cost format that they could afford. He himself was most comfortable in Urdu ‒ “an extremely refined, yet easy language,” and remarked in some bafflement “Why it is called a Muslim language is beyond comprehension.” He describes the great Urdu poets as “Dilliwalas,” and is quite clear that “the sectarian divide occurred much later at the instigation of politicians.” Perhaps we can sense in him an unease, an urgency that the recent past should be discussed and understood. “The changes that Delhi has undergone in the 50 years from 1911 to 1963 would make for an absorbing study” ‒ a diplomatic observation. The dates are significant ‒ he is looking beyond his own conventional periodisation into “the British period” and “Delhi after Independence”; seeing instead a continuum between Delhi as imperial capital and as the capital of a democracy. What is unique to his book, which no other guidebook does with the same sense of empathy, is the description of the various places associated with Gandhiji. He was eager to show his book to Jawaharlal Nehru. The appointment was made, then postponed to the morning of 28 May 1964, but it was not to be. It was left for Indira to write a note of appreciation for the book, recalling that her own ancestors were Dilliwalas. Pre-independence travelogues described a pre-mechanised city, and visualised people traversing it on foot. To the inhabitants of Shahjahanabad, their compact city, “anderun-e-fasil” (inside the wall), was sufficient unto itself. The New Delhi

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built after 1912 had wide streets and spacious avenues, but it too was actually a comfortably pedestrian city (I owe this insight to MN Buch: on a pleasant winter day one could take a leisurely walk from its north to its south end ‒ Hardinge Bridge to South End Road (Tilak Bridge to Rajesh Pilot Marg)). Even in the early twentieth century, by when the 100-year-old city wall had ceased to be a tax-barrier and a security boundary, those living in Shahjahanabad called the plains to the south jungle-baahar (forests outside) broken by the khandarat kalaan (the great ruins). The shahar gates pointed in the directions of the cities they faced (Kashmir/Srinagar, Kabul, Lahore, Ajmer, Dilli/Mehrauli). The Yamuna still watched over the city. Today, Greater Delhi (soullessly called the NCT) has crossed the river. Patterned with crowded historic cores, infills and extensions, it is a continuum with Haryana and Uttar Pradesh and Rajasthan. As modern transport annihilates distance, our minds also race, collapsing time, losing nuance. We tend to miss out the slower, often imperceptible changes in landscape, dwellings, ways of life … Glimpses of historic monuments which seem to have been there forever make us oblivious to changes around them. Only those who return after a long absence sense the differences. And at the same time, they hope that remembered landscapes have remained unchanged. When I asked where in Delhi he had lived as a child, the Pakistani writer Intezar Husain said eagerly “Woh gali jahan aam ka ped hai.” In his mind he was a little boy tugging at young mangoes ‒ from a tree long gone … For me, Ashoka Hotel is the usurper that levelled the beautiful woods on the banks of the Kushak Nalla where Nazli and I played 70 years ago, while families of lazy monkeys watched indulgently … Memories come unannounced, and vividly. To reconstruct the long story of a historic city, one needs some formal apparatus: written accounts, maps, pictures. Statistics were aplenty – in the 1840s, the people and their dwellings had been counted, from 1871 architectural remains were catalogued, from the 1880s the villages and their revenue dues were listed and ward-wise voters’ lists prepared for municipal elections. The saga of the maps is worth recalling. Maps were available, but for decades in independent India, it was thought best to keep maps, the historic work of so many painstaking cartographers, out of reach of the scholars. They were banned from using them or getting copies, or even looking at them. In the 1980s, the US Library of Congress would not sell me satellite maps of India, quoting a prohibition from the Indian government! In school textbooks, for chapters on early and medieval India, the maps showed the boundaries of modern India and Pakistan. As a result, the average person’s geographical sense of India, or its cities, has been very weak. Even more so the sense of historical geography, with its modifications. Things changed in 2017. The enlightened stewardship of Mushirul Hasan as Director of the National Archives of India ended the era of cartophobia, and Pilar Guerreri, a scholar from Milan, compiled the historical maps of Delhi into a book ‒ Delhi Maps ‒ which anyone can buy. I wish BKC had lived to see it. It is a delight to pore over the maps and understand the age of places, and their

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old names, some of which have been overwritten or changed. When a government official recently decreed renaming a village in south Delhi as Madhavpur, he probably did not know that there was a Madhoganj in central Delhi in the eighteenth century, the site of Raja Jai Singh’s Jantar Mantar. The Delhi that Taimur in far-off Samarkand had been so curious to see for himself, in the fourteenth century, was a large prosperous open city. It stretched from a bounteous river to a wall of hills, was green with forests reserved for hunting, formal gardens, a chain of orchards, all plentifully watered by means of an efficient network of canals, ruled by a king who kept historic buildings in good repair and carefully created new homes for the two Asoka pillars which were to remain a mystery for the next 500 years, until a young James Prinsep cracked the code. Politics is dictated by geography. The successive settlements in Delhi, urban and rural, were not random. They took into account the topography and contours, the climate, the water-courses, the vegetation. BKC, for all that he was a city person, shows himself familiar with the different ecologies of the Delhi region, which shaped its economies. The core is the area of the “Delhi Triangle”: the phrase for the area enclosed by the Yamuna on the east, and the line of hills from Mehrauli curving north-west to Wazirabad. Interestingly, the term was used by BKC in his book, being written in the same year as Syed Shafi, another inhabitant of Dilli shahar, with Edgar Ribeiro, was writing it in the introduction to the Master Plan of Delhi. The forts, from the ninth to the fifteenth century, moved successively from the south to the north. Near them were the settlements at Ghiyaspur (now familiar as Nizamuddin), Kilokheri, Chiragh Dilli, Anand Parbat, Sabzi Mandi and, in the nineteenth century, Sadar Bazaar. Imperial New Delhi saw a return to the plains of the south. They all were to merge in the twentieth century, to form the sprawling capital city that we know. The Delhi Triangle became distorted in the 1960s, when the planners took over to construct a formulaic Ring Road (initially proposed to be bordered by a wide green belt of parks and farmland, which never happened). Later, an Outer Ring Road was begun, which BKC comments on, which separated more than connected, and necessitated an endless succession of “flyovers.” Over the decades, the independent-minded Yamuna quietly and steadily shrugged away to the east. And the Ridge was forcibly tamed by those impatient for land, and levelled under buildings. The rationale of the names Daryaganj and Paharganj (extramural markets of Feroze Tughlaq’s capital) were no longer evident, as both darya and pahar vanished. Panoramas of memory are less accurate, but more vivid, than maps. BKC would have remembered, as I do, the glorious carpet of palash (flame-of-the-forest) which covered the hills of the Central Ridge in the 1950s, before it was replaced by concrete homes and institutions. The mango orchards of Mehrauli which he would have been familiar with were to be metamorphosed into a concrete jungle optimistically called Vasant Kunj. The jhils where migratory birds arrived in winter as late as the 1960s are compressed to nothingness under tarred roads.

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One may imagine urban or rural-scapes as static. Not so. Over time, the texture of rural Delhi, like the footprint of historic cities, in fact because of them, has been mobile. Barren land, grazing grounds, fields, gaons, qasbas, qilas have moved around in Delhi District. Look at the variety of names. Munirka, Palam ‒ place names surprisingly uninvestigated, reminders of languages from a distant past ‒ and the attempts to straitjacket them into Sanskrit construction does not work. Then, for over seven centuries, there are the founded places, the “purs” ‒ named for rulers (Anangpur, Mubarakpur …) or jagirdars (Madanpur, Zamrudpur) or areas colonised by Jat clans (organised in cohorts of chaubisi) who then go on to acquire a sibling (Sadhaura Kalan, Sadhaura Khurd); the markets ‒ Malkaganj, Patparganj; abandoned cities or parts of them ‒ Inderpat, Siri, Hauz Khas, Kilokheri, Kotla Mubarakpur, the “DIZ Area” (a forgotten remnant of a large Delhi Imperial Zone), acronyms like the parent-and-child Okhla and Noida (the Old Kanal Housing and Land Authority of 1874 which a century later, in 1976, generated another authority ‒ New Okhla Industrial Development Authority) and some with names carried from original settlements to new sites (Chandrawal, Kushak); shrines ‒ Nizamuddin Basti, Chiragh Dilli Gaon, Kalkaji … It makes for fascinating local history. As a young man, BKC would have seen the rock, scrub and field that were being flattened into grass, bordered by avenues of jamun trees, chosen as carefully by Lutyens and Mustoe as the public works officials of the Mughals had done for the highways. After the British administrators greened the northern Ridge and later the plains of New Delhi, the fierce heat of summer softened. Ghalib had commented wearily that the ink for his pen had dried up. In 1969, when the 100 years after his passing was being remembered, those dust storms blowing in from Rajasthan were becoming a thing of the past. The lawns and water channels near India Gate generated a microclimate which was a boon for the officials who worked there; by the 1970s, one of the impromptu bazaars on pushcarts that spring up in Delhi had become a feature of those lawns, keeping to office hours for obvious reasons! The northern Ridge developed into a pleasant area for students of Delhi University to stroll in. The river periodically invaded Delhi, and half-a-century ago, I associated the monsoon with a sudden influx of villagers and their cattle camped on New Delhi streets to escape the floods. At those times Salimgarh became the island it had been when Salim Shah built it in the sixteenth century. BKC would have known the snakelike pontoon bridges, which were flung across the Yamuna from behind the Red Fort and from Purana Qila until the 1980s. He would not have seen the “pucca” bridges which were built later, to reduce the burden on the sole “iron bridge” which had proudly brought the railways into the heart of Delhi in 1867. BKC would have sympathised with the village women of Mehrauli in the 1980s who could not find their way to Munirka after the pucca Outer Ring Road cut through the old village paths. The soft sandy eastern boundary, where stood the haveli Mahabat Khan ki Reti, with its wide-open expanse where people gathered to fly kites, hardened under the tarmac of the Ring Road. This

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continued north, to the Bela (shore) Road, where land met water, and where three centuries ago people gathered to look up at their Badshah at his jharokha lit by the morning sun, now just blank windows. The centre of power had shifted from the river fort to Raisina Hill. Delhi, which had been separate from the doab, now merges into the flatlands of Uttar Pradesh. Historical narratives have something in common with newspapers ‒ they gloss over years of peace, and emphasise times of crises. We forget that the city and its rural base, with remarkable agility, quickly recovered from crises. The quality of jugaad can be read in all the ups and downs of history. In times of political turmoil, the ruins of older Delhis stood the villagers in good stead, and functioned as warm and secure homes. Mohammad Tughlaq’s name for his city ‒ Jahanpanah (Refuge of the World, equally applicable to a ruler as to a place) ‒ might have equally been used for other Delhis. Charles Metcalfe in the 1840s described the peace and beauty of Delhi’s villages in Wordsworthian terms, a mood later echoed in the Rural Gazetteer of 1882. Delhi had no Premchand writing heartbreaking stories about rural poverty. Over this same half-century, soundscapes too have changed. Pucca roads encourage cars, and the more the cars the more the happy honking. The sounds of Delhi, carried over vast spaces free of buildings ‒ the tinkle of cowbells, the cadence of village women singing as they return home, the calming sound of the azaan, the melodious notes of mandir-bells, the modern rhythm of the mechanised village chakki ‒ have been stifled. In the 1920s, the Archaeological Survey, empowered by the Act of 1904, went into overdrive and asked the farmers to vacate the monuments (Hauz Khas, Khirki, Purana Qila …), which thereafter remained echoing and empty, though not immune from the attentions of vandals. Percival Spear wrote, in his foreword to Maheshwar Dayal’s Rediscovering Delhi (1975), “History is alerted when monuments are visited, but it comes to life only when they are filled with people.” On winter evenings in the 1950s it was a joy to buy cauliflower pulled from the fields near Siri, where today a row of pushcarts along the road sell vegetables, not from the fields that have been buried, but from the Sabzi Mandi. Evenings had a quality of magic: the go-dhuli’s golden glow silhouetted the cows sauntering home at dusk, there was security in the oil lamps shimmering in the little openings in the walls of Chiragh Dilli gaon, redolent with the fragrance of mustard greens simmering on dying embers. For townhouses the morning milk ‒ tempered with water(!) ‒ was a gift from the buffaloes of villages like Shahpur Jat, in the town but not of it. Nomenclature gives cues to local history. If modified, it constitutes a violation of history. Until the mid-twentieth century, the names were undisturbed. There was one crazy moment in late 1857 when someone suggested that Delhi be renamed Victoria (a double-entendre) ‒ which fortunately was not done. In the first flush of independence, it seemed in the fitness of things that the statues and busts of British worthies were banished to Coronation Park, the empty space in north Delhi where once a king-emperor had announced that Delhi would once

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again be a capital city. From that day, Delhi has suffered an identity crisis. New Delhi has many attractive qualities, but it has never been a shahar, one reason being that its inhabitants were mostly birds of passage. New Delhi, not Georgetown or Kaiser Georgeabad, claiming a connect not with the history of the site alone, but with all of Indian history. A topographical history lesson was delineated by Percival Spear, who taught history at St Stephens, BKC’s college. For New Delhi’s streets he suggested the names of rulers according to his sense of their significance; Akbar brought in his train Bhagwandas, Todar Mal and Jai Singh (I or II?) and Sikandra, Akbar’s resting place. It was too good to last ‒ once people started scrutinising the names, alternatives were suggested. History was not sacrosanct; it was a matter of choice. The streets of British New Delhi were renamed, the Viceroys disappearing one by one. This has gone further. In the present century, the names of some Indian rulers have been eased out. It is a heady activity, a simple response to an angst, requiring no effort, and which provokes minimal spontaneous and no formal opposition. He did not live to see the Delhi villagers become aware of their rights, and proud of their identity. I do not know if he visited the Surajmal Jat Institute for Delhi’s rural youth, established in 1972, which served not anaemic tea and biscuits but piping-hot kachauris and bubbling gulab-jamun. Defiant arches came up at the entrances to the villages, introducing themselves and graciously welcoming visitors. They have had enough of being anonymous settlements, even labelled “slums,” masked by gridded Delhi Development Authority “colonies.” The gaon was standing up to the shahar! But hard on the heels of this comes the inevitable demand to confuse the issue. Renaming is now proposed for Delhi’s villages. This will put an end to many research projects and blur history, making it difficult to use digitised settlement reports and village khasra maps to reconstruct local histories. I wonder what BKC would have made of this Humpty Dumpty style of nomenclature? Many gaons, bastis, and a few qasbas ‒ but only one shahar and one functioning qila at any given time. Through the centuries, new shahars had been built on rural land, not by demolishing and replacing older ones. The shahar was completely different from the rural surroundings ‒ the shape of its day, the daily movements of people and goods, its gait, its social mores, its connect with other towns were of a different order (Isfahan and Allahabad were mentally closer to the people of the shahar than were Shahdara or Patparganj).’ “Here were miniaturists, jewellers, calligraphers, merchants in small shops filled with exotic fabrics”, according to BKC. Above all, its language/s, its registers, were different. Within the shahar, as the scholar Gopi Chand Narang explained in 1961, five different registers of Hindustani were spoken, from that of the Qila to the vigorous karkhandari of the artisans. Shahjahanabad is special ‒ even when half-affectionately, half-tauntingly reduced to “Delhi-6,”’ it is still recognisable as a historic town, the bones and veins of its structure unchanged. Unlike earlier Delhis, it has been continuously

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inhabited for over 400 years, not become deserted or its buildings dismantled. Mir Taqi Mir introduced himself in Lucknow as belonging to “Dilli jo ek shahar thha / Aalam mein intekhab.” Despite the stormy eighteenth century (which had led to Mir seeking his fortunes elsewhere) and the dislocations experienced in 1857, its position being usurped by the Civil Lines and then by New Delhi, then the pressure of newcomers after 1947, the shahar has held on. Its people were held together by the camaraderie of successive generations, by its very compactness. And ‒ most distinctive ‒ it was distinguished from its rural surroundings by language ‒ the Dakhini of Hyderabad, first heard in the court of Delhi in the seventeenth century, took root here, and became part of a rainbow of languages which in the nineteenth century were recognised as Hindustani, one language with two scripts. It had many registers ‒ as the scholar Gopi Chand Narang explained in 1961, five different Hindustanis were spoken, from the refined notes of the Qila to the vigorous karkhandari of the artisans. The language was appreciated by the shopkeeper and the bhishti as much as by the old aristocracy. Delhi’s music and dance, poetry and mushairas, in friendly competition with Lucknow, were strong enough to survive the bizarre transformation of the city-in-the-city, the Qila Mubarak, into lonely barracks, and of the stately homes of Daryaganj into officers’ homes, of the animated lanes and maidan outside the fort’s Lahori Darwaza into a vast grassy plain. That Delhi was punished for its misdeeds in 1857 by being reduced to a mofussil town in Punjab was something people liked to forget. After 1857, and again after 1947, the shahar was a field for small-scale plunder. “The Delhi Treasure” of 1858 was loot from the Qila on a grand scale and, in 1947, the much-loved contents of homes forsaken were piled on the steps of Jama Masjid for sharp-eyed tourists to snap up. What BKS must have gone through – the junoon of 1947‒8, the day in January 1948 when the world seemed to spin out of control, the individual and collective griefs of the people he was close to, in the shahar, in St Stephens College, in the villages. His Bharat Sewak Samaj studied the shahar from a new angle, as a hopelessly crowded area where violence was easy, which could fall victim to disease, where the newcomers (heartlessly called “refugees”) had to be fed and protected against the cold. For Delhi this kind of social upheaval was nothing new. Nor for BKC. I do not know the citation which went with the award of the Padma Shri in 1963, but to me the combination of seva and adab marks him as someone inspirational. From the late eighteenth century, the shahar had been slowly changing ‒ tarred roads, the iron road (the railway line), Muslim traders from Punjab setting up shops on the slopes of Sadar Bazaar, Yamuna water squirting out of metal pipes, a municipality ruling the city. When he was a little boy, two landmarks came into being not far from where he lived – Victoria Zenana Hospital and Indraprastha Girls’ School. And as change happened, over the next half-century, some familiar landmarks ‒ cinema houses, small gardens, pauses in the avenues ‒ were flattened out. Chandni Chowk ‒ the spacious hallway for interactions

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and discourses ‒ became a corridor traversed by people concerned with reaching destinations, not the anticipation of serendipitous encounters. Others might have found the increasing traffic and noise in the shahar wearying. Not so BKS ‒ the spirit of social work he had imbibed from Gandhiji occupied him and energised him. (One wonders what he would have made of the recent pedestrianisation of Chandni Chowk by architect Pradeep Sachdeva.) The shahar was BKC’s home ground, as it was of Maheshwar Dayal (1919‒98), the former living in Katra Khushal Rai, the latter’s shop in Chawri Bazar. Both of them effortlessly wrote comprehensive guides, BKC with a wealth of information from a diligent reading of the long history of the region, Dayal in his element when describing buildings or narrating anecdotes about the shahar. I did have occasion to meet Sri Maheshwar Dayal, and of him (and of BKC) I suspect it would be fair to say that they would have come out best if recorded rather than encouraged to write. A stream-of-consciousness conversation, with recalled episodes and encounters, explications of etiquette, would have helped newcomers understand the innumerable sparkling details that made up “dehliyat.” (And why not dehliyat, when “kashmiriyat” and “punjabiyat” are acceptable, and so evocative?) Glimpses of this slip out occasionally in BHK’s narrative and make all the difference. Maheshwar Dayal, 20 years younger, had a sense that it was not only memories and events, but also sounds that constituted archives. He told us with pardonable pride of his achievement of recording 230 street cries of the pheriwalas of Delhi. To BKC, this would have seemed less significant than to record meticulously the details of every visit of Gandhiji to the city, the duration, the homes he stayed in. To him Delhi was holy because the person he most revered had lived here. In a sense it was akin to Amir Khusro’s devotion to Nizamuddin Auliya. It was Hazrat Dilli ‒ sacred because it gave him the treasures of a cosmopolitan culture, and the sanctity of an ideal ‒ of satyagraha. He describes Gandhi’s Samadhi at Rajghat and the Gandhi Museum in loving detail, but is also proud of the Okhla Small-Scale Industries project, of Pusa Institute, Sapru House, Akashvani Bhavan, the India International Centre … and as I read, I recalled my own sense of exhilaration in the 1950s, awakened by my father who had a simple and happy pride in visiting these places, at the same time as he enjoyed visits to monuments and ruins. In the 1960s most families in Delhi dedicated their Sundays to being informal officials of the Archaeological Survey, or to checking out the icons of modern India. The gaze of those decades has shrunk to the short sight concentrated on a hand-held smartphone. To supplement what he writes in the introduction, we have to turn to literary figures ‒ Nazir Ahmad’s Mirat-ul-Urus, Ahmad Ali’s Twilight in Delhi, Anees Kidwai’s (non-fiction) Aazadi ki Chhaon Mein, Anita Desai’s Clear Light of Day and In Custody, Chaman Nahal’s Azadi, Aman Sethi’s A Free Man, Shamsur Rahman Farooqui’s Kai Chansd thay sar-e-aasmaan … And the poetry, now accessible through the magic of “Rekhta.” Such riches! The spirit of Rekhta is words; languages are forms of communication, and communication is the essence of living in a town. Words imply synonyms,

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adaptations and translations. Translation does not have to be from one language to another. It can be across media: when a city is “translated” for people who feel “outsiders.” Depicting in film can be another form of translation. BKC wrote in Hindi to reach readers whom the English language and the Urdu script could not. And then it is only just that he should be accessible to those who cannot read Devanagari, the thousands of Dilliwalas who earlier were Malayalis, Kannadigas, Ahomiyas … For them Namita and Jitender have undertaken this wonderful task of translation. And what of the khoj? Each of us is hunting for something different. For Ghalib echoes in all of us Ik roz apni ruh se poochha ki Dilli kya hai Yun jawab mein kah gaye Yah duniya maano jism hai Aur Dilli uski jaan The jaan, for some of us, is in the poetry. For some in the wanders through the galis. For some, in soaring heights of inspired architecture. For others, in the sudden glimpse of layered rose-coloured sandstone on a rocky slope, for yet others the sound of the koyal in the early morning or the glory of the gulmohur, for others, recollections of excited conversations in crowded buses or chai in a dim university dhaba on a cold winter evening … The khoj continues, is renewed, rejuvenates … Hopefully, Dilliwalas will continue to talk, and thus to read and translate this dynamic city, and others will translate their words.

Notes 1 After a first reference to the author by his full name, I call him “BKC.” This is a habit carried over from the university, where teachers were usually referred to by the initials of their names (my late husband Professor Partha Sarathi Gupta was and still is “PSG”). But there is more to it. Was “Chandiwala” to be treated as a formal surname like “Dayal” or “Gupta” ‒ or was it similar to the Welsh tradition (Dy/ David the Milk for the milkman, Dy the Coffin for the undertaker). In other words, do I call him Mr Chandiwala? Hold on, that should be Sri Chandiwala. “Brijkrishna” would be too familiar, “Bhai ji” would have been acceptable if I was a colleague or employee. In the shahar, the rules of etiquette would have been totally clear. In Greater Delhi, not so. Hence, we resort to “Uncle” and “Aunty” which crosses languages and generations. Maybe I should give my computer a universal command and refer to him as “Uncle.” 2 I use “Dilliwala and “Delhiwala” interchangeably. The term “Dehlavi” was used with pride and attached to their names as an extra “surname,” chiefly by writers who wanted to be known as belonging to Delhi.

INDEX

64-pillared temple 23 Aadina 29 Aapa/Appa Gangadhar’s Shivalaya 159, 223 Aapa Gangadhar 159 Aaram-gah 95 Abdali 110, 151 Abdali, Ahmed Shah 110, 151 Abdul Haq Muhaddis 67 Abdul Mubarak Shah 70 Abdul Rahim (Khan) 99–100 Abdul Rahim Khan’s Tomb 100 Abdul Rehman Khan 35 Abu Bakar 68 Abu hills 12 Abul Fazal 92 Abul Hasan 54 Abul Mansur Khan 157 Adagpur/Adag Pur xiii, 10–12, 16, 25 Adagpur Bund 10 Adhchini 21, 55, 243 Adhchini Pillar 21 Adilabad 10, 27, 31, 51–52, 242 Adil Shah, Mohammad xiv Adityaketu, king 9 Afghanistan 69–70 Afghan Pur 48, 54, 56 Afsar Khan 92, 97 Afsar Khan Sarai ka Maqbara 97 Afzar Khan’s Tomb 241 Aga Khan Hall 195–97 Aga Khan Palace 206

Agarwal Digambar Jain Mandir 167 Agra xiii, xv, 5, 28, 36, 72–74, 85–86, 89, 92–94, 97–98, 102–3, 105, 115, 120, 143, 146, 165, 187, 223, 230 Agra Fort 92, 102–3, 105, 115, 143 Agrawal Jain temple 245 agriculture 87 Agyamal 166 Ahmad, Sir Syed 18–19, 232 Ahmad Kuli, Ustad 97 Ahmad Wahami 103 Ahmed, Bashiruddin 269 Ahmedabad 100, 104, 147 Ahmed Ali Khan 163, 221 Ahmed Islam Shah 227 Ahmedpai Ki Sarai 131 Ahmed Shah, Emperor 157–58 Ahsanullah Khan 37 Aibak, Qutubuddin 12–13, 18, 20, 23, 27–32, 42; conquered Delhi xxi Ajayabghar/Museum 116, 187, 198, 201, 212, 219, 245 Ajita Purana* 167 Ajmal Khan xvi, xxxi, 202–3, 226, 246 Ajmal Khan, Hakeem xvi Ajmer 19, 34–35, 38, 53, 56, 271 Ajmer dargah 38 Ajmeri Gate 89, 121, 147–49, 188, 192, 228, 234–35 Ajmer Sharif 53 Akabarabadi Begum 229 Akashvani 198, 245, 277 Akashvani Bhavan 198, 277 

280 Index

Akbar xiii, xv, 28, 57, 67, 72, 90–100, 102, 135, 144, 149, 161, 232, 235, 275; Nauratans of 92 Akbar I 28 Akbar II 5, 129, 144 Akbar, Jalal-ud-din Muhammad 91 Akbarabadi Begum 124 Akbarabadi Mahal 133 Akbarabadi Masjid 229 Akbar Shah’s Burj 149 Alai Darwaza 41, 43, 46, 75–76, 243 Alamgir 235 Alamgir II 96, 157, 159 Alamgir Sani, King 60 Alam Shah 147 Alauddin xiv, 21–23, 27, 29, 31, 33, 39, 42–47, 51, 54–55, 72–73, 243–44 Alauddin Khilji’s Tomb 243 Alauddin Mubarak 22 Alberuni 9 Alexander, A. V. 207 Algh Khan 50 Alha-Udal 19 Ali, Ahmad 171, 277; Twilight in Delhi* 277 Ali, Asaf 209, 213, 240 Ali, Maulana Mohammad/Muhammad 193, 203, 232 Ali, Maulana Shaukat 233 Ali, Shah Ghulam 231 Ali Bakhsh Khan 230 Aliganj Basti 160 Aligarh Muslim University 197 Ali Mardan 122, 124, 126, 221 Ali Mardan’s canal 122, 124 Alipur 170, 189, 192–93, 236–38 Aliwardi Khan 103 Allahabad 39, 205, 275 Allaudin’s fort 89 Alleys xxx, xxxii, 224–25, 231 All-India Convention 206 All India Institute of Medical Sciences 244 All India War Memorial 195 Allnutt 163, 221 All-Parties Conference 203–04 Almas Ali Khan Khwajasara 129 Altamash (Illtumish) 18, 29–34, 39, 41–42, 46, 85, 243 Altamash, Shamsuddin 29, 31, 34, 40 Altar 13, 86, 166–67, 188 Alvida Friday namaz 129 Ambala 60, 169–70, 187, 220 Amirchand 98

Amir Daulat Khan 74 Amir Khan’s Bazaar 231 Amir Khusro’s tomb 56 Amir Langar Khan 73 Amir Timur 85 Anakpur 11 Anandmayee Mata’s ashram 241 Anand Parbat 272 Anandpur 138, 141 Anang Pal (I) xiii, 6, 10–16, 19–20, 22, 25 Anang Pal II 14, 19–20, 25 Anang Pal III 10, 13, 19 Anang Pal Taal 6, 22 Anangpur xiii, 11, 25, 273 Anangtal* 21 Anant Chaudas* xx Anderun-e-fasil 270 Andhausi 59 Andrews, C. F. 163, 202, 221 Andrews, Charles Freer xxxi, 163, 221 Ankapur 12 Annkoot* xx Ansari, Dr. Shaukatullah 98, 197, 203–6, 241 Ansari Road 229 Arab ki Sarai 91–92, 97, 99, 210, 241 Arabs xvii, 92 Arab Sarai 98 Araji Maqbara Sultana Razia 59 Aravali/Aravalli Mountain Range xv, 1, 3, 120 Archaeological Survey 274, 277 architectural: Pathan 89 architecture xxx, 32, 46, 64, 73, 76, 125, 157, 269, 278; domestic 46; Islamic 32 Armad Shah 157 armies xvii, 132 army camps xvii Arson 20, 199 Artisan xvi Artisans xvi–xvii, 32, 46, 61, 123, 192, 276 Arya Samajis xviii Arya Samaj Mandir 196 Arya Samaj orphanage 230 Asad Burj 104, 116–17, 119, 218 Asaf-ud-daula 101 Asharfi Ka Katra 124 Ashoka, Emperor 62, 64; inscriptions of 62 Ashoka Hotel 212, 271 Ashokan Pillar 60, 240; second 240 Ashoka’s edict 62 Ashok Vihar 25, 168, 242

Index  281

Ashta-dhatu* 17 Asian Relations Conference 208 Asif Ali xvi Asoj* xx Asoka pillars 272; see also iron pillar Astarkari* xxxii, 66, 93–94, 132, 134 astrology 18, 152 astronomers/astrologers xxxii, 16–18, 103, 123 Atga Khan 97 Athaiya* xx attire xxxii, 108, 119 Auliya 4, 33–34, 37, 41, 53–56, 58, 241, 243, 277 Auliya, Nizamuddin 4, 53–55, 241, 243, 277 Auliya Masjid 34, 37 Auliya Mosque 33 Aurangabad 137 Aurangzeb xv, 36–37, 56, 94, 102, 105, 109–10, 112, 117–18, 120, 129–30, 134–40, 143–44, 146–47, 149–50, 153, 161, 167, 185, 204, 219, 227 Avadhbihari 98 Avadh Saadat Ali Khan 157 Ayats 13, 161 Ayodhya 1, 135 Ayurvedic and Unani Tibbia College 202 Azaan 31, 274 Azad, Maulana Abul Kalam 154, 209, 212, 233, 240 Azad Medical College 60, 98, 211 Azadpur/Azad Pur xiv, 170, 238 Azam Khan 57, 93, 97, 100, 241 Azam Khan’s Maqbara 97 Azam Khan’s Tomb 100 Aziz Kokaltash 241 Baba Gopal Das Shah 142 Baba Mangal Das 188 Babar 102 Baba Sandhya Das 188 Babur, Mughal Emperor xiii, 28, 43, 73, 85; defeated Ibrahim Lodi 85 Babuta, Ibn 31 Bachan Pur 75 Badal ki Sarai 170 Badarpur/Badar Pur 11, 25, 48–49, 87, 240, 242 Badarpur-Mehrauli road 11 Badar Ro Darwaza 117, 122, 229 Badayun 32, 55 Badayun Darwaza 22–23 Bade Khan 74, 244

Badi Baithak 114, 218–19 Badi Dadabaadi* 24–25 Badi Diwali* xx Badi Pahadwali Gali 233 Badli ki Sarai 135 Badruddin Ghaznavi 36 Bagh Alam 74 Baghdad Darwaza 44 Bagh-e-Nazir 155 Bagh Hayat Bakhsh 113, 218 Baghpat/Bagpat 69, 87 Baglar 93 Bahadur Pur 40 Bahadur Shah I/Shah Alam Bahdurshah 140–41, 146, 149 Bahadurshah II/Bahadur Shah Zafar xv, 37, 94, 107, 110, 112–14, 129, 130, 157, 160, 161, 163–64, 172, 219, 222, 236, 240, 243 Bahisen, king xiii Bahishtabad 92 Bairam Khan 100, 231–32 Baisakhi* xx, 142 Baithak (formal sitting room) xxi, 140–42, 156, 165 Baiza Bai 240 Bajaj, Seth Jamna Lal 204 Baker, Herbert 192 Bakhtiyaruddin, Malik 32 Balban 27, 31, 41–43, 54–55, 242 Balban’s Tomb 31, 41 Bal Bhairav 24 Bal Bhairon 4, 8 Bal Bhairon Temple 4 Bal Bhavan 211 Ballabhgarh xv, 48, 184, 186, 190, 224, 230 Ballimaaran 203 Balochistan 199 Banarasi Das Swasthya Sadan 241 Bandawali Darwaza 49 Bangalore 200 Bangar xvi Bangash ka Kamra 231 Baoli (pond) 57–58, 64, 74–75, 114, 132–33, 165, 189, 219, 226–27, 234–36, 243 Baptist Mission Church 229 Baptist Mission Hall 230 Bapu Samaj Seva Kendra 201, 245 Baqi Billah 98, 235 Barahdari(s) 72, 112, 127, 130, 135, 146, 153, 155, 230, 232 Bara Hindu Rao 189, 193

282 Index

Barahiyon ka mela* xix Barah Pula/pulla 4–5, 24, 89, 99, 100, 241 Barani (Ziadudin) 42, 61 Barmurari/Bar Murari 24, 238 Basti Babri 75 Basti Baoli 241 Basti Khan’s tomb 75 Basti ki Baoli 75 Battle of Kurukshetra 2 Battle of Panipat 20 Battle of Panipat 1526 102 Battle of Patparganj 184 Battle of Plassey 170 Battuta, Ibn 20, 22, 29, 32, 40, 43–44, 48, 51–52, 54 Bazaar Khaari Baoli 227 Bazaza Bazar 23 Beadon, Commissioner xxi, 124, 220 Bedi Mandal 67 Begum, Razia 4, 34, 40–41, 231 Begum Aizazullnisa 133 Begum Jahanara 57, 143 Begum Nawab Qudsia/Qudsiya 151, 236 Begumpur/Begum Pur 31, 59, 67, 66–67, 99, 243 Begumpur Masjid 99 Begumpur mosque 31, 59, 67 Begum Samroo/Samru, garden of xxi, 223 Begum’s Garden 131 Behaviour xviii, 54, 136; modes of xviii Behlol Lodhi’s Tomb 73 Behram Khan 57, 97 Bela Ghat 2 Belandev 14; see also Anang Pal, King Bells 6–7, 13, 23, 187, 274 Bengal xvi, 13–14, 33, 42, 48, 54–55, 58, 103, 151, 163, 188, 197, 199, 221, 225, 227, 230; partition of xvi Bengalis xvii, 196 Berne Bastion 172 Bernier 107, 110, 120, 122–26, 128, 131, 134, 136, 143, 161 Bhagat Singh episode 194 Bhagawat* 5 Bhagirath Place xxi, 188, 223 Bhagwan Chandra Prabhu 167 Bhagwandas 275 Bhagwan Das 92 Bhai Dooj* xx Bhairav temple 8 Bhairon ji ka Mandir 239 Bhairon temple 168, 226, 239, 246 Bhajan/bhajan-kirtan 141–42, 196

Bharat Chhodo/Quit India Movement 206 Bharatpur Maharaj 166 Bharat Sewak Samaj 267, 276; Slums of Old Delhi* 267 Bharat war 10 Bhatoi Darwaza 49 Bhatt, Ramchandra 92 Bhind Darwaza 22 Bhogal 140, 241 Bhojla hill/Pahadi 59, 122, 126, 231 Bhooteshwar Mahadev Mandir 156 Bhopal, Kandar 11 Bhulbhulaiyya 93, 94 Bhuli Bhatiyari ka Mahal 245 Bhure Khan 74, 244 Bigva Bari 228 Bigva Begum 228 Bihar 14, 18, 151, 198, 208 Birbal, King 92 Birla, Seth Ghan Shyamdas 208 Birla, Seth Jugal Kishor 196 Birla Bhavan/Bhawan/House 199, 206–8, 245 Birla Mandir 196, 245 BKC 268–73, 275–77 Bloodied Gateway 223 Bombardment 171 Brahmans 16 Braj 9 Brij Manzil 49 British xiii–xvi, xxi, xxx, 1, 18, 28, 35, 38, 48, 64, 85, 94, 98, 106–7, 110, 117, 120–21, 124, 128–30, 132, 155, 161–63, 168–73, 184–87, 190–97, 206, 209, 211, 213, 220–22, 225–26, 229–30, 235–37, 239–40, 270, 273–75; arrival of xiii; control over India xv; killings of the 172; moving capital from Calcutta to Delhi xv British Delhi 184 British government 35, 64, 132, 186, 211 British period xiv, 1, 110, 191, 270 British Resident 38, 107, 184 Brotherhood xviii, 6, 199 Bu Ali Bakhtiyari 245 Bu Ali Khan 68 Bu Ali Khan Bhatti 68 Buddha Jayanti Park 210, 212, 245 Buddha Purnima* xxi Buddha Temple 196, 213, 245 Buddhism 62 Buddhist age 4 Buddho Mata* xix

Index  283

Budh Vihar 211 Bughra Khan 42 building(s): Jain 12; Mughal 231; remains of old 3; ruined 45, 63, 66, 134 Bulbuli Khana 59, 66, 231, 234 Buli Bhatiyari ka Mahal 68 bund 10–11, 21, 48, 53, 68 Bundelkhand 170 Burari 3, 24, 238 bureaucrats xvi, 268 Burj Tila 115 Burqa Darwaza 22–23, 52 Cabinet Mission 207 Caine 160; Mughal Empire, The 160 Calcutta xiii, xv, xvii, 121, 186, 190, 199, 207–8, 268 Calcutta riots 199 Cambridge Mission 188, 226–27 Cambridge Mission Church 226 canal(s) xvi, xxi, 33, 49, 58, 95, 102, 105–6, 112–13, 117, 119, 122, 124, 134, 145, 154, 155, 170, 186, 189, 192, 200, 219–20, 223, 225, 227–30, 235, 242, 243, 272 canopy 5–6, 13, 16, 35, 40, 57, 96, 102, 106, 110, 139, 195; ceremonial 6; sloping 5 caravan Sarai 98–99, 131 carvings 13, 60, 97, 157, 242 Census Report–1931* xxiii, xxxi Central Asiatic Museum 198 Chaadar Hazrat Fatima 129 Chabutra Nasira 39 Chabutra Yarani 55, 57 Chahaltan Darwaza 233 Chaitra chhamahi mela* 7 Chaklakhana Darwaza 49 Chanakya Puri 210–12 Chand 15–16 Chand Berdai 10, 14, 17, 19 Chanderi, Bundel Raja 19 Chandi Mahal 104 Chandiwala xxiii, xxvii, xxx–xxxi, 268 Chandiwala, Brij Krishan xxvii, xxix, xxxi, 267; Baapu Ke Charnon Mein* xxvii; Gandhiji Ki Dilli Diary* xxvii; intimacy with Gandhiji xxvii Chandni Chowk xxi, 3–4, 24, 105, 123–24, 130–33, 137–38, 150–51, 154, 159, 171, 185, 188–90, 193, 201, 204, 218, 223–27, 233–34, 239, 276–77 Chandni Chowk Bazaar 131 Chandni Chowk canal 105

Chandni Mahal 231 Chandra 14 Chandra, Emperor 16 Chandra, king 13 Chandragupta xxiii, 165 Chandra Gupta II 14 Chandragupta Temple 165 Chandra Gupt II 18 Chandraval/Chandrawal 1, 64, 142, 165, 238, 273 Chandravanshis 5 Chandrawal hill 165 Charandas Bagichi 155–56 Charandasiye* 156 Charandas ki Bagichi 155 Charkhewalan 234 Chashma Dilkhush* 57 Chaubacha Sahib 139 Chauburji Masjid 59, 63–64 Chauhan 15 Chauhan, Prithviraj, king xiii–xiv, 6–7, 10, 12, 14, 16–23, 25, 27–31, 33, 40, 42–44, 48, 51–52, 59–60, 69, 85, 94, 242–43 Chauhan, Prithviraj/Prithvi Raj xiv, 10, 19, 168 Chauhans xxi Chaukanni xx Chaukhandis 116, 118 Chauk Shahi 122 Chaumukha Mahadev 156 Chaupar’s Bazaar 123 Chausath Khamba* 12, 25, 29, 31, 56, 98, 100–101, 241, 243 Chawri Bazaar 189, 225–26, 232–33, 277 Chelay, Harnath 116; attacked Delhi 116 Chelmsford Club 192 Chelpuri 233 Chengiz Khan 41, 43 Chhamahi melas* 7 Chhatri 105, 109, 137, 140, 156 Chhatta 105–6, 234 Chhatta Chowk 114 Chhatta Lahori Darwaza 105 Chhattris 116 Chheent ka kaam* xxxii Chhipiwada Kalan 233 Chhipiwada Khurd 233 Chhipiwara 232 Chhota Bazaar 222 Chhota Mandir 167 Chhote Khan 74, 244 Chhoti Baithak 116, 218 Chhoti Diwali* xx

284 Index

Chhoti Pahadwali Gali 233 Children’s Park/Bachchon ka Park 212 Chinese travellers 9 Chirag Delhi 65, 241–42, 244 Chirag Dilli 8, 54–55, 65, 72–74, 272–74 Chiriya Ghar/Delhi Zoo 212 Chishtis 53–54 Chishti Sahib 34 Chishti saints 56 Chishti sect 53–54, 65 Chitli Darwaza 233 Chitli Qabr 150, 231, 233–34 Choodiwalan/Choodivalan/Chudiwalan 202, 223, 234 Chor Burj 243 Chor Darwaza 49 Christian cemetery 229 Christian era 9 Chune ki Masjid 63 Circuit Court 211 city building xxxiii Civil Disobedience Movement 197 Civil Lines xiv, 169, 186, 190, 192–93, 276 Clans xviii, 15, 20, 273 clothing xxiii cloth mill 189 Colebrooke, E. 184 communal peace xxxi communal riots xvi, 88, 193, 196 community xxxiii, 8, 55, 72, 150, 165–66, 189; bania 150; kayastha 165; vaishya 8 Company Bagh xx–xxi, 116, 124, 188, 201, 220, 225, 229 Comrade* 232 conduct xviii, 203, 208 Congress Work Committee 204, 208 Connaught Place 152, 192, 245 Constituent Assembly 209 Constitution Committee of India 194 Construction activities xxii Coronation Darbar Park 238 Coronation Hotel 226 costume xviii, 268; universal xviii courtesy xviii, 53, 107 courts xvii, 39, 185, 211, 221 courtyard xxi, 5–6, 8, 29, 31, 35–38, 45–48, 50, 53, 55–57, 63–66, 70–71, 73–76, 89, 94, 96, 107–10, 112, 115, 119, 126, 128–29, 131–33, 137, 139, 142, 144–48, 151–54, 156, 165, 169, 196, 207–8, 213, 219, 227, 230, 235, 237, 241, 243–45; open 8, 142, 196

crafts xvi, xvii craftsmanship xxxii, 86, 101, 108, 128, 144; Pathan 86 craftsmen xvi Cripps, Sir Stafford 206–07 cuisine xix, xxxii culture xvii, xxx, 267–68, 277 Cunningham, General 19, 29, 46–47, 49, 52, 99, 126 Curzon House 190, 193 customs xix, xxiii, 5, 8, 16, 43; barbaric 43 cutwork 97, 101 Dabar xvi Dada Badi 168, 242 Dalaan xxxii, 132–33, 137, 139–42, 156–58, 164, 167 Dalbaadal 104 Dalrymple, William 269 Dandi March 194, 204, 207 Dara Shikoh 94, 96, 103–4, 134, 136, 143, 146, 161, 221 Dara Shikoh’s Library 221 Dar-e-Sara 50 Dargah* xx, 4, 31, 37–38, 53–54, 56–57, 59, 65, 67–68, 72, 74, 96–98, 136, 143, 145, 147, 149, 151, 156, 161, 163, 235, 243–44, 268 Dargah Chirag Dilli 72 Dargah Hazrat Muhammad Baqi Billah 235 Dargah Hazrat Nizamuddin 151 Dargah Hazrat Roshan Chirag Dilli 65 Dargah Khwaja Baqi Billah 98 Dargah Nizamuddin Auliya 53 Dargah Quli Khan 268 Dargah Roshan Chiragh 59 Dargah Salauddin 244 Dargah Yusuf Qattal 74, 244 Dariba 4, 123, 150, 185, 223–25, 233 Dariba Kalan 223, 233 Dariba Khurd 225 Dariya Ganj 144, 169, 173, 191, 204 Dariya Mahal 116, 218 Darul Aman 42–43, 242 Darul Bhawan 41 Darul Khilafat 44, 52 Darwaza Baghdadi 23 Darwaza Hauz Khas 23 Darwaza Hauz Rani 23 Darwaza Kalan Mahal 230 Daryaganj/Darya Ganj 3, 24, 203, 205, 229–30, 272, 276

Index  285

Darziwali Gali 233 Das, Krishna 204, 224 Das, Madho 162, 219 Daulat Khan 70, 72, 74 Dauran Khan 57, 228 Dayal, Maheshwar 269–70, 274, 277; Alam mein Intekhab* 270; Rediscovering Delhi* 270, 274 Deccan 137, 140–41, 146 Deenpanah xiii–xiv, 28 Deewan-e-Aam 104, 106–9, 119 Deewane-e-Khaas/Khas 104, 109, 111–12, 114, 119, 172 Deewankhana 126 Deewarwali Masjid 36 Defence Colony 244 Dehlavi, Basheeruddin Ahmed xxiii; Vaqayatdar Ul Hukumat, Delhi* xxiii Delhi: 12th 102, 120; 18th 199; British rule over 184; came into existence xv, 152, 197; the capital of xiii, xvii, xxi, 88, 237; cataclysmic changes xiii; conquered by Qutbuddin Aibak xxi; contemporary 59; destroyed and rebuilt 1; devastation of 168; earliest xiv; eighteenth xv; existence 1; fifth 27, 242–43; first 1, 24, 192; fourth 47–48, 242; glories of xxi; of Hindus xiv; a historical city 1; history of xiv, xxvii, xxix, 1, 192; Islamic attacks 10; Muslim conquest of 16; naming ceremony of 14; old maps of 3; population of xxi–xxiii, 197; post-independence 199; Prithviraj 33; Prithviraj’s 20, 28, 85; rise and fall of xxvii; the Rome of India 1, 120; second xiv, 24, 27, 42, 189, 192, 242; Shah Jahan’s xiv, 236; Sher Shah’s 88–89, 93; sixth 59, 240; third xiv, 25, 27, 243–44; urban villages of xxii, xxix Delhi, the capital of independent India xiii Delhi, the capital of India xiii Delhi* xxiii Delhi Cantonment xxii Delhi College 149 Delhi Darbar 186 Delhi Darwaza 90, 98 Delhi Development Authority 240, 275 Delhi District Board 188 Delhi Durbar xix, 189–90 Delhi Gate 3, 60, 118–19, 123–24, 130, 165, 192–93, 218, 228–32, 235, 240 Delhi Gazette* 163, 221

Delhi Guide* xxiii Delhi High Court 211 Delhi-London Bank 223 Delhi-Mehrauli Road 22 Delhi Municipal Corporation 186, 197, 222, 245 Delhi Resident 135 Delhi Secretariat 238 Delhi Sher Shah 28 Delhi Sultanate 36 Delhi Telephone 188 Delhi Town Directory* xxiii, xxxi Delhi University 163, 193, 221, 237, 268, 273 Delhi Water Works 189 Delhi Zoo 88, 212 Delu, king xxi Demeanour xviii Deodi Khas 114 Depal Pur 47 Desai, Anita 277; Clear Light of Day and In Custody* 277 Desai, Mahadev 195, 197 Devastation xv, 65, 69–70, 121, 150, 185 Devgiri 40 Devi, Janki xxvii, 206, 245 Devi’s pindi 4 Devnagari 19 Dhaka 34, 48, 190, 201, 238 Dhaka Dahipur 190 Dhandhar, Raja of Prayag 9 Dhanteras* xx Dharampura 166, 233 Dharamshalas 164, 168 Dharidhar xxi Dharmadhaja xxi Dharmashalas* 58 Dharmshalas 162, 196 Dhoop Dasmi* xx Dhovan Dhovni Darwaza 49 Dhulia wala Katra 190 Dialect xvii, 13; ancient xvii; Braj Bhasha (Khadi Boli) xvii Digambar Jain Temple, Delhi Gate 165 Dilli xxvii, xxviii, xxxi, xxxiii, 8, 20, 29, 54–56, 59, 65, 72–74, 90, 104–6, 120–21, 157, 200–201, 212–13, 243, 268, 271–75, 277–78 Dilli Darwaza 59, 90, 104–6, 157, 212–13 Dilliwalas* xviii, 8, 268, 270, 278 Dilliwallas 136, 151 Dilwali* 29 Dilwara temples 12 Din Panaah 90

286 Index

Dinpanah 85–88, 93 Din Panah 90, 103 Dinpanah Fort (Purana Qila) 85, 88, 93 District Board School 163, 221 Diwaan-e-Aam 104 Diwali* xx Diwan-e-Aam 218–19 Diwan-e-Khas 114, 117, 218–19 Diwani Adalat of Delhi 211 Diwani Adalats 211 Diwan Makhfi 146 Djinns 16 Doh Burji Masjid 68 Domed podium (peethika) 13 Douglas, Captain 105, 115 Duchess of Connaught 188 Dudhiya Bhairav Temple 4, 8, 24 Dudhiya Bhairon 8, 241 Dufferin Bridge 187–88, 221, 227–28 Dufferin Hospital 188, 233 Dugdh Colony 212 Duke of Connaught 195 Dulhandi Fair 191 Dulhendi* xx Dundahrai xiii Durbar Hall 194 Durrani, Muhammad Shah 104 Durr-e-Be-Bahaa* 224 Dusshera* xx Dwarka (Dvaravati) 2 dynasty(ies) xiii–xiv, xxi, 5, 9, 14, 18–19, 27–28, 42, 44–45, 47, 51, 70–72, 88, 91, 94, 102, 143, 147, 185 earthquake of 1505 72 earthquake of 1808 AD 30 earthquakes in 1829 30 East Bengal 199 East India Company xv, 39, 162, 168 East India Railway 187 Economic development xvi edicts 62 education 39, 55, 133, 186, 202, 210 Edward Park 133, 191, 228–29 Edward VIII 193 Eid* xvi, xx, 51, 107, 153, 235, 243 Eidgah 21, 31, 33, 53, 69 Eid Gah 243 Eid namaz 51, 235 Ekadashi* xx electrification 189 Elephant Gate 13 Elliott, Charles 184

emperor xiv–xv, xix, xxi, 5, 14, 16, 28, 34, 37–38, 53–57, 64, 85–88, 91–95, 97–106, 108–12, 114–15, 118, 127, 129–30, 136–37, 139–43, 146, 150–51, 155, 157–58, 161–63, 172, 184–85, 190, 219, 223–25, 228, 230, 232, 275; Mughal xiv–xv, 57, 85, 111; Roman 129 emperor’s court 38 employment xvi, 162 Enamel work xvii, 93, 95, 107 Engineering College 212 England 107, 190–91, 195, 197, 207 engraving (s) xvii, 23, 30, 32, 88, 209 entertainment 5 Esplanade Road 3, 189, 232–33 Etawah 73 etiquettes and manners xvii–xviii, xxiii, 58, 109, 277; civilised xvii Europe’s World War I, 192 excavation 9, 88, 133 exile 102, 161, 163 Faatak Habsh Khan 227 Faeem/Fahim Khan’s tomb 99, 241 Fahim Khan 98–99 Fahim Khan’s Mausoleum 98 fairs xx, xxiii, 54, 131, 165 Faiz Ali Khan 35 Faiz Bagh 154 Faiz Bazaar 123–24, 133, 151, 154, 229–30, 232 Faizi 92 Faiz Muhammad 35 Faiz Nahar 225 Faiz-ullah Khan Bangash 231 Fakhrul Mosque 153 Fakhr-ul-Nisa Begum 153 Fakir dynasty xxi Fanshawe, H. C. xxiii, xxxi; Delhi: Past and Present* xxiii Faqir 55–57, 63, 65, 238 Fareed Bukhari’s Tomb 243 Fareed/Farid Shakarganj 34–36, 53, 66 Faridabad 57, 99 Farid Bukhari 99 Farid Bukhari, Sheikh 99 Farid Bukhari’s Tomb 99 Farid Khan 57, 91, 98–99, 240 Farid Khan Bani Faridabad 57 Farid Khan’s Caravan Sarai 98–99 Farid Khan’s Sarai 240 Fariduddin Shakarganj 53, 55, 58 Farmer Viceroy 195

Index  287

Farooqui, Shamsur Rahman 277; Kai Chansd thay sar-e-aasmaan* 277 Farrukhsiyar 36–37, 63, 94, 107, 151, 243 Farrukhsiyar, Emperor 37 Fateh Burj 22 Fateh Garh 8, 238–39 Fateh Khan 59, 63, 67–68 Fateh Muhammad, Abdul 33 Fatehpuri Begum 124, 131 Fatehpuri Begum’s Masjid 124 Fateh Puri/Fatehpuri 124, 131, 133, 185, 189, 191, 223, 226–27, 235–36 Fateh Puri/Fatehpuri Bazaar 124, 131, 191, 223, 227 Fateh Puri/Fatehpuri Masjid 124, 185, 223, 226, 236 Fatehpuri Masjid 131 Fatehpur Sikri 92, 104 Fatima 160 Faujdari Adalats 211 Fazal Ullah, Sheikh 88 Ferguson 12, 46, 48 Ferishtah 37, 39, 42, 58 Ferozepur 171 Feroze Shah 145 Ferozeshah/Firozshah Kotla 89, 240 festivals xvii, xx, xxiii, xxxii, 6–7, 38–39, 54–55, 68, 196; Christian xx; sixmonthly 7 festivities and celebrations xviii Firman* 3 Firozabad xiv, 27, 58–61, 68–70, 74, 89 Firozpur 230, 240 Fitch, Mariner 99 Flag Square of Lal Qila 218 Flag Staff 237 food habits xxiii, xxx Foons ki Sarai 189, 225, 227, 239 Foons Sarai 188 fort xiii, xv, 3, 8–9, 11–12, 16, 19, 21–25, 27–28, 31, 39, 41–45, 48–52, 56, 60, 69–70, 73, 85–94, 96, 99, 102–5, 114–24, 126–27, 135–36, 143, 145, 150, 154, 157, 161–62, 166, 169, 171–73, 185–89, 213, 218–20, 223, 225, 228–30, 232–33, 237, 242–43, 273–74, 276; fort of Tughlaqabad/Tughlaqabad Fort 16, 31, 48, 50–52, 56, 145, 242; Rai Pithora Fort 19, 21, 25, 31, 42 fortifications 22, 56, 59–60, 65, 120–21, 171; condition of 22 Fort Margzan 41 Fort Mauzan 242

Fort of Rai Pithora 21, 25 Fort Rai Pithora 16 Fountain 131, 188, 224 Frank, William 62 Franklin 120–21 Fraser 105, 184–85, 230, 236, 240 Fraser, Simon 185, 236 Fraser, William 184, 240 Frazer 63, 162 Frazer Sahib 63 Gadar of 1857 AD 132, 135, 161–62, 168 Gadhaiya 233 Gadodia, Laxminarayan 204 Gali Anaar 233 Gali Babu Mahtab Rai 234 Gali Batashan 234, 236 Gali Kedarnath, Rasta Bazaar 234 Gali Masjid Khajur 166 Gali Murgan 234 Gali Qasim Jan 202 Gandhi, Indira xxvii Gandhi, Mahatma xvi, xxvii, xxx–xxxi, 3, 131, 163, 187, 191, 193–97, 199–208, 214, 221, 225–26, 232, 245, 267, 270, 276–77; memorial of 3; visited Delhi xxx–xxxi, 202, 207 Gandhi‒Irvin Pact 131 Gandhi‒Irwin Pact 191, 195 Gandhi Maidan 131, 191, 201 Gandhi Memorial 208 Gandhi’s Samadhi 240, 277 Gandhi’s Statue 201 Ganesh Chauth* xx Ganga snan* xx Gangaur* xix Garden(s) xxi, 3, 8, 33, 42–43, 72–73, 75, 91, 95–96, 104–6, 113–15, 118–20, 122, 124–25, 130–31, 134–35, 141–43, 151–56, 158–59, 162, 164, 168, 187–89, 194–95, 208, 221, 225–26, 228–30, 234, 244, 245, 272, 276 Garh Mukteshwar xx Gaur, Dr. Hari Singh 193 Gauri Shankar Mandir 159 Gautama dynasty xxi Gaya 4 Gayaspur/Gayaspur 41, 43, 52, 55 Gaziuddin Khan 147, 158 Gaziuddin Khan’s Maqbara and Madarsa 147 Gaziuddin Nagar 170 Geeta 196 Geeta Bhavan/Bhawan 159, 196

288 Index

Georgetown 275 George V’s Durbar 190 Ghadipur 59 Ghalib xviii, 241, 273, 278 Ghalib’s Tomb 241 Ghanta Ghar/Ghantaghar 124, 187, 189, 225–26, 234, 239 Ghanteshwar Mahadev 165, 226 Ghats 2–3, 5, 11, 16, 33, 142, 220, 227 Ghauri, Mohammed 21 Ghayas Pur 242 Ghaziabad xv, 87, 170, 187, 190 Ghazi Mian 269 Ghaziuddin Khan 121–22, 126 Ghazni, Mahmud 9–10 Ghazni Darwaza 21, 23 Ghiyaspur 272 Ghogha(s) 105, 118 Ghori, Muhammad xiv, 19, 27–31, 34, 71 Ghori, Shahabuddin 19–20, 31, 47, 74, 148, 225 Ghori, Shahabuddin, the Subahdar of Lahore 20; attacked Delhi 20 Ghulam Dynasty 18, 28, 42, 44, 51 Ghulam gardish* xxxii Ghulam Qadir 36, 91 Gilaaf Kaaba Shareef 129 Gilaaf Mazaar Hazrat Muhammad Sahab 129 Gita 201 Godse xxvii, 208 Gol Dak-khana 195 Gold and jewels 16 Gold thread work xvii Goojri ka Bazaar 127 Gopur* (ceremonial entrance) 6–7 Gota-kinari* xvi Government College 163, 171, 221 Governor General of India 194, 197, 229 Gracia Park 189, 221–22 Granth Sahib 137, 139–42 grave of Shah Alam Bahadur Shah 149 graves 4, 32, 34–38, 40–41, 45, 47, 50, 55–58, 64–68, 70–71, 73–76, 95–101, 133–34, 136, 143–44, 147–49, 154, 156–58, 160–62, 164, 220, 223, 231, 233–34, 241, 243; Razia Begum’s 4, 231; Turkman Shah 4 Gravidge, Brigadier 169 Greater Delhi 271 Greater Kailash 244 Great European War 192 Gudwale, Shri Krishandas xix

Guerreri, Pilar 271; Delhi Maps* 271 Guha, Ramachandra xxxi Gujarat 12, 69, 88, 99–100 Gujars 11, 49, 56, 67 Gulabi Bagh xxi, 229 Gumbad xxxii, 157, 160 Gupta, Deshbandhu/Desh Bandhu 213, 234 Gupt dynasty 18 Gurdwara Majnu Ka Tila 141 Gurgaon xv, 10, 24–25, 242 Gurudwara 137–41, 143, 151, 224, 238, 240–41, 245 Gurudwara Bala Sahib 140 Gurudwara Bangla Sahib 139 Gurudwara Damdama Sahib 140, 241 Gurudwara Moti Sahib 140 Gurudwara Nanak Piao 143 Gurudwara Rakab Ganj/Raqabganj 137, 245 Gurudwara Sis Ganj 137 Guru Gobind Singh 138–41 Guru Granth Sahib 139 Guru Har Gobind Singh 142 Guru Har Govind 137 Guru Hari Kishan 137, 139–40 Guru Har Rai 139, 142 Gurukul Kangri 204 Guru Maulana Muhammad Fakhruddin 163 Guru Nanak Dev 138–39, 141–43 Guru Nemraj 142 Guru Nemraj Shah 142 Guru Tegh Bahadur 137–39 Gwalior 14, 36, 60, 86, 142, 162, 226 Gwalior Fort 60 Gwalior state 14 Gwyer, Maurice 193 Gyani, Gokul Chand 167 Gymkhana Club 192 Haider Quli 226 Haji Begum 90, 92, 94, 96 Hajjaam ka Maqbara 96 Hajjam Ka Gumbad 99 Hakeem Bakawali Gali 234 Hakeems 234 Hakim Abdul Majid Khan 202 Hakim Ajmal Khan 202–3, 226 Halaku 31, 39, 43 Halaku Khan 31, 43 Hamdard 203, 232 Hammam/Hamam (bathhouses) xxi, 58, 109, 111–12, 114, 117, 119, 126, 218–19

Index  289

Handicraft xvii, 92 Hanuman ( ji) Temple/Mandir 3, 4, 24, 152, 164, 220, 245 Hanuman Temple near Nigambodh 5 Haratprem, king xiii Hardinge Bridge 192, 240, 271 Harding(e) Hospital and college 245 Hardinge Library 130–31, 187, 191 Hare Bhare/Harebhare Ki Dargah 136, 233 Hare Bhare Shah 136 Harem 60, 69 Haridwar (Maya Puri) 1, 204 Harihar Baba 188 Harihar Udaseen Ashram Bada Akhada 188, 235 Harijan Basti 238 Harijan Colony 190 Harijan Niwas 201, 204–06 Harijan Yatra 205 Harsha 28 Haryana 271 Hasan, Mushirul 271 Hasan, Zafar 269 Hashmi, Sohail 269 Hassan Ali ka Minar 75 Hastina Pur 9 Hastsal xxix Hathiwala Kuan 233 Hathiya Pol 106 Hathiya Pol Darwaza/Gate 106, 219 Hauz 68, 105–6, 112–13, 116, 132–34, 145, 244 Hauz Alai 43, 45, 244 Hauz Khas 23, 31, 45, 52, 59, 68, 244, 273–74 Hauz Khas Darwaza 52 Hauz Lal Diggi 229 Hauz Qazi 155, 189, 226, 232–34 Hauz Rani 22–23, 31, 44, 51–52 Hauz Rani Darwaza 52 Hauz Shamshi 145 Hauz Shamsi 32–33, 35, 45, 49, 242 Havankund 86 Haveli Haider Quli 226 Haveli Jugal Kishore 225 Haveli Mahabat Khan ki Reti 273 Haveli Nawab Mustafa Khan 232 Hawa Bhavan 209, 211 Hawai Bhavan 245 Hawkins 107, 184 Hawkins, British Resident 107 Hayaat Bagh 104 Hayat Bagh 113, 114

Hayatbakhsh/Hayat Bakhsh Bagh 109, 112, 118, 119, 219 Hayat Baksh canal 112 Hazari mansab 104 Hazar Stoon* 50 Hazrat, Amir Khusro 55 Hazrat Ali 33, 129 Hazrat Dilli 277 Hazrat Khwaja Sahib 147 Hazrat Khwaja Sahib’s dargah 147 Hazrat Makhdoum 68 Hazrat Maulvi Sherkhuda 129 Hazrat Meera Shah Nanu 133 Hazrat Muhammad 67, 129, 235 Hazrat Nanu Shah 133 Hazrat Nizami 65 Hazrat Nizamuddin 34, 48, 53–55, 96, 151 Hazrat Qutub 37, 38 Hazrat Qutubuddin Bakhtiyar Kaki 6, 34 Hazrat Raushan Chirag 244 Hazrat Shah Jalal 133 Hazrat Shohravardi 41 Heber, Bishop 121 Heera Mahal 218 Hijri Darwaza 103 hills 4–5, 10–12, 18, 23–24, 31, 48, 51, 63, 120, 122, 126, 128, 165, 169, 192, 220, 237–39, 241, 269, 272, 274 hills and forests xiv, 2, 4–5, 11, 14–16, 21, 145, 192, 214, 224, 271–72 Himu 35 Hindu xiii–xiv, xvi, xviii, xx, xxx–xxxi, 1, 6, 9, 13, 18–20, 24, 32, 35, 38, 45–46, 62–64, 69, 72–73, 105, 135, 159, 164, 168, 185, 189, 193, 196, 200, 208, 211, 220, 222, 226, 232–33, 237–38, 240–43, 245, 269; hostages 69 Hindu and Muslims xviii Hindu College 193, 211, 222 Hindu Delhi xxx Hindu Mahasabha Bhavan 196 Hindu‒Muslim aspect xviii Hindu‒Muslim brotherhood 6 Hindu Muslim riots 208 Hindu period xiii–xiv, xxx, 1, 9, 13; history of the 1, 9 Hindu Rao’s House 240 Hindu rule xxi Hindus xiv, xvi, xviii–xix, 2, 6, 19–20, 22, 23, 29–30, 32, 51–52, 59, 69, 135, 137, 185–86, 193, 199, 242–43; decline of the 19

290 Index

Hindu Sabha Bhavan 245 Hindustan* xxiii, 102, 126, 168 Hindustan Times* 270 Hindu Tower 18 Hira Mahal 112, 117 Hirnota 17 historiography xxx, xxxi Hodal 16 Hodi Darwaza 49 Hola mohalla 140 Home Rule League 203 Home Rule movement xvi Honour and dignity xviii hospitals 58, 141, 188–91, 195, 197, 202, 210, 230, 233, 237–41, 244–45, 276 House Tax 189 Hujras 113, 129, 144 Humanyun’s Tomb 241, 244 Humayun, Mughal Emperor xiii–xv, 5, 28, 57, 85–88, 90, 92, 94–97, 100, 102; defeated Pathans xiii, 28; defeated the Lodhis xiv Humayunnama* 86 Humayun’s Palace 87 Humayun’s tomb xxi, 31, 42, 55–56, 70, 89, 91–92, 94–96, 99–100, 140, 149, 158–59, 172, 241 Hunter Committee 203 Husain, Intezar 271 Husainabad Imambara of Lucknow 222 Ibrahim, Ruqnuddin 44 Id 126, 127 Idealism xxxiii idol/murtis 5–6, 8, 16–17, 29, 72, 137, 152, 162, 164, 166, 196 idols 3–4, 16, 29, 72, 152, 159, 162, 166; worship 72 Id ul Fitr 126 Imambara 198, 222, 245 Imam Hasan 129 Imam Hussain 129 Imamuddin Abdat 36 Imam Zaafar 129 Imam Zaamin Alias Muhammad Ali’s Tomb 75 Imarat Hazaar Stoon 51 Imdad-ul-mulk 94 Imli Mahal 232 Imperial Committee 197 Imperial India 88 Imtiaz Mahal 115–16, 119 Imtiyaz Mahal 219 Incomplete Tower 46, 243

Indarpat/Inderpat 10, 16, 44, 59, 86–89, 218, 273 Independent India period xxi India: British rule in 168, 186; British rule over xv, 191, 197; capital of xiii, 186, 190, 268; independence of 197; independent xiii, xv, xxxiii, 105, 191, 209, 271; Islamic conquest of 20; northern 10, 220; partition of xxii; post-independent xxxiii India Gate 195, 198, 212–13, 245, 273 India International Centre 213, 245, 277 Indian Gate 240 Indian Punch* 163, 221 Indraprastha xiii–xiv, 2, 4, 9–11, 15, 24, 86, 88, 224, 232, 237, 276; limits of 24 Indraprastha College 237 Indraprastha Gurukul 11 Indraprastha Kanyashala 232 Indra Vana 2 inscriptions 6–7, 13, 18, 23, 30, 46, 57, 62–64, 76, 99, 127, 144, 147, 149, 153, 161, 268; Ashokan 62; Khutba* 23; kutba* 36, 153; Quranic 46, 76 Institute of Ayurveda and Unani Medicine 202 invaders 19, 33–34, 41 invasions xxii, 9–10, 23, 27, 44, 116, 121, 143, 151, 155, 157, 160; foreign 9; Islamic 10; Maratha 121; Nadir Shah’s 143, 151, 157, 160 Iqbal Khan 70 Iraq 125 Iron Pillar 6, 10, 12–16, 18–20, 25, 29, 31–33, 74, 240, 243; inscriptions on the 13, 18 Iron Pillar, Kotla Firozshah 19 Irwin Hospital 141, 188, 195, 240 Isa Khan 91 Isa Khan Masjid and Mausoleum 91 Isfahan 275 Islamic Delhi xxx Islamic period xiv, xvii, 27, 29, 32, 86 Islamic power 20 Issa Khan’s Tomb 241 Itr (perfume) xvii, 224 Ivory knick-knacks xvii Izzat Khan 103 Jaalis 37, 57, 95, 100–101, 109, 111, 129, 134, 143, 148–49, 156, 158 Jaats 95 Jagadhari 60

Index  291

Jagannath Puri 17 Jagannath temple 3 Jageer/Jagir 75, 91 Jahanara Begum Ki Sarai 124, 131 Jahanara Begum’s Bagh 130 Jahanara/Jahan Ara Begum 57, 124, 130–31, 134, 143–44, 156, 225, 241 Jahanara’s Maqbara 156 Jahanbad 120 Jahandar Shah 94, 96, 107, 149 Jahangir xiii, xv, 5, 28, 40, 67, 91–92, 98–102, 115, 142 Jahangir, Emperor 99–100, 142 Jahangir’s tomb 101 Jahan-numa/Numa 63–64, 67, 243 Jahanpanah xiv, 22–23, 27, 31, 44, 51–53, 67, 274; ruins of 22 Jahaz* 33, 242 Jahrahat 59 Jain xx, 12, 25, 34, 75, 136–37, 159, 164–68, 233, 245 Jain Bada Mandir, Koocha Seth 166 Jaini, Ramchand 136 Jainis xx, 13, 223 Jain Lal Mandir 136 Jain Naya Mandir Dharampura 166 Jain Nishi Mandir 167 Jain Panchayati Mandir 166 Jain Parshva Mandir 167 Jain Parsvanath Temple 25 Jains 13, 136–37, 167–68, 242 Jai Singh 139, 152, 167, 272, 275 Jai Singh Palace 139 Jai Singh Pura/Jaisinghpura 146, 152, 167, 192 Jajau 146 Jalali 73, 88 Jalal Khan 88 Jalaluddin 40, 157, 159 Jalandhar/Jallandhar 97, 170 Jallianwalla Bagh massacre 203 Jal Mahal 51, 113, 218–19 Jama’at Khana 57, 241 Jama Kun 111 Jamali 22, 31, 41, 73, 88, 242 Jamali Darwaza 22 Jamali Kamali 88 Jamali-Kamali Mosque 31, 242 Jamali Kamali’s Mosque and Tomb 88 Jamali Masjid 22, 41 Jamali mosque 73, 88 Jamalunnisa 144 Jama Masjid 31, 42, 46, 49, 52, 60, 70, 87, 102, 105, 123–24, 126, 130, 136, 144,

150, 152, 154, 171–72, 185, 188–91, 224, 228–34, 240, 276 Jama Masjid, Shahjahanabad 102 Jama Masjid of Kotla 70 Jamia Milia 197, 241 Jamia Nagar 197 Janki Devi Mahavidyalaya 245 Janki Devi Memorial College xxvii; see also Janki Devi Mahavidyalaya Janki Devi Temple 206 Janmashtami* xx, 196 Janpath 4, 212 Janpath Hotel 212 Jantar Mantar 17, 63, 151–52, 192, 197, 245, 272 Jat xx, 47, 273–75 Jats 110, 152 Jaun Pur 71, 72 Javed Khan 157, 228 Jawanbakht 117 Jayachandra, king of Kannauj 19 Jaziya (the religion tax) 59 Jeet Garh hills 24 Jeth ka Dashehra* xx jewellery xvii, 102, 212, 267–68 jewellery-making xvii Jhajjar 35, 184, 224, 230 Jhandewala 164, 168 Jhandewala Devi Temple xx, 164, 246 Jharna 145, 155 Jhojhla hill 122 Jinchandra, Shri 24 jobs xvi, xvii; government xvi Jodh Bagh 73 Jogis xxi Johri Bazaar 150 Jona Shah 48, 50 Jumma namaz 228 Juna, Fakhruddin 51 Juna Shah 63 Kaal Bhairav ka Mandir 168 Kaath Pul 131 Kabaadis 127 Kababis* xxxii Kabli, Ram Singh 142 Kabul 72, 92, 98, 103, 146, 235, 271 Kabuli Gate/Darwaza 121–22, 146, 171, 188, 189, 220, 223, 227, 238–39 Kadam Shareef 129 Kadam Sharif 59, 63, 67, 235 Kagzi Mohalla 225 Kainchi work 89 Kaiser Georgeabad 275

292 Index

Kaithal 9, 40, 70 Kaka Nagar 210 Kaki Sahib 37 Kala, Khushhaal Chand 167; Harivansh Purana* 167 Kalan Mahal 230, 232 Kalan Masjid 63, 66, 227, 231 Kalash 95, 97, 100, 108–9, 112, 127–28, 133–34, 144, 148, 151, 153, 157; gold 108–9, 127, 151, 157 Kaleem-ullah Shahjahanabadi 233 Kale Khan 74, 244 Kale Khan’s tomb 74 Kali Devi Temple 6 Kali Masjid 59, 63, 231 Kali Sarai 59, 67 Kali Sarai ki Masjid 59, 67 Kali Temple 152, 196, 245 Kalka Colony 24 Kalka Devi Temple 4 Kalkaji xix, 6, 24, 31, 65, 273 Kalka ji Colony 244 Kalkaji temple xix, 6, 24, 31, 65 Kalka ji Temple 241 Kalkatti (Calcutta) Darwaza/Gate 2, 121, 169, 220 Kalo Sarai 243 Kamaluddin’s Tomb 244 Kambaqsh 147 Kamil Khan 102 Kamla Market 188, 235 Kamruddin Khan 125 Kanchipuram 1 Kangoora(s) 128, 132–33, 153, 155 Kaniz-i-Fatima 153 Kannauj 9, 19, 97 Kanpur Conference 204 Karachi Congress 205 Karchob 118 Karnal 20, 40, 87, 135, 150, 153–54, 238 Karol Bagh xxi, 68, 197, 198, 202, 246, 269 Kashi 1, 135 Kashi (Banaras) 3 Kashmir 5, 98, 103, 135, 208, 271 Kashmiri Gate/Darwaza xiv, 2, 121, 149, 151, 153–54, 163, 169, 171, 187–89, 193, 202–3, 210, 211, 213, 220–22, 224, 227, 236–37, 240 Kashmiri Gate Residency 149 Kashti pul 168 Kasidakari xvi Kataai ka kaam 113 Katra Badian 226

Katra Badiyan 235–36 Katra Barian 189 Katra Bariyan 132–33 Katra Khushal Rai 277 Katra Khushhaal Rai 204 Katra Khushhal Rai 233 Katra Neel 3, 24, 130, 165, 226 Katra Shahenshahi 225, 227 Kaudiya Pul 191, 224, 234 Kaur, Rajkumari Amrit 202 Kauravas 87 Keeli (Iron Pillar) 13–14, 16 Kela Ghat 121, 220 Kela Ghat Gate 121 Khaari Baoli 227 Khaari Baoli Bazaar 227 Khaas Bazaar 228–29 Khadar xvi Khadera 74 Khadi xxx, 207 Khairati Gate 121 Khairati Ghat 144 Khair Pur 72, 74, 76 Khairpur Mauja 71 Khairulmaanzil 92, 93 Khairulmanazil 93 Khajurwala Darwaza 49 Khaleelullah Khan 35 Khan, Khizr xiv, 27, 37, 70, 241 Khan Abdul Gaffar Khan 206 Khanam ka Bazaar 228 Khan Dauran Khan’s mansion 228 Khandava forest xiv, 2, 4, 5, 15, 16, 214 Khandava Vana 2 Khandavi 2 Khandelwal or Bada Mandir 167 Khandeshwar Temple 3 Khanekhana 98, 232 Khanekhana’s Mausoleum 98 Khan-e-Shaheed 41 Khan Jahan 59, 63, 66–67, 243–44 Khankhana/Khan Khana 99, 100 Khanqah 231 Khari Baoli 132–33, 189, 226, 234–36 Khas Bazaar 123–24, 126 Khasi Deori 114 Khas Mahal 115, 219, 242 Kheervi 17 Khel Gaon 211 Khetwada 59 Khidki Ajmeri Darwaza 122 Khidki Amir Khan 122 Khidki Bahadur Ali Khan 122 Khidki Buland Bagh 122

Index  293

Khidki Faraashkhana 122 Khidki Khalil Khan 122 Khidki Naseerganj 122 Khidki Nawab Ahmad Bakhsh Khan 122 Khidki Nawab Ghaziuddin Khan 122 Khidki Nigam Bodh 122 Khidkis (windows) 122 Khidki Saiyyad Bhola 122 Khidki Shahganj 122 Khidki Zeenat-ul-Masjid 122 Khijri Darwaza 115 Khijri Gate 219 Khilafat Movement 203 Khilji, Aaluddin 40 Khilji, Alaluddin 31 Khilji, Alauddin xiv, 21–23, 27, 29, 31, 33, 42, 45–46, 54–55, 243–44 Khilji, Firozshah 225 Khilji, Jalaluddin 20, 27, 42, 54–55 Khilji, Jalaluddin Firoz Shah 42 Khilji, Jalauddin 44 Khilji, Malik Bakhtiyar 31 Khirki 31, 51, 53, 58–59, 65–67, 74, 104, 244, 274 Khirki Darwaza 104 Khirki Masjid 66–67 Khirki mosque 59, 67, 74, 244 Khizrabad xiii, xiv, 27, 60, 225, 241 Khizr ki Gumtee 241 Khizr ki Gumti 70 Khooni Darwaza 123, 150, 223 Khorasan 47 Khurasan 125 Khurd Jahan 104 Khurram 101 Khusro, Amir 23, 43, 46, 54–57, 241, 277 Khusro, Shahjahan 99 Khusro Khan 27, 45 Khutba* inscriptions 23 Khwaja Abdullah 227 Khwaja Meer Dard’s barahdari 232 Khwaja Muinuddin Chishti 34–35 Khwaja Muzaffar 151 Khwaja Noor 36 Khwaja Qasim Ali 161 Khwaja Qutubuddin 33–34, 37, 39 Khwaja Qutubuddin Bakhtiyar Kaki 34, 39 Khwaja Qutubuddin’s tomb 37 Khwaja Sahib 33–34, 39, 54, 56, 147, 149, 161, 163, 241, 243 Khwaja Sahib’s dargah, Mehrauli 147, 149, 161, 163 Khwajasara Basti Khan 75

Khyber Pass 192, 237–38 Kidwai, Anees 277; Aazadi ki Chhaon Mein* 277 Kidwai, Rafi Ahmed 209 Kidwai Nagar 210 Kilkari Bhairav 4, 8, 24 Kilkari Bhairav Temple 4, 8, 24, 241 killing 9, 85, 105, 168–69, 172 Kilokhadi xiv, 27, 31, 34, 39–44, 48, 52, 55, 89, 241 Kilokhadi Fort 43 Kilokhari/Kilokheri 10, 12, 16, 20, 90, 94, 272, 273; dheeli* (loose) 16 Kilokhari Muqam 20 Kilugheri 43 Kimkhaab* xxxii Kinari Bazaar 151, 166, 224–25, 233 King George V 186, 190, 195, 213, 238 King of Jaipur 137, 152 King of Ujjain xxi Kings: Chauhan 62; Ghulam 44; Hindu 19, 32, 63, 64; Muslim 18, 62; Rajput 10, 28 Kings of Pithora xiii Kingsway 24, 190, 197, 201, 205, 210, 238 Kingsway Camp 190, 197, 205, 210, 238 Kingsway Road 201 Kirori Mal College 193 Kirtan 142, 196 Kishanganj 171 Kishan Ganj 240 Kodia Pul 130 Kohat 193, 203, 231 Kohi xvi, 242 Kohnah Fort 90 Koka Faulad 93 Kol, Devsinh, King of Sivalik xxi Kol, Raja xxi Koocha Chelan 203 Koocha Natwa 204 Kothi Dilkusha 203 Kotla 59–60, 62–63 Kotla Firozshah/Firoz Shah 19, 60 Kotla Mubarakpur/Kotla Mubarak Pur xiv, 71, 244, 273 Kotwali 4–5, 24, 123–24, 137, 150–51, 154, 172, 185, 188, 223–25 Krishi Bhavan 209, 211, 245 Krishna Mill 189 Ksheersagar* 16 Kucha Chelan 193, 232 Kucha Faulad Khan 232 Kucha Ghasiram 226 Kucha Raimaan 226

294 Index

Kucha Seth 233 Kucha Ustad Hamid 233 Kucha Ustad Heera 233 Kumar, Sunil 269 Kumayun 9 Kunti temple 87 Kurukshetra 2, 73, 141 Kushak 271, 273 Kushak Nalla 271 Kushk-e-Anwar 63, 68 Kushk-e-Firozabad 68 Kushk-e-Firozi 32, 39 Kushk-e-Firoz Shah 59–60, 63 Kushk-e-Lal 41, 42 Kushk-e-Sabz 39 Kushk-e-Shikar 59–60, 63–64, 69, 239 Kushk-e-Shikar (the Ridge) 59–60 Kushk-e-Shikar Jahan-numa 63 Labour Party 197, 207 Ladakh Buddhist Vihara 236 Ladakh Budh Vihar 213 Ladda Sarai 24, 25 Lady Hardinge 189, 191 Lady Hardinge Medical College and Hospital 191 Lady Mountbatten 208 Lady Reading Health Centre 193 Lady Rivaz 189 Lady Shri Ram College 75, 244 Lahariya work 90 Lahore 19, 32, 41, 47, 55, 90, 97–98, 101, 103, 115, 147, 150, 204, 208, 271 Lahori, Jalaluddin 74 Lahori Bazaar 223 Lahori Darwaza 67, 104–5, 188, 276 Lahori Gate 105–6, 118, 121, 123–24, 133, 136, 169, 172, 189–90, 218–19, 223, 227–28 Lajpat Rai Market 136, 219, 223 Lakadpur 12 Lake, General 121, 124, 161 Lake Anang Pal 12 Lakhnauti 54 Lakshmi Narayan Temple 196 Lal 60 Lala Chunnamal 132 Lal Bangla 159–60 Lal Diggi 188, 229 Lal Ghanti Darwaza 49 Lal Gumbad 58, 244 Lal Kanwar 160 Lalkot 12, 16, 19, 22, 25 Lal Kot 21, 28, 31, 43, 52, 242–43

Lal Kuan 189, 226, 234–36 Lal Mahal 23, 33, 42, 47, 242 Lal Mandir 136, 165, 223 Lal Masjid 241 Lal Purdah 109 Lal Qila 118; in the times of Aurangzeb 118 Lal Quila 190 Langar Khan 73 Langarkhana* 57 Langar Khan’s Tomb 73, 244 language: Arabic 5, 13, 17, 23, 30, 133, 144, 146, 149, 234–35; Braj Bhasha* xvii; English xxiii, xxvii, xxix–xxxi, 39, 64, 149, 185, 189–90, 192, 221, 225, 267, 270, 278; Farsi xvii, 269; Hindi xviii–xxix, xxxii, 7, 270, 278; Hindustani xxxii; Kangri xiii; Muslim xvii, 270; Pali 62; Persian xvii–xxix, 7, 19, 92, 128, 146, 157, 268; Sanskrit 13–14, 62, 92, 273; Urdu xvii–xviii, xxiii–xxix, xxxi–xxxii, 57, 123–24, 136, 219, 223, 267, 269–70, 278 Large Delhi Imperial Zone (DIZ) 273 lifestyle xviii, xxiii, xxx; traditional xxx Lodhi, Behlol xiii, 28, 71, 73, 244 Lodhi, Daulat Khan 70, 72 Lodhi, Ibrahim 60, 71, 74 Lodhi, Sikandar xiii, 30, 45, 67, 72–75, 88, 141, 165, 245 Lodhi Colony 71, 210, 244 Lodhi Dynasty xiii, xxi, 71 Lodhi era 73–76 Lodhi Estate 213, 245 Lodhi Garden xxi, 210, 244 Lodhis xiv, 28, 74 Lodi, Sikandar Shah 45 Lodi dynasty 88, 91 Lodi, Ibrahim 72–73, 85 Lodis 85, 102; ruination of the 102 Lok Sabha 138, 194, 200, 209, 211, 213, 245 Lok Sabha Bhavan 138, 194 Lord Chelmsford 191–93 Lord Curzon 105, 113, 190, 238 Lord Dufferin 188 Lord Ellenborough 229 Lord Hardinge xvi, 30, 190–92, 202; throwing of a bomb at xvi Lord Irwin 191–94 Lord Lake 35, 110, 148, 184, 220; conquered Delhi 148 Lord Linlithgow 191, 195, 205–06 Lord Minto 189

Index  295

Lord Mountbatten 191, 194, 197, 208–09 Lord Northbrooke 187–88 Lord Northbrook Fountain 224 Lord Reading 191, 193 Lord Wavell 191, 196–97, 207 Lord Willingdon 191, 195, 205 Lothian Bridge 187–88, 219–20 Lucknow xvii, 117, 205, 222, 275–76 Ludlow Castle 170–71, 236 Lutfullah Khan Sadiq 153 Lutyens, Sir Edwin 192 Machchliwalan 229–30 Machhliwala 189, 191 Machli bandar xxxii, 110 Madanpur 273 Madarsa 121, 127, 133, 148, 159, 221 Madarsa Aminiya 153 Madhavpur 272 Madho Das ki Bagichi 162, 219 Madhoganj 272 Madhva 18 Madrasa/madarssa 45, 56, 68, 93, 234, 244 Magazine 141, 165, 169, 171, 220, 238 Mahabat Khan 99, 101, 273 Mahabharata, the xiii, 1–4, 92, 152 Mahabharata period 4, 152 Mahadev temple 3 Mahakal Temple, Ujjain 29 Mahal Baar-e-aam 60 Mahal Chhajja Chaubeen 60 Mahaldar Bagh 240 Mahaldar Khan xxi, 153–54 Mahaldar Khan Bazaar 154 Mahaldar Khan’s Bagh 153 Mahal Sahangulina 60 Mahal Sahangulina (Palace of Grapes) 60 Mahal Sarai 37 Maham 93 Maham Ankha 93 Maharaja of Gwalior 162 Maharaja of Patiala 236 Mahavir Digambar Jain Mandir 166 Mahipal 11 Mahipalpur 11 Mahmud Khan, Sultan 64 Mahmud, Syed Nasiruddin 54 Mahtab Bagh 218–19 Maidan Darwaza 52–53 Majholiyan* 38 Majliskhana 56 Majnu ka Tila 141–43, 238 Makar Sankranti xx

Makhdoum Jahaniyan Syed Jamal 65 Makhdoum Sabzwari 244 Makhmal xxxii Malik Kafoor 45 Malik Muqbil 63 Malik Pur 33, 242 Maliwada 225 Malka Bagh 130 Malkaganj 193, 203, 273 Mallu Khan 23, 64 Malmal xxxii Malviya, Pandit Madan Mohan 98, 223 Malviya Nagar 65, 244 Malwa 9 Manak Pur 54 Mandarkul Darwaza 23 Mandir-bells 274 Mansabdar/Mansebdars 103–4, 106, 108, 122, 125 Mansoor Khan 158 Maqbara Aziz Kukaltash 100 Maqbara Fateh Khan 67 Maqbara Firoz Shah 68 Maqbara Ghayasuddin Tughlaq Shah 49 Maqbara Jahanara 143 Maqbara Khankhana 100 Maqbara Maizuddin 242 Maqbara Razia Begum 40 Maqbara Ruqnuddin Firozshah 242 Maqbara Salauddin 65 Maqbaras/mausoleums xxi, 1, 97, 120–21, 160, 242 Maqbara Sultan Gari 242 Maqbara Sultan Muhammad Shah 71 Maqbara Turkman Shah 41 Maqbara Zebulnissa Begum 146 Maratha period 226 Marathas 5, 15, 23, 104, 110, 148–49, 159, 184, 226, 234 Marble Hauz 218 Mardana 141 markets 124, 224, 272–73 Martin 184 Mashak xix, xxxiii Masjid 22, 28–29, 31, 34, 36–37, 41–42, 46, 49, 52, 59–60, 63–64, 66–68, 70, 72–74, 76, 87–89, 91, 93, 99, 102, 105, 109, 112–14, 118–19, 121–24, 126–28, 130–33, 136, 138, 144–45, 147, 149– 54, 157, 161, 166, 171–72, 185, 188–91, 218, 222–24, 226–34, 236, 240–41, 243–44, 269, 276 Masjid Akbarabadi 133 Masjid Begum Pur 66

296 Index

Masjid Ghat 144, 145 Masjid Ghata 121–22, 229 Masjid Khair Pur 76 Masjid Moth 73, 88, 269 Masjid Panipatiyan 153 Masjid Qila Kohnah 89 Masjid Qila-Mohana 241 Masjid Sarhadi 133 Massacre 69, 120, 151, 203 Master Plan of Delhi xxii, 209, 267, 272 Mata puja* xix Mata Sahib Kaur 138, 140–41 Mata Sundari Gurudwara 138–41 Mata Sundri Gurudwara 240 Mathura 1, 7–10, 14, 16, 24, 56, 59, 62, 87, 90, 93–94, 100, 135, 211, 213, 240–42 Matia Mahal 141, 229, 231, 234 Matka Pir 241 Mauja Baghauli 73 Mauja Bahapur Temple 7 Mauja Bhar 59 Mauja Ghayasuddin 56 Mauja Khirki 65 Mauja Kilokhadi 55 Mauja Malakpur 40 Mauja Mehrauli 31 Maulana Azad Medical College 212, 240 Maulana Fakhruddin 35–37, 148 Maulana Muhammad Fakhruddin 163, 243 Mausoleum 21–22, 31, 35, 42–43, 45, 47, 49–51, 65–66, 68, 72–73, 90–99, 102, 121, 134, 144–45, 147–49, 157–58, 160, 234–35, 238–39, 241–43, 245 Mausoleum in Sikandra 92 Mausoleum of Firoz Shah 45, 68 Mausoleum of Udham Khan 21–22 Mautvaruddaula 235 Mauza Azaadpur 135 Mauza Ghadi Pur 59 Mauza Khair Pur 74 Mauzan 146–47, 242 Mauza Zamrud Pur 73 Mayaram, teacher 15 Mazaar 133–34, 147 Mazar 55–57, 65, 136 Meena Bazaar 92 Meenakaari work 156 Meenakari work* xvii, 111 Meer Khan 61 Meerut 9, 60, 64, 168–70, 221, 223 Mehdiyan 63, 68 Mehendiya 240

Meherban Agha 99 Mehfils* xviii Mehraab* xxxii Mehrabs 12, 88–89, 96–97, 100–101, 242 Mehrauli xiv–xv, xxi, 1, 10–12, 16–17, 19, 22, 25, 31–32, 34, 36, 38, 51, 53, 59, 147, 149, 161, 163, 190, 197, 209–10, 212, 242–43, 271–73 Mehtab Bagh 113, 119 Mehtab garden 119 Mela of Anant Chaudas xx Melas* xix–xx, 7, 12, 140–41, 152, 164–65 Memorial Cross 123 Memorial of George V’s 1911 Durbar 238 merchants xvii, 131–32 metal plating xvii Metcalfe 64, 69, 162, 169–70, 184, 192, 237, 274 Metcalfe, Charles 184, 274 Metcalfe, Thomas 185, 237 Metcalfe House 64, 69, 169–70, 192, 237 Mewatis 41, 51 Mihrabs 105–6, 127–28, 132 Milk Scheme Colony 18, 246 Minar-e-zari 62 Minars xxxii, 10, 13, 15, 17–18, 20–24, 29–31, 33, 38, 41, 43, 46–47, 62, 72, 75, 105, 121, 128–29, 147, 151, 154, 157–58, 192, 240, 242–43, 268 Minbar 128, 132 Minhajussiraj 43; Tasneef Tabqat-e-Nasri* 43 Miniature 105, 268 Minto Bridge 192 Mir xviii Miranda House 193 Mir Bakshi 99 Mir imarat xxxiii Mir Muhammad Sahab 231 Mirrorwork xvii Mir Shahabuddin Gaziuddin Khan Bani Madarsa 148 Mirza Aashori 157 Mirza Abu Bakr 172 Mirza Aduhaka 95 Mirza Asharfuddin Hussain 93 Mirza Aziz 97, 100, 101 Mirza Aziz Kukaltash 100 Mirza Aziz Qutl Tara Khan 97 Mirza Bulaki 160, 232 Mirza Daaud 160 Mirza Dara Bakht 160 Mirza Fakhru Vali Ahad’s Barahdari 112

Index  297

Mirza Fakhru-waliahad 149 Mirza Farukh 37 Mirza Ghulam Haider 65 Mirza Ilahi Bakhsh ka Rangmahal 231 Mirza Ilahi Baksh 36, 185 Mirza Jahangir 57, 143 Mirza Khiba Sultan 95 Mirza Khizr Sultan 172 Mirza Mughal 95, 172 Mirza Nili 144 Mirza Sultan Parvez 160 Mirza Suraiya Shah 185 Mithai ka Pul 238–39 Mitthai Pul 150 Miyan Amir 142 Mizan-e-adl 114 Moalla Fort (Red Fort) 103 Moazzi Darwaza 23 Modern period 1 Mohalla Ballimaran 4, 202, 226 Mohalla Kazi Baara 154 Mohallas xviii, 4, 140, 154, 225–26, 230–31, 233–34 Mohammad Jahangir Shah 149 Mohammad Khan 159 Mohammad Shah 119, 146, 149–51, 155–57, 185 Mohammad Shah II 166 Mohammad Shah ka Maqbara 156 Mohammed Ghori xiv Moisuddin Mohammad Jahangir Shah 149 momentoes 191 monument(s) xxvii, xxix–xxxi, xxxiii, 1, 12, 15, 28, 43, 58, 68, 86–87, 90–92, 94, 96, 98–100, 102, 104, 107, 116, 119–21, 124, 126, 128, 132, 135, 140, 144, 147–48, 152–53, 158–60, 173, 212, 269–71, 274, 277; lesser known xxx; Mughal-era xxx; ruined 1 Mori Gate 121, 171, 187, 191, 221, 223, 227, 238 Mor ki Sarai 187 Mor Sarai 187 mosque(s) 1, 12–13, 21, 23, 27–37, 40, 43, 46–47, 52, 55, 57–60, 63–64, 66–69, 71, 73–76, 86, 88–91, 93, 97–98, 112– 14, 120, 122, 124, 126–33, 135, 138, 144–45, 147–49, 151, 153–55, 157–58, 185, 191, 219, 226–30, 235, 241–45 Mosque of Makhdoum Sabzwari 71 Mosque of Old Fort 89 Mosque of Qutub Sahib 36 Moth ki Masjid 72–74, 244 Moth Masjid 88

Motia Khan 164 Moti Bagh 210 Moti Bazaar 225 Motifs 13, 32, 46, 71, 73, 90, 109, 111, 114, 117, 119, 242; decorative 13; floral 32, 46, 71, 73, 109, 114, 117, 119 Moti Mahal 104, 112, 116, 218 Moti Masjid 37, 102, 109, 112–13, 118–19, 147, 149, 154, 161, 218, 243 Moti Masjid, Mehrauli 147, 149 Mount Abu 12 Mubarakabad xiii–xiv, 27, 71 Mubarakpur/Mubarak Pur xiv, 71, 73–74, 244, 273 Mubarakpur Kotla 71, 74 Muezzin 31, 66, 127 Mughal Delhi xiv–xv; first xiv; second xv Mughals xiii–xv, xviii–xix, xxi, xxix– xxx, 1, 22–23, 28, 35, 37, 41–42, 44–45, 51, 57–58, 64, 69, 72, 85, 91, 94–95, 97–98, 100, 102, 110–12, 135, 137, 139, 143, 149, 157–58, 160–61, 163–64, 167, 172, 184–85, 187, 194, 210, 221, 224, 226–27, 231, 234–35, 237, 245, 273; emperors xiv–xv, 57, 85, 111; “empire” xv; King xiv; period 1, 187; rule xv, 226; Sultanate 135, 137, 143, 149, 161 Mughal Gardens 194, 210, 245 Mughal times xix Muhalla Dassan 155 Muhalla Naughara 166 Muhammadabad 51 Muhammad Azam Shah 94 Muhammad Khan 35 Muhammad Shah xv, 27, 33, 50–52, 54, 57, 59, 65, 70–71, 143, 149, 153, 226, 228, 231–32, 236, 241, 244–45 Muharram 87 Muhnim Khan, umra 97 Muinuddin Sahib 35 Muiuddin Behram Shah 34, 39–40 Mujras* xviii Mukhmul 107 Mulammesazi xvii Multan 32, 34, 54 Mumtaz 102, 104, 116, 218–19 Mumtaz Mahal 102, 104, 116, 218–19 Munabbatkari* xxxii, 128, 145 Municipal Board School 221 Municipal Corporation xxii, 186, 188, 197, 222, 225, 245 Munirka 273

298 Index

Munshi Bhavani Shankar’s house 226 Muohammad Shah, Badshah 155 Muqarrmat Khan 103, 104 Murtaza Khan 91, 99 Musa, Kamaluddin Ahmad 34 Musamman Burj 104, 115, 218, 219 Mushairay* xviii music xviii, 50, 91, 106, 127, 211, 268, 276 Muslim Delhi xxx Muslim era 85 Muslim (Pathan) period 1 Muslims xiii, xvi–xxi, 1, 4–6, 9, 12, 16–23, 27–30, 32, 34, 38, 40–44, 47–48, 52–53, 56, 58–59, 62, 64–65, 68, 86, 88, 90, 102, 120, 130, 138, 168, 185–86, 193, 197, 199, 208, 219, 223–24, 226, 231–36, 240–44, 269–70, 276; ascendancy of the 19; condition in the tenth century 9; Punjabi xvi Mussoorie 207 Mutsaddis 50 mutual suspicion xviii Naan bais xxxii Nabi Karim 98 Nadir Shah xv, 15, 57, 103, 110, 120, 143, 149–51, 155–57, 172, 185, 223, 239 Nagar Nigam 209–10 Nagor 93 Nahal, Chaman 277; Azadi 277 Nahar/Nahr-e-Bahisht 112, 117–18, 218, 219 Nahar Sa’adat Khan 227 Nahar Shahabuddin 225 Nai Dilli/New Delhi 43, 243, 268 Nai Khidki 122 Nai Sarak (Egerton Road) 124, 166, 224–25 Najafgarh/Najaf Garh xvi, 64, 170, 209, 238, 242 Najafgarh/Najaf Garh Lake xvi, 64 Najafgarh Nallah 170, 238 Najaf Khan 160, 244 Najaf Khan ka Maqbara 160 Najoomis* (astrologers) xxxii, 16, 18, 87, 103, 123 Nakshatra temples 18 Namak Haram(i) ki Haveli 226 Namaz 33–34, 51, 53, 65, 105, 112, 126–30, 228, 235 Napier, Sir Charles 220 Naqqarkhana/Naqqar Khana 106, 119–20, 169, 218–19, 230

Naqshbandis 235 Naqshbandi Sufi order 98 Narang, Gopi Chand 276 Narendra Place 245 Narsingh Chaudas mela* xx Naseerganj ki Sadak 153 Nasir Ganj 222 Nasiruddin 43 Nasiruddin, Sultan Muhammad 45–46 Nasiruddin, the Faqir of Chirag Dilli 55 Nasiruddin Muhammad Shah 68 Nasiruddin Tughlaq 45 Nasrat Shah 70 Nath, Raja Kedar 7 Nath sect 8 National Gandhi Museum and Library 201 nationalism xxxiii nationalistic feeling xvi Nation building xxxiii Nattal, Sahu 13 Naubat Khan 96, 241 Naubatkhana 219 Naubat Khana 106–07 Naubat Khan’s Tomb 96 Naughara 166, 233 Naulakhi Nallah 145 Navratras xix, 164 Nawab Abdurrehman Khan 224 Nawab Ahmad Ali Khan 171 Nawab Bahadur Jung 227 Nawab Bahavalpur 129 Nawab Dilras Banu Begum 146 Nawab Fatahbadi 160 Nawab Ghaziuddin Khan Feroze Jang 145 Nawab Hamid Ali Khan 222 Nawab Mansoor Ali Safdarjang 151 Nawab Mirza 227 Nawab of Firozpur Jhirka 240 Nawab of Jhajjar 35, 184, 230 Nawab of Rampur 129 Nawab Qamruddin Khan 151 Nawab Shadi Khan 224, 234 Nawab Shamsuddin 230 Nayalin Shareef 129 Naya Shahr* xiv; see also Kilokhadi Nazaf Khan 161 Nazir Ahmad 277; Mirat-ul-Urus 277 Nazir ka Bagh 155 Nazir Roze Afzun 155 NCT 271 Neela Burj 70, 241 Neele ka Bund 21 Neeli Chhatri 4–5, 24, 96, 220, 241 Neeli Chhatri Maqbara Naubat Khan 96

Index  299

Neemwala Darwaza 49 Nehru, Pandit Jawahar Lal xxvii, xxx, xxxi, 105, 194, 197, 207–9, 212–14, 270; Discovery of India xxvii Nehru, Pandit Motilal 213, 245 Nehru Memorial Library xxx New Delhi xiv–xv, xxi–xxii, xxx, 43, 48, 90, 98, 137–38, 141, 152, 168, 192–93, 195, 197–98, 202, 204, 206–8, 210, 235, 238, 243–45, 268, 270, 272–73, 275–76 New (nai) Delhi 20 New Delhi (Nai Dilli) 243 New Delhi Municipal Committee 197, 202, 210 New Delhi Municipal Corporation 197, 245 New Idgah 235 Nicholson 170–71, 189, 221, 236; attacked Delhi 189 Nicholson Garden 189 Nicholson Park 236 Nigambodh 2, 4–5, 121 Nigam Bodh 24, 122, 220 Nigambodh Gate 2, 121 Nigambodh/Nigam Bodh Ghat 2, 4–5, 24, 220 Nijab Ali 35 Nijab Ali Khan 35 Nila Burj 99 Nizam dynasty 147 Nizami Sahib 57 Nizam Khan 72 Nizamuddin 4, 31, 36, 38, 48, 53–57, 59, 67, 70–71, 75, 96–97, 140, 143, 151, 156, 207, 241, 243, 272–73, 277 Nizamuddin Aulia/Auliya’s Dargah 4, 38, 96–97, 143, 156 Nizamul Mulk 147 Nizam-ul-Mulk 150, 158 Noakhali 207 Noida (New Okhla Industrial Development Authority) 273 Noorgarh 90–91 Noor Jahan 40, 102 Nooruddin Jahangir 91 North-Western Provinces xv, 184 North-West (Frontier) Province 199 Notes on the Administration of Delhi Province xxiii, xxxi Ochterlony, Sir David 116, 121, 184, 221 Okhla xix, 7, 70, 189, 197, 209–10, 213, 241, 273, 277

Okhla Canal 189, 241 Okhla Ghat 7 Okhla Industrial Estate 213 Okhla Station 7, 213, 241 Old Dak Khana 220 Old Delhi xv, xxi, 30, 33, 41–44, 48, 51–52, 69, 74, 236, 268 Old Delhi (Purani Dilli) 20, 23, 52, 98, 120, 210, 267 Old Delhi Jail 98 Old Eidgah 21, 31, 53 Old Fort xiii, 8, 16, 19, 22, 24, 73, 86, 89–90, 94, 96, 212–13; see also Purana Qila Old Idgah 150, 235 Omrahs 122, 125 Oriental College 149 Orissa 151 ornaments xvii, xx, 111 Paan 38, 108 Paanch hath ka khamba 16 Paanch hazaari mansab 104 Pacchikari/pacchikari/pacheekari work 97, 101, 107, 109, 111, 154, 158, 166 Pachkuian 198, 245–46 Padma Puran 226 Paharganj/Pahar Ganj 150, 192, 210, 234–35, 272 Paharganj Bridge 210 Paintings xvii, 6, 91, 165–67, 187, 194, 196; Mughal-style 194; oil 187 Pakhtuns 268 Pakistan 88, 92, 142, 165, 197, 199, 271 Pakpattan 34–35, 53, 56, 99 palaces 1, 21, 39, 47, 60–61, 102–4, 107, 116, 119–20, 125, 155, 223, 232 Palam xv, 209, 238, 273 Palwal 16 Panchakki ki Dhalan 219 Panch Burja 75 Pandava Dynasty 9 Pandava fort 8 Pandava kingdom xxi Pandava period 4, 8 Pandavas xiii–xiv, xxix, 2, 4–5, 7, 9–10, 86–87; Chandravanshi 10 Pandey Ji ka Mandir 166 Panipat xv, 9, 20, 28, 69, 73, 87, 102, 141, 190 Panja Shareef Hazrat Maulvi Sherkhuda 129 Pankha 38, 68 Pant, Pandit Govind Ballabh 209

300 Index

Parade Ground(s) xx, 3, 104, 114, 190, 228, 233 Parcha farosh (parchment sellers) xxxii Parda Bagh 229 Parde ka Kuan 50 Parikshit, king 9 Park, Edward 133, 191, 228–29 Parliament Street 152, 197–98, 210–11, 213, 245 Parsis 240 Pataliputra 14 Pataudi House 230 Patel, Sardar 211, 213, 245 Patel, Sardar Vallabhbhai 209 Patel, Vithalbhai 204 Patel, Vitthalbhai 98 Patel Nagar 213, 246 Pathan era xiv, 27 Pathan period 58, 165, 231 Pathans xiii, xiv, 15, 22, 27–28, 46, 67, 71–72, 97 Pathan Sultanate 85 Paththar Ghati Gate 122 Patna 137 Patparganj 184, 273, 275 Patriarch (Chaudhary) xviii Pattharwala 219, 223 Pavan Pariksha ka Mela 165 Pavan Pariksha mela* xx pavements xxii, 5, 225 pavilion (baraadari) 2–3, 5–6, 38, 87, 91, 100, 115, 118, 145–46, 148, 156, 165, 242; Bhadon 118; domed 5 Payewalon ka Bazaar 233 Peacock throne see Takht-e-Taus or the Peacock Thron Peekdan 108 Peshawar 140, 150 Pethick-Lawrence, Sir 207 Pheriwalas 277 Phillaur 170 Phool ki Mandi* 224, 232 Phool Mandi 123 Phool Waalon ki Sair 145–46, 155 Phoolwalon/Phhol walon ki Sair* xx, 6, 38, 243 Phoota Darwaza 227 Physical laboratories 210 Piao 8, 225 pilgrimage 35–36, 65, 68, 98, 135, 168 pilgrims 6, 8, 35 Pillage 20, 150, 199 Pillar of Ashoka 63; second 63

pillars 5, 12–16, 18, 21, 23, 29, 33, 40, 43–44, 46, 51, 57, 60–67, 71, 73, 75–76, 89–91, 94, 99–100, 106–7, 109–10, 113, 132, 134, 160, 194, 201, 220, 239–40, 243, 272; artistic 29; stone 66, 73, 132, 160 Pindi* 4, 6, 8, 156, 162, 165 Pir Ghaib 63, 64 Podhenath 17 poetry xviii, 276–78 poets xxxii, 54, 57, 268, 270 Police Line 149, 238 Policy of “divide and rule” xvi Polier, Colonel 120, 126 Political upheaval xvi polytechnics 210 pool 5–6, 10–12, 48, 113–19, 128, 148, 187, 219, 224–25; Musamman 117 Poona 206–07 Pradarshini Sthal/Exhibition Grounds 213 Pramila College 193 Prasad, Dr. Rajendra 194, 209, 211, 241 Prayag 9, 62 Princely state xv Prince Mohammad Azam 146 Prince Mohammad Mauzan 146 Prince of Wales 193 Prinsep, James 13, 272 Printing block xvii Prithviraj Raso* 14, 18–19 Professionals xvi, 54 Prophet Mohammad 98 Pul Bangash 239 Pul Mithai 189 Punjab xvi, 45, 69–70, 72, 97, 99, 120, 137, 170, 184, 186–87, 199, 203, 211, 221, 276 Punjabis 268 Purana Qabristan 123 Purana Qila 4, 8, 10, 24, 28, 31, 59, 85–88, 93, 212–13, 241, 273–74; see also Old Fort Puranas 1 Puranic records 2 Purani Dilli 268 Puran Qila 241 Purdah xix, 109 Pur raunaq* xxxii Pusa 198, 210, 245–46, 277 Pusa Institute 198, 210, 246, 277 Qabil Attar ka Kucha 226 Qabiruddin Auliya 58 Qadir Yaar 235

Index  301

Qaiqabad, king xiv, 27, 31, 40–44 Qaiqabad, Sultan 43 Qaiqbad 16 Qamar Khan 235 Qasba Inderpat 59 Qasba Jalali 73 Qasim Ali Harli’s Tomb 161 Qasr-e-Hazaar-Stoon 43–45, 47, 50, 69 Qasr-e-Moizziya 43 Qasr-e-Safed 20, 29, 31, 39, 42 Qatl-e-Aam 150, 172 Qaumi Muslim University 197 Qazi ka Hauz 235 Qazi’s Hauz 234 Qila Alai 52 Qila-e-Kunah 87 Qila Margazan 42, 43 Qila Moallapur 103 Qila Rai Pithora 21, 27, 52 Qudsia Bagh 154, 171, 189, 236 Qudsia Begum 155, 157 Qudsi (y)a Ghat 213, 236 Queen’s Park 191, 224–25 Queen’s Statue 189 Queen’s Way 190, 192 Queen Victoria 163, 190, 225 Qutba 145, 159, 161 Qutb farosh* 224 Qutub 19, 25, 30, 47–49, 55, 59, 66, 158 Qutub complex 25, 34, 269 Qutub ki Laat 23, 25, 165 Qutub/Qutab Sahib’s Laat 93 Qutub/Qutb Minar 10, 13, 15, 17–18, 20–24, 29–30, 33, 38, 41, 43, 46–47, 72, 75, 121, 192, 240, 242, 268 Qutub Sahab’s Jharna 145 Qutub Sahib 30–31, 33, 35–38, 41, 53, 74, 88, 147, 149, 155, 161, 168, 243 Qutub Sahib ki Masjid 37 Qutub Sahib’s dargah 147, 149, 161 Qutub Sahib shrine 36, 38 Qutub Sahib’s tomb 31 Qutubuddin 6, 13, 17–18, 20, 23, 27–32, 34, 37, 39, 42, 45, 243 Quwwat-ul-Islam Mosque 12–13, 21, 23, 28–29, 32, 46–47, 75 Quwwatul-ul-Islam Mosque 243 Radhakrishnan, Dr. 209, 213 Radha Krishna temple 159, 245 radio station 245 Rafi-ud-daula 94 Rafi-ud-din Darza 94

Rafi-ul-Shan 151 Raghiya 62 Raghodas 17 Rahim Khan 100 Rai, Pandit Banke 3 Rai, Ram 139, 142 Rai, Vidhan Chandra 98 Rai Bahadur Rama Krishna Das 224 Rail Bhavan 209, 211 Rail Bhawan 245 Rai Pithora see Chauhan, Prithviraj, king Rai Pithora period 6, 7 Rai Pur 73 Raisina Committee 197 Raisina Hills 192 Raja xiii, 7, 9, 12, 19, 48, 62, 92, 139, 152, 165–67, 184, 224, 230, 243, 272 Rajabali xiii Raja Bheraich, king of Avadh xxi Rajagopalachari 191, 209 Rajagopalachari, Chakravarti 209 Raja Jai Singh, Amber’s King 139 Raja Mansingh 92 Raja of Kishangarh 230 Rajaon ki Baoli and Masjid 74 Rajasthan 268, 271, 273 Raja Uggar Sen’s Baoli 165 Rajavali 10 Rajghat 3, 121, 169, 200–201, 214, 228–30, 277 Raj Ghat 24, 63, 200 Rajghat memorial 214 Rajghat Samadhi 200 Rajkot 206 Rajpal (Rangpal), king 9 Raj Path 192, 195, 245 Rajputs xiv, 5, 15–16, 20; Sehrawat 16; Tomar 15–16 Rajsuya Yagya 5 Ram, Lakkhi 138 Rama Krishna Puram 210 Ramayana*, the 92 Ramazan 97 Ramdas 17 Rameshwar Mahadev Temple 162 Ramjas College 193 Ram Krishna Paramhans’ ashram 245 Ramleela xvi, xx, 191 Ramnavami 7 Rampura 204 Ram temple 162 Ramzan 37 Rangeela, Muhammad Shah 143, 149 Rangeelay, Bahadur Shah 38

302 Index

Rangmahal 231 Rang Mahal 104, 109, 112, 114–17, 119, 218–19 Rangoon 37, 161, 163 Rani ki Baoli 243 Ranjit Darwaza/Gate 21, 23 Raqabganj Gurudwara 138 Rashtrapati Bhavan 138, 194, 210, 212, 245 Rathyatra xx, 3 Raud Andaz Begh 153 Raval Darwaza 49 Ravi Darwaza 23 Razia Begum 4, 34, 40–41, 231 rebellion 40, 48, 100, 168–69 Red Fort (Lal Qila) xxi, 3, 24, 28, 91, 102–3, 116, 118, 120, 124, 126, 135, 157, 161, 172–73, 185–89, 218–20, 223, 225, 228–30, 232–33, 237, 273 Red Jain Mandir 159 Red Palace 41 refugees xxii, 8, 63, 88, 152, 196, 199, 208, 276 Rehbar xxxiii, 127 reign(s) xv, 3, 5, 28, 30–31, 33–36, 39, 41, 43, 47, 54, 57–59, 65, 71–72, 74–75, 85–86, 88, 91–94, 98–100, 102, 107, 109–10, 116, 118–19, 128–30, 135, 141, 143, 146–47, 149, 155, 157, 159, 161, 166, 185, 222, 231, 233, 235; Akbar’s 57, 94, 98, 100; Akbar Sani 128; Akbar Shah Sani 146; Aurangzeb xv, 118, 129, 135; Bahadur Shah Zafar 130; Balban’s 43; Farrukhsiyar’s 36; Jalaluddin 159; Salim Shah’s 91; Shah Alam’s 71; Shahjahan’s/Shah Jahan’s 3, 166, 222, 233, 235 Reinhardt, Walter 223 Rekhta 277 relic(s) 5, 28, 129, 192, 227, 232, 236, 242–43, 245 religion xxxii, 59, 125, 186 religious education 133 religious identity 168 Residency Bagh 163 Revolt (Uprising) of 1857 AD xv–xvi, xxii, 2–3, 28, 35–37, 48, 66, 94, 104–5, 112, 114–17, 120, 124, 127, 130–31, 133, 135, 138, 145, 149, 152, 162–64, 168, 184–88, 191, 193, 219–20, 222– 25, 227–30, 232, 235–37, 239–40, 269 Ridge 50, 58–60, 62, 64, 68, 190, 210, 212, 237–39, 245, 272–73 Rikabganj 138

rituals and customs xix, xxiii, 5, 43 Rivaz, Charles 189 river(s) xv, 1–4, 13–14, 16–17, 19–20, 23, 28, 31, 34, 58, 60, 69, 87–90, 95, 99, 104–5, 115, 117, 120–22, 130, 133, 141–42, 144, 151, 154–55, 161–62, 170, 187, 194, 199, 213, 224, 226, 230, 237, 241, 271–74; Beas 99; Ghaggar 20; Narmada 19; Raavi 194; Ravi 98; Satluj 58; Sindh 151; Sindhu 13–14, 20; Yamuna xiii, xv–xvi, xix–xxi, 1–5, 7, 16, 23–24, 28, 41–44, 58–61, 63–65, 69–71, 86–91, 95, 98–99, 102, 104, 120, 122, 141–42, 144, 154–55, 159, 161–62, 168, 170, 187, 189, 210, 213, 219–20, 224, 236–38, 241, 271–73, 276 Rohilkhand 151 Rohilla, Ghulam Kadir 110 Rohillas 110 Rohtak xv Rose, Alexander 184 Roshanara 134, 143, 188, 239, 240 Roshanara Bagh 134, 188, 239 Roshan Chirag Dilli 65, 73 Roshan-ud-daula 150, 151, 154, 230 Roshan-ud-daulah’s First Sunehri Masjid 151 Round Table Conference 195, 205 Rowlatt Act xvi, 203 Rowlatt Bill 193 Royal Durbar 107 Rudra Sahab 163, 221 ruins xv, xxix, 1, 11–12, 19, 21–22, 31, 48, 53, 60, 63, 85–86, 88, 91, 93, 113, 115, 120–21, 124, 130, 135, 145, 155, 163, 218, 242, 244, 269, 271, 274, 277 rule: Akbar’s 93, 235; Aurangzeb’s 134; Farrukhsiyar’s 63; Pathan’s 73; Shahjahan’s 130 ruler(s) xv, 19–20, 27, 32, 40, 43–44, 52, 58, 69, 71–72, 86, 135, 149–50, 186, 222, 242, 274; British 130, 187; Muslim xiii, 20, 27, 32, 44, 88, 90, 102, 242; Pathan 88; woman 40 Ruqnuddin Firoz 34, 40, 242 Rural Gazetteer 274 Sa’adat Khan canal 220, 228 Sa’adat Khan’s Nahar 225 Sa’adat Nahar 227 Sa’adat/Saadat Khan 126, 220, 225, 227–28 Sa’adi 41

Index  303

Sa’adullah Khan/Saadullah Khan 109, 122–24, 126, 228 Saadullah Khan Chowk 124 Sa’adullah Khan ka Chowk 228 Saavan-Bhadon 113, 118, 218 Sabarmati Ashram 204 Sabhar 41 Sabzi Mandi xxi, 134, 143, 153, 188–89, 203, 238–40, 272, 274 Sabz Mahal 43 Sadaat Dynasty 70–71 Sadar Bazar/Bazaar xvi, 153, 189, 228, 235, 239, 272, 276 Sadar darwaza 148, 154, 163 Sadar Gate 87, 155, 207 Sadhaura Kalan 273 Sadhaura Khurd 273 Safdarjang 151, 157–60, 209 Safdar Jang 126 Safdarjang’s Tomb 157–58, 160 Safdarjung xxi, 38, 210, 244 Safdar Jung 31, 45, 56, 66, 70–71, 74, 226, 244 Safdarjung/Safdar Jung Hospital 210, 244 Safdarjung’s tomb xxi Safdar Jung’s Tomb 31, 45, 56, 66, 71, 244 Saidariya* xxxii Saidris 8 Sain, Raja Belaval xxi Saint 33–35, 39, 41, 53–57, 65, 141–42, 154–55, 167, 218, 235 Saint James Church 162 Saint Khwaja Khizr 34 Sair-e-Gulfaroshan 38, 146 Saiyid Dynasty xiii, 27 Saiyids 27, 28 Sakra 11 Salauddin 65, 66 Saleem Garh xiv Saleem Shah xiii, xiv Saleem Shah Suri xiv Salimgarh 88, 90–91, 98–99, 104, 115, 117, 273 Salim Garh 5, 24, 28, 190, 219–20 Salimgarh Darwaza 115 Salim Shah Suri 28, 90 Salt Satyagraha 194, 204 Samadhi(s) 3, 137–38, 140, 155–56 Samana 42 Samarkand 272 Samarqand 60, 70 Sambhal 85 Sambhu Garh 143 Samhitas 226

Samrat Yantra 152 Samrukhana 223 Samudra Gupt 18 Samudrapal, king xiii Sanchi Stupa 213 Sanctum sanctorum 6 Sang bast xxxii Sangin Beg 268 Sang khara xxxii, 47, 49, 63–65, 68 Sangkhara 132 Sangmarmar xxxii Sangmarmar Hauz 116 Sang moosa xxxii Sang pathani xxxii Sangtaraash xxxii Sang vaasi xxxii Sani, Akbarshah 57 Sani, Akbar Shah 7, 37, 56, 91, 111, 116, 128, 146, 149, 161–62, 231, 242–43 Sani, Alamgir 60, 94, 96, 98, 149 Sani, Bahadur Shah 112–13, 157, 163 Sani, Ghayasuddin Tughlaq 68 Sani, Muhammad Bahadur Shah 163 Sani, Shah Aalam 37 Sani, Sultan Mubarak Shah 71 Sanjar Masjid 67 Sanyukta, Queen 19–20 Sanyukta, the daughter of Jayachandra 19 Sapru House 211, 240, 277 Saraavgiyon ka Mandir 228 Sarai(s) 24–25, 37, 51, 59, 67–68, 91–92, 97–99, 124, 131, 135, 170, 187–89, 210, 225, 227, 239, 241, 243 Sarai Malik 59 Sarai Sheikh Abubaker Toosi 59 Sarai Sheikh Malik 59 Sardhana 223 Sarhadi Begum 133–34 Sarkiwalan 235 Sarmad 136 Sarupdutt, the lieutenant of Kannauj xxi Sati Kela Temple 168 Satpula 53, 67 Sattaees Mandir 25 Satyagraha(s) xxxi, 193–95, 203–5, 277; campaigns xxxi Savagery and plunder 40, 64, 69, 85, 130, 150, 185, 199, 276 Sayyid dynasty 91 script 19, 62, 270, 278; Devanagari 270; Devnagari 19; Nagari 62 Second Sunehri Masjid of Roshan-uddaullah 154

304 Index

Sectarian divide xviii, 270 Segaon 205 Sehan 86, 106, 112, 131–33, 157 Sehrawats 16, 17 selflessness xxxiii Sen, Veerlal, king 9 Sethi, Aman 277; A Free Man 277 Sethmalji, Lala 5 Seton, R. G. 128, 184 Sewagram 205–06 Sewa Nagar 210 Sha’baan 42 Shafeequl Rehman 197, 241 Shah, Alauddin Masoor 34 Shah, Aram 32 Shah, Behram 32, 34, 39 Shah, Chhatta 233 Shah, Firoz xiv, 27, 29–31, 33–34, 45, 47, 50, 54, 56–60, 63–69, 72, 243 Shah, Ghayasuddin Tughlaq xiv, 27, 41– 42, 44–45, 47, 49–50, 54–55, 57, 242 Shah, Jahangir 39, 149 Shah, Mubarak xiv, 22, 27, 45, 71, 73, 244 Shah, Muhammad Adil 27 Shah, Muhammad Adil Tughlaq 51 Shah, Muhammad, King 57, 65, 153 Shah, Muinuddin Behram 32 Shah, Nasiruddin Mahmud 31, 39–40 Shah, Nizam 72 Shah, Qutubuddin Mubarak 27, 45 Shah, Salim 28, 35, 37, 88–91, 231, 273 Shah, Shah Alam Bahadur 37, 149 Shah, Turkman 4, 41 Shah Alam, King xv, 35, 37, 64, 71, 98, 110, 117, 144, 146–47, 149, 151, 160–61, 184–85, 231, 234, 238, 243 Shah Alam I 185, 231 Shah Alam Bahadurshah 146 Shah Alam’s Tomb 64 Shah Bhik 151 Shahbula 225 Shah Bula 234 Shah Bula ka Barh 234 Shah Burj 104, 117, 150, 218–19 Shahdara 87, 98, 187, 209, 220, 275 Shahid Amin 269 Shahi Hammam 109, 111, 119 Shahjahan xiii, xv, 2–3, 28, 57, 91, 94, 99, 101–3, 105, 109, 113–16, 118, 120, 122, 124, 126–28, 130–31, 133–36, 143, 159, 161, 166, 219; firman 3 Shah Jahan xiv, 58, 72, 102–3, 110, 221–22, 225, 227–30, 232–36 Shah Jahan, Mughal Emperor xiv

Shahjahanabad xv, 28, 89, 102–3, 120, 122, 227, 268–71, 275 Shahjahan Road xxi Shahjahan 3 Shahjahan’s fort 91 Shah Jalal 133 Shah ji ka Chhatta 234 Shah ji ka Makan 234 Shahji ka Talab 235 Shah Mir 151 Shah Pur 44–45, 244 Shahpur Jat 274 Shaikh Kaleemullah Shah’s Mazar 154 Shair-o-sukhan* xviii Shaista Khan 42; attacked Delhi 42 Shajahanabad xiv Shakambhari 62 Shakarganj 34, 36, 53, 55–56, 58, 66 Shakarganj, Sheikh Fariduddin 55, 58 Shaktipeeths 6 Shalimar 238, 240 Shalimar Bagh xxi, 121, 135, 150, 238 Shalimar Bagh Kadekhan xxi Shamshuddin Muhammad 97 Shams Siraj 59 Shamsul Arfan 41 Shankar, Munshi Bhavani 226, 234 Shanti Path 214 Shanti Van 214 Sharad xx Sharbatkhana 56 Sharif of Mecca 65 Shayangrah 114–15 Shayan Grah 114 Shayan Graha 117 Sheedi Gauhar xix–xxi, xxxii Sheedipura xxi Sheeshganj 138 Sheesh Ganj 140, 224 Sheesh Mahal 219, 231–32 Sheikh Fariduddin 55–56, 58 Sheikh Fariduddin Shakarganj Pakpattani 58 Sheikh Nasiruddin Mahmud 65 Sheikh Nizamuddin Auliya 53–54 Sheikh Sadruddin 65 Sheikh Sarai 68 Sheikh Shahabuddin Taj Khan 74 Sheikh Shahabuddin Taj Khan’s Tomb 74 Shergarh 88–90 Sher Garh xiii–xiv, 28, 60 Shergarh Fort 90 Sher Khan 41 Shermandal 87, 90

Index  305

Sher Mandal 49, 86, 241 Sher Shahi xiii Shershahi Darwaza 90 Shershahi Dilli Darwaza 90 Sher Shah Suri xiii, xiv, 28, 35, 44, 53, 57, 60, 73, 86, 88–91, 93, 102, 227 Sheshnaag* 14–16 Sheshshayee Vishnu temple 17 Shimla 169, 205–7, 223 Shimla Alliance Bank 223 Shisha kari work 159 Shivalay* 3 Shiva temple 3, 6, 8, 159 Shoes xvii, 37–38, 56 Shraddhanand Balidaan Bhavan 228, 234 Shraddhanand Market 227, 234 Shravani mela* xx Shri Adi Nath 166 Shridhar, Kavi 13; Parshva Purana* 13 Shrine 34–39, 56–57, 154, 156, 162, 164–67, 233, 235, 241, 243–44, 273 Shrine of Hazrat Qutubuddin Bakhtiyar Kaki 34 Shrine of Khwaja Qutubuddin 34, 39 Shrine of Khwaja Qutubuddin Bakhtiyar Kaki 34, 39 Shujaat Khan 153 Shuja-ud-daulla 159 Shukdev 155–56 Shwetambar Jain Temple, Naughara 166 Siddhkund 12 Sikandar Shah Lodhi’s tomb 74 Sikandra 92, 275 Sikh(s) xx, 137–39, 142, 147, 149, 151 Sikh Shrines in Delhi xxiii silk 104, 107 “Simon Go Back” 194 Sindh 50, 58, 100, 103, 142, 151, 199 Sindhis 142, 268 Singh, Bhai Mati 141 Singh, Chatur, Raja 19 Singh, Deep xiii Singh, Lala Raghubir 193 Singh, Lala Raghuveer 203 Singh, Lala Raghuvir 203 Singh, Samar 20 Singhada fountain 234 Sira 44 Sir Ganga Ram Hospital 210 Siri xiii–xiv, 16, 27–28, 31, 42–45, 47–48, 51–52, 58, 70–71, 74, 89, 244, 273–74 Siri Darul Khilafat 44 Siri Fort 44, 70 Sir Syed 18–19, 21, 232

Sis Ganj 137–39 Skinner 162, 171, 189, 193, 222 Skinner, James 162, 222 Skinner, J. C. 189 slaughter 20, 64 slave(s) 28–29, 41, 47, 70, 93, 186 Slave (Ghulam) Dynasty xiv, 27–28; foundation of the 27 Slaves 41, 70, 186 slums 185, 275 Smith, Major 46 Sn’s Nursing Home 210 Sohan Burj 22 Sohan Darwaza 22 soldiers xvii, xxxii, 23, 39, 104, 123, 126, 136, 147, 162, 168–72, 185, 195, 220, 222; Indian 170, 172, 185, 195, 222 Someshvar 19 Somnath Temple 29 Sonepat xv, 87, 186–87 South Africa 202 South Gate 124 Spear, Percival 269–70, 274–75; Delhi, Its History and Monuments 270 speech xviii, xxiii, 39, 191; patterns xxiii statue(s) 4, 6–8, 13, 17, 29, 60, 72, 87–88, 130, 142, 159, 162, 166, 186–87, 189, 191, 195–96, 201, 213, 225, 234, 240, 245 Stephen, Carr xxiii, xxxi; Archaeology and Monumental Remains of Delhi, The xxiii Stephens, Carr 269 Stepwell 49, 56–57, 62, 73–75, 89, 114, 165, 227, 235, 240–41, 243 St James’s Church 189 St Mary’s Catholic Church 187 Story tellers 127 St Stephen’s College xxx, 163, 193, 202, 221–22, 227, 269, 276 St Stephens Hospital 188 St Stephen’s School 227 St Stephen’s Women’s Hospital 239 St Theresa Hospital 241 style 12; Rajputana 12 Sudarshan, Chandravanshi king 2 Sufi, Mayank Austen 269 Sufi ascetics 56 Sufi Sarmad Ka Mazar 136 Sufis’ khanqas 268 Sukhvant, king 9, 10 Suleman Shah 185 Sultan Abu Syed’s Tomb 74

306 Index

Sultan Alauddin Masaood 32 Sultan Alauddin Masaood Shah 39 Sultana Razia 39 Sultanate of Avadh 159 Sultan Balban 42, 54 Sultan Firoz 62 Sultan Gari 242 Sultan Ghari’s tomb 40 Sultan Jalal 72 Sultan Jalaluddin Firoz Shah 54 Sultan Mahmood 23 Sultan Mahmud 64, 70 Sultan Muhammad Sher Khan 41 Sultanpur 59 Sultan Syed Muhammad Shah 244 Sultan Tughlaq 52 Sumati Nath 166 Sundar Nagar 88 Sunehri Bagh xxi Sunehri Masjid 113, 123, 150–51, 154, 157, 224, 228, 230 Sun temple 10–11 Supreme Court 211, 241 Sur, Adil Shah 35 Suraiya Jah 231 Surajkund 10–11 Suraj Kund 11, 25, 242 Surajmal Jat Institute 275 Surajpal 11 Suri, Jinandatta 24 Suri, Jin Chandra 168 Suri, Salim Shah 28, 90 Suri dynasty xiv Suris 97 Surma (cosmetic powder) xvii Suryamandala 86 Sutra yagna 200 Sutra yagya 200 Swadeshi movement xvi Swami Shraddhanand 227–28 Swaraj Kaal 214 Swarajya xxvii, 209 Swarajya Kaal xxvii Sweeper’s Colony 199, 201, 207 Sweets xix, xxx, 7 Swimming pool 114 Syed Ahmad 18–19, 34, 232 Syed Ahmed 36, 268–69 Syed Ahmed Khan 268 Syed Mahmud 34 Syed Muhammad Qutub 36 Syedon ka Maqbara 70 Syeds 52, 70 Syed Sahab Shaheed 231

Syed Shafi 272 Taareekh-e-Daudi 89, 90 Taareekhe-Khanjahan 88 Taareekhe-Shershahi 88 Taazirs (merchants) xxxii, 123, 125, 225, 275 Taaziya xx Tahir, Sheikh Hasan 67 Taikhand Darwaza 49 Taimur 21, 23, 27, 30, 44–45, 52, 60, 63–64, 69–70, 129, 136, 160, 172, 185, 272; attacked Delhi 30; invasion of 44 Taimur, Amir 21, 23, 45, 60, 63, 69–70, 129; invasion 27 Taimur, the lame 185 Tajganj 103 Taj Mahal 102–03 Tajuddin Syed Ahmed 36 Takht-e-Taus or the Peacock Throne 102–3, 109–10, 151, 219 Talai Darwaza 49 Talaqi Darwaza 87, 88 Talkatora Bagh/Garden xxi, 210 Talokchand, king xiii Tamaashaai* xxxii Tamasha(s) 127, 131 Tansen 91 Taqi xviii Taraman 20 Taravadi 20 Tareekh-e-Shershahi 89 Tar Mela 153 Tasbeeh khana/Tasbih Khana 111, 114, 219 Tavernier 161 Teees Hazari 188 Teej xx, 165 Teej mela xx Teejon ka Mela 165 Teerath Ram Hospital 210 Tees Hazari 8, 24, 188, 227, 238–39 Tees Hazari Fateh Garh 8 Tees Hazari Maidan 239 Tehkhana(s) 115, 119, 126, 141, 158, 163 Tehzeeb xxxii Telegraph Office 220 Teliwada 239 Teliwara Mandi 150 Temple(s) xix–xx, 1, 3–8, 10–14, 16–18, 20–21, 23–25, 29, 31, 34, 38, 59, 65, 72, 75, 86, 87, 135–37, 142, 152, 156, 159, 162, 164–68, 188, 196, 206–8, 213–14, 220, 226, 233, 236,

Index  307

239, 241–43, 245–46; broken 13; contemporary 5; renovation of 7; tradition of building 4 Temple bell 6, 7, 23 Temple of Prithviraj 24, 29 textile market xvi Thakur Dwara 29 Thandi Sadak 191, 228–29 Thanesar 133 Thanes(h)war 8, 20 Throne Room 218 Tibbia College 202, 246 Tiburja 74, 244 Tihar Jail 212 Tikoniya Kot* 50 Tilak Bagh 189, 236 Tilak, Bal Gangadhar 213 Tilak Park 220, 240 Tilpat 44, 87 Timarpur/Timar Pur xvii, 64, 165, 238 Timur dynasty 94 Timurid dynasty 185 Tiraha Bairam Khan 231–32 Tiraha Bazaar 225 Tirthankars 13 Tis Hazari 146, 211, 223, 228 Tis Hazari Maidan 146 Todar Mal 92, 275 Tomar(s) 11, 15 Tomar dynasty 5, 14, 19 Tomb xxi, 6, 22, 31–37, 40–43, 45–47, 49–50, 55–56, 58, 63–68, 70–75, 89, 91–92, 94–101, 134, 140, 145, 149, 154, 158–61, 172, 228, 231, 233, 235, 241–44 Tomb of Abdul Fateh Muhammad 33 Tomb of Alauddin 47 Tomb of Altamash 32, 41, 46, 243 Tomb of Azam Khan 241 Tomb of Bai Kokalde 58 Tomb of Bigva Begum 228 Tomb of Chirag Dilli 74 Tomb of Firoz Shah 67, 72 Tomb of Hazrat Qutubuddin Bakhtiyar Kaki 6 Tomb of Humayun’s Hajjaam 96 Tomb of Imam Zamin 243 Tomb of Khan-e-Khana 241 Tomb of Khusro 55 Tomb of Maulana Fakhruddin 37 Tomb of Mubarak Shah 71, 244 Tomb of Qabiruddin Auliya 58 Tomb of Safdar Jung 31, 74 Tomb of Shah Alam Sani 161

Tomb of Shamshuddin Muhammad 97 Tomb of Turkman Shah 41 Tombs 33–34, 37, 63, 74–75, 91, 148, 160, 241, 243–45 Tooti Sarai 51 Tootishakar makal 57 Toshakhana 104, 114 Tower of Shermandal 87 Town Hall 186–87, 189, 191, 197, 225 Trade and business xvi–xvii, xxi–xxiii, xxx, 123 Trade and commerce xxiii tradition(s) xvii, xix–xx, 4, 9, 16, 20, 31, 38, 107, 236, 242; Hindu xx, 242; Indian 20 Transport xix, 61, 271 Tripoliya 154, 223–24 Trived, Dr. 18 Trived, Dr. Dev Sahay 18 Tuberculosis (TB) Hospital 190, 197, 210 Tudangpal 11 Tughlaq, Firoz Shah xiv, 27, 29, 33, 45, 47, 50, 56–59, 63; monuments built by 58, 239–40, 244, 272 Tughlaq, Ghayasuddin xiv, 27, 44–45, 47, 49–50, 54, 57, 242 Tughlaq, Mahmud Shah 85 Tughlaq, Muhammad (Bin) 22, 31, 47, 49–54, 56, 58, 65, 69, 274 Tughlaqabad xiv–xvi, 1, 10–11, 16, 22, 27, 31, 33, 44, 47–52, 54, 56, 67, 69, 145, 209, 240, 242 Tughlaqabad Fort 16, 48, 50–52, 56, 145, 242 Tughlaq dynasty 70 Tughlaq era 66 Tughlaq mausoleum 31 Tughlaqs xiii, 54 Tughlaqshah, Nasiruddin 68, 70 Turkish xviii, 42, 54, 71 Turkistan 34, 75 Turkman Gate 4–5, 41, 59, 66, 121, 130, 231 Turks 15, 23 Udham Khan 74, 92–93, 97, 100, 243 Udham Khan’s Mausoleum 92–93 Udham Khan’s tomb 22, 74, 93 Udyog Bhavan 209, 211, 245 Ujjain (Avantika Puri) 2, 9, 29 Ulagh Khan 41 Umra(s)/Umrahs 87, 97, 106–8, 110, 114, 119, 134 Union Jack 105, 186, 197

308 Index

Untouchability 207 Upanishadas 196 Urdu ka Mandir 136 Urdu Mandir 136, 223 Ustad Hamid 233 Ustad Heera 233 Utbi (Utbin) 9 utensils xvii, xx, 233 Uttari Burj 117 Uttar Pradesh xv–xvi, 135, 271, 274 Vaidyawara 166 Valhika (Ballakh) 13 Valmiki Mandir 207–08 Vang* (Bengal) 13 Varah Mihir 17 VarMurari 3 Vazir-e-Azam 94, 122 Vedic period 4 Veerbahu 9 vegetables and fruits xxi, 33, 122, 228, 274 Viceroy’s Assembly Hall 192 Viceroy’s Hall 194 Victorian Zanana Hospital 189 Victoria Zenana Hospital 230, 276 Vidhan Sabha 209 Vidyapeeth(s) 3, 58 Vidya Pura 24, 226 Vidyapuri 3 Vigraharaj, King of Ajmer 19 Vigyan Bhavan 211, 245 Vijay Chowk 192, 245 Vijay Mandal 52, 66–67, 243 Vikram 92; Navratans of 92 Vikramaditya, king of Ujjain 9–10 Vikrmaditya II 14 Village(s) xv, xix, xxii, xxix, 3, 7, 10–12, 16–17, 19, 25, 33, 44–45, 53, 55, 58–59, 65–67, 70, 74, 75, 87–88, 90, 91, 94, 97, 126, 138, 190, 201, 204, 238, 242–44, 271–76 Vinay Nagar 210 Vindhyachala 62 Vindhya mountains 19 Violence 20, 62, 168, 185, 203, 236, 276 Virbahu xiii Vishaldev 19, 62 Vishnudhvaj 18 Vishnupad 14, 165, 238 Vishnu temple, Vishnupad 6, 14, 165, 238 Vishrava, Visrava, treacherous minister xiii, 9

Vishveshvar Mahadev Temple, Chandni Chowk 3, 24 Visrava, treacherous minister xxi Von Orlich 120 Vrindavan 214 Vyas 14–15 Wali Ahad 107 Waqiat-e-Darul Hukumat-e-Dehli* xxxi Wardha 205–07 Warq-making xvii Wavell Canteen 196 Wazeer-e-aazam 104 Wazirabad xv, 64, 69, 272 wedding(s) xvii–xix, 268 West Delhi xxix Western Railway 187 Willingdon Hospital 195 Woman/Women xviii–xxi, 11, 13, 38, 40, 51, 53, 72, 104, 129, 139, 143, 150, 155, 169, 188–89, 193, 200, 227, 239, 243, 273–74 Woodwork xvii World War II xvi, xxi–xxii, 195–97, 206, 210, 237 Yamuna bathing ghat 3 Yamuna canal 58, 102, 189 Yamuna River xiii, xv–xvi, xix–xxi, 1–5, 7, 16, 23–24, 28, 41–44, 58–61, 63–65, 69–71, 86–91, 95, 98–99, 102, 104, 120, 122, 141–42, 144, 154–55, 159, 161–62, 168, 170, 187, 189, 210, 213, 219–20, 224, 236–38, 241, 271–73, 276 Yazdi 23, 44, 52; Zafarnama 23, 140 Yerawada jail 205 Yogmaya Mandir/Temple, Mehrauli xx, 4–7, 21, 24–25, 243 Yojna Bhavan 211 Young, Padre 105 Yudhidhthir 9, 24 Yudhishthira 2, 18 Yudhishthira, (Dharamraj, Maharaj) xiii-xxvii, 2, 5, 9–10, 18, 24 Yunani medicine centre 149 Yusufdeen Jamal’s Tomb 244 Yusuf Khan 35, 101 Yusuf Qattal 58, 74, 244 Zabte Khan 36 Zafar Khan 151 Zafar Mahal 113 Zamrud Khan 75 Zamrudpur 73, 75, 244, 273

Index  309

Zardozi work xvi, xxxii, 118 Zark barq libaas xxxii Zauq xviii Zebulnissa 146 Zebunnisa Begum 239 Zeenat Mahal 236 Zeenat-ul-Masjid 122, 126, 144, 229

Zeenat-ul-Nisa Begum 144, 145 Zeenat-ul-Nissa 229 Zenaankhana 109 Zenana (women) xxi, 112 Zenana Bagh 229 Zenana mehal 112 Zer-jharokha 109