# Jauhar

Jauhar, sometimes spelled Jowhar or Juhar, was a Hindu (Rajput) practice of mass self-immolation by women, or otherwise execution by their husbands, fathers or brothers, in India, to avoid capture, enslavement and rape by invading Islamic army, when facing certain defeat during a war. Some reports of jauhar mention women committing self-immolation along with their children. This practice was historically observed in northwest regions of India, with most famous jauhars in recorded history occurring during wars between Hindu Rajput kingdoms in Rajasthan and the opposing muslim armies. However jauhar is performed during war, usually when there was no chance of victory. The practice was accompanied by saka, or a last stand in battle.

## Quotes

* Then Muhammad Kasim came to the temple. Those who had taken shelter in the temple wanted to close the door, and burn themselves to death. The two door-keepers however, were dragged out and killed, and entry was then made. 700 beautiful females, who were under the protection of Budh (that is, had taken shelter in the temple), were all captured with their valuable ornaments, and clothes adorned with jewels.
** Chach Nama
* The king had heard exceeding praise of her, and he considered how to get possession of her, for he feared lest if he stormed the fort, the RAjA KIrat Sing would certainly make a jauhar, and would burn the girl...
** TarIkh-i-Sher Shahi of Abbas Khan Sherwani in Elliot and Dowson, History of India as told by its own Historians, Volume IV, pp. 407-09. Quoted in S.R.Goel, The Calcutta Quran Petition (1999)
* On the 23rd of the month, the Sultan invested the fort, and ordered the whole army to put forth their best energies to capture it' All of a sudden, by the favour of God, the gale of victory blew on the standards of the Sultan, and the gate was forced open by Malik 'Alau-d din' The Rajputs, retiring within their own houses, continued the contest, and slew their families after the custom of jauhar.
** Tãrîkh-i-Khãn Jahãn Lodî, in Elliot and Dowson, Vol. V, p. 97-101 . Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964.
* The emperor prayed to the Almighty in the month of Ramzan/March of the same year saying ‘O Allah thou should come to the help of the army of Muslims.’ He further desired that the army should launch a sudden attack on the fort from all sides. The army came up like a huge pack of pigeons and, entered the fort by slaughtering those soldiers, who were guarding its gate. They pierced a group of the enemy by their arrows and killed them. Then they scaled the wall of the fort with much courage and jumped into it. Naturally the fire of battle blazed forth… “Thus the emperor became the owner of the flag of battle, i.e. victorious and the rebels (Kafirs) became the prey of arrows. The breeze of the grace of Allah began to blow. The heart of enemy began to wreathe in pain. By the time of prayer the full volume of sound was blown and delivered the final attack on the Satans. Realizing their helpless condition that wretched race began to slaughter their women and children with their own hands, and set fire to them, reducing (them) to ashes.
** TArikh-i-Akbari of Muhammad Arif Qandhari, translated into English by Tanseem Ahmad, Delhi, 1993, pp.149-51. Quoted in S.R.Goel, The Calcutta Quran Petition (1999)
* One report which appeared in The Statesman of April 15, 1947 narrates an event that took place in village Thoha Khalsa of Rawalpindi District. It is a story of tears and shame and also of great sacrifice and heroism. The story tells us how the Hindu-Sikh population of this tiny village was attacked by 3000-strong armed Muslims, how badly outweaponed and outnumbered, the beseiged had to surrender, but how their women numbering 90 in order to “evade inglorious surrender” and save their honour jumped into a well “following the example of Indian women of by-gone days.” Only three of them were saved. “There was not enough water in the well to drown them all,” the report adds.
** Quoted from the preface by Ram Swarup in Gurbachan, S. T. S., & Swarup, R. (1991). Muslim League attack on Sikhs and Hindus in the Punjab 1947.
* How did the Indian women react to such a desperate situation? When Sindh lay prostrate before the armies of Muhammad bin Qasim, “Raja Dahir’s sister Bai collected all the women in the fort (of Rawar) and addressed them thus: ‘It is certain that we cannot escape the clutches of these Chandals and cow-eaters… As there is no hope of safety and liberty, let us collect fire-wood and cotton and oil (and) burn ourselves to ashes, and thus quickly meet our husbands (in the next world). Whoever is inclined to go and ask mercy of the enemy, let her go… But all of them were of one mind, and so they entered a house and set fire to it, and were soon burnt to ashes.” Thereafter, throughout the medieval period, as soon as it was certain that there had been a defeat and the men had been killed, women perished in the fire of Jauhar (jiva har, taking of life). In some cases it was practised by Muslim women also,50 because of the influence of Hindu practice. The Jauhar at Chittor during Akbar’s invasion may be mentioned as an instance in the Mughal period. On the night of 23 February 1568, Rajput commander Jaimal’s death had so discouraged the people of Chittor that they resolved to perform the rite of Jauhar. Flames broke out at various places in the fortress and the ladies were consumed in them. The Jauhar took place in the house of Patta who belonged to the Sisodia clan, in the house of Rathors of whom Sahib Khan was the chief, and the Chauhans whose chief was Aissar Das. “As many as three hundred women were burnt in the destructive fire.”
** Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 12, quoting Chachnama
* Thus the bastions were thrown down. Bai (Main), the sister of Dahir, assembled all her women, and said, " Jaisiya is separated from us, and Muhammad Kasim is come. God forbid that we should owe our liberty to these outcast cow-eaters '. Our honour would be lost ! Our respite is at an end,' and there is nowhere any hope of escape ; let us collect wood, cotton, and oil, for I think that we should bum ourselves and go to meet our husbands. If any wish to save herself she may." So they went into a house, set it on fire, and burnt themselves. Muhammad took the fort, and stayed there for two or three days. He put six thousand fighting men, who were in the fort, to the sword, and shot some with arrows. The other dependants and servants were taken prisoners, with their wives and children.
** Chach Nama,
* Jauhar also was naturally resorted to because the motives and actions of the victors were never in doubt. For example, before Qasim could attack the Fort of Rawar many of the royal ladies themselves voluntarily immolated themselves. The description of the holocaust in the Chachnama is like this: “Bai, the sister of Dahir, assembled all her women and said… ‘God forbid that we should own our liberty to these outcast cow-eaters. Our honour would be lost… there is nowhere any hope of escape; let us collect wood, cotton and oil… and bum ourselves. …If any wish to save herself she may.’ So they went into a house, set it on fire and burnt themselves.” It is those of the lesser mettle who used to save themselves and used to be captured. The repeated Jauhars at one place, Chittor, during the attacks of Alauddin Khalji, Bahadur Shah of Gujarat and Emperor Akbar have become memorable for the spirit shown by the Rajputnis. Captured and enslaved women often had to lead a life of misery and dishonour as happened with Deval Devi, daughter of Raja Karan Baghela of Gujarat.
** Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 7
* On the 29th I again marched and reached the river Jumna. On the other side of the river I descried a fort, and upon making inquiry about it, I was informed that it consisted of a town and fort, called Loni. I determined to take that fort at once. Many of the Rajputs placed their wives and children in their houses and burned them, then they rushed to the battle and were killed. Other men of the garrison fought and were slain, and a great many were taken prisoners. Next day I gave orders that the Musalman prisoners should be separated and saved, but that the infidels should all be despatched to hell with the proselyting sword. I also ordered that the houses of the saiyids, shaikhs and learned Musulmans should be preserved but that all the other houses should be plundered and the fort destroyed. It was done as I directed and a great booty was obtained.
** Malfuzat-i Timuri (tr.Abū Ṭāleb Hosayni), Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 432-33
** This book claims to be the autobiography of Timur, however the actual authorship of this work is disputed.
* On the 16th of the month some incidents occurred which led to the sack of the city of Delhi, and to the slaughter of many of the infidel inhabitants... Another reason was that it had come to my knowledge that great numbers of Hindu and gabrs, with their wives and children, and goods, and valuables, had come into the city from all the country round, and consequently I had sent some amirs with their regiments (Jiushun) into the city and directed them to pay no attention to the remonstrances of the inhabitants, but to seize and bring out these fugitives. For these several reasons a great number of fierce Turki soldiers were in the city. When the soldiers proceeded to apprehend the Hindus and gabrs who had fled to the city, many of them drew their swords and offered resistance. The flames of strife were thus lighted and spread through the whole city from Jahanpanah and Siri to Old Delhi, burning up all it reached. The savage Turks fell to killing and plundering. The Hindus set fire to their houses with their own hands, burned their wives and children in them, and rushed into the fight and were killed. ...
** Malfuzat-i Timuri (tr.Abū Ṭāleb Hosayni), Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 445-46
** This book claims to be the autobiography of Timur, however the actual authorship of this work is disputed.
* “You have seen the impetuosity of the Hindus and their indifference to death, whenever any calamity befalls them, as at this moment. If, therefore, you refuse to grant peace in the hope of obtaining plunder, tribute, elephants and prisoners, then there is no alternative for us but to mount the horse of stern determination, destroy our property, take out the eyes of our elephants, cast our children into the fire, and rush on each other with sword and spear, so that all that will be left to you, is stones and dirt, dead bodies, and scattered bones.”
** Cited by Utbi, quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 3
* Sher Shah Sur’s name is associated in our textbooks with the Grand Trunk Road from Peshawar to Dacca, with caravanserais, and several other schemes of public welfare. It is true that he was not a habitual persecutor of Hindus before he became the emperor at Delhi. But he did not betray Islam when he became the supreme ruler. The test came at Raisen in 1543 AD. Shaykh Nurul Haq records in Zubdat-ul-Tawarikh as follows: “In the year 950 H., Puranmal held occupation of the fort of Raisen… He had 1000 women in his harem… and amongst them several Musulmanis whom he made to dance before him. Sher Khan with Musulman indignation resolved to conquer the fort. After he had been some time engaged in investing it, an accommodation was proposed and it was finally agreed that Puranmal with his family and children and 4000 Rajputs of note should be allowed to leave the fort unmolested. Several men learned in the law (of Islam) gave it as their opinion that they should all be slain, notwithstanding the solemn engagement which had been entered into. Consequently, the whole army, with the elephants, surrounded Puranmal’s encampment. The Rajputs fought with desperate bravery and after killing their women and children and burning them, they rushed to battle and were annihilated to a man.”
** Goel, S. R. (2001). The story of Islamic imperialism in India.
* Why they had gone so suddenly off the walls seems to have been that they had taken the resolve of those who give up a place as lost; they put all ladies and beauties to death, then, looking themselves to die, came naked out to fight. Our men attacking, each one from his post, drove them from the walls whereupon 2 or 300 of them entered Medini Rao's house and there almost killed one another in this way: -- one having taken stand with a sword, the rest eagerly stretched out the neckblow. Thus went the greater number to hell. By God's grace this renowned fort was captured in 2 or 3 garis (cir. an hour), without drum and standard, with no hard fighting done. A pillar of pagan-heads was ordered set up on a hill north-west of Chanderi. A chronogram of this victory having been found in the words of Fath-i-daru'l-harb (Conquest of a hostile seat), I thus composed them: Was for a while the station Chandiri Pagan-full, the seat of hostile force; By fighting, I vanquished its fort, The date was Fath-i-daru'l-harb.
** Quote from Bevridge translation of the Baburnama
* 'When after the massacre Ahmad ShAh's troops marched onward from MathurA, Najib and his army remained there for three days, plundered much money and buried treasure, and carried off many beautiful females as captives.' The blue waves of the Jamuna gave eternal repose to such of her daughters as could flee to her outstretched arms; some other happy women found a nearer escape from dishonour by death in their household wells. But for those of their sisters who survived there was no escape from a fate worse than death. A Muslim eyewitness thus describes the scene in the ruined city a fortnight later. 'Everywhere in the lanes and bazaars lay the headless trunks of the slain and the whole city was burning. Many buildings had been knocked down. The water of the Jamuna flowing past was of a yellowish color, as if polluted by blood. The man [a Muslim jeweller of the city, robbed of his all and fasting for several days] said that for seven days following the general slaughter the water had turned yellow. At the edge of the stream I saw a number of huts of vairAgis and sannyAsis [i.e., Hindu ascetic], in each of which lay a severed head with the head of a dead cow applied to its mouth and tied to it with a rope round its neck.' 'Issuing from the ruins of MathurA, JahAn Khan roamed the country round, and plundering everywhere as directed. VrindAvan, seven miles north of MathurA could not escape, as its wealth was indicated by its many temples. Here another general massacre was practised upon the inoffensive monks of the most pacific order of Vishnu's worshippers (c. 6th March). As the same Muhammadan diarist records after a visit to VrindAvan: 'Wherever you gazed you beheld heaps of the slain; you could only pick your way with difficulty, owing to the quantity of bodies lying about and the amount of blood spilt. At one place that we reached we saw about two hundred dead children lying in a heap. Not one of the dead bodies had a head.' The stench and effluvium in the air were such that it was painful to open your mouth or even to draw breath.'...
** Jadunath Sarkar, Fall of the Mughal Empire, Volume II, Fourth Edition, New Delhi, 1991, p.70-71
* The first considerable religious riot in India under British rule was the so-called Mopla rebellion of 1921 which occurred in Malabar as an offshoot of the Khilafat Movement. The Moplas burst into unprecedented violence against the British, following upon the Khilafat Committee’s call for the same addressed to the believing population of Malabar. As it turned out, most of the casualties in this jihãd were Hindus rather than the British. Hundreds of Hindu women jumped into wells to save their honour, others being ravished and slaughtered with absolute indifference by blood-thirsty mujãhids. Hundreds of corpses of Hindu women as well as children were recovered from the wells after the end of the riots. The call for this jihãd had been pronounced by the Ali Brothers, Hasrat Mohani, and Maulana Abul Kalam Azad. Mahatma Gandhi himself acknowledged these atrocities as part of Islam’s holy war. He referred to the mujãhids as “God-fearing Moplas” and said: “They were fighting for what they consider as religion and in a manner which they consider as religious.” Needless to say, such manner of fighting for such a cause is the essence of an Islamic jihãd. It should be mentioned that leaders like Azad gave the call for jihãd against the British rather than the Hindus, but it is not known how they intended to confine the war against a single class of infidels.
** Majumadāra, S. (2001). Jihād: The Islamic doctrine of permanent war. ch. 10
* In 912, after the rising of Canopus, the Sultan went towards the fort of Awantgar' ...On the 23rd of the month, the Sultan invested the fort, and ordered the whole army to put forth their best energies to capture it' All of a sudden, by the favour of God, the gale of victory blew on the standards of the Sultan, and the gate was forced open by Malik 'Alau-d din' The Rajputs, retiring within their own houses, continued the contest, and slew their families after the custom of jauhar' After due thanks-giving for his victory, the Sultan gave over charge of the fort to Makan and Mujahid Khan, with directions that they should destroy the idol temples, and raise mosques in their places
** Tarikh-i-Khan Jahan Lodi, in Elliot and Dowson, Vol. V, p. 97-101 . Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964.
* Sher Shah Sur’s name is associated in our textbooks with the Grand Trunk Road from Peshawar to Dacca, with caravanserais, and several other schemes of public welfare. It is true that he was not a habitual persecutor of Hindus before he became the emperor at Delhi. But he did not betray Islam when he became the supreme ruler. The test came at Raisen in 1543 AD. Shaykh Nurul Haq records in Zubdat-ul-Tawarikh as follows: “In the year 950 H., Puranmal held occupation of the fort of Raisen… He had 1000 women in his harem… and amongst them several Musulmanis whom he made to dance before him. Sher Khan with Musulman indignation resolved to conquer the fort. After he had been some time engaged in investing it, an accommodation was proposed and it was finally agreed that Puranmal with his family and children and 4000 Rajputs of note should be allowed to leave the fort unmolested. Several men learned in the law (of Islam) gave it as their opinion that they should all be slain, notwithstanding the solemn engagement which had been entered into. Consequently, the whole army, with the elephants, surrounded Puranmal’s encampment. The Rajputs fought with desperate bravery and after killing their women and children and burning them, they rushed to battle and were annihilated to a man.”
** Zubdat-ul-Tawarikh quoted in Goel, Sita Ram (2001). The story of Islamic imperialism in India. Chapter 7 ISBN 9788185990231
* It is wonderful that a Hindu woman burns herself for her husband willingly. Although it is not allowed by the religion of Islam, yet it is a great and noble deed. Had it been lawful in our religion, good people would have sacrificed their life with pleasure.
** Amir Khusrao, Nuh Sipihr, quoted from B.K. Karkra, Rani Padmini, The Heroine of Chittor. (2009) Rupa.
* Such women as could not be abducted or dishonoured, generally escaped this shame by immolating themselves. Thoha Khalsa village, of which an account will follow, is a classic example of such sacrifice of life on the part of Sikh women of that place. This, the best known incident of its kind, however, is not the only one. In scores of places, both during the March attacks and the post-partition attacks on Hindus and Sikhs, women immolated themselves to escape dishonour at the hands of the maddened and ferocious lusting Muslim mobs. .... In Thoha Khalsa, on March 12, 1947 after long and heroic resistance, 200 Sikhs were killed. The women were asked to embrace Islam, but 93 of them, old and young, decided to escape dishonour by drowning themselves in a well, which they did. The Muslim invaders, aghast at this tragedy, fled from the place. A little later, the military arrived and rescued the survivors.
** Talib, S. G. S. (1950). Muslim League Attack on Sikhs and Hindus in the Punjab, 1947. Amritshar: Shiromani Gurdwara Parbandhak Committee. p.81
* The story of 90 women of the little village of Thoha Khalsa, Rawalpindi District, who drowned themselves by jumping into a well during the recent disturbances, has stirred the imagination of the people of the Punjab. They revived the Rajput tradition of self-immolation when their men-folk were no longer to defend them. They also followed Mr. Gandhi’s advice to Indian women that in certain circumstances even suicide was morally preferable to submission... About a month ago, a communal army 3,000 strong, armed with sticks, tommy guns and hand grenades surrounded it. The villagers defended themselves as best they could. They had two guns which they put to good use. But in the end they had to raise the white flag. Negotiation followed. A sum of Rs. 10,000 was demanded by the besiegers. It was promptly paid. The intruders gave solemn assurance that they would not come back. The promise was broken the next day. They returned to demand more money and in the process hacked to death 40 of the defenders. Heavily outnumbered, they were unable to resist the onslaught. Their women held a hurried meeting and came to the conclusion that all was lost except their honour. Following the example of Indian women of by-gone days, they decided to evade inglorious capture. Ninety women jumped into a small well. Only three were saved. There was not enough water in the well to drown them all.
** The “STATESMAN”, APRIL 15th, 1947. Women jump into well to avoid capture From the Staff Correspondent. In: Talib, S. G. S. (1950). Muslim League Attack on Sikhs and Hindus in the Punjab, 1947. Amritshar: Shiromani Gurdwara Parbandhak Committee. p.277
* In Thoha Khalsa, on March 12, 1947 after long and heroic resistance, 200 Sikhs were killed. The women were asked to embrace Islam, but 93 of them, old and young, decided to escape dishonour by drowning themselves in a well, which they did. The Muslim invaders, aghast at this tragedy, fled from the place. A little later, the military arrived and rescued the survivors.
** Talib, S. G. S. (1950). Muslim League Attack on Sikhs and Hindus in the Punjab, 1947. Amritshar: Shiromani Gurdwara Parbandhak Committee.
* In the Namdhari Gurdwara two wells were filled with the bodies of Hindu and Sikh women who committed suicide to save themselves from dishonour. Two other wells were similarly filled... This is in brief the tragic story of Sheikhupura.
** Talib, S. G. S. (1950). Muslim League Attack on Sikhs and Hindus in the Punjab, 1947. Amritshar: Shiromani Gurdwara Parbandhak Committee. 169-70
* Attacks on Hindus and Sikhs began all over the district of Jhang near about the 24th August... Hindu and Sikh women finding all hope of succour or safety gone, immolated themselves on funeral pyre to escape dishonour at the hands of Muslims.. All Sikhs to a man were killed here. Children were not spared. The women immolated themselves to escape dishonour at the hands of the Muslim marauders.
** Talib, S. G. S. (1950). Muslim League Attack on Sikhs and Hindus in the Punjab, 1947. Amritshar: Shiromani Gurdwara Parbandhak Committee.
* Before the final surrender of the citadel the Rajput ladies of the fortress lighted the fire of Jauhar in a subterranean cavern which still exists, and perished into the devouring flames to save themselves from enslavement or dishonour. Col. Tod gives a picturesque description of the heart rending scene in which a procession of chivalrous Rajput women, head- ed by the fair Padmini, queen of Ratan Singh, threw them- selves into the fire of Jauhar. ‘‘ The fair Padmini closed the throng.” writes the author of the Annals, ‘‘ which was aug- mented by whatever of female beauty or youth could be tainted by Tatar lust. They were conveyed to the cavern and the opening closed upon them, leaving them to find security from dishonour in the devouring element.’’
** K.S. Lal, History of the Khaljis (1950) p 119 ff.
* A word may here be said about the important though cruel customs of Sati and Jauhar prevailing in medieval times. With the loss of power and constant danger of attack, the customs of Sati and Jauhar were gaining strong roots not only among the Kshatriyas, but among other people also. However, the most significant fact about these customs is that except perhaps by Muhammad Tughlaq, no serious attempt was made to put a stop to such an inhuman system of self-immolation. On the other hand it was universally admired. Even an extremely cultured man like Amir Khusru exclaimed: “See how noble it is”. Ibn Battiita witnessed the Sati on many occasions and gives many unhappy details. Jauhar was prevalent both in the north and the south. During Timir’s invasion Muslim women also performed Jauhar when Bhatnir was sacked.”
** K.S. Lal, Twilight of the Sultanate (1963) p. 269
* Many women and girls saved thew honour by self-immolation. They collected their beddings and cots in a heap and when the heap caught fire they jumped on to it, raising cries of “Sat Sri Akal”.
** Khosla G. D. (1989). Stern reckoning : a survey of the events leading up to and following the partition of india. Oxford University Press. 109

### Kanhadade Prabandha

    Padmanābha, ., & Bhatnagar, V. S. (1991). Kānhaḍade prabandha: India's greatest patriotic saga of medieval times : Padmanābha's epic account of Kānhaḍade. New Delhi: Voice of India.
* Sandalwood, Agar, Tulsi, Bili, Amli—all sacred wood, were brought for the pyre. After bath, the queens made offering to the Sun God2” As the queens entered the Jauhar fire, loud lamentations arose. All were reciting Hari's name from the innermost depths of their hearts. Such was the Jauhar scene,“° of immeasurable pathos! "Truly, kith and kin, son, wife, wealth, and youth, all are nothing but illusion. The day the fate becomes adverse, they all are of no purpose.”*! Oh God! whom to blame : what a day to witness! Tears of blood are not running down from our eyes! Our hearts have tumed of stone no doubt." Such were the feelings of the multitude there, Fifteen hundred and eighty-four Jauhar fires were lit that day in the Jalor fort! After the queens, the women-folks (of all the castes) entered the Jauhar fires.%° "Who can check the cruel march of fate dictated by the karmas? So, do not be assailed by anguish. One does achieve salvation by following the path of bhakti and realises God by giving charities. Hence remember God Sarangapani,"** so people said as they saw their women-folk enter the fire. And whata spectacle it was! Worthy to be witnessed by the Gods! The cliffs of the mountains began to shake and tremble as bright- ness filled the firmament, up to the seas, and the smoke of the Jauhar fires curled up reaching the heaven, witnessed by all the eight Dikpalas, the Regents of the eight directions.“5 The moment the Gods came to know of it, they thronged to see the sight-Indra mounted on his elephant Eravata, and Sun and Moon beholding the parting scene at Jalor from the distant heavens. Varuna, the God of water and the Regent of the West, accompanied by other gods, came to behold the sight, and so did Naravahana (Kuber), the sixty- four Yoginis, besides Goddess Bharati (Sarasvati) seated on her Swan.’ Hari (Lord Vishnu) himself came seated on his vahana Garuda to behold the sight and also came MahaSakti Sirhhavahini (Durga) astride her Lion. The Saptarshis, who ever spoke nothing but truth, and Brahma and other Gods also came from the infinite heavens to see the Jauhar sight at Jalor.* Rudra (Lord Siva) was seated on his decorated White Bull. Even Mahishasura came to witness the courageous act. Lest those who were left behind might notincur blame, thirty-three crore gods (Sura) also thronged to see the sight.”? From the heaven came all the angels seated in vimanas. All these Gods and Goddesses remained in the heaven, invisible to all since without the divine sight (divya chakshu) none could see them?”
** 94-95, about Jauhar
* Viramade, in the interest of the dynasty, ruled for three and half days. His queens, all of noble lineage, now prepared for Jauhar* They took bath, distributed charities, and visited the temple. Accompanying their lord in death, they said, "By performing Jauhar, we will bring glory to the families." Their female companions, all lovely and beautiful, looked on tearfully as the queens walked up to the bastion and, controlling their tears, they addressed their beloved Jalor mountain:
* "O beautiful and lovely one! We bid you adieu in this life, fair one, till we meet aggin in our next birth. We pray that Viramade be bom again in the noble Chauhana house*” and may we again be his consorts here at Sonagiri."> Saying these words, they walked up to the Jauhar site, and filled with exalted emotions, they sacrificed themselves in the raging fire.
* The queens deeply thought over the situation and then sent a letter to Kanhadade. They wrote:'*” "The glorious kingdom of the Chauhans is all the more dearer to us today (when men here will fight to the last and we will enter the Jauhar fire).'“* By the time the letter reaches you, we will have performed Jauhar." And to the queens of Kanhadade-Umade, Kamalade, Jaitalde and Bhavala Devi'4°— Satala's queens wrote, dearly and touchingly: "What has befallen us today, you may perhaps also experience tomorrow, if such is the wish of God. Kindly continue your affection for us though time has come to take leave in this life. Bid us adieu till we meet again in the next life!"'” After this they delayed not. They dressed for the occasion, bedecking themselves with omaments and fineries. Large quantities of sandalwood were brought. Then their family members gathered to meet them for the final parting.' Such was the courage of the queens that they calmly entered the Jauhar fire, reciting the name of Lord Rama, while hot tears trickled down from the eyes of their most near and dear ones.
** Padmanābha, ., & Bhatnagar, V. S. (1991). Kānhaḍade prabandha: India's greatest patriotic saga of medieval times : Padmanābha's epic account of Kānhaḍade. New Delhi: Voice of India.
** 43-45