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News18
7 days ago
- General
- News18
Conquest In The Name Of Creed: Babur And The Seizure Of Delhi
The story of Dillī (Delhi) can be narrated for hours and days. Such is the intense past of the ground where Mahabharat transpired. Dillī, a city shrouded in myths and legends, carries a name steeped in the whispers of time. One tale traces its origin to Dhilluor Dilu, a king who, in BC 50, crafted a city and crowned it with his own name. Another story weaves through the fabric of Prakrit, where the word 'dhili' (loose) reflects the city's tentative beginnings — the Tomaras christened it thus, lamenting the weak foundation of an iron pillar that once stood uncertain. In the chronicles of Panjab Notes and Queries, Dillī in the era of King Prithvīrāj was known as Dilpat, a name that echoed the old Hindī word ' dil,' meaning 'eminence'. Alexander Cunningham, former director of the Archaeological Survey of India, noted the evolution of the name to Dihli or Dehli. Some scholars suggest that the Tomaras minted coins known as Dehliwal, further embedding the city's name in commerce and culture. In the ancient verses of the ' Bhaviṣya Purāṇa ', it is said that King Prithvīrāj of Indraprastha built a new stronghold in today's Purāṇa Qilā, for the ease of all in his realm. He commanded the crafting of a grand gateway, later calling the fort 'Dehali.' To some, Dillī or Dhillika remains the city's true origin, while others whisper of its connection to ' dehleez ' or ' dehali ' — Hindustānī words for 'threshold' or 'gateway' — painting Delhi as the grand entrance to the Gangetic Plain, a threshold between realms. Seven ancient cities thread through the mists of Dillī's storied past, the earliest being Indraprastha, whispered in the Sanskrit epic Mahābhārata (considered Itihasa). Perched on a rise by the Yamunā's sacred flow, Indraprastha's description brushes against the contours of Purāna Qilā, a fourteenth-century stronghold of the Dillī Sultanate, as noted by art historian Catherine B Asher. Yet, the resemblance fades like a mirage in the sun. The Mahābhārata sings of a city adorned in splendour and guarded by mighty walls, but the excavations yield only faint echoes — uneven shards of painted grey pottery, relics of a humbler past, rooted to more than 3000 years ago. The earliest architectural vestiges (found so far) trace their roots to the Mauryan epoch (fourth century BC). In 1966, an inscription of Emperor Aśoka (BC 273–35) surfaced near Śrīnivaspurī, etched like a whisper of antiquity in stone. The remnants of bygone cities linger across Delhi, each one a spectral monument to the march of time. The first such city unfurled its legacy in the southern expanse of modern-day Delhi, where Tomara Rājput King Ānang Pāl laid the foundation of Lāl Koṭ, accompanied by the reverence of temples in AD 1052. In the mid-twelfth century, the Chauhān Rājputs, under the rule of Vigrahārāja-IV, seized Lāl Koṭ and christened it Qila Rāi Pithorā—a fortress reborn under the shadow of new rulers. In the year 1052, the city of Dhillikā was woven into existence by Anangpāl Tomar, a scion of ancient dreams. An inscription, marked VS 1383, whispers from the halls of the Delhi Museum, where it declares: In a country called Haryānā, which is equivalent to heaven on earth, Tomars built a city called Dhillikā. The venerable iron pillar, a sentinel of time, also bears testimony to Anangpāl Tomar as Delhi's progenitor. Alexander Cunningham deciphered the inscription as: In Samvat 1109 [1052 CE], [Anang] Pāl peopled Dilli. The name 'Delhi' finds its roots tangled in the word 'Dhillikā'. Vibudh Shridhar, a bard of Apabhramsha, through his verses in Pasanaha Chariu (VS 1189–1230), first spun the tale of how Dhillicame to be: हरियाणए देसे असंखगाम, गामियण जणि अणवरथ काम परचक्क विहट्टणु सिरिसंघट्टणु, जो सुरव इणा परिगणियं, रिउ रुहिरावट्टणु, बिउलु पवटटणु, ढिल्ली नामेण There are countless villages in Haryānā country. The villagers there work hard. They don't accept the domination of others and are experts in making the blood of their enemies flow. Indra himself praises this country. The capital of this country is Dhilli. The epic of Prithvīrāj Rāso too chronicles this tale of the Tomarsand the enduring legend of the loosened nail. हुुं गड्डि गयौ किल्ली सज्जीव हल्लाय करी ढिल्ली सईव फिरि व्यास कहै सुनि अनंगराइ भवितव्य बात मेटी न जाइ Anangpāl established the 'Killi' (nail) in Dhilli. This tale cannot be removed from history ever The story of Dillī (Delhi) can be narrated for hours and days. Such is the intense past of the ground where Mahabharat transpired. But now, I move towards narrating Bābur's annexation of Delhi. Delhi's ancient walls trembled in fear. The tomb of Shaikh Niz̤āmu'd-dīn Auliyā bore witness to their dark deeds, its silent stones mourning the loss of innocence. But was it really a loss of innocence? Hadn't Shaikh Niz̤āmu'd-dīn arrived in Bharat to robe away its peace and condemn the Kafirs to death? Yet again I seek a pause in the tale of Bābur. Before we move ahead with the narrative around Bābur and his taking away of Dillī, let's inspect a bit into the character of Auliyā through his own words. Nizamuddin Auliyā in the thirteenth century, condemned the Hindūs to the fire of hell, saying, 'The unbelievers at the time of death will experience punishment. At that moment, they will profess belief (Islam) but it will not be reckoned to them as belief because it will not be faith in the Unseen . . . the faith of (an) unbeliever at death remains unacceptable.' He asserted that 'On the day of Resurrection when unbelievers will face punishment and affliction, they will embrace faith but faith will not benefit them . . . They will also go to Hell, despite the fact that they will go there as believers.' In his khutba, Nizamuddin Auliyā condemned the kafirs as wicked, saying, 'He (Allah) has created Paradise and Hell for believers and the infidels (respectively) in order to repay the wicked for what they have done.' Auliyā's convictions on Jihād against non-Muslims are encapsulated in his reflection that the Surah Fatihah, the opening chapter of the Quran, lacks two of Islam's cardinal articles: 'warring. with the unbelievers and observing the divine statutes . . .' His creed extended beyond mere belief to action, as he ventured into India with his faithful followers, prepared to embark on the battlefield. He actively partook in a jihād led by Nasiruddin Qibacha in Multan, a crucial moment in which his prowess proved pivotal. In a moment of crisis, when defeat loomed over Qibacha's army, Auliyā intervened with mystical intervention, bequeathing a magical arrow. 'Shoot this arrow at the direction of the infidel army,' he instructed. Qibacha, following his directive, unleashed the arrow, and with the break of dawn, the enemy vanished like smoke, leaving no trace behind. When Qazi Mughisuddin sought insight into the prospects of victory in the Jihād spearheaded by Malik Kafur in South India, Auliyā's response echoed with unwavering confidence. 'What is this victory?' he proclaimed, his words dripping with assurance. 'I am waiting for further victories.' His untiring faith in divine intervention and the righteousness of his cause rendered him a beacon of hope and inspiration to those who followed him into battle. With the dawn of 25 April, the true extent of their malevolence was revealed. Bābur, a spectre haunting the tombs of kings, paid homage to those who had fallen before him. The shadows of Sl. Ghiyās̤u'd-dīn Balban and Sl. 'Alāu'u'd-dīnKhiljī loomed like giants, their whispers echoing through the corridors of time. In the heart of Dillī, Bābur, surveyed his new dominion. Khiljī, his Minār, the Ḥauẓ-shamsī, Ḥauẓ-i-khaṣ, and the tombs and gardens of Sl. Buhlūl and Sl. Sikandar (Lūdī) lay before him. After taking stock of these symbols of power, Bāburdismounted at the camp, boarded a boat, and drank 'araq, celebrating his ill-gotten gains. Bābur then bestowed the Military Collectorate (shiqdārlīghī) of Dillī upon Red Walī, installed Dost Dīwān in the Dillī district, sealed the treasuries, and handed them over to his loyal minions. His actions, cloaked in the guise of administrative order, were but the machinations of a subverter consolidating his control over a conquered realm. top videos View all As the night descended once more, they stood on the banks of the Jūn, their eyes fixed upon the fortress of Tūghlūqābād, a bastion of their unyielding grip on power. With each passing day, their hold tightened like a noose around the neck of a nation gasping for freedom. And thus, the dark reign of Bābur and his cohorts continued, casting a shadow of fear and despair over the land. The author is an architect and historian. This extract has been taken from his book, 'Babur: The Quest for Hindustan', with the permission of the publisher. Views expressed in the above piece are personal and solely that of the author. They do not necessarily reflect News18's views. tags : Babur delhi view comments Location : New Delhi, India, India First Published: August 04, 2025, 10:46 IST News opinion Opinion | Conquest In The Name Of Creed: Babur And The Seizure Of Delhi Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
New Indian Express
21-07-2025
- Politics
- New Indian Express
Our missing links to progress
Once again, English finds itself at the heart of a national conversation. Several important questions are being raised. Some ask: Why shouldn't India use English as a national link language? The counterview is: Why should English continue to dominate our lives in every sphere? Why do some people equate aspiration with English as a link language in a country so rich in its languages? India's civilisational history demonstrates our linguistic diversity never hindered cultural and social unity. In ancient times, languages used in different parts of our country flourished alongside pan-Indian languages like Sanskrit, Prakrit, and Pali. These languages enabled spreading of knowledge, spirituality and governance across the nation without displacing local languages. Trade routes, universities like Nalanda and Takshashila, and Bhakti and Jain movements thrived in a multilingual environment. India never needed a foreign language to stay intellectually or culturally united. English became dominant in India, not by natural choice. It was imposed. The British deliberately positioned English as a marker of prestige and power. The arguments that English should be a link language remind us that we have yet to decolonise fully. Mahatma Gandhi's opposition to English was grounded in linguistic self-respect, national unity, and decolonisation principles. He wrote in Young India in 1921: To give millions a knowledge of English is to enslave them… The foundation that Macaulay laid of education has enslaved us. There is no doubt that sole reliance on English as a national link language has the detrimental potential to reinforce social hierarchies and widen the divide between the privileged and the rest.' The framers of the Constitution envisioned English as a transitional necessity—not a permanent feature. The Eighth Schedule recognises 22 Indian languages as vital to India's identity and governance. The decision to uphold linguistic plurality was a defining feature of our constitutional settlement. The framers of our Constitution resisted the temptation to impose a singular language identity. To demand English as the central link is to dilute that foundational commitment to linguistic justice.
New Indian Express
15-07-2025
- General
- New Indian Express
1,800-year-old inscription unearthed in Telangana's Yadadri
HYDERABAD: A fragmentary Brahmi inscription dating back to the second century CE was discovered at Chada in Yadadri Bhuvanagiri district during recent excavations by the Telangana Department of heritage. The inscription, engraved on a stone slab, is written in Prakrit language and Brahmi script, typical of the Satavahana period. Though partially damaged, the inscription includes the phrase 'sacha(va)lo[ka] hita sukhaya', which translates to 'for the well-being and happiness of all worlds'. Archaeological Survey of India Director (Epigraphy) K Muniratnam Reddy believes that the inscription records the donation of a slab (pato) to a vihara (Buddhist monastery), indicating the site's importance as a Buddhist centre during the Satavahana era. 'The Telangana government continues to support archaeological research through its Department of Heritage and is actively developing Buddhist tourism circuits across the State,' he added.
Hans India
06-07-2025
- General
- Hans India
Book on ‘Antiquity of Telugu language' launched at TANA conference
Vijayawada: A book establishing the antiquity of Telugu Language, written by Dr E Sivanagireddy, noted archaeologist and CEO of Pleach India Foundation, was released at 24th TANA (Telugu Association of North America) conference at Show Place, Novi, Detroit, USA on Saturday. Dr Sivanagireddy said the book provides authentic source material based on Prakrit, Sanskrit, Telugu-Kannada and Telugu Inscriptions found engraved on stone plaques and copper plates between 3rd century BCE and 11th century CE. This book was launched by Indian-American Oncologist Dr Dattatreyudu Nori at TANA literary meet in the presence of Telugu actor and politician M Murali Mohan, academician and Hindu coordinator for US and Canada Prof Yarlagadda Laxmi Prasad and co-editor of TANA Souvenir Naveen Vasireddy. Dr Sivanagireddy briefed the audience of the literary meet in the antiquity of 2300 year old Telugu language which was given the status of Classical Language citing references from the inscriptions of both the Telugu States.
The Hindu
05-07-2025
- Entertainment
- The Hindu
Book on antiquity of Telugu language launched at TANA conference
A book on the antiquity of the Telugu language, authored by E. Sivanagireddy, a noted archaeologist and CEO of Pleach India Foundation, was launched at the 24th TANA (Telugu Association of North America) conference at Show Place, Novi, Detroit on Saturday. According to Mr. Sivanagireddy, the book provides authentic source material based on Prakrit, Sanskrit, Telugu-Kannada and Telugu inscriptions found on stone plaques and copper plates dating between the 3rd century BCE and 11th century CE. A renowned Indian -American oncologist Mr. Dattatreyudu Nori has unveiled the book. Dr. Reddy briefed the audience on the antiquity of the 2,300-year-old Telugu language, which has been given the status of a classical language, citing references from inscriptions found in both Telugu States. Noted actor and politician M. Murali Mohan, noted academician Prof. Yarlagadda Laxmi Prasad, co-editor of the TANA souvenir Naveen Vasireddy and several writers including, Rentala Jayadev and Kiran Prabha, were present.
