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HISTORY OF CHHATRAPATI SHIVAJI MAHARAJ – Chapter 2: The Battle of Salher

HISTORY OF CHHATRAPATI SHIVAJI MAHARAJ - Chapter 2- The Battle of Salher - Hindufaqs

The Battle of Salher took place in February 1672CE between the Maratha Empire and the Mughal Empire. The fighting took place near the Salher fort in the Nashik district. The outcome was the Maratha Empire’s decisive victory. This war is important because it is the first time the Mughal Dynasty has been defeated by the Marathas.

According to the Treaty of Purandar (1665), Shivaji had to hand over 23 forts to the Mughals. The Mughal empire took control of strategically important forts such as Sinhagad, Purandar, Lohagad, Karnala, and Mahuli, which were fortified with garrisons. The Nashik area, which included the forts Salher and Mulher, had been firmly in the Mughal Empire’s hands since 1636 at the time of this treaty.

Shivaji’s visit to Agra was triggered by the signing of this treaty, and after his famous escape from the city in September 1666, two years of “uneasy truce” ensued. However, the destruction of the Viswanath and Benares temples, as well as Aurangzeb’s resurgent anti-Hindu policies, led Shivaji to declare war on the Mughals once more.

Shivaji’s power and territories expanded significantly between 1670 and 1672. Shivaji’s armies successfully raided Baglan, Khandesh, and Surat, retaking over a dozen forts in the process. This resulted in a decisive victory on an open field near Salher against a Mughal army of over 40,000 soldiers.

The Battle

In January 1671, Sardar Moropant Pingle and his army of 15,000 captured the Mughal forts of Aundha, Patta, and Trimbak, and attacked Salher and Mulher. With 12,000 horsemen, Aurangzeb dispatched two of his generals, Ikhlas Khan and Bahlol Khan, to recover Salher. Salher was besieged by the Mughals in October 1671. Shivaji then ordered his two commanders, Sardar Moropant Pingle and Sardar Prataprao Gujar, to retake the fort. For more than 6 months, 50,000 Mughals had besieged the fort. Salher, as the main fort on key trade routes, was strategically important to Shivaji.

In the meantime, Dilerkhan had invaded Pune, and Shivaji was unable to save the city because his main armies were away. Shivaji devised a scheme to distract Dilerkhan’s attention by pressuring him to travel to Salher. To relieve the fort, he ordered Moropant, who was in the South Konkan, and Prataprao, who was raiding near Aurangabad, to meet and assault the Mughals at Salher. ‘Go to the north and assault Salher and defeat the enemy,’ Shivaji wrote in a letter to his commanders. Both Maratha forces met near Vani, bypassing the Mughal camp at Nashik on their way to Salher.

The Maratha army had a combined strength of 40,000 men (20,000 infantry and 20,000 cavalry). Since the terrain was unsuitable for cavalry battles, the Maratha commanders agreed to entice, break, and finish the Mughal armies in separate locations. Prataprao Gujar attacked the Mughals with 5,000 cavalry, killing many unprepared troops, as anticipated.

After half an hour, the Mughals were completely prepared, and Prataprao and his army began to escape. The Mughal cavalry, numbering 25,000 men, began pursuing the Marathas. Prataprao enticed mughal cavalry into a pass 25 kilometres from Salher, where Anandrao Makaji’s 15,000 cavalry was concealed. Prataprao turned around and assaulted the Mughals once more in the pass. Anandrao’s 15,000 fresh cavalry blocked the other end of the pass, encircling the Mughals on all sides.

 In only 2-3 hours, the fresh Maratha cavalry routed the exhausted Mughal cavalry. Thousands of Mughals were forced to flee the war. With his 20,000 infantry, Moropant surrounded and attacked the 25,000 strong Mughal infantry at Salher.

Suryaji Kakde, a famous maratha sardar and Shivaji’s childhood friend, was killed in the battle by a Zamburak cannon.

The fighting lasted an entire day, and it is estimated that 10,000 men from both sides were killed. The light cavalry of the Marathas outmatched the Mughal military machines (which included cavalry, infantry, and artillery). The Marathas defeated the imperial Mughal armies and handed them a humiliating defeat.

The triumphant Maratha Army captured 6,000 horses, an equal number of camels, 125 elephants, and the entire Mughal train. Aside from that, the Marathas confiscated a significant amount of goods, treasures, gold, gems, clothing, and carpets.

The fight is defined in the Sabhasad Bakhar as follows: “As the battle began, a (cloud of) dust erupted to the point that it was difficult to say who was friend and who was foe for a three-kilometer square. Elephants were slaughtered. On both sides, ten thousand men were killed. There were too many horses, camels, and elephants (killed) to count.

A river of blood gushed out (in the battlefield). The blood transformed into a muddy pool, and people started to fall in it because the mud was so deep.”

Outcome

The war ended in a decisive Maratha victory, resulting in Salher’s liberation. This war also resulted in the Mughals losing control of the nearby fort of Mulher. Ikhlas Khan and Bahlol Khan were arrested, and 22 wazirs of note were taken as prisoners. Approximately one or two thousand Mughal soldiers who were held captive escaped. Suryajirao Kakade, a famous Panchazari Sardar of the Maratha army, was killed in this battle and was renowned for his ferocity.

A dozen Maratha sardars were awarded for their outstanding performance in the battle, with two officers (Sardar Moropant Pingle and Sardar Prataprao Gujar) receiving special recognition.

Consequences

Up until this battle, most of Shivaji’s victories had come through guerilla warfare, but the Maratha’s use of light cavalry against the Mughal forces on the Salher battlefield proved successful. The saint Ramdas wrote his famous letter to Shivaji, addressing him as Gajpati (Lord of Elephants), Haypati (Lord of Cavalry), Gadpati (Lord of Forts), and Jalpati (Lord of Forts) (Master of the High Seas). Shivaji Maharaj was proclaimed Emperor (or Chhatrapati ) of his realm a few years later in 1674, but not as a direct result of this war.

Also Read

HISTORY OF CHHATRAPATI SHIVAJI MAHARAJ – Chapter 1: Chhatrapati Shivaji Maharaj The Legend

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The Upanishads are ancient Hindu scriptures that contain philosophical and spiritual teachings on a wide range of topics. They are considered to be some of the foundational texts of Hinduism and have had a significant influence on the religion. In this blog post, we will compare the Upanishads with other ancient spiritual texts.

One way in which the Upanishads can be compared with other ancient spiritual texts is in terms of their historical context. The Upanishads are part of the Vedas, a collection of ancient Hindu scriptures that are thought to date back to the 8th century BCE or earlier. They are considered to be among the oldest sacred texts in the world. Other ancient spiritual texts that are similar in terms of their historical context include the Tao Te Ching and the Analects of Confucius, both of which are ancient Chinese texts that are thought to date back to the 6th century BCE.

The Upanishads are considered to be the crown jewel of the Vedas and are seen as the most important and influential texts of the collection. They contain teachings on the nature of the self, the nature of the universe, and the nature of the ultimate reality. They explore the relationship between the individual self and the ultimate reality, and offer insights into the nature of consciousness and the role of the individual in the cosmos. The Upanishads are meant to be studied and discussed in the context of a guru-student relationship and are seen as a source of wisdom and insight into the nature of reality and the human condition.

Another way to compare the Upanishads with other ancient spiritual texts is in terms of their content and themes. The Upanishads contain philosophical and spiritual teachings that are intended to help people understand the nature of reality and their place in the world. They explore a wide range of topics, including the nature of the self, the nature of the universe, and the nature of the ultimate reality. Other ancient spiritual texts that explore similar themes include the Bhagavad Gita and the Tao Te Ching. The Bhagavad Gita is a Hindu text that contains teachings on the nature of the self and the ultimate reality, and the Tao Te Ching is a Chinese text that contains teachings on the nature of the universe and the role of the individual in the cosmos.

A third way to compare the Upanishads with other ancient spiritual texts is in terms of their influence and popularity. The Upanishads have had a significant influence on Hindu thought and have also been widely studied and revered in other religious and philosophical traditions. They are seen as a source of wisdom and insight into the nature of reality and the human condition. Other ancient spiritual texts that have had a similar level of influence and popularity include the Bhagavad Gita and the Tao Te Ching. These texts have also been widely studied and revered in various religious and philosophical traditions and are seen as sources of wisdom and insight.

Overall, the Upanishads are an important and influential ancient spiritual text that can be compared with other ancient spiritual texts in terms of their historical context, content and themes, and influence and popularity. They offer a rich source of spiritual and philosophical teachings that continue to be studied and revered by people around the world.

The Upanishads are ancient Hindu scriptures that are considered to be some of the foundational texts of Hinduism. They are part of the Vedas, a collection of ancient religious texts that form the basis of Hinduism. The Upanishads are written in Sanskrit and are thought to date back to the 8th century BCE or earlier. They are considered to be among the oldest sacred texts in the world and have had a significant influence on Hindu thought.

The word “Upanishad” means “sitting down near,” and refers to the practice of sitting near a spiritual teacher to receive instruction. The Upanishads are a collection of texts that contain the teachings of various spiritual masters. They are meant to be studied and discussed in the context of a guru-student relationship.

There are many different Upanishads, and they are divided into two categories: the older, “primary” Upanishads, and the later, “secondary” Upanishads.

The primary Upanishads are considered to be more foundational and are thought to contain the essence of the Vedas. There are ten primary Upanishads, and they are:

  1. Isha Upanishad
  2. Kena Upanishad
  3. Katha Upanishad
  4. Prashna Upanishad
  5. Mundaka Upanishad
  6. Mandukya Upanishad
  7. Taittiriya Upanishad
  8. Aitareya Upanishad
  9. Chandogya Upanishad
  10. Brihadaranyaka Upanishad

The secondary Upanishads are more diverse in nature and cover a wider range of topics. There are many different secondary Upanishads, and they include texts such as

  1. Hamsa Upanishad
  2. Rudra Upanishad
  3. Mahanarayana Upanishad
  4. Paramahamsa Upanishad
  5. Narasimha Tapaniya Upanishad
  6. Advaya Taraka Upanishad
  7. Jabala Darsana Upanishad
  8. Darshana Upanishad
  9. Yoga-Kundalini Upanishad
  10. Yoga-Tattva Upanishad

These are just a few examples, and there are many other secondary Upanishads

The Upanishads contain philosophical and spiritual teachings that are intended to help people understand the nature of reality and their place in the world. They explore a wide range of topics, including the nature of the self, the nature of the universe, and the nature of the ultimate reality.

One of the key ideas found in the Upanishads is the concept of Brahman. Brahman is the ultimate reality and is seen as the source and sustenance of all things. It is described as being eternal, unchanging, and all-pervading. According to the Upanishads, the ultimate goal of human life is to realize the unity of the individual self (atman) with Brahman. This realization is known as moksha, or liberation.

Here are some examples of Sanskrit text from the Upanishads:

  1. “Aham brahmaasmi.” (From the Brihadaranyaka Upanishad) This phrase translates to “I am Brahman,” and reflects the belief that the individual self is ultimately one with the ultimate reality.
  2. “Tat tvam asi.” (From the Chandogya Upanishad) This phrase translates to “Thou art that,” and is similar in meaning to the above phrase, emphasizing the unity of the individual self with the ultimate reality.
  3. “Ayam atma brahma.” (From the Mandukya Upanishad) This phrase translates to “This self is Brahman,” and reflects the belief that the true nature of the self is the same as the ultimate reality.
  4. “Sarvam khalvidam brahma.” (From the Chandogya Upanishad) This phrase translates to “All this is Brahman,” and reflects the belief that the ultimate reality is present in all things.
  5. “Isha vasyam idam sarvam.” (From the Isha Upanishad) This phrase translates to “All this is pervaded by the Lord,” and reflects the belief that the ultimate reality is the ultimate source and sustainer of all things.

The Upanishads also teach the concept of reincarnation, the belief that the soul is reborn into a new body after death. The form that the soul takes in its next life is believed to be determined by the actions and thoughts of the previous life, a concept known as karma. The goal of the Upanishadic tradition is to break the cycle of reincarnation and achieve liberation.

Yoga and meditation are also important practices in the Upanishadic tradition. These practices are seen as a way to quiet the mind and achieve a state of inner peace and clarity. They are also believed to help the individual realize the unity of the self with the ultimate reality.

The Upanishads have had a significant influence on Hindu thought and have also been widely studied and revered in other religious and philosophical traditions. They are seen as a source of wisdom and insight into the nature of reality and the human condition. The teachings of the Upanishads continue to be studied and practiced by Hindus today and are an important part of the Hindu tradition.

Introduction

What do we mean by Founder? When we say a founder, we mean to say that someone has brought into existence a new faith or formulated a set of religious beliefs, principles and practices which were not in existence before. That cannot happen with a faith such as Hinduism, which is considered eternal. According to the scriptures, Hinduism is the religion of not just humans. Even gods and demons practice it. Ishwar (Ishwara), the Lord of the universe, is its source. He also practices it. Hence, Hinduism is God’s Dharma, brought down to the earth, just as the sacred River Ganga, for the welfare of the humans.

Who is then the Founder of Hinduism (Sanatana Dharma)?

 Hinduism is not founded by a person or a prophet. Its source is God (Brahman) himself. Hence, it is considered an eternal religion (Sanatana dharma). Its first teachers were Brahma, Vishnu and Shiva. Brahma, the creator God revealed the secret knowledge of the Vedas to gods, humans and demons in the beginning of creation. He also imparted to them the secret knowledge of the Self, but due to their own limitations, they understood it in their own ways.

Vishnu is the preserver. He preserves the knowledge of Hinduism through countless manifestations, associated gods, aspects, saints and seers to ensure the order and regularity of the worlds. Through them, he also restores the lost knowledge of various Yogas or introduces new reforms. Further, whenever the Hindu Dharma declines beyond a point, he incarnates upon earth to restore it and revive its forgotten or lost teachings. Vishnu exemplifies the duties which humans are expected to perform upon earth in their individual capacity as householders within their spheres.

Shiva too plays an important role in upholding Hindu Dharma. As the destroyer, he removes the impurities and confusion that creeps into our sacred knowledge. He is also considered the universal teacher and the source of various art and dance forms (Lalitakalas), Yogas, vocations, sciences, farming, agriculture, alchemy, magic, healing, medicine, Tantra and so on.

Thus, like the mystic Ashvattha Tree which is mentioned in the Vedas, the roots of Hinduism are in heaven, and its branches are spread out on earth. Its core is divine knowledge, which governs the conduct of not only humans but also of the beings in other worlds with God acting as its creator, preserver, concealer, revealer and remover of obstacles. Its core philosophy (the shruti) is eternal, while it changing parts (smriti) keep changing according to the time and circumstances, and the progress of the world. Containing in itself the diversity of God’s creation, it remains open to all possibilities, modifications and future discoveries.

Also Read: Prajapatis – the 10 sons of Lord Brahma

Many other divinities such as Ganesha, Prajapati, Indra, Shakti, Narada, Saraswati and Lakshmi are also credited with the authorship of many scriptures. Apart from this, countless scholars, seers, sages, philosophers, gurus, ascetic movements and teacher traditions enriched Hinduism through their teachings, writings, commentaries, discourses and expositions. Thus, Hinduism is derived from many sources. Many of its beliefs and practices found their way into other religions, that either originated in India or interacted with it.

Since Hinduism has its roots in the eternal knowledge and its aims and purpose are closely aligned to those of God as the Creator of all, it is considered an eternal religion (Sanatana dharma). Hinduism may disappear from the face of the earth due to the impermanent nature of the world, but the sacred knowledge which forms its foundation will remain forever and keep manifesting in each cycle of creation under different names. It is also said that Hinduism has no founder and no missionary goals because people have to come to it either by providence (birth) or personal decision due to their spiritual readiness (past karma).

The name Hinduism, which is derived from the root word, “Sindhu” came into usage due to historical reasons. Hinduism as a conceptual entity did not exist until the British times. The word itself does not appear in literature until the 17th Century A.D. In medieval times, the Indian subcontinent was known as Hindustan or the land of Hindus. They were not all practising same faith, but different ones, which included Buddhism, Jainism, Shaivism, Vaishnavism, Brahmanism and several ascetic traditions, sects and sub sects.

The native traditions and the people who practiced Sanatana Dharma went by different names, but not as Hindus. During the British times, all the native faiths were grouped under the generic name, “Hinduism” to distinguish it from Islam and Christianity and to dispense with justice or settle local disputes, property and tax matters.

Subsequently, after the independence, Buddhism, Jainism and Sikhism were separated from it by enacting laws. Thus, the word Hinduism was born out of historical necessity and entered the constitutional laws of India through legislation.

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