The Chief of Aṇahilaváḍa, called Bhím, fled hastily, and abandoning his city went to a certain fort for safety and to prepare for war. Mahmúd pushed on for Somanátha. On his march he came to several forts in which were many images serving as chamberlains or heralds of Somanátha. These Mahmúd called Shaitán or devils. He killed the people, destroyed the fortifications, broke the idols in pieces, and through a waterless desert marched to Somanátha. In the desert land he met 20,000 fighting men whose chiefs would not submit. He sent troops against them, defeated them, put them to flight, and plundered their possessions. From the desert he marched to Dabalwárah,[36] two days’ journey from Somanátha. The people of Dabalwárah stayed in the city believing that the word of Somanátha would drive back the invaders. Mahmúd took the place, slew the men, plundered their property, and marched to Somanátha.
Reaching Somanátha on a Thursday in the middle of Zílkáda Mahmúd beheld a strong fortress built on the sea-shore, so that its walls were washed by the waves.[37] From the walls the people jeered at the Musalmáns. Our deity, they said, will cut off the last man of you and destroy you all. On the morrow which was Friday the assailants advanced to the assault. When the Hindus saw how the Muhammadans fought they abandoned their posts and left the walls. The Musalmáns planted their ladders and scaled the walls. From the top they raised their war-cry, and showed the might of Islám. Still their loss was so heavy that the issue seemed doubtful. A body of Hindus hurried to Somanátha, cast themselves on the ground before him, and besought him to grant them victory. Night came on and the fight was stayed.
Early next morning Mahmúd renewed the battle. His men made greater havoc among the Hindus till they drove them from the town to the house of their idol Somanátha. At the gate of the temple the slaughter was dreadful. Band after band of the defenders entered the temple and standing before Somanátha with their hands clasped round their necks wept and passionately entreated him. Then they issued forth to fight and fought till they were slain. The few left alive took
Chapter II.
The Chaulukyas, a.d. 961–1242.
Somanátha, a.d. 1024. to the sea in boats but the Musalmáns overtook them and some were killed and some were drowned.
The temple of Somanátha rested on fifty-six pillars of teakwood covered with lead.[38] The idol was in a dark chamber. The height of the idol was five cubits and its girth three cubits. This was what appeared to the eye; two cubits were hidden in the basement. It had no appearance of being sculptured. Mahmúd seized it, part of it he burnt, and part he carried with him to Ghazni, where he made it a step at the entrance of the Great Mosque.[39] The dark shrine was lighted by exquisitely jewelled chandeliers. Near the idol was a chain of gold 200 mans in weight. To the chain bells were fastened. And when each watch of the night was over the chain was shaken and the ringing of the bells roused a fresh party of Bráhmans to carry on the worship. In the treasury which was near the shrine were many idols of gold and silver. Among the treasures were veils set with jewels, every jewel of immense value. What was found in the temple was worth more than two millions of dinárs. Over fifty thousand Hindus were slain.[40]
After the capture of Somanátha, Mahmúd received intelligence that Bhím the chief of Aṇahilaváḍa had gone to the fort of Khandahat,[41] about 240 miles (40 parasangs) from Somanátha between that place and the desert. Mahmúd marched to Khandahat. When he came before it he questioned some men who were hunting as to the tide. He learned that the ford was practicable, but that if the wind blew a little the crossing was dangerous. Mahmúd prayed to the Almighty and entered the water. He and his forces passed safely and drove out the enemy. From Khandahat he returned intending to proceed against Mansúra in central Sindh, whose ruler was an apostate Muhammadan. At the news of Mahmúd’s approach the chief fled into the date forests. Mahmúd followed, and surrounding him and his adherents, many of them were slain, many drowned, and few escaped. Mahmúd then went
Chapter II.
The Chaulukyas, a.d. 961–1242.
Somanátha, a.d. 1024. to Bhátiá, and after reducing the inhabitants to obedience, returned to Ghazni where he arrived on the 10th Safar 417 H. (a.d. 1026).
The Rauzatu-s-safá of Mirkhand supplements these details with the following account of Mahmúd’s arrangements for holding Gujarát: ‘It is related that when Sultán Mahmúd had achieved the conquest of Somanátha he wished to fix his residence there for some years because the country was very extensive and possessed many advantages among them several mines which produced pure gold. Indian rubies were brought from Sarandíp, one of the dependencies of the kingdom of Gujarát. His ministers represented to Mahmúd that to forsake Khurásán which had been won from his enemies after so many battles and to make Somanátha the seat of government was very improper. At last the king made up his mind to return and ordered some one to be appointed to hold and carry on the administration of the country. The ministers observed that as it was impossible for a stranger to maintain possession he should assign the country to one of the native chiefs. The Sultán accordingly held a council to settle the nomination, in concurrence with such of the inhabitants as were well disposed towards him. Some of them represented to him that amongst the ancient royal families no house was so noble as that of the Dábshilíms of whom only one member survived, and he had assumed the habit of a Bráhman, and was devoted to philosophical pursuits and austerity.’[42]
That Mahmúd should have found it necessary to appoint some local chief to keep order in Gujarát is probable. It is also probable that he would choose some one hostile to the defeated king. It has been suggested above that Bhíma’s uncle Durlabha did not retire but was ousted by his nephew and that the story of Vallabha and Durlabha dying together pointed to some usurpation on the part of Bhíma. The phrase the Dábshilíms seems to refer either to Durlabhasena or his son. Whoever was chosen must have lost his power soon after Mahmúd’s departure.[43]
Chapter II.
The Chaulukyas, a.d. 961–1242.
Bhíma I. a.d. 1022–1064. Bhíma I. a.d. 1022–1064.An inscription at Somanátha shows that soon after Mahmúd was gone Bhímadeva began to build a temple of stone in place of the former temple of brick and wood.
A few years later Bhíma was on bad terms with Dhandhuka the Paramára chief of Ábu, and sent his general Vimala to subdue him. Dhandhuka submitted and made over to Vimala the beautiful Chitrakûṭa peak of Ábu, where, in a.d. 1032 (S. 1088), Vimala built the celebrated Jain temples known as Vimalavasahi still one of the glories of Ábu.[44]
Bhíma had three wives Udayámatí who built a step-well at Aṇahilaváḍa, Bukuládeví, and another. These ladies were the mothers of Karṇa, Kshemarája, and Múlarája. Of the three sons Múlarája, though his mother’s name is unknown, was the eldest and the heir-apparent. Of the kindly Múlarája the author of the Prabandhachintámaṇi tells the following tale: In a year of scarcity the Kuṭumbikas or cultivators of Vishopaka and Daṇḍáhi found themselves unable to pay the king his share of the land-produce. Bhímarája sent a minister to inquire and the minister brought before the king all the well-to-do people of the defaulting villages. One day prince Múlarája saw these men talking to one another in alarm. Taking pity on them he pleased the king by his skilful riding. The king asked him to name a boon and the prince begged that the demand on the villagers might be remitted. The boon was granted, the ryots went home in glee, but within three days Múlarája was dead. Next season yielded a bumper harvest, and the people came to present the king with his share for that year as well as with the remitted share for the previous year. Bhímdev declined to receive the arrears. A jury appointed by the king settled that the royal share of the produce for both years should be placed in the king’s hands for the erection of a temple called the new Tripurushaprásáda for the spiritual welfare of prince Múlarája.[45]