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In June 1576 Maharana Pratap of Chittor had to face Akbar’s armies in the famous battle of Haldighati. Rana Pratap fought with exemplary courage and … - K. S. Lal
" "In June 1576 Maharana Pratap of Chittor had to face Akbar’s armies in the famous battle of Haldighati. Rana Pratap fought with exemplary courage and of his soldiers only a little more than half could leave the field alive. In the darkness of the evening, the wounded Rana left the field on his favourite horse Chetak. A little later, in October, Akbar himself marched in person in pursuit of the Rana, but the latter remained untraced and unsubdued. Later on he recovered all Mewar except Mandalgarh and Chittor. His nearest associates, the Bhil and Lohia tribals, had taken a vow that until their motherland was not freed, they would not eat in metal plates, but only on leaves; they would not sleep on bedsteads, but only on the ground; and they would renounce all comforts. The bravest among them even left Chittor, to return to it only when Mewar had regained independence. That day was not destined to come in their life-time. It was not to come for decades, for generations, for centuries.
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About K. S. Lal
Kishori Saran Lal (1920 – 2002) was an Indian historian. He wrote many historical books, mainly on medieval India. Many of his books, such as History of the Khaljis and Twilight of the Sultanate, are regarded as standard works.
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K.S. Lal
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Kishori Saran Lal
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From the day India became a target of Muslim invaders its people began to be enslaved in droves to be sold in foreign lands or employed in various capacities on menial and not-so-menial jobs within the country. To understand this phenomenon it is necessary to go into the origins and development of the Islamic system of slavery. For, wherever the Muslims went, mostly as conquerors but also as traders, there developed a system of slavery peculiar to the clime, terrain and populace of the place.
Now, it is a recognised fact that the contribution of European scholars in general and of British historians in particular to the study of Muslim literature and history is invaluable. ... Their painstaking diligence and honesty compel our admiration. ... Indian historians owe a lot to the pioneering researches of British historians, whatever may be said about their merits and shortcomings. .... There is no need to get ruffled about such assertions. Most of the conclusions of British historians about Muslim history do find confirmation in the description of cruelties perpetrated by the Muslims in their own chronicles as well as their reiteration in indigenous source materials in Hindi, Sanskrit, Rajasthani and Marathi. Hindu source materials are few. They are also not as informative as the Muslim chronicles. But curiously enough the meagre Hindu and the voluminous Muslim source-materials corroborate and supplement rather than contradict each other about the behaviour of the Muslim regime.
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The Girvan-Vanmanjari of Dhuniraj 119 written in 1702-04 during the reign of Aurangzeb, brings out this problem clearly. The book is written in the form of a catechism between two Brahmanas discussing the correct course of action to be adopted to put a stop to the injustices of Aurangzeb. One of them advocates protest and resistance. The other is of the view that such a course would still more exacerbate the tyranny of the King, but if they cooperated with the regime, they might obtain some relief and minimise the tribulations of the Hindus under the Mughal government. Centuries have rolled by, the country has been partitioned on religious lines, and yet the problem remains as a legacy of Muslim rule in India. How to live with the Muslims who cannot but discriminate between the faithful and the infidels? Through appeasement or confrontation? Not a happy legacy indeed.
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