Post on 02-Apr-2023
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The remains of Satanwada
The remains of Satanwada, Shivpuri, Madhya Pradesh
Account of a Village possessing forgotten and dispersed antiquities
The Silent Pages are often found to be associated with explicit indications
about their past, which remain to be deciphered. As often noticed, the
names of places do happen to convey a lot about their historical past. The
traveler’s curiosity is at times drawn to the seemingly peculiar names of
presently insignificant locations on the map. A field survey of such locations
leads to important discoveries regarding their past, which also fit in the
overall scheme of time. It was first in September, 2007, that I learnt about a
village called Satanvadakalan in Shivpuri district of Madhya Pradesh, which
I was supposed to visit a as a part of an administrative training programme.
Having been a keen reader of historical texts, the very name suggested that
there was something quite ancient about the place. The name sounded
interesting and since I was not aware in any way about its historical
importance, I made efforts to search on the internet to find some details. But
nothing relevant was found which could satisfy my curiosity relating to the
historicity of the site. Thus, a big surprise awaited me as I reached
Satanwada to stay for a week in October, 2007.
Satanwada (Shivpuri district, Madhya Pradesh) lying on the Mumbai-Agra
Highway, 63 miles south of Gwalior and 9 miles north of Shivpuri, and at a
distance of 28 kms from the Narwar Fort, is a site with a rich past, but
known today only as a sleepy and insignificant village. The terrain here is
generally rocky with interspersing fields many of which have been put under
cultivation. The area often faces the scarcity of water, and special
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arrangements were in place for water conservation in the past, as indicated
by the special wells and tanks built in the vicinity.
During my stay, I had the opportunity to roam around the village, and to
interact with the villagers. At that time, I was totally unaware about its
earlier history. Though I had heard about the National Park of Shivpuri, and
that it was earlier included within the princely state of Gwalior, I still did not
know much about the actual history or even the significance of other places
within Shivpuri. Then it was a chance landmark on the highway which
introduced and took me to the Historic Narwar Fort, an account of which I
have already related in my earlier blog. The Hill Fort, a reminder of the
strength of the earlier ruling principalities, is also an indication of how
several historically important places have been left to decay almost
unattended and unnoticed. Several other neglected sites around Narwar also
need to be fully explored in order to recreate a complete picture of the earlier
eras, missing so far from our History Books.
I was pleasantly surprised at Satanwada, when I encountered a vast
multitude of archaeological remains, which lay scattered around in sheer
neglect. Invaluable statues and carvings which should have found their
places of respect in historical museums, were seen lying around either in
the debris covered by bushy growth, or as readymade construction material
used in the dwellings of people. Another lot remained scattered around to be
found by the inquisitive visitor. Even in the state of neglect, the remains
clearly demonstrated the historical importance of Satanwada, and also
vindicated the origin of its name. The name Satanwada is probably derived
from “Santan wada” i.e. the abode of Saints indicating the inhabitation by
religious mendicants at the place in the past. It must once have been a holy
town and is likely to have been a centre of pilgrimage.
Today, the ancient ruins have well merged into the normal lives of the
villagers, who are totally ignorant about their history or events of the past.
None is aware about how the past structures came into being, or how they
were put to utter destruction. As I visited the ruins, I also realised that the
history of Satanwada had not received much attention of avid scholars, and
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that it was difficult to reconstruct the past in the absence of any significant
surviving historical records or popular traditions. Even some inscriptions
which have been noticed by earlier visitors at the site, seem to have not been
fully studied in the historical perspective. Something seems to be missing in
the context of historical studies regarding the area as the ruins which lie
scattered around, seemingly demanding a proper excavation and analyses.
The site has probably not been visited or surveyed by important scholars.
Alexander Cunningham, the father of Indian Archaeology, who has written
extensively about the Narwar Fort in the vicinity, during his visits in 1864-
65, probably did not take any notice of the remains at Satanwada. It was J.
D. Beglar, who first realised the historical importance of the place during his
visit in 1873-74. But Beglar did not explore the site in much detail, and did
not find much in the popular tradition, which would make such an
exploration interesting and rewarding. Witnessing the vast multitude of near
Satanwara, he mentioned “There is no doubt that these ruins represent
the remains of a large place, which once extended from the great
pillared hall, spoken of above, a distance of probably 4 miles; no
legends or traditions whatever have come to my knowledge regarding
the place.” i[i]
No other significant scholarly visit seems to have taken place after Beglar for
almost 50 years till the next visit in 1923-24, by M. B. Garde,
Superintendent of Archaeology, Gwalior State. Garde published a report
about the ruins in the Annual report of the Archaeological Department of
Gwalior State (1923-24; Samvat 1980). The antiquarian remains at
Satanwada listed by Gardeii[ii] are indicated in the table as below.
S.No. Antiquitarian Remain Garde’s description
1 Old Shiva Temple Half a furlong to the north-east of the
village is an old Siva temple with plain
walls of fairly large sized blocks of stone,
and a carved doorway. The sculpture on
the doorway is rude and indicates a late
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date (15th or l6th century) for the
existing temple. But there are some
fragments of carving (e.g. an amalasila)
belonging to an 11th century temple
lying about near this building which
appear to show that the present temple
has been built on the site of an old
temple of about the 11th century. An old
well about the same date (11th century) is
seen in front of the temple.
2 Carved memorial pillar On the west of the village half buried in
the boundary dam of a paddy field is a
carved memorial pillar, only the top of
which is now exposed to view.
3 Stone inscription in
Hindi
In a wall of a house on the north-west
outskirts of the Tillage is a stone
inscription in Hindi (not yet copied)
which goes back to the reign of Emperor
Shah Jahan.
4 Carved Nagadevatas on
Stone
On the eastern outskirts of the village is
a small tank on the bank of which stands
a stone slab on which a pair of serpant
gods (Nagadevatas) are carved in relief.
5 Vishnu Temple
(10th/11th Century)
Nearby is the remnant of a Vishnu
temple of about the 10th or 11th
century. The doorway and four pillars of
the Mandapa carrying the beams of the
ceiling are all that has survived.
6 Temple Close by is the site of another temple.
7 Old well carved
Sculptures
In a modern room which is only a few
feet to the west of the Vishnu temple are
stored some fragments of old well
carved sculptures. Some similar
fragments are also lying outside this
room.
8 Carved pillars and
architectural pieces
belonging to old temples are seen built
up in modern houses and platforms and
a few are also lying strewn about on the
northern outskirts of the village.
9 A memorial pillar carved in the usual way is lying prostrate
about 300 yards to the north-east of the
village.
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Garde also described some other monuments near the village of Satanwada,
including Jharna which lied in the jungle towards the end of the fourth mile
from Satanwada, on the Satanwada-Narwar Road, with two natural springs
of pure water. About half a furlong towards the south-west of the road, near
the upper spring lies a huge pile of carved stones which once composed a
large temple or perhaps temples as old as the 11th or 12th century, which are
no more standing. At Pipriah, half mile from the Jharna, were found
standing two life size statues of Hanumat and a 3 feet statue of Trimurti at
the site of an old temple.
I have since tried to lay my hands on a better description of the site, but
have not succeeded so far. From the descriptions of Garde, it is clear that
many of the ruins at Satanwada can safely be regarded as belonging to the
10th/11th centuries. It is likely that the ruling classes of Narwar and Gwalior
had invested in the constructions of these wonderful series of temples, the
ruins of which bear testimony to the efforts of the unsung sculptor. During
my survey of Satanwada, I could identify some of the above antiquarian
remains, and also came across some others which probably had escaped the
notice of Garde, as related below. As I did not have access to Garde’s list
during my visit, some remnants mentioned by Garde that escaped my notice
may be waiting to be discovered during further visits and exploration.
The ruins of Satanwada as witnessed in 2007
As one takes a tour of the village on foot, one is sure to encounter several
ruins of the erstwhile remains, such as this sculpted fragment of the earlier
temple, which was lying on a pavement.
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As I entered the village, I was delighted by the passageway which struck
immediately as representing some ancient remains. Beautiful sculpted stone
fragments have been used in several public buildings in the village. The
passageway or the entrance to a part of the village seems to have been one
of the entrances to the village in the earlier times. Immediately before the
passageway is a structure, which is used as a shade for relaxation by the
villagers. While elderly persons used the structure since it afforded shade
from the harsh sunlight, the newer generation found it useful as a
playstation, and hid behind the pillars in a game of hide and seek.
As one moves on the fringes of the village, one witnesses the ruins of an
ancient temple structure, presently lying as a heap of stones, amidst the
shrubs. The temple may have fallen on its own, or may have been
desecrated by some invader. Whatever may have been the reason of the fall
of the temple, it is clear that the temple was not repaired thereafter, and has
been left in the state for years together. Proper excavation around the site
may provide further clues about the structure’s history.
At one end of the village lies an ancient temple site, where stands a temple
named as “Prachin Mandir Thakurbaba”, referring to its having been a
Vishnu Temple. The existing temple seems to be a recent construction,
which however has used materials from earlier temples. Damaged pillars of
the earlier temple can be seen lying in the vicinity. The temple is still in
worship. The exact date of construction of the temple is not known, but the
villagers insist that it has existed since ancient times, and have no idea of
its history.
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The lone witnesses of the presence of the ruins are the villagers, who have
extensively made use of materials from the ruins for manufacturing their
household and other village infrastructure. The Villagers have made use of
beautifully carved columns from temples to build their resting places and
seats. The houses have used their brick and stone remnants, from which
sculpted images jut out to tell their story to the visitor. Most houses in the
village have extensively used stone as the building material. Several remains
of the earlier temples can be seen as having been used in the construction of
houses and other public facilities. Some stones used in the houses clearly
seemed to have been collected from the ruins of the earlier structures, but
however, fresh stone cutting was also seen in progress at one site. Thus one
cannot say for sure as to how much of the earlier remains have actually
been utilised in the houses constructed.
But, the remains of the earlier temples are to be met with at almost every
important place in the village. The platform built around a tree has used
remains from the ruins. Panels from temples and pillars can be clearly
distinguished. Near this platform was another, which was being used for
drying of grain. A peep below the polished stone platform displayed
fragments of sculpted materials used in previous buildings.
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Not very far from the platform lied the original temple site, with perhaps
remains scattered all across the ground, and with even a part of the building
still standing and being worshipped.
Some fragments in the village have been collected and consigned in smaller
structures, which are collectively regarded and worshipped.
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Some houses in the village are quite old, and may even date to more than
400 years, and have used stone, which is decorated with carvings as the
chief building material. A study of such old houses and their histories will
be interesting indeed.
Just besides the main highway, near the Forest Office, lies a Jain statue,
which has been supported on a cemented pedestal. It signifies the Jain
influences in the region in the earlier days. No details could be gathered
regarding the statue or its placement during the visit.
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Searching for the History of Satanwada
The exact history of how the temples of Satanwada were lost in public
memory is not exactly known. In the absence of any references in surviving
historical records or in traditions, the erstwhile stories of its past have been
lost, and the antiquarian remains have become a part of the everyday lives
of the residents of Satanwada, who seem to be living totally oblivious of it.
The vast remnants which lie scattered across the village do remind the
occasional visitor about its erstwhile splendour, but do not have many
connoiseurs. The iconoclastic zeal of the destroyer’s hammer is however at
display on most of the surviving remnants, which is also corroborated by
references found in the historical texts of those turbulent times. To look for
what had happened in Satanwada, which led to the destruction of what once
seemed to have been a temple town and the abode of saints, it is important
to study the references about the histories of the Forts of Gwalior and
Narwar, which may have housed the ruling principalities of Satanwada. The
history of Satanwada must thus have been related.
The History of Narwar illustrates that it had been ruled by the dynasties of
the Ancient Nagas (0-225 A.D), Toramana (260-301 A.D), Harsha,
Kacchwahas and Pariharas (Pratiharas) till it was firstly captured and made
part of the Delhi Sultanate by Iltutmish in 1232 A.D. The history of Gwalior
and its surroundings including Narwar had remained turbulent ever since
the onset of the 11th century. The area in the vicinity of Satanwada and
Narwar faced a series of attacks starting from the times of Mahmud of
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Ghazni, till Sikandar Lodhi in the early 16th century, which was followed by
the rule of the Mughals.
The successive destruction of the sites in the vicinity may have been a result
of any of such successive raids, the exact historicity of which is difficult to
identify. A study of the turbulent phases of medieval history of the region,
as illustrated by the historians of those times, indicates it to be highly
probable that the earlier inhabitants of Satanwada may have been forced to
abandon the site owing to its destruction by the invading forces. The
turbulence may have existed over a long period due to which the records of
the past splendour of the site were lost in public memory. The site may have
been quite deserted for some time only to be re-inhabited at the onset of the
16th century, with a population having perhaps not much knowledge of the
past happenings. The variation of the earlier name may just have survived.
Accordingly, a reference is being made to the history as documented in some
medieval texts to search for an answer to what may have happened at
Satanwada which destroyed the town fully, and left it in ruins. As mentioned
in the Tabakat-i-Akbariiii[iii], Gwalior was attacked by Mahmud of Ghazni
in A.H. 413 (1021 A.D), who made terms with the Hindu King of Gwalior and
from thence proceeded to Kalinjar. In Taju’l Ma’asiriv[iv], Hasan Nizami
mentions about the siege of Gwalior in 1196 A.D. by Mahmud Ghori, who
retreated to Ghazni only after receiving tribute from the King Solankh Pal
and freeing the neighbouring country of the enemies of religion in
“compliance of the divine injunction of holy war”. Referring to the capture of
Gwalior by Iltutmish in AD 1232, Cunningham has mentioned about the
probability of Narwarv[v] having served as a shelter of the last Parihar
(Pratihara) Raja who had escaped from Gwalior. From the tradition of the
Kacchwahas it is believed that Narwar must have fallen into the hands of
the Parihar Prince of Gwalior in AD 1129. Minhaj-us-Siraj in his Tabakat-i-
Nasirivi[vi] has mentioned about the exploits of Illtutmish, who in 1232
A.D. (A.H. 630) captured the Fort of Gwalior, and thereafter invaded Malwa,
Bhilsa and Ujjain, where several ancient temples were destroyed. At Vidisha
a temple which had taken three hundred years in building, and was about
one hundred and five yards high, was demolished. At Ujjain, the temple of
Mahakal, along with the image of Vikramaditya, believed to have been the
founder of the Indian era, was demolished. From a reading of the accounts
it seems probable that Satanwada may have suffered its first round of
destruction during the reign of Illtutmish, who is credited with the
destruction of important temples in the vicinity.
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It is however also certain that 19 years after attack of Iltutmish in AD 1251,
Narwar was in the possession of a Hindu ruler called Chahada Deva, who is
said to have strengthened the fortress, and who lost the fortress to Nasir-ud-
din Mahmud of Delhi. Regarding Chahada Devavii[vii], whose coins are
dated in AD 1246 to 1254, there are indications of his having belonged to a
dynasty other than the Pratihara. Ferishta has also given an account of the
siege of Narwar, where the host was defeated with great slaughter after a few
months siege. In Tabakat-i-Nasiriviii[viii], while referring to the 6th year of
reign of Sultan-i Mu’azzam Nasiru-d dunya wau-d din Mahmud (Hijra 649 –
1251 A.D), Sirajix[ix] has mentioned about the royal march towards Gwalior,
Chanderi, Bazawalx[x], and Malwa. He has mentioned the same Jahir
Deoxi[xi] as the greatest of all the Ranas of the country and neighbourhood,
who had five thousand horse and two hundred thousand thousand infantry.
The defeat of Jahir Deo led to the capture of fort of Balwarxii[xii] and its
plunder. Ulugh Khanxiii[xiii] exhibited great energy in the campaign, and
great plunder and many captives fell into the hands of the victors. Referring
to the same event, while talking about the exploits of Ulugh Khan @
Ghiyasuddin Balban, Minhaj Siraj has stated that this Jahir, Rana of Ijari,
was an active and able man, who had earlier in the year 632 H. (1234),
repelled and defeated the Sultanate army returning from Kalinjar under the
command of able General Malik Nusratu-d din Tabasi. Jahir Deo has been
identified by Cunningham as being the same as Chahar Deo of the coins
found in Narwar, implying to have been a ruler of Satanwada.
In AD 1439, the fort still belonged to the Delhi Sultans, but it was besieged
by Dungar Singh, the Tomara Raja of Gwalior, who retreated due to the
rapid advance of Mahmud towards Gwalior. Shortly later it fell into the
hands of the Tomara Princes, as their genealogy is recorded on the Jait-
sthambha or Victory Pillar which is still standing outside the city of Narwar.
The Fort was held by the Tomaras till 1506, when it was captured by
Sikandar Lodhi. As mentioned by Cunninghamxiv[xiv], the almost entire
disappearance of the Hindu remains at Narwar is attributed to Sikandar
Lodhi in 1508 AD.xv[xv] Ferishta has related that this bigoted iconoclast
remained at Narwar for six months breaking down temples and building
mosques. As such the final destruction of the remains at Satanwada along
with Narwar can be attributed with certainty to the reign of Sikandar Lodhi.
The Position of Satanwada
Unfortunately even though Satanwada’s historical remnants serve as a grim
reminder of its magnificent past, no memories or traditions have survived. It
is then that one needs to make multi directional efforts for the rebuilding of
histories of such places, which have nothing left in popular memory. Today,
the village is nowhere on the tourist map. The actual historical importance
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of the site still awaits discovery. As such one may find it strange that despite
the extensive remnants, Satanwada is not famous for its historical
background.
In all ages, humans have shared a similar set of emotions, many of which
are found expressed on stone. The innate strength of the bygone era is still
revealed by the remnants, which serve as a reminder of the earlier phases of
human inspiration and activity. Satanwada is a living example of how the
silent pages often strike the traveller with a sudden but full vigour, in places
the origin and importance of which is lost to public memory, but is
eminently displayed by the surviving ruins of the erstwhile magnificence.
A proper site survey in the future may enlighten us further, and a
chance inscription may be waiting to be discovered amidst the vast
remains, but till then our knowledge can only be built upon the
general historical trends of the region.
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References:-
1. Annual report of the Archaeological Department of Gwalior State (1923-24;
Samvat 1980)
2. ASI Reports, J.D. Beglar, Vol VII (1873-74)
3. ASI Reports, A. Cunningham, Vol II (1862-65)
4. The History of India as told by its own Historians,, Vol-2, Eliot, Dowson
(1869)
5. Archaeology in Gwalior, M. B. Garde (1934)
6. Gwalior State Gazetteer, Vol 1 (1908)
] ASI Reports, J.D. Beglar, Vol VII (Pages 94-95), (1873-74)
1[ii] Annual report of the Archaeological Department of Gwalior State (1923-
24; Samvat 1980) Pages 14-15
1[iii] Page 467, Appendix, Vol-2, The History of India, Eliot, Dowson
1[iv] Eliot, Dowson, Vol-2, Pages 227-228
1[v] ASI Reports, Vol-2, Page 314
1[vi] Eliot, Dowson, Page 351
1[vii] ASI Reports, Vol-2, Page 314
1[viii] Eliot, Dowson, Vol-2, Pages 368-369
1[ix] Eliot, Dowson, Vol-2, Page 351
1[x] Used in the text for Narwar, other variants are Bagor, Bazawar, Bazor,
Tarwar and Bazawar
1[xi] The name has been mentioned to be the same as Chahar Deo, found on
a local coin bearing the name of Altamash as the sovereign. The text has
also referred to the same king as “Jahirajar”, “JAhirajad” and “Jawaharjar”,
while Ferishta and others have called “Jahir Deo”.
1[xii] Used in the text for Narwar
1[xiii] He later became the Sultan with the title of “Ghiyasuddin Balban”
1[xiv] ASI Reports, Volme II, Pages 307-328
1[xv] ASI Reports, Volume II, Page 321
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i[i] ASI Reports, J.D. Beglar, Vol VII (Pages 94-95), (1873-74)
ii[ii] Annual report of the Archaeological Department of Gwalior State (1923-24; Samvat 1980) Pages
14-15
iii[iii] Page 467, Appendix, Vol-2, The History of India, Eliot, Dowson
iv[iv] Eliot, Dowson, Vol-2, Pages 227-228
v[v] ASI Reports, Vol-2, Page 314
vi[vi] Eliot, Dowson, Page 351
vii[vii] ASI Reports, Vol-2, Page 314
viii[viii] Eliot, Dowson, Vol-2, Pages 368-369
ix[ix] Eliot, Dowson, Vol-2, Page 351
x[x] Used in the text for Narwar, other variants are Bagor, Bazawar, Bazor, Tarwar and Bazawar
xi[xi] The name has been mentioned to be the same as Chahar Deo, found on a local coin bearing the
name of Altamash as the sovereign. The text has also referred to the same king as “Jahirajar”,
“JAhirajad” and “Jawaharjar”, while Ferishta and others have called “Jahir Deo”.
xii[xii] Used in the text for Narwar
xiii[xiii] He later became the Sultan with the title of “Ghiyasuddin Balban”
xiv[xiv] ASI Reports, Volme II, Pages 307-328
xv[xv] ASI Reports, Volume II, Page 321