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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