Showing posts with label Haunted. Show all posts
Showing posts with label Haunted. Show all posts

September 06, 2016

Vishrambaug Wada and Shaniwar Wada, Pune, Maharashtra


For Snehal

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“I’ve watched the sun rise over mountains where no human being has ever trod and seen it go down over cities where every inch of space is filled with people, pushing and fighting each other for life. I’ve given birth. I’ve been in love. I’ve changed beyond expectation. I’ve seen people die in alleyways; seen others survive impossible odds; known happiness and darkness and grief, and the one thing I’m still sure about is that life is mystery; life is change; it’s what my mother called magic, and it’s capable of anything.”
– Joanne Harris, “Peaches for Monsieur Le Cure”


Blink-and-you-miss-it! - Vishrambaug Wada


This is not the first time I’m questioning my fidelity towards my beloved Delhi. I cannot leave her, and yet I cannot always love her either. But Pune, that subliminally resplendent green emerald encircled by towering hills, I fell in love with, and I fell in love in, sincerely and unconditionally, at first sight. Thoroughly drenched in ceaseless monsoon drizzle and enveloped in an impenetrable cloud of fascinating fragrances, delectable flavors and bedazzling sights, I excitedly tasted of the city’s multifarious offerings, never realizing what inescapable charm was it that eternally ensnared me – was it the fleeting handshake, the vividly breathtaking smile that has become imprinted on my retinas, or that simple serving of otherworldly delicious pasta for which remains unexpressed my humble, affectionate gratitude?


Traversing timelines


My fondest memory, which keeps returning to me as wisps of an enchanting half-remembered dream, is that of “Vishrambaug Wada” (literally, “Leisurely Garden-mansion”). Located on Thorale Bajirao Road immediately opposite the Bank of Maharashtra, the imaginatively embellished triple-storied wooden edifice was commissioned in AD 1807-08 by Peshwa Bajirao II (officiated AD 1796-1818) as his personal residence. Just a glimpse, and astonishingly hypnotic proves to be the subdued flamboyance of the faded red-tinted walls contrasting against the dark coffee overtones of the painstakingly chiseled wooden surfaces, the latter delectably overlaid with exquisite flower-patterned convolutions exaggeratedly slithering and throbbing, incorporating in their midst intermittent floral explosions and tiny alcoves for remarkably life-like parakeets and peacocks to roost in amidst sophisticated smatterings of vegetative arabesques and tender banana-blossom and cypress-tree motifs.


Mounting guard!


Flanked by richly sculpted, terribly vicious monkeys, the intricately detailed, massive wooden canopy (“Meghadambari”) crowning the entrance marvellously appears to be floating of its own volition, supported as it is on eye-catching ostentatious representations of eclectically conceived imaginary beings possessing the head of a dog, the body of a lion, the scales of a fish and the wings of an eagle, the entire abundantly encrusted over with sumptuous floral motifs and geometric bands. On the first floor, the two “Diwan-i-Khas” (“Halls of Royal Audience”), used individually for special state meetings and dance gatherings, have now been transformed into immense museums entitled “Punawadi te Punyanagari” delineating the history and evolution of Pune and its numerous thriving bazaars, thoroughly congested residential locations and invincible fortress-palaces. The luxuriously carved lotus-pillars and the sheer warmth and intimacy of the entire setting unfailingly prompts one to imagine the extravagant opulence of the inimitable halls when they were strewn with evocatively embroidered oriental rugs and further wreathed with magnificent chandeliers and enviable tapestries.


Imagination woven through architecture


Employed successively as a prison, a Sanskrit school, an engineering college and a municipal corporation office since its takeover by the avaricious British East India Co. following the Third Anglo-Maratha War (AD 1818), the ruinous ground floor still continues to accommodate a post office and a dejectedly rundown souvenir shop. Despite being the only royal residence of the Peshwas to have survived the vagaries of nature and the ravages of fires, the passionately ornamented palace has been wretchedly forgotten, even by those who regularly frequent the renowned Chitale Bandhu Mithaiwale sweetshop across the road whose famed Bakarwadi (deep-fried spicy-sweet crispy flour rolls) compelled us to spend over an hour and a half in the queue!

Vis-à-vis Vishrambaug Wada, Shaniwar Wada (“Saturday Residence”), the heavily fortified official fortress-palace of the Peshwas, proves to be a disappointment – little else apart from the ruinous foundations of some of the edifices and the awe-inspiringly majestic “Dilli Darwaza” (“Delhi Gate”) was spared by an unexplained fire that continued unchallenged to devastate the wooden palace for a fortnight on February 27, 1828. Nonetheless, the mighty gateway's colossal buttresses and immaculate flanking bastions still continue to arouse disbelief while at the same time conveying stately illustriousness.


Shaniwar Wada - Bajirao Ballal's imposing stronghold


Commissioned in AD 1732 by Peshwa “Thorale” Bajirao Ballal I (officiated AD 1720-40), the original fortress-palace is said to have been seven-storied, though defensive and decorative additions continued to be incorporated by his numerous successors. A highly exaggerated version of the same was depicted in the recently released Bollywood flick “Bajirao Mastani”, though one can glimpse vestiges of the beautiful religious paintings that might have inspired the movie along the interiors of the massive hall surmounting the Dilli Darwaza.

Where not pockmarked by foundation remains (enveloped by wooden railings!), the entire expanse has been transformed into a charming garden complex interspersed intermittently by information plaques. The peripheries of course are dominated by the various substantial gateways including Narayana Darwaza (aka Jambhul Darwaza), Mastani Darwaza (aka Ali Bahadur Darwaza) and Ganesha Darwaza. In its celebrated heydays, the imposing fortress-palace unbelievably accommodated over a thousand inhabitants within its crenelated defenses – why the devastating fires of 1828 were not doused thus naturally begets both incredulous surprise and misgivings of mischief/incompetence.


“Nothing beside remains!”


Not surprisingly, the impressive stronghold is regarded as being haunted on every full moon night by agonizingly grief-stricken cries of “Kaka! Mala vachva” (“Save me, Uncle!”) uttered by the restlessly despondent soul of Peshwa Narayanrao (officiated AD 1772-73), the grandson of Peshwa Bajirao Ballal I, who was barbarically murdered and mutilated upon the orders of his own uncle “Raghoba” Raghunathrao (officiated as Peshwa, AD 1773-74). Spooky! And yet people would undoubtedly always only associate the engrossing citadel with the Kashibai-Bajirao-Mastani love triangle – and why not? Didn’t I too circumbulate the immense peripheries seeking the seductive fragrance of the beloved – only to run into a group of boisterously rowdy school students smoking hastily improvised joints immediately adjacent the spectacularly dominating equestrian statue ostensibly commemorating Peshwa Bajirao I but only in fact succeeding in bringing about reminiscences of Percy Shelley’s “Ozymandias”!

“My name is Ozymandias, King of Kings;
Look on my Works, ye Mighty, and despair!
Nothing beside remains. Round the decay
Of that colossal Wreck, boundless and bare
The lone and level sands stretch far away.”



Forgotten corners!


Which, all in all, of course makes me wonder if the Peshwas, two of whom so delicately embellished this spellbinding city, ever spent their hours ruminating philosophies and reminiscing memories while traversing new cities? Did they too realize, like now I do, that often in life one unknowingly embarks on certain journeys only to eventually apprehend that no matter how frantically one tries, some people, notwithstanding how dearest, one will probably never see again, and some places, notwithstanding how mesmerizing, would never be visited again.

And yet, one also realizes that memories, those ruthless pinpricks stabbing at our hearts in stolen moments of solace, would never let us forget the ones we loved so desperately, even if we wanted to. That we would never want to, of course, somehow always remains unsaid and unappreciated!


Peshwa Bajirao Ballal - The Indian Ozymandias


Location: Shaniwar Wada is located barely 2 kilometers away from Shivajinagar in the heart of the city. Vishrambaug Wada is less than 1 kilometer away on Thorale Sreemant Peshwa Bajirao Road.
Open: All days, 8 am - 5.30 pm
Entrance fees: Vishrambaug Wada: Nil; Shaniwar Wada: Indians: Rs 5, Foreigners: Rs 125
Photography/Video charges: Nil
Time required for sightseeing: Vishrambaug Wada: 1 hr; Shaniwar Wada: 2 hr
Suggestion: Don't forget to purchase the mouthwatering Bakarwadi from Chitale bandhu sweetshop just across the road from Vishrambaug Wada!
Suggested reading -

August 28, 2015

Hauz Khas Trail, Delhi


“The city of Delhi, built hundreds of years ago, fought for, died for, coveted and desired, built, destroyed and rebuilt, for five and six and seven times, mourned and sung, raped and conquered, yet whole and alive.. Yet the city stands still intact, as do many more forts and tombs, and monuments, remnants and reminders of old Delhis, holding on to life with a tenacity and purpose which is beyond comprehension and belief.”
– Ahmed Ali, “Twilight in Delhi”


Delhi's secret treasures


In the heart of one of the city's most posh localities, presently abounding with upscale fashion boutiques, glittering designer showrooms, expensive restaurants and resplendent souvenir and antiques outlets, lie the remains of Hauz Khas, a regally-patronized, breathtakingly beautifully constructed medieval Islamic seminary (“madrasa”) which – in its original outstanding splendor as a colossal L-shaped construction thoroughly ornamented with numerous colonnades, a profusion of domes and highly-detailed filigreed stone latticework screens, richly plastered over with myriads of delicate stucco patterns and embossed calligraphy inscriptions, and warmly painted in reds, oranges and gold to reflect a beautiful shimmering image in the purple-green waters of the colossal, deep tank that exists besides its enormous presence – is unquestionably acknowledged to be the remarkable zenith of Tughlaq-era (AD 1320-1414) cultural and civilizational heritage that today survives in the form of magnificent massive ruins and beautifully illustrated royal histories and travel accounts. The esteemed seminary, christened “Madrasa-i-Feroze Shahi”, after Emperor Feroz Shah Tughlaq (reign AD 1351-88) who conceived and commissioned it, is said to have been regarded as an unparalleled center for education and learning especially of arts, calligraphy, algebra, mathematics, history, philosophy and Islamic jurisprudence (refer Pixelated Memories - Hauz Khas complex). Scattered around and overshadowed by it are numerous minor, historically insignificant and architecturally inconsequential, but visually fascinating edifices.


Geometry and flourishes - Poti ka Gumbad


Discounting the outstanding Bagh-i-Alam ka Gumbad and the downtrodden, curmudgeon Kali Gumti and Tohfewala Gumbad in the vast, thoroughly forested Deer Park adjacent which I have already documented in articles on this blog (refer Pixelated Memories - Deer Park), here we shall traverse around the Hauz Khas Village (HKV) proper where, overshadowed by massive trees possessing immense canopies composed of thick gnarled branches, abound several smaller monuments camouflaged as street furniture in the midst of tiny plots of beautifully maintained, manicured lawns carpeted with thick tufts of vibrant green grass and plentiful rows of flowering shrubbery. The history of the commissioning and construction of most of these monuments has not been documented in contemporaneous literary accounts, nor, in the case of the mausoleums, is anything known about the identity or the life and times of the personality interred within.


Another Delhi


Most of these structures and the minuscule garden plots enclosing them have been recently spruced up keeping in line with the beautification drive that visually and aesthetically glorified most of the city on the occasion of the 19th Commonwealth Games (CWG XIX 2010) and consequentially several of these monuments are lit up with incandescent orange and blue lights even during night time and make for interesting photography and evening stroll avenues. Also, granted that HKV is regarded as one of the most posh localities in all of Delhi, the monuments here and the small lawns surrounding them are markedly free of encroachments and conspicuously well-preserved and well-maintained by the archaeological and horticultural authorities respectively. Sadly however, while BMWs, Jaguars and Mercedes zip past here at almost all times of the day, seldom do the passer-bys bother to stop or even grace a second glance to these magnificent structures.

Closest to the Hauz Khas group of monuments is a cluster of three mausoleums – Choti Gumti (“Small Domed Building”), Sakri Gumti (“Narrow Domed Building”) and Barakhamba (“Twelve-pillared Domed Building”) – the first two separated from each other by a wide road that traverses the different localities of Hauz Khas and the last separated from both the others by another wide road that connects HKV to the arterial, perennially crowded Aurobindo Marg in the near distance.

Choti Gumti –


Adorably dwarfish - Choti Gumti


Coordinates: 28°33'12.3"N 77°12'04.8"E
Choti Gumti is a typical perfectly-proportioned Lodi-era (AD 1451-1526) mausoleum that reflects pretty gracefulness despite its diminutive magnitude. The cubical mausoleum noticeably employs small decorative alcoves in cohesion with the numerous pointed arches of the facades on all sides and is surmounted by a proportionate semicircular dome which is itself crowned with a blossoming lotus finial. The noteworthy use of “kangura” patterns (battlement-like ornamentation) and traces of small budding minarets protruding from the corners of the octagonal drum (base) of the dome and the embossed rectangular facades on each of the sides adds a certain flamboyant flair to the otherwise subdued architecture. A solitary grave slightly offset against the side of the raised ornamental courtyard that surrounds the monument crumbles to dust against the relentless assault of the elements while the dark and forgotten interiors, which possess three more sarcophagi, have been miserably transformed into a store room for housing lawnmowers and broomsticks and those information panels which never got around to be affixed against the mausoleum compound’s entrance. Seldom do visitors venture in this forgotten patch of beautified green paradise, but when they do intermittently it is merely to escape the scorching heat of the summer sun or to cuddle into the arms of a beloved and never to observe and appreciate the architecture and the gentle outline of the gorgeous monument. Sigh!

Sakri Gumti –


Enigmatic - Sakri Gumti


Coordinates: 28°33'11.6"N 77°12'06.7"E
The triple-storied, extremely narrow Sakri Gumti opposite is a remarkable edifice. It is not known what purpose did this building serve – it is too congested and unusually designed to function as a mausoleum, moreover there is no trace of a grave inside. Conjecture is that it originally was a gateway for a garden complex housing at its centerpiece one of the nearby mausoleums – but then again, all its four faces possess an entrance arch and if it ever was a gateway, it certainly was a unique one! What is even more compelling is the presence of a small extension of rubble wall that runs adjacent one of its sides – originally, the wall must have entirely blocked one of its entrances – why then was it constructed this way is anyone’s guess. Externally, through the appendage of ornamental arches and windows the structure has been afforded the semblance of a double-storied building. The short dome rests on a relatively high drum delineated by a row of kanguras identical to the ones that demarcate the roof’s vertical expanse. The only other decorations exist in the form of rudimentary, roughly carved patterns sparsely embossed on a few of the stones that compose its exterior surface and small adornment arched niches and squinches (diagonal added between two arms of a corner so as to span space and convert a square structure successively into an octagon and then a polygon/circle to support the heavy dome) along the confined interiors.


Crowning glory



Barakhamba –

Coordinates: 28°33'10.0"N 77°12'08.1"E
In architectural lexicon “Barakhamba” translates to “Twelve-pillared Domed Building”, however the extremely massive Lodi-era structure present here is an innovative advancement over the simplistic twelve-pillared constructions – the enormous domed square is supported upon pillars of different girths such that the corner protrusions spontaneously take the form of significantly solid buttressed walls. The three arched entrances located along the center of each face are embedded within a wide arched depression that justifiably reflects the colossal nature of the monument under consideration. The entire structure rests upon a high, gently sloping artificial hill and is surrounded by numerous graves and two rare constructions – a singular worn bastion that totally appears out of place here in the absence of any connecting walls and a curious square projection inset with a small alcove (which might have been once used to house an earthen oil lamp) facing the monument.


Considerably thick - Barakhamba


The hemmed-in area around the monument, despondently enclosed by high iron grilles and flanked along one side by the perpetually crowded road, is hidden from passer-bys and pedestrians alike by a nearly impenetrable veil of flourishing vegetation and perhaps that explains why it is not as tenderly maintained as the small patches that frame the other monuments nearby – thus the grass-shrouded lawns are bordered by unruly hedges and punctuated by sporadic outbursts of brightly colorful weeds, thereby suggesting an aura of uncontrollable wilderness benevolently shaded by massive trees that weigh down upon it from every conceivable direction. And in the enclosed space thus isolated abound peacocks with brilliant violet plumage who frolic around and often sweep down from trees to generously pose for the occasional photographer who treads this way.

Dadi-Poti ka Gumbad –


Brown beauty - Dadi ka Gumbad


Coordinates: 28°33'11.8"N 77°12'13.2"E
At the very intersection of Aurobindo Marg and HKV Road (couple of hundred meters from the previous cluster of mausoleums) exists another enclosed landscaped garden, studded with well-maintained hedges and lines of ornamental lampposts, hiding in its beautiful bosom two of the most striking and exceedingly well-preserved mausoleums of unknown identity that the city possesses – referred to as the mausoleums of “Dadi-Poti” (Grandmother-Granddaughter) or “Bibi-Bandi” (Mistress-Hand servant) following later date nomenclature originating from the difference in their spatial dimensions, they rest adjacent each other on contiguous artificial grass-enshrouded hills. The larger mausoleum, “Dadi ka Gumbad” dated to the reign of the Lodi Dynasty (AD 1451-1526), is a massive triple-storied edifice possessing as its distinguishing features exquisitely crafted medallions adorning its interiors and tapering fluted pillars flanking the rectangular embossed facades on each of the sides along its exteriors. The smaller mausoleum, “Poti ka Gumbad” dated to the earlier reign of the Tughlaq Dynasty (AD 1320-1414), boasts of an unfamiliar domed kiosk surmounting its towering dome and displays a splendidly outstanding profusion of intricate geometric and floral plasterwork patterns along one of its sides.


Unusually surmounted - Poti ka Gumbad


It is conjectured that both the mausoleums were primarily constructed for the internment of female benefactors who possibly belonged to nobility – however, the first tomb houses six graves and the second houses three and there is no way of ascertaining whether the personages buried underneath are feminine or masculine since all the graves have been restored and re-plastered over thereby eradicating any identifications/inscriptions that were originally engraved on them.

Chor Minar and Kharera Wall ruins –

Coordinates: 28°32'51.7"N 77°12'20.3"E and 28°33'07.1"N 77°12'18.2"E respectively
In the midst of residential quarters and bungalows on the other side of the village, past the enclosing walls of the medieval village Kharera which are the last of their kind since most of the fortifications and periphery walls that surrounded such villages and settlements were demolished at the obnoxiously avaricious altar of burgeoning urbanization and relentless commercialization, encircled by a small square garden lined with pomegranate and khejdi (Prosopis cineraria) trees, sits the city’s most macabre, supposedly haunted, monument – “Chor Minar” or “Tower of Thieves” is a tapering cylindrical edifice arising from a high rubble platform and possessing along its surface 225 holes through which once protruded sharp spears used to pierce and display the decapitated heads of thieves and other criminal offenders. Said to have been commissioned and employed by the fierce Sultan Alauddin Khilji (reign AD 1296-1316), the structure would have once lain along the peripheries of the 13th-14th century settlement “Tarapur” (“City of Joy”) and thus served to remind the inhabitants and caravan travelers entering the city of the Sultan’s preferred mode of delivering justice.


A monument to the morbid - Chor Minar



It is also conjectured that in order to prevent them from joining their brethren from central Asia in mounting a full-fledged invasion on the citadel, the Sultan here displayed the heads of brutally massacred Mongol citizens (“New Muslims”) who had adopted the city as their home and converted to Islam. Of course, the relentless Mongols did nonetheless attack Delhi in the hope of plunder and pillage only to be contemptibly defeated and rightly butchered – the Sultan raised his new fortress Siri on a purportedly auspicious foundation of their severed heads (refer Pixelated Memories - Siri Fort ruins). It is said that when the number of beheadings exceeded the count of holes, for instance during times of war or increased cases of crime in the domain, the Sultan would decree that only the heads of the more notable of criminals be displayed on the tower and the rest be stacked near it like a gruesome blood-dripping, soul-curdling pyramid! Sadly though, today very few of the city’s inhabitants know the place’s gory history and even fewer venture to visit it. Unconversant with the morbid tales that hang around the air here, locals use the small, well-shaded garden for evening strolls and gardeners and laborers employed around doze off in the corners during scorching summer days. Instead of the decapitated heads grinning their lopsided, post-death grins, pigeons and crows peep through the numerous holes and squirrels cavort around its large platform.

Thus comes to end a midsummer day’s exploration of death and macabre in the heart of one of Delhi’s most expensive and colorful locations. Hauz Khas does have several additional monuments and ruins to offer as well, several of them deserving individualistic articles for themselves on account of their exemplar detailed artworks or architectural features – fodder for future posts!


Fitted seamlessly - Kharera village fortifications and an air conditioning unit


Nearest Bus stop: Hauz Khas on Aurobindo Marg
Nearest Metro Station: Green Park (900 meters away)
How to reach: Walk from the metro station/bus stop - Dadi-Poti ka Gumbad exist on the very intersection of  Aurobindo Marg (on which the bus stop and metro station are located) and HKV Road leading to the restaurants, gastropubs and larger monuments of Hauz Khas. The rest of the monuments are located along HKV Road on a straight line from Dadi-Poti ka Gumbad. Chor Minar and Kharera fortifications are located on the other side of Aurobindo Marg and one can ask locals for directions to them - Chor Minar is a fairly famous park/traffic turnaround.
Entrance fees: Nil
Photography/Video charges: Nil
Time required for sightseeing: 20-30 min per monument
Suggested reading -
Other monuments located in the vicinity - 
  1. Pixelated Memories - Bagh-i-Alam ka Gumbad (Deer Park)
  2. Pixelated Memories - Deer Park
  3. Pixelated Memories - Hauz Khas complex
  4. Pixelated Memories - Kali Gumti (Deer Park)
  5. Pixelated Memories - Nili/Neeli Masjid
  6. Pixelated Memories - Tohfewala Gumbad (Deer Park)
Other trails in the city - 
  1. Pixelated Memories - Lodi Road - Jawahar Lal Nehru Stadium Trail
  2. Pixelated Memories - R.K. Puram Trail
  3. Pixelated Memories - South Ex. Trail

July 07, 2013

Freedom Fighter Museum & Salimgarh Fort Complex, New Delhi


The Mughal Emperor Shahjahan’s reign saw an unprecedented development in the native art & architecture which was truly reflected through the magnificent structures that he commissioned – the Jama Masjid & Red Fort of Shahjanabad, his citadel in Delhi, & the Taj Mahal in Agra, his erstwhile capital before he shifted base to Delhi. His architects achieved such prowess in their craft that they could conceive bazaars, palaces, garden complexes & even canal-lined avenues with such ingenuity that visitors from far & wide were left gaping at the Mughal Emperor’s wealth & splendor. The structures that Shahjahan & his architects envisaged were superior to those built before him, they were a synthesis of both form & function that had been reached after several centuries of experimentation & fusion of Indian art & building designs with skills & science imported from as far as Europe – his open palaces are reminiscent of the nomadic ways of his Afghan ancestors, the onion domes & tall minarets come from Central Asia & the pietra dura work that his palaces were adorned with was inspired by European culture & mythology. & yet, unlike many previous rulers who reigned over the Indian subcontinent, Shahjahan did not lay to waste structures that had existed in the country from before his ascension to the throne - if he did have any of them pulled down, it was solely for the purpose of rebuilding them with better material & ornamentation. Shahjahan did not believe in Sher Shah Suri’s savagery – the latter had Dinpanah, the under-construction citadel of Humayun, whom he subjugated & forced into exile in AD 1540, destroyed in a show of overarching power & domination (refer Pixelated Memories - Dinpanah/Old Fort). Sher Shah then went on to build his own citadel, Shergarh (“Lion’s lair”), over the ruins of Dinpanah with the latter’s debris & construction material plundered from previous fortresses of Delhi (such as Siri, see Pixelated Memories - Siri Fort Remains). Shhajahan wasn’t Sher Shah Suri, he was more intelligent, more calculating. Rather than destroy a citadel & raise a new one over the previous’ remains (& add woe to his exchequers, not that his treasuries were not overflowing with precious jewels & mounds of gold, silver & diamonds), he went ahead to incorporate the existing fortress into his newly built one.


Connecting fortresses..


The older fortress, christened Salimgarh after Islam Shah Suri aka Salim Shah (ruled AD 1546-52) who commissioned it in AD 1546, is not as impressive as Red Fort that Shahjahan built along one of its walls in the period 1638-48 AD. In fact, not even close. It once stood on a triangular delta in the middle of river Yamuna which explains its roughly semi-circular orientation. Perhaps Islam Shah had intended the fortress to be the treat of the city, very much like his father’s citadel Shergarh, remains of which still exist close by. Perhaps Islam Shah had wanted to raise a splendid palace-fortress, ornamented with stunning stone work, impeccable craftsmanship & exquisite calligraphy & surrounded over by massive defensive walls & ramparts to offer protection against enemies (after all, Humayun might have been exiled from the country but he was very much alive & seeking forces from his ally, the Shah of Persia). Sadly, Islam Shah passed away before he could complete his fortress & line it with impressive palaces that would have stolen the limelight during the day & put the moon at unease at night. Only the ramparts were completed – the massive walls & thick circular bastions built of rubble indicate highly defensive posturing on the part of Islam Shah, but there are no holes to allow archers to shoot through. Perhaps Islam Shah had counted upon the might of the river Yamuna & its (then) torrential flow to thwart his enemies & plundering armies. Or maybe he relied on the defensive walls that his father built to enclose the entire city in order to keep out the raiders.

An array of historical reasons make the fort culturally so important – it has been associated with several of Delhi’s rulers in its more than four & a half centuries long existence. Besides that, the fort has also played a central role in the period when India was colonized by the British & turned into one of its trading posts (& later a controlled territory).


Salimgarh as seen from outside (Photo courtesy - Wikipedia.org)


1) Disgraced Emperor Humayun finally did return to India & laid siege on Delhi. He set his camp at Salimgarh & stationed his troops here before he captured Delhi from Sikandar Suri. But the poor man did not live long enough to take stock of the new fortress that had come up close to the ruins of his own city – the only thing that he did was to decree that Salimgarh be referred to as “Nurgarh” henceforth since he did not want Sher Shah or his successors to be mentioned in his court. Perhaps he was aggrieved that Sher Shah had destroyed his beloved citadel which was to be the “asylum of the faithful”, the faithful here referring to scholars & theologians equally or more learned than Humayun himself who is said to be a pretty learned Emperor, devoted to the affairs of mind & philosophy more than those of state & military. Whatsoever be the reason, Humayun soon made peace with Shergarh & the new palaces & mosques built by Sher Shah & began to call them home. He met his untimely demise after falling down the stairs from Sher Mandal, a tower that Sher Shah had started building & Humayun retro-fitted to convert it into his personal library.

2) Humayun’s successor Akbar (ruled AD 1556-1605) shifted the capital to nearby Agra in order to control the rebellious elements there & also for ease of movement of his soldiers to different parts of the country. The fortunes of Delhi were clouded over & the city’s status was relegated to that of a mere province. 80 years after Islam Shah’s death, Akbar had given this fortress as a grant to Farid Khan (aka Murtaza Khan) who was a noble in both Akbar’s & his son & successor Jahangir’s (ruled AD 1605-28) court.


The last remaining link to Salimgarh's medieval history


3) Jahangir too preferred to rule from Agra, but he did take control of Salimgarh & converted it into a state prison where enemies of the empire were confined, tortured & executed. Jahangir built a three-arched bridge to connect Salimgarh with the mainland (Before that point, people used boats to reach the fortress, that’s how Humayun transfer his troops to the military camp he set up there). Debate is on about whether it was Jahangir or Farid Khan who built the bridge, most scholars lean towards Jahangir. In that time, a Tughlaq-era fort existed where the Red Fort stands today, the fort was obliterated when Shahjahan raised the Red Fort over it, but the baoli (step-well) was renovated & accommodated within the Red Fort Complex (refer Pixelated Memories - Red Fort Baoli for details of the baoli).

4) When Jahangir’s son Prince Khurram came to the throne after the former’s death, he took up the title Shahjahan (“King of the World”) & decided to shift his capital to Delhi. After much consideration, the site that was finally chosen for the construction of his citadel, the Red Fort (refer Pixelated Memories - Red Fort), was next to the river Yamuna, directly across the Salimgarh Fort. Perhaps the presence of “Salimgarh military & prison facility” was also on his mind when he chose the site – what better place to keep political dissidents & military renegades than a stronghold in the center of a river & so close to the king’s palace that the presence of armed battalions was a guarantee?? From a royal fortress, Salimgarh turned into a provincial prison, who would have foreseen that it would be even put to use as a royal prison?? It continued to be one for a long period thereafter, in fact for more than 300 years!! Shahjahan repaired the arched bridge built by his father to connect Salimgarh to the mainland  & had the Red Fort designed in such a way that the bridge now connected Salimgarh with the new fortress.


Of miserableness & dejection..


5) Shahjahan's pious son & successor Aurangzeb Alamgir (ruled AD 1658-1707) built striking mosques out of white marble within the Red Fort for his personal use, while Salimgarh was turned into a dreaded prison-cum-torture facility. Aurangzeb has been infamous for his use of this prison – he imprisoned his own brother Murad Baksh here after the war for ascension to India’s throne broke out among the brothers following Shahjahan’s depreciating health. Aurangzeb also had his daughter Zebunissa imprisoned here for the simple reason of her being a poetess-musician, characters unacceptable to an orthodox Aurangzeb (she wrote under the pen-name of "Makhfi" or “the Hidden One” & was adept at philosophy, calligraphy, mathematics, astronomy, literature & arts, & also had mastery over Persian, Urdu & Arabic). She languished in Salimgarh prison for 20 years – one wonders if her situation was better than that of the other prisoners?? Was she given silken clothes & delectable food instead of the prison gruel & whiplashes that the other prisoners were subjected to?? One can have a look at some of Zebunissa’s couplets by following the links at the end of this post.

6) Interestingly after the Mughal Empire had declined & the British had taken over the Red Fort & the rest of the country as well in AD 1857, they too decided to continue with Salimgarh’s use as a prison. Despite their abhorrence of native traditions & practices, even they could not resist the lure of a state prison housed within a massive fortress. The last Mughal Emperor, Bahadur Shah Zafar II, was captured by the British from the Humayun’s Tomb (refer Pixelated Memories - Humayun's Tomb Complex) after they recaptured Delhi from the mutineers. He was imprisoned in Salimgarh while his case was heard in his own royal court, the Diwan-i-Khas (refer Pixelated Memories - Diwan-i-Khas, Red Fort). The British went on to level many structures within Red Fort-Salimgarh complex & raise military structures in their place. They built artillery caches, magazines, barracks & prisons within Salimgarh & that is all that remains now in the fortress. The British repaired Jahangir's bridge & also added a five-arched bridge almost parallel to it in 1867 AD (more on it later). The new bridge was sturdy enough to be able to withstand heavy loads & it has since then carried the load of the trains passing over the railway line that the British engineers laid passing through Salimgarh fortress & chipping Red Fort (perhaps the British engineers thought that Salimgarh, orphaned since the death of Islam Shah, was expendable & hence brought down portions of its wall, but couldn’t do the same with Red Fort which is elaborate, architecturally more magnificent & built of exorbitant materials).


Barracks - This is what the British would be remembered for in Salimgarh-Red Fort Complex


7) Among the most notable prisoners that Salimgarh jail housed were Shahnawaz Khan, Prem Kumar Sehgal & Gurbaksh Singh Dhillon of the Indian National Army (INA or the “Azad Hind Fauj”) that was instituted by Netaji Subhash Chandra Bose to wrestle control of the Indian subcontinent from the British. The three military heroes, along with several other soldiers captured by the British in Malaya, Singapore & Burma faced trial & court martial on the charges of treason, murder & abetment to murder. The court was held at Red Fort – such was the turn of events that by right of conquest, the great Mughal’s court, palaces & country turned into the court, palaces & territory of those who ousted them in the first place.

The river Yamuna that flowed between Salimgarh & Red Fort has since diverted its course & its place has been taken up by the arterial Ring Road. Salimgarh is connected to Red Fort by the massive brick masonry bridge that was built during the reign of Jahangir. The bridge is lined on either side by walls with arched (arrow/gun??) slits made into them & the gateways on either side of it (that is one at Red Fort’s periphery & the other at Salimgarh’s) are high & ornamented with floral medallions. Somewhere during the course of history, Jahangir's bridge was renovated by the British engineers & christened with the name Mansi (also pronounced Mangi) Bridge. Almost parallel to Jahangir’s Bridge is the railway bridge that the British laid & which once passed over Yamuna but now demarcates the five carriageways that run underneath. One can see the railway bridge cutting through an extremity of the Red Fort, the engines passing over it seem distant & dream-like. CRPF men keep guard over the two bridges & keep an eye on the visitors to the complex, issuing instructions to the errant ones who would often cross over into the portions of the complex that are used to station these armed men & are therefore inaccessible to general public. The Mansi Bridge has been a bone of contention over the past few years between several civic agencies – Archaeological Survey of India (ASI), Public Works Deptt. (PWD) & Municipal Corporation of Delhi (MCD) – because of the height of the road passing underneath, the damage caused to the structure by the trucks that scrape against its arched lower side. The issue has been highlighted by several leading newspapers over the years (see links at the end for reference).


Not to be forgotten, the railways too were introduced in the country by the British


As soon as one crosses over the Mansi Bridge, one comes face to face with a large iron foot over bridge, painted rust red & winding its way over the fortress complex & railway lines that pass through it. Sign boards declaring the way to Swatantra Senani Sangrahalaya (“Freedom Fighter Museum”) guide one to the final destination while ropes tied between several points keep the visitors from strolling into the out-of-bound areas. The bridge spans a long distance, passing over railway tracks, soon one gets the feeling that one should turn 180 degrees & go back to the Red Fort rather than cover almost a kilometer on an iron bridge with not much to see around, but then the spirit of curiosity is a terrible thing, it never ceases to motivate one forward. But the walk to the base of the bridge is long & deserted, very few visitors make their way to Salimgarh – it is the palaces & the pavilions within the Red Fort, though now are only a skeleton of their erstwhile glory, which steal the visitor’s attention & time. At one point from the bridge, one can see the massive red sandstone walls of Red Fort jutting into the sky & Asad Burj’s black-ish dome gleaming in the sunlight (Asad Burj is one of the two domed towers that grace the corners of the side of Red Fort which faced the river Yamuna & was parallel to Salimgarh). At other points, the greenery below the bridge looks inviting, but mostly there are army barracks projecting out of the vegetation till as far as the eye can see.


A long bridge that tests one's patience


Finally on reaching the base of the bridge, the view one encounters is a bit disappointing given that one has walked almost a kilometer to be here – there are a few barracks that seem to be abandoned, one of them was the jail that housed the INA prisoners. One can enter the jail, look at the cells within, they seem much larger compared to ordinary jails. Everything within is painted white, though the paint is peeling away, the walls are covered with heaps of cobwebs, pigeons flutter around in the corridor connecting the cells, building nests in the small ventilator windows. They would sit over the iron bars that project from the roof & support it & would coo at the visitors – perhaps trying to inform them of the history of the place & singing paeans to the soldiers who were imprisoned here. Did they know Zebunissa was here, that their nests flank a princess’ life-long chamber?? Do they coo the poems that she wrote during her short but dejected life??

Another small holding cell has been converted into a museum dedicated to INA & commemorating its soldiers – the glass cases display INA uniforms, maps of India with the movement of INA & their attack plans marked, the insignia used by INA hierarchy, several sepia-tinted photographs showing INA stalwarts such as Netaji Bose, G.S. Dhillon, P.K. Sehgal, Shahnawaz Khan & Capt. Lakshmi Pandit. The diary of Shahnawaz Khan is also on display. The museum was opened in 1995 & this very structure was used to hold the INA prisoners for the two years between their apprehension & India’s independence from British rule (1945-47).


Commemorating the bravehearts..


One of the barracks has been turned into a gallery displaying the findings of an excavation project carried out here in the year 1994-95. The excavations proved that the land on which the fortress has been built has been almost continuously a part of human settlement since 900 BC, except for small periods when it was unoccupied before re-settlement. I am yet to see this gallery (wasn’t even aware of it before writing this post, further underlining the fact that the fortress needs to be promoted more aggressively by the ASI & Delhi Tourism) & hence am compensating with photos from the INA museum’s gallery.

Close to the barracks are the remains of a ruined mosque – its face has been blasted away, perhaps as a result of the shelling the fortress saw when the British attacked & captured Delhi from the mutineers in the First War of Independence/Sepoy Mutiny of 1857. Not unlike many other mosques that dotted the landscape of medieval Delhi, the mosque has a single dome resting on a high drum (base) ornamented with kanguras (decoration resembling battlement). It presents a picture of desolation & dejection, an isolated piece of architecture destroyed by a brutal force & now separated from humanity by the whims of soldiers & the threats of terrorists – visitors are not allowed to go close to the mosque or the medieval brick & red sandstone gateway built by Emperor Bahadur Shah “Zafar” (& christened after him too) in 1854-55 that exists close to it & connects the fortress to the outside world since a few years back terrorists tried to blast their way into the fortress through this gate & hence the security here has been increased manifolds & a few guards are always patrolling the area (This has also led to another administrative decision - direct entry to Salimgarh Fort has been stopped since then & the fort can only be accessed through the bridge connecting it to Red Fort.). Though photography isn’t disallowed, the guards could & would stop one from going too close to the walls & taking photos of the gateway or the carriageway that descends to a lower level before passing through the gateway & meeting the road outside, hence I do not have any photographs of the fortress’ ramparts or bastions.


Forgotten heroes & old memories


The railway line passes through the complex, very near to the barracks. The passing engines make immense noise, at times disturbing one’s contemplation & permanently breaking the chain of thought. But then thoughts are easy to form in the silence that ensues between the passage of consecutive trains. One can take a leisurely stroll in the complex for as long as one wants to, but then there isn’t much to see & it isn’t such a wonderful experience to be walking around with the gaze of several armed men following your every movement. One can climb the stairs to one of the ramparts & from here look at the trains that pass over the bridge – there is one every 5 minutes & they would come chugging & whistling & one can even see men & women sitting on the seats & the doorways & looking with admiration at the massive walls of the two forts. Are they wondering about the fort’s history & vintage?? Did anybody tell them about this distant cousin of the famed Red Fort?? The fortress raises more questions than it answers. Returning back to Red Fort after visiting Salimgarh comes as a powerful shock – the crowds, the melee of Indians as well as foreigners clamoring to click photos of the palaces & bargaining at the Chatta Chowk (refer Pixelated Memories - Chatta Chowk, Red Fort) – stark contrast with Salimgarh’s loneliness & the haunting silence that permeates its grounds. Perhaps the long walk from Red Fort complex to Salimgarh discourages most visitors – it did prevent me from crossing the iron bridge even though I had crossed most of it when I visited the complex after a span of almost a decade. The Salimgarh-Red Fort complex was included in the World Heritage Monuments list in the year 2007 because of the historical legacy associated with it.


Records of battles & captivity


One important but often ignored character of this mighty citadel is that it is said to be haunted!! Interesting, right?? The ASI, which has been the guardian of the fort since 2003, doesn’t mention it on any of the sandstone plaques that dot the complex, most of the guidebooks too are silent on it, but the myth has gained such credence that it has been the subject of newspaper articles & has also assisted the fort in gaining popularity as one of the most haunted spots in the entire city. It is claimed that the ghosts of Zebunissa as well as several other prisoners who had been broken physically or executed here still abound in the fortress campus, perhaps waiting for their rightful justice – they would be disheartened to know that the Indian judicial system is very slow on account of an all-pervading lack of enough judges & court officials & hence take almost as many years in clearing a case as the ghosts have survived in this realm (OK, I’m exaggerating, but you get the drift right?). The caretakers of the complex as well as the passer-bys at night say that laughter, footsteps, shrieks, painful moans as well as conversations can be heard around the fort all night, but when one tries to follow the source of the sound it disappears without a trace. Zebunissa’s ghost is commonly sighted on full moon nights, covered in a black veil & singing the poems she composed during her lifetime. Did she compose any new ones after death, I wonder.

How to reach: The fortress can be accessed through the Red Fort Complex
Nearest Metro Station: Chandni Chowk Station
Open: All days except Monday.
Timings: 10 am - 4 pm
Entrance Fee: Rs. 10 (Indian), Rs. 250 (Foreigners)
Photography Charges: Nil (Rs. 25 for video filming)Relevant Links - 
  1. Pixelated Memories - Chatta Chowk, Red Fort
  2. Pixelated Memories - Dinpanah/Old Fort
  3. Pixelated Memories - Diwan-i-Khas, Red Fort
  4. Pixelated Memories - Humayun's Tomb Complex
  5. Pixelated Memories - Jama Masjid
  6. Pixelated Memories - Red Fort
  7. Pixelated Memories - Red Fort Baoli
  8. Pixelated Memories - Siri Fort Remains
Suggested Reading - 
  1. Adatewithdelhi.wordpress.com - An alternate view | Red Fort, Delhi
  2. Allaboutindia.net - Salimgarh Fort
  3. Asi.nic.in - Swantratata Senani Museum, Red Fort
  4. Hindu.com - Article "A bridge too precious" (dated June 29, 2009) by R.V. Smith
  5. Hindustantimes.com - Article "Dead prisoners make merry at Salimgarh" (dated May 20, 2008) by Sarat C. Das
  6. Hindustantimes.com - Article "Mangi Bridge falls down" (dated June 18, 2009) by Jatin Anand
  7. Hindustantimes.com - Article "Mangi Bridge repair work in limbo" (dated March 01, 2012) by Nivedita Khandekar
  8. Infrawindow.com - Monuments Authority gives NOC to railways for new bridge near Salimgarh Fort
  9. Razarumi.wordpress.com - Mughal Princess Zebunnissa
  10. Razarumi.wordpress.com - The invisible Princess Zebunnisa
  11. Timesofindia.indiatimes.com - Article "New bridge to take burden off Salimgarh Fort" (dated May 14, 2012) by Richi Verma
  12. Wikipedia.org - INA trials
  13. Wikipedia.org - Zeb-un-Nisa
  14. Wisemuslimwomen.org - Zebunnisa

January 10, 2013

Jamali Kamali Complex, New Delhi


“Qabr mein aa ke neend aayi hai, Na uthaaye khuda kare koi”
(“A blissful sleep I finally get in the grave, For God’s sake, I hope no one wakes me from this”)
– A verse penned by Sheikh Jamali and inscribed within the tomb


Poetry in stone - Jamali-Kamali mosque


It is a universal fact that Sufis, followers of a very tolerant branch of Islam, are one of the most unprejudiced and compassionate people. They are known to open their hearts and hearths to people of all faiths, religions, gender and identity. One fine afternoon, I sat down to talk to two kind Sufi mendicants at the Chilla of Hazrat Nizamuddin Auliya, the patron saint of Delhi and one of the most renowned Sufi saints in the country (refer Pixelated Memories - Chilla-Khanqah Nizamuddin). The two mendicants prayed for my well-being without any expectation of profit – monetary or otherwise – and one of them even contentedly offered me his meager share of lunch (which he carried in a small polythene bag) when he heard that I have been going around exploring monuments in Delhi since morning and did not eat or drink all day. So, given my attachment to Sufis, it is only natural that I am disheartened and inclined to disagree with the stories that have been doing the rounds about Jamali-Kamali complex, one of the foremost Sufi shrines in the city – that it is the residence of malicious, evil-natured djinns who have taken to terrifying disrespectful visitors. According to Islamic mythology, when Allah created the world, he fashioned humans out of clay and a similar species called djinns out of fire and smoke. These latter, invisible to all humans except those who have performed penances and are blessed with the power to talk to and at times control them, are powerful spirits – if benevolent, they could turn paupers to princes, bestow all boons and bring fertility to men and women; however, if malevolent, they are known to cause loss of property and at times even life too! We are all, of course, aware of one djinn – Aladdin’s shape-shifting friend Genie in Arabian Nights. According to popular perception, the djinns at Jamali-Kamali are not so ferocious as to go to the extent of killing someone (it is accepted that they are malevolent spirits), but they have been known to appear as glowing apparitions, slap people, produce savage growling sounds, foul-smelling odours, sounds of laughter and make their presence known through the use of odd lights and/or a combination of all of these; it is also claimed that these djinns’ hands are pretty small and the marks of the slaps that they administer remain for several days. But the local villagers who are well aware of the complex’s history never said a word about the resident djinns, even though many of them are regular visitors to the complex to implore the Sufi to intercede with Allah to grant their wishes. What is out of my grasp is that the people who believe in djinns and spirits keep on forgetting God and his/her messiahs (I am an atheist yet I am repeatedly forced to invoke God! Oh India!) – after all, how can wicked spirits reside alongside kind-hearted Sufis? Unless of course hidden motives are at work here – several travel companies and paranormal societies have started offering night tours to the complex on the pretext of ghost-trails and are charging hefty fees from the patrons (Refer Hindustan Times article (dated Sep 10, 2012)). Smell something fishy?


Preserved - Jamali-Kamali's mausoleum and the graves of high officials of Lodi and Mughal empires around it


Derwesh Jamali was the pseudonym of Sheikh Jamal-ud-din Hamid bin Fazlu’llah Kamboh Dehlawi aka Sheikh Jalal Khan, a Sufi mystic poet-philosopher-scholar-traveller who came to India during the reign of Sultan Sikandar Lodi (ruled AD 1489-1517) and settled in Delhi. Why did he need a pen-name if he already had such an extensive name is something beyond my comprehension. The word “Jamali” has its roots in the Urdu word “Jamal” meaning beauty/elegance, while Jalal Khan means “the fiery one”. He belonged to an affluent Sunni merchant family and was the disciple and son-in-law of the Suhrawardiyya Sufi Sheikh Samauddin. Prior to settling in Delhi where he lived and preached for the rest of his life, he had travelled extensively through Middle East and Central Asia. The courtyard in what is today Jamali-Kamali’s complex used to be his chilla once where he practiced severe penances and preached spirituality and universal brotherhood. His story is very similar to that of his contemporary Imam Zamin, another travelling priest, who too arrived in Delhi in the reign of Sikandar Lodi and lived to see the vanquishing and collapse of Lodi Dynasty and the reigns of Mughal Emperors Zahiruddin Babur (ruled AD 1526-30) and Nasiruddin Humayun (ruled AD 1530-40 and 1555-56). But while Zamin accumulated enough wealth for himself as the officiating priest of the majestic mosque in the colossal Qutb Complex to build himself a graceful tomb adjacent it (refer Pixelated Memories - Qutb Complex and Pixelated Memories - Imam Zamin's Tomb), Sheikh Jamali became the darling of the citizens of Delhi and was soon appointed as a court poet and tutor of Persian mysticism for Sikandar’s son and successor, Ibrahim. It is said that Emperor Sikandar, himself a renowned poet, often had his works corrected by him. Sheikh Jamali is also credited with writing several important works about mysticism and religion and was unanimously bestowed with the title “Khusro-e-Sani” (“Equal to Khusro”). One of his finest works was “Siyar-i-Arifin” (“The Mirror of Meanings”), a classical hagiographic account of the notable Indian Sufis of the Chishti and Suhrawardy sects and the metaphysical symbolism used by them in divine poetry. Given his unparalleled credentials, he was retained in the royal court when Babur conquered India (AD 1556) and later he became one of the favorite poets of Humayun, Babur’s son and successor, who possibly was the major financial contributor to the construction of this complex since the architecture, except for minor artistic differences, is exactly identical to that of Humayun’s graceful magnum Qila-i-Kuhna Jami Masjid in his majestic citadel Dinpanah/Old Fort (refer Pixelated Memories - Old Fort). It is interesting to note that while the mosque was built following the advent of Mughal rule in Delhi, the architecture largely follows the Lodi-style of construction since the Mughal rulers and administrators were still busy consolidating the empire instead of focusing on artistic-architectural and cultural developments.


"Jewel box" - One of the highly ornamented squinches within the gorgeously bedecked tomb


Kamali’s identity, however, remains shrouded in mystery. The word “Kamali” itself is derived from the Urdu word “Kamal” meaning “miracle/excellent” which could apply to both male and female names and it has often been pointed that Kamali was possibly a contemporary Sufi of Jamali and they both were inseparable companions. Hearsay is that he/she was Sheikh Jamali’s wife/friend/servant – a recently published fictional book (“Jamali-Kamali, A Tale of Passion in Mughal India” by Karen Chase) also claims that Jamali and Kamali were homosexual partners in a very orthodox and unremitting age and country. Perhaps that would explain why Kamali chose to be referred by this name – it perfectly rhymes with Jamali and sort of completes it. Or maybe Jamali adopted the new name, he already had so many pen-names, perhaps he took up a new one to show his association with Kamali. Nobody knows. Another theory is that the person buried alongside Sheikh Jamali is his son Sheikh Abdur Rehman Gadai Kamboh (even though his name nowhere comes close to being shortened to Kamali, but then Jamali-Kamali could well be a later, easily remembered/pronounced nomenclature. There are several similar examples scattered all over the city.), a prominent theologian and the “Sadr-i-Sadur” (“Administrative General/Lord Chief Justice”) in the court of Emperor Jalaluddin Akbar (ruled AD 1556-1605). Sheikh Gadai wielded immense power during Emperor Akbar’s reign and was exempted from paying homage and courtesies to the latter; he also excelled in poetic compositions, Persian mysticism and organizing musical congregations.

Stepping within the vast Mehrauli Archaeological complex, one comes face to face with the beautifully decorated but very poorly maintained enclosure walls of Jamali-Kamali complex – these are being restored as part of a massive restoration-conservation project undertaken by Archaeological Survey of India (ASI) in collaboration with Indian National Trust for Art and Cultural Heritage (INTACH). Gazing at the endearing floral and geometric patterns gracing the numerous skillfully carved alcoves lining the enclosure walls, one is forced to ponder if earthen lamps (“diyas”) were once lit in these and how splendid such an ethereal scene would have been. Once visitors used a small octagonal water tank located in the center of the courtyard for purposes of ritualistic ablutions before offering praying in the mosque – the tank presently is parched and a black plastic water tank stands within it from which emerge several pipes to supply water to different parts of the large courtyard. Guards employed by ASI strolled around and inside the mosque, one had even parked his motorcycle within the courtyard.


More jewels!


The massive, soothingly serene mosque was constructed in AD 1528-29 by Sheikh Jamali himself and is composed of red sandstone sparsely, but very delicately, ornamented with white marble and grey quartzite highlights. The proportional, blackened single dome, hidden behind veils of foliage offered by the numerous ancient trees gracing the compound in front of the mosque, rests on an octagonal drum (base) and is surmounted by an inverted lotus finial. As mentioned earlier, the mosque is chronologically the earliest of this architectural layout and the same was improved upon and adopted in several mosques before finally culminating in the grandly unmatched Qila-i-Kuhna mosque in Humayun’s capital (refer Pixelated Memories - Old Fort). The facade of the mosque is adorned with dexterously sculpted rosette medallions and rows of decorative alcoves while the central of the five arched entrances, each punched within arched niches, is set within a rectangular projection that is flanked by highly ornamental pillars (pilasters) on either side. These fluted pilasters possess alternate triangular and circular flutes and the individual levels are demarcated by exquisite floral bands. The utilization of impossibly hard grey quartzite for ornamentation, especially as panels focusing the exceptional symmetry of the structure, is exceedingly praiseworthy. A “jharokha” (ornamental protruding balcony) projects from above the central entrance – legend is that once lamps were lighted every evening in this window to act as a beacon to guide weary travellers to the mosque where they could rest from their fatiguing travails – alas, today the entire area has become so thickly forested and so hopelessly ignored that a lamp would not even be seen by passing visitors. But ancient Mehrauli then was a small settlement on the highway connecting Delhi to Central Asia. The jharokha, built in traditional Rajasthani style of architecture, along with the floral medallions, which are integral to Hindu artistic expression, are some of the common Hindu motifs that were later assimilated within Islamic constructions, such as mosques and tombs, and the Jamali-Kamali mosque is said to be the first to display a fusion of these distinctive architectural and artistic characteristics (the same are absent in other constructions predating the mosque). It is interesting to note that this integration occurred in a mosque commissioned by a prominent Sufi, a proponent of unity and co-habitation irrespective of fundamental religious differences. 


Haunted? I doubt


The gargantuan interiors of the mosque, visually appearing even more colossal because of the numerous arches and the play of shadows and light creeping in through the windows and entrances, possesses five intricately carved mihrabs (alcoves in the western wall of a mosque indicating the direction of Mecca, faced by Muslims while offering prayers), each uniquely sculpted, bordered by bands of calligraphy inscriptions and existing in symmetric combination with one of the entrances and therefore decreasing in size from the central (largest) to the extremes (smallest). Deftly carved and beautifully ornamented, these have at present become ideal spots for fearsome hornets, who tend to get dangerously irritated if one ventures close enough, to build nests and breed. On the inside, the dome rests on squinches (another architectural tradition that later become integral to Indo-Islamic constructions – beams extending across upper corners to convert a square structure into an octagonal one) supported by honeycomb brackets which are of course fairly commonplace in Islamic architecture. The central chamber of the mosque thus becomes octagonal towards its upper reaches and more squinches are further employed to convert this eight-sided figure into sixteen-sided figure and so on to form almost a complete circle towards the very top on which the massive dome finally rests. Octagonal corner towers exist along the backside of the mosque and a narrow gallery runs along the upper floor connecting the two, but entry to the upper floors of the towers is now prohibited. One can access the towers from narrow passages built in the corners adjacent the mihrabs and gaze at the small garden towards the back or at the exterior walls on the other side. I do not understand why entry to the garden is now prohibited – a locked iron gate keeps visitors from entering from the alternate entrance way that opens to the garden. The same also prevents me from understanding why from the tower windows located level with the mosque it appears as if the garden is set at a considerably lower topography compared to the rest of the complex. I failed to find an opening within the mosque or the towers themselves from where I could descend to the garden level. But for someone who is afraid of heights and even more of openings from where one can simply topple down if careless – it is better to avoid these towers!


Lines, arches and striking symmetry - Inside the colossal mosque


The vast courtyard in front of the mosque is divided in two by a wall with an opening. The second courtyard functions as the funerary zone – the small square-shaped mausoleum of Jamali-Kamali stands close to the further wall and there are several more unmarked and unadorned graves around it – Muslims believe that the tomb of a saint sanctifies the area around it and assures ascension to heaven to the people buried in its vicinity. Not that its presence makes much difference, a rectangular “chattri” (pavilion surmounted on slender pillars) located opposite the tomb shields a lone grave from the elements. Another entrance to the tomb courtyard exists near the chattri, but even it is gated and locked now. The walls surrounding the courtyard exhibit more ornately carved alcoves, much more intricate than the ones adorning the outer walls. The refined but small tomb, only 7.6 meter square in area and so unlike other magnificent mausoleums dotting the rest of the city, was also built in AD 1529 and Sheikh Jamali himself was its architect. Bands of brilliant blue designs mark the space between the brackets that support its eaves (“chajja”); a band resembling ornamental “kanguras” (battlement-like ornamentation) marks the roof of the tomb while the walls are carved with several small niches and arches. I am dismayed to note that the wooden gate leading within the simplistic small structure is locked as a precaution against vandals. Artists and workers struggle to restore the structure to its original state and I decide to ask them if there is any way to get within the tomb. The lady in-charge of the restoration work sat nearby listening to FM radio on her mobile phone and a quick chat revealed that she had read this blog (flattered!!) and quickly sent for the caretaker to bring the keys to the tomb. If anything, the presence of so many people here in early evening was further proof of the absence of the djinns. Just on the safe side, I did take off my shoes before entering the tomb. I had always heard of how handsome the tomb is from inside and was eager to see it with my own eyes, but as soon as I stepped within, I realized that it is not just stunning but exceptionally striking, perhaps the most gorgeously decorated tomb in entire Delhi!! Rightly has it been described as a “jewel box”.


Photos do the handsome interiors no justice!


Unbelievably beautiful stucco work (incised and painted plasterwork patterns) in blue, yellow and orange covers the arches and the alcoves while lattice work in marble (“jaalis”) on two of the sides lets in shards of light. The western wall doesn’t bear any openings but functions as a mihrab. Like the central chamber of the mosque, the tomb too makes use of squinches and the square chamber progressively becomes eight, sixteen and finally thirty-two sided towards the top. However no dome rests on the roof which is flat and decorated with copious amount of stucco and glazed tiles of numerous colors (red, several shades of blue, yellow, orange) and patterns. The tomb is the only example in Delhi where stucco and tiles are used in combination with each other rather than exclusive of each other as seen elsewhere. Again, as with the mosque, the tomb too became the inspiration for the Qila-i-Kuhna mosque which features an exceedingly marvelous use of stone inlay work instead of painted stucco/tiles to generate an equally flamboyant and vivacious exterior facade. It is interesting to note that the tomb has survived almost 500 years against the ravages of time, nature and marauders exceptionally well. Since I know I would fail to describe the ornamentation if I tried, I’ll rather let photographs do the talking. Further still, a thousand words might fall short of admiring these divine patterns hence I’m posting several photos here! The walls are inscribed with two of Jamali’s own verses, perhaps he was immensely enamored with his own work to have it inscribed on his final resting place while he had it constructed. The first of the two verses has been revealed in the beginning of this article and the second, the more heart rendering, goes –

“Rang hi rang, khushbu hi khushbu
Gardish-e-sagar-e-khayal hain hum"

(“Colour everywhere, scent all pervasive
A movement of thought, an imagination, I am”)

Of the two marble-layered graves within that occupy most of the floor area of the delicate tomb, the one in the center is that of Sheikh Jamali who passed away in AD 1536 while accompanying Emperor Humayun in an expedition to Gujarat. The second grave, a later addition since it has been just about accommodated in the space between the central grave and the wall, should belong to Kamali who is said to have expired much later. Given the excessive ornamentation of the tomb’s walls, the unparalleled explosion of multihued rococo patterns on the roof and the numerous visual compositions that can be generated as a combination of the two along with the streams of light creating patterns through the openings of the marble latticework, the narrow space that one is afforded within the small tomb proves to be a photographer’s paradise and after a point one begins to feel that the graves are hampering one’s movement and the ability to photograph/observe these fascinating patterns! I could hear myself cursing for not coming here before!


Light and colors


As with several of the mosques I wrote about in the past few days, the mosque of Jamali-Kamali too is being threatened by religious zealots – Muslims want the mosque to be thrown open for regular prayers (Notification of Monuments Act (1958) states that if a religious place of any denomination was abandoned by the local population for prayers at the time of Govt. takeover and subsequent designation as a national/state-protected structure, no prayers would be allowed to be offered there any time in future) and have been staging impromptu and forced prayers in the premises. Hindus claim that Sheikh Jamali and Sheikh Gadai were extremely vitriolic and rabidly intolerant preacher-administrators and the mosque is actually built on their religious site and hence, as a means to correcting the injustices committed by then rulers, the area should be handed over to them (I do not know if it was actually a Hindu site or not, not that I care either). But the important fact is that it is a protected monument – where were these groups when the entire region had been forgotten and surrendered to an ignominious fate, taken over by vegetation and wildlife, and reduced to ruins? Now that the Government is restoring and renovating the place everyone wants a piece of it! Utter disrespect to the Sufis who blended the practices of the two religions to create one of the first architectural amalgams in the country – I wish the djinns would appear and slap these misguided souls out of their dreadful slumber and ignorance. On a calmer note, perhaps these verses penned by Karen in her book about Jamali-Kamali would aptly apply to these individuals who somehow conclude that religion is above the country and are content to raise issues against the secular nature of the new India we ought to build –

“…our hope is that you will pity our weeping.
How could your pardon be known, had we not shown ourselves guilty!”


Delicate - One of the mihrabs within the mosque


Location: Mehrauli Archaeological Park, just off Lado Serai crossing
Open: All days, sunrise to sunset
Nearest Metro Station: Qutb Minar and Saket stations are both equidistant.
How to reach: Cross the road from Qutb Minar metro station and start walking towards Lado Serai – the official entrance of the archaeological complex is located midway between the two and can be identified through the slender red sandstone markers lining the periphery walls. Alternately, take a bus/auto from Saket metro station to Lado Serai and access the complex through a small opening in the periphery walls along Mehrauli-Gurgaon road just a couple of meters after Lado Serai crossing.  Parking facilities are available adjacent Jamali-Kamali complex if coming through the entrance near Qutb Minar metro station.
Entrance fees: Nil
Photography/Video charges: Nil
Time required for sightseeing: About 30 min
Note – There are no facilities (toilets, food and drinking water) available within the Archaeological Park. While food and refreshments can be availed at one of the roadside eateries/shops at Lado Serai opposite, you can only find toilets at Saket metro station, over two kilometers away, or the malls beyond it. It is better to be prepared.
Other monuments within the archaeological complex -
  1. Pixelated Memories - Balban's Tomb
  2. Pixelated Memories - Chaumukh Darwaza
  3. Pixelated Memories - Gandhak ki Baoli
  4. Pixelated Memories - Khan Shahid's Tomb
  5. Pixelated Memories - Lodi-era Canopy Tomb
  6. Pixelated Memories - Metcalfe's Chattri
  7. Pixelated Memories - Metcalfe's Ziggurats and Guardhouses
  8. Pixelated Memories - Mughal tombs and Choti Masjid Bagh wali
  9. Pixelated Memories - Quli Khan's Tomb
  10. Pixelated Memories - Rajon ki Baoli
  11. Pixelated Memories - Settlement ruins
Suggested reading -