If devotion to the fair sex be admitted as a criterion of civilization,
the Rajput must rank high. His susceptibility is extreme, and fires at
the slightest offence to female delicacy, which he never forgives. A
satirical impromptu, involving the sacrifice of Rajput prejudices,
dissolved the coalition of the Rathors and Kachhwahas, and laid each
prostrate before the Mahrattas, whom when united they had crushed: and a
jest, apparently trivial, compromised the right of primogeniture to the
throne of Chitor, and proved more disastrous in its consequences than
the arms either of Moguls or Mahrattas.
=Chonda renounces his Birthright.=—Lakha Rana was advanced in years, his
sons and grandsons established in suitable domains, when ‘the coco-nut
came’ from Ranmall, prince of Marwar, to affiance his daughter with
Chonda, the heir of Mewar. When the embassy was announced, Chonda was
absent, and the old chief was seated in his chair of state surrounded by
his court. The messenger of Hymen was courteously received by Lakha, who
observed that Chonda would soon return and take the gage; “for,” added
he, drawing his fingers over his moustaches, “I don’t suppose you send
such playthings to an old greybeard like me.” This little sally was of
course applauded and repeated; but Chonda, offended at delicacy being
sacrificed to wit, declined accepting the symbol which his father had
even in jest supposed might be intended for him: and as it could not be
returned without gross insult to Ranmall, the old Rana, incensed at his
son’s obstinacy, agreed to accept it himself, provided Chonda would
swear to renounce his birthright in the event of his having a son, and
be to the child but the ‘first of his Rajputs.’ He swore by Eklinga to
fulfil his father’s wishes.
=Rāna Mokala, A.D. 1397-1433.=—Mokalji was the issue of this union, and
had attained the age of five when the Rana resolved to signalize his
finale by a raid against the enemies of their faith [277], and to expel
the ‘barbarian’ from the holy land of Gaya. In ancient times this was by
no means uncommon, and we have several instances in the annals of these
States of princes resigning ‘the purple’ on the approach of old age, and
by a life of austerity and devotion, pilgrimage and charity, seeking to
make their peace with heaven “for the sins inevitably committed by all
who wield a sceptre.” But when war was made against their religion by
the Tatar proselytes to Islam, the Sutlej and the Ghaggar were as the
banks of the Jordan—Gaya, their Jerusalem, their holy land; and if there
destiny filled his cup, the Hindu chieftain was secure of
beatitude,[4.7.1] exempted from the troubles of ‘second birth’;[4.7.2]
and borne from the scene of probation in celestial cars by the
Apsaras,[4.7.3] was introduced at once into the ‘realm of the
sun.’[4.7.4] Ere, however, the Rana of Chitor journeyed to this bourne,
he was desirous to leave his throne unexposed to civil strife. The
subject of succession had never been renewed; but discussing with Chonda
his warlike pilgrimage to Gaya, from which he might not return, he
sounded him by asking what estates should be settled on Mokal. “The
throne of Chitor,” was the honest reply; and to set suspicion at rest,
he desired that the ceremony of installation should be performed
previous to Lakha’s departure. Chonda was the first to pay homage and
swear obedience and fidelity to his future sovereign: reserving, as the
recompense of his renunciation, the first place in the councils, and
stipulating that in all grants to the vassals of the crown, his symbol
(the lance) should be superadded to the autograph of the prince. In all
grants the lance of Salumbar[4.7.5] still precedes the monogram of the
Rana.[4.7.6]
The sacrifice of Chonda to offended delicacy and filial respect was
great, for he had all the qualities requisite for command. Brave, frank,
and skilful, he conducted all public affairs after his father’s
departure and death, to the benefit of the minor and the State. The
queen-mother, however, who is admitted as the natural guardian of her
infant’s rights on all such occasions, felt umbrage and discontent at
her loss of power; forgetting that, but for Chonda, she would never
[278] have been mother to the Rana of Mewar. She watched with a jealous
eye all his proceedings; but it was only through the medium of suspicion
she could accuse the integrity of Chonda, and she artfully asserted
that, under colour of directing state affairs, he was exercising
absolute sovereignty, and that if he did not assume the title of Rana,
he would reduce it to an empty name. Chonda, knowing the purity of his
own motives, made liberal allowance for maternal solicitude; but
upbraiding the queen with the injustice of her suspicions, and advising
a vigilant care to the rights of Sesodias, he retired to the court of
Mandu, then rising into notice, where he was received with the highest
distinctions, and the district of Halar[4.7.7] was assigned to him by
the king.
=Rāthor Influence in Mewār.=—His departure was the signal for an influx
of the kindred of the queen from Mandor. Her brother Jodha (who
afterwards gave his name to Jodhpur) was the first, and was soon
followed by his father, Rao Ranmall, and numerous adherents, who deemed
the arid region of Maru-des, and its rabri, or maize porridge, well
exchanged for the fertile plains and wheaten bread of Mewar.
=Raghudeva, the Mewār Hero.=—With his grandson on his knee, the old Rao
“would sit on the throne of Bappa Rawal, on whose quitting him for play,
the regal ensigns of Mewar waved over the head of Mandor.” This was more
than the Sesodia nurse[4.7.8] (an important personage in all Hindu
governments) could bear, and bursting with indignation, she demanded of
the queen if her kin was to defraud her own child of his inheritance.
The honesty of the nurse was greater than her prudence. The creed of the
Rajput is to ‘obtain sovereignty,’ regarding the means as secondary and
this avowal of her suspicions only hastened their designs. The queen
soon found herself without remedy, and a remonstrance to her father
produced a hint which threatened the existence of her offspring. Her
fears were soon after augmented by the assassination of Raghudeva, the
second brother of Chonda, whose estates were Kelwara and Kawaria. To the
former place, where he resided aloof from the court, Rao Ranmall sent a
dress of honour, which etiquette requiring him to put on when presented,
the prince was assassinated in the act. Raghudeva was so much beloved
for his virtues, courage, and manly beauty, that his [279] murder became
martyrdom, and obtained for him divine honours, and a place amongst the
_Di Patres_ (_Pitrideva_) of Mewar. His image is on every hearth, and is
daily worshipped with the Penates. Twice in the year his altars receive
public homage from every Sesodia, from the Rana to the serf.[4.7.9]
=The Expulsion of the Rāthor Party.=—In this extremity the queen-mother
turned her thoughts to Chonda, and it was not difficult to apprise him
of the danger which menaced the race, every place of trust being held by
her kinsmen, and the principal post of Chitor by a Bhatti Rajput of
Jaisalmer. Chonda, though at a distance, was not inattentive to the
proverbially dangerous situation of a minor amongst the Rajputs. At his
departure he was accompanied by two hundred Aherias or huntsmen, whose
ancestors had served the princes of Chitor from ancient times. These had
left their families behind, a visit to whom was the pretext for their
introduction to the fort. They were instructed to get into the service
of the keepers of the gates, and, being considered more attached to the
place than to the family, their object was effected. The queen-mother
was counselled to cause the young prince to descend daily with a
numerous retinue to give feasts to the surrounding villages, and
gradually to increase the distance, but not to fail on the ‘festival of
lamps’[4.7.10] to hold the feast (_got_) at Gosunda.[4.7.11]
These injunctions were carefully attended to. The day arrived, the feast
was held at Gosunda; but the night was closing in, and no Chonda
appeared. With heavy hearts the nurse, the Purohit,[4.7.12] and those in
the secret moved homeward, and had reached the eminence called Chitori,
when forty horsemen passed them at the gallop, and at their head Chonda
in disguise, who by a secret sign paid homage as he passed to his
younger brother and sovereign. Chonda and [280] his band had reached the
Rampol,[4.7.13] or upper gate, unchecked. Here, when challenged, they
said they were neighbouring chieftains, who, hearing of the feast at
Gosunda, had the honour to escort the prince home. The story obtained
credit; but the main body, of which this was but the advance, presently
coming up, the treachery was apparent. Chonda unsheathed his sword, and
at his well-known shout the hunters were speedily in action. The Bhatti
chief, taken by surprise, and unable to reach Chonda, launched his
dagger at and wounded him, but was himself slain; the guards at the
gates were cut to pieces, and the Rathors hunted out and killed without
mercy.
=Death of Rāo Ranmall.=—The end of Rāo Ranmall was more ludicrous than
tragical. Smitten with the charms of a Sesodia handmaid of the queen,
who was compelled to his embrace, the old chief was in her arms,
intoxicated with love, wine, and opium, and heard nothing of the tumult
without. A woman’s wit and revenge combined to make his end afford some
compensation for her loss of honour. Gently rising, she bound him to his
bed with his own Marwari turban:[4.7.14] nor did this disturb him, and
the messengers of fate had entered ere the opiate allowed his eyes to
open to a sense of his danger. Enraged, he in vain endeavoured to
extricate himself; and by some tortuosity of movement he got upon his
legs, his pallet at his back like a shell or shield of defence. With no
arms but a brass vessel of ablution, he levelled to the earth several of
his assailants, when a ball from a matchlock extended him on the floor
of the palace. His son Jodha was in the lower town, and was indebted to
the fleetness of his steed for escaping the fate of his father and
kindred, whose bodies strewed the _terre-pleine_ of Chitor, the merited
reward of their usurpation and treachery.
=The Revenge of Chonda.=—But Chonda’s revenge was not yet satisfied. He
pursued Rao Jodha, who, unable to oppose him, took refuge with Harbuji
Sankhla, leaving Mandor to its fate. This city Chonda entered by
surprise, and holding it till his sons Kantatji and Manjaji arrived with
reinforcements, the Rathor treachery was repaid by their keeping
possession of the capital during twelve years. We might here leave the
future founder of Jodhpur, had not this feud led to the junction of the
rich [281] province of Godwar to Mewar, held for three centuries and
again lost by treachery. It may yet involve a struggle between the
Sesodias and Rathors.[4.7.15]
“Sweet are the uses of adversity.” To Jodha it was the first step in the
ladder of his eventual elevation. A century and a half had scarcely
elapsed since a colony, the wreck of Kanauj, found an asylum, and at
length a kingdom, taking possession of one capital and founding another,
abandoning Mandor and erecting Jodhpur. But even Jodha could never have
hoped that his issue would have extended their sway from the valley of
the Indus to within one hundred miles of the Jumna, and from the desert
bordering on the Sutlej to the Aravalli mountains: that one hundred
thousand swords should at once be in the hands of Rathors, ‘the sons of
one father’ (_ek Bap ke Betan_).
If we slightly encroach upon the annals of Marwar, it is owing to its
history and that of Mewar being here so interwoven, and the incidents
these events gave birth so illustrative of the national character of
each, that it is, perhaps, more expedient to advert to the period when
Jodha was shut out from Mandor, and the means by which he regained that
city, previous to relating the events of the reign of Mokal.
=Harbuji Sānkhla.=—Harbuji Sankhla, at once a soldier and a devotee, was
one of those Rajput cavaliers ‘_sans peur et sans reproche_,’ whose life
of celibacy and perilous adventure was mingled with the austere devotion
of an ascetic; by turns aiding with his lance the cause which he deemed
worthy, or exercising an unbounded hospitality towards the stranger.
This generosity had much reduced his resources when Jodha sought his
protection. It was the eve of the _Sada-bart_, one of those hospitable
rites which, in former times, characterized Rajwara. This ‘perpetual
charity’ supplies food to the stranger and traveller, and is distributed
not only by individual chiefs and by the government, but by
subscriptions of communities. Even in Mewar, in her present impoverished
condition, the offerings to the gods in support of their shrines and the
establishment of the _Sada-bart_ were simultaneous. Hospitality is a
virtue pronounced to belong more peculiarly to a semi-barbarous
condition. Alas! for refinement and ultra-civilization, strangers to the
happiness enjoyed by Harbuji Sankhla. Jodha, with one hundred and twenty
followers, came to solicit the ‘stranger’s fare’: but unfortunately it
was too late, the _Sada-bart_ had been distributed. In this exigence,
Harbuji recollected that there was a wood [282] called _mujd_,[4.7.16]
used in dyeing, which among other things in the desert regions is
resorted to in scarcity. A portion of this was bruised, and boiled with
some flour, sugar, and spices, making altogether a palatable pottage;
and with a promise of better fare on the morrow, it was set before the
young Rao and his followers, who, after making a good repast, soon
forgot Chitor in sleep. On waking, each stared at his fellow, for their
mustachios were dyed with their evening’s meal; but the old chief, who
was not disposed to reveal his expedient, made it minister to their
hopes by giving it a miraculous character, and saying “that as the grey
of age was thus metamorphosed into the tint of morn[4.7.17] and hope, so
would their fortunes become young, and Mandor again be theirs.”
Elevated by this prospect, they enlisted Harbuji on their side. He
accompanied them to the chieftain of Mewa, “whose stables contained one
hundred chosen steeds.” Pabuji, a third independent of the same stamp,
with his ‘coal-black steed,’ was gained to the cause, and Jodha soon
found himself strong enough to attempt the recovery of his capital. The
sons of Chonda were taken by surprise: but despising the numbers of the
foe, and ignorant who were their auxiliaries, they descended sword in
hand to meet the assailants. The elder[4.7.18] son of Chonda with many
adherents was slain; and the younger, deserted by the subjects of
Mandor, trusted to the swiftness of his horse for escape; but being
pursued, was overtaken and killed on the boundary of Godwar. Thus Jodha,
in his turn, was revenged, but the ‘feud was not balanced.’ Two sons of
Chitor had fallen for one chief of Mandor. But wisely reflecting on the
original aggression, and the superior power of Mewar, as well as his
being indebted for his present success to foreign aid, Jodha sued for
peace, and offered as the _mundkati_, or ‘price of blood,’ and ‘to
quench the feud,’ that the spot where Manja fell should be the future
barrier of the two States. The entire province of Godwar was
comprehended in the cession, which for three centuries withstood every
contention, till the internal dissensions of the last half century,
which grew out of the cause by which [283] it was obtained, and the
change of succession in Mewar severed this most valuable
acquisition.[4.7.19]
Who would imagine, after such deadly feuds between these rival States,
that in the very next succession these hostile frays were not only
buried in oblivion, but that the prince of Marwar abjured ‘his turban
and his bed’ till he had revenged the assassination of the prince of
Chitor, and restored his infant heir to his rights? The annals of these
States afford numerous instances of the same hasty, overbearing
temperament governing all; easily moved to strife, impatient of revenge,
and steadfast in its gratification. But this satisfied, resentment
subsides. A daughter of the offender given to wife banishes its
remembrance, and when the bard joins the lately rival names in the
couplet, each will complacently curl his mustachio over his lip as he
hears his ‘renown expand like the lotus,’ and thus ‘the feud is
extinguished.’ Thus have they gone on from time immemorial, and will
continue, till what we may fear to contemplate. They have now neither
friend nor foe but the British. The Tatar invader sleeps in his tomb,
and the Mahratta depredator is muzzled and enchained. To return.
=Mokal, A.D. 1397-1433.=—Mokal, who obtained the throne by Chonda’s
surrender of his birthright, was not destined long to enjoy the
distinction, though he evinced qualities worthy of heading the Sesodias.
He ascended the throne in S. 1454 (A.D. 1398), at an important era in
the history of India; when Timur, who had already established the race
of Chagatai in the kingdoms of Central Asia, and laid prostrate the
throne of Byzantium, turned his arms towards India. But it was not a
field for his ambition; and the event is not even noticed in the annals
of Mewar: a proof that it did not affect their repose. But they record
an attempted invasion by the king of Delhi, which is erroneously stated
to have been by Firoz Shah. A grandson of this prince had indeed been
set up, and compelled to flee from the arms of Timur, and as the
direction of his flight was Gujarat, it is not unlikely that the
recorded attempt to penetrate by the passes of Mewar may have been his
[284]. Be this as it may, the Rana Mokal anticipated and met him beyond
the passes of the Aravalli, in the field of Raepur, and compelled him to
abandon his enterprise. Pursuing his success, he took possession of
Sambhar and its salt lakes, and otherwise extended and strengthened his
territory, which the distracted state of the empire consequent to
Timur’s invasion rendered a matter of little difficulty. Mokal finished
the palace commenced by Lakha, now a mass of ruins; and erected the
shrine of Chaturbhuja, ‘the four-armed deity,’[4.7.20] in the western
hills.
=Lāl Bāi.=—Besides three sons, Rana Mokal had a daughter, celebrated for
her beauty, called Lal Bai, or ‘the ruby.’ She was betrothed to the
Khichi chieftain of Gagraun, who at the Hathleva[4.7.21] demanded the
pledge of succour on foreign invasion. Dhiraj, the son of the Khichi,
had come to solicit the stipulated aid against Hoshang of Malwa, who had
invested their capital. The Rana’s headquarters were then at Madri, and
he was employed in quelling a revolt of the mountaineers, when Dhiraj
arrived and obtained the necessary aid. Madri was destined to be the
scene of the termination of Mokal’s career: he was assassinated by his
uncles, the natural brothers of his father, from an unintentional
offence, which tradition has handed down in all its details.
=Assassination of Rāna Mokal.=—Chacha and Mera were the natural sons of
Khetsi Rana (the predecessor of Lakha); their mother a fair handmaid of
low descent, generally allowed to be a carpenter’s daughter. ‘The fifth
sons of Mewar’ (as the natural children are figuratively termed) possess
no rank, and though treated with kindness, and entrusted with
confidential employments, the sons of the chiefs of the second class
take precedence of them, and ‘sit higher on the carpet.’ These brothers
had the charge of seven hundred horse in the train of Rana Mokal at
Madri. Some chiefs at enmity with them, conceiving that they had
overstepped their privileges, wished to see them humiliated. Chance
procured them the opportunity: which, however, cost their prince his
life. Seated in a grove with his chiefs around him, he inquired the name
of a particular tree. The Chauhan chief, feigning ignorance, whispered
him to ask either of the brothers; and not perceiving their scope, he
artlessly did so. “Uncle, what tree is this?” The sarcasm thus prompted
they considered as reflecting on their birth (being sons [285] of the
carpenter’s daughter), and the same day, while Mokal was at his
devotions, and in the act of counting his rosary, one blow severed his
arm from his body, while another stretched him lifeless. The brothers,
quickly mounting their steeds, had the audacity to hope to surprise
Chitor, but the gates were closed upon them.
=Rāna Kūmbha, A.D. 1433-68.=—Though the murder of Mokal is related to
have no other cause than the sarcasm alluded to, the precautions taken
by the young prince Kumbha,[4.7.22] his successor, would induce a belief
that this was but the opening of a deep-laid conspiracy. The traitors
returned to the stronghold near Madri, and Kumbha trusted to the
friendship and good feeling of the prince of Marwar in this emergency.
His confidence was well repaid. The prince put his son at the head of a
force, and the retreat of the assassins being near his own frontier,
they were encountered and dislodged. From Madri they fled to Pai, where
they strengthened a fortress in the mountains named Ratakot; a lofty
peak of the compound chain which encircles Udaipur, visible from the
surrounding country, as are the remains of this stronghold of the
assassins. It would appear that their lives were dissolute, for they had
carried off the virgin daughter of a Chauhan, which led to their
eventual detection and punishment. Her father, Suja, had traced the
route of the ravishers, and, mixing with the workmen, found that the
approaches to the place of their concealment were capable of being
scaled. He was about to lay his complaint before his prince, when he met
the cavalcade of Kumbha and the Rathor. The distressed father, ‘covering
his face,’ disclosed the story of his own and daughter’s dishonour. They
encamped till night at Delwara, when, led by the Chandana, they issued
forth to surprise the authors of so many evils.
=Suja and the Tiger.=—Arrived at the base of the rock, where the parapet
was yet low, they commenced the escalade, aided by the thick foliage.
The path was steep and rugged, and in the darkness of the night each had
grasped his neighbour’s skirt for security. Animated by a just revenge,
the Chauhan (Suja) led the way, when on reaching a ledge of the rock the
glaring eyeballs of a tigress flashed upon him. Undismayed, he squeezed
the hand of the Rathor prince who followed him, and who on perceiving
the object of terror instantly buried his poignard in her heart. This
omen was superb. They soon reached the summit. Some had ascended the
parapet; others were scrambling over, when the minstrel [286] slipping,
fell, and his drum, which was to have accompanied his voice in singing
the conquest, awoke by its crash the daughter of Chacha. Her father
quieted her fears by saying it was only “the thunder and the rains of
Bhadon”: to fear God only and go to sleep, for their enemies were safe
at Kelwa. At this moment the Rao and his party rushed in. Chacha and
Mera had no time to avoid their fate. Chacha was cleft in two by the
Chandana, while the Rathor prince laid Mera at his feet, and the spoils
of Ratakot were divided among the assailants.
-----
Footnote 4.7.1:
_Mukti._
Footnote 4.7.2:
This is a literal phrase, denoting further transmigration of the soul,
which is always deemed a punishment. The soldier who falls in battle
in the faithful performance of his duty is alone exempted, according
to their martial mythology, from the pains of ‘second birth.’
Footnote 4.7.3:
The fair messengers of heaven.
Footnote 4.7.4:
_Suraj Mandal._
Footnote 4.7.5:
The abode of the chief of the various clans of Chondawat.
Footnote 4.7.6:
_Vide_ p. 235.
Footnote 4.7.7:
[Hālār in W. Kāthiāwār (_BG_, viii. 4).]
Footnote 4.7.8:
The _Dhāi_. The _Dhābhāis_, or ‘foster-brothers,’ often hold lands in
perpetuity, and are employed in the most confidential places; on
embassies, marriages, etc.
Footnote 4.7.9:
On the 8th day of the Dasahra, or ‘military festival,’ when the levies
are mustered at the Chaugan, or ‘Champ de Mars,’ and on the 10th of
Chait his altars are purified, and his image is washed and placed
thereon. Women pray for the safety of their children; husbands, that
their wives may be fruitful. Previously to this, a son of Bappa Rawal
was worshipped; but after the enshrinement of Raghudeva, the adoration
of Kulisputra was gradually abolished. Nor is this custom confined to
Mewar: there is a deified _Putra_ in every Rajput family—one who has
met a violent death. Besides Eklinga, the descendants of Bappa have
adopted numerous household divinities: the destinies of life and
death, Baenmata the goddess of the Chawaras, Nagnachian the serpent
divinity of the Rathors, and Khetrapal, or ‘fosterer of the field,’
have with many others obtained a place on the Sesodia altars. This
festival may not unaptly be compared to that of Adonis amongst the
Greeks, for the _Putra_ is worshipped chiefly by women.
Footnote 4.7.10:
The _Diwali_, from _diwa_, ‘a lamp.’ This festival is in honour of
Lakshmi, goddess of wealth.
Footnote 4.7.11:
Seven miles south of Chitor, on the road to Malwa.
Footnote 4.7.12:
The family priest and instructor of youth.
Footnote 4.7.13:
_Rampol_, ‘the gate of Ram.’
Footnote 4.7.14:
Often sixty cubits in length.
Footnote 4.7.15:
[Godwār, including the Bāli and Desuri districts in S.E. Mārwār, is
now known as the Desuri Hukūmat: see Erskine iii. A. 180 f.]
Footnote 4.7.16:
The wood of Solomon’s temple is called _almug_; the prefix _al_ is
merely the article [?]. This is the wood also mentioned in the annals
of Gujarat, of which the temple to Adinath was constructed. It is said
to be indestructible even by fire. It has been surmised that the
fleets of Tyre frequented the Indian coast: could they thence have
carried the _Almujd_ for the temple of Solomon? [Almug, according to
the _Encyclopædia Biblica_ (i. 1196) is either Brazil-wood or red
sandalwood (_Pterocarpus santalinus_). Sir G. Watt, who has kindly
examined the question, thinks it very improbable that the _mujd_ of
the text is almug wood, because neither the true sandalwood (_Santalum
album_) nor the red sandalwood (_Pterocarpus santalinus_) is found in
Rājputāna. He identifies the _mujd_ of the text with _Moringa
concanensis_, a small tree found wild in Sind and the Konkan, which
yields a gum of considerable value, and its congener _Moringa
pterygosperma_ (_Comm. Prod._ 784), the horse-radish tree of India, is
used as a dye in Jamaica, and probably could be so used in India.]
Footnote 4.7.17:
This wood has a brownish-red tint.
Footnote 4.7.18:
This is related with some variation in other annals of the period.
Footnote 4.7.19:
There is little hope, while British power acts as high constable and
keeper of the peace in Rajwara, of this being recovered: nor, were it
otherwise, would it be desirable to see it become an object of
contention between these States. Marwar has attained much grandeur
since the time of Jodha, and her resources are more unbroken than
those of Mewar, who, if she could redeem, could not, from its exposed
position, maintain the province against the brave Rathor.
Footnote 4.7.20:
[The four-armed Vishnu, the favourite deity of the Mertia Rāthors
(_Census Report, Rajputana, 1891_, ii. 26).]
Footnote 4.7.21:
The ceremony of joining hands.
Footnote 4.7.22:
[His mother was a Pramār, Subhāgya Devi, daughter of Rāja Jaitmall,
Sānkhla.]
-----