as getting a first-hand knowledge of the country and its people. During his residence at Puna his plastic mind was profoundly influenced by the readings from the Hindu epics and sacred books given by his guardian and other Brahmans, and still more by the teaching of his mother. The deeply religious, almost ascetic, life that Jija Bai led amidst neglect and solitude imparted by its example, even more than by her precepts, a stoical earnestness mingled with religious fervour to the character of Shiva. He began to love independence and loathe a life of servile luxury in the pay of some Muslim king. It is, however, extremely doubtful if at this time he conceived any general design of freeing his brother Hindus from the insults and outrages to which they were often subjected by the dominant Muslim population.*[1] An independent sovereignty for himself he certainly coveted; but he never posed as the liberator of the Hindus in general, at all events not till long afterwards, (Chit. 29; Dig. 100-103, 112.)
The inconstancy, intrigue and bloodshed which stained the Court of Bijapur in those days foreboded for it a downfall like that of Ahmadnagar. Mughal service was a no better alternative to Shivaji. The imperialists had killed Kheloji Bhonsla, his grand-
- ↑ * Basatin-i-Salatin, 332 and 334, frankly describes in detail how the Hindus were depressed as a deliberate policy of the State of Bijapur in the palmy days of Muhammad Adil Shah.
