Hund, Khyber Pakhtunkhwa

Village in District Swabi, Khyber Pakhtunkhwa, Pakistan

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Village in Khyber Pakhtunkhwa, Pakistan

Hund

ہنڈ (Urdu)
هنډ (Pashto)

Village

The Alexander the Great Memorial

Etymology: Possibly from Sanskrit "Udabhandapura" meaning "city of water pots" or "high village"
Nickname:

(Swabi Ka Paris – صوابی کا پیرس)[1]

Hund

Location of Hund in Pakistan

Coordinates (Right bank of the Indus River): 34°01′02″N 72°25′53″E﻿ / ﻿34.0173521°N 72.4312554°E﻿ / 34.0173521; 72.4312554
Country|  Pakistan
Province| Khyber Pakhtunkhwa
District| Swabi District
Tehsil| Lahor Tehsil
Established| Ancient (pre-4th century BC)
Historical Significance| Capital of Turk Shahi and Hindu Shahi dynasties
Founded by| Unknown (ancient origins)
Union council| Khunda
Government

• Type| Local government
• Body| Swabi District Administration
• Nazim| Israr Khan[2]
Area

[3]

• Total

| 2,809 ha (6,941 acres)
| Total area includes agricultural and residential land
Elevation

| 340 m (1,120 ft)
Population

(2023 census)[3]

• Total

| 13,897
• Density| 490/km2 (1,300/sq mi)
| Pathan population
Demonym| Hundian
Time zone| UTC+5 (PST)
Postal code|

23560

Languages| Pashto, Hindko,
Historical rulers|

* Achaemenid Empire (6th–4th century BC)
* Alexander the Great (327–323 BC)
* Maurya Empire (321–185 BC)
* Greco-Bactrian Kingdom & Indo-Greek Kingdom (185 BC–c. 50 AD)
* Kushan Empire (1st–3rd century AD)
* Kidarites (4th century AD)
* Hephthalites (5th–6th century AD)
* Turk Shahi Dynasty (7th–9th century AD)
* Hindu Shahi Dynasty (9th–11th century AD)
* Ghaznavid Empire (11th–12th century AD)
* Delhi Sultanate (1206–1526 AD)
* Mughal Empire (1526–18th century AD)
* Sikh Empire (1818–1849 AD)
* British Raj (1849–1947)
* Pakistan (1947–present)

Hund is home to the Hund Museum, preserving artifacts from Gandhara and Hindu Shahi periods.

Hund (Pashto: هنډ), historically known as Udabhandapura (Udabhāṇḍa(pura) in Sanskrit),[4] is a small village in Swabi District, Khyber Pakhtunkhwa, Pakistan. It is located on the right bank of the Indus River, approximately 15 km north of Attock, 10.8 km southeast of Lahor (ancient Salatura), and 4.5 km southeast of Anbar, formerly known as the North-West Frontier Province (NWFP) of Pakistan. Its geographical coordinates are 34.0173521°N, 72.4312554°E. Hund holds a prominent place in the political and cultural history of the Gandhāra region. According to ancient Greek sources such as Arrian, Alexander the Great is believed to have crossed the Indus River in 327 BCE near this location during his campaign toward Taxila, although no archaeological evidence has yet confirmed the exact crossing point. The earliest physical remains found at Hund date back to the Kushan period in the 1st century CE. From the 7th to 9th centuries, Hund served as the winter capital of the Turk Shahi dynasty, with Kabul as their summer capital. Following the Turk Shahis, the Hindu Shahi dynasty rose to power and made Hund their principal seat until the early 11th century, when Mahmud of Ghazni invaded the region between 999 and 1025 CE. These centuries marked the height of Hund's political and strategic importance. In 1586 CE, the Mughal emperor Akbar ordered the construction of a military fort at Hund, built using small bricks and stones. Though now in a state of disrepair, portions of the fort still exist and reflect the strategic significance Hund held in the Mughal military network. By the 19th century, Hund had become one of the three major ferry points on the Indus River in the region. British accounts from the 1880s considered it the most convenient crossing for travellers moving between Swat, Bajaur and Lahore. Hund's location along the Indus made it not only a vital military and trade junction but also a cultural crossroads for successive empires including the Achaemenids, Mauryas, Kushans, Ghaznavids, Mughals, Sikhs, and the British each of whom left their mark on the area’s history. Prior to the Partition of India in 1947, Hund was home to a mixed population of Hindus and Muslims. Following partition, most non-Muslim residents migrated to India, and today the village is predominantly inhabited by Pathans. Remnants of Hindu temples and traditional residential structures still remain, bearing witness to the area’s multi-religious past. In recent years, the site has gained renewed attention through archaeological efforts. Excavations by the Directorate of Archaeology and Museums have unearthed structures from the Hindu Shahi period, including residential houses, coins, and what is believed to be part of a sophisticated drainage system, offering insight into the urban planning of the time. The modern village of Hund is also home to the Hund Museum, which was established to preserve and display the region’s archaeological heritage. The museum contains artifacts from the Gandhāran and Hindu Shahi periods, such as coins, Buddhist relics, and inscriptions. Hund’s transformation from a fortified ancient capital to a quiet rural village reflects centuries of political change, cultural integration, and demographic evolution. Despite the encroachment of time and the river, the memory of Hund lives on through ongoing conservation efforts, scholarly research, and its role as a symbol of the historical legacy of Gandhāra. [5]

## Historical Names

[edit]

Hund, historically known as Udabhandapura, was a significant city during the time of the Hindu Shahi dynasty. This name is recorded in the Hund slab inscription attributed to Jayapaladeva from the 10th century CE. The origin of the name Udabhandapura has been discussed by various scholars. Archaeologist I.H. Sehrai suggested that the name may come from the Sanskrit words udak (water), bhand (pot), and pur (city), meaning "city of water pots". This may have referred to ritual practices or trade activities, though this explanation is not widely accepted. Abdul Rehman offered a different interpretation, linking the name to Urdhvabhanda or Urdhabanda with urdhva meaning elevated and bhanda referring to a village or settlement (a word related to banda in Pashto and Persian). This interpretation, meaning "high village", corresponds well with Hund’s elevated landscape compared to surrounding areas such as Kaya, Ambar, and the Chhachh plains. Ahmad Hasan Dani proposed the name Udakbandapura, which may have referred to a river-crossing city where water pots were used for navigation or trade across the Indus River.[6] However, this theory lacks direct support from inscriptions. Among these interpretations, Rehman's theory is considered the most plausible due to both geographical evidence and linguistic alignment with local traditions.[7] The Chinese pilgrim Xuanzang, who travelled through the region between 629 and 645 CE, described a prosperous city near the Indus River named U-to-kia-han-cha. Scholars such as St. Martin, Alexander Cunningham, and Aurel Stein later identified this city as Hund, noting that it had a circumference of nearly 20 li (approximately 8 kilometres).[8] Over the centuries, Hund has been referred to by many names including Udakanda, Utkhanda, Ohind, Waihind, Uhand, Und, and the Greek term Embolima, as mentioned by the historian Arrian in his Anabasis. According to Cunningham, Utkhanda may have gradually transformed into Uhand or Ohind, eventually evolving into the modern name Hund.[9] The exact origins of the present name remain uncertain and may be rooted in local dialects or oral traditions. Archaeological excavations carried out since 1996 have revealed evidence of continuous settlement in Hund for over 2,000 years. Remains from the Kushan Empire, the Hindu Shahi period, and the Mughal Empire have been unearthed, including coins, pottery, jewellery, and a statue of Vishnu indicating the practice of Vaishnavism alongside Buddhism. The remains of a fort constructed by Emperor Akbar in 1586 CE further reflect the town’s strategic importance. Despite its rich cultural heritage and historical value, Hund faces modern threats such as looting and encroachment. Although Hund’s role as a centre of trade and political power ended with its conquest by Mahmud of Ghazni in 1001 CE, its history and the evolution of its name continue to attract scholarly interest from historians, archaeologists, and linguists.

The historical city of Hund, known by various names throughout different periods, has been mentioned in several ancient texts and accounts.

* Embolima – A strategic supply depot mentioned in Anabasis by Arrian, associated with Alexander the Great’s Indian campaign.[10][11][12]
* Hound – A name attributed to the British colonial period, possibly related to Hund’s legal or administrative significance.[13]
* Oond – Named by British officer James Abbott, reflecting colonial-era phonetic variations.[14]
* Ohind (ओहिन्द / اوہند) – Mentioned by Mirza Mughal Beg, derived from Udabhandapura, a significant town of the Hindu Shahi dynasty.[15]
* Udabhandapura (उदभांडपुर / اُدبھانڈپور) – Also known as Udakhanda (उदखंड / اُدکھنڈ), it was the capital of the Hindu Shahi dynasty before its fall to the Ghaznavids.

The name Udabhandapura possibly derives from:

* According to Fidaullah Sehrai, the name is derived from the Sanskrit words udak (water), bhand (pot), and pura (city), collectively meaning “city of water vessels”.
* Ahmad Hasan Dani interprets it as “a city at the river crossing where vessels (pots) were used”, possibly referring to an ancient method of crossing the Indus River.
* In contrast, Abdur Rehman proposes the form Urdhvabhanda, meaning “high village”, where urdhva means elevated or high, and bhanda (or banda) refers to a small settlement or village. This interpretation aligns with Hund’s elevated*
* Udakabhanda (उदकभंड / اُدکبھند) – Mentioned as "U-To-Kia-han-Cha" by the Chinese Buddhist monk Xuanzang.[16]
* Waihind / Wahand / Vaihind / Wayhand (वैहिंद / وۂیند) – Referred to in the works of Al-Biruni, especially in relation to the Ghaznavid Empire.[17]
* Unda (उंड / اُنڈ) – A historical name found in Indian and Persian records.[citation needed]
* Udbhanga (उद्भांग / اُدبھانگ) – A lesser-known variation used in some Sanskrit inscriptions.[18]
* Udbhanda – Mentioned in the Rajatarangini by Kalhana, referring to Hund’s historical importance.[19]

Toponym, the phonetic changes[20]

The name of the ancient town appears in various forms in early Islamic sources. In the works of Al-Biruni, the city is referred to as Wyhnd, while in the Persian text Hudud al-'Alam, according to Vladimir Minorsky, it is spelled as Vbhnd. Both forms represent transliterations of the original Sanskrit name Udabhāṇḍapura. The suffix -pura, meaning “city” or “town,” was commonly used in Sanskrit but was often omitted by Arabic and Persian writers, who only transcribed the root Udabhāṇḍa. The phonetic transformations from Sanskrit into Arabic and Persian can be understood through a comparative linguistic analysis. In the transliterations provided by al-Biruni, the initial vowel u- in Sanskrit was often rendered as w- in Arabic and v- in Persian. This process also involved abbreviating the first syllables, transforming uda- into wa- or va-. These abbreviations likely stemmed from oral transmission through local Indic vernaculars. For example, al-Biruni rendered the Sanskrit term Yamunā as Jawn in Arabic, which may reflect its vernacular form Jauṇā. Similarly, the name of the emperor Aśoka appears as Āho or Āhū, and the festival Gaurī-tṛtīya is recorded as Gaurītṛi. In terms of consonants, al-Biruni occasionally replaced Sanskrit aspirated consonants with their Arabic equivalents. The voiced aspirated -gh- in Sanskrit could become -h- in Arabic, as could -bh-. In the case of Udabhāṇḍa, the -bh- was rendered as -h- in Arabic and Persian texts, producing the form -hnd. This transformation is comparable to al-Biruni’s rendering of Caturdaśi-Māgha as Cāmāha, where phonetic abbreviation and consonant change are also observed. These variations demonstrate the gradual phonetic shifts that occurred during the transmission of Sanskrit terms into Arabic and Persian. They depended not only on the classical literary forms but also on the vernacular languages through which these names were conveyed.[21][22]

## Geography

[edit]

Hund is situated on a flat and fertile plain along the northern bank of the Indus River.[23] The terrain gently slopes towards the river, making the region suitable for agriculture. Irrigation is primarily provided by the Pehur High Level Canal, constructed in 1951, while areas lacking canal access continue to rely on traditional Persian wheels (locally called *Rahat*). Major crops include sugarcane, maize, wheat, and tobacco. To the north of Hund lies a low hill range near the village of Ambar, from which the seasonal Badri stream originates. This stream, prone to flooding during the monsoon, often damages crops before emptying into the Indus. South of the village, within the river, are four vegetated river islands (*belas*) covered with reeds and shisham trees. These islands are commonly used as pastures for livestock. The climate in Hund is moderate, with warm summers and relatively cool winters. Although the area does not experience extreme weather, seasonal flooding from the Indus remains a natural hazard during the monsoon season. Hund’s strategic location on the Indus made it an important river crossing for traders, pilgrims, and invading armies moving between Central Asia and the Indian subcontinent. It served as the winter capital of the Shahi rulers of Gandhara, especially during the reigns of the Turk Shahi and Hindu Shahi dynasties. According to historian Fidaullah Sehrai, the town was selected for its defensible terrain and access to river transport. Abdur Rehman(Archaeologist) also highlights its importance in trade and military logistics. The village has been noted by early travellers such as the Chinese pilgrims Xuanzang and Song Yun, and Arab geographers like al-Muqaddasi, who praised its lush greenery and well-maintained gardens. Historical figures including Alexander the Great—who crossed the Indus at this location in 326 BCE—Timur, Babur (who mentioned a marriage alliance with a Yusufzai chief in his memoirs), Ranjit Singh, and Sayyed Ahmad Shaheed Barelvi all visited or passed through Hund during various military campaigns. Archaeological excavations conducted by the Government of Khyber Pakhtunkhwa have revealed extensive remains of ancient settlements. These include portions of a Mughal-period fort that still encloses more than 600 houses. Traces of four historical city gates remain, along with remnants of a deep defensive trench once crossed by a wooden bridge, which would be raised at night to secure the settlement. Some historical accounts also reference a tunnel connecting the fort at Hund to Attock Fort, suggesting strategic military connectivity during times of conflict. The village of Hund is surrounded by a fort, the remains of which are still visible today. There were four gates of the walled city, which remain as entry and exit points to this day. It is said that a deep trench was also dug around the walled city to prevent unauthorized entry. This trench was crossed by a movable wooden bridge, which was raised at night by the guards to secure the gates and the garrison. Some historians suggest the existence of a tunnel inside the walled city, connecting the Hund garrison with Attock Fort. This tunnel would have been used for mutual reinforcement during attacks and as an escape route if one of the garrisons fell to the enemy. In recognition of its historical importance, the government has constructed a museum along the bank of the Indus River to preserve Hund’s rich legacy. A replica of the Tower of Olympia has also been built in commemoration of Alexander the Great, who crossed the Indus and stayed in Hund during his campaign in the Indian subcontinent. Hund is surrounded by areas of both historical and geographical significance. To the east lies Shah Mansur, named after a Yusufzai leader, while Panjpir Hill—standing at 940 feet—offers expansive views of the Mardan plain and the Attock region across the Indus. On the opposite bank lies the Chach plain of Punjab, featuring villages such as Malla, Harun, and Salim Khan. Upstream, the Tarbela Dam, one of the world’s largest earth-filled dams, regulates the Indus River, which was once the source of Hund's economic vitality. According to the 2023 Census of Pakistan, Hund covered 6,946 acres and had a population of 13,897. Traditional mud-brick houses dominate the architectural landscape, with occasional stone buildings using materials sourced from nearby hills. The village layout features narrow streets converging on a central road that ends at the riverbank, where herders still lead livestock to graze on the river islands. Traditional methods of river transport continue, with villagers crossing the Indus using inflated animal skins known locally as *shinaz*, echoing ancient practices dating back to the time of early traders and invaders. Despite the natural erosion caused by the Indus, Hund remains a living symbol of the region’s historical legacy. Its geographical position shaped its enduring role in trade, governance, and cultural exchange. Today, it serves both as a subject of archaeological interest and as a reflection of the ancient civilizations that once thrived along the mighty Indus River.[24][25]

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Before Pakistan-India partition, the village was a mixture of Hindu and Muslim population. Remains of Hindu worship places and their residences were visible till near past, however same are now nearly non existent after increase in population. After partition most of the nonuslims left for India. Now the village was mainly inhibited by Pathans who later on invited artisans from other clans and casts to settle down in the village so as to make it an independent entity. The settlements of Balar Khel are mainly in villages Zaida, Maini, Yaqubi, Yar Hussain, Hund, Ambar, Lahor, Kaddi and Panj Pir in Swabi District of Khyber Pakhtunkhwa in Pakistan. Hund has also the unique honour to be the capital of a Hindu Maharaja and a military Garrison of Akbar the According to Historians Hund is one the oldest city in earth surviving till to date.

* Buddhist Devata statue from Hund, 6–7th century AD. Museum of Oriental Art (Turin)

* Buddhist Devata, 6–7th century AD, Hund. Museum of Oriental Art (Turin)

* Hund Museum

* The northern entrance to Hund village, historically identified with the ancient city of Udabhandapura, through which Alexander the Great is believed to have entered the region in 326 BCE.

* The southern gate of Hund village, located near the Indus River, underscores the area's historical role as a strategic crossing and centre of trade and defense during various eras, including the Mughal Empire.

* Local residents of Hund village bathing in the Indus River during the summer, a common practice for cooling off and coping with power shortages.

* A serene sunrise over the Indus River near Hund village, with gentle waters flowing over smooth river stones, creating a picturesque morning landscape.

* A misty sunrise over the Indus River as it flows past Hund village in Khyber Pakhtunkhwa, Pakistan.

* Morning mist rising above the Indus River as it flows near Hund village, reflecting the tranquil atmosphere of this historic settlement.

* A typical courtyard in Hund village, reflecting rural life with free-roaming chickens and traditional mud-plastered architecture.

* A foggy morning view of the Indus River near Hund village, showing its banks with scattered litter and a distant line of trees shrouded in haze.

* Birds fly above the pebble-covered bank of the Indus River on a misty morning in Hund village, highlighting the river’s natural beauty and ecological importance.

* A misty morning on the Indus River in Hund village, showing a footpath leading down to the river—a reflection of the community’s daily connection with the waterway.

* A typical morning view of the Indus River in Hund village, with a low-lying, debris-marked riverbank and trees partially obscured by fog.

* Local residents bathing in the shallow waters of the Indus River at Hund village—a regular activity during summer mornings.

* The oldest Hujra in Hund village, near the Northern Gate, where three-day death prayers are held per Pashtun tradition.

* A rural view of Hund showing the main Hujra near the Northern Gate, recently rebuilt.

* A moment of prayer in the Hujra of Hund, reflecting the three-day mourning period and communal solidarity in Pashtun culture.

* Inside the Hujra: community members gather for traditional three-day prayers after a death.

* Men observing the traditional three-day prayer ritual in the Hujra — a vital Pashtun mourning tradition.

* A man working in an oat field in Hund, highlighting the importance of agriculture to village life.

* A grave decorated with Indus River stones — a traditional Pashtun funerary practice in Hund.

## History

[edit]

It was Turk Shahi capital of Gandhara, which possibly functioned as a winter capital within their kingdom of Kapisa-Gandhara in the 7-9th century AD.[26]

Hund was also the last capital of Gandhara, following Charsadda (then Pushkalavati) and Peshawar (then known as Purushapura), under the Hindu Shahi rulers until the beginning of 11th century AD, when Mahmud of Ghazni defeated Anandapala, the last Hindu Shahi ruler in Gandhara. The Hindu Shahi capital was then shifted to Nandana in the Salt Range, Punjab.[27] It has also been said that the Mongol invader Genghis Khan also followed Khwarezm Shah up to Hund, before the prince jumped into the Indus River on his way to India.[28]

### Alexander the Great

[edit]

Numerous significant historical events have taken place along the banks of the Indus River and around the ancient town of Hund throughout antiquity. Several Greek, Chinese, and Muslim sources have made references to the area. The Greek historian Arrian provides a detailed account of Alexander the Great’s campaign in the region. According to Arrian:

> “He (Alexander) then made Ora and Massaga fortresses to keep the land in subjection, and fortified the city of Bazira. Hephaestion and Perdiccas also fortified for him another city, named Orabatis, and leaving a garrison in it marched towards the river Indus. When they reached that river, they at once began to carry out Alexander's instructions in regard to bridging it. Alexander then appointed Nicanor, one of the companions, viceroy of the land on this side of the river Indus; and in the first place leading his army towards that river, he brought over on terms of capitulation the city of Peucelaotis (identified with Pushkalavati, near modern-day Charsadda), which was situated not far from it.”

Arrian further records:

> “When Alexander arrived at the Indus, he found a bridge constructed by Hephaestion, along with two thirty-oared galleys and many smaller craft. He also received 200 talents of silver, 3,000 oxen, over 10,000 sheep for sacrificial purposes, and thirty elephants as gifts from Taxiles, the ruler of Taxila. Taxiles also sent word that he would surrender the city of Taxila, the largest between the Indus and Hydaspes (the modern Jhelum River). Alexander then performed sacrifices to his customary gods and held athletic and equestrian contests near the river.”

“After crossing the Indus, Alexander again offered sacrifices and proceeded towards Taxila, a large and prosperous city. He was received warmly by Taxiles and the local Indian population. Alexander granted them additional territory as requested.”[29]

### Chinese Accounts of Hund

[edit]

Several early Chinese travellers mentioned Hund in their historical accounts, providing valuable insight into the region's religious and cultural significance. The Chinese pilgrim Sung Yun, who visited India in the 6th century CE, described the region near the Indus River as follows:

> Going west three days, we arrive at the great river Sin-tu (Indus). On the west bank of this river is the place where Tathagata (Buddha) took the form of (or became) a great fish called Makara and came out of the river, and for twelve years supported the people with his flesh. On this spot is raised a memorial tower. On the rock are still to be seen the traces of the scales of the fish.

Another prominent Chinese pilgrim, Xuanzang (also known as Hiuen Tsang), who travelled through the Indian subcontinent in the 7th century CE, also recorded his visit to Hund. He wrote:

> Going south-east from the temple of Bhima 150 li, we come to U-to-kia-hancha (Hund). This town is 20 li in circuit; on the south it borders on the river Sindh (Sin-tu). The inhabitants are rich and prosperous. Here is amassed a supply of valuable merchandise and mixed goods from all quarters. To the north-west of U-to-kia-hancha 20 li or so we come to the town of Po-lo-to-lo (Lahor village). This is the place where the Rishi Panini, who composed the Chingming-lun (the Vyakarnam), was born.

He further described the crossing of the Indus River:

> Returning to U-to-kia-hancha (Hund), we cross at the south of the river Sin-tu. The river is about 3 or 4 li in width and flows south-west. Its waters are pure and clear as a mirror as they roll along with impetuous flow. Poisonous Nagas and hurtful beasts occupy the caverns and clefts along its sides. If a man tries to cross the river carrying with him valuable goods or gems or rare kinds of flowers or fruits, or especially relics of Buddha, the boat is frequently engulfed by the waves. After crossing the river, we arrive at the kingdom of Ta-cha-shi-lo (Taxila).

During his return journey, Xuanzang reportedly lost his books and offerings and nearly drowned while crossing the river on an elephant at Hund.[30]

### Al-Utbi's Account of the Battle near Waihind

[edit]

The medieval Persian historian Al-Utbi, in his book Kitab-i-Yamini, provides a vivid account of Mahmud of Ghazni's military campaign near Waihind (modern-day Hund). This battle was fought against Brahmanpal, the son of Anandpal, in continuation of Mahmud's early expeditions into the Indian subcontinent. Al-Utbi writes:

> The Sultan, contrary to the disposition of man, which induces him to prefer a soft to hard couch, and the splendour of the cheeks of pomegranate-bosomed girls to well-tempered sword blades, was so offended at the standard which Satan had raised in Hind that he determined on another holy expedition to that land. On the last day of Rabi-ul-Akhir of the same year, the Sultan prayed to God for the accomplishment of his wishes.

> When he had reached as far as the river of Waihind, he was met by Brahmanpal, the son of Anandpal, at the head of a valiant army, with white swords, blue spears, yellow coats of mail, and ash-coloured elephants. Fight opened its crooked teeth, attacks were frequent like flaming meteors, arrows fell like rain from bows, and the grinding-stone of slaughter revolved, crushing the bold and the powerful.

> The battle lasted from morning till evening, and the infidels were near gaining victory, had not God aided by sending the slaves of the household to attack the enemy in rear and put them to flight. The victors obtained thirty large elephants, and slew the vanquished wherever they were found in jungles, passes, and hills.

This battle marked an important stage in Mahmud's early campaigns, further consolidating his power in the region and weakening the Hindu Shahi kingdom of Waihind.[31]

### Ata-Malik Juvayni's Account of Jalaluddin Khwarazmshah and Genghis Khan

[edit]

The Persian historian Ata-Malik Juvayni, in his historical chronicle Tarikh-i Jahan-Gusha (The History of the World Conqueror), provides a detailed account of Sultan Jalaluddin Khwarazmshah's retreat and battle against Genghis Khan following the Mongol invasion of the Khwarazmian Empire. According to Juvayni:

> Changiz Khan detached a portion of his army, fully equipped, from Talikan, against Sultan Jalaluddin, and when he heard of his still further successes, he himself marched with such expedition that there was no difference between night and day, and no time for cooking food. On his reaching Ghazna, he ascertained that the Sultan had left it fifteen days previous, for the purpose of crossing the river Sindh, so he appointed Yelwaj with his contingent to the charge of Ghazna, and himself hastened like a cloud-impelling wind in pursuit of him.

> He came up with the Sultan on the bank of Sindh, and hemmed him completely in with his army, several curves extending one behind another like a bow, of which the river was the string. Changiz Khan ordered his troops to advance, and enjoined that every attempt should be made to take the Sultan alive. Chagatai and Ögedei also arrived to his support from Khwarazm. When the Sultan saw that it was a time for exertion and action, he prepared for fight with the few men he had under him, galloping from the right to the left wing, from the left to the centre, and making furious onslaughts. But the army of the Mughals made good their advance by degrees, narrowing the field of battle and the opportunity of escape, while the Sultan was fighting like an angry lion. In every direction that he urged his steed, he raised dust com mingled with blood. Orders were again issued that they should take him prisoner, and the army refrained from wounding with spear and arrow, in their anxiety to carry the commands of Changiz Khan into effect. Jalaluddin himself maintained his ground, and, mounting a fresh horse that was brought to him, made one more charge, and then retreated like the wind and like a flash of lightning upon water. When Changiz Khan saw that the Sultan had dashed into the river, and that the Mughals were anxious to follow him, he prevented them, and placing his hand in his mouth through excess of astonishment, exclaimed to his sons: "This is one whom you may indeed call a man! A true fighting elephant to tooth and marrow!" This he said, and looked in that direction where the Sultan went like a Rustam on his way. All his followers who were not drowned in the river were put to the sword, and the ladies of his household and his children were brought to Changiz Khan. He ordered with respect to all the males, even down to those who were sucklings, that the nipple of death should be placed in the mouth of their life, and that their bodies should be left to be devoured by crows. As all the property and wealth of the Sultan had been thrown that day into the river by his orders, Changiz Khan directed divers to search for it, and bring out what they could. This transaction, which was one of the wonders of the time, took place in Rajab, of the year 618 H; in accordance with the proverb, "Wonders occur in Rajab".

> Changiz Khan after the battle marched to the banks of the Jihun (Indus), and sent Ögedei to Ghazna. On his arrival they proffered their submission. He ordered all the inhabitants to be brought out into the plain and counted, and, after selecting artisans from among them, he ordered all the rest to be slain. He also destroyed the city, and Ögedei returned towards Herat, after burying the slain.

This episode reflects the intensity of the Mongol conquests, the bravery of Jalaluddin, and the harsh policies implemented by Genghis Khan during his military campaigns in the region.[32]

### Rulers and Periods

[edit]

#### Achaemenid Empire (6th–4th Century BC)

[edit]

During the Achaemenid Empire, Hund was part of the Gandhara region, a satrapy (province) of the Persian Empire, which was based in modern-day Iran. The Achaemenids, under rulers like Cyrus the Great and Darius I, controlled vast territories stretching from the Balkans to the Indus Valley. Hund, strategically located on the banks of the Indus River, likely served as a crucial trade and military outpost, connecting the Persian heartlands with the Indian subcontinent. The Behistun Inscription of Darius I mentions Gandāra as a province, indicating Hund’s inclusion in this administrative structure. This period established Hund's strategic importance, as evidenced by Persian inscriptions and accounts such as those found in Herodotus' Histories.[33]

#### Alexander the Great (327–323 BC)

[edit]

In 327 BC, Alexander the Great, the Macedonian king, crossed the Indus River at Hund during his campaign in India. Historical texts, such as Arrian’s Anabasis of Alexander, describe this site as Embolima, a strategic supply depot. Alexander’s forces used Hund as a base for their operations, highlighting its importance as a crossing point on the Indus. After his death in 323 BC, his empire fragmented, leaving the region open to new powers. This event marked Hund’s role as a key military and logistical hub during one of history’s most famous campaigns.[34]

#### Maurya Empire (321–185 BC)

[edit]

After Alexander the Great’s departure, the Maurya Empire, founded by Chandragupta Maurya, rose to power in 321 BC. Hund, as part of Gandhara, came under Mauryan control, which stretched from modern Iran to southern India. The emperor Ashoka (r. 268–232 BC) is particularly notable for promoting Buddhism. Ashoka sent Buddhist missionaries to various parts of his empire, including Gandhara, where Buddhism began to spread. Rock edicts of Ashoka, found in nearby regions like Shahbazgarhi, indicate the empire’s administrative reach, likely influencing Hund’s cultural and religious development.[35][36]

#### Greco-Bactrian Kingdom & Indo-Greek Kingdom (185 BC–c. 50 AD)

[edit]

Following the decline of the Maurya Empire around 185 BC, the region came under the influence of the Greco-Bactrian Kingdom and Indo-Greek Kingdom. These Hellenistic kingdoms, established by successors of Alexander the Great’s generals, ruled parts of Central Asia and northern India. Hund, as part of Gandhara, was exposed to Greek culture, which blended with local traditions to create the Gandhara art style a fusion of Greek and Indian artistic elements, seen in sculptures and architecture. Rulers like Menander I (c. 155–130 BC) left a lasting impact, with numismatic evidence supporting their presence [37][38]

#### Kushan Empire (1st–3rd Century AD)

[edit]

The Kushan Empire, under rulers like Kanishka (c. 127–150 AD), controlled Gandhara, including Hund, from the 1st to 3rd centuries AD. This period saw the peak of Buddhist influence, with Hund likely serving as a center for Buddhist learning and culture. The Kushans were known for their patronage of Buddhism and the arts, building many stupas and monasteries. Hund’s location on trade routes made it a hub for pilgrims and merchants, with archaeological findings like Buddhist artifacts supporting this role.[39][40][41][42]

#### Kidarites (4th Century AD)

[edit]

The Kidarites, a Huna tribe from Central Asia, ruled parts of Gandhara, including Hund, in the 4th century AD. After the decline of the Kushan Empire, they established control over trade routes and settlements. While specific records about Hund during this period are scarce, its strategic location on the Indus River suggests it remained an important settlement. The Kidarites were known for their military prowess, with coins and inscriptions providing evidence of their rule.[43]

#### Hephthalites (5th–6th Century AD)

[edit]

The Hephthalites, another Huna tribe, succeeded the Kidarites and controlled the region, including Hund, from the 5th to early 6th century AD. Known as the White Huns, they interacted with both Indian and Persian civilizations, with archaeological evidence like coins found in Gandhara. Detailed records of Hund during this period are limited, but its role as a trade and military hub likely continued under their rule.[44]

#### Turk Shahi Dynasty (7th–9th Century AD)

[edit]

Hund served as the capital of Gandhara under the Turk Shahi dynasty from the 7th to 9th centuries AD, possibly functioning as a winter capital. The Turk Shahis, of Turkic origin, ruled over a vast territory, including parts of modern-day Afghanistan and Pakistan. Hund’s prominence as a political and cultural center is noted in historical texts, with its role in the Kapisa-Gandhara kingdom highlighted.[45][46]

### Hindu Shahi dynasty (9th–11th Century AD)

[edit]

Hund remained the capital of Gandhara under the Hindu Shahi rulers from the 9th century until the early 11th century AD. The Hindu Shahis, successors to the Turk Shahis, resisted Islamic invasions, with Hund (known as Udabhandapura) as their last capital. In 1001 AD, Mahmud of Ghazni defeated Anandapala, the last Hindu Shahi ruler, leading to the fall of Hund as a capital and its integration into Islamic rule.[47]

#### Ghaznavid Empire (11th–12th Century AD)

[edit]

After Mahmud of Ghazni’s conquest in 1001 AD, Hund became part of the Ghaznavid Empire, which ruled over much of northern India and Afghanistan. Known as Waihind during this period, Hund’s strategic location on the Indus River made it an important administrative center. The Ghaznavids, under Mahmud and his successors, expanded their influence, with Al-Biruni’s works documenting this era.[48]

#### Delhi Sultanate (1206–1526 AD)

[edit]

Following the decline of the Ghaznavids, the Delhi Sultanate extended its control over the region, including Hund, from 1206 to 1526 AD. Various dynasties, such as the Mamluks, Khiljis, Tughlaqs, Sayyids, and Lodis, governed the area. Specific details about Hund during this period are not well-documented, but it remained part of a larger administrative structure under the Sultanate.[49]

#### Mughal Empire (1526–18th Century AD)

[edit]

The Mughal Empire, founded by Babur in 1526 AD, brought Hund under its rule. The Mughals maintained control over the region for several centuries, with Hund serving as part of their vast administrative structure. Its location on the Indus made it a key point for trade and military movements, with emperors like Akbar and Aurangzeb overseeing the region.[50][51]

#### Sikh Empire (1818–1849 AD)

[edit]

In the early 19th century, the Sikh Empire under Ranjit Singh expanded its territory to include Hund around 1818 AD. The Sikhs ruled the region until their defeat by the British in 1849 after the Second Anglo-Sikh War. This period marked a brief but significant phase of Sikh rule, with Hund part of their northwestern territories.[52]

#### British Raj (1849–1947)

[edit]

After the Second Anglo-Sikh War in 1849, Hund came under British control as part of the British Raj. Administered as part of the North-West Frontier Province (1901–1955), Hund was known by names like Oond and Hound, reflecting colonial phonetic variations. The British maintained order and developed infrastructure, with Hund’s historical significance noted in colonial records.[53][54]

#### Pakistan (1947–Present)

[edit]

Since the Partition of India in 1947, Hund has been part of Pakistan, located in Swabi District, Khyber Pakhtunkhwa. Today, it is a small village known for its historical significance and the Hund Museum, which preserves artifacts from its rich past, attracting tourists and historians. The village remains a symbol of its ancient heritage, with ongoing efforts to protect its archaeological sites.

Historical Role of Hund Through Different Periods  Period | Ruler/Dynasty | Key Role of Hund | Significance

|
|
|

6th–4th century BC | Achaemenid Empire | Trade and military outpost in Gandhara satrapy | Foundation of strategic importance
327–323 BC | Alexander the Great | Site of Indus River crossing, military base | Highlighted as a key military hub
321–185 BC | Maurya Empire | Part of empire, likely Buddhist influence spread | Cultural and religious development
185 BC–c. 50 AD | Greco-Bactrian Kingdom & Indo-Greek Kingdom | Exposed to Greek culture, art fusion | Cultural exchange and artistic influence
1st–3rd century AD | Kushan Empire | Buddhist center, trade and pilgrimage hub | Peak of Buddhist culture
4th century AD | Kidarites | Likely continued as important settlement | Transitional phase with Central Asian impact
5th–6th century AD | Hephthalites | Part of Huna domain, trade hub | Persistent strategic role
7th–9th century AD | Turk Shahi Dynasty | Capital of Gandhara, possibly winter capital | Political and cultural prominence
9th–11th century AD | Hindu Shahi dynasty | Last capital until fall to Ghaznavids | End of Hindu capital status
11th–12th century AD | Ghaznavid Empire | Administrative center, known as Waihind | Shift to Islamic rule
1206–1526 AD | Delhi Sultanate | Part of larger Islamic administration | Continued integration into central rule
1526–18th century AD | Mughal Empire | Part of vast administrative structure, trade hub | Strategic importance maintained
1818–1849 AD | Sikh Empire | Part of Sikh northwestern territories | Brief Sikh governance
1849–1947 | British Raj | Colonial administrative center, known as Oond/Hound | Shift to colonial rule
1947–Present | Pakistan | Historical village with museum, tourist site | Preservation of heritage in modern context

#### Akbar's Fort

[edit]

Akbar’s Fort in Hund is a historical military fort located in Swabi District, Khyber Pakhtunkhwa, Pakistan. Constructed in 1586 AD under the orders of Emperor Akbar, the fort was built as a strategic military outpost to monitor the movements of the Yousafzai tribe and secure the Indus River crossing. Situated approximately 15 km from Swabi and 5 km from the M1 Swabi Interchange, the fort played a crucial role in the defense and trade of the region.[55] Hund has a rich history dating back to ancient times. It was once known as Udabhandapura and is notably recognized as the site where Alexander the Great crossed the Indus River in 326 BC. Later, it served as the capital of the Hindu Shahi dynasty until it was conquered by Mahmud of Ghazni in 1025 AD. The area also gained historical prominence in 1221 AD when Jalal ad-Din Mingburnu, the last ruler of the Khwarazmian Empire, leapt into the Indus near Hund to escape Genghis Khan.[56] During the Mughal Empire (1526–1707), Hund was a crucial military base, with Akbar’s Fort serving as a significant defensive structure. The fort is believed to have been designed by Raja Birbal, one of Akbar’s closest advisors and generals. Built using red bricks, its square layout, with gates positioned centrally on each wall, reflects the traditional  Mughal military architecture.[57] Following the decline of the Mughals, Hund came under the rule of Nader Shah in 1738, later falling to the Sikh Empire under Ranjit Singh in 1818. After the British annexation of Punjab in 1849, Hund became part of the North-West Frontier Province. Throughout these transitions, the fort remained a key military site. Although now in ruins, Akbar’s Fort remains an important historical site. Since 1995, excavations conducted by the Directorate of Archaeology and Museums, Khyber Pakhtunkhwa, have uncovered artifacts, including coins, pottery, and weapons from earlier periods such as the Hindu Shahi and Kushan Empire. A survey conducted in 1996–97 mapped the fort’s dimensions, identifying a fortified area approximately 3 km in length and 38 feet in depth. Some historical accounts also suggest that a tunnel once connected Hund Garrison to Attock Fort, facilitating military reinforcements.[58]

Today, Akbar’s Fort is part of Hund’s historical heritage, surrounded by the modern village and situated near the Hund Museum. The museum preserves artifacts from various historical periods, including relics from the Gandhara civilization, items dating back to Alexander the Great, and remains from the Hindu Shahi period. These discoveries highlight Hund’s long history of human settlement and make it an important site for archaeologists and history enthusiasts.

* Ruins of Akbar's Fort at Hund

* Ruined walls of Akbar's Fort at Hund

* Akbar's Fort at Hund played a vital role through various eras, from the Mughal Empire to British Raj, highlighting its enduring military importance.

* The historic Akbar's Fort in Hund, built in 1586 CE, served as a strategic Mughal military outpost to control the Yusufzai tribe and the Indus River crossing.

* The ruins of Akbar's Fort in Hund showcase traditional Mughal military architecture, believed to be designed by Raja Birbal, with a square layout of red bricks.

* Excavations at Akbar's Fort in Hund have unearthed artifacts from ancient periods, including the Hindu Shahi and Kushan Empire, affirming Hund's long history of human settlement.

* A view of the partially ruined original Akbar's Fort in Hund, alongside a newer structure built within the historical site.

#### Islamic and Geographical Descriptions of Wayhind

[edit]

Source:[59]

Early Islamic geographers and historians provided valuable accounts of Wayhind, highlighting its political, economic, and cultural significance in the early medieval period. Al-Muqaddasi considered Wayhind a provincial capital on which depended the towns of “Widhān, Bītar, Nūj, Lawār, Samān, and Kūj”. Al-Muqaddasī relied on earlier authors for his information, including Al-Istakhri and two unidentified learned men. His reference to al-Istakhri includes an enumeration of towns of Al-Hind, which, aside from Multan and Wayhind, are mostly located along the northeastern coastal areas of the Indian subcontinent, in what is now Gujarat and Maharashtra. Al-Muqaddasī places Wayhind between Sindh and Kannauj, on a route extending from Makran to Multan via Kannauj. This localization suggests that Al-Muqaddasī was not personally familiar with the geography of al-Hind.

The 10th-century Muslim geographer from Palestine, Al-Muqaddasi, described Hund in the following words:[60]

> Wayhind is an important capital, larger than al-Mansura. It has numerous pleasant and pure gardens, placed on the level [ground], abundant rivers, great rains, and [other] various [things] gathered [there]. [It has] beautiful fruits, tall trees, an evident prosperity, cheap prices: three measures of honey are one dirham, in accordance with the cheapness of bread and milk. And don’t ask! They have freed themselves from troubles and liberated from the diseases. Walnut and almond trees are intertwined around the [town]. There are numerous dates and bananas there, although its air is humid, and its heat is oppressive. Its constructions are of straw and wood, and sometimes there is fire in the constructions of sugar cane. It is like Fasā and Sābura, if there were not these shortcomings.

— Al-Muqaddasi

Al-Muqaddasi was the first Arab geographer to mention Hund in his 10th-century work. At that time, the town was ruled by Anandapala of the Hindu Shahi dynasty. Al-Muqaddasī contrasts Wayhind and Kannauj with Multan, noting that while the ruler of Multan was just and powerful, the rulers of Wayhind and Kannauj were "unbelievers." Nonetheless, he observes that Muslim communities lived in these towns with their own local leadership, indicating a level of religious coexistence during the 10th century CE. This coexistence is further corroborated by the Persian geographical text Hudud al-'Alam, which describes Wayhind as a large town ruled by King Jayapala, subordinate to the Raja of Kannauj. The source notes that a small Muslim population resided there and that Wayhind served as a significant commercial hub for merchandise such as musk and other luxury items. The Hudud al-'Alam also offers a more accurate geographic placement of Wayhind, listing it between Dunpur (near modern-day Laghmān) and Kashmir. This suggests that Islamic geographers gradually improved their understanding of the region’s geography over time. In contrast, al-Muqaddasī’s confusion about the location of Wayhind placing it along a trade route from Makran to Multan via Kannauj reflects the limited direct knowledge early Muslim scholars had of this part of al-Hind before its conquest by Muslim forces. Nevertheless, both al-Muqaddasī and the Hudud al-'Alam agree on the town’s significance and the peaceful intermingling of communities within it. By the 11th century CE, Wayhind had become part of the Ghaznavid Empire. The historian al-Utbi, secretary to the Ghaznavid court, chronicled the campaigns of Sebuktigin and Mahmud of Ghazni, although he makes no direct mention of Wayhind. However, al-Bayhaqi (996–1077), in his account of the reign of Sultan Masʽud I, records that Wayhind was considered as a potential winter retreat for the royal court around 1040–1041 CE, along with Peshawar, Girī, and other cities in al-Hind. This suggests that Wayhind had become fully integrated into the Ghaznavid realm by that time. The renowned scholar Al-Biruni provides detailed geographical data on Wayhind in his work Taḥqīq mā li-l-Hind, identifying it as the capital of Gandhara, located west of the Indus River, which he refers to as Sindh. He includes both the latitude and longitude of the city, and describes the Indus as flowing beside it. In his later work, Gemmology, al-Biruni reiterates this characterization, confirming Wayhind’s status as the chief city of Gandhara and its strategic location along the Indus. Contrary to popular narratives that portray the arrival of Muslims in present-day Khyber Pakhtunkhwa and Punjab solely through conquest, early interactions with Islam in these regions were likely established through peaceful means. Muslim merchant communities had already settled in key urban centres such as Hund, facilitating early cultural and economic exchanges. During this period, the region was ruled by the Hindu Shahi dynasty, the last prominent non-Muslim rulers in northwestern South Asia. Known for their religious tolerance, the Shahi rulers seemingly allowed Muslim traders to live and conduct business within their territories. This coexistence reflects a period of relative harmony and mutual respect. The high moral standards and bravery of the Hindu Shahi kings were later acknowledged by even their adversaries following the dynasty’s fall.[61][62]

### Connection With Burdak History

[edit]

The history of Hund is connected to the Burdak clan, a Jat community originating from present-day Rajasthan, India. According to traditional accounts preserved by clan bards and family records, members of the Burdak clan supported the Hindu Shahi rulers during their conflicts with the Ghaznavid Empire in the early 11th century. Their involvement highlights the broader alliances formed across northern India to resist external invasions.

#### Rao Burdak Dev and the Campaign of Jayapala

[edit]

In 1000 AD (Vikram Samvat 1057), Rao Burdak Dev, a prominent Burdak leader, is said to have traveled to Lahor to assist Raja Jayapala, the Hindu Shahi king. Jayapala was engaged in resisting repeated incursions by Mahmud of Ghazni, who sought to expand his empire into the Indian subcontinent.

Rao Burdak Dev participated in one of these early battles likely the campaign of 1000–1001 AD and was killed during the conflict. After his death, his wife, Tejal of the Shekwal gotra, performed sati at Dadrewa, a village in present-day Rajasthan associated with the Burdak clan. A memorial chhatri (cenotaph) was built in her honor at Dadrewa Pond in 1001 AD (Samvat 1058), which remains a site of cultural significance to the Burdak lineage.

#### Samudra Pal and the Battle of Waihind

[edit]

Rao Burdak Dev’s elder son, Samudra Pal, continued the clan’s support for the Hindu Shahi rulers. He had two sons, Nar Pal and Kusum Pal, who carried on the family’s legacy. Around 1008–1009 AD, Samudra Pal traveled to Waihind (modern-day Hund) to support Raja Anandapala, the son and successor of Jayapala.

During this time, Mahmud of Ghazni launched a major offensive, culminating in the Battle of Waihind (1008–1009 AD). Anandapala organized a regional confederacy to confront Mahmud’s forces, which included elite Ghaznavid troops. Samudra Pal joined the allied defense of the Hindu Shahi capital. Despite their efforts, the Hindu Shahi forces were defeated, and Samudra Pal was killed in battle.

This historical episode reflects the Burdak clan’s enduring commitment to regional defense and the political resistance against Ghaznavid expansion, with their sacrifices remembered in both oral tradition and local memorials.

#### Buddhism and cultural ties between Hund and South Korea

[edit]

Hund is renowned for its rich Buddhist heritage and is home to numerous Buddhist stupas and archaeological sites, reflecting its historical significance in the spread of Buddhism across Asia.

Hund holds historical importance as the birthplace of Monk Maranatha (Malananda), who introduced Mahayana Buddhism to the Kingdom of Baekje (18 BC–660 AD) in 384 AD. His efforts contributed to the establishment of Buddhism in Korea, shaping religious and cultural developments in the region.[63] In July 2019, a South Korean delegation visited Hund and expressed interest in establishing a sister city relationship between Hund and Yeonggwang County, South Korea. This initiative was based on their shared Buddhist heritage and archaeological significance.[64]

#### Yusufzai Uprising of 1667

[edit]

During the reign of Aurangzeb, the Yusufzai tribe once again rose in rebellion against the Mughal Empire. Historically resistant to foreign rule, the Yusufzais had consistently opposed Mughal authority since their arrival in the region. In 1667, under the leadership of Bhaku, a prominent tribal figure, the Yusufzais united and proclaimed Muhammad Shah as their king. They received the support of Akhund Chalak, a respected religious scholar, and Bhaku assumed the role of wazir. Bhaku mobilised a force of 5,000 tribal fighters and crossed the Indus River at Hund, launching an offensive that led to the capture of Pakli in the Hazara region. They overthrew the local chief Shadman, seized his fort, and began collecting revenue from the local population. As support for the uprising grew, the Yusufzais intensified their raids on Mughal outposts and extended their incursions into the western parts of the Peshawar and Attock districts. In response, Aurangzeb ordered a three-pronged military campaign to suppress the rebellion. On 1 April 1667, Kamil Khan, the Mughal commander stationed at Attock, engaged the Yusufzais at the Harun ferry, located in the Chach Valley near Hund. The ensuing battle resulted in a decisive Mughal victory. Despite their valiant resistance, the Yusufzais suffered heavy losses, with approximately 2,000 killed, many wounded, and others drowned while retreating into the river. Shamshair Khan, another senior Mughal commander, arrived in May with reinforcements from Afghanistan and continued operations against the rebels. He established a fortified camp at Hund and began targeting the Yusufzai settlements in the Mardan District, destroying farms and homes to disrupt their food supply. On 4 June 1667, he launched an attack on Bhaku’s position, capturing several villages after intense combat. The Mughal forces burned houses, looted property, and devastated agricultural lands in areas such as Shah Mansur and Panipir. Later, Muhammad Amin Khan, a high-ranking Mughal noble, assumed overall command. By October, he led raids into the Swat Valley and other parts of Yusufzai territory, including Shahbaz Garhi and Karamar. Although the uprising was eventually subdued, the Yusufzais remained defiant. They rose again in 1672, demonstrating continued resistance to Mughal rule. In the early 19th century, the Sikh Empire under Ranjit Singh sought to consolidate control over the region, leading to renewed conflict with the Yusufzais. In March 1823, as the spring rains delayed and the Indus River ran low, Ranjit Singh prepared to cross the river at the historic ford of Hund, aiming to suppress tribal resistance in the Yusufzai plains. In response, a large tribal lashkar (militia), numbering around 20,000, assembled under the leadership of Akbar Shah, a Sayyid of the lineage of Pir Baba of Buner District. A declaration of jihad was made, and tribal fighters from the Yusufzai and Khattak clans gathered to oppose the Sikh advance. As the tribes taunted the approaching enemy, the Sikh cavalry charged into the Indus, crossing it with difficulty and sustaining losses due to strong currents. Ranjit Singh, leading the main army, transported artillery using elephants and boats. The two sides clashed at Tarakai, a hill near Risalpur on the north bank of the Kabul River. Afghan reinforcements under General Azim Khan of Peshawar arrived but did not cross the river, merely observing the battle from the southern bank. Left without crucial support, the tribal lashkar fought courageously but was ultimately defeated by the better-equipped and European-trained Sikh forces. Following their victory, the Sikh troops advanced towards Peshawar, plundering settlements, destroying crops and orchards, and imposing taxes. This marked the beginning of a repressive period for the region, although tribal resistance to Sikh authority persisted in various forms. Sayyed Ahmad Shaheed Barelvi, a prominent Islamic reformer and freedom fighter from India, arrived in the region with the aim of launching a jihad against Sikh rule and establishing an Islamic state. He was warmly welcomed by local chieftains, including Khadi Khan of Hund and Ashraf Khan of Zaida. Sayyed Ahmad initially stayed in the fort at Hund, where he was declared Amir al-Mu’minin (Commander of the Faithful) and formally declared jihad. In 1827, the Battle of Shaidu took place between his forces and the Sikhs. Despite showing great courage, Sayyed Ahmad's troops were defeated, and he withdrew to Batkhela. Nevertheless, he continued guerrilla warfare until his martyrdom at the Battle of Balakot in May 1831. A deeply revered figure, Sayyed Ahmad was both a military commander and a spiritual leader. After his fallout with Khadi Khan, he attacked and captured the Hund fort, killing him and seizing his property. Despite internal divisions, Sayyed Ahmad remained steadfast in his struggle against non-Muslim rule and is remembered as a symbol of Islamic resistance. During this period, Akhund of Swat, also known as Saidu Baba, lived in Hund. A respected religious leader, he eventually returned to Swat, where his descendants became rulers of the region.

The strategic and cultural significance of Hund is underscored by its association with historical figures such as Gautama Buddha, Alexander the Great, Sung Yun, Xuanzang, Genghis Khan, Timur, Babur, Akbar, Aurangzeb, Ranjit Singh, Sayyed Ahmad Shaheed Barelvi and Saidu Baba of Swat. Although many of these figures are long gone, the ruins of the Mughal fort at Hund and the ever-flowing Indus continue to narrate the rich history of the region. In recent times, the construction of the Pehur High Level Canal has revitalised local agriculture. Once barren lands now bloom with mustard flowers and poppies, offering a scenic reminder of the area's ancient prosperity, as once described by the Chinese pilgrim Hiuen Tsang.[65]

## Archaeological

[edit]

### History of Archaeological Investigations

[edit]

One of the earliest recorded surveys of Hund was conducted in 1836 by General Court, a French officer serving under Maharaja Ranjit Singh. He noted visible ruins on the western bank of the Indus River at Pevure, Toppi, Hund, and Mahamadpur. Describing the ruins at Hund as particularly striking, he reported the presence of marble blocks bearing inscriptions in scripts unfamiliar to the local population. Alexander Cunningham claimed to have visited Hund in 1848, during which he obtained an inscription from the site. In 1854, James Abbott identified Hund with "Oora," as referenced by the historians of Alexander the Great. Abbott described "Oond," also spelled "Hoond," as one of the principal towns of the Yousafzai tribe, noting its substantial masonry castles that commanded a key ferry crossing on the Indus. He further observed the existence of ancient ruins approximately one mile west of the present-day fort. Cunningham made several visits to Hund, and during his 1862–65 surveys, he declared the site to be the capital of the Brahman kings of Kabul. In 1864, Henry Walter Bellew published accounts of major archaeological sites across Gandhāra, including brief references to Hund, though he did not emphasise its archaeological significance. However, he did acknowledge Abbott’s identification of Hund as Oora. In 1878, Henry George Raverty described Hund as the site of an ancient city and fortress situated along the bank of the Abaesind (Indus), attributing its origins to ancient monarchs. He also documented the severe flood of 1840, which caused extensive damage to the area. Later, in 1891, Aurel Stein visited Hund and carried out explorations in the vicinity. In 1896, Sir Harold Deane proposed that although Xuanzang’s U-to-kia-han-cha may also have been known as Udakhanda, the nearby village of Khunda approximately six miles northeast of Hund could preserve remnants of the original name, suggesting a linguistic connection.[66][67][68]

#### Archaeological Sites

[edit]

Hund is home to four notable archaeological sites:

* The first is the mound of Miankallay, located on the right bank of the Indus River, upon which the present-day Hund Museum has been constructed.
* The second site lies adjacent to Miankallay, separated by a wide passage leading to the riverbank. This location is locally known as Rashid Kaka Paty and is situated southwest of the Hund Museum.
* The third site, known as Salamgarh, is an extensive archaeological area located to the west of the Mughal fort at Hund.
* The fourth is a raised mound referred to locally as Akhund Baba Dherai, named after a local saint whose grave is located northeast of the Mughal fort.[69]

These sites reflect Hund’s historical significance and offer valuable insight into the region’s ancient and medieval past.

#### Inscriptions on Wayhind/Udabhāṇḍa[70]

[edit]

Epigraphic evidence links Wayhin] (also known as Udabhāṇḍa) with the Hindu Shahi rulers, particularly Bhīma and Jayapala. An inscription commonly referred to as the Hund Slab or Jayapāla Śāhi inscription, carved during the reign of Jayapala, refers to the town as the abode of the two kings. This inscription honours the deity Shiva under various epithets and describes Udabhāṇḍa (written as "uḍhānḍa") as situated to the north of the Indus River and inhabited by learned men. It also praises the waters of the Indus. Written in Sharada script, the inscription is dated saṃvat 146. The mention of Jayapala in this context supports the earlier account in the Ḥudūd al-ʿĀlam. Another Śāradā inscription from the same period was discovered by Abdur Rehman at Barikot, dating from Jayapāla's reign. Although the beginning of the text is damaged and much of it unreadable, it clearly mentions the personal name of Jayapāla and the place name Vajīrasthāna. Four additional Śāradā inscriptions have been found at Hund. The most prominent among them is the Mahārajñī Śrī Kameśvarīdevī inscription, which documents the construction of a temple. It names several individuals involved in the project, including the architect Jayatarāja, son of Upendra from Avanti (in the present-day Malwa region), described as a sūryadvija (likely a Brahmin devoted to the Sun), the Brahmin Pillaka (bearing the title pañcakula), the son of Vīrāditya, the writer Bhogika, and the son of Vinhenda. Based on the dating of the Hund Slab inscription, this record is dated to 1002 CE, the final year of Jayapāla’s reign. However, if the reading by Sahni is accepted, the date would be 1012 CE, during the reign of Trilocanapāla (1010–1021 CE), Jayapāla's grandson. The Śrī Pillaka Brāhmaṇa inscription likely originates from the same period and also mentions Pillaka and Bhogika. Although incomplete, the text refers to an invasion by Turkic forces, most probably that of Mahmud of Ghazni, and includes a reference to Śiva as the consort of Parvati. According to Abdur Rehman, this inscription may belong to the same temple complex as the Kameśvarīdevī inscription. Another inscription, known as the Īśvara inscription, is dedicated to the construction of a temple, possibly in honour of Śiva under the name Īśvara. It also refers to the Indus River. The final known Śāradā inscription from Hund is the Vasantarāja inscription, which is heavily damaged; only the name "vasantara" can be partially identified. In addition, one proto-Śāradā inscription from Hund, referred to as the Narendrāditya inscription, dates back to between the 7th and 9th centuries CE. It records a meritorious deed and mentions a temple. The name Narendrāditya may refer to a ruler or minister from Kashmir or to a king from the Khingalide lineage.[71][72][73]

#### The Hund Inscription of Jayapaladeva

[edit]

The Jayapaladeva inscription found at Hund is a vital piece of historical evidence from the late Hindu Shahi period. Engraved on a large stone slab and discovered near the banks of the Indus River, the inscription dates to the late 10th century CE, during the reign of King Jayapala (Jayapaladeva), a prominent ruler of the Hindu Shahi dynasty. The text is composed in Sanskrit and written in the Sharada script, which was commonly used in the northwestern regions of the Indian subcontinent at the time. The inscription honours Jayapaladeva as a courageous king and outlines his royal titles to affirm his sovereignty. It also makes mention of a religious donation, most likely to a temple or Brahmin, which was a customary act of piety and political legitimacy for rulers of the era. This practice reflected both devotion to the gods and an effort to reinforce ties with the religious and social elite. The Hund inscription is particularly valuable to historians because it provides concrete evidence for the rule and chronology of the Hindu Shahi kings, who governed parts of present-day Pakistan and Afghanistan from the 8th to the early 11th century. It also captures a pivotal moment in the dynasty’s history, as Jayapaladeva would later confront the invasions of Mahmud of Ghazni, leading to the eventual decline of Hindu Shahi power in the region. Today, this inscription stands as a reminder of the region’s deep-rooted historical and cultural legacy. It highlights the administrative and religious practices of early medieval rulers in what is now Khyber Pakhtunkhwa, offering modern readers a rare and valuable insight into a period of significant political change.[74]

* Hund inscription of Jayapaladeva, dated to the year 146 (10th century CE)

#### Sarada script inscriptions

[edit]

The Sharada script inscriptions found at Hund represent a significant chapter of the region's cultural and historical development during the rule of the Hindu Shahis. The Sharada script, originally developed in Kashmir around the 8th century CE, was widely used across Gandhara, Kashmir, and adjoining areas until the 12th century. It served primarily for writing Sanskrit, the scholarly and liturgical language of the time. At Hund, archaeologists have discovered several inscriptions carved on stone slabs, pillars, and copper plates. Among the most notable is the Hund Inscription of Jayapala, which offers valuable insights into the religious, political, and social life of the period. The script is characterised by its sharp, angular forms, resembling but distinct from the later Devanagari script. These inscriptions often record royal donations, typically grants of land to temples or Brahmins, and dedications to Hindu deities such as Vishnu, Shiva, and Durga, reflecting the strong Hindu religious influence during the Shahi era. The Hindu Shahis, who ruled parts of present-day Khyber Pakhtunkhwa, Punjab, and eastern Afghanistan from the mid-9th to early 11th century CE, were notable patrons of Hindu art, culture, and religion. Their reign marked a period of flourishing temple construction and Sanskrit literary activity in the region. The inscriptions found at Hund provide crucial evidence of this vibrant cultural life, highlighting the close relationship between state authority and religious institutions. Each inscription recovered from Hund acts as a historical record, shedding light on the rulers' attempts to legitimize their power through religious patronage and pious acts. They also offer a glimpse into the administrative practices of the time, with references to local officials, tax systems, and territorial divisions. The presence of the Sharada script at Hund underscores the town’s importance as a centre of learning, governance, and religious devotion during the Hindu Shahi period. Today, these inscriptions serve as valuable resources for historians, allowing a deeper understanding of the political resilience and cultural achievements of the Hindu Shahis, particularly as they faced external threats such as the expansion of the Ghaznavid dynasty under Mahmud of Ghazni.

* Sarada script inscription discovered at Hund

#### Language and script analysis

[edit]

## Religious and Cultural Heritage

[edit]

### Buddhist stupa remnants

[edit]

The remnants of Buddhist stupas at Hund offer compelling evidence of the region's rich Buddhist heritage prior to the rise of the Hindu Shahis. During the Gandhara period, which flourished from the 1st century BCE to the 7th century CE, Hund emerged as an important centre for Buddhist learning, religious activity, and pilgrimage. Situated along the banks of the Indus River, Hund was strategically located on major trade and religious routes, linking it to other significant Gandharan cities such as Taxila and Pushkalavati. Archaeological excavations, as recorded by scholars such as Abdur Rehman and Fidaullah Sehrai, have revealed the foundations and partial remains of several stupas in Hund. These structures, typically built of stone, featured intricate carvings depicting scenes from the life of the Gautama Buddha, floral motifs, and symbolic figures. Some stupas were constructed on square bases with ascending steps leading to a hemispherical dome, and many housed small chambers intended for enshrining sacred relics, often preserved in stone or metal reliquaries. The presence of such stupas indicates that Hund was once a flourishing centre of Buddhist devotion, attracting monks, scholars, and pilgrims from across the region and beyond, including travellers from China. These monuments served both religious and communal functions, offering spaces for worship, meditation, and the dissemination of Buddhist teachings. Following the decline of Buddhist influence in Gandhara, exacerbated by the invasions of the White Huns in the 5th century and later shifts in religious patronage, Hund transitioned into a stronghold of Hinduism under the Hindu Shahis. Although much of the Buddhist architectural heritage suffered damage over centuries due to invasions, environmental degradation, and neglect, the surviving remnants still narrate the town’s pivotal role in South Asia’s religious history. For contemporary Pakistanis, the Buddhist stupas at Hund stand as important reminders of the land’s diverse cultural and spiritual legacy, reflecting a time when the region was a renowned centre of Buddhist thought long before the advent of Islam.

### Temples or shrines from Hindu Shahi period

[edit]

Following the decline of Buddhist influence in the region, the Hindu Shahis established their rule over Hund around the 8th or 9th century CE, transforming the religious landscape from predominantly Buddhist to Hindu. To reinforce their political authority and express religious devotion, the Hindu Shahi rulers constructed temples and shrines dedicated to deities such as Vishnu, Shiva, and Durga. Although these structures were generally smaller than the earlier Buddhist stupas, they were marked by intricate craftsmanship and held significant religious and sociopolitical importance. Archaeological excavations at Hund, as documented by scholars including Abdur Rehman and Fidaullah Sehrai, have unearthed the foundations of several Hindu temples, along with fragments of statues, intricately carved pillars, and decorative stonework. These temples were typically built using locally sourced stone and featured a central sanctum (garbhagriha) where the principal idol was placed. Some temples included an outer courtyard or a mandapa (hall) for congregational worship. The recovered sculptures are notable for their detailed artistry, often depicting deities with multiple arms—an artistic device symbolising divine power—and scenes drawn from revered Hindu epics such as the Ramayana and the Mahabharata. One particularly significant find includes a fragmentary statue of Vishnu holding a conch (shankha) and discus (chakra), suggesting the active veneration of Vishnu in Hund during the Hindu Shahi period. These temples served not only as places of worship but also as community centres where religious festivals, rituals, and gatherings were held, thereby strengthening social cohesion under Hindu rule. The construction of these temples reflects the Hindu Shahis' efforts to promote a unified religious identity amidst a diverse and changing cultural landscape. Although many of these structures have suffered extensive damage over the centuries due to invasions and natural decay, their remnants offer invaluable insights into the artistic, religious, and political life of the era. For present-day Pakistanis, the surviving traces of these temples are a testament to the region's historically pluralistic society and the enduring cultural legacy of the Hindu Shahi rulers.

### Buddhist artefacts found

[edit]

During the Gandhara period, which flourished between the 1st century BCE and the 7th century CE, Hund emerged as a significant centre of Buddhism and artistic production. Excavations in the area have uncovered a rich variety of Buddhist artefacts, providing valuable insights into the region’s cultural and religious life. These discoveries include stone sculptures, pottery, coins, seals, and religious objects associated with daily worship and monastic activities. Among the most notable finds are statues of the Buddha and Bodhisattva figures, intricately carved from schist and limestone in the distinctive Gandhara style. This artistic tradition uniquely blended Greek, Persian, and Indian influences, resulting in highly detailed representations. The Buddha is typically portrayed with serene facial expressions, dressed in flowing robes, seated in meditation (dhyana mudra) or standing with a raised hand in a gesture of blessing (abhaya mudra). Bodhisattvas, such as Maitreya and Avalokiteshvara, are often depicted wearing ornate jewellery, crowns, and elaborately draped garments, symbolising their compassionate role in assisting others toward enlightenment. In addition to sculptures, clay seals bearing Buddhist symbols—such as the Dharmachakra (wheel of Dharma), lotus flowers, and images of stupas—have been found. These seals were likely used to authenticate documents or mark religious offerings. Numerous coins from the Kushan Empire (1st to 3rd century CE) have also been unearthed, many depicting kings alongside Buddhist imagery, including representations of the standing Buddha and tridents associated with spiritual authority. Other artefacts recovered from Hund include finely crafted pottery adorned with Buddhist motifs and small reliquaries designed to house sacred relics. These finds demonstrate not only the religious devotion of the people but also the high level of craftsmanship achieved by the artisans of ancient Hund. Today, many of these artefacts are preserved and displayed in institutions such as the Peshawar Museum, attracting scholars and visitors from around the world. For modern-day Pakistan, the Buddhist relics of Hund serve as a testament to the country's rich and diverse cultural heritage, highlighting a period when this land was a vibrant centre of religious learning, artistic achievement, and international exchange.

## Numismatics (Coins)

[edit]

Coins and Numismatics Discuss coins found during excavations, their inscriptions, iconography (e.g., bull and horseman types), and what they reveal about political authority and economy.

## Population

[edit]

The following data represents the population and housing statistics of Hund, collected in the year 2023 census.[3] [75]

### Population and education statistics

[edit]

Population (All)  | Male  | Female  | Transgender  | Literacy (All)  | Literacy (Male)  | Literacy (Female)  | Primary Below Matric (Male)  | Primary Below Matric (Female)  | Matric Below Degree (Male)  | Matric Below Degree (Female)  | Degree & Above (Male)  | Degree & Above (Female)  | Muslim  | Others  | Age 10+  | Age 18+  | Age 60+  | Area (Acres)

|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|

13,897 | 7,184 | 6,713 | – | 56.4% | 72.4% | 39.5% | 1,560 | 975 | 1,196 | 422 | 347 | 118 | 13,876 | 21 | 9,856 | 7,186 | 914 | 6,946

### Housing characteristics

[edit]

Total Houses  | Pacca  | Semi-Pacca  | Kacha  | Average Household Size  | Potable Water  | Electricity  | Gas  | Kitchen  | Bathroom  | Latrine

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|

2,009 | 1,466 | 300 | 243 | 6.8 | 1,478 | 1,874 | 5 | 1,320 | 1,285 | 1,252

## Education

[edit]

Historically, Hund remained educationally underdeveloped, but in recent years, there has been a growing interest in education among the local population. Due to widespread poverty, many residents are compelled to begin working at a young age, which often disrupts or ends their formal education. According to educational statistics collected during the 2023 census, the overall literacy rate in Hund stands at 56.4%, with a male literacy rate of 72.4% and a female literacy rate of 39.5%.

Educational attainment levels as per the 2023 data are as follows:

* Primary to below matric level: 1,560 males and 975 females
* Matric to below degree level: 1,196 males and 422 females
* Degree and above: 347 males and 118 females

Hund has two government primary schools that serve students from class 1 to 5. The boys' school is located near the Indus River, while the girls' school is situated in the Bazar Cham area of the village.

The main secondary institution in the village is the Government High School Hund, which caters to boys from class 6 to 10. It is a well-established school with a dedicated campus and playground, located close to the Indus River and the boys' primary school. After completing matriculation, students typically pursue intermediate education in various colleges in Swabi due to the absence of higher secondary institutions within the village.

For girls, there is a middle school near the main bus stop (adda) in Hund, which offers education up to class 8. After that, female students often travel to the nearby village of Khunda to complete their 9th and 10th grade studies.

The curriculum in local schools primarily includes general science and arts. Following matriculation, students commonly opt for pre-engineering and pre-medical streams at the intermediate level. There is also a growing trend toward vocational education, with many students especially males earning diplomas in medical fields such as laboratory technology.

Religious education is also present in Hund. The village hosts a large madrasa, attended by both boys and girls, offering religious instruction. In addition to public schools, several private institutions operate in the area, generally offering classes up to the primary level.

Despite gradual improvement, Hund remains behind in terms of overall educational development. Out of a total population of 13,897, only 118 individuals have attained a bachelor's degree or higher. The primary obstacles include economic hardship, lack of access to advanced education, and the inability of many families to afford tuition or transportation for higher studies.

Nevertheless, the value of education is steadily gaining recognition in the community. A growing number of students are now pursuing higher studies, both within Pakistan and abroad including some who have gone to the United States for further education.

## Transportation

[edit]

A tourist can visit Hund from Peshawar by car or wagon, travelling along the Peshawar–Rawalpindi Road to Jehangira, which is situated approximately 40 miles from Peshawar. Visitors coming from Rawalpindi towards Peshawar reach Jehangira about six miles after crossing the historic Attock Bridge. At Jehangira, one must leave the main highway and turn north-east to cross a modern bridge built over the Kabul River, which joins the Indus River at Khairabad near Attock. Previously, a temporary boat bridge existed at this location, which was often dismantled during summer floods. The present structure provides a permanent link between the Peshawar District and the Swabi Tehsil of Mardan District, the homeland of the Yusufzai Pashtuns. From here, the journey continues on the Swabi road. Jehangira, located on the bank of the Kabul River, is named after the Mughal emperor Jahangir, who is said to have constructed a fort in the area to protect the boat bridge and ferry crossing. Later, the Sikh Empire also built a fort and stationed troops there to guard against attacks by the Yusufzai tribes. No remains of either fort exist today. The town of Jehangira also has ancient historical significance. According to Aurel Stein, the naval expedition ordered by Darius I of the Achaemenid Empire and led by Scylax of Caryanda to explore the Indus River commenced from this location. Following the completion of the mission, Darius is believed to have annexed the Indus region. On the route to Hund, the small roadside village of Chota Lahor lies on the left. It is traditionally regarded as the birthplace of the renowned Sanskrit grammarian Panini, who lived during the 5th century BCE. Chota Lahor remained a centre for Paninian studies for several centuries. The Chinese Buddhist pilgrim Xuanzang (Hiuen Tsang), who visited the area in the 7th century, noted: "The children of this town, who are his (Panini's) disciples, revere his eminent qualities, and a statue erected to his memory still exists." While neither the statue nor the ancient school survives today, Panini's legacy endures in Sanskrit scholarship. Upon reaching Anbar village, travellers must leave the main road, turn south-east, and drive approximately three miles to arrive at Hund. As one approaches the village, the gate and bastions of the Mughal-era fort become visible. The site of Hund contains remains from both the Hindu period and the Muslim period, and it was also significant during the Buddhist period.[76]

Hund village is accessible by both the M-1 motorway and the historic Grand Trunk Road (N-5), making it conveniently reachable from multiple directions across Pakistan.

Signboard on Swabi–Jehangira Road showing directions to Hund Village and Hund Museum

### From the South (Islamabad / Attock)

[edit]

Travelers coming from Islamabad or Attock can access Hund via the M-1 Motorway. From Islamabad, head west towards Peshawar on the M-1 and exit at the Swabi Interchange. From the interchange, take the local road toward Lahor town (ancient Salatura), and then continue approximately 10.5 km southeast to reach Hund. Alternatively, from Attock, one can cross the Indus River bridge and continue via Chach and Ambar village, reaching Hund by local roads.

### From the North (Swabi / Mardan / Swat)

[edit]

From Swabi city, Hund is accessible by local roads leading southward via Chota Lahor and Zaida. The total distance from Swabi is around 30 km. Those coming from Mardan or Swat can use the Swabi Interchange on the M-1 to join this route.

### From the East (Hazara Division / Abbottabad)

[edit]

Travelers from the eastern side, such as Haripur or Abbottabad, can follow the Hazara Expressway (E-35) to the Burhan Interchange, then merge onto the M-1 Motorway towards Peshawar. After exiting at the Swabi Interchange, follow the route through Lahor town to reach Hund.

### From the West (Peshawar / Nowshera / Charsadda)

[edit]

From Peshawar or Nowshera, take the M-1 Motorway heading east and exit at Swabi Interchange. Alternatively, travelers from Charsadda can reach Hund via regional roads through Tordher and Ambar, approximately 40–50 km in distance.

### Local Access

[edit]

Hund is located approximately 15 km north of Attock, 10.5 km southeast of Lahor, and 4.5 km southeast of Ambar village. The site lies directly on the right bank of the Indus River. Local roads provide direct access to the archaeological ruins and the Hund Museum.

### Directions from Ambar

[edit]

Upon reaching Ambar, located on the main Swabi–Jehangira Road, travelers will notice a signboard near the Hund Adda turn indicating the direction toward Hund village and the Hund Museum. Follow this road straight without taking any turns left or right.

After a short distance, you will cross a small irrigation canal over a bridge. Continue straight, and after a few minutes, the road will split into two: one road continues straight toward Hund village, while the other turns left. If you are driving a vehicle, it is recommended to avoid the straight village route due to limited accessibility. Instead, follow the left turn, which is also marked with a signboard. This route bypasses the village and leads directly to the Hund Museum and the bank of the Indus River.

## Economy

[edit]

### Historical Economy

[edit]

During the rule of the Turk Shahi and Hindu Shahi dynasties, Hund emerged as a significant centre of trade and commerce within the region of Gandhara. Its strategic location along the northern bank of the Indus River made it a vital junction for caravan routes linking Central Asia with the Indian subcontinent. According to The Last Two Dynasties of the Shahis by Abdur Rehman, Hund served as a key entry and exit point for merchants travelling between regions such as Kabul, Zabul, and Kashmir toward the northwestern plains of India, including Peshawar and Taxila. The settlement benefited from its location near the historically significant Attock crossing, enabling it to function as both a customs point and a trading hub for goods in transit. Its proximity to riverine and overland routes contributed to its development as a commercial town during the first millennium CE. Caravans carried goods such as textiles, metals, horses, and precious stones, while local products were exported to other parts of South and Central Asia. Archaeological findings described in Hund: The Forgotten City of Gandhara by Fidaullah Sehrai reveal that artefacts such as coins, terracotta figurines, and decorated pottery reflect a flourishing artisanal and mercantile economy. Coins bearing the names and emblems of Shahi rulers suggest that Hund may have served as a minting centre or at least played a role in the circulation of regional currency. Local industries thrived around agriculture, textile production, pottery, and metalwork. Craftsmen from Hund produced a variety of goods, including both everyday items and luxury products, which were sold in local markets or traded along commercial routes. The discovery of kiln remains and ceramic wares confirms the village’s long-standing reputation for pottery. Hund's economy was closely linked with its administrative and military functions, especially during its time as the winter capital of the Turk Shahi dynasty. Seasonal movements of the court and military personnel supported markets and infrastructure development. The decline of Hund as a commercial hub began with the Ghaznavid invasions in the early 11th century, which shifted the region’s political and economic centres elsewhere. However, its historical significance as a trade and commercial centre is still evident in both archaeological remains and historical accounts.[77][78]

### Modern Economy

[edit]

In contemporary times, Hund’s economy has undergone significant changes. While the region was historically centered on agriculture, the economic landscape has shifted due to factors such as technological advancement, migration patterns, and population growth. The primary economic activities in Hund have transitioned from traditional farming to a more diversified economy, with many residents now employed in nearby cities or abroad. Economic necessity and the promise of better opportunities have driven this migration, especially among the younger generations who increasingly seek urban-based employment opportunities. This shift reflects broader societal changes that are visible throughout the Khyber Pakhtunkhwa region.

In recent years, the area has seen the expansion of residential developments due to rapid population growth, leading to the conversion of agricultural land into urban areas. This trend has significantly reduced the space available for farming and further diminished the role of agriculture in the local economy. However, agriculture remains a part of life for some families, though on a much smaller scale.

Fishing in the Indus River has become a major source of livelihood for many people in Hund. The river serves as a natural resource for both sustenance and income, as many families rely on fishing to support themselves. Alongside fishing, some individuals have opened general stores or are engaged in small-scale agriculture, which continues to provide basic sustenance. Additionally, many people from Hund work in government or private-sector jobs in nearby towns such as Swabi or even further afield in other parts of Pakistan or abroad.

Another growing sector in Hund’s economy is livestock farming, especially the raising of buffaloes, which provides a steady income for certain families. The sale of dairy products and livestock helps supplement the income of households, particularly in rural areas. In addition to livestock farming, some residents operate boats on the Indus River, offering transportation services to goods and passengers, especially during the summer months. This supplementary income contributes to the economic resilience of many families in the region.

Hund’s economy is now more diverse than in the past, with a blend of traditional practices, such as fishing and livestock farming, alongside modern professions in urban areas and abroad. While agriculture has diminished in importance, the village’s connection to the Indus River remains central to the livelihoods of many. Despite the challenges posed by rapid urbanization and the shift away from traditional farming, Hund remains a symbol of the historical legacy of Gandhara while adapting to modern economic realities.

## Local life

[edit]

According to the 2023 census, the village of Hund has a total area of 6,946 acres and a population of 13,897. As noted by Fidaullah Sehrai in his book Hund: The Forgotten City of Gandhara (1979, p. 6), many houses have been constructed along the inner side of the ancient fortification walls. The traditional dwellings are primarily made of mud, although bricks and stones sourced from the hills near Ambar are occasionally used. A north–south road runs almost straight through the village, dividing it into two equal halves. This road begins at the village entrance and ends at the bank of the Indus River, where villagers take their livestock to nearby islands for grazing. Another road, running east to west and formerly connected by two gates, has been encroached upon by irregular housing structures. These historic gates have since been closed by the current inhabitants. Timber plays a major role in construction, with wooden pillars supporting roofs that are covered with reeds and thatches, readily available from the islands in the river. The village is inhabited by various ethnic and tribal groups, including the Khan Khels, Habib Khels, Khattaks, and Punjabis. The community is bilingual, with both Pashto and Hindko spoken locally. Hindko, in particular, reflects historical connections with the people of the Chach Valley, located across the river. These connections are maintained through regular visits, with villagers crossing the Indus using inflated animal skins as floats. The Punjabis settled in the area several centuries ago, while the Khan Khels have historically held influence, being divided into several familial branches. Most of the cultivable land is owned by them, although land ownership is not exclusively limited to this group. Two notable chiefs of Hund during the era of Sayyed Ahmad Shaheed Barelvi were Khadi Khan and Amir Khan. Agriculture remains the primary occupation of the village population. However, some residents are also engaged in trading, shopkeeping, boatmanship, fishing, and seasonal gold washing. Gold is typically extracted during the winter months when water levels are low, and boats operate on the river from September to June. Hunting and fishing serve as common pastimes, with villagers often visiting the river islands to hunt partridges, ducks, wild boars, rabbits, and quails.[79]

## Gallery

[edit]

* Sarada script inscription discovered at Hund

* Hund inscription of Jayapaladeva, dated to the year 146 (10th century CE)

* Buddhist Devata statue from Hund, 6–7th century AD. Museum of Oriental Art (Turin)

* Buddhist Devata, 6–7th century AD, Hund. Museum of Oriental Art (Turin)

* Hund Museum

* Akbar's Fort at Hund played a vital role through various eras, from the Mughal Empire to British Raj, highlighting its enduring military importance.

* The historic Akbar's Fort in Hund, built in 1586 CE, served as a strategic Mughal military outpost to control the Yusufzai tribe and the Indus River crossing.

* The ruins of Akbar's Fort in Hund showcase traditional Mughal military architecture, believed to be designed by Raja Birbal, with a square layout of red bricks.

* Excavations at Akbar's Fort in Hund have unearthed artifacts from ancient periods, including the Hindu Shahi and Kushan Empire, affirming Hund's long history of human settlement.

* A view of the partially ruined original Akbar's Fort in Hund, alongside a newer structure built within the historical site.

* Ruins of Akbar's Fort at Hund

* Ruined walls of Akbar's Fort at Hund

* The northern entrance to Hund village, historically identified with the ancient city of Udabhandapura, through which Alexander the Great is believed to have entered the region in 326 BCE.

* The southern gate of Hund village, located near the Indus River, underscores the area's historical role as a strategic crossing and centre of trade and defense during various eras, including the Mughal Empire.

* Local residents of Hund village bathing in the Indus River during the summer, a common practice for cooling off and coping with power shortages.

* A serene sunrise over the Indus River near Hund village, with gentle waters flowing over smooth river stones, creating a picturesque morning landscape.

* A misty sunrise over the Indus River as it flows past Hund village in Khyber Pakhtunkhwa, Pakistan.

* Morning mist rising above the Indus River as it flows near Hund village, reflecting the tranquil atmosphere of this historic settlement.

* A typical courtyard in Hund village, reflecting rural life with free-roaming chickens and traditional mud-plastered architecture.

* A foggy morning view of the Indus River near Hund village, showing its banks with scattered litter and a distant line of trees shrouded in haze.

* Birds fly above the pebble-covered bank of the Indus River on a misty morning in Hund village, highlighting the river’s natural beauty and ecological importance.

* A misty morning on the Indus River in Hund village, showing a footpath leading down to the river—a reflection of the community’s daily connection with the waterway.

* A typical morning view of the Indus River in Hund village, with a low-lying, debris-marked riverbank and trees partially obscured by fog.

* Local residents bathing in the shallow waters of the Indus River at Hund village—a regular activity during summer mornings.

* The oldest Hujra in Hund village, near the Northern Gate, where three-day death prayers are held per Pashtun tradition.

* A rural view of Hund showing the main Hujra near the Northern Gate, recently rebuilt.

* A moment of prayer in the Hujra of Hund, reflecting the three-day mourning period and communal solidarity in Pashtun culture.

* Inside the Hujra: community members gather for traditional three-day prayers after a death.

* Men observing the traditional three-day prayer ritual in the Hujra — a vital Pashtun mourning tradition.

* A man working in an oat field in Hund, highlighting the importance of agriculture to village life.

* A grave decorated with Indus River stones — a traditional Pashtun funerary practice in Hund.

* Hund village beside the Indus River, softly lit by the late afternoon sun.

* Golden hour hues across green fields near the Indus River bypass road.

* Evening sky above a road from Anbar to Hund, winding through fertile fields.

* A vibrant rainbow over the Indus River near Hund, framed by lush greenery.

* Sunset over wheat fields in Hund, with village buildings on the horizon.

* A rural bypass road cutting through golden fields near Hund.

* Locals enjoying an afternoon of cricket on a village field in Hund.

* A Labrador dog in a grassy field, with Hund village in the background.

* A quiet courtyard after rainfall — a glimpse into everyday life in Hund.

* A cricket field near the Indus River bathed in sunset light.

* Slow-motion video of locals playing cricket near the Indus River in Hund village.

* A summer view of the Indus River near Hund village with a boat passing by.

* The Indus River during summer, showing its exceptionally clear and pleasant-looking water.

* Sunrise over the Indus River near Hund village, highlighting flowing water and river stones.

* Partially submerged boat in the Indus River near Hund during summer, with clear water.

* A boat moves across the Indus River near Hund village during summer.

* Boat gracefully crossing the Indus River near Hund in summer.

* Clear and inviting Indus River waters near Hund village during summer.

* Filtered video showing the Indus River near Hund village in summer.

* Tourists enjoying Pashto Tappay by the Indus River in Hund village on summer nights.

* Evening view of the calm Indus River near Hund as night approaches.

* Serene, foggy morning near Hund village with birdsong and natural landscape.

## External links

[edit]

* Route from Swabi Interchange to Hund Museum on Google Maps

## See also

[edit]

* Hund Museum
* Takht Bhai

## References

[edit]

1. ^ "Hund, Khyber Pakhtunkhwa Facebook Group". Facebook. Retrieved 18 March 2025.
2. ^ "Delimitation of Constituencies 2022" (PDF). Election Commission of Pakistan. Retrieved 18 March 2025.
3. ^ a b c "Pakistan Bureau of Statistics – Hund Swabi Khyber Pakhtunkhwa" (PDF). Pakistan Bureau of Statistics. Retrieved 7 March 2025.
4. ^ Ali, Manzoor (1 January 2012). "Lost Glory: In Hund, Retracing the Steps of History". The Express Tribune. Retrieved 18 March 2025.
5. ^ DAWN.COM (17 August 2012). "New Findings Highlight Glory of Ancient Hund City". DAWN. Retrieved 18 March 2025.
6. ^ Dani, Ahmad Hasan (1989). "History of Northern Areas of Pakistan". Internet Archive. National Institute of Historical and Cultural Research. Retrieved 14 April 2025.
7. ^ "The Last Two Dynasties of the Shāhis". Internet Archive. 1976. Retrieved 14 April 2025.
8. ^ Stein, Aurel (1929). "On Alexander's Track to the Indus". Internet Archive. Oxford University Press. Retrieved 14 April 2025.
9. ^ Cunningham, Alexander (1871). "Archaeological Survey of India, Vol. 1". Internet Archive. Survey of India. Retrieved 14 April 2025.
10. ^ Arrian (1884). "Book V, Chapter 8". The Anabasis of Alexander. Translated by Edward James Chinnock. Hodder & Stoughton. Retrieved 17 March 2024.
11. ^ M’Crindle, J. W. (1896). The Invasion of India by Alexander the Great. Archibald Constable & Co. Retrieved 17 March 2024.
12. ^ Stein, Aurel (1929). "Chapter 6". On Alexander's Track to the Indus. Macmillan. Retrieved 17 March 2024.
13. ^ The Imperial Gazetteer of India, Volume VIII. The Clarendon Press. 1908. Retrieved 17 March 2024.
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