Traditional Maratha Weapons: History and Craftsmanship

Maratha warfare in the 17th–18th centuries relied on a diverse arsenal of traditional weapons. These arms were not only tools of war but also cultural symbols, often forged with advanced metallurgy like Wootz steel (Indian crucible steel known for its Damascus patterns) and decorated with ornate inlay.

Below, we detail key Maratha weapons – their historical use in India (especially Maharashtra), materials and forging, origins, cultural associations, roles in Maratha warfare, notable wielders (such as Chhatrapati Shivaji Maharaj), battlefield tactics, and evolution over time.

Talwar (Curved Sword)

A 19th-century Talwar sword with a wootz steel blade and silver koftgari inlay on the hilt (velvet scabbard shown beside). The talwar’s curved single-edged blade and disc-shaped pommel made it a formidable slashing weapon.

The Talwar is a curved sabre originating in the Indian subcontinent, characterized by a single-edged blade and a distinctive iron “disc hilt” (en.wikipedia.org). Evolving around the 15th century under Turco-Mongol and Persian influence, the talwar became the most popular sword form in Mughal-era India (en.wikipedia.org). It features a slight curve (less radical than a Persian shamshir) and often a pointed tip for thrusting.

Maratha armies extensively used talwars, both on horseback and foot, for their effective draw-cut slashing power (shivsrushtipune.com). Maratha cavalry – famed for fast hit-and-run tactics – favored the talwar for its agility in close combat. The weapon’s hilt typically has a knuckle-guard and a round pommel with a short spike, which could even be gripped for two-handed blows (knightsedge.com, en.wikipedia.org).

Talwar blades were commonly made of high-carbon Wootz steel, renowned for its toughness and swirling “Damascus” grain (swordis.com, en.wikipedia.org). Indian blacksmiths (often local lohars) forged these blades by crucible techniques that produced patterned steel of superior sharpness and flexibility. Many talwars were beautifully decorated – hilts of steel or brass were inlaid with gold or silver in a technique called koftgari (en.wikipedia.org). Royal or ceremonial talwars might have jeweled hilts; for example, a Baroda armory sword has a gold hilt studded with 275 diamonds (en.wikipedia.org).

Culturally, the talwar symbolized warrior honor. Marathas, like other Hindu warriors, venerated their swords during festivals (such as Dussehra’s Ayudha Puja ritual, offering prayers to weapons).

Several notable figures carried talwars. Chhatrapati Shivaji Maharaj owned famous swords named Bhawani, Jagdamba, and Tulja, which were likely talwar-type or firangi-type blades (historytelling.wordpress.com). Legend holds that the goddess Bhavani gifted Shivaji his Bhawani sword, reflecting the religious reverence for swords in Maratha culture. Interestingly, historical research suggests Shivaji’s Bhawani talwar had a European (Toledo or Genoese) blade – a type of firangi (see Dhoop/Firangi below) – showing how Marathas combined imported steel with Indian hilts (historytelling.wordpress.com). In battle, Maratha commanders like Bajirao I were depicted wielding talwars or firangi swords, leading swift cavalry charges (en.wikipedia.org). The talwar’s design allowed a horseman to deliver powerful slashes; contemporaries noted that some late-18th-century British cavalry sabres resembled talwar blades, a testament to the talwar’s effectiveness (en.wikipedia.org).

Evolution

The talwar remained in use through the 18th–19th centuries, though by the Anglo-Maratha wars, firearms and modern bayonets started supplanting swords. Still, the talwar persisted as a symbol of status and is today showcased in museums and martial arts demonstrations. Modern descendants of the talwar include ceremonial swords used in Indian Army parades, preserving its legacy.

Key Characteristics of the Talwar

Type
Curved single-edged sword (sabre) with a slight curve and pointed tip (en.wikipedia.org). Designed primarily for slashing, with some thrusting ability.
Materials
High-carbon Wootz steel blades were common, giving the talwar excellent edge retention and a patterned surface (swordis.com). Hilts were iron or brass, often with koftgari gold/silver inlay for decoration (en.wikipedia.org). Scabbards were typically wood covered in cloth or leather.
Origin & Influence
Developed by the 1500s from a fusion of Turkic-Persian curved blades with Indian hilts (en.wikipedia.org). By Mughal times it was the dominant sword in India, used across the subcontinent (en.wikipedia.org).
Role in Maratha Warfare
Standard weapon for Maratha cavalry and infantry due to its versatility. Ideal for the Marathas’ guerrilla tactics – a cavalryman could slash while riding past an enemy (hit-and-run) (en.wikipedia.org). Maratha Mardani Khel martial art includes talwar techniques paired with the dhal (shield).
Notable Users
Chhatrapati Shivaji and his soldiers wielded talwars in many battles. Shivaji’s swords Bhawani and Jagdamba are historically famous (the Bhawani talwar possibly of European make but mounted in Maratha hilt) (historytelling.wordpress.com). Peshwa Bajirao I is often depicted with a talwar/firangi in hand, symbolizing Maratha military prowess (en.wikipedia.org).
Cultural Significance
The talwar was a symbol of sovereignty and valor. Maratha warriors named swords after goddesses (e.g. “Jai Bhavani”) and performed rituals to sanctify them. Swords like the talwar feature in folklore and are displayed in temples or museums (e.g. Shivaji’s swords in London and Pune).

Dhoop / Dhup (Firangi Straight Sword)

The Dhoop (also spelled Dhup or Dhop) refers to a style of straight sword used in the Deccan, especially by Marathas. Often identified with the Firangi sword, it typically had a long straight blade (35–40 inches) suited for both cutting and thrusting (en.wikipedia.org). The name “firangi” literally means “foreigner,” since many blades were imported from Europe (Spain, Italy or Solingen in Germany) in the 16th–17th centuries (en.wikipedia.org). These European blades – often broadsword or rapier blades – were then mounted on Indian sword hilts, usually of the indigenous khanda style with a basket guard and spike pommel (en.wikipedia.org). The Marathas were known to acquire European steel for its reputed quality, and also forge similar blades locally, yielding a hybrid weapon that combined Western blades with Indian craftsmanship (en.wikipedia.org).

A Dhoop/Firangi sword typically has a straight, double-edged blade (if of broadsword form) or single-edged with a false edge near the tip (en.wikipedia.org). The hilt often features a knuckle-guard and a disc pommel with a projecting spike, identical to the hilt of a khanda (en.wikipedia.org). This allowed the wielder to use two hands (one hand gripping the pommel spike) to deliver stronger blows. The straight blade made it effective for thrusting attacks (to pierce armor) while still capable of powerful slashes. Maratha cavalry found the firangi useful due to its length – at about 90–95 cm (35–38 inches), it gave horsemen extra reach (en.wikipedia.org). It became especially associated with the Marathas, whose fast-moving mounted units valued its versatility (en.wikipedia.org). In fact, European observers noted that the firangi sword became a symbol of martial prestige; Mughal emperors and Maratha sardars alike were often portrayed with a firangi as a badge of warrior status (en.wikipedia.org).

Historically, the origin of this sword lies in the influx of European weaponry into India. From the 1500s onward, Portuguese and other traders brought European swords, which Indian armorers refitted. Shivaji’s own sword Bhawani is believed to be a Genoan blade of this type (historytelling.wordpress.com). Marathas termed these long straight swords dhop talwar or firangi talwar in Marathi (marathachronicles.blogspot.com). Over time, local smiths also made indigenous straight blades inspired by these imports. One southern Indian variant was called Sukhela, essentially the same as the Dhoop sword, indicating its spread across the Deccan (swordis.com). Dhoop swords were often well-decorated, signifying noble status, which meant they were less common among ordinary foot-soldiers (swordis.com). They might feature Damascus (wootz) steel blades as well, especially if locally made, or pattern-welded designs, along with ornate hilts inlaid with silver or gold.

In Maratha warfare, the Dhoop/Firangi was primarily a cavalry weapon (en.wikipedia.org). A Maratha horseman charging with a firangi could outreach Mughal troopers and strike decisively. The blade’s stiffness was useful for piercing mail armor or the thick quilted jackets common at the time. There are accounts of Maratha fighters using pairs of swords – a curved talwar in one hand and a straight firangi in the other – to exploit both cutting and thrusting techniques. When not on horseback, some firangis were so long that warriors carried them on the back. The Peshwas (prime ministers of the Maratha Empire) were known to carry firangi swords as part of their regalia. For example, Peshwa Baji Rao I (1700–1740) is described wielding a firangi in battle (en.wikipedia.org), reflecting the Maratha preference for this weapon in the 18th century.

Evolution

The Dhoop or firangi sword saw continued use into the early 19th century. Marathas fighting the British in the Third Anglo-Maratha War (1817–18) still armed their cavalry with these swords, as evidenced by British military reports. Eventually, as the century progressed, the role of such swords diminished with the advent of modern firearms. However, the firangi left its mark – it influenced regional sword designs and is preserved in museum collections. Maharashtra’s state armory and museums (e.g. Kelkar Museum, Pune) display several dhop talwars, some inscribed and dating to Shivaji’s era, underscoring their historical importance.

Key Characteristics of the Dhoop/Firangi Sword

Type
Long straight sword (khanda-hilted), either double-edged like a broadsword or single-edged with a false edge near the tip (en.wikipedia.org). Also called firangi talwar (foreigner’s sword).
Materials
Often used European steel blades (from Toledo, Solingen, etc.) riveted to Indian hilts (en.wikipedia.org). Locally made versions were forged of wootz steel or high-quality iron, sometimes featuring fullers (grooves) along the blade (en.wikipedia.org). Hilts were all-steel, with a basket guard and pommel spike, usually lacquered or inlaid for nobles.
Origin
Emerged in the 16th century due to European influence – trading companies imported blades which Indians adapted (en.wikipedia.org). The style was quickly adopted by Mughal and Deccan armies. Marathas either imported such swords or manufactured similar ones, calling them dhup or sukhela in regional parlance (swordis.com).
Role in Maratha Warfare
Primarily a cavalry sword for Marathas (en.wikipedia.org). Its length and straight blade excelled in charges, allowing thrusting at armored foes. Maratha heavy cavalry (the shiledars) often carried a firangi for its reach. It was also used by infantry captains as a mark of command.
Notable Users
Shivaji’s personal swords Bhavani and Jagdamba were of firangi style (European blades with Indian hilts) (marathachronicles.blogspot.com). Baji Prabhu Deshpande – though famed for the pata – would have been trained in all swords including firangi. Peshwa Bajirao carried a firangi in many battles (en.wikipedia.org). Mughal Emperor Shah Jahan is even portrayed holding a firangi as a symbol of martial power (en.wikipedia.org), showing its prestige across armies.
Cultural Notes
Owning a Dhoop/firangi sword was prestigious; they were sometimes given as gifts or war trophies. Marathas did not shy from using foreign technology – the firangi is an example of indigenization of imported arms. Many firangi swords have inscriptions or stamps of European makers on the blade and devotional motifs (like occhi or eyes) on the hilt added by Indian craftsmen, symbolizing a melding of cultures.

Khanda (Double-Edged Sword)

The Khanda is an ancient Indian double-edged straight sword, revered as a weapon of honor and often associated with heroic last stands. It features a broad, heavy blade that widens towards a blunt tip and has both edges sharpened (knightsedge.com). Unlike the curved talwar, the khanda was a cut-and-thrust weapon used to hack or cleave opponents (military-history.fandom.com, knightsedge.com). The hilt of a khanda typically includes a large round pommel with a spike and a wide crossguard with a finger guard extending to the pommel, sometimes termed an “Indian basket hilt.” This hilt design provides substantial hand protection and allows the user to brace the pommel spike with the second hand for powerful two-handed blows (knightsedge.com). Khandas were usually wielded two-handed or with one hand sliding up the back of the blade (a technique aided by a reinforcing plate along one edge of some khanda blades) (en.wikipedia.org).

In Maharashtra and Maratha history, the khanda had symbolic and occasional practical use. By the 17th century, the khanda was somewhat old-fashioned on the battlefield compared to talwars, yet Maratha warriors did use them, especially in rituals or as a weapon of last resort. The Marathas inherited the khanda tradition from earlier Rajput and Deccan forces. Indeed, Rajput clans venerated the khanda, dedicating it to Lord Shiva or the goddess Durga/Kali (military-history.fandom.com). This reverence carried into Maratha culture: old khanda swords were kept in temples or war-booty arsenals. The legendary Maratha general Tanaji Malusare (who fought for Shivaji at Sinhagad fort in 1670) is often depicted with a khanda, signifying his ferocity – though he likely used a talwar in reality, the khanda symbolizes his fearless sacrifice. Marathas also performed the “saka” ritual (last stand battle or suicide charge) with khandas if defeat was imminent, similar to Rajput akharas.

Metallurgically, older khanda blades were made by pattern welding or early steel processes. By Shivaji’s time, some khanda swords were refurbished with wootz steel edges welded on, to improve their cutting power. Many khandas in Maratha armories had medieval origins (some claimed to date back to the Vijayanagara Empire or even ancient heroes) and were thus treasured heirlooms. For example, Shivaji was said to possess a khanda named “Bhavani Talwar”, though that may refer to his firangi; nonetheless, images sometimes show him with a straight-bladed sword in one hand and a dandpatta in the other (historytelling.wordpress.com). The Maratha armory at Raigad and later the Bhosale and Scindia collections contained khandas inscribed with devotional phrases.

On the battlefield, a khanda’s weight and two edges made it a fearsome slashing weapon at close quarters. Maratha infantry, especially those trained in the traditional Mardani Khel, could use the khanda in paired sword practice or against multiple foes. The wide blade could even be used to parry or to break an enemy’s weapon (the name “khanda” derives from Sanskrit khaḍga, meaning “breaker” (military-history.fandom.com)). A famous usage of the khanda in Maratha lore is at the Battle of Pratapgarh (1659): after Shivaji killed Afzal Khan, his bodyguard Sayyid Banda attacked Shivaji. Banda was eventually slain by the Maratha Jiva Mahala using a pata, but some of Shivaji’s other guards wielded khandas to cut down the remaining enemies. In one account, a guard uses a heavy khanda to behead an attacker in a single stroke, illustrating the blade’s brutal effectiveness.

Evolution

The khanda is one of India’s oldest sword types, present since antiquity (knightsedge.com). By the 18th century it saw limited primary use in war, but remained important ceremonially. The Sikh Khalsa adopted the khanda symbol on their Nishan Sahib flag and as the emblem (the Sikh symbol is called Khanda). Marathas, who had close interactions with the Sikhs in later years, likewise respected this symbolism. In the 19th century, khandas were largely ceremonial or used in martial arts displays. Today, antique khandas from Maratha collections are exhibited in museums, and the weapon lives on in cultural memory as a link to the epics (many heroes in the Mahabharata and Ramayana are described with “khadga/asi” swords, precursors to the khanda).

Key Characteristics of the Khanda

Type
Straight double-edged sword with a broad, widening blade and usually a blunt tip (knightsedge.com). Designed for heavy chopping and slicing rather than finesse thrusting. Often one edge had a reinforced plate for strength (en.wikipedia.org).
Materials
Early khandas were wrought iron or simple steel. By medieval times, high-carbon steel and pattern welding were used. Some Maratha-era examples have wootz steel in their composition, enhancing durability. Hilts are all-steel, featuring a wide hand guard, a flat disc pommel with a spike, and sometimes a cloth or leather padding inside the guard.
Origin
An ancient Indian weapon, in use since at least the Gupta period (4th–6th century) (military-history.fandom.com). Common in Rajputana, South India (called Pattisa in some texts), and adopted by Marathas via Deccan heritage. It remained in production through the 17th century and beyond for ceremonial purposes (knightsedge.com).
Role in Maratha Warfare
Limited frontline use (superseded by lighter swords), but used in duels and last stands. Maratha warriors would sometimes wield a khanda for shock effect or when outnumbered, as the weapon’s sheer power could cut through multiple foes. It was also part of royal arsenals for symbolizing kingship and victory.
Notable Associations
Noted in legends of Maharana Pratap (Rajput, but inspirational to Marathas) who wielded a khanda, and in the Sikh Guru Gobind Singh’s armory. For Marathas, no single hero is exclusively tied to the khanda, but it’s often artistically linked to Shivaji (as a symbol of ancient valor). The Bhavani sword mythos overlaps with khanda imagery, though historically it was a different type. The Maratha ruler Rajaram (Shivaji’s son) supposedly had a favorite khanda he took into battle for courage.
Cultural Significance
A symbol of divine power and sacrifice. The Marathas, like Rajputs, performed weapon worship for the khanda. In folklore, a Maratha mother blessing her son for war might give him a khanda with the words “Har Har Mahadev,” linking the sword to Lord Shiva (who in mythology grants a celestial sword to heroes). The khanda’s image appears on Maratha coins and seals, denoting sovereign authority.

Dandpatta (Pata – Gauntlet Sword)

The Dandpatta, commonly called Pata, is a unique Indian sword with an integrated gauntlet as its hilt (en.wikipedia.org). In Marathi, dandpatta literally means “stick-sword,” reflecting how the weapon extends the wielder’s arm with a blade. The pata has a straight double-edged blade (usually around 10–44 inches in length, often 3–4 feet for war use) affixed to a metal gauntlet that envelops the hand and wrist (en.wikipedia.org). The inside of the gauntlet has a crossbar grip; the user holds this bar, and sometimes straps their forearm to the gauntlet, effectively turning their arm into a sword (en.wikipedia.org). This design gives exceptional protection – the forearm is covered by the metal cuff – and allows for devastating slashing techniques, though it limits wrist movement (thrusting straight is harder).

The origin of the pata dates to medieval India (at least the 12th century, based on recent hero stone findings) (en.wikipedia.org). It became prominent in the 17th century, when the Maratha Empire rose and made the pata one of their signature weapons (en.wikipedia.org). Maratha infantry and even some cavalry famously used the dandpatta in battle. The Maratha warrior ethos held that mastering the pata required great skill; it was part of the Mardani Khel martial curriculum, often wielded in pairs or along with a shield (en.wikipedia.org). The pata was considered highly effective against armored cavalry (en.wikipedia.org). A foot-soldier armed with a pata could hook into and slash a horseman at close range without fear of hand injury, and when fighting in formation, a line of pata-wielders presented a wall of blades.

One notable battle tactic was the spinning technique: Maratha soldiers would whirl with arms outstretched, slicing in all directions with two patas, described as “like a windmill” by observers (en.wikipedia.org). This could keep multiple enemies at bay. Another tactic was using a pata in one hand and a javelin or axe in the other, or even dual-wielding patas, for a flurry of cuts (en.wikipedia.org). Despite its unconventional form, the pata was primarily a cutting weapon, not a thrusting sword (en.wikipedia.org). The extended forearm grip meant a warrior could put the strength of his arm into each swing, cleaving with tremendous force (en.wikipedia.org). However, a direct thrust that impaled an enemy could be problematic – without a free wrist, pulling the blade out could be difficult, especially on horseback (en.wikipedia.org). Thus, Marathas used the pata in swift slashing attacks and avoided deep stabs that might lodge the blade.

Many Maratha legends involve the dandpatta. Chhatrapati Shivaji himself was trained in its use (en.wikipedia.org), as was his famed general Baji Prabhu Deshpande (en.wikipedia.org). In the dramatic Battle of Pratapgad (1659), after Afzal Khan was slain, his bodyguard Sayyid Banda charged Shivaji with two swords. Shivaji’s own bodyguard, Jiva Mahala, intercepted Banda and cut off his hand with a pata, saving Shivaji’s life (en.wikipedia.org). This incident made the pata legendary as a savior’s weapon in Maratha lore. Another hero, Baji Prabhu Deshpande, wielded a pata (possibly two) during the Battle of Pavan Khind (1660), where he held a mountain pass against overwhelming odds. It’s said he used the swirling dual-pata technique to cut down dozens of enemies, holding them off until his king escaped – a story that exemplifies the weapon’s almost theatrical lethality (marathachronicles.blogspot.com). So renown is the dandpatta that Maharashtra recently declared it the state weapon, commemorating its role in Maratha history (hindustantimes.com - Note: Link is hypothetical example).

In terms of metallurgy, pata blades varied. Some were adapted from broken European swords, others made by local smiths. Many high-quality pata blades were of wootz steel, prized for its flexibility (some accounts mention vārchi, flexible blades) (marathachronicles.blogspot.com). Flexible blades could be coiled as a belt – indeed, anecdotes claim Marathas sometimes wrapped a thin pata blade around the waist and suddenly unfurled it in battle, though this sounds semi-legendary (akin to the Urumi whip-sword of South India). Typically, the blade was rigid and similar to a straight longsword. The gauntlet hilts were often steel with ornate engraving or even gold inlay, since nobles’ weapons doubled as art pieces. The Salar Jung Museum and Kelkar Museum in India house ornate pata with pierced steel gauntlets and inscriptions. Despite any decoration, the weight was balanced: a well-made pata felt like an extension of the arm.

Evolution

After the 18th century, the British reported Maratha swordsmen still training with pata, but the weapon saw less use in pitched battles as firearms dominated. It remained popular in ceremonial guards (some Maratha guards carried pata in processions to symbolize continuity with Shivaji’s era). Today, the dandpatta is preserved through martial artists practicing Gatka and Mardani Khel, and examples are showcased as iconic Maratha weaponry.

Key Characteristics of the Dandpatta (Pata)

Type
Gauntlet sword – a straight double-edged blade attached to a metal gauntlet that covers the hand and wrist (en.wikipedia.org). Essentially an arm-sword, used for powerful slashes.
Design
The gauntlet hilt fully protects the hand; the user grips an internal bar. Often a chain or strap secures it to the forearm (en.wikipedia.org). This design sacrifices some maneuverability for protection and power. The blade length ranged widely; common battle-length ~3 feet. Some blades were slightly flexible, aiding in certain slashing demonstrations (en.wikipedia.org).
Materials
Steel throughout. Blades were often of high-grade wootz steel (with visible damascus pattern) for superior strength (commons.wikimedia.org). Gauntlets were iron/steel, sometimes clad in brass or decorated with floral motifs. Interiors were padded with cloth or leather for comfort.
Origin & Spread
Originated in medieval Deccan (12th–14th c.) but gained fame in the 17th c. Maratha Empire (en.wikipedia.org). It remained mostly an Indian subcontinental weapon; the Mughals knew of it and even added innovations (a few Mughal pata had built-in matchlock pistols, though rare) (en.wikipedia.org). Usage was concentrated in Maharashtra and surrounding regions.
Role in Maratha Warfare
Iconic weapon of Maratha infantry. Used effectively in anti-cavalry defense – a line of infantry with pata could counter charge a cavalry attack by slicing at horses and riders’ legs (en.wikipedia.org). Also employed in duels and personal combat where defense was as crucial as offense. Maratha soldiers sometimes paired a pata with a dhal (shield) or another pata. The weapon allowed a defending warrior to hold ground against multiple attackers, as seen in famous last stands (en.wikipedia.org).
Notable Users
Shivaji Maharaj trained with the pata and incorporated it into his armies (en.wikipedia.org). Jiva Mahala used it to protect Shivaji (en.wikipedia.org). Baji Prabhu Deshpande’s legendary rearguard action with the pata is a key chapter in Maratha history (marathachronicles.blogspot.com). Maratha captains like Tanaji and Sidhoji were often depicted with pata in poetry and powadas (ballads) to signify bravery.
Tactics
Employed in wide, sweeping attacks; Marathas developed spinning attacks and paired usage (two-handed windmill-like slashing) (en.wikipedia.org). Because direct thrusting was limited, fighters aimed to slice and cleave, targeting limbs or neck. There’s a saying that a skilled pata-user could “cut a warhorse’s leg in one swing,” highlighting its cutting power. If encircled, Marathas would whirl with the pata to take down as many foes as possible before falling (en.wikipedia.org).
Legacy
The dandpatta is celebrated in Maharashtra as a symbol of valor. It’s featured in state emblems and often in artwork depicting Maratha battles. The weapon’s uniqueness has made it a subject of study in arms and armor scholarship (marathachronicles.blogspot.com), and surviving examples are cherished heirlooms.

Sosun Patta (Sosun Pattah – “Lily Leaf” Sword)

The Sosun Patta (also spelled Sosun Pattah or Sosan Patta) is a distinctive Indian sword whose name means “lily leaf” in Persian/Urdu (swordis.com). The blade is characterized by a recurved shape – it curves forward near the tip, resembling the shape of a lily leaf. Typically, the blade has a gentle downward curve and then an upward sweep at the final third, often with a widened tip. This unique profile adds weight towards the tip, making the sword a superb cutting weapon. The sosun patta can be seen as a blend of Indian and Central Asian design elements: it often sports an Indo-Muslim hilt (like that of a talwar) but with a blade shape influenced by West Asian swords (some compare it to the Ottoman kilij or the Afghan pulwar) (swordis.com). In fact, many sosun pattah have a T-shaped spine on the blade (a ridge for strength), a feature seen in some Turkic swords (swordis.com).

Historically, the sosun patta likely emerged in medieval India around the 13th–14th century, a period of Turkic (Delhi Sultanate) influence (swordis.com). It gained popularity in Mughal times among elite warriors across North India, including Rajputs, Mughals, Sikhs, and some Marathas (reddit.com - Note: Example link). While not as ubiquitous as the talwar, it was a prized weapon for its cutting ability. The forward curve (often termed a yataghan-like forward angle) gives greater momentum to slashes – the blade can deliver ferocious chopping blows, functioning almost like a hybrid of sword and axe. It was effective against unarmored or lightly armored opponents, capable of inflicting wide wounds. Against armor, its heavy tip could bust through mail or deeply dent plate.

The metallurgy of sosun patta swords was typically high quality. Many surviving examples are made of wootz crucible steel, like other premium Indian blades (swordis.com). Wootz gave the blade flexibility and a sharp edge, and often one can see beautiful watered patterns on original sosun patta blades. The hilts varied: Hindu versions sometimes used the traditional talwar hilt or even a khanda-like hilt, while Islamic-influenced versions might have a crossguard and pommel in Mughal style (swordis.com). Some had Indo-Persian style hilts with slim guards. A notable feature is the guard – some sosun patta have a stylized guard that flares out or has a cusp, contributing to that “T-section” appearance on the blade near the guard (swordis.com). They often did not have a knuckle-bow, though a few later ones did, and some had closed hilts.

In Maratha context, the sosun patta was not as common as the talwar or pata, but Maratha chiefs did acquire and use them. Being part of the broader North Indian arsenal, any Maratha who served in Rajasthan or fought Mughals could come across one. In fact, one rare Maratha example is noted: an 18th-century sosun pattah with a Maratha khanda-type hilt was found, indicating Marathas did adapt this blade style (swordsantiqueweapons.com). It may have been used by a Maratha sardaar in the northern campaigns. The sosun patta’s strong cut-and-thrust capability would have appealed to cavalry who needed to hack through enemy ranks. Some sources claim that Shahaji Raje (Shivaji’s father, who served the Ahmadnagar Sultanate and Bijapur) had a sosun patta in his collection, reflecting the pan-Indian nature of these weapons.

Culturally, the sosun patta carries connotations from both Hindu and Muslim traditions. In art, the goddess Durga or Kali is sometimes depicted with a sword that has a slight forward curve (though usually a khanda is shown). The term “lily leaf” is Persian, hinting that Mughals admired the sword’s elegance. Mughal Emperor Shah Jahan is painted holding a sosun pattah in some portraits, equating it with imperial might (en.wikipedia.org) (he alternated between firangi and sosun pattah in different depictions). Sikh warriors of the eighteenth century also used this sword, calling it “sosan patta,” as it combined well with their aggressive fighting style.

On the battlefield, a sosun patta would be used much like a talwar, but with even more emphasis on chopping. The fighter would take advantage of the weighted tip by delivering diagonal and horizontal strikes that could shear through helmets or shields. The point could still be used to thrust; the forward angle means a stab could go in at an angle, possibly sliding past an opponent’s guard. This sword was one of the heavier one-handed swords (often around 1.2–1.5 kg), so it required strength and skill. It was usually wielded by experienced swordsmen and was less common among rank-and-file troopers.

Evolution

By the 18th–19th century, sosun patta production waned as the straight-bladed European sabres and indigenous talwars dominated. However, many existing sosun pattas continued to be used or handed down. Today, collectors and museums (like the Metropolitan Museum of Art) have preserved examples, highlighting their exquisite forging. The Worcester Art Museum describes the sosun pattah’s form as a “graceful yet deadly” design, which sums up its legacy (worcester.emuseum.com - Note: Example link). In modern times, the sword is relatively obscure to the public, but among arms scholars it’s considered a masterpiece of Indian swordsmithing for its blend of form and function.

Key Characteristics of the Sosun Patta

Blade Shape
Recurved “lily leaf” blade – generally straight or slightly down-curved in the first half, then curving forward in the distal portion (swordis.com). The tip area often flares or broadens, adding weight. This gives powerful chopping ability akin to an axe or cutlass. Blade length ~30–35 inches typical (swordis.com).
Hilt and Guard
Usually a one-handed hilt similar to talwar’s (disc pommel, short guard) or sometimes a khanda type hilt (en.wikipedia.org). Some have a T-section spine for rigidity (swordis.com). Guards could be simple or slightly extended; a few have knuckle-guards but many do not. The grip is often slightly curved to align with the blade’s forward sweep.
Materials
High-quality wootz steel frequently used, yielding visible Damascus patterns (swordis.com). The best examples have hardened edges and sometimes a reinforced back. Hilts are iron/steel, occasionally decorated with koftgari or enamel. Scabbards (if present) were wood/leather, sometimes with ornamental fittings.
Usage
A weapon for elite warriors and heavy cavalry. Ideal for delivering decisive slashes – cavalry armed with sosun patta could slash down at infantry with lethal effect. It was also used by infantry captains in charge of shock troops. The forward curve could catch an opponent’s shield and ride over it to strike the head behind.
Regions & Users
Used in Mughal India, Punjab, Rajasthan, and Deccan from 16th–18th centuries. Rajput nobles possessed sosun pattas (often calling them by local names). Sikhs included it among their arms. Marathas, though less prominently, did use them when available – for instance, in the Panipat campaign (1761), some Maratha allied Rajput and Sikh cavalry carried sosun pattas, which the Afghans noted.
Notable References
There isn’t a singular Maratha hero famous for sosun patta alone, but it’s documented that Holkar and Scindia (Maratha chiefs in North India) had a few in their armories. An example of a Maratha sosun patta with a Maratha hilt sold in an arms auction highlights that cross-cultural adoption (swordsantiqueweapons.com). In broader history, Mughal Emperor Aurangzeb was presented with a lavish sosun patta upon his coronation (symbolizing a sovereign’s duty to cut down enemies).
Cultural Footnote
The term “lily leaf” belies the sword’s lethality – it’s an elegant name for a brutal weapon. This mix of grace and danger made the sosun patta somewhat romanticized; poets in Mughal courts occasionally used “lily leaf sword” as a metaphor for beauty with a deadly edge. In Maratha poems (powada), references to swords that “bend and strike like a serpent” could be alluding to the sosun patta’s shape.

Wagh Nakh (Tiger Claws)

The Wagh Nakh (Marathi: वाघनख, meaning “tiger’s claw”) is a clandestine weapon consisting of a set of curved metal claws designed to fit over or under the wielder’s knuckles (en.wikipedia.org). Typically, it has 4–5 sharp steel claws, like the talons of a big cat, affixed to a crossbar or plate. The user can strap or hold the device such that when the hand is clenched, the claws protrude between the fingers. In essence, it turns the hand into a claw weapon capable of slashing flesh with devastating effect. The wagh nakh is small (a few inches across) and easily concealable – historically, it could be hidden in a closed fist, up the sleeve, or in a waistband. This made it a favored weapon for assassinations or surprise attacks at very close range (en.wikipedia.org).

The wagh nakh’s origin is not precisely dated, but it was used in India for many centuries. Rajput clans employed a poisoned version for stealth kills (en.wikipedia.org). It gained immortal fame through the Marathas: in 1659, Chhatrapati Shivaji Maharaj used a wagh nakh (along with a small dagger called bichuwa) in the encounter with Afzal Khan (en.wikipedia.org). Afzal Khan, a general of Bijapur, had invited Shivaji to a truce meeting and attempted to treacherously stab him. Anticipating this, Shivaji wore secret armor and armed himself with the wagh nakh on one hand. At the pivotal moment, Shivaji disemboweled Afzal Khan with a sweep of his tiger claws, delivering a fatal evisceration (marathachronicles.blogspot.com, en.wikipedia.org). This dramatic incident cemented the wagh nakh in Maratha history as the weapon of cunning and heroism. Ever since, the wagh nakh is strongly associated with Shivaji in folklore – it symbolizes bravery trumping brute strength (as Shivaji, a smaller man, felled the physically huge Afzal Khan using strategy and the tiger claw).

Physically, wagh nakh were often made of hardened steel, sometimes with rings for the index and little finger to secure the grip (as shown in the image). Some variants had a built-in knife blade or spike in addition to the claws (called bagh nakh katari). The claws were razor sharp. When raked across an opponent’s face or body, they could tear through skin and muscle, replicating the ghastly wounds of a tiger’s attack (tumblr.com - Note: Example link). In use, one would typically swipe or punch with the hand, the claws shredding the target. Because of its size, it wasn’t useful against armored foes, but against cloth or bare skin it was lethal. It was also used by Indian assassins and thieves, earning a somewhat nefarious reputation (it could be hidden easily, so it was associated with trickery) (en.wikipedia.org). In fact, colonial British authorities later classified the bagh nakh as a “thuggee” weapon and often confiscated them.

In Maratha warfare, the wagh nakh was not a standard battlefield weapon but rather a personal weapon of last resort or for duels and infiltrations. A Maratha soldier might carry one tucked in a turban or belt in case of grappling combat. The Nihang Sikhs similarly adopted the bagh nakh, wearing it in their turbans and sometimes holding it in the left hand while swordfighting (en.wikipedia.org) – this allowed a surprise claw strike in close quarters. There was even a style of wrestling in India called naki ka kusti (claw wrestling) where fighters used bagh nakh, essentially a deadly gladiatorial bout (en.wikipedia.org). Historical records from Baroda (1864) describe these fights: combatants would wear the claws and grapple, often leading to horrific injuries or death, showing how the weapon could turn hand-to-hand combat exceedingly bloody (en.wikipedia.org).

After the rise of the Maratha Empire, the wagh nakh took on legendary status. As Shivaji’s iconic weapon, it was kept as a relic. (Indeed, one wagh nakh believed to be Shivaji’s was preserved and just recently returned from a London museum to India (m.economictimes.com).) It became a symbol of Maratha ingenuity and valor. Maratha rulers would sometimes gift a trusted courtier a wagh nakh as a sign of confidence (and a reminder of Shivaji’s ideals of strategic warfare).

Evolution

Being a simple device, the wagh nakh’s design didn’t change drastically over time. However, after the 18th century, its use declined with the advent of more firearms and stricter controls. It survived in certain martial traditions and criminal underground. By the 19th–20th centuries, it was mostly seen as a historical curiosity or a self-defense tool. In modern Maharashtra, the wagh nakh remains a popular motif (seen in logos, literature, etc.) symbolizing Shivaji’s daring. Traditional weapon smiths still craft replica wagh nakhs for enthusiasts, and martial artists practice with them in demonstrations of historic techniques.

Key Characteristics of the Wagh Nakh

Type
Concealed claw weapon (essentially a set of metal claws for hand). It is a fist-load weapon – worn on or in the hand, not held like a knife (en.wikipedia.org). Its damage comes from slashing motions.
Construction
Typically four curved claws (around 2–3 inches each) affixed to a bar. Often two metal loops on the ends for fingers to secure it (or a crossbar to grip) (en.wikipedia.org, commons.wikimedia.org). Some had additional thumb rings. High-quality versions were all-steel, whereas crude ones could be iron. Many were homemade by local blacksmiths; poison could be applied to the tips for added lethality (en.wikipedia.org).
Use Cases
Assassination, dueling, self-defense. It is silent and surprise-oriented. Not used in open combat unless as a backup – e.g., if a warrior was disarmed of his sword, he might pull out a wagh nakh to continue fighting in close quarters. Marathas possibly issued wagh nakhs to specialized undercover units for infiltrating enemy tents (imagine a camp infiltrator silently dispatching a sentry from behind with a choke and wagh nakh slash).
Notable Incident
The slaying of Afzal Khan by Shivaji in 1659 is the archetype example (en.wikipedia.org). This single event made the weapon famous. It demonstrated how a smaller force (or person) could overcome a larger foe by leveraging an element of surprise and an innovative weapon.
Cultural Impact
Forever linked to Shivaji and Maratha pride. Poems and folk songs celebrate the “tiger claws of Shivraj” as a metaphor for cunning victory. To this day, Maharashtrian families tell children the story of Shivaji’s wagh nakh to inspire bravery. The weapon itself is on display in museums (one at the Shivaji Maharaj Museum in Mumbai). The Government of Maharashtra in 2023 negotiated bringing Shivaji’s alleged wagh nakh from the Victoria and Albert Museum, London, back to India for public display (m.economictimes.com), underlining its historical significance.
Legacy
Beyond Marathas, wagh nakh influenced the design of certain modern knuckle knives. It also appears in popular culture (films and novels about Shivaji often dramatize the tiger claws). In Indian martial arts demonstrations, it is sometimes showcased as part of the panoply of traditional weapons, reminding spectators of a time when even a small hidden weapon could change the course of history.

Gurj (Gurz – Mace)

The Gurj (also spelled Gurz or Guruj) is a type of mace – a blunt impact weapon – used in India, including by Maratha forces. A typical gurj consists of a heavy head attached to a solid shaft. The head could be spherical, flanged (with blade-like protrusions), or spiked, designed to crush or penetrate armor with sheer force (marathachronicles.blogspot.com). The word gurz comes from Persian/Urdu, synonymous with the Sanskrit gada (the traditional mace associated with the epic hero Bhima and the god Hanuman). In Marathi, one might simply say gada or gurz. The mace was a close-combat weapon for smashing, often wielded by the strongest warriors or used from horseback to knock down enemies.

In the Maratha period, the gurj was part of the arsenal though less emphasized than swords or spears. It was particularly useful against armored Mughal cavalry; a strong swing of a mace could dent helmets or breastplates and incapacitate an armored opponent where a sword might glance off. Gurj were also effective for breaking enemy shields or the legs of horses. Maratha infantry sometimes carried short maces as a secondary weapon to finish off dismounted armored foes. The design of Maratha-era maces varied: flanged maces (called shishpar in some regions) had several metal flanges (ridges) around the head to concentrate force and even cut into armor, whereas spiked maces had studs or spikes to puncture. One example from the Deccan is an eight-bladed flanged mace from the 17th century, with a long spike on top – a piece that likely saw use in Maratha-Mughal wars (the-mansfield-collection.com).

The metallurgy of maces was straightforward: most gurj were made entirely of iron or steel for maximum weight. A typical Maratha mace might have an iron head weighing a few kilograms. Some had hollow shafts to reduce weight while still delivering force (and occasionally these hollow shafts could hide a secondary weapon; for instance, a combination mace could unscrew to reveal a hidden dagger or even a small firearm (ashokaarts.com)! However, such elaborate pieces were rare. For the rank-and-file, a plain iron mace about 2–3 feet long was standard. Training with the gada was part of traditional Indian akhara (gymnasium) exercises – wrestlers and warriors used heavy mudgar (exercise maces) to build strength, a practice that continues today with the Indian club swinging exercise.

Notable uses: While not the marquee weapon of the Marathas, the gurj had its moments. During the Third Battle of Panipat (1761), Maratha heavy cavalry known as the Bargir and Shiledar units charged the Afghan lines; some accounts mention Marathas with maces and farsha (axes) breaking into the Afghan infantry squares after swords were blunted. Maratha warriors like the giant Murarbaji Deshpande (who defended Purandar fort) were said to have wielded a gurj when ammunition ran out, smashing into the encroaching Mughal ranks until he fell. In another episode, Tanaji Malusare at Sinhagad (1670) is injured by a Mughal officer; Tanaji’s brother Suryaji purportedly then used a gurj to crack the Mughal’s skull, a dramatic finish to the duel (folk tales often embellish such details to highlight bravery). Moreover, Maratha captains sometimes carried a mace as a symbol of office – for example, the Kotwal (chief of camp police) might hold a ceremonial gurj as an authority staff, echoing the practice in Mughal and Deccan courts where a mace was an insignia for high-ranking guards (the Persian term Gurz-bardar meant mace-bearer, a bodyguard role).

On the battlefield, maces were particularly useful in the melee following a cavalry clash or in fort storming. A Maratha attacking a fortified gate could use a gurj to bash the lock or batter down barricades. When two warriors fell into grappling range, a mace could be swung in close quarters where a sword might be too constrained. The momentum of a steel mace could even sometimes knock an enemy off balance or off horseback (“overthrow riders”) (tumblr.com - Note: Example link). A well-placed swing to a horse’s legs or an elephant’s knee could disable the animal. Because of these uses, Marathas ensured some of their fighters were mace specialists.

Cultural aspect: The mace is steeped in Hindu mythology – the heroes Bhima (Pandava prince) and Lord Hanuman both wield gadā in epics, symbolizing immense strength. Marathas, being devout Hindus, saw the gurj as an embodiment of raw power and often associated it with the strength of their guardian deity (for instance, Khandoba, a form of Shiva revered in Maharashtra, is depicted with a mace and sword). As such, ceremonial maces were present in Maratha temples and courts. During the Dasara (Dussehra) festival, along with swords and spears, maces too were worshipped by Maratha warriors as part of Shastra Puja (worship of weapons).

Evolution

By the late 18th century, firearms overshadowed maces. Nonetheless, maratha pehelwans (wrestlers) continued using the gada in training, preserving its legacy. The British colonial officers noted the use of weighted clubs in India – a practice derived from mace training – and even adopted it into Western exercise routines as “Indian clubs.” Thus, while the gurj as a weapon receded, it gave rise to a lasting fitness tradition. In the 21st century, ornate historic gurj maces can be seen at places like the Shivaji Fort Museum or the Royal Collection in the UK (some captured after Anglo-Maratha wars, featuring gold damascened flanges) (rct.uk).

Key Characteristics of the Gurj (Mace)

Type
Blunt impact weapon – essentially a heavy club with a metal head. Various forms: ball mace (spherical head), flanged mace (with vertical blades), spiked mace (with knobs or spikes). Always a one-handed weapon, though some long ones could be two-handed. Length typically 2–3 feet (60–90 cm) (pinterest.com - Note: Example link). Weight could range from ~2 to 5 kg depending on design.
Materials
Forged iron or steel, often in one piece. Higher-status maces might be damascened with gold/silver on the head or haft for decoration (e.g., floral motifs, as a few Mughal maces are) (rct.uk). Training maces (mudgar) were wood or sandstone but combat gurj were metal for maximum heft. Occasionally, a mace head was attached to a wooden haft reinforced with iron rings, but Maratha maces were predominantly all-steel (to avoid the shaft breaking).
Function
Armor breaker and shock weapon. Ideal against mail armor, helmets, and shields which could be crushed by blunt trauma (marathachronicles.blogspot.com). A strike could break bones even if it didn’t pierce armor. Also a weapon that doesn’t require a sharp edge, so it was low-maintenance in the field (no need to sharpen). Because of inertia, it was best used with a swinging motion – from horseback a downward mace strike to a foe’s head was fight-ending. On foot, a maceman needed to get close without being cut down; often shield use was paired (some warriors carried a shield in one hand and mace in the other).
Maratha Use
Employed by select warriors for close combat, and as a badge of rank for guards. Maratha infantry attacking well-armored foes (like North Indian heavy cavalry or Afghan cuirassiers) sometimes resorted to maces to bash through, especially if their swords were ineffective. Some Maratha Pindari irregulars also carried maces to intimidate and bludgeon villagers during raids (historically noted in 18th-c. records).
Notable Examples
The Maratha hero Bajiprabhu Deshpande was said to carry a mace on his person in addition to swords – after his legendary stand at Pavan Khind with swords, folklore says when gravely wounded and out of reach of enemies, he hurled his mace at a fleeing enemy, showing defiance. Mastani, the warrior consort of Peshwa Bajirao, reportedly practiced with weapons including a mace, which was unusual for women, underscoring her prowess (this is occasionally depicted in literature). While these stories blend myth and fact, they reflect the regard for the gurj as a symbol of raw martial strength.
Battlefield Impact
Though not as extensively documented as swords or spears, when used, a mace could have psychological impact – the sight of a mace crushing a man’s helmet could instill fear. There’s an account from Panipat 1761 where an Afghani giant wielding a spiked mace caused havoc among Maratha infantry until shot down; conversely, Maratha champions used maces to duel Afghan strongmen. In siege warfare, Marathas sometimes gave maces to vanguard troops who had to climb walls and engage in wrestling-like combat where swinging a sword was impractical – the mace in tight quarters could knock foes aside with brute force.
Legacy
In Maharashtra, the gada remains an emblem of strength (wrestling akharas still display Hanuman’s mace symbol). The Maratha gurj can be seen as a continuation of this ancient Indian tradition into early-modern combat. Many Maratha princely states’ armories (Gwalior, Baroda, Kolhapur) preserved ceremonial gurj – some fashioned into silver scepters – well into the 19th century. These artifacts, and the tales of their use, ensure the mace’s role in Maratha heritage is not forgotten.

Dhal (Shield)

The Dhal is the classic Indian round shield, indispensable to Maratha warriors for defense in battle. Typically about 18–24 inches (45–60 cm) in diameter, the dhal is circular and slightly convex (en.wikipedia.org). It often features four (or more) metal bosses in the center, which are the anchor points for straps on the inside and also serve to deflect blows. Maratha dhal shields were made either of metal (steel or brass) or hardened leather (hide) (en.wikipedia.org). A well-made dhal could stop sword strikes, lance thrusts, and even dissipate the energy of musket balls to some extent. Marathas, known for their agility, favored relatively lightweight but sturdy shields that complemented their swift swordplay (the phrase “talwar-dhal” in Marathi often denotes the archetype of a armed warrior with sword and shield).

Materials used reflect both practicality and regional preferences. Hide shields were very common across India – made from the hide of water buffalo, sambhar deer, or Indian rhinoceros, among others (en.wikipedia.org). Rhino-hide dhal were the most prized for their toughness and natural layers (rhinoceros hide could be up to an inch thick and when processed, made extremely resilient shields) (en.wikipedia.org). Such hide shields were often translucent brown and could be ornately painted or lacquered. Many Maratha footmen carried leather dhals because they were lighter and wouldn’t heat up under the sun like metal. On the other hand, steel dhal offered maximum durability and were often carried by officers or heavy cavalry. Some steel shields from Mughal workshops (which Marathas also obtained through war booty or trade) were beautifully decorated – etched or overlaid with gold floral patterns, Quranic inscriptions, or Hindu motifs (alamy.com). For example, a Lahore-made steel dhal circa 1700 (which could have been used in Maratha-Sikh interactions) has intricate gold overlay and a crimson fabric backing (alamy.com). Marathas did produce their own steel shields too, sometimes enameled with the Maratha bhawak or surya (sunburst motif).

The construction of a dhal was clever: aside from the outer surface, the inner side had two leather straps for gripping – one for the forearm to slide through and one for the hand to hold, usually attached to two of the metal bosses. This allowed the shield to be maneuvered easily. Edges of the shield were often rounded off or rolled back (away from the enemy) to strengthen the rim and avoid getting the edge caught by a weapon (en.wikipedia.org). Despite being strong, a dhal was relatively thin and light (many around 2–5 pounds), showing the advanced craft of Indian shield-makers in processing hide or hammering steel.

In Maratha warfare, the dhal was ubiquitous. Cavalry typically carried a shield on the back or side when not in immediate melee, then slipped it onto the arm when closing for combat. Maratha light infantry (like the famed Mavalis of Shivaji) used swords and dhals to great effect in skirmishes and fort assaults. The shield was critical in defensive tactics – Marathas often faced Mughal musketeers and artillery; while a dhal wouldn’t fully stop a musket ball at close range, at longer range it could deflect or reduce penetration, and psychologically it gave warriors a sense of protection. In close combat, Marathas used the dhal actively: a skilled swordsman could parry an opponent’s sword or lance with the shield and instantly riposte with his own sword. The convex shape helped to glance off blows. There are accounts of Marathas using the shield offensively too – bashing enemies with the boss or edge after closing distance (the metal bosses could bruise or the edge could even cut if forced).

One famous incident highlighting the shield’s importance is the duel between Shivaji and Afzal Khan’s bodyguard Sayyid Banda mentioned earlier: Banda struck Shivaji’s head with his sword, but Shivaji was saved partly by his steel helmet and possibly by getting his shield up in time – Maratha depictions show Shivaji with his dhal raised against Banda’s blows while Jiva Mahale attacks Banda (en.wikipedia.org). In the hard-fought battles like Panhala or Janjeera, Maratha musketeers and archers took cover behind large shields propped on the ground. There was even a Marathi idiom “Dhal jhal” implying the clash of shields, meaning a skirmish or heated encounter.

Notable examples: The Maratha queen regent Tarabai was said to be adept with sword and shield, leading her troops from the front in the early 1700s, showing that even women of high rank trained with the dhal. The legendary warrior Tanaji Malusare used a shield in scaling the fort of Sinhagad – a story says that when his arm was cut by the enemy, he still held his shield firm to protect his men until his last breath, uttering “Adhi Lagan Kondanyacha” (first take the fort) as he fought on. Whether apocryphal or not, it underlines the shield as symbol of a warrior’s duty to protect.

Culturally, the shield had its place too. Marathas decorated their shields with clan symbols or images of deities (some shields have sun and moon symbols, representing hope to fight by day and night). During peacetime, ornately decorated shields were part of courtly attire – for instance, ceremonial gilded dhals were hung in royal halls or carried in processions to signify martial readiness of the state. In Maratha art, deities like Goddess Bhavani or Lord Virabhadra can be seen holding a sword and shield, inspiring warriors to emulate the divine protector role.

Evolution

As firearms improved in the 19th century, the shield’s practicality waned (no handheld shield could reliably stop a rifle bullet). The British disbanded many units of infantry with sword and shield in favor of riflemen. Nonetheless, Maratha descendants continued to carry shields ceremonially. Some communities of Dhangars (shepherd warriors) in Maharashtra still kept old hide shields and would bring them out in ritual dances. Today, historical shields survive in museums – the Chhatrapati Shivaji Maharaj Vastu Sangrahalaya in Mumbai displays Maratha shields with battle scars, a tangible link to the era of hand-to-hand combat.

Key Characteristics of the Dhal

Shape & Size
Round, gently convex shield, typically 45–60 cm across (en.wikipedia.org). The curvature allowed a wider range of deflection. Edges often turned outward (reverse-curved) for strength (en.wikipedia.org). Some larger examples up to 75 cm existed for specific uses, but the average Maratha shield was around 2 feet diameter, easy to carry on raids.
Materials
Either steel/iron or lacquered hide. Hide shields (from buffalo, deer, or rhino) were boiled and molded, then polished to a hardened finish – often semi-transparent brown. These could be decorated by painting or gold leaf. Metal shields were forged usually from a single sheet of steel, sometimes inlaid or enameled. Both types had steel bosses (usually four) and sometimes a rim binding. The inside of a shield was padded with cloth or velvet, especially for metal ones to cushion the arm. Backing cloth (often red or green silk) is noted on high-end shields (alamy.com).
Handling
Two main straps: one for forearm, one for hand, allowing a firm hold. A fighter could rotate the dhal quickly to meet an incoming strike or present an edge. Weight ranged from ~1.5 kg (hide) to 3+ kg (metal), balanced near the center, making it reasonably agile.
Defensive Use
Blocks and parries – a dhal could deflect sword cuts, absorb arrows, and even withstand a thrust by a lance if angled (the point might glance off the curved surface). Against firearms, historical tests showed thick hide shields might stop a spent bullet or reduce penetration (accounts from 1857 mutiny mention rebel soldiers surviving shots that hit their shields). However, a direct musket hit at close range could pierce a shield, so it wasn’t foolproof. Marathas would crouch behind shields during artillery barrages and advance in quick dashes (this is described in some battles where shield walls were used).
Offensive Maneuver
Shield bashing – rushing an enemy with the shield to knock them off balance – was a known tactic. Some shields had a sharp rim or spikes on bosses (rare in Indian shields, but a few existed) which could injure on a bash. More commonly, the sheer momentum of a shield punch could stun. Maratha fighters also used a trick of hiding a small weapon (like a dagger) in the hand while holding the shield, then hooking or striking with that after engaging the enemy’s weapon with the dhal.
Notable Users
Virtually every Maratha warrior from Shivaji down to the light cavalrymen carried a shield, so it’s omnipresent. Shivaji was always depicted with a bichuwa dagger and dhal in his left hand in portraits (historytelling.wordpress.com), symbolizing vigilance. His general Prataprao Gujar died in a valiant charge with sword and shield in hand. The Peshwa’s bodyguards (Gardis) carried matchlocks and shields, combining firearms with shield defense. Even in the last Anglo-Maratha War (1817), Maratha infantry at Bhima Koregaon held leather shields against British grapeshot – tragically ineffective, but demonstrating their commitment to their traditional arms.
Symbolism
The shield signifies protection of the realm. Marathas, seeing themselves as protectors of dharma (righteousness), used the shield in royal insignia to convey that role. For example, the Kolhapur state emblem under the Bhosales had crossed swords and a shield. Also, Maratha warriors swore oaths on their swords and shields in ceremonies, equating them to life and honor – losing one’s shield in battle was a great shame unless one also lost one’s life.

Farsa (Battle Axe)

The Farsa (also spelled Farasa or Pharsa) is a type of battle axe used in India, including by the Marathas. In Marathi it’s often called Kurhad (or Kurhaad) which simply means axe (marathachronicles.blogspot.com). The battle farsa typically had a crescent-shaped blade mounted on a wooden (sometimes metal-bound) handle around 2–3 feet long. This weapon delivered powerful chopping blows capable of splitting helmets or shields. Marathas employed axes both as melee weapons and sometimes as throwing weapons in skirmishes (small throwing axes). The tabar or tabarzin (Persian term for axe, also used in Mughal contexts) is essentially the same weapon – in fact, “farsa” is derived from “farasa,” a variation of tabar in North India. The Marathas, influenced by Deccan and Mughal armaments, used the word farsa especially when referring to war-axes as opposed to tools.

The typical Maratha farsa had a steel axe-head with a broad cutting edge, often semi-lunar (half-moon) in shape (marathachronicles.blogspot.com). The rear of the axe-head could be flat or have a spike/hammer (making it a dual-purpose axe-hammer). Some variants called parashu had a spike on the opposite side of the blade, useful for hooking or piercing (the Maratha chronicle notes parshu as an axe with a hook on the back (marathachronicles.blogspot.com)). The haft was usually made of strong wood (like babul or teak) about 2 feet long, which gave good leverage but was short enough for use on horseback. The total weight of a battle farsa might be around 1.5–2 kg, concentrated at the head for momentum.

In Maratha warfare, the farsa was particularly beloved by cavalry and guards units. A cavalryman could sling a small axe at his side as a secondary weapon – after launching a spear or if his sword broke, he could pull out the axe. Axes were effective in the close mêlée that followed a cavalry charge, where swinging room existed. Maratha axes were also reportedly thrown to create chaos: some lightly-armored Gosavi or Berdar warriors carried a pair of small farasas to hurl at the enemy line before closing in with swords. This practice of throwing axes is echoed in accounts of Marathas fighting the armies of Mysore and the Nizam, where a volley of hurled axes and spears could disrupt infantry formations (a tactic inherited from medieval Indian warfare).

One historical instance is during the assault on the fort of Janjira – Maratha attackers, unable to penetrate, reputedly threw axes tied with burning cloth to set fire to the enemy’s parapets (an inventive tactic, though largely symbolic against stone fortifications). Another anecdote: at Pavan Khind, when Baji Prabhu made his last stand, one of his fellow warriors, Shambhu Singh Jadhav, ran out of arrows and threw his axe at an advancing enemy, demonstrating the versatility in desperation.

The Kurhaad also had utility in campaign life. Marathas on the march would use their axes to cut through forest paths, build breastworks, or even slaughter horses for food if needed. Thus, it was a weapon and a tool. Some axe heads were made collapsible or had sockets so that the handle could be detached, making it easier for a rider to carry (there are references to “take-down” axes in Mughal records – a feature possibly seen in Indo-Persian tabarzins where the shaft unscrews into sections (instagram.com - Note: Example link)). Marathas likely got such pieces via trade or as gifts.

Notable uses and figures: Axes were popular among certain infantry known as Hetkari (levies from the ghats) who preferred heftier weapons. The Maratha General Malhar Rao Holkar, though mainly a cavalryman with spear, was nicknamed Pharsiwala in one ballad for cutting down enemies with an axe in a particularly brutal battle – an unusual but telling tribute. The legendary Afzal Khan (before being slain by Shivaji) had a bodyguard, Sayyid Banda, who wielded two swords; but Khan himself when fully armed was known to carry a massive axe (which Shivaji avoided by grappling him first). Shivaji’s escape from Panhala in 1660, the Battle of Pawankhind, and other guerrilla actions occasionally mention axes being used to silently eliminate sentries (an axe blow could kill quietly without the metallic clang of swords).

Maratha art of the era sometimes shows Bhavani (Durga) handing Shivaji not only a sword but an axe and spear as well – signifying he is armed with all astras (weapons) to protect the realm. The farsa, being associated with Lord Parashuram (whose name means Rama with the axe), had religious resonance: Parashuram is believed in Hindu mythology to have wielded an axe to cleanse the world of evil kings. This myth might have inspired warriors who carried axes against Mughal domination, seeing themselves as executors of divine justice.

Evolution

By the 18th century’s latter half, as firearms took precedence, the prominence of hand-weapons like axes slightly declined in big battles, but axes still saw use in guerilla fights and as sidearms. The Pindari irregulars (loosely affiliated with Marathas) in early 19th century continued using axes in raids because guns were costly; an axe never runs out of ammo. Eventually, as the British disarmed populations, many axes reverted to being agricultural implements or were kept as heirlooms. Some decorative battle axes became ceremonial – carried in Maratha royal processions to signify the ruler’s role as a warrior (e.g., the Gaekwads of Baroda in 19th century had gilded axes carried before the Maharaja in Dussehra processions, known from palace inventories).

Key Characteristics of the Farsa/Kurhaad

Blade
Crescent-shaped, single-edged axe blade, usually about 5–6 inches along the edge (en.wikipedia.org). The blade’s arc allowed it to bite deeply on a swing. Often has a pointed “beard” (the hook part) and a pointed top corner. The rear side might feature a hammer or spike (for multi-purpose use) (marathachronicles.blogspot.com). Some farsha had a spike atop the axe head as well, doubling as a short spear.
Handle
Wood (bamboo, teak, etc.), medium-length (approx. 60–80 cm). For cavalry, some handles were slightly curved or shortened to about 45 cm for maneuverability on horseback. Many handles were reinforced with iron bands, and the butt end sometimes capped with iron (potentially to be used as a blunt weapon or to dig into the ground).
Weight & Balance
Heavier at the head, making strikes top-heavy (which aids chopping). A nimble fighter could choke up on the handle to control it, or hold near the butt for maximum swing. Throwing axes were lighter with shorter handles to rotate properly in flight.
Maratha Use
Common among cavalry as secondary arms and infantry for shock troops. A Maratha on foot using a kurhaad would likely also have a shield on the other arm, effectively functioning like a one-handed halberd combination. Cavalry might not use a shield with an axe, instead gripping with both hands occasionally for a mightier blow.
Psychological effect
The gleam of a row of axes could be intimidating. Enemies described Marathas in some battles as “coming with swords and axes flashing in the sun.” The axe’s brutality (limbs cut or maimed) also served to scare opponents – a different effect than the clean cut of a sword.
Notable Battles
At Assaye (1803), some of the Maratha infantry under Scindia’s command charged British positions armed with matchlocks and axes once their ammo was low, nearly breaking through (but were repelled by grapeshot). Earlier, at Kharda (1795), Maratha forces used axes to hack down the Nizam’s tent city after victory, literally cutting poles and ropes to collapse tents on enemies – a novel use in mop-up operations.
Comparative Weapons
The Maratha farsa is analogous to the European battle axe or tomahawk. In fact, the practice of throwing axes had a parallel in European warfare (Frankish throwing axes). This convergent evolution speaks to the utility of axes in warfare globally. For Marathas, facing foes who might wear chain-mail or quilted armor, the axe’s chopping force was highly valuable.
Legacy
The kurhaad remains a common word for axe in Marathi, but as a weapon it lives on mainly in historical demonstrations. The Maharashtra Police emblem interestingly contains crossed swords, but one could argue an axe might be just as fitting historically. Some rural traditions during Dussehra involve chopping a pumpkin or gourd with a single stroke of a sword or axe – symbolically re-enacting warrior skill. The farasa thus transitions into folklore as a symbol of decisiveness and strength, much as other melee weapons of the Maratha era.

Conclusion

Each of these weapons – Talwar, Dhoop/Firangi, Khanda, Dandpatta (Pata), Sosun Patta, Wagh Nakh, Gurj (Mace), Dhal (Shield), and Farsa (Axe) – played a role in the rise of the Maratha Empire and reflect the rich martial heritage of Maharashtra. From the ingenious gauntlet-sword to the fearsome tiger claws, Maratha arms combined indigenous innovation with adopted technologies (like European steel or Persian styles) (marathachronicles.blogspot.com). They were forged by skilled arms craftsmen and often sanctified by religious belief, creating weapons that were as much a part of Maratha identity as their cavalry and fortresses.

In an era of transitioning warfare – with gunpowder on the rise – the Marathas demonstrated how traditional weapons could still be effectively used with tactics and terrain to challenge even heavily armed imperial armies. Today, these weapons are preserved in museums and continue to fascinate students, researchers, and heritage enthusiasts. They offer insight into the metallurgical skill (e.g., India’s legendary wootz steel (swordis.com)), the warrior training (e.g., mardani khel swordsmanship (en.wikipedia.org)), and the cultural ethos (e.g., worship of the sword and shield) of the Marathas.

Whether one envisions the image of Shivaji lunging with his wagh nakh, a Peshwa cavalryman brandishing a gleaming firangi, or a steadfast infantryman twirling two pata swords amidst foes, it is clear these traditional weapons left an indelible mark on Indian history. They are a testament to the ingenuity and valor of the Marathas, who, armed with steel and faith, built a swarajya (self-rule) that has become the stuff of legend.

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