Two large iron cauldrons are close by; and to the left of the tomb is the crave of a dwarf that attended Mahomed Ibrahim. There are many other graves in the vicinity, and the place has been used for a long time by the Mahomedans as a burial ground. A ” tekri” or rising ground on which stood an old temple with a deep well attached to it, is found not far from the Ashaba. The mound is now surmounted by a dome which covers the remains of Shaikh Ahmad, surnamed “Sher Sawar” or the “lion-mounted.” The attendant “khadim” makes him contemporary with’ Abdul Kadar Jilani (H. 561); but the dome is only a “chilla” or cenotaph, and the body was buried elsewhere. The Ashaba also contains the grave of Raja Bagh Sawar, a contemporary of Jan Alla. Raja Bagh Sawar is said to have visited Nirgun Shah Wali, seated on a lion. A “pilu” tree with an enormous trunk is found growing to the south-west, within the precincts of the cemetery. [Allusion has already been made to the Buddhist name " Nirgun," and attention may also be directed to " Bagh Sawar" " Sher Sawar," and the " pilu" tree. General Cunningham believes the tombs of the "nau-gaja" or " giant of nine yards" to be the remains of recumbent statues of Buddha, after his attainment of "nirvana" or death. Ransi and other parts of Northern India contain tombs of the "nau-gaja;" and similar gigantic statues of brick and mud are still made in Barma, which present exactly the same appearance as the " nau-gaja" tombs. As Buddha is believed to have died with his face towards the east, all the" Nirvana"statues are placed in a direction north and south; and as Mahomedan tombs in India are placed in the same direction, the early Musalmans took advantage of the Buddhist statues, to form ready-made tombs for their leaders or " ghazis" who fell fighting against the infidels. The " tekris" likewise are not natural elevations, but are old artificial accumulations; and are frequently covered with broken bricks of large size, or abound in saltpetre.-See Cunningham's Ancient Geography.]
