Saturday 30 June 2018

Remnants of Fort in Khanqah Dogran

Remnants of Fort in Khanqah Dogran, which supposed to be Constructed from Bricks Taken from Ancient city of Asarur

References taken from the Archaeological Survey of India




08-03-2018

Hussain Dogar was my host in Khanqah Dogran. We both were in search of an old mosque of 17th Century.  The only source of information about that mosque was a picture that earlier, I have seen on flicker.  We walked for hours in streets of Khanqah Dogran but could not able to find that mosque, may be that mosque location was wrongly marked.

We abandoned our exploring journey after reaching at Tomb of “Haji Dewan Namet Ullah Suharwardi”. It is said that, Khanqah Dogran was populated some five hundred years agok, when “Haji Dewan Namet Ullah Suharwardi” settled in this area.  Before him it was found in books by name of “Cha Masroor” and “Khitah Dogran”.  Neighboring to the tomb of Dewan Sahib there are remnants of an old fort. Locals only know that some Hindu family was living here before Indo-Pak partition. Well that fort has something which has history more than two thousand years old.   In order to understand it we have to go some fourteen hundred years back, Villages in the Khangah Dogran tahsil of Sheikhupura District, Punjab, situated in 31 47' N. and 73 42' E. It is identified by Cunningham with the ancient city of Tse-kie or Taki, which was visited by Hiuen Tsiang in a. d. 630. The city was then one of great importance, and is said by the Chinese pilgrim to have been 3 miles in circuit, a measurement which agrees well enough with that of the ruins still existing. The antiquity claimed for the place is confirmed by the large size of the bricks, 18 by 10 by 3 inches, which are found all over the ruins, and by the great numbers of Indo-Scythian coins that are discovered after heavy rain. Its history therefore certainly reaches back to the beginning of the Christian era. The ruins consist of an extensive mound, 15,600 feet, or nearly 3 miles, in circuit. The highest point is in the north-west quarter, where the mound rises to 59 feet above the fields. This part, which Cunningham takes to have been the ancient palace, is 600 feet long and 400 feet broad, and quite regular in shape. It contains an old well, 21 feet in diameter, which has not been used for many years and is now dry. The place is com- pletely surrounded by a line of large mounds about 25 feet in height, and 8,100 feet, or \\ miles, in circuit, which was evidently the strong- hold or citadel of the place. The mounds are round and prominent, like the ruins of large towers or bastions. On the east and south sides of the citadel the mass of ruins sinks to 10 and 15 feet in height, but it is twice the size of the citadel, and is no doubt the remains of the old city. There are no visible traces of any ancient buildings, as all the surface bricks have been long ago carried off to the neighbouring shrine of Ugah Shah at Khangah Masrur on the road from Lahore to Pindi Bhattian ; but among the old bricks forming the surrounding wall of the mosque, Cunningham found three moulded in different patterns, which could only have belonged to buildings of some importance.

He found also a wedge-shaped brick, 15 inches long and 3 inches thick, with a breadth of ro inches at the narrow end and nearly 10^ inches at the broad end. This must have been made for a stupa, or for a well, but most probably for the latter, as the existing well is 2 1 feet in diameter. The modern village of Asarur contains only forty-five houses. At the time of Hiuen Tsiang's visit there were ten monasteries, but very few Buddhists, and the mass of the people worshipped the Brah- manical gods. North-east of the town, at 10 //, or nearly 2 miles, was a stTlpa of Asoka, 200 feet in height, which marked the spot where Buddha had halted, and which was said to contain a large number of his relics. This stupa General Cunningham identifies with the little mound of Salar, near Thatta Saiyidan, just 2 miles to the north of Asarur.
Now come to the fort which I have found in Khanqah Dogran that looks to be constructed of surface bricks taken from the ancient town of Asarur.  

Asarur, The Buddhist town which exists on land of Khanqah Dogran some  fifteen hundred to two thousand years back. 





Tuesday 26 June 2018

BARA MANDIR CHINIOT

07-03-2018
The classic Hindu Temple was built by Maharaja Gulab Singh. It is one of the many landmarks in the city of Chiniot. The astonishing temple is believed to be constructed during the second Anglo-Sikh war.













Saturday 23 June 2018

CHINIOT FORT

06th  March 2018


Remnant of Fort


You can find the earliest references about “Chiniot Fort’’, when the Mongol Empire launched several invasions into the Indian subcontinent from 1221 to 1327. Mongol commander Mughlai killed Machi Khan, the ruler of Bhera. Afterwards, the cities of Chiniot and Bhera got captured by Mongols. In year 1391, Chini the sister of Machi Khan attacked Chiniot. The Mongol commander Mughlai came out of the Chiniot city but got defeated by Chini army. Mughlai escaped from the war site and took refuge inside the Chiniot Fort. Chini army sieges the fort for three month and at last got victorious. The fort was badly destroyed in this period. Chini rebuilt the fort and city.

In some references also found out Mughal Commander Tar Tai attacked Chiniot in 1398. The Fort rebuilt by Chini again got destroyed.

The Ain-i-Akbari or the “Constitution of Akbar” is a 16th Century detailed document recording the administration of Emperor Akbar’s Empire.   You can find earliest references about “Chiniot Fort “in this book.

Remnant of Fort


According, to Ain-i-Akbari there was a strong fortified Fort present in Chiniot, a military of five hundred horsemen along with five thousand infantry was stationed inside this fort. From Akbar Azam to Bahadur Shah Zafar, the Fort remained under the control of Mughal Rulers.  During the rule of Emperor Jahangir, this fort was renovated by Lahore Governor Nawab Wazir Khan.

After the Mughals, this fort was used under “Sials Nawab”.  In the book “History of Punjab” by Kenhya Lal you will find the names of Sardar Karam Singh and Sardar Jasa Singh. These Sikh Sardar took control of this fort from Sials. These Sikh Sardar’s created an atmosphere of fear and discomfort in the whole area. Looting and killing unarmed villagers was common during this time. Complain against these Sardar at last reached in a court of Maharaja Ranjit Singh. After conquering the fort of Daska in the year 1802, Maharaja Ranjeet Singh reached Chiniot with his army to help the populace of Chiniot. These Sikh Sardar run from the site and took refuge inside the Fort.  Maharaja siege the fort, however, he has to leave Chiniot after two months after hearing news that the Kasur Muslim ruler was preparing to attack Lahore. Raja Ranjeet Singh Army again attacked this fort in the year 1806, this time they came with heavy artillery. The city of Chiniot was completely destroyed after this attack. People of Chiniot still remembered that day, there is one story famous among the Chiniot populace. When Raja Ranjeet Singh's army attacked Chiniot, along with other populace seventy grooms were killed on the same day.

Remnant of Fort Wall


No renovation or protection work was done in the British period.  Now only, a few parts of the external wall have left.

It is said that all old houses of Chiniot were constructed from bricks stolen from this fort. An edifice of historical importance that has seen the different civilizations of our land is no more with us.

Wednesday 20 June 2018

An Abandoned Hindu Shiva Temple in Hazro

—All photos and text by author
Date of Visit: -      29-03-2018




Hazro is a town located at north-west of Pakistan in Attock District of the Punjab province Pakistan. According to the Gazetteer of Rawalpindi, Hazro was the scene of the great battle in which, in AD 1008, Sultan Mahmud Ghaznawi defeated the united forces of the Rajas of Hindustan and the Hindus of the Punjab with a slaughter of 20,000 men, it was afterwards fixed upon by some of the Pathan followers of that chieftain to be the site of the colony

The population according to the 1901 census of India was 9,799. According to the Gazetteer of Rawalpindi, Hazro had a significant Hindu population which was "half Pathan, half Hindu".




A small Shiva Temple located in Shahbaz Mohalla Hazro.  The top spire seems to be gold plated. Famous anthropologist Zulifqar Ali Kalharo visited this site; he observed chevron lines on outer surface of conical part. According to him, these lines symbolize life. This mandir was constructed for the shudar community of town.








Tuesday 19 June 2018

Sher Shah Suri Fort in Tulamba & History of Town 2018

05-03-2018

ONE OF TWELVE BASTIONS IN THE EXTERIOR FORTIFICATION WALL


30°31'38.19"N, 72°14'19.33"E
Reference:-Archaeological Survey of India

Tulamba, situated on the eastern bank of the Ravi River between Mian Channu and Abdul Hakeem in Khanewal district, bears witness to a captivating past. This historically significant town has been the subject of study and exploration by researchers and scholars, shedding light on its intriguing heritage. The Archaeological Survey of India has played a pivotal role in unraveling the enigmatic tale of Tulamba.

According to Mehboob Tabish, a respected researcher and writer, Tulamba was originally under the rule of the Malohi tribe of Jatt people during Alexander the Great's reign. The tribe displayed immense bravery and courage, fiercely resisting Alexander's attack. This resistance stands as a testament to the valor and resilience of the Malohi tribe.

The Muslim history of Tulamba traces its origins to the arrival of Muhammad bin Qasim, who passed through the town en route to Multan. The area he traversed is now known as Qasim Bazar, marking his significant presence in Tulamba. The present town of Tulamba is believed to have been constructed by Shujawal Khan, the son-in-law and Minister of Mahmud Langa of Multan, between A.D. 1510 and 1525.

The old fortress, which had miraculously escaped the ravages of Timur's conquests, once stood over a mile south of the modern town. Constructed with brick walls, remnants of this ancient fort can still be observed through the horizontal lines of the courses on the outer faces of the ramparts. Curiously, when the Ravi River altered its course, diverting to a more northerly path, the fort was abandoned due to the loss of its vital water supply. The bricks from the old ramparts were then repurposed to build the walls of the new town. Intriguingly, these walls exhibit numerously carved and molded bricks placed in various peculiar positions, sometimes individually, sometimes in lines, and occasionally even upside down.

Originally known as Kulamba or Kulambha, the town eventually acquired its present name, Tulamba. The exact meaning behind the name remains unknown, but it has been consistently spelled as Tulamba by various Muslim authors throughout history. One of the earliest mentions of Tulamba can be found in Sharf-ud-din's History of Timur. During Timur's conquest, the town surrendered under specific terms, which were predictably broken by the invader and his troops. The soldiers pillaged and burned the houses, subjecting the inhabitants to slavery, while the fort was spared to avoid delaying Timur's advance toward Delhi.

Tragically, Tulamba would suffer another invasion in A.D. 1480, when Amir Shekh Ali, the Governor of Kabul under Shah Rokh, led an assault on the town. Once again, the invading forces violated their promises, plundering Tulamba, massacring able-bodied men, and reducing the town to ashes. The women and children were taken captive, enduring a fate of slavery.

Religion has also played a significant role in the history of Tulamba. Baba Guru Nanak, the founder of the Sikh religion, embarked on his first journey (Udasis) and visited Tulamba. Centuries later, Guru Hari Rai, the seventh Sikh spiritual master, dispatched a preacher to Tulamba with the mission of spreading the teachings of the Sikh faith. These spiritual connections have left an indelible mark on Tulamba's religious landscape.

At the heart of Tulamba stands its mighty fort, which was reconstructed by Sher Shah Suri. This architectural marvel now serves as a girls' high school and houses the offices of the town committee. The fort comprises twelve bastions that support its grand fortification


CORNER BASTION 

EXTERNAL WALL



EXTERNAL WALL

INTERNAL WALL NOW SURROUNDED BY NEWLY BUILT HOUSES

CORNER BASTIAN 

CORNER BASTIAN AND EXTERNAL FORT WALL

ONE OF BASTIAN LOCATED INSIDE STREETS

REMAINS OF EXTERNAL WALL

EXTERNAL WALL AND BASTIAN 

EXTERNAL WALL















Monday 18 June 2018

ROKHRI THE FORGOTTEN ARCHAEOLOGICAL SITE


  

 25-02-2017

32°39'43.94"N, 71°30'32.28"E

A while back, encroachments of the Indus River on the Mianwali plain revealed and subsequently submerged masses of stones at a depth of about 10 to 15 feet below the surface of the high bank. In 1868, before the river could fully wash away the exposed remains, it receded, and at Rokhri, several heads made of plaster-like material and a mutilated figure of a human body, also made of similar material, were discovered. Additionally, a quantity of copper coins, pottery fragments, and ivory were found. These ruins consisted of parts of two circular walls made of stone blocks and large, well-shaped burnt bricks, covered with a layer of white plaster, some of which were adorned with delicate gold scrollwork. The statues found at the site had features that resembled Greek art more than Hindu art, indicating a possible Greek influence. Similar findings, including old coins, bricks, masonry remains, large earthen vessels, and clay pipes used as aqueducts, have been made in the vicinity during the excavation of small wells for saltpeter production. All these findings suggest that there was once a prosperous town at this location.

During my visit to Rokhri earlier this year, I observed that nothing remained at the site except signs of a mound covered with pottery fragments. My host, a resident of Rokhri village, shared interesting stories about treasure hunters who used to dig in the dark. They once caught a thief who had a Buddha statue head in his possession. Additionally, during the rainy season, villagers found pieces of gold at the site.

A comprehensive research work on Rokhri by Dr. Saifur Rehman Dar and Ms. Humera Alam, published in the Lahore Museum Bulletin of 1990, was shared with me by my archaeological friend, Mr. Arslan Yousfi. The research work provides valuable information about Rokhri, which I have summarized below.

"In Gazetteer of District Mianwali published in 1915. In 1925, Madho Sarup Vats gave some more information about the site alongwith a beautiful photograph of another stupa in the Annual Report of the Archaelogical Survery of India. In 1937 Sir Aurel Stein published the results of his visit to Rokhri in his report entitled, “Archaeological Recononnaissances in North West India and South Eastern Iran. In 1953 Ingholt published six pieces for Rokhri with brief description of each head. 




We are not sure how many sculptures were originally received from Rokhari and how and by whom the collection was brought to Lahore Mueseum. But it certainly started reaching here more than hundred years back through the courtesy of Mr. Priestly and Sir Alexander Cunnigham. The available old record of Lahore Museum does not speak much about this collection. It only mention the two lots of stucco sculptures received from Rokhri first in January, 1869 and second in March, 1869. These were sent to Lahore Mueseum  by Mr. R. Egerton and Mr. Priestly rewspectively. The same year a collection of Indo-Schthian and early Mohammadan coins were also reported from the same site, but in difficult to locate them now in the collection of Mueseum. Details of the stuccos have no been given in the avialble record. Even the number of pieces has not been mentioned though we are certain that such numbers were allotted and marked on individual pieces Cunningham has referred to a few inventory numbers, togethers with sketchs of only four heads published in his report. These numbers are 168, 298,510, 517. He also give an abstract classified list of thirty four sculptures as follow:-

Eight head of Buddha
Ten heads of laymen
One large center of Acanthus capital
Two dentile, one with vermilion in hollows
Five lion heads
Four small figures and arms, half-life size
One small body
One four-armed body holding fish

Chandigarh Museum Catalogue of Gandhara Sculptures give a list of six sculptures from Rokhri  Serial Nos. 162, 164, 168, 186, 197, and 298. A few other inventory numbers have given in Ingholts Gandharan Art in Pakistan.

These are 529 544 574 and 575 . Big gaps between different inventory numbers indidcate that the collection had been received in Lahore Mueseum in several inhsalments even before Cunninghams report referred to above.

Lahore Muesum possesses quite a sizeable collection of stucco sculptures from unnamed sites. Therefore when I started compiling the catalogue of Rokhri sculpture in Lahore museum. Precise identification of Rokhri sculpture was a big problem. Therefore sequence of the free inventory number just quoted and the and classifying has been my sole criterian  while picking up Rokhri Sculptures  and classifying them in the manner in which this catalogue is presented here. No quite possible that there might have been included some sculptures from some other site or excluded one or more pieces from Rokhri. The main purpose of this paer is to introduce and peresnt this material to the readers for future study.

Among thirty four pieces of Cunninghams list. I was able to locate only 23 head in our collection at present. This collection was divided and shifted to other museums after 1947. The number of pieces in National muesuem Karachi is not known whereas six of these sculptures from Rokhri were transferred to the Chandigarh muesem in india in 1947( 162 164 168 186 and 198). Among these five are Stucco heads of five are stucco head of Buddha and one a schist panel depicting Dipankara Jataka. Incindently this is the only source which indicates that a Gandharqa stoen sculpture was also found from the site of Rokhri. Whether it is a mistake of the compiler of the Chandigarh Museum Catalogue or factual postion. We are not sure, No earlier printed sources has mentioned this thing, The available record of the Lahore Museum is also silent on the issue. Besides Mr. M.S. Vats discovered from the site two terra-cotta figures- a mailed head of foreigner and a tine kushana figure. There identification and present location are also not known.

Related Architectural Remains

From Cunninghams Report we come to know that two concentric walls were found at the site along with two brick pillars outside the outer wall, from wehre those sculptures were collected. The circular measurement of these wall are given in Punjab Government Gazetteer. Which says that inner was 25 feet and outer one 38 feet. The distant between two walls is not given Cunningham concludes that the diameter of the inner circle about 24 feet  and outer circle about 40 feet, leaving a clear space between 8 feet. He took the inner wall to be the base of the stupa and the outer wall that of the surrounding circular enclosure. He thinks the dimensions, though rather small are comparable to the other existing stupa at Takht-i-Bahi and Jamalgarhi. The two circular wall were constructed of large brick shaped blocks of concrted. The whole site was excavated down in the water level. Where the base of the wall were also reached.
In 1925 Mr. M.s Vats was informed by Mr. T.F. cooke, Superintendent of Police, Mianwali that a stupa to the North of village of Rokhri about half mile from the large mound has been exposed by floods. While describling this stupa Mr. Vats writes;-

“Early in August, 1925 the stupa was under water upto the base moulding of the drum and one of four steps seen on my visit on the 5th October were then visible. A seated headless figure of Buddhisattva is in the niche on the west and is perhaps wearing amulets on the upper part of his arms, but there is nothing correspohnding  to it on the north and east sides, which are exposed. The drum of the stupa is on two tiers, the circumference in each case being divided by Cornthian pilasters into a number of shallow homogenous niches.  In fron of the Bodhisattva niche referred to above, is a fligt of steps by means of long stick, there are about 14 of them altogether. Taking this number to be approximately correct, the floor level of stupa would be about 10’-6’’ below the top steps as the reser are 9inch high. The upper part of the square plinth is relieved by a modilition and a dentil  cornice about and below a tours moulding . These are remarkably well finished in lime plaster which mush have been applied all over the stupa, as large lime plaster which must have been applied all over the stupa, as large patches of it are still visible over the drum and the dome. The whole fabric is built of kanjur stone quarried from the neighbouring hill of Sakesar, some 20 miles east of mianwali. But over the south-west corner of the plinth is a subsidiary and later brick stupa visible by the side of man seen in the photograpAh.

Assuming that the plan is regular, the portions now visi ble indicate that the plinth is 35’ square and diameter of the drum 23’, so that even if there be no miniatures in the court now under water, the stupa is of a fairly large size. On stylistic grounds it may be assigned to Kushan period. The depth to twhich the stupa is pernnianlly under water incidently furnishes as interesting testimony to the consdierabley lower bed of the Indus about the beginning of the Christian era.

At Rokhri , I secured from the villagers two typical terra cotta figures, one is the mailed head of foreigner with a long drawin face, knitted everbrows, blazxing eyes and fearful moustaches. He wears lng ear pendants. The other is a tiny Kushan figure, seated in European fashion and holding something in the hollow of his hands. The reverse shows Kushans drapery more clearly.

The stupa and portions of ancient site referred to the above would probably repay excavation but the only danger is that, if the river retains its present fury , the site itself may be gradually washed away. In the present conditions excavations of the stupa would only precipitate destruction of fabric.




From these two accounts by Cunningham and Vats it is quite clear that they are describing two different stupas, may be quite close to or at some distance from each other. The stupa containing the under discussion stuccos is now totally washed away while the stupa described by Vats was last mentioned in the list of protected monuments published by Department of Archalogoy Government of Pakistan in 1987. But during my last visit to site, I could not locate it. The above mentioned sources are the only two which throw some light on related architectural remain. What one can assume from these is that Rokhri stupa once containing the sculptures under discussion was not an isolated Buddhist site but part of Buddhist complex which can only be confirmed by extensive survery and excavation at the site. At the moment nothing can be said with certainty.

Iconography & Dating

Theme-wise the sculptures from the site can be classified into two categories
1.  Sculptures purely Buddhist in theme, including heads of Buddha, Bodhisattva and Jataka

           Secular type sculptures including laymen and women heads

Both type show a large variety in workmanship and features including sculptures of very high order and conventional type Buddhas comparable to the Buddha heads from Taxila and quite interesting are the indigenous type portraying the local folks.
Date wiser these sculptures can be placed in between 1st Century to 5th or even 6th Century A.D. Whetere the4 site was occupied continuously from 1st to 5th century or even a little later is difficult to say, because sometimes a variety of style and technique has been found at single period at site. But still on stylistic ground the sculpture from Rokhri may be assigned to different periods.

The heads against catalogue no. 5, 6, 7, 8 are very much Hellenistic in style. Specially showing man with conical phyrgian cap is a typical Parthian type. The conical cap is a characteristic of the Parthian dress. PL-IIa is a crude copy of Greek type and PL-II3 is a executed in such a manner which is quite different from the rest of the material being very much western and realistic. The group may be assigned to the Parthian period dated 1st century A.D.The schist panel depicting  Dipankara Jataka mentioned in the Chandigarh Museum Catlaogue can be placed nowhere-else then in the second half of the 1st century or 2nd century A.D. i.e. the Kushana period. The heads against catalogue Nos.15, 16 and 22 are comparable to the heads from Jaulian, Taxila belonging to 4th century A.D. The beautiful heads with colour applied on different parts for giving prominence are definitely later than the above mentioned heads and can be dated as belonging to 5th, 6th century A.D. The same date can be given to the secular type of heads.

Conclusion:-

The site of Rokhri predominant in yielding the stucco sculptures has many affinities with the sites like jaulian, Mohra Moradu, Sirkap in Taxila, Hadda in Afghanistan and recently discovered sites of GArh Mauryan in Hazara District and Haji Shah Morr two kilometer east-south of Mansar camp on G.T. Road near Attock.
All these sites except Hadda are situated on the east of River Indus and the stucco sculptures recovered from these sites are assignable to the group which Sir John Marashall has named as Indo-Afghan School of Art and is dated by him in the 4th &  5th Century A.D. 

From the very beginning the Gandhara stuccos are a controversial topic among scholars as some take it as a separate school which flourished in late Gandhara period while others think that it developed side by side stone sculptures.
For solving such problems, the Gandhara stuccos still needs to be studied seriously for which the newly discovered Gandharan sites on the east of the Inuds river offers new directions and dimensions.