Memorial shrine Atmaramji of Gujranwala (2017)

Date of Visit, July 2, 2017

Acharya Vijayanand Suri, popularly known as Atmaramji of Gujranwala, holds a significant place in Jain history as the first Swetambar Murtipujaka Jain monk in modern times to be bestowed with the title of Acharya. Born and raised in Punjab, he initially embraced the Sthanakvasi sect before transitioning to the Murtipujaka tradition. Acharya Vijayanand Suri dedicated his life to extensive travels across Gujarat, Rajputana, and Punjab, where he played a pivotal role in organizing and reforming the Jain community, ascetic orders, and literature.

Born on April 6, 1837, CE (Chaitra Shukla 1, Vikram Samvat 1893) in Lehara, Punjab, to Ganeshchandra and Rupdevi, he belonged to a Brahmakshatriya Hindu family. His father, an army officer under Ranjit Singh, passed away during his early childhood, and he was raised by his mother. At the age of sixteen, he was sent to Sheth Jodhmal of Jira, Punjab, for education in Vikram Samvat 1903. There, he studied Hindi and arithmetic and came into contact with Sthanakvasi monks. In 1853 (VS 1910), two influential Sthanakvasi monks initiated him into the order, bestowing upon him the name Atmaram.

During his ascetic life, Atmaram embarked on the study of Jain scriptures alongside his fellow monks. Eventually, he was joined by a Yati from the Tapa Gaccha lineage. After years of diligent study, he became convinced that the Sthanakvasi belief opposing idol worship contradicted the scriptures. In 1876 (VS 1943), he underwent re-initiation as a Murtipujaka monk in Ahmedabad, receiving the name Anandvijay. The monk who initiated him, Muni Buddhivijay, also known as Buterayji of Tapa Gaccha, had previously been a Sthanakvasi monk himself.

In 1886, during his Chaturmas (a four-month stay during the rainy season) in Palitana, he was conferred with the title of Acharya by the congregation. This event held great significance, as for four centuries, no ascetic had received the title of Acharya. Acharya Vijayanand Suri became the first Acharya in contemporary Jain history, breaking the tradition where only Yatis were honored with this prestigious title. Through his reforms, the influence of Yatis declined, although they still exist in certain locations.

Acharya Vijayanand Suri undertook extensive travels throughout Gujarat and Punjab, advocating for the opening of Jain Bhandaras (libraries) that had remained closed to the public for years. He ensured that these precious Jain texts were copied and examined by scholars, bringing them into the light and fostering a sense of identity among Jains. In 1893, he received an invitation to participate in the first-ever World Parliament of Religions held in Chicago. Since Jain monks traditionally do not travel overseas, he sent Virchand Gandhi as his representative. Acharya Vijayanand Suri's contributions were recognized at the Parliament, and he was awarded a silver medal. His achievements were covered by various periodicals in the United States. Prior to the event, he authored a book titled "The Chicago-Prashnottar or Questions and Answers on Jainism for the Parliament of Religions Held at Chicago USA in 1893," based on the questions posed to him by the organizers. He played a crucial role in revitalizing the tradition of fully initiated monks (Samvegi sadhu) and successfully convinced numerous Sthanakvasis in Punjab to join the Murtipujaka tradition. Through his efforts, around 15,000 individuals converted to Jainism. He also encouraged the construction and restoration of Jain temples and provided assistance to orientalist Rudolf Hoernlé in his Jainism studies.

Acharya Vijayanand Suri passed away on May 20, 1896 (Jayeshtha Shukla 13, Vikram Samvat 1953) in Gujranwala, which is now a part of Pakistan. A memorial shrine dedicated to him was erected in Gujranwala, although it is currently utilized as a police station in the Sabzi Mandi area. His footprints, along with the chhatri (cenotaph) over them, were relocated to the Lahore Fort Museum.

The legacy of Acharya Vijayanand Suri, Atmaramji of Gujranwala, reverberates through Jain history. His contributions to Jainism, including his writings, reforms, and advocacy, have left an indelible mark on the community. His pursuit of knowledge, dedication to the Jain scriptures, and efforts to strengthen the Jain identity serve as an inspiration to present and future generations.

Smadhi of Mahan Singh father of Raja Ranjeet Singh

Mahan Singh Sukerchakia (d. 1792), was the Son of Sardar Charat Singh Sukkarchakia (d. 1770), and Mai Desan (d. 1778). He had a Sister named Raj Kaur, who later got married to Sardar Sahib Singh Dhillon (d. 1811), of Bhangi Misl.

He was married to Bibi Raj Kaur, the daughter of Rajah Gajpat Singh (d. 1789), a Sidhu Jatt of the royal Phulkian Jind State. His second marriage was to Bibi Mai Kaur, the daughter of Sardar Jai Singh, a Maan Jatt chieftain of village Mughal Chak, near Gujranwala, where the HQ of Mahan Singh was located. Bibi Raj Kaur, gave birth, to Ranjit Singh in 1780, at Gujranwala, who was destined to become the Sikh ruler of the Punjab, in 1799. Bibi Mai Kaur, also gave birth to a Son, he became the foster brother of Ranjit Singh.

Mahan Singh as the new leader of the Sukerchakia Misl he captured the Rohtas Fort from Nur ud-Din Bamezai, a general of Ahmad Shah Durrani. With the help of Jai Singh Kanheya he laid a four month siege to Rasool Nagar and captured the city from Pir Mohammed, its Chattha leader. The reputation he gained as a result of the siege led to Sardars loyal to the Bhangi Misl defecting to him He continued to expand his territory and captured Pindi Bhattian, Sahiwal, Isakhel, Kotli Loharan, and Jhang. In 1784-5, He used a feud between rulers to raid Jammu, but because he gained a great degree of wealth without sharing or informing his partner Jai Singh Kanheya, Jai Singh refused his attempts to reconcile. Maha Singh then created an alliance with Jassa Singh Ramgarhia and defeated the Kanheya Misl at the Battle of Batala. During the Battle of Batala Jai Singh Kanheya's son and successor, Gurbaksh Singh Kanheya, was killed.

His widow, Sada Kaur betrothed her daughter to Ranjit Singh, Maha Singh's Son. Sada Kaur would later succeed to the leadership of the Kanheya Misl and aided Ranjit Singh in his early victories. In 1792, he died during the siege of Sodhra in Gujranwala, which was being occupied by the Bhangi Misl.

Sher Shah Suri Mosque at Wazirabad

23rd April 2023

(All images copyright 2023 Mirza Ali Usman Baig, text written in this article is the author's Research and shouldn't be reproduced)

In close proximity to the Sher Shah Suri era Stepwell at Daunkal, Wazirabad lies a mosque that stands as a testament to the same historical period. Less than half a kilometer away, these two remarkable structures give a glimpse into the architectural marvels of the past.

Saifur Rehman Dar, a distinguished archaeologist from Pakistan, has made significant contributions to the field of archaeology, particularly in Pakistan. In his comprehensive survey conducted from 1987 to 1989 along the Grand Trunk Road, Dar meticulously documented the remaining historical relics. It was during this survey that the historical significance of the mosque was discovered, subsequently detailed in Dar's renowned report, "Caravanserais along the Grand Trunk in Pakistan."

The presence of these two historical edifices in such close proximity hinted at the possibility of a Caravanserai, an inn for travelers, having existed in the area in the past. The Grand Trunk Road, with its rich historical heritage, stretches from the town of Gakkhar Cheema in Gujranwala towards Dhaunkal. In the past, there was a Kacchi Serai in Gujranwala, but the passage of time has completely erased its existence.

The present mosque, although modest in size, exudes its historical charm. The covered prayer hall measures a mere 23 ft x 40 ft, adorned with three arched gateways at the front and a single dome atop. In the past, remnants of frescoes adorned the interior ceiling, a sight captured in pictures shared by a friend. Unfortunately, due to current circumstances, visitors are not permitted to explore the historical mosque's interior, as access has been restricted by the caretaker. Recent clashes between different religious sects in the area have further complicated matters concerning the control of the mosque.

Situated in front of a courtyard, another towering arched gateway greets visitors. The mosque is constructed on an elevated platform, beneath which a basement lies. This unique architectural feature suggests that the basement may have served as a Serai, providing shelter for traveller’s at night or acting as living quarters for students who came to study Quranic verses.

The mosque and Serai of Daunkal stand as silent witnesses to a bygone era, their historical significance illuminating the rich cultural heritage of Pakistan. These architectural marvels not only showcase the grandeur of the past but also serve as a reminder of the importance of preserving our historical treasures. By safeguarding these remnants, we honor the collective memory of our ancestors and provide future generations with the opportunity to appreciate and learn from the splendor of the past.

 

Tomri Temple, Baddoki Gosaian, Gujranwala

(All pictures and writeup text used in this blog, is author's property, kindly respect copyrights)

23-07-2017 (Date of Visit)

Baddoki Gosaian stands proudly as one of the most historically significant villages in the Gujranwala District. Once it was home to Hindus (largely from the Gosain community), Sikhs, and Muslims before the Partition of India in 1947.

During this pivotal time, numerous Hindu and Sikh families migrated from Baddoki Gosaian to India, while Muslim families from India made the village their new home. Even today, migrant families continue to occupy the homes and lands left behind by those who emigrated.

One of the village's prized possessions is its distinction as the birthplace of Sidh Baba Sai Das, the revered founder of the Gosain/Goswami community, who lived during the same era as Baba Nanak Dev. In the heart of the village, there used to be a significant square-shaped tank, featuring a temple at its center, surrounded by a tree of berries.

It is said that the temple, known as Tomri Sahib, is a Shiv Mandir constructed not by the Hindu community, but by Sikh devotees. This grand complex, comprising the main temple and various adjacent rooms, including two ponds, is a place of spiritual sanctity. Its entrance is adorned with ten stairs encircling one of the ponds, which still stands today. Numerous structures, such as Dharamshala, living quarters, Sikh Samadhi, and other notable features, remain intact within the temple premises.

Tomri Sahib Mandir stands apart from other temples in the area due to its unique characteristics. It lacks primary historical documentation regarding its builder, yet the name "Sahib" predominantly finds usage in Sikh nomenclature, often associated with revered saints, Gurus, or Baba ji figures. Notably distinct, this Mandir boasts a large pond unlike any other in the vicinity, featuring a beautiful walkway constructed with eight arches, all of which have endured the test of time.

Constructed predominantly with small bricks and adorned with delicate touches of white marble, the Mandir holds an enigmatic charm, drawing visitors with its historical allure and spiritual ambiance. Adjacent to the Mandir stands a Banyan tree, echoing this revered site's tranquility and sacredness.

Baddoki Gosaian stands as a testament to coexistence and cultural amalgamation, preserving its rich heritage through the remnants of structures that whisper tales of the past. Tomri Sahib Mandir, in particular, stands as an architectural marvel, a testament to faith and history, embodying the essence of both Sikh devotion and the village's diverse past.

Sheranwala bagh baradari Gujranwala

July 2, 2017

Time and Tide wait for none. How great Kingdoms of the past that rules the land for generations vanish from pages of history.

Mahan Singh son of Charhat Singh of the Sukkarchakkia misl, was young in years when his father died. During his minority, his mother, Mai Desan, carried on the administration, with the help of her brothers. As soon as he came of age, Mahan Singh embarked upon a career of conquest. He took the fort of Rohtas back from Nur ud-Din Bamezai. Aided by Jai Singh Kanhaiya, he advanced upon Rasulnagar. The powerful Chattha chief, Pir Muhammad, offered him stiff resistance but was at last overcome. The town was occupied and renamed Ramnagar.

As Mahan Singh returned from his victorious campaign, he received the news of a son having been born to him on 13 November 1780. He named his son Ranjit Singh, Victor in War, and celebrated the event with great rejoicing. Continuing his campaign of conquest, Mahan Singh took Pindi Bhattian, Sahival,' Isa Khel, and Jhang. He then seized Kotli Loharan, in the neighborhood of Sialkot. In 1782, he, like his father, got involved in the affairs of Jammu. Taking advantage of the internecine feud between the Jammu brothers, he plundered the town, collecting a huge booty, which he refused to share with his partners, the Kanhaiyas. Mahan Singh won over Jassa Singh Ramgarhia to his side, and both of them challenged the Kanhaiyas near Batala. In the battle that followed, Jai Singh's only son, Gurbakhsh Singh, was killed, and the Kanhaiyas suffered a defeat. Later, Sada Kaur, widow of Gurbakhsh Singh, betrothed her daughter, Mahitab Kaur, to Mahan Singh's only son, Ranjit Singh.

Mahan Singh's next target was the Bhangi misl. He picked up a quarrel with his brother-in-law, Sahib Singh Bhangi, after the death of his father, Gujjar Singh Bhangi. Sahib Singh shut himself up in the fort of Sodhra, which was invested by the Sukkarchakkia chief. During the protracted siege, Mahan Singh fell seriously ill with dysentery and was forced to retire. He died in April 1790.

Baradari in Sheranwala Bagh, Gujranwala was built in 1788 on orders of Sardar Mahan Singh. Sheranwala Bagh was destroyed by rioters in 1992 in the wake of the demolition of Babri Masjid in India. It is later restored by respective departments.

When I visited the site, I found an old man sleeping in the middle of that Baradari. This scene was simple but made me lose for a while to think, about how the time clock turned around. From the beginning of the establishment of the great Sikh Empire in Punjab and the vanishing of everything in two centuries

Kotli Maqbara also knwon as Moselousm of Abdul Nabi Qazi ul Qaza Tomb

January 3, 2016

Kot Abdullah is a quaint village situated approximately 42 km along the Narowal Murideke road. A village road extending 5 km to the northwest connects Kot Abdullah to the village of Kotli Maqbara. Just half a kilometer northeast of Kotli Maqbara stands a magnificent octagonal Mughal structure, rising proudly from the ground with four minarets adorning each side. This architectural marvel is known as the Mausoleum of Abdul Nabi. Unfortunately, like many other historical buildings in the country, this revered monument has fallen victim to neglect and vandalism, its grandeur now on the verge of collapse.

The lack of attention from British historians and archaeologists during the colonial era and the subsequent disinterest in the post-partition era have contributed to the mausoleum's deteriorating state. The minarets of the mausoleum bear a resemblance to the early 17th-century structures such as the Jahangir Tomb, Dai Anga Mosque, and the Wazir Khan Mosque in Lahore. The entrance to the underground grave chamber is adorned with a graceful arch on the southern side, where three graves lie, covered in green silk sheets adorned with Islamic inscriptions.

Renowned historian Sir Salman Rashid, in his blog post titled "How a Saint is Born" published in The Express Tribune on August 11th, 2012, shares his encounters with the region. He describes the small village of Kotli Maqbara, located near the town of Wahndo in Gujranwala district, featuring an imposing domed Mughal structure standing proudly in the fields outside the village. While the ground floor of the structure remains plain, the basement holds three graves. The minarets of the mausoleum resemble those found at Chauburji in Lahore, providing an indication of its construction period.

During his research in November 1991, while working on a book about Gujranwala, Sir Salman Rashid believed he had stumbled upon a monument that had escaped official attention. However, his mentor, Dr. Saifur Rahman Dar, informed him that the building dated back to the mid-17th century and served as the final resting place of Divan Abdul Nabi Khan. Abdul Nabi Khan had been the governor of Wazirabad under the successive reigns of Shah Jehan and Aurangzeb.

During his initial visit, the locals referred to the building as Deo Minara, meaning Minaret of the Jinn, claiming it had been raised by supernatural beings. Nobody knew the identities of those interred within, and the prevailing belief was that the mausoleum had been there since the time of their grandfathers, shrouded in mystery. It was during this time that a woman, a retired dancing woman and former prostitute from Chhicherwali, began visiting the mausoleum, claiming to have received a vision in her dream, revealing that the buried individuals were heroic figures of Islam who had journeyed from Arabia and contributed significantly to the spread of religion in India.

A year later, in November 1992, Sir Salman Rashid returned to Kotli Maqbara, accompanied by a group of college students from Lahore. Despite being warned by locals about the sanctity of the burial place, they ventured inside. While conversing with the students near a hand pump after the excursion, they were approached by local young men who interrupted the historian's explanation. The locals insisted that the tomb housed three saints, scoffing at the historian's account of Abdul Nabi Khan. According to the villagers, supplication at the tomb was believed to yield swift responses, a practice that had been followed since the time of their grandfathers. However, none of the locals could recall the names of the saints.

Nine years later, in early 2001, Sir Salman Rashid revisited Kotli Maqbara. He noticed that the entrance to the underground burial chamber had been adorned with green satin, a signature of Islamic burials. A new steel signboard displayed the names Hazrat Pir Makki Shah and Hazrat Pir Atray Shah. While the first name seemed understandable, as it bore the title "Makki Shah" referring to Mecca, the second name was perplexing, and the possibility of a third name being added was evident.

Sir Salman Rashid delved further, inquiring among the villagers about the names. However, the names had been well-known since the time of their grandfathers, and there was no recollection of the period before 1991, let alone the reinvention of the mausoleum's history a year later. Stories circulated among the villagers, claiming that supplicants' wishes were granted when they prostrated themselves in front of the graves. As a result, people now removed their shoes approximately a hundred meters from the mausoleum's plinth. Additionally, weekly Thursday festivals and an annual commemoration of Makki Shah's death were observed. Interestingly, the woman from Chhicherwali, who had retired from her previous profession, seemed to benefit financially from the activities surrounding the mausoleum.

The passage paints a vivid picture of the complex dynamics surrounding the Kotli Maqbara mausoleum, highlighting the clash between historical facts, local beliefs, and the reinvention of narratives over time. The essay showcases the challenges faced in preserving and understanding historical heritage in Pakistan, and the paradoxical nature of public perception and acceptance of historical truths.

THE THREE HISTORICAL GURDWARAS OF EMINABAD (2020)

Date of Visit:- 23 August 2020

(All pictures are taken by me, writeup taken from the site 'Discover Sikhism)

Eminabad, an ancient town in the Gujranwala district of Pakistan, used to be known as Sayyidpur or Saidpur during the time of Sri Guru Nanak Sahib Ji.

According to the Bhai Bala Janam Sakhi, after leaving Sultanpur and before setting out on his long travels, Guru Nanak, accompanied by Bhai Mardana, first visited Eminabad where Bhai Lalo, a carpenter by profession, became his Sikh.

The Gurbani of Guru Nanak in the Sri Guru Granth Sahib Ji suggests that he was in Eminabad when the town was sacked by Babar in 1521.

Janam Sakhis also mention that during the attack by the Mughal force the Guru was held in prison and given a stone mill to ply.

Eminabad came under Sikh rule when Sardar Charhat Singh Sukkarchakkia occupied it during the 1760s.

Charat Singh was the grandfather of Maharaja Ranjit Singh.

The town has important historic Gurdwaras which were administered by the Shiromam Gurdwara Parbandhak Committee from 28 February 1922 until 1947.

There are 3 Historic Sikh Gurdwaras at Eminabad.

Gurdwara Khuhi Bhai Lalo

 32° 2'30.10"N 74°15'41.56"E

Gurdwara Khuhi Bhai Lalo marks the house and the well (Khuhi, in Punjabi) belonging to Bhai Lalo where Guru Nanak first met him. Bhai Lalo was born in 1452 in the village of Saidpur, presently known as Eminabad, in Pakistan. Bhai Lalo's father's name was Bhai Jagat Ram of the Ghataura surname belonging to the carpenter clan.

Guru Nanak stayed with Bhai Lalo on several occasions. Bhai Lalo's house became a dharmsala, a meeting place for the local followers of Guru Nanak. Later the house was developed into Gurdwara which was named after the khuhi (narrow well) which existed even when the old house had crumbled.

History

Bhai Lalo is known in Sikh history for a particular story when Guru Nanak was visiting. When Malik Bhago, an important government official of the city, provided food for all religious holy men he invited Guru Nanak Sahib too.

Guru Nanak declined the invitation of Malik Bhago. On being summoned through official command a second time, Guru Nanak Sahib took Bhai Lalo with him and went to Malik Bhago's house. With great anger Malik Bhago said to Guru Nanak, 'You are dishonoring Kshatriyas by eating dry chapatis in the house of a carpenter. My feast offers you delicious food. Why do you refuse to eat it?'

Guru Nanak Sahib took Malik Bhago's buttered bread in his left hand and Bhai Lalo's plain bread in his right hand. When Guru Nanak squeezed his left hand, with the Malik Bhago's buttered bread, everyone saw blood trickling from it. When Guru Nanak squeezed his right hand, the people saw drops of milk dripping from it. Malik Bhago became silent.

Guru Nanak explained that Malik's income was earned by sucking the blood of the poor people whereas the income of this carpenter had the milk earned from his hard labor. "This was the reason behind my rejection of your rich food and that was why I preferred the simple bread earned through hard labor," said the Guru.

Gurdwara Sri Rori Sahib Eminabad

 32° 2'51.57"N 74°14'57.00"E

Gurdwara Sri Rori Sahib Eminabad marks the site where Guru Nanak stayed with Bhai Lalo after the destruction of the Saidpur by Babur. Here Guru Nanak had to sit and lie down on a hard bed of pebbles (small stones) (Rori in Punjabi) as alluded to in Bhai Gurdas Varan 1.

When the armies of Babar entered Punjab in 1521, Guru Nanak was present in Saidpur. At the time of the capture of Saidpur, many locals were arrested, including Guru Nanak. At the time of the arrest, Guru Nanak was sitting here at Gurdwara Sri Rori Sahib Eminabad on the pebbles and was praying to God. The Gurdwara stands at the place of the pebbles.

Gurdwara

An imposing Gurdwara has been built over the place. A large pond and other buildings make it more graceful. A large estate worth Rs.5000 per annum and 9 squares of agricultural land were endowed to the Gurdwara from the era of Maharaja Ranjit Singh. Vaisakhi and Kattak Puranmashi festivals used to be held in the past but only the Vaisakhi festival is held now where people from Gujranwala and its adjoining areas participate with fanfare.

This was the premier gurdwara of the town. Its central building is a three-story imposing structure of cut brickwork, which is topped with three chhatri-like structures covered with a large central gumbaz (dome) with smaller chhatris (dome-shaped pavilions) on either side. A rectangular hall adjoins it on the left side of the entry. A large Sarovar, surrounded by low walls on two of its sides is set askew to the right of the central entry tower. At the rear of the complex, there is a room topped with a particularly exquisite ribbed white lotus dome with a circumambulatory verandah. This room covers the pebbled area on which Guru Nanak was arrested.

Before Partition, Eminabad was known for its week-long Vaisakhi fair which included largely attended Sangat gatherings of the Sikhs in Gurdwara Sri Rori Sahib as well as the usual fun and a cattle fair. The multi-story building was set on fire by a mob of Muslim zealots soon after the partition of Punjab on 15th August 1947. The building of the Gurdwara was falling apart but the Government of Pakistan stemmed the rot by making repairs and constructing its boundary wall.

Gurdwara Sri Chakki Sahib Eminabad

 32° 2'32.03"N 74°15'35.99"E

Gurdwara Sri Chakki Sahib, at Eminabad, is located where a large chakki (millstone) was kept. The chakki was used by Sri Guru Nanak Sahib Ji during his detention. In the Janamsakhis, it is mentioned that Guru Nanak was taken as a prisoner along with thousands of his fellow countrymen by Emperor Babur's men.

Guru Nanak was, along with many of his fellow prisoners, forced to grind corn with hand-driven chakki's (millstones). His captors were surprised to see that the millstone used by Guru Nanak was turning, by itself, while Guru Nanak was simply pouring grist into the opening in the stone as he sang kirtan in remembrance of God.

Guru Nanak's singing to 'One God' (the Mughals as Muslims also believed in One God) and, even more, the stone's turning by itself amazed the Mughal soldiers who brought this to the immediate attention of Babur.

When the miracle was reported to Babur, he himself came to meet Guru Nanak. After talking to Guru Nanak, Babur set Guru Nanak and Bhai Mardana free. Babur also freed thousands of other prisoners too, many of whom became the Guru's followers.

The millstone was preserved as an object of veneration and much later, a Gurdwara was established where the millstone was kept, named Gurdwara Sri Chakki Sahib Eminabad. Its present building is a simple flat-roofed room with some ancillaries and a brick-paved compound, inside the town.