Naulakha Presbyterian Church Lahore

 Date of Visit 27th May 2018

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

In the year 1853, a profound testament to faith and community emerged in the heart of Lahore as Reverend William Morrison and his wife, Mrs. Anna Morrison, laid the cornerstone for what would later be known as the Naulakha Presbyterian Church. This architectural marvel, initially established with a humble congregation, has evolved over the years to stand as a resounding symbol of unwavering devotion and unity, boasting today one of Punjab's oldest and most expansive congregations.

Under the visionary guidance of the American Presbyterian Church (APC), the Naulakha Church became a sanctuary for spiritual enrichment and a cornerstone for educational and social progress. The church building underwent a series of thoughtful enhancements in 1891, resulting in a more spacious and inviting environment that further embraced its worshippers.

Beyond its spiritual significance, the Naulakha Church also played an instrumental role in fostering education and enlightenment within the local community. The APC's commitment to knowledge dissemination led to the establishment of the Rang Mahal Mission High School, providing a platform for young minds to flourish. Additionally, the church's influence extended to the prestigious Forman Christian College, a testament to its enduring commitment to intellectual growth.

The passage of time saw the confluence of two great Presbyterian entities, as the American Presbyterian Church and the United Presbyterian Church embarked on a journey of unity, culminating in forming the Presbyterian Church USA. This transformative union strengthened its collective mission and ushered in a new era of shared purpose and collaboration.

In the year 1992, another pivotal moment in the church's history unfolded with the amalgamation of the United Presbyterian Church in Pakistan and the Lahore Church Council. This significant merger gave rise to the Presbyterian Church of Pakistan, a harmonious embodiment of faith, culture, and community spirit. This dynamic institution continues to carry forth the torch of its predecessors, illuminating the lives of countless individuals and exemplifying the true essence of Presbyterian values.

Today, the Naulakha Presbyterian Church Lahore stands not only as a place of worship but as a living testament to the enduring power of unity, faith, and shared aspirations.

The Funeral Procession of Maharaja Ranjeet Singh

 ( Reference from the book-Thirty-Five Years in The East by John Martin Honigberger)

Eleven wives of Maharaja, accompanied by the body of the deceased, comprised four legal wives and seven female slaves. Driven by a superstitious belief that they would join their husband in paradise, these women displayed remarkable courage as they approached the funeral pyre. Cloaked in reed mats soaked in oil, they gathered around the body. Soon, flames engulfed the pyre, causing the women to succumb to smoke and flames before any cries could escape their lips. It is important to clarify that Hindu customs and practices are not uniformly characterized by such rituals. Women were not coerced but willingly chose to participate, often those who hadn't borne children. Perhaps they hoped for fulfillment in the afterlife that eluded them on Earth.

Maharaja Ranjeet Singh

However, the practice of men being burned alongside their wives or fellow men was unusual. Despite his desire, Rajah Dhyan Singh, a key minister, was prevented from joining his lord and his wives on the pyre due to the critical role he played in the country's stability. Maharaja Ranjeet Singh had engaged this minister to support his son, Kharak Singh, despite doubts about the latter's capabilities. Unfortunately, Kharak Singh's advisors led him astray, and he didn't heed his father's wise counsel, resulting in missed opportunities for the nation's prosperity.

Before delving into recent events in Lahore, it is necessary to elucidate the details of the rare and abhorrent practice of sati, the burning of living individuals alongside the deceased, which is now forbidden under English governance. I was an eyewitness to this tragic occurrence, and I shall provide a detailed account as follows:

Following the maharaja's passing, a funeral pyre was erected in a garden between the walls and the fortress, due to the immense crowds within the fortress. The scene was marked by the emergence of one of the four queens from the harem, walking unveiled and on foot for the first time in her life. She was accompanied by around one hundred individuals, who kept a respectful distance as they moved with her. A man beside her carried a small box containing her remaining jewels, which she distributed among the people as she proceeded, symbolizing a gesture of generosity and farewell. Another man held a mirror in front of her, allowing her to confirm her composure. Interestingly, this queen was one whom Maharaja Ranjeet Singh had married during my earlier stay in the country.

The funeral procession, comprising thousands of spectators, set off, with only the four queens carried in open palanquins, following the deceased. Seven barefooted female slaves, some quite young, followed, alongside the queens who appeared indifferent to the grim destiny they faced. The maharaja's body was placed on an ornate bier shaped like a ship, adorned with luxurious fabrics. Brahmins and Sikh priests conducted prayers, while Muslims invoked Allah. The mournful sounds of drums and murmurs pervaded the scene.

The funeral pyre, constructed from dry wood and stone, stood about six feet tall and was square. After lengthy prayers, the minister and other dignitaries ascended the pyre's ladder, placing ignitable materials and cotton seeds around the royal body, which was respectfully positioned alongside the board. The queens, slaves, and ministers ascended the ladder as well, arranging themselves according to rank. With a thick mat of reeds and oil, the victims were covered, and the pyre was ignited. In moments, the tragic participants met their end.

The consuming of the pyre took two days, and on the third, a select gathering collected the bones and ashes of each individual, placing them in separate urns. The remains were then conveyed with great pomp to the Ganges, where Brahmins performed rituals. The ashes were scattered in the river, while valuables were distributed among the slaves. The ornate tents housing the remains were made of precious Kashmiri shawls, with gold and silver supports, representing a significant expenditure.

As the procession departed the fortress, ministers, sirdars, and thousands of onlookers filled the streets, offering flowers to the palanquins. Maharaja Ranjeet Singh's palanquin was open, while those of his wives were closed, akin to their travels in life. The minister walked by his master's side, shielding the contents from flies. Upon reaching the Delhi gate, cannon salutes marked the procession's exit, and the remains were left in the care of the guard. The mourning period lasted thirteen days, with white attire worn to symbolize grief. Following Maharaja Ranjeet Singh's passing, his legitimate heir, Kharak Singh, ascended the throne.

The Devastating Cholera Epidemic of 1845 in Lahore

(Thirty-Five Years in The East by John Martin Honigberger)

In the year 1845, five years following the passing of Maharaja Ranjeet Singh, Lahore was struck by a devastating cholera epidemic. This deadly disease made its way slowly from middle Asia, through Kabul and Peshawar, as reported in the Delhi Gazette, which warned of its impending arrival in the East Indies. I had received ample notice about the approaching disaster.

The outbreak was a horrifying sight, as it mercilessly claimed the lives of countless individuals. At the outset, the Hindus and Sikhs transported the bodies of the deceased through the Taxili Dervazeh gate, located near the river Ravee. They used to either cremate the corpses or cast them into the river. However, as cholera spread and the number of deaths escalated, the bazaars' passages were obstructed, necessitating a government order to carry the dead through other gates. Consequently, both Sikhs and Hindus, like the Muslims, were carried through various gates of the city.

The peak of the epidemic saw over eight hundred deaths daily, a staggering toll on a population of about 70,000. Fortunately, the six weeks during which the disease raged passed swiftly. Nonetheless, one cannot overlook the immense suffering that its prolongation would have inflicted on its unfortunate victims.

Gurudwara Lal Khoo Mochi Gate Lahore

"Reshaping Sikh Legacy: The Journey from Peace to Protection"

A momentous event reshaped the entire Sikh history and legacy, which had long embraced the peaceful teachings of Guru Nanak and thrived under the leadership of Guru Arjan, the fifth Sikh Guru. However, when Guru Arjan was executed, his son, Guru Hargobind, took a pivotal step to safeguard the Sikh community by introducing militarization to Sikhism.

As you enter Mochi Gate, the main road splits into two narrow streets. You'll find the historical 17th-century Saleh Kamboh Mosque standing at this junction. If you turn right, you'll be on Laal Khoo Bazaar. Just 200 meters down this street, across from the famous Rafiq Sweets (one of the oldest sweet shops in Lahore), you'll notice a small structure that appears to be a shrine named "Mai Beri Wala Khoo." The shrine's plaster surface is adorned with Quranic verses, and a Beri tree is right above it.

However, this place has a more significant history, here once lies the revered Khoo, an ancient well of great significance. Nearby, there used to be Chandu's haveli, owned by a Hindu named Chandu Shah, who served as the Diwan in Mughal emperor Jahangir Darbar. During the year 1606 AD, a significant event occurred in the life of Sri Guru Arjan Sahib Ji at this location. Chandu wanted to marry his daughter to the son of Sri Guru Arjan Saheb's son Guru Hargobind the sixth Sikh Guru. He invited Guru Arjan Sahib to his haveli and tell him his reason for inviting him, however, The Guru refused to marry Chandu's daughter with his son. Chandu arrested the Guru and kept him in one of the dingy cells here. At his imprisoned location there was a well and a “bairi”

It is said that every Thursday famous Saint and Muslim preacher Mian Mir Saheb every Thursday came to visit Guru Arjan Sahib in captivity he blessed the tree, so that I might bear sweet fruits and also blessed the water of the well to remain sweet to provide the nourishment for Guru Arjan. He also brought sweets for Guru and secretly gave them to him.

The Guru was tortured by Chandu at this very place. The dark pages of history reveal that it was at this very site where Guru Arjan faced unimaginable trials and tribulations. He endured tortures that would test the soul of any mortal. Later this well name become “Laal Khoo” as it has seen the last hardships of Guru.

Meharban informed Chandu Shah, another enemy of Guru Arjan, falsely telling him that the Guru had blessed Prince Khusrau and promised him he would become Emperor. Chandu informed Jahangir and represented to the emperor that, if he did not have Prince Khusrau quickly arrested, the pretender would receive great military assistance from the followers of the Guru. The people of the Panjab, he said, were all highway robbers.

Historical records and the Sikh tradition are unclear as to whether Guru Arjan was executed by drowning or died during torture.

On 25 May 1606 Guru Arjan, five days before his own death, selected his son Hargobind as his successor and instructed his son to start a military tradition to protect the Sikh people and always keep himself surrounded by armed Sikhs for protection.

Fast forward to 1619 AD, when Sri Guru Hargobind Sahib Ji arrived in Lahore. The Sikh Sangat, fiercely loyal to Guru Arjan, led Chandu on a humiliating procession through the city's bazaars. Fate came full circle, and it was near the sacred well where a "Bharbhonja" – a seller of poached grams – struck Chandu with a deadly blow, putting an end to his malevolence.

Sikhs started to visit this site to pay their respects to the well and the bairi tree that sustained Guru Arjan's life during his several months in prison. Eventually, a shrine was built at this sacred location.

Over time, the sacredness of this place grew in the hearts of the Sikh Sangat. They unitedly invested resources, purchasing neighboring houses, and constructing a magnificent Gurdwara to honor Guru Arjan's legacy.

Through the annals of time, the custodianship of the Gurdwara shifted hands. From 1927 to 1947 AD, the Shiromani Gurdwara Parbandhak Committee dutifully cared for it, and presently, the esteemed responsibility rests with the Pakistan Waqf Board.

The well dried up around a century ago and the Gurdwara was illegally converted into a shrine with no burial inside. Yet, people of different faiths, including Muslims, still visit the site, lighting oil lamps and offering prayers. The historical value of this place demands better preservation and attention from concerned authorities.

Lala Nihal Chand Temple (1876-77) and Nostalgic Reminiscences of Lahore pre-1947 as Told by His Granddaughter

Inside the Lahori gate, a tall, elegant curvilinear spire of a Hindu temple adorned with intricately designed Rathas on all faces, raised on fluted pillars perched atop with architectural embellishments and prowess. The temple is hidden amidst the new urban construction of the Walled city of Lahore. This architectural marvel still stands tall, whispering tales of the past.

The temple takes its name from Lala Nihal Chand, who served as a contractor for the colonial government.

A few months ago, I received a heartfelt email from Mr. Raghav Nayyar, a direct descendant of the esteemed Lala Nihal Chand. His grandmother holds the proud title of being Lala Nihal Chand's granddaughter. In his message, he expressed his appreciation for my blog and shared his passion for our shared history in Punjab. He mentioned how few internet sources document the beauty and multicultural history of the region.

Currently residing in the US, Raghav expressed his desire to visit Delhi whenever possible and his ultimate wish to explore Lahore and Gujranwala, the cherished homes of his family before the partition, in beautiful Pakistan. His curiosity about my experiences led him to inquire if I had the chance to visit the Lala Nihal Chand Mandir during my excursions.

As Raghav and I exchanged words, I couldn't help but feel the strong connection he had with his ancestral heritage. The temple's significance in his family's history is evident, with its picture proudly displayed on his wall.

Picture of Mandir Shared by Raghav

After three attempts, I finally set foot inside the magnificent Lala Nihal Chand Temple, nestled near the Lahori Gate. The present owner, unfortunately, wasn't too welcoming to visitors, but my determination prevailed, and I was able to explore this remarkable edifice firsthand. As I embark on writing an article about this architectural marvel, I turned to Raghav Nayyar for assistance in unraveling its historical background.

they are shops and resident quarters on entrance of temple building

The entrance arched gateway turned into shops

Raghav told me that his Nani has shared with him a few of her memories. He requested her Nani sibling who is older than her for more details.

Here is a transcription of my Nani's memories about the mandir. Most refugees don't speak about their life’s pre-partition. My Nana spoke about his life in his final years.

What I like most about this story is it shows Muslims and Hindus coexisted and befriended each other in this beautiful city. I am grateful that you visited the temple, and that it still exists.

When we were young, we used to come from Racecourse Road to pick up our father from Sutar Mandi, where he used to sit for his batik to listen to all the people around him, all problems they are having. We used to visit the mandir also, almost every day, to do our puja and all that as children. There used to be a masjid also next door. The road used to be with bricks, a small road street, all the red bricks were there. There used to be a Bagchi, known as a small garden. In between there used to be a walking place and both sides were the Bagchi.

 And when my father he passed away in '57, June they held a puja for him. All the people from there got together and did puja for my father. He was so well-known and so caring for everyone. No one has any problem with him at all.

I don't remember the mandir's name. My father's name was Rai Sahib Narsingh Das Chopra.

Mandir I am talking about in Lahore. That was known as Lala Nihal Chand Chopra, who built the mandir. It used to be known for our family mandir. He was my grandfather. He passed away at a very early age also. His Samadhi is also there in the mandir. We all almost every day used to go to puja. My mother, my auntie all of them used to go every second day.

There used to also be a Pandit ji named Khushi Ram, and he became a very close family member. We used to go and see the masjid sometimes because my grandfather had built a kua (well) and his name should still be there. We used to have such a good relationship with each and every one. Never had any problem.

So, in addition to the mandir, my grandfather built a haveli also very close by in the same area and there used to be another building where I still remember as a child my father used to go listen to all the people's problems. It used to be beautiful, ceiling and the worth seeing that part of it also.

Then my Nihal Chand, my grandfather, had a Katra Nihal Chand where there used to be I think 107 houses or something on his name.

One of the community members who used to do dye business used to dye the clothes in Sutar Mandi itself, but he lost his father. One evening, one afternoon we came around 4 to pick him, my father. He says no, I won't be able to come back with you children as I have to go for something. And my father put his pagri, his saafaa pagri in the buggy and says you go back home and send whatever Tonga, buggy, car, whatever is there. Send it back to me because I have to go and attend the ceremony. And he was so caring for everyone, he never realized who was from which religion, which place but everyone used to be part of our family.

Very sweet of Ali. God bless him.

You can't imagine how much I used to remember our Sitla Mandir whenever a child with measles or chicken pox. After the recovery, we will go there to take the blessings. Used to be in one corner of the road.

After picking up our father from Sutar Mandi we will stop to buy fried pakora from dariwala at the corner of the street and used to be so many stalls of fruits and buy fruit from there. Still, remember once I was wearing pink color orange, and a cotton fabric frock. They ask me how beautiful the dress is looking and started talking around them. Later on, advised by family, girls are not supposed to do all that.

Khan Sahib, our very close and good friend, used to go to Mussoorie Hill station together. The perfect human being. He saved my father, and after the partition, my father came to Mussoorie. Can you imagine later on, he came to the Amritsar border with a few portraits of his grandfather, father, and other family members, three big paintings from the mandir also.

By the end of Jan 1957, Khan Sahib passed away. My father really cried. His best friend has gone.

We started school, at Sacred Heart, then Sir Ganga Ram school. All my sisters and younger brother used to go there early morning and three Maali used to come with bouquets of flowers for our class teachers.

Tonga, two, and one buggy will take us to school very close by, on Jail Road only. My older brothers used to go to St Anthony School.

Every Sunday, the band used to play on Mall Road, on the mall.

Every Thursday I do remember Mia Mir to get his blessing. Can't understand why I have so much faith in all the gurus. The Lahore temple had the statues of Ram, Sita, Lakshman & Hanuman. Pandits would do puja daily and local residents of Sutar Mandi would attend. Dussehra time was the big event annually.

July 16, 2023

It was heartwarming to see how he and his family were eager to connect with their roots and shared such great details with me. As the stories unfolded, my heart swelled with gratitude for being able to witness the remnants of this glorious past. The Lala Nihal Chand Mandir, though time-worn, still stands tall, preserving the memories of an era when love, harmony, and coexistence were cherished values.

The Grand Royal March of Aurangzeb to Kashmir 1662

Source: Mogul India, or Storia do Mogor, by Niccolao Manucci  (c.1652-1680)

In the year 1662, the grand royal march of Aurangzeb to Kashmir commenced at three o'clock in the morning on the seventh day from Delhi. The procession unfolded in a meticulously planned order, showcasing the magnificence and grandeur of the Mogul court.

1. Introduction: The Grand Royal March of Aurangzeb to Kashmir

The march commenced with heavy artillery, leading the way as an avenue for the subsequent camps. Accompanying the artillery was an exquisite boat on a large car, ready to ferry the king across any rivers encountered. The baggage followed closely behind. As morning broke, the camp was cleared, with only the cavalry and infantry remaining in their designated positions.

2. The Commencement of the March and Meticulous Planning

The procession was accompanied by an impressive array of transport. Two hundred camels were laden with silver rupees, each carrying a weight of four hundred and eighty pounds. Another hundred camels carried gold coins of the same weight. One hundred and fifty camels were tasked with transporting hunting nets used to hunt tigers. The royal office of record, a vital component of the court, required eighty camels, thirty elephants, and twenty carts laden with registers and papers of account.

3. The Impressive Array of Transport

The procession also included fifty camels carrying water, each with two metal vessels for the king's use. The princes of the blood royal followed suit, marching similarly according to their ranks. Accompanying the king were eight mules carrying small tents for rest, meals, and other necessities, along with mules carrying clothes and essences of fragrant flowers.

4. The Royal Kitchen and Preparations

The royal kitchen, an integral part of the court's preparations, started its journey at ten o'clock the night before. Fifty camels loaded with supplies and fifty well-fed cows to provide milk accompanied the kitchen. Additionally, dainties prepared by various cooks were sent, each cook responsible for one dish. An official oversaw this department, ensuring that the dishes were sealed in bags of luxurious Malacca velvet. Two hundred qullies carried baskets of chinaware and other articles.

5. Special Arms and Jewels for Generals and Captains

The procession also included thirty elephants loaded with special arms and jewels to be distributed among the generals and captains. These arms were adorned with precious stones and crafted with enamel and gold, including swords, shields, various daggers, and plumes. Additionally, there were items to be given to ladies, such as breast jewels and armlets mounted with pearls and diamonds.

6. The Role of Laborers and Positioning of Tents

Close to the baggage, one thousand laborers armed with axes, mattocks, spades, and pick-axes marched to clear any obstacles along the way. Their commanders rode on horseback, carrying silver axes or mattocks as their badges of office. On reaching the designated halting place, the tents were erected, and the heavy artillery was positioned. The light artillery, consisting of one hundred field pieces, surrounded the royal tents upon their arrival.

7. Aurangzeb Begins His Journey on the Dutch-Presented Throne

At six o'clock, Aurangzeb, seated on the throne presented by the Dutch, began his journey. The throne was carried by twelve men, accompanied by three palanquins of different shapes and five elephants with litters for the king's convenience. As the king emerged from his tents, the light artillery commenced its march from its previous position, consisting of one hundred field pieces, each drawn by two horses.

8. The King's March and Specific Order

The king's march followed a specific order. Sounding all war-like instruments of music, the son of the deceased Shekh Mir led the way with eight thousand cavaliers. The right wing, commanded by Assenalican (Hasan 'Alt Khan), consisted of eight thousand horsemen, while the left wing, commanded by Muhammad Amin Khan, had an equal number. Mounted huntsmen, each with a bird of prey (hawk) on their wrists, followed closely.

9. Men on Foot and Officials Accompanying the King

Nine elephants bearing showy flags preceded the king, followed by four others carrying green standards depicting a sun. Nine adorned horses of state were next in line, ready saddled, and equipped. Two horsemen, one carrying a standard with Arabic letters and the other with a kettledrum, signaled the king's approach.

10. Measuring Progress and Keeping Track of Time

Men on foot advanced on either side of the king, displaying scarlet and green pennants. Others carried staves to drive away anyone who approached too closely. Horsemen with silver staves maintained order, while some men on foot carried perfumes and continuously watered the road. An official provided descriptions of the provinces, lands, and villages the king passed through, ready to answer any questions regarding the territory.

11. Rope bearers measured the distance traveled, marking the ground as they progressed, with each mark signifying a league. A scorekeeper tallied the counts, and another man kept time with an hourglass, announcing the number of hours passed with a mallet on a bronze platter.

The king's progress was accompanied by a sense of dignity and delicacy. A camel carrying a white cloth preceded the procession, used to cover any deceased animals or humans encountered on the road. Stones were placed on the cloth's corners to prevent it from being blown away by the wind. When passing, the king would stop and inquire about the situation.

12. Dignity and Delicacy in the King's Progress

After the king, Sultan Mu'azzam and Sultan A'zam, the prince's companions, rode on horseback. Ten horsemen followed, carrying the royal weapons enclosed in cloth-of-gold bags. The captain of the guard and his troops were next in line, preceding the three royal palanquins and other palanquins for the princes. Twenty-four horsemen, accompanied by pipes, trumpets, and kettledrums, followed the palanquins.

13. The Royal Palanquins and Musicians

The procession included five royal elephants bearing litter, each signifying different aspects of the king's faith and authority. Three elephants carried various symbols, including hands, a plate with Arabic inscriptions, and scales. Two other elephants represented the lordship over rivers and seas, one with a crocodile's head and the other with a fish-like body.

14. Symbolic Elephants Signifying Faith and Authority

The procession continued with numerous palanquins covered in gold-threaded settings, carrying the chosen ladies. Sixty elephants with covered litters transported the remaining women of the royal entourage. Following them were three queens, Aurangzeb's wives, and other ladies of the harem, each with their specialized retinues.

15. Palanquins and Litters for the Chosen Ladies

Ahead of the entire procession, the Grand Master of the Royal Household and other engineers scouted suitable sites for the royal tents to be unloaded, always selecting pleasant locations. The camp was meticulously divided to avoid confusion upon the army's arrival. The royal enclosure was established first, occupying a circumference of five hundred paces. Behind it was the gateway where the women resided, a place of high respect.

16. The Arrangement of Tents and the Royal

Tents for the princes, generals, and nobles were strategically positioned, ensuring a wide space between them and the royal tents. The central space was enclosed by scarlet cloths, acting as three-arm-length high walls. Field pieces were placed around the enclosing screens, with a ditch in front and wooden palisades resembling Venetian chairs behind. Two tents, each housing nine horses, were located near the gateway, and a large raised tent served as a gathering place for drummers and musicians.

17. The Special Royal Tents and Their Significance

The special royal tents, adorned with gilt knobs on small ornamented masts, were reserved for the king's audience. Only individuals of the blood royal were allowed to use these knobs. A lantern was placed atop a high mast to guide late arrivals.

18. The Procession of Nobles and Princes

The tents of the rajahs and nobles, although grand, were not allowed to exceed the height of the king's tents to avoid damage. When the king emerged from his tent to commence the march, the princes, nobles, and generals surrounded him, presenting their requests, to which he offered brief answers. Accompanied by huntsmen, the king decided whether or not to go hunting. If he chose to do so, he would leave the army, followed only by the men on foot and his guard.

19. Arrival and Congratulatory Wishes

As the rest of the procession continued its march at a slower pace, the huntsmen assumed their designated positions if the king did not wish to hunt. Upon sighting the advance tents, the musicians resumed playing until the king passed through the gateway. The small artillery was discharged, and the queens and ladies congratulated the king on his arrival, offering joyful wishes for a prosperous journey.

20. Princess Roshan Ara Begum's Mysterious Journey

It is worth noting that although the princesses and ladies started last, they always arrived first, having taken a shorter route. Typically, the women set off after the baggage and swiftly made their way. It came to my knowledge that during this journey, Princess Roshan Ara Begam did not have her maid-servant in her litter, but instead, a youth dressed as a maidservant took her place. The true intentions of this substitution, along with their indulgence in wine, remain a mystery. This account was relayed to me by a friend, a wine-loving eunuch, and later confirmed by several ladies of the princess's suite after her demise.

An old story from Kotli Noonan Sialkot

Long ago, a captivating and sorrowful story unfolded in a village called Kotli Noonan, near the upper Chenab canal in Sambrial. In the 1950s, my father, a young boy at the time, used to make a weekly journey from Sialkot to Kotli Noonan, enticed by the charm of the upper Chenab canal. The bridge that elegantly stretched over the canal was a beloved spot for locals, attracting divers and swimmers.

One day, when my father arrived in Kotli Noonan, he was surprised by an unusual sight. Every crow in the town had its beak shortened as if someone had cut off a part. In his innocent youth, he wondered if these were a new kind of crows, unaware of the underlying tragedy.

Driven by curiosity, my father sought the wisdom of the villagers, who shared a sad tale. They recounted the misfortune of a poor farmer's ox, which had suffered severe wounds on its neck. Unaware of the ox's pain, the crows mistook the wounds as an easy meal. In their misguided hunger, they continuously pecked at the wounds, worsening the suffering of the helpless ox.

Overwhelmed by sorrow and resentment, the farmer couldn't bear to witness the torment inflicted on his faithful companion. Fueled by a desire for revenge, he devised a plan to punish the crows. With the help of the villagers, they cunningly set a large net, trapping most of the mischievous crows.

Consumed by anger, the farmer, with a heavy heart, decided to teach the crows a harsh lesson. In an impulsive act of retaliation, he ruthlessly cut off the ends of their beaks, believing it to be a just punishment for their wrongdoing.

The tale of Kotli Noonan carries a timeless lesson. It reminds us that seeking revenge out of anger and resentment only perpetuates a cycle of suffering. True wisdom lies in forgiveness and empathy, as they lead to healing and inner peace.