Monday 25 May 2015

The Hidden Heating System & Royal Bath of Shalimar Garden

April 30, 2013

A few years back, I read an article regarding the preservation of the Shalimar garden. It was of great surprise for me of knowing about the presence of a Royal Bath and heating system inside this place. 

The thing which amazed me more was that my home is situated within walking distance from Shalimar garden, and I never know about this facility although passing in front of that site more than a thousand times in my life.

The Shalimar garden was constructed on the orders of Mughal Emperor Shah Jahan in 1641-42. layering Persian influences over medieval Islamic garden traditions. Shalimar garden face great destruction in the middle of the eighteenth century when Lahore was ruled by three Sikh Chieftans. However, in the early nineteenth century, it was again repaired and rehabilitated when Punjab was ruled under Raja Ranjeet Singh.

This place was under construction for many years. Conservationists knew that there was a heating system in what was known as the Royal Bath, but its exact location was not known. During the conservation process, it was observed that the Hypocaust (the heating system) is in the eastern chamber of the caldarium (A caldarium was a room with a hot plunge bath, used in a Roman bath complex) below the hot water reservoir. The Hypocaust is a sunken heating chamber to warm a room; an aqueduct is provided for the clean cold water from the northeastern side. The Bath is unique and matchless among the other bath systems of the Mughals. The system is on the eastern side of the main hamam and has hot air ducts leading to it from west and south to make the floors of baths warm. Towards the east, the same ducts serve as fuel for firing. For the water-supply arrangement to the hamam there was a well on the eastern side which supplied water to it through a masonry channel (aqueduct). The channel was also connected to the water tank constructed on the southeast corner of the hamam. A water channel was also arranged from Shah Nahar and connected to the tank. After feeding the hamam, the masonry channel takes its course to the top of the peripheral wall and reaches the lowest terrace. Terracotta screens are provided at inlet points.






























TRAGIC FROM THE LOST-GURUDWARA PEHLI PATSHAHI AT MANAK, DISTT LAHORE

October 06, 2013
The village of Manak is situated approximately 45 kilometers from Lahore, along the Raiwind road. To reach the village, one must alight from the bus at Pajian and travel about 4 kilometers off the main road. A well-paved road leads to the village, providing easy access for visitors.

The historical significance of this village stems from the presence of Jagat Guru, who initially arrived in the nearby village of Pajian from Manga. The villagers welcomed him initially but later began mocking him. Feeling unwelcome, Guru Dev Ji decided to leave the village and settled in the area just outside. In response to a follower's inquiry about his departure, Guru Ji referred to the villagers as "Paji" (mean-spirited), giving rise to the name Pajian for the village, while the surrounding mound came to be known as Manak. Over time, the village expanded and flourished.

The Gurdwara in Manak is an impressive three-story building, characterized by its architectural beauty and spaciousness. The complex includes various sections such as the Langar Hall, Prakashasthan (where Guru Granth Sahib is ceremonially placed), inn, foyer, and a diwan hall designed in the style of a baradari. Adjacent to the shrine, there are also Samadhs (memorials) of Udasi Sadhus (a sect of ascetics) and a water tank, which unfortunately has turned into a stagnant pool over time. Tragically, these once-magnificent structures are now in a state of decay and face the risk of becoming mere ruins. In fact, the central building of the Gurdwara collapsed in the past two years, further emphasizing the urgency of preservation efforts.

The village community has shown its devotion to the Gurdwara by generously gifting 82 ghumaon (a land measurement) of land for its maintenance and sustenance. The Jat community in the village, who share a common ancestral lineage, includes individuals of various religious backgrounds. Some converted to Islam, others embraced Sikhism, while the remaining adhered to Hinduism. Despite their differences, the village holds an annual Visakhi fair, during which all residents, regardless of their religion, refrain from cooking in their own homes and partake of communal meals served in the Langar. The responsibility of managing the Langar alternates among Sikhs, Muslims, and Hindus, with each group taking charge for one day.

In the aftermath of the partition in 1947, a girls' school was established within the Gurdwara premises. However, over time, the school was relocated, leaving the building vacant. When refugees from Mewat settled in the area, they did not prioritize the upkeep of the Gurdwara, resulting in the erosion of its once-beautiful floral designs on the walls and subsequent roof collapses. Today, the walls themselves are deteriorating, further endangering the structural integrity of the Gurdwara.

It is imperative that immediate action be taken to preserve this important historical and cultural site. Efforts should be made to restore and maintain the Gurdwara complex, ensuring that its architectural splendor and spiritual significance are safeguarded for future generations. Collaborative initiatives involving the local community, historical preservation organizations, and relevant authorities can play a pivotal role in revitalizing this revered place of worship.






















Saturday 23 May 2015

Haveli of Sardar Jawala singh sandhu Padhana also named Haveli of Sardar Harcharan Singh

October 20, 2013

Unveiling the Forgotten Haveli of Sardar Jawala Singh Padhania

 

Having lived in Lahore all my life, I confess that I had never heard of Padhana village until today. It is situated on the outskirts, at the very end of Barki Road. Venturing to this lesser-known destination, I discovered the intriguing Sardar Charan Singh Haveli, which had later been converted to Islam and renamed Sardar Sana Ullah.

This haveli holds great historical significance as it belonged to Sardar Jawala Singh Padhania, a prominent figure in Punjab. The Padhania family, belonging to the Sandhu Jatt community, held a prominent position as one of the oldest Sardars in Punjab. In fact, Rani Jind Kaur, the Empress of Punjab, had an elder sister who was married to Sardar Jawala Singh of Padhana. During the reign of Maharaja Ranjit Singh, they wielded significant power and influence over the village of Padhana, spanning the 18th, 19th, and early 20th centuries, until the partition of 1947.

Padhana boasted a large number of Sikh Sardars during the 18th to 20th centuries, and the haveli in the picture served as their ancestral home.

Jawala Singh Padhania, also known as Lakhdata, was a renowned military commander and a member of the Sandhu Jatt community from Padhana village in Lahore district. His father, Mit Singh, had served under Mahari Singh Sukkarchakkia and continued his service under Maharaja Ranjit Singh, participating in numerous military campaigns. According to Sohan Lal Suri, the official Lahore diarist, Javala Singh was listed among the principal Sardars of the Maharaja. Following in his father's footsteps, Jawala Singh actively took part in the Maharaja's Malva campaign in 1807, as well as expeditions to Multan (1818), Kashmir (1819), and Mankera (1821). He was entrusted with the responsibility of guarding the fortress of Attock, which he successfully defended against Afghan attacks with a small contingent of troops.

In 1829, Jawala Singh suffered a paralytic stroke and retired from active service. Known for his bravery, he was also a man of great generosity. Tales of his benevolence toward faqirs, Brahmans, and the impoverished are still recounted. One remarkable incident involved his rescue of Diwan Baisakha Singh, a kardar under Karivar Sher Singh, by paying his hefty fine of over one lakh of rupees. It was after this incident that he earned the moniker "Lakhdata" or "dispenser of lakhs/millions."

Jawala Singh, who was married to Maharani Jind Kaur's elder sister, established an expansive garden between Lahore and Badami Bagh, which became a favored retreat for the Maharaja. He frequently held court there and welcomed foreign dignitaries. Jawala Singh passed away in 1835, leaving behind a legacy of valor and compassion.

The forgotten haveli of Sardar Jawala Singh Padhania stands as a testament to the remarkable history and heritage of our land. It serves as a reminder of the influential figures who played a significant role in shaping Punjab's past. It is essential that we recognize and preserve such historical sites, as they encapsulate the richness of our cultural legacy for future generations to appreciate and admire.




















Gurudwara Chhevin Patshahi, Padhana, Distt Lahore

October 20, 2013

The Gurdwara in all its grandeur is located in the village of Padhana, within the jurisdiction of Burki Police Station, in the district of Lahore.
The historical significance of this Gurdwara dates back to the time when the Sixth Guru, Guru Hargobind Ji, arrived in Padhana from Dhilvan. The villagers warmly welcomed him, showcasing their love and affection. During his stay in the village, Guru Hargobind Ji engaged in discussions about the teachings of Sat Gur Ji with Jalhan Jat, a prominent landlord in the area.
Initially, the Gurdwara was constructed in a simple pattern. However, thanks to the initiative of Sardar Attar Singh, the chief of Padhana village, and the collective efforts of the villagers, a beautiful new building was erected to replace the old one. The reconstruction project transformed the Gurdwara into a splendid structure, showcasing the devotion and commitment of the community. A local committee took charge of organizing the Langar, ensuring that the Sikh tradition of offering free meals to all visitors and devotees was upheld.
Unfortunately, at present, the premises of the Gurdwara are occupied by refugees from Mewat. While the building is in relatively good condition, it is essential that proper care and maintenance are prioritized to prevent any deterioration over time. Preserving the Gurdwara's architectural integrity and ensuring its continued splendor requires ongoing attention and support.
Efforts should be made to engage with the refugee community, local authorities, and concerned organizations to ensure the Gurdwara's preservation. By raising awareness and mobilizing resources, steps can be taken to maintain the Gurdwara's significance as a place of worship and communal harmony. The Gurdwara in Padhana stands as a testament to the rich Sikh heritage in the region, and it is crucial that its sanctity and beauty





NADIRA BEGUM

January 14, 2014

The Tomb of Nadira Begam is located near the tomb of Hazrat Mian Mir. To view this 17th-century structure, you should travel southeast on Allama Iqbal Road. Almost midway between the canal and railway line is a turning off Allama Iqbal Road (Mayo Road) on the right (south), from where a turning right and then left, leads you to the historic tomb and mosque of Mian Mir. Intercepted by a small road from the enclosure of the saint's Mazar is a large garden on its east, in the middle of which stands the square tomb of Nadira Begam.

Nadira Begam was the wife of Prince Dara Shikoh, the eldest son of Shah Jahan—the same poet-prince, who had served as governor of Lahore during the 1640s. At the time of his wife's death, Dara was on the run and fighting a losing battle for the Mughal throne—and literally his life—with his brother Aurangzeb. After the battle of Deorai (near Ajmer), dogged by Aurangzeb's forces Dara had fled towards Multan and Uchch trying to escape to Iran via the Bolan Pass.


It was during this difficult journey that Nadira Begam, his beloved wife and daughter of his uncle Sultan Parvez (brother of Shah Jahan and second son of emperor Jahangir), succumbed to exhaustion and dysentery (1659). Although his forces were much depleted, Dara sent the remaining troops with his wife's body from Bolan Pass to Lahore to be buried near the shrine of his 'spiritual guide', the saint Mian Mir. Dara himself was a devout disciple of saints Mulla Shah and Hazrat Mian Mir. His attachment to Lahore is clear from his poetry: "The city of Lahore ever remains flourishing, and He keeps it free from plague and famine."


Unlike other Mughal tombs which have typically been constructed amid gardens, Nadira Begum’s tomb is built amidst a water tank without a dome, which bears the flat parapet on all its four sides. These distinguished architectural features have made it look rather like a pavilion than a tomb. The tomb stands on a raised platform in the center of a water tank, which was large enough to accommodate a lake. Encroachments have eaten away most of the tomb’s area during history.

During the British period, the tank was dismantled by Muhammad Sultan, and its bricks were used in building the Lahore Cantonment. According to Latif, the corners of the tank were marked with pavilions, while the lofty gateways provided access to the tomb from the north and south through a masonry bridge. The gateways no longer exist but most of the causeways can still be seen.


The culverted bridge still stands on thirty arches. The 14 ft wide central chamber is surrounded by an ambulatory in the form of vestibules. It greatly resembles the tank and baradari at Hiran Minar in Sheikhupura. A plinth ten-feet high from the surface of the tank comprises the foundations of the tomb. Square on plan, the tomb on each side measures 44 ft. It is a two-storeyed structure and has a height of 32 ft 6 in from the grave platform. The height of the first story is 13 ft flanked by square-headed apertures. The pavilion is constructed of burnt bricks and contains deep cusped arched openings. The central openings are arched, while those on the sides are flat. There are four arched openings on the ground floor in the interior around the grave and above them, arches, exactly of the same type, are built in the upper story. All these arched openings in both the stories are cusped in design. Each of the openings in the lower story is 3 ft 4 in wide and 6 ft 6 in high and that in the upper story is 3 ft 3 in wide and 6 ft high. An interesting feature of the openings is that all the eight corners of the lower and upper stories were executed skilfully by forming a small pavilion in each of the corners. All four facades of the pavilion are decorated with blind cusped arches and panels. They contain projection over which rises the high parapet wall. The stairs for reaching the upper-story and roof arc are located at the southeast and northeast corners. The whole structure of the pavilion was lime plastered.
The grave, which lies in the center of the pavilion, is 6 ft 10 in long, 2 ft 10 in wide, and 1 ft 8 in high. There were small arched holes on the northern end of the grave on a raised portion for lighting up the area with oil lamps. On the northern face of the grave Quranic verses are laid on a marble slab in pietra dura in Nashtaliq characters, while on the southern end, Nadira Begum's name and her date of demise are inscribed on the marble slab in the same design.

The façade at the top retains the parapet. On the parapet wall, just on the roof level are four small arched openings, two each in the north and the south, which, if seen from outside appear below the parapet, in the façade is a balcony in red sandstone. The roof built in vaulting is flat at the top except for a fascinating hexagonal platform of two feet in height in its center. The roof and the platform are covered with thick lime plaster and lack any ornamentation. The tank around the pavilion, which was enclosed by a high wall, has been filled with earth, and traces of its four walls are still visible. It was a very spacious tank square in shape, with each side being 580 feet long. There were fine gateways to the north and south. When there was water in the tank, the tomb seemed to be floating in the water, its reflections creating the illusion of movement. Though isolated in this manner, its connection with the rest of the world is maintained using causeway access in the east-west direction. The causeway bears 32 pointed arched openings and in addition to that, there is one more opening in the center of the causeway which was intentionally closed. That closed opening forms a beautiful square platform in the center of the causeway, each side being 11 ft 9 in long. The causeway, which is in a deteriorating condition, is 5 ft 9 in wide. The tank has now been developed in pretty lawns, bearing pathways. Numerous evergreen trees have also been planted in it and flowerbeds have also been prepared for seasonal flowers. This new arrangement has converted the area of the spacious tank into a beautiful park, an attractive spot for the inhabitants of the locality. But it has also made it into a sports ground where the causeways seem ideal for a cricket pitch!
In the interior of both the stories, the ceilings and faces of the walls are decorated with the traditional Mughal architectural feature of Kaleb Kari, panels of various geometrical shapes, which bear traces of red, green, and black colors. The use of kali Kari or muqarnas (stalactite squinches) for roofs and vaults is also employed internally. Though now faded, some traces are still visible. The color scheme appears to be carried over the whole of its interior surface except for the trench of the upper story which was brilliantly embellished with glazed tiles of multi-colors, traces of which are still evident. Although no tilework is extant on the external façade, traces of glazed tiles are still apparent in first-floor interiors. Most of the tiles removed from the tomb are now preserved in the Lahore Museum.
Today, the tomb retains a simple and blank facade, shorn of all ornamentation. It is said to have been robbed of its costly marble and semi-precious stones during the Sikh period. During Ranjit Singh's rule, the choicest material from the structure was removed, leaving it in a dilapidated condition. The tomb is also a victim of contemporary vandalism, as gaudy graffiti is visible on the structure with the ugly plague of wall chalking.
Since independence, its proper conservation has been ignored. The tomb was declared a protected monument in 1956 and since then its responsibility for conservation lies with the Department of Archaeology and Museum. In 1956, a comprehensive scheme was framed by the department for its repair and restoration but it seems that nothing has been put into effect since.