Monday 25 May 2015

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.



  

Gul Begum -- The Muslim Wife of Raja Ranjeet Singh

05-02-2014
Gul Begum -- The Muslim Wife of Raja Ranjeet Singh

Gul Begam was a dancing girl from Amritsar, who in 1832 became the queen of Punjab after her marriage to Maharaja Ranjit Singh.  Ranjit Singh had become fond of her after seeing her perform at his meeting with Lord William Bentinck at Ropar in October of 1831. He had been so captivated by her beauty that he decided to marry her against protests from orthodox members of the Sikh community. The maharaja was 51 years old at that time. He took the wedding party to Amritsar and married Gul Begam in a grand ceremony. The wedding celebrations included both Sikh customs and Muslim traditions. Gul Begam moved to Lahore from Amritsar and Ranjit Singh furnished for her a palatial haveli near Kashmiri Gate. Renamed, Rani Gul Bahar Begam, she rode with the maharaja on the same elephant, sat in the darbar without veil and dwarfed the influence of other wives on the maharaja.

She built an elegant garden in the area of Mozang which came to be known as Bagh Gul Begam. Pools, fountains and corridors were built; in the midst of these an elegant mosque was constructed. The garden was finished in 1855. Gul Begam survived Ranjit Singh and was awarded an annual pension of Rs 12,380 by the British after the fall of the Sikh Government. Gul Begam died at Lahore in 1865 and was interred in a tomb that she had built for herself in her garden. Having no issue of her own, she had adopted one Sardar Khan as her son in her life time, whose descendants still live in the area.

The garden enclosure and the tomb are located next to the enclosure of Mirza Tahir Bandaghi's shrine in the Miani Sahib Graveyard. The main gate is on the west side of the garden. The gate stretches across two storeys; the lower part has a locked metal door blocking the central arch while on the upper storey, the openings have been partially closed up with bricks. To the north of the main gate, the old mosque exists even today. Presently, the mosque has been white washed leaving no trace of original artwork. The garden walls are hemmed in by houses on all sides. In the centre of the garden, there is a domeless mausoleum on a raised platform, where the remains of Sardar Khan are interred. There are a few other graves within this enclosure belonging to his offspring. The sarcophagi are embellished with black and green stones.

Along the southern wall of the garden is a domed building containing the grave of Gul Begam. The building sits atop a platform, portions of which can still be seen. The door to the building is locked. Some of the frescoes on the walls are in relatively good state of preservation considering how dilapidated the rest of the garden is.


Along the northern facade of the tomb building, above one of the arches, there is a marble slab with the inscription:

Thursday 21 May 2015

A Sikh Samadhi in Kohrian that is no more


Thursday, 21 May 2015

Kohrian is a small village, which is located hardly 3 kilometers from the BRB canal on Barki Road. I came to know about the presence of an old Sikh Samadhi in this village. So, we decided to pay a visit to this edifice as well; in our recent exploration of Sikh Era architecture on the outskirt of Lahore. The approach road to Kohrian was in very bad condition.  The current Samadhi is located in the middle of the village.  Sadly, it was half demolished. Locals told that this was done in order to widen the road. The most exciting thing in this Samadhi was the interior fresco paintings. These were so beautiful that almost made me spellbound for a moment. It was really sad to see this great heritage in this bad condition. Many questions arose in my mind after this; what our archeological department is doing? What the hell they are not doing anything for protecting them. There are many such structures that will vanish in a few years and the next generations will not even know that such artwork exists in Pakistan.
Kohrian is a quaint village nestled just 3 kilometers away from the BRB canal on Barki Road. During our recent exploration of Sikh Era architectures on the outskirts of Lahore, we stumbled upon the knowledge of an old Sikh Samadhi residing within this village. Intrigued by this historical gem, we decided to pay it a visit.
However, our excitement was dampened by the deplorable state of the approach road leading to Kohrian. It was riddled with potholes and in dire need of repair. Despite the challenging journey, we pressed on and finally reached the village, where the Samadhi stood proudly in the center. Unfortunately, what we beheld was a heart-wrenching sight—the Samadhi was partially demolished, with the locals informing us that this sacrilege was done to widen the road.
Despite the devastation, the interior of the Samadhi held a breathtaking surprise. Its walls were adorned with intricate fresco paintings, each stroke of the brush showcasing remarkable artistry. As I stood there, I couldn't help but be mesmerized by the sheer beauty of the artwork, momentarily spellbound by its presence.
However, the sorrow of witnessing this magnificent heritage site in such a dilapidated state weighed heavily on my heart. Numerous questions began to swirl in my mind, primarily concerning the actions—or lack thereof—of our archeological department. What efforts were they made to protect and preserve these invaluable relics? It was disheartening to realize that structures like this Samadhi were slowly fading away, their existence likely to be forgotten by future generations.
The urgency to take action and safeguard our cultural heritage grew stronger within me. I pondered upon the impending loss of many such structures, their disappearance a haunting reality. If left unattended, future generations may never have the opportunity to witness the artistic marvels that once thrived in Pakistan. It was a somber reminder that the responsibility to protect and preserve our historical treasures rested on the collective efforts of society, the government, and the archeological department alike.