Saturday 11 February 2017

The Haunted Fort of Sheikhupura

All pictures are owned
(References:- K. Lal in his book Tarekh e Punjab & The crumbling glory of Sheikhupura Fort by Aown Ali)

In West Punjab (now in Pakistan), the town of Sheikhupura (about 35 km west of Lahore) is hailed a center of historically significant architecture.

The Hiran Minar (Minaret of the Antelope) and the Sheikhupura Fort make this stop a focal point of interest.

The town, now a district headquarters and one of the major industrial cities of Punjab, has grown from a village, originally called “Jahangirpura” when it was settled during the reign of the Mughal emperor, Jahangir, because of its proximity to Hiran Minar, a royal hunting resort.

The primary historical importance of the city relates to its Fort. It lays no claim to grandeur. Locally known as Qila Sheikhupura, it has given its name to the town as well.

Construction of the fort began in the second year of Jahangir’s reign (1607). The Tuzuk-i-Jahangiri (autobiography of Jahangir) mentions that the emperor assigned the job of constructing a fort at that location to Sikandar Moeen during a hunting trip to Hiran Minar.

The two centuries that followed were mostly uneventful for the Fort. Neither a seat of government nor a target for invaders, it remained but a halt for imperial entourages heading on pleasure trips to Kashmir in the north, or towards Kabul in the west.

The Fort’s political importance did not emerge until the establishment of the Sikh Empire at the end of the 18th century.

A veteran historian and archeologist, Ihsan H. Nadiem, tells us that immediately before the consolidation of Punjab under the Sikhs, the Fort served as a convenient place for robbers looting the countryside.

The Durrani king, Shah Zaman, during his invasion of Lahore in 1797, briefly besieged the Fort, but only to purge it of the robbers. Soon after his departure, the Fort was once again occupied by the highwaymen.

Shortly thereafter, Lehna Singh Majithia (who also served as the Governor of Lahore. The son of General Lehna Singh, Sardar Dyal Singh, was perhaps the most significant Punjabi of the late 19th century in the British Punjab. He was the main force behind the founding of Punjab University), an ally of Ranjit Singh, invaded the fort and took occupation. After him, its ownership passed on to Bhai Singh, followed by Sahib Singh and Sahai Singh in 1808, at which point Ranjit Singh marched upon it and caused its surrender.

This whole story of the Sheikhupura raid wrote by Hindu writer K. Lal in his book Tarekh e Punjab (Page 196-197) and it is as under:

“Maharaja Ranjeet was busy in handling state affairs, in the meantime a group of farmers belong to Sheikhpura came to his door, they wanted to seek help against brutal Sikh rulers Sardar Arbel Singh & Sardar Ameer Singh. These Sardars had occupied the Sheikhupura fort and land, there army looting common people up to that level that they were dying of hunger. That group of farmer said the people of Sheikhupura accepted the overlordship of the Maharaja and requested to take their territory under Maharaja rule and control to protect them from these two brutal Sardars.

Maharaja accepted the request and assigned his eldest son, the crown prince, Kharak Singh for Sheikhupura fort Campaign. He reached Sheikhupura; he has four thousand army troops and support of one Cannon artillery.

Sheikhupura fort was very well constructed with strongly fortified walls, Maharaja himself selected the best cannons from his cannon yard for this campaign and also assign one of his best army officers Sardar Hakma Singh for assisting Crown prince Kharak Singh in this campaign.

When this troop reached Sheikhupura, Crown Prince Kharak Singh called both the ruling Sardar’s to him, but instead of appearing in front of Prince they have further fortified the fort and get ready for war.


The Prince first sieges the fort and then orders Canon artillery to start the fire on fort walls. The fort walls were strongly fortified and hold the Cannon artillery attack for days.

This result less campaign made Prince to think if he wanted to win this fight he has to reinforce his troops and artillery as well. For that purpose, he wrote for help to his father Maharaja Ranjit Singh. When Maharaja saw this letter he got angry, he ordered to send biggest cannon of his artillery the Ahmad Shahi Gun. Which he forcefully took from Saheb Singh Gujarati)

(Ahmad Shahi Gun also known as zamzama gun…, The Zamzama Gun is a large bore cannon. It is also known as Kim’s Gun or Bhangianwali Taop. It was cast in 1757 in Lahore. At that time Lahore was a part of the Durrani Empire. The gun was used by Ahmed Shah in the battle of Panipat in 1761. In 1802, Ranjit Singh got hold of the gun and used it in the battles of Daska, Kasur, Sujanpur, Wazirabad and Multan. In the siege of Multan, the gun was badly damaged. It is currently on display in front of the Lahore Museum at The Mall Road, Lahore.)

The Maharaja also reached the Sheikhupura Fort with fresh troops and again the battle started.
After two days of fight, Maharaja ordered to place Ahmed Shah Gun in front of Main gate of Fort. It was tough task and took many lives of soldiers but at last it was placed there. Hundred rounds of guns were fired and main gate of fort completely destroyed. The Maharaja troops entered the fort and raise the winning flag on the wall. Both Arbel & Ameer Singh were arrested.

Since the area of Sheikhupura won in name of Crown Prince Kharak Singh, the fort and “Jageer” of Sheikhupura bestowed to Prince by his father Maharaja Ranjeet Singh under the primacy of her mother Rani Datar Kaur (1801-1840), the mother of the crown prince, Kharak Singh. She was also known as Rani Raj Kaur or Mai Nakkain. She lived in the Fort till her death.”






She had a considerable role in the rehabilitation of this small, strategically unimportant and hitherto almost abandoned citadel. She built a wonderful haveli within it. The excellent frescoes in the distinctive Kangra style found in the parlour and in the two chambers on the first floor of this haveli, are attributed to Raj Kaur‘s excellent taste.

In the mid-19th century, when the British invaded Punjab, they used the Fort to imprison the Sikh kingdom’s Regent, Rani Jind Kaur – “Jindaa(n)” - after taking her son, the child Emperor Duleep Singh, prisoner.

In a letter dated August 9, 1847, Sir Henry Montgomery Lawrence, the British Resident in Punjab suggested to the Governor-General that the Queen be banished from Punjab, to prevent the populace from rising under the banner.

The 8-year old Emperor was removed from his palace in the Lahore Fort on August 19, 1847, and taken to the Shalimar Gardens, while his mother, the Queen, was confined to the distant Sheikhupura Fort.

Historian Himadri Banerjee describes how Jindaan was forcibly removed from Lahore between 8 and 9 pm under a heavy military escort. Accompanied by Sardar Arjan Singh Rangharnanglia and Gurmukh Singh Lamma, she was lodged in Sheikhupura Fort in the early hours of Friday, August 20, 1847, under the charge of Sardar Boor Singh.

Soon after her arrival at Sheikhupura, she wrote the following letter to the Resident at Lahore, protesting the ruthless separation from her young eight-year-old.

With the Grace of the Great Guru
From Bibi Sahib to Lawrence Sahib,

We have arrived safely at Sheikhupura, You should send our luggage with care, As I was sitting in the Samman (Burj - Palace in Lahore Fort), in the same way I am in Sheikhupura. Both the places are the same to me; you have been very cruel to me. You have snatched my son from me … In the name of the God you worship and in the name of the king whose salt you eat, restore my son to me. I cannot bear the pain of this separation … I shall reside in Sheikhupura. I shall not go to Lahore. Send my son to me. I will come to you at Lahore only during the days when you hold darbar. On that day I will send him. A great deal (of injustice) has been done to me. A great deal (of injustice) has been done to my son also. You have accepted what other people have said. Put an end to it now. Too much has been done.

The Queen resided in the Sheikhupura Fort for nine months. On the afternoon of May 15, 1848, she was taken away, to be imprisoned in Chunar Fort, near Benares (in current-day Uttar Pradesh, India). She made a dramatic escape from there and fled to Nepal, where she remained until, years later, almost blind and dying, was finally allowed to visit her son, who was by then exiled in England.

The Sheikhupura Fort was thus witnessed to a number of crucial turning points during the half-century of the Sikh Raj.

The Empire had held played a crucial role as a bulwark against ongoing invasions through the subcontinent’s porous western borders. At its peak, it held sway from Tibet in the east to the Khyber Pass in the west, to Kashmir in the north and to Sindh in the south. It also, while Ranjit Singh was alive, kept the British at bay, even though the rest of the subcontinent had collapsed under them like a row of dominoes.

After the annexation of Punjab, the Sheikhupura Fort was temporarily used as administrative headquarters of the Gujranwala district from 1849 to 1851. However, upon the transfer of the district headquarters to Gujranwala town, it was turned into a military outpost.

After a split of administration jurisdictions in 1918, a new district was created in Sheikhupura. The Fort then passed on to house the police headquarters of the newly created district.

After the partition of Punjab and India in 1947, it was briefly used by the immigrants from East Punjab (by then in the newly-created India) as shelter, and
later by encroachers, from whom it came into the possession of the Department of Archaeology of Pakistan in 1967.

Within the complex, no building from the Mughal period is left standing, except the main entrance façade. There are also some remains of sandstone columns depicting the history of the laying of the foundations of the Sheikhupura Fort.

Today, what we can see standing, although dilapidated, is a crumbling six-storey haveli, identical to the haveli of Naunihal Singh, which is situated inside Mori Gate in Lahore.

The most vibrant aspect of the beauty of the haveli in the Sheikhupura Fort is its frescoes.

Sadly, precious wooden doors, windows, and parts of the roof have already been whisked away by raiders and the haveli has turned into a haunted house.

Inside the ruins and rooms occupied by bats, we can still find signs of the former lifestyle through colourful and thematic paintings and other artwork in the Kangra style. Fresco artwork in the haveli of Raj Kaur portrays almost all aspects of daily life – ranging from worship to romantic love to military life. Colors are still vivid, the artwork is glittering, but the haveli is now, due to institutional neglect, close to the end of its physical life.

Despite its poor condition, no contractor or labourer agrees to work as it is believed the fort is haunted by ghosts of the queens which used to live there.

This fort is closed to the public due to its bad structural condition; it took me at least three years to take permission to visit this






































































Sunday 15 January 2017

Smadhi'S at Bhumman Shah (2016)

November 27, 2016
Few months back, I saw a picture of fort like architecture. It was so splendorous view that I was totally spell bound. The only question revolving in my mind was why I had never known anything before about this marvelous architecture? I wished to visit this place but was unable to find the exact location of it at that time. 

That view is of shrine of Bhumman Shah. The shrine is built in the style of a big fort and inside this fort-like structure the Gurdwara of Baba Sri Chand, the residence of Baba Bhuman Shah, the Samadhi of various Mahants are located along with hundreds of rooms for visitors, langar khana, and the tank.

This village called Bhuman Shah is in the Jurisdiction of P.S. and Tehsil Dipalpur of district Okara. It is located at a distance of 24 kilometers from Dipalpur on Dipalpur-Haveli Lakha road. According to Bhai Kahan Singh Ji, Dashmesh Ji had given blessing to Bhai Bhuman, Shah that his langar would continue serving.

There are four big gates to enter this shrine and the walls are decorated with colorful pictures of the sayings of Gurus. More than 1000 Ghumaon of agricultural land is endowed to shrine. This building is now in charge of the Evacuee Waqf Board. The present condition of the building is miserable, the walls have developed cracks and the roofs have collapsed. In case this building collapses in the time to come an invaluable treasure of art will also be destroyed with it.

Baba Bhumman Shah, (also known as Baba Bhuman Shah, born Bhumia Hassa) is counted among the top Udasi saints of India. He was born on April 14, 1687 CE at Behlolpur village, Deepalpur Tehsil, Okara District, Punjab (Pakistan), in a family reportedly coming of Kamboj lineage. His father Chaudhury Hassa Ram was a Numbardar and a well-known landlord of Behlolpur. Hassa Ram and his wife Mata Rajo Bai were known to be deeply religious and devotees of Guru Nanak as well as of Baba Sri Chand, the founder of the Udasi Panth.
There are several legends and myths connected with Bhumia's early childhood. The story goes that once as a kid when he was sleeping in his cradle, a cobra came and sat over his chest with his hood spread wide-apart. Mother Rajo was stunned at the scene but as she dared to approach the cradle, the cobra disappeared slowly with no harm to the sleeping kid. Another myth relates to the revival of the dead sparrows, and yet another one deals with restoring to health the lost crops of a poor farmer......so forth, and so on. These were taken to be miracles and the people from far and wide started to crowd Bhumia's house to have his darshan.
Bhumia went for his schooling at the age of seven. He was a very sharp and intelligent student and imbibed the essentials of Hinduism, Sikhism, and Islam at a very young age. Besides attending to his religious lessons, Bhumia also performed the worldly chores like grazing cows in the company of other boys of his village. He would take his cows to the forest where he would also carry plenty of food and Jal (water) to run a free kitchen (Langar) for the passers-by including the ascetics, saints, the poor, and the orphans. 

Little later, the family would move from Behlolpur to Deepalpur.Jai Jai baba Bhuman shah Ji
By the age of fifteen, Bhumia had developed a strong aspiration to become a monk. With the permission of his parents he approached Baba Pritam Das of Pakpattan, the prominent Saint of Udasin Panth who initiated him into a Guru-mantra. On being formally initiated and baptized by Baba Pritam Dass, Bhumia himself became Baba Bhumman Shah. Soon afterwards, he started to preach the religious messages which were always accompanied by Kirtan and free-kitchen (Langar).

It is stated that Chaudhury Lakha Wattu, a Muslim Rajput landlord of village Kutub Kot had been arrested for some reasons and was put behind the bars in Lahore by the orders of the Governor of Punjab. Bibi Bakhtawar, Lakha's mother, was a staunch devotee of the Baba. She solicited Baba's blessings for the release of her son and it so happened that Chaudhury Lakha was released from jail within a couple of days. As a result, Lakha and his numerous Muslim relatives from the Wattu tribe also became devoted followers of the Baba. In addition, the tribe also surrendered a village named Kutub-Kot to the Baba which the latter made the center of his religious activities.dhan baba bhuman shah ji

Baba Bhumman Shah traveled from village to village to preach his message of love, peaceful coexistence, universal brotherhood, religious tolerance, and equality. He had followers from many denominations including Hindus, Sikhs, and Muslims.

Baba also visited the Dargah of Sufi Saint Baba Farid, the Golden Temple at Amritsar, and numerous other Sikh and Hindu shrines during his religious itineraries. At village Kutub-Kot, which later became renowned as Dera Baba Bhumman Shah, Baba permanently established the Maryada of Kirtan and free kitchen (Langar).

Baba was also a very dedicated Sikh of Guru Gobind Singh. It is told that once, Dashmesh Guru and his Sikh followers were going to Nili Bar when they visited Baba Bhumman Shah and took Langar at the Dera; pleased with Shah's noble mission, Gobind Singh blessed him that his Langar would continue to grow with no shortage of any kind

After carrying out his religious mission for well over 50 years, Baba died in 1762 CE. He was succeeded by Mahant Nirmal Chand who continued his work.

During the times of sixth Mahant Baba Darshan Dass, a British Divisional Commissioner visited the Dera. Impressed by Mahant's personality as well as the Dera complex and the free-kitchen service (Langar), the Commissioner attached 3000 acres (12 km²) of agricultural land as a fief to the shrine (Baba Bhuman Shah by Sant Chandra Swami).

Total landed property in the name of Shrine grew well over 18,000 acres (73 km²) of agricultural land (cf: 18700 acres (76 km²) in the name of Gurudwara Sri Nankana Sahib in Sheikhupura). Besides landed property, there was other moveable/immoveable property in the name of the Dera.

After partition, due to compulsions of politics, Mahant Girdhari Dass, the Mukh Sewadar of the Dera, shifted his religious headquarters from Pakistan to India. A new Shrine and Dera was established in Sangar Sadan in Sirsa District in Haryana. The total land transferred to the Dera from Pakistan was a meagre 1600 acres (6.5 km²) compared to over 18000 acres (73 km²) in Montgomery. After Mahant Girdhari Dass's death, Baba Mahant Amar Nath Bawa was the mahant of the shrine in Sangar Sadan. At present Baba Braham Dass is the mahant (Gaddinasheen). Mahant Baba Braham Dass Ji is the 12th Mahant of Dera Baba Bhuman Shah Ji Sangar Sarista (Sirsa).

Besides Sangar Sadan, the Hindu devotees of the Baba have also built several temples in his memory in a number of states of northern India as well, where daily worship unto Babaji is offered with faith and love (Baba Bhuman Shah by Sant Chandra Swami).

In Pakistan, this Dera was considered the richest with huge property attached to it in pre-partition times. 
The spiritual and pragmatic teachings of Baba Bhuman Shah have been presented in the form of aphorisms in a booklet by his ardent devotee, Sage Chandra Swami, with a focus on the true goal of life as well as the right means for its achievement. These teachings are in complete concordance with Baba's own divine life.












Wednesday 11 January 2017

Bhumman Shah Fort-Rooms for Devotees (2016)

November 27, 2016

A few months back, I saw a picture of fort-like architecture. It was so splendorous view that I was totally spellbound. The only question revolving in my mind was why I had never known anything before about this marvelous architecture? I wished to visit this place but was unable to find its exact location of it at that time.

That view is of the shrine of Bhumman Shah. The shrine is built in the style of a big fort and inside this fort-like structure the Gurdwara of Baba Sri Chand, the residence of Baba Bhuman Shah, the Samadhi of various Mahants are located along with hundreds of rooms for visitors, langar khana, and the tank.

This village called Bhuman Shah is in the Jurisdiction of P.S. and Tehsil Dipalpur of district Okara. It is located at a distance of 24 kilometers from Dipalpur on the Dipalpur-Haveli Lakha road. According to Bhai Kahan Singh Ji, Dashmesh Ji had given the blessing to Bhai Bhuman, Shah that his langar would continue serving.

There are four big gates to enter this shrine and the walls are decorated with colorful pictures of the sayings of Gurus. More than 1000 Ghumaon of agricultural land is endowed to the shrine. This building is now in charge of the Evacuee Waqf Board. The present condition of the building is miserable, the walls have developed cracks and the roofs have collapsed. In case this building collapses in the time to come an invaluable treasure of art will also be destroyed with it.

Baba Bhumman Shah, (also known as Baba Bhuman Shah, born Bhumia Hassa) is counted among the top Udasi saints of India. He was born on April 14, 1687 CE at Behlolpur village, Deepalpur Tehsil, Okara District, Punjab (Pakistan), in a family reportedly coming from Kamboj lineage. His father Chaudhury Hassa Ram was a Numbardar and a well-known landlord of Behlolpur. Hassa Ram and his wife Mata Rajo Bai were known to be deeply religious and devotees of Guru Nanak as well as of Baba Sri Chand, the founder of the Udasi Panth.
There are several legends and myths connected with Bhumia's early childhood. The story goes that once as a kid when he was sleeping in his cradle, a cobra came and sat over his chest with his hood spread wide-apart. Mother Rajo was stunned at the scene but as she dared to approach the cradle, the cobra disappeared slowly with no harm to the sleeping kid. Another myth relates to the revival of the dead sparrows, and yet another one deals with restoring to health the lost crops of a poor farmer......so forth, and so on. These were taken to be miracles and the people from far and wide started to crowd Bhumia's house to have his darshan.
Bhumia went for his schooling at the age of seven. He was a very sharp and intelligent student and imbibed the essentials of Hinduism, Sikhism, and Islam at a very young age. Besides attending to his religious lessons, Bhumia also performed worldly chores like grazing cows in the company of other boys in his village. He would take his cows to the forest where he would also carry plenty of food and Jal (water) to run a free kitchen (Langar) for the passers-by including the ascetics, saints, the poor, and the orphans. 

Little later, the family would move from Behlolpur to Deepalpur.Jai Jai baba bhuman shah Ji
By the age of fifteen, Bhumia had developed a strong aspiration to become a monk. With the permission of his parents, he approached Baba Pritam Das of Pakpattan, the prominent Saint of Udasin Panth who initiated him into a Guru-mantra. On being formally initiated and baptized by Baba Pritam Dass, Bhumia himself became Baba Bhumman Shah. Soon afterward, he started to preach the religious messages which were always accompanied by Kirtan and a free kitchen (Langar).

It is stated that Chaudhury Lakha Wattu, a Muslim Rajput landlord of village Kutub Kot had been arrested for some reasons and was put behind the bars in Lahore by the orders of the Governor of Punjab. Bibi Bakhtawar, Lakha's mother, was a staunch devotee of the Baba. She solicited Baba's blessings for the release of her son and it so happened that Chaudhury Lakha was released from jail within a couple of days. As a result, Lakha and his numerous Muslim relatives from the Wattu tribe also became devoted followers of the Baba. In addition, the tribe also surrendered a village named Kutub-Kot to the Baba which the latter made the center of his religious activities.dhan baba bhuman shah ji

Baba Bhumman Shah traveled from village to village to preach his message of love, peaceful coexistence, universal brotherhood, religious tolerance, and equality. He had followers from many denominations including Hindus, Sikhs, and Muslims.

Baba also visited the Dargah of Sufi Saint Baba Farid, the Golden Temple at Amritsar, and numerous other Sikh and Hindu shrines during his religious itineraries. At village Kutub-Kot, which later became renowned as Dera Baba Bhumman Shah, Baba permanently established the Maryada of Kirtan and a free kitchen (Langar).
Baba was also a very dedicated Sikh of Guru Gobind Singh. It is told that once, Dashmesh Guru and his Sikh followers were going to Nili Bar when they visited Baba Bhumman Shah and took Langar at the Dera; pleased with Shah's noble mission, Gobind Singh blessed him that his Langar would continue to grow with no shortage of any kind

After carrying out his religious mission for well over 50 years, Baba died in 1762 CE. He was succeeded by Mahant Nirmal Chand who continued his work.

During the times of the sixth Mahant Baba Darshan Dass, a British Divisional Commissioner visited the Dera. Impressed by Mahant's personality as well as the Dera complex and the free-kitchen service (Langar), the Commissioner attached 3000 acres (12 km²) of agricultural land as a fief to the shrine (Baba Bhuman Shah by Sant Chandra Swami).

Total landed property in the name of Shrine grew well over 18,000 acres (73 km²) of agricultural land (cf: 18700 acres (76 km²) in the name of Gurudwara Sri Nankana Sahib in Sheikhupura). Besides landed property, there was other moveable/immovable property in the name of the Dera.

After the partition, due to the compulsions of politics, Mahant Girdhari Dass, the Mukh Sewadar of the Dera, shifted his religious headquarters from Pakistan to India. A new Shrine and Dera were established in Sangar Sadan in Sirsa District in Haryana. The total land transferred to the Dera from Pakistan was a meagre 1600 acres (6.5 km²) compared to over 18000 acres (73 km²) in Montgomery. After Mahant Girdhari Dass's death, Baba Mahant Amar Nath Bawa was the mahant of the shrine in Sangar Sadan. At present Baba Braham Dass is the mahant (Gaddinasheen). Mahant Baba Braham Dass Ji is the 12th Mahant of Dera Baba Bhuman Shah Ji Sangar Sarista (Sirsa).

Besides Sangar Sadan, the Hindu devotees of the Baba have also built several temples in his memory in a number of states of northern India as well, where daily worship unto Babaji is offered with faith and love (Baba Bhuman Shah by Sant Chandra Swami).

In Pakistan, this Dera was considered the richest with huge property attached to it in pre-partition times. 
The spiritual and pragmatic teachings of Baba Bhuman Shah have been presented in the form of aphorisms in a booklet by his ardent devotee, Sage Chandra Swami, with a focus on the true goal of life as well as the right means for its achievement. These teachings are in complete concordance with Baba's own divine life.