Monday, July 6, 2009

Introduction to Punjabi Khojgarh


Punjab is host to one of the oldest civilization, which dates back to 5000 to 2500 BC. A diversified religious group of South Asia Muslims, Hindus, Sikhs and Christians speak Punjabi as their mother tougue. The largest population of Punjabi speaking people live in Pakistan, followed by Punjabi speaking people in India and diaspora in the West.

Aim and Objectives

To conserve and regenerate Punjabi Cultural Heritage regardless of religion.
To support and encourage national and local scholarship in Punjabi history, culture, literature, music and arts.
To record and conserve the oral history of Punjab.
To provide logistic assistance to scholars, academics, and students, who are interested in the Punjab region.

Research Support Services

The institute also offer supervision for those wishing to conduct research; write
academic essays; develop manuscript for publishing, work on dissertation/thesis; research methodologies.

Teaching and Training Workshops

The institute runs a training and teaching program in the form of workshops for students and scholars, aiming to develop research and teaching skills. National and international academics , engaged in research, conduct the workshops. The training workshops are part of the efforts to encourage local scholarship through national and overseas individual and corporate funding.
The Institute also facilities the selected research proposals or publications in attracting funds to support the research.

Research Fellowship Program

Institute also aims to create Fellowships on history, culture, literature, music and art of Punjab with the sponsorship form trustees, individual philanthropist, professional bodies and private sector institutions, both home and overseas to support local scholarship and publications.

There will be two categories of fellowships pitched at different levels of scholarship. One is unrestricted and is open to competition for all candidates, above the age 40, called Senior Fellowships. The second category of fellowhips is reserved for the teachers in social sciences, history and arts at colleges of small towns and cities in Pakistan. The Junior Fellowship will run during the summer, to encourage research and publications at colleges in Pakistan.

The spin offs from research or entire publications will be published.

The fellowships will bear the name of the persons or their representative, who have made the endowment for the specific fellowships. The negotiation for the grants on following two fellowships in underway.

Baba Farid Fellowship on Punjab History
Bulleh Shah Fellowship on Islamic History
Joshwa Fazil Din Fellowship on Punjabi culture
Baba Guru Nanak Fellowship on Punjabi literature
Ustad Allah Baksh Fellowship on Punjabi Art
Madam Noor Jahan Fellowship on Punjabi Music

The details of each fellowship program will be available at the Institute and will be communicated to the publice through its quarterly electronic Newsletter..

Endownments and Other Assistance

Khoj Ghar plans were designed by Rabia Nadir (voluntarily)

People can offer their professional skills, donations of books, manuscripts, artifacts , and monetary donations
Sponsorship of any activities can be done through foundation stones

Board of Turstees


The Khojgarh Trust comprises of following members.

Managing Trustee: Iqbal Qaiser
Members:
Shafqat Tanveer Mirza
Prof Jameel Ahmad Paul
Dr Saeed Khawar Bhutta
Prof Khalid Humyun
Aleem Shakeel
Riaz Ahmad Malik
Abdul Sattar
Abdul Jabbar

Distinguished Lecture Series

The Institute arranges two biennial lecture series: the Muhammad Asif Khan Memorial Lectures Series, and Bhai Veer Singh Memorial Lecture Series.

Project Director Prof Hassan Malik
Leagal Advisor Asad Jamal

Following Individuals volunteers to up keep the Centre
Dr Naddem Omar
Sayeeda Deip
Bilal Ahmad
Dr Riaz Anjum
Sanawar Chaddar
Karamat Ali Mughal
Ashik Ali Faisal


Facilities
Six acres of land has been purchased to facilitate and accommodate the following requirements:

Reference library

Preservation of material

Audio/visual equipment

Printed and electronic media

Punjabi museum

Conference facility

Cultural activities
Boarding for those whishing to stay overnight

Langar hall a tradition started by Baba Farid

Auditorium

Main Office
Contact Iqbal Qaiser

Punjabi Khaj Ghar, Lalliyani (Musfafar Abad),
District Kasur, Pakistan.
Telephone: ++92-300-9432852
Email: punjabikhojghar@hotmail.com
Lahore Office

Laison Office (United Kingdom)

Dr Pipa Virdee
University of Converty
George Elliot Building
Priory Street
Conventery CVI, 5 FB,
England:
Email: 2pippa@another.com

Dr Jaswant Singh (United States of America)
914 Waxen Way Grand Ledge, Michigun, 48837, USA
Telephone: 517622-1616
Email: singhj@iserv.net

The Institute holds no official ideology, however, its members are not discouraged from taking independent positions on the issues of vital interest.

Thursday, July 2, 2009

Locals planning to demolish temple to construct residential quarters | Department concerned must intervene

LAHORE - An old Hindu temple of historical significance situated in the east of Thokar Niaz Beg, called the Bhadhar Kali Mandar, is facing decay and destruction. The exact date of the construction of this mandar has not been deciphered but according to the founder of Punjabi research institute, Khojgarh, Mr Iqbal Kaisar it has to be around 2000 years old. The temple has one central building, with a huge pool in the center of the main complex. The walls of the mandar had beautiful frescoes, some of which have managed to survive over the years. The stone pool was fed by 12 wells through an indigenous drainage system.

People visiting the temple to pay homage to Kali Mata, used to bathe in the pool to avoid heat. There were four fountains in each corner of the pool which supplied fresh water to it.

The building of the temple was three storied and there was a wall around the central building. There were rooms inside the temple for the priests and visitors. Inside and outside the temple there were elaborate constructions “Samadhein” for “Sadhus”, which also had frescoes. Five of these Samadhein are still partially intact. Samadhein are basically dome shaped constructions, where the cremated ashes of holy persons were kept.

The frescoes on all of these buildings use local colors, primarily orange, green and blue. The motifs are geometrical, floral and also represent birds.

This temple used to host the biggest Hindu festival in Lahore. Writers like Kanhiya Lal Hindi, Justice Abdul Latif have mentioned about this festival in detail in their researches. This festival used to take place in the month of June and attracted Sikhs, Muslims, Christians and Hindus alike. It is situated approximately 20 km from the walled city. People living between Thokar Niaz Beg and Lahore used to set up water stalls for the travelers on the way, to provide them some relief from the intense heat. Besides food stalls and people organized cultural activities like dramas, music and songs. There were also arrangements for “Bhang” and “Sharab”. These festivals were financed by different clans of Thokar Niaz Beg of which Khokar, Bhatti and Marasi were conspicuous. This temple rose to political importance during the tenure of Ranjit Singh, who built a very large temple on the eastern side of this temple. This temple was meant to be the new resting place of Kali Mata. There is also a “Baradari” constructed next to the new temple. However, the Sadhus of that time refused to commensurate the new temple because they claimed that Kali Mata had come in their dream and she had refused to go to the new temple. This temple is visible from the Multan Road. The plinth of this temple was 6 feet high from the ground and the temple rises to approximately 20-25 feet. At that time there was empty ground around the two temples. There were also three “Bolian” (wells) around the temple. Unfortunately the inhabitants of the area have completed covered this remarkable feat of engineering with rubbish.

After the partition, people from the Mewak region in India came and settled in this empty land around the temple. Their culture was totally different from the local inhabitants of Niaz Beg and they like to keep it that way even these days. These people have also now inhabited the rooms inside the old and the new temple.

The old temple was not looked after by anyone. Because of the neglect of the government and the new inhabitants of the temple, the walls of the Bhadhar Kali Mandar have become fragile. In order to ensure the safety of the people living in those rooms, the locals have decided to demolish the current ancient temple and construct quarters there, and that too without authority’s permission.

Top floor of the building has already been demolished and its ruins have been placed in the pool, which is no longer visible. The archaeological department of Pakistan needs to take action against this illegal act of the locals before it is too late.

We are so sensitive about our own places of worship but we must learn to respect places of worship of other religions also. The Hindu temples in Pakistan are part of our cultural heritage and it is our responsibility to take care of these temples to keep ourselves in touch with our history.

When archeology department office situated in the Lahore Fort was contacted, the person in the office said he was ignorant about it and told to contact the Auqaf department. Auqaf department said it was not their jurisdiction and it was a vacuum property.

Revisiting the Good that Ranjit Singh Did

ikh history has largely been associated with loot and plunder but many fail to notice Ranjit Singh's contributions to Lahore in terms of architecture and history

By Noveen Abid

Ranjit Singh is notorious for stripping Lahore's glorious monuments of almost all the gilded ornaments and jewels and having them transferred to Amritsar. It is said that the most affected monument was Sheesh Mahal -- its mirrors were removed and later used to decorate the Golden Temple. Hence, Sikh history with regard to Lahore has largely been associated with loot and plunder. Many fail to notice Ranjit Singh's contributions to Lahore in terms of architecture and history.

Lahore, being the most sought after city at the time, was coveted by Ranjit Singh not only for its political importance but also because it was the birthplace of the fourth Guru Ram Das. After realising that he could not get the city in return for the favour to Zaman Shah, he proceeded to capture Lahore by force.

Apart from destroying a large part of the historical buildings that the Mughals left behind, Ranjit Singh has also built many structures around the city that are worth mentioning. Few people know that the white marble baradari standing in Hazoori Bagh in the passage between Badshahi Mosque and Lahore Fort was part of Jehangir's Tomb. After constructing a garden in 1813 to celebrate his capture of the famous Kohinoor Diamond, Ranjit Singh realised that some form of edifice was needed to complete it.

According to Iqbal Qaiser, a known expert on Sikh architecture, "Ranjit Singh wanted it to be made on the lines of Mughal architecture so it would not seem out of place. As it was relatively impossible to do this, Ranjit Singh ordered the top floor of Jehangir's tomb to be demolished and brought down after numbering each marble brick by hand. The structure was then re-constructed by fitting the original pieces like a puzzle. One can see the numbers on the bricks up to this day. This structure is now referred to as the Hazoori Bagh Baradari."

Iqbal Qaiser also pointed out that "not only did Ranjit Singh build his own Samadhi, he also built a Gurdwara honouring Guru Arjun Singh which is located opposite the Lahore Fort as well as a mandir near Shama Cinema on the request of his wife. Interestingly, Ranjit Singh had Gul Begum Mosque and garden (located in Samanabad) constructed in honour of his deceased wife – Gul Begum – who was a Muslim. The first Quran Gallery was also made in this time period. Ranjit Singh's Muslim daughter-in-law aided in the collection and display of the holy texts – the Quran Gallery was opened for the public near Data Darbar."

Iqbal Qaiser details that another structure was also built inside Shalimar Gardens and a Sikh Art Gallery was opened in Lahore Fort at the time. Even the building in front of the Sheesh Mahal is said to have been built by Ranjit Singh. It is true that Ranjit Singh was responsible for looting the city's valued historical buildings but it seems that he was bent on leaving his mark on Lahore by adding and beautifying some of the existing ones.

Fakir Aijazuddin mentions that as a region, "the level of security in the areas surrounding Lahore improved, particularly during the reign of the Sikh Maharaja Ranjit Singh who ruled from 1799 to 1839." This signifies that Ranjit Singh can be held responsible for strengthening the city politically.

It is indeed a shame to see these monuments, marking the period of Sikh rule in Lahore decaying with time, taking with them an important part of Lahore's history. Yasmin Cheema adds that "people have usually thought of Ranjit Singh as a "destroyer of Lahore." In retrospect, the British have also played a large part in destroying Mughal architecture through loot and plunder. Structures added to Lahore Fort in both eras signify continuation." She pointed out that Punjab was actually developed in Sikh rule – Lahore was changed from being the provincial capital to the capital of the Sikh kingdom. "Now, even though the Punjab Government has the necessary funds, they have failed to conserve the Sikh buildings. It is ironic that Ranjit Singh destroyed parts of Lahore but Muslims are destroying Sikh architecture even now. Mosques have been re-built but Gurdwaras haven't been conserved."

Yasmeen Cheema also notes that "It is Muslims who have been appointed to take care of the functioning Sikh Gurdwaras and not only do these people eat up funds, they fail to conserve the existing structures."

Historical Sikh Shrines in Pakistan: A Review by Ujagar Singh Bawa

Dr. Ujagar Singh Bawa*

* Professor (Emiritus) Bloomsburg University of Pennsylvania 10805 Brickyard Court, Potomac, MD 20854-1788 USA.

@ Based on Iqbal Qaiser’s Historical Sikh Shrines in Pakistan.

# The book is however not available in India.


The book, Historical Sikh Shrines in Pakistan, by Iqbal Qaiser is replete with historical references to the annals of Sikh Gurdwaras and monuments in Pakistan. It is an outstanding educational material for Sikhs of all ages, specially the Sikh children. The author has performed a great service in bringing numerous facts together in an organized manner, along with rare photographs of these commemorative buildings. It brings back memories to many of my generation who had the privilege of visiting some of these sacred places in our younger days half a century ago. It is a refreshing lesson in geography as well. Even some of us who had lived in these territories were unaware of the history and location of several Gurdwaras, including those in Baluchistan and NWFP. The Sikhs all over the world owe the author a sincere debt of gratitude for his heroic effort and interest to complete this extremely rare and useful compendium listing 171 Gurdwaras and monuments, spanned over 400 pages, with colorful pictures. I do not want to be a cynic and a skeptic to even remotely suggest that Mr. Qiaser had any political design behind this monumental work. I respectfully surmise that the information herein is bereft of any distortions. To my knowledge, this is perhaps the first, if not the only, endeavor to bring all the historical places in Pakistan so dear to all Sikhs, in one publication. The author’s sincerity and devotion to this subject when in he spent several years, traveled thousands of miles, and spent hundreds and thousands of rupees to complete this project should be compensated at least with the goodwill and appreciation of the Sikh nation. I would recommend that this book should find a prominent place in the libraries in the homes of all the Sikhs and those of the Sikh institutions the world over.#

At the time of India’s Partition in 1947, as many as 171 major Sikh Gurdwaras and historical places were left in Pakistan. According to the general enquiries made at that time, and many years later as well, the Sikh community was told that the responsibility for the maintenance of these Gurdwaras, and the appointment of Sewadars as their caretakers rested with the Shiromani Gurdwara Parbhandhak Committee (SGPC). The legal situation was, however, distinctly different. When the country was divided into two independent countries, all properties left in India by the migrating Muslim refugees became the property of the government of India, and the properties left by Hindus and Sikhs in Pakistan became the property of the government of Pakistan. The Sikh community was, however, told again and again that there would be an exception in the case of Sikh Gurdwaras. According to this exceptional agreement between the two governments, the maintenance of these religious institutions had been entrusted to the SGPC, and that they could also appoint Sewadars to take care and for the general maintenance of these shrines. To the questions like who are these Sewadaars responsible to, who pays their salaries, etc., there was no response whatsoever from any source including the SGPC. This left a mystery shroud about the reality. However, Iqbal Qaiser has brought out certain facts that provide answers to some of these questions.

Originally, these Gurdwaras were controlled by Udasees, and were later passed on to the Mahants. After a protracted struggle and numerous sacrifices by the Sikh men, women and children, these shrines came under the Panthic control in 1921 AD. After a few years, the SGPC gained their control. After 1947, all historical Gurdwaras including Janam Asthan, Nanakana Sahib, were handed over to the Pakistan Board for Evacuee (Trust) Properties (Waqf Broad) for care and maintenance.

The sad part about these Gurdwara structures is that most buildings of these sacred shrines are either deteriorating fast, already in the process of decay, or have already collapsed. The enterprising and affluent Sikh community, living in India and abroad, should have given their closest attention to this heritage many years ago. So much time has elapsed and so much damage has been done that we many be forever deprived of the inspiration from these institutions. I wish that the SGPC were more forthcoming to its constituents, after Partition, that they had no legal locus standi in management or care of these sacred places. In that case, I am certain, many volunteers, individuals and organizations, would have come up with some solution to preserve these irretrievable treasures. The SGPC could have impressed upon the entire Sikh community its concern about the possibilities of the degeneration of these irreplaceable holy spots for lack of care and maintenance. Immense pressure could have been put on either the government of India, government of Pakistan, or both, to renegotiate the Sikh historical places vis-a-vis partitioning of the country. If the SGPC ever did negotiate with these governments, they never made it known to the Sikh masses. Since it was the only Sikh organization that has been organizing annual Jathas to Pakistan Gurdwaras, and it has been known to collect the cash offerings (charhava) from these Gurdwaras, it was natural for the Sikhs to assume that it is the only body that is authorized to take care, and maintain these institutions, and appoint Sewadars thereat. It was the moral duty of the SGPC to at least spend these cash offerings for the general upkeep of some of these historical institutions.

We have to realize that the Pakistan Board may or may not have any emotional attachment to these holy places, and they are not expected to. Therefore,, they would be performing their duties as a part of their jobs and assigned roles. For them, these could be routine. Even if one can assume their sincerity as given, the results can be and may be much below the expectation of a Sikh devotee. I made a point in an earlier Paper* that these buildings are already old. I wonder, how long they can sustain the constant neglect and superficial maintenance by a group whose dedication, at best, is below what these buildings deserve. In any case, we should appreciate the efforts of the Wakf Board of whatever it is presently doing, and should request it to do more. If they would permit assistance from the Sikhs living outside Punjab, it should be organized.

A list along with brief description drawn from Mr. Qaiser’s book of the Gurdwaras and other sacred places left in Pakistan so near and dear to the Sikhs follows :

1. Janam Asthaan, Nanakana Sahib: The present building was constructed with the approval of Maharaja Ranjit Singh in 1819-20 AD. The open verandah in front of the Chaukhandi was built by Mahant Sadhuram, and given the name of Baradaree. This portion above the foyer, the tower, and the boundary wall around the Gurdwara was built by the SGPC. The tank was repaired during the reign of Maharaja Ranjit Singh. Its steps were reconstructed by Sant Gurmukh Singh Jee in 1944.

The total area of Nanakana Sahib estate is 17,675 acres, out of which 1,749 acres are occupied by the dwellings of the peasants, official buildings, roads, railway lines, and canals, while the area actually being ploughed measures 15,926 acres. Land measuring 350 acres in Kot Labh Das, 200 acres in Jhalar Ganga Ram, 224 acress in Kot Dayal Das, and 150 acres in Dhor Kot (924 acres) is in the name of Gurdwara Janam Asthaan. There are some properties endowed to this Gurdwara that are situated outside Nanakana Sahib: 22 squares in villages Shahpur, and Harria; 3 3/4 squares in village Bhori Pur, 23 acres in Village Kinal, 3 squares in village Cheeri, 3 3/4 squares in Nanaki Kot, 3 shops in Sangla Hill, 2 shops in Shah Kot, and one shop in Gujjar Khan in Rawalpindi district.

2. Baal Leela, Nanakana Sahib: Situated about 225 meters south-west of Gurdwara Janam Asthaan, it is the place where Guru Nanak Dev Jee used to play as a child. There is a water tank east of this Gurdwara which was built in the name of Guru Sahib by Rai Bulaar Bhattee. Under the orders of Maharaja Ranjit Singh, Baba Gurbaksh Singh had this building erected along with the adjacent tank constructed with bricks. Later, Nirmala Mahants started a new building which could not be completed by the time the control was passed on to the SGPC. The building, along with the steps and the boundary wall to the tank, was completed in 1945-46 by Sant Gurmukh Singh Jee of Patiala. It is under the management of the Pakistan Board. Its water tank (Sarovar) remains dry, no Prakash takes place now, and this building is just a monument. It is opened only for the Sikh pilgrims when they visit Nanakana Sahib on special occasions.

3. Pattee Sahib, Nanakana Sahib: This sacred Gurdwara is located near the Gurdwara Baal Leela. It was here that Guru Nanak Sahib was sent to learn Hindi from Pandit Gopal Das, Sanskrit from Pandit Brij Lal, and Arabic and Persian from Maulvee Qutbuddin. Narain Singh, in his book titled Nankana Sahib published by Bhasha Vibhag of Punjab writes, "When Baba Gurbaksh Singh was ordered by Maharaja Ranjit Singh, Sher-e-Punjab, to live here and construct the Gurdwaras, he built a double story house for his own residence between Gurdwara Janam Asthaan and Gurdwara Baal Leela. It was called ‘Atari’, and later became popularly known as Gurdwara Patee Sahib.

Prakaash of Guru Granth Sahib takes place here twice a day by the Sikh families domiciled in Nanakana Sahib. During our visit of November 1996, we were delighted to know that classes were being held here regularly for the Sikh children to learn Punjabi in Gurmukhee script and also to learn Shabad Keertan.

4. Keyara Sahab, Nanakana Sahib: This Gurdwara is located about a mile from Gurdwara, Janam Asthaan. It was built at the sacred site where the cattle of Guru Nanak Sahib were alleged to have damaged the fields of a farmer. The farmer lodged a complaint with Rai Bulaar, the local ruler. When questioned by Rai Bulaar, Guru Sahib responded, "It is possible that my cattle might have entered the fields, but no damage was done to the crop." On a spot check, to the amazement of every one, the affected fields were green, lush, and fresh as before.

455 squares of land is endowed to this Gurdwara in the village Daria. Its building was constructed during the rule of Maharaja Ranjit Singh. The Sarovar, the water tank, was built by Sant Gurmukh Singh Jee of Patiala in 1946 AD. Prakash of Guru Sahib doesn’t take place here every day. It is just a monument which is opened only during the arrival of the pilgrims.

5. Maaljee Sahib, Nanakana Sahib: This Gurdwara is located about a mile and a quarter from Gurdwara Janam Asthan on the main road leading towards Sheikhupura, near the Nanakana Sahib railway station. There used to be a dense forest here during the time of Guru Nanak Sahib. Once he fell asleep in the cool shade of trees while grazing his buffaloes. As the day progressed, his face was exposed to the bright sun. It was then that a black cobra spread its hood on his face to provide shade, ad stayed there so long Guru Sahib was asleep. This Gurdwara was built to commemorate this incident. A water tank was constructed here in 1935 by the SGPC under the stewardship of Sardar Bahadur Mehtab Singh. This tank happens to be 5 feet above the ground level. There is an endowment of 3,000 acres attached to this shrine. Unfortunately, no Prakash of Guru Granth Sahib take place here. It is just a monument that is opened to the public only during the visit of Sikh pilgrims.

6. Sacha Sauda, Chuharhkana, Sheikhupura: Mehta Kalu Ji, father of Guru Nanak Sahib wanted his son to be engaged in some worldly business. He gave him twenty rupees to go and buy merchandise that could result in some profit. It was then that Guru Sahib set out for the Chuharkana market accompanied by one of his life-long companions. On their way, they came across some hungry ascetics who were in dire need of food. The Guru could not tolerate to see the starving Jogis. He immediately purchased food stuff for all the money that he had, and fed the hungry mendicants. When Guru Ji’s father came to know about this, he was naturally, very angry. On the rebuke of his father, Guru Sahib responded that he had entered into a business of truth, Sach-chaa Sauda, a true deal. This Gurdwara that has an endowment of 160 acres of land attached to it was built under the orders of Maharaja Ranjit Singh.

After 1947, this Gurdwara remained locked. But from Vaisakhee of 1993 AD, it has been reopened to the public. There were extensive repairs needed for this building running into lakhs of rupees which were taken up with the generous donation of UK Sikhs. A new Langar Hall has also been constructed Prakash of Guru Granth Sahib does take place here occasionally. Guru Sahib planted a small twig of Miswak tree here that he used to brush his teeth with. It has grown into a large tree that provides shade to the visitors.

7. Sach Khand, Chuharhkana: It was at this spot that Bhai Mardana told Guru Sahib that he was hungry. It is located about a mile Gurdwara Sacha Sauda on the other side of the railway line. Some donkeys of a merchant laden with sugar were passing by. Guru Sahib asked Bhai Mardana to go and check with the merchant as to what was in the bags? The merchant replied, "It is sand." Guru Sahib said, "Sand it will be". When the bags were checked, it was really sand. The merchant fell on Guru Sahib’s feet and asked for forgiveness. Guru Sahib asked the merchant, "If it were not sand, what else could it be?" The merchant replied, "It was sugar, my Master!" Guru Sahib replied, "All right, sugar it shall be." When the bags were checked again, they actually contained sugar. The merchant unloaded his bags at the feet of the Guru Sahib. There is a splendid Gurdwara with a dome built by the road. This Gurdwara stands in a poor condition in the fields. If no maintenance is done, it will disappear without leaving a trace.

8. Tamboo Sahib, Nanakana Sahib: It is located on the road from the railway station towards Gurdwara Janam Asthaan with a high dome. It was here that Guru Nanak Sahib, on his way back after making the true bargain (Sacha Sauda), took shelter under a wild Salvadora Indica tree. The tree is still there and is known as Tamboo Sahib because it spreads like a tent.

No land is endowed to this Gurdwara. It was under the charge of Nihang Sikhs. Mahant Bhai Sharam Singh, authorized by the SGPC was in charge, while Nihang Ujagar Singh, opposing this, had established a separate Prakaash Asthan near Tamboo Sahib. No Prakash of Guru Granth Sahib is held at either of these places. It is just a monument that is opened to the public on special occasions.

9. Rorhee Sahib, Eminabad, Gujranwala: Eminabaad has grown to be a prominent town of the district of Gujranwala. This Gurdwara is located about a mile from the town. Here Guruji stayed on a bed of stones, and it was from here that he was taken prisoner by the Moghul emperor, Babar in 1519 AD. An imposing building along with a pond was constructed here.

Estate worth Rs.5,000 per annum and 9 squares of land were endowed to this Gurdwara by Maharaja Ranjit Singh. Two festivals, Vaisakhee and Kattak Pooranmashee used to be celebrated here in the past. Only Vaisakhee festival is held now in which people from the adjoining areas participate. This building was falling apart, when the Pakistan government stemmed the rot by building a boundary wall at a cost of several thousands of rupees.

10. Chakkee Sahib, Eminabad, Gujranwala: In 1519 AD when Babar captured Eminabad (Saidpur), he took Guru Sahib as one of his prisoners. He put him to hard labor on a grinding mill. The supervising officials, to their amazement, saw that the millstone was running by itself. They reported to the king who summoned Guru Sahib in his court. Babar was greatly impressed. He ordered Guru Sahib’s release. On Guru Sahib’s insistence, he released thousands of other prisoners as well. 14 acres of land are attached to the Gurdwara. Unfortunately, no Prakash of Guru Granth Sahib is held here any more, and the condition of the building is very poor and continues to deteriorate.

11. Gurdwara Bhai Lalo Di Khooyee, Eminabad, Gujranwala: When Guru Nanak Sahib visited Saidpur (Eminabad), he preferred to stay at Bhai Lalo’s modest home rather than at the more luxurious house of an official, named Malik Bhaago. Guru Sahib even declined to join a big feast that Malik Bhaago had organized. This didn’t please the Malik. He summoned Guru Sahib to his home, where the Guru gave an answer to the Malik for declining his invitation. Guru Sahib squeezed the buttered bread of Malik Bhaago in one hand and the dry plain bread of Bhai Laalo in the other. To the utter amazement of all, blood started oozing from Malik Bhaago’s food and milk from Bhai Laalo’s. Guru Sahib explained that Malik’s income was derived from the blood sucked from the poor, whereas the earnings of Bhai Laalo were from honest hard work. That was the reason that Guru Sahib had rejected the invitation of Malik Bhaago and preferred to stay at the humble cottage and eat the coarse ordinary food of Bhai Laalo.

Bhai Laalo’s cottage was converted into a Gurudwara, and the well from where Guru Sahib drew water is still in tact. In 1947, a refugee Muslim family occupied these premises. In 1989, Surjit Singh Panesar purchased this building with the money raised from foreign Sikh Sangat, and restored it. It will be the hope of the Sikhs that this Gurdwara is opened for their pilgrimage, if not already opened, soon.

12. Gurdwara Nanak Garh, Badami Bagh, Lahore: This monument of Guru Sahib was once located at the bank of river Ravi, near Badami Bagh railway station. It was here that the Jagat Guru had redeemed the father of Duni Chand from transmigration. Once a memorial dome stood here, and was being controlled by a Mahant. Unfortunately, neither the Mahant is alive now nor there is any trace of the existence of this Gurdwara. It is only a part of the accounts in the pages of history.

13. Gurdwara of First Guru at Chhota Mufti Baqar in Lahore: This historical place of Guru Nanak Sahib’s visit in 1510 AD to the home of Duni Chand is located in Mohalla Chhota Mufti Baqar, inside Delhi Gate of Lahore city. When Guru Sahib arrived here, Duni Chand was performing the ritual of a big feast (Saraadh) in memory of his father. Guru Sahib dissuaded him from such ceremonial actions that can do no good to any departed soul. Originally, this Gurdwara was under the care of Mahants. Then its control passed on to a local committee in 1920. The SGPC maintained this shrine from 1927-47. It is under the control of the Pakistan government now. This house-like Gurdwara is being used as a residence. The occupant has placed a portrait of Guru Nanak Sahib in Prakash Asthaan, and allows any visitor/devotee who comes there to visit.

14. Gurdwara Chowbacha Sahib at Dharampura, Lohore: Chowbacha Sahib is a bus stop between Dharampura and Mughalpura, by the canal flowing through Lahore. It is a spacious building with a huge gate. Going inside 200 steps, the passage splits into two lanes. There is a small round door to the Gurdwara Sahib. There are four similar doors. Inside these doors stands a rectangular building with four towers. This is the Prakash Asthaan. Guru Nanak Sahib visited this place. The small place where Guru Sahib washed his feet was made a place of worship by Ram Rai Jee. Many Muslim refugee families from U.P. and Madhya Pradesh are settled here in the premises. The structure is crumbling. Pilgrims are denied access.

v

Sikh shrines in Pakistan in a state of neglect

ikh shrines in Pakistan in a state of neglect
Varinder Walia

LIKE the Golden Temple in Amritsar, Nankana Sahib and other Sikh shrines in Pakistan have been a source of inspiration to the Sikh community ever since they were build.

The gurdwaras in Pakistan, however, are in a state of neglect. After the formation of the controversial Pakistan Sikh Gurdwara Prabhandak Committee (PSGPC) on April 11, 1999, the government of Pakistan made some efforts to save and rebuild the holy shrines by spending over Rs 10 crore (as claimed by the PSGPC). Sikhs all over the world made liberal donations for renovation of the Sikh shrines in Pakistan.

Guru Nanak was born in in 1469 A.D in the town that now falls in Sheikhupura district near Lahore. He travelled extensively for about 15 years. In the later days of his life, he settled down at Kartarpur in Sialkot district and left for his heavenly abode at the age of 70.



The area between the Ravi and the Chenab is known as Sandal Bar in which lies the famous city of Nankana Sahib where the founder of the Sikh religion was born. In the south of Nankana Sahib lies a mound named Dhaular, also mentioned in the Guru Granth Sahib.

Iqbal Qaiser writes in Historical Sikh Shrines in Pakistan: Many of the stones recovered from the mound have carvings of religious objects of worship. Probably here was a place (or a fort) of some Raja. In the 15th century the modest settlement at this area was known as Talwandi Rai Bhoey. The Rais were Bhatti Rajputs and Rai Bular was the ruler of the area. A well-read person, Mehta Kalyan Das (Kalu) of Bedi caste, was an employee of Rai Bular. Mehta Kalu’s wife was Mata Tripta to whom Nanak was born on April 15, 1469. The place has now emerged as a big city.

Qaiser has given a detail of 175 Sikh shrines in Pakistan. Notwithstanding the claims of the PSGPC, most of the gurdwaras are in a dilapidated condition and only a few — which are visited by Sikh devotees during their visits to Pakistan every year — have been given a facelift. With a view to discredit the SGPC, the newly formed PSGPC has brought out a brochure, Sikh Gurdwaras in Pakistan Past & Present State. In the foreword of this booklet, the PSGPC has published the pictures of about 30 gurdwaras and claimed that these gurdwaras were renovated as per the desire of Sikh devotees while the SGPC had "failed" to do so in the past about 50 years. However, the fact is that the renovation of most of the gurdwaras has not been done as per the Sikh architecture. Despite repeated requests made by the SGPC, the government of Pakistan did not allow Baba Harbans Singh to carry out kar sewa in the gurdwaras.

The details of some of the gurdwaras in Pakistan:



The newly built Diwan Hall in Gurdwara Nankana Sahib

Gurdwara Janam Asthan (Nankana Sahib): This is the place where Guru Nanak Dev was born. The present building was constructed at the behest of Maharaja Ranjit Singh in 1819-20 AD. The holy tank was also repaired during the reign of the legendary Maharaja. The total area of Nankana Sahib estate is more than 17,000 acres. Shockingly, the Pakistan’s Board for Evacuee Trust Properties has given most of the fertile land belonging to Gurdwara Nankana Sahib on meagre annual rent. Though the SGPC had taken up the case of increasing the annual rent of the land, yet all requests have fallen on deaf ears. Earlier, the control of this gurdwara was with Udasis then it was passed on to Mahantas. The Sikh Panth had to give a heavy price for bringing these sacred shrines under ‘panthic’ control. There is a jand tree about 12 metres to the right of Gurdwara Janam Asthan. This was the tree where Bhai Lachman Singh was hanged by Mahant Narayan on February 20, 1921. The names of other Sikhs who were gunned downed by Mahant are engraved on the marble at the entrance of the gurdwara. Nankana Sahib also has a well —known as Bibi Nanki Ji Da Khu (the well belonged to Bibi Nanki, elder sister of Guru Nanak). This was earlier the family well of Kalu Mehta (father of Guru Nanak). About 45 Sikh families from Peshawar and other places of Pakistan have migrated to Nankana Sahib permanently. There are some more gurdwaras in Nankana Sahib, including Gurdwara Kiara Sahib (here Guru Nanak used to graze cattle), Gurdwara Tambu Sahib (Guru Nanak rested here for a while after the Sachcha Sauda), Gurdwara Nihang Singhan, Gurdwara Guru Hargobind Sahib, Gurdwara Jand Sahib and Gurdwara Bal-Lila (where Guru Nanak used to play as a child). This gurdwara is located about 225 metres southeast of Gurdwara Janam Asthan (Sheikhupura). Another sacred gurdwara, Patti Sahib, at Nankana Sahib is close to Gurdwara Bal-Lila. This is the place where Guru Nanak was sent to learn Hindi from Pandit Gopal Das and then to learn Sanskrit from Pandit Brij Lal. His wordly tutors had to bow their heads before his spiritual knowledge. Other gurdwaras in Sheikhupura district include Kiara Sahib and Mal Ji Sahib.



Gurdwara Sachcha Sauda

Gurdwara Sacha Sauda (Chuhrkana): This historical gurdwara remained locked after 1947 but was reopened in 1993, on Baisakhi. It is believed that Guru Nanak was asked by his father, Mehta Kalu, to start some business. Outside Mandi Chuhrkana, Guru Nanak spent the money given to him by his father on buying food for some starving sadhus. When his father came to know about it he got angry but Guru Nanak told him that he had entered into sacha sauda (true deal).

Gurdwara Panja Sahib (Hasan Abdal): Located in a hilly area, Hasan Abdal is an ancient town which is about 45 kilometres from Rawalpindi. Wali Qandhari had established a dera at Hasan Abdal near a natural fountain. Guru Nanak along with Bhai Mardana reached Hasan Abdal in Baisakh samvat 1521 AD. Wali Qandhari used harsh words for Bhai Mardana who went to him for water to quench his thirst. It is said that Guru Nanak put aside a boulder lying nearby and from there a fountain of water sprang out and began to flow endlessly. Bhai Mardana quenched his thirst and felt greatful to the creator. It is said that the fountain of Wali Qandhari dried up, so he threw a boulder towards the Guru from the top of the hill. Guru Nanak stopped it with his panja (hand) and left an imprint of his hand on the boulder. Seeing this miraculous act, Wali Qandhari became a devotee of Nanak. The great Sikh warrior, Sardar Hari Singh Nalua, after conquering Sindh province during the Sikh rule, got a huge gurdwara and sarovar constructed there. Gurdwara Panja Sahib at Hasan Abdal is a famous pilgrimage centre where Sikh devotees from all over the world flock every year in the month of April for celebrating Baisakhi festival.



Gurdwara Rori Sahib in Eminabad

Gurdwara Rori Sahib, Eminabad (Gujranwala): It is located near Eminabad town (Gujranwala). Guru Nanak Dev during his stay at this place had made his bed on a platform of rori (pebbles). Later, this became a place of veneration and a gurdwara was built here. Due to prolonged neglect the structure of this famous Sikh shrine had collapsed. However, the gurdwara has been rebuilt recently.

Gurdwara Darbar Sahib (Kartarpur): This is the historical place where Guru Nanak Dev departed from the world on September 22, 1529. The shrine is located on the western bank of the Ravi. The building was built by Sardar Bhupinder Singh, the Maharaja of Patiala. This gurdwara has not been opened to devotees because to reach it one has to cross one and a half kilometres of kutcha track, which normally remains water-logged.

There are many gurdwaras in the city of Lahore too. They are Gurdwara Pehli Patshahi (here Guru Nanak, reached the house of Duni Chand, an ardent follower of the Guru), Gurdwara Dehra Sahib Sri Guru Arjan Dev. This gurdwara is situated opposite the Shahi Masjid, where the fifth Guru, after being tortured, was drowned into the Ravi in 1619.

When the sixth Guru, Guru Hargobind, visited this historical place, he got a rostrum built here to commemorate the martyrdom of his father. Then the legendry Maharaja Ranjit Singh got a beautiful gurdwara built there.

Another historical gurdwara in Lahore is called Shahid Ganj Singhnian. According to a brochure published by the SGPC, about two and a half lakh Sikhs were killed here. In March 1764, Mir Manu, the Governor of Punjab, ordered the killings. Sikhs were imprisoned and brought here to be killed. The kar sewa of this gurdwara was given to Sikhs of England, including activists of Babbar Khalsa International. However, the kar sewa was stopped in between without any reason being assigned.

Other gurdwaras in Lahore are Baoli Sahib (Roofed Well), Sri Guru Amar Das, Gurdwara Sri Nanak Garh, Parkash Asthan Sri Guru Ram Das (Guru Ram Das, the fourth Guru was born on September 24, 1534 AD), Gurdwara Diwan Khana, Dharamshala Sri Guru Ram Das, Gurdwara Baoli Sahib Guru Arjan Dev, Gurdwara Bhai Budhu Da Awa, Gurdwara Lal Khooh and Gurdwara Patshahi Chhevin Muzang etc.

Many gurdwaras are also situated in Kasur, Okara, Pak Pattan city, Multan, Sukhar, Karachi, Quetta, Larkana, Sialkot, Peshawar, Jhang, Rawalpindi and Shikarpur.

.........................................

Younger Punjabi Writers: Shafqat Tanvir Mirza in Dawn 2000

Younger Punjabi Writers
accept a big challenge



Foundation stone of the first ever punjabi Research and Cultural Centre Will be laid in the first March of the new Millennium in Laliani (Mustafabad) in the Kasur district about 30 Kilometers from Lahore.



The land has been bought by poet and researcher Iqbal Qaiser who will be the director of the proposed institute to be established over an area of 52 Kanals. He will be helped by project director Hasan Malik,a poet and retired professor ,and Alim Shakeel. The three are among the most active organizers of the Majlis Bulleh Shah,Kasur.



Iqbal Qaiser has been associated with the Punjabi movement. His first literary work---a joint venture with Jamil Paul----was the publication of the chaiter book series. Mr. Qaiser has also published a small collection of his poetry, Pattar Tanwan Tanwan followed by Raj Kareyga Khalsa----- an analysis of the Sikh movement in the east Punjab. His knowledge of Sikh history and culture has earned him a job in Radio Pakistan`s programme Punjabi Darbar.



Mr. Qaiser has also contributed features to daily Ajeet of Jullunder on Sikh gurdawaras in Pakistan. The assignment took him to various places where Sikh shrines are located and has enriched his Knowledge of the Pakistan Punjab as well as the Frontier and Sindh. He has also published an illustrated book on the sacred places of the Sikhs---the first ever on the subject .After the publication of this book the author was invited by various Punjabi and Sikh organizations of the United States and Canada. He toured the countries this year. Income from this tour partially financed the purchase of the Punjabi Khoj Garh land. The remaining amount came from his saving.



This is probably the second attempt to establish a centre for the promotion of Punjabi language , literature and culture. The first such effort was made by the Majlis Shah Hussain some 34 years ago. An important difference is that Mr. Qaiser has first acquired the land so that this time the project is on firm ground.



Majlis Shah Hussain had arranged cultural programmes on national scale for three years (1964-1966) and Sindhi, Bengali, Pushto and Kashmiri writers and intellectuals, too, had participated in these. The unprecedented success had encouraged the Majlis to propose the establishment of Shah Hussain Cultural Center for which grants were provided by the federal and provincial governments.



The purpose was to establish a center in the name of Shah Hussain – a senior contemporary of Shakespeare—who had been a major source of inspiration for all kafi writers of the Indus valley—including Shah Abdul Latif Bhitai, Bulleh Shah ,and Khawaja Farid .

The need for such a center was exhaustively elaborated in a charter of the proposed center. It pointed out that there was no cultural center in the city in the name of its illustrious son; that there was no platform to bring the men of letters and cultural activists closer to each other; and that there was no national institution to serve to serve the cause of cultural integration which could also provide a liberal forum for free cultural statement and reestablish the Sufi tradition of the Indus valley.



The proposed center was to include a facility for research on Punjabi language and literature by scholars provided, among other things, free loading and boarding. The Publication wing was to publish research not only at the center but also by independent researchers. Research scholars in those days had to publish their work themselves or agree to meager royalties. The center, therefore, would have greatly improved their compensation package.



In view of the fact that Shah Hussain’s Kafis have been composed in classical rages and ragnis, a music library was to be established to collect the best of music recorded in the subcontinent. A recording studio was also proposed.



The most prestigious section of the center was to be its library. Special attention was to be given to collection of books about the Punjab. The films section of the library was to have the largest collection of Punjabi films and films portraying the Punjabi life and culture. It was also to have a counseling service for filmmakers interested in producing films on the Punjab. The center had to accommodate the drama group of the Majlis, named Lok Rahs which had already produced some good plays including the Jungle da Raakha based on Saeed Ahmad’s Bengali play adopted in Punjabi by Najm Hussain Syed and directed by Naseer Malki.



The shah Hussain Cultural center Project included the teaching of all Pakistani languages including Sindhi, Pushto, Kashmiri, Balochi Brahvi and Bengali. It provided for a spacious auditorium and workshop rooms for literary and cultural activities related to these languages.



The government unfortunately turned hostile to the idea and the help and cooperation initially offered by the Evacuee Trust Property board and the Auqaf department was withheld. Later, the political atmosphere changed altogether and even Rai Mansab Ali Khan, an MPA and the late Malik Muhammad Jaffar, a Minister of State in Bhutto government, failed to earn the government’s blessings for the project.



The announcement of the new venture brings back the memories of the unfortunate project. Iqbal qaiser and his colleagues can benefit from its outline. Their initiative has the potential of turning an old dream into tangible reality. The new guard of the Punjabi movement has taken up a great challenge.



SHAFQAT TANVEER MIRZA,

Daily “Dawn” Sunday December 31, 2000.

Islamic designs imposed on Sikh shrines in Pakistan

Written by Ravinder Singh Robin, Dailyindia.com
FRIDAY, 29 JUNE 2007

Amritsar, The Sikh Diaspora has raised allegations that Pakistani authorities are imposing Islamic architecture on gurdwaras located in Pakistan in name of renovation.

Sikh devotees, who visited gurdwaras in Pakistan recently, say the gurdwaras have a different appearance than what they were originally.

Frescos in Gurdwara Dera Sahib in Lahore were white washed.

The Sarovar or the holy tank in Gurdwara Panja Sahib at Hasan Abdal has been covered with green stones. Also, the interior of the gurdwara has been decorated with green colour glass. The floor design of the "Parikarma" of the Gurdwara Punja Sahib is characteristic of Islamic architecture.

Green colour is generally used in Islamic architectures, whereas white, gray, blue and yellow are used in gurdwaras.

The white marble of the "samadhi" of Guru Nanak at the historic Gurdwara Kartarpur Sahib in Pakistan's Narowal District has been replaced with green coloured stones. Moreover, the Gurdwara gives the impression of a Mosque with huge green coloured glass windows.

The Pakistan Evacuee Trust Property Board (PETPB), looking after the Kar Sewa at Pakistani gurdwaras, has not constituted a committee of Sikh conservatives and architects to supervise the renovation work, as was proposed.

Most of the 172 historical Sikh shrines in Pakistan are in a dilapidated condition, including those in Nankana Sahib in Punjab. It is believed that the founder of Sikh religion, Guru Nanak, was born in Nankana Sahib.

Under para (iii) of the 1974 Bilateral Protocol on Visit to Religious Shrines, India and Pakistan are committed to ensure that places of religious worship are properly maintained and their sanctity preserved.

The Shiromani Gurdwara Parbhandak Committee (SGPC) member, Kiranjot Kaur, said "Pakistan is not following the protocol inked between India and Pakistan to preserve the heritage of the Sikh shrines in Pakistan".

REPORT ON LAHORE CONFERENCE:

http://www.iuscanada.com/journal/archives/2006/j0802p37.pdf

A Living Encyclopedia

A living encyclopedia

By Haroon Khalid

There is hardly a person who has more knowledge about Punjab than Iqbal Qaiser. Coming from a humble background, he could not afford formal education beyond matriculation but his thirst for knowledge kept him going outside the formal environment. He kept on studying and traveling to learn as much as he could about the land that he adores, and now his expertise in the field is such that he guides people doing Doctorate and Post-Doctorate through their thesis.

Iqbal Qaiser is a historian, anthropologist, poet, story writer, activist, etc. He also happens to be a prolific writer having adventured in numerous fields. What makes this man really special is his unrelenting commitment to Punjabi. Despite the fact that the readership of Punjabi is negligible, and being aware of the fact that one can’t expect to make a living at all by writing in Punjabi, this man continues to serve Punjabi. He says, he knows that if he writes in Urdu, his readership would improve tenfold and also his financial status but he wants to write in his own language. Who else would do it if he doesn’t, he says.

There is hardly any historical site in Punjab which he hasn’t visited or is not aware of. In his late 50s, Iqbal Qaiser is still not afraid to go out in the scorching summers of Punjab. Without a private conveyance, he travels on foot or public transport. With the amount of work that he has already done, one can only conjecture what he would have been able to do if he had the resources.

He is currently in the process of writing ‘A History of Lahore District’, which of course would be in Punjabi but would also be translated into English and in Gurmukhi script. This work of his is an encyclopedia of Lahore, having reached proportions, never even thought of earlier. Perhaps, the greatest contribution so far in noting down the history of Lahore is of Maulvi Nur Ahmad Chisti. This late 19th century work is a must in the library of any person who is interested in Lahore. This book is roughly of around 1000 pages. The Encyclopedia that Iqbal Qaiser is in the process of writing would be divided into five volumes, and each one would include roughly around 1000 pages. Comparing the work of these two scholars, the former would only appear as a shadow to the latter. However, this is not to take away the credit from Maulvi Nur Ahmad Chisti, whose work acted as a beacon of light for Iqbal Qaiser. No stone has been left unturned in the Lahore District. No neighborhood, no village, no personality, site has been spared. This contribution of Iqbal Qaiser would make him immortal in the annals of history.

Simultaneously he is also working on another book, which he would call ‘Historical Jain Shrines in Pakistan’. This would be a survey of all the extant Jain temples across Pakistan. This speaks in volumes about the dedication of a person. Not many people would dare to take such two projects simultaneously, however for Iqbal Qaiser this second project is a piece of cake in his own words.

‘Historical Jain shrines in Pakistan’ is inspired by his own earlier work which got him international acclaim and numerous awards. This book is called ‘Historical Sikh Shrines in Pakistan’. This book was published in 1998 in Punjabi with a rendition in English and Gurmukhi script. When he was writing this book, he was also a primary school teacher. He says he used to do his field work during the summer vacations. This book covers 175 important Sikh Gurdwaras all over the country, describing their present condition, locality and history. In the project, he has been able to achieve what the Department of Archaeology could not accomplish, even with all the funds.

‘Historical Sikh Shrines’ made Iqbal Qaiser from a parochial writer to an internationally recognised author. He was invited to America and Canada for book launching ceremonies. The Sikh community world over lauded his efforts and bestowed him with various titles and awards. The Punjab Times Gold Medal, Guru Nanak Award, Punjabi Saat Lamparada Award are just tip of the ice berg. He even got the honour to have lunch at the White House because of this book. The recognition that Pakistani Government gave him was harassment from ISI. Today at the Patiala University, a Ph.D programme is being offered on this book by the History Department.

With the money which he amassed from the sale of this book he bought a piece of land in Lalyani and opened a research institute there by the name of Punjabi Khojgarh. This is yet another effort to promote the cultures of Pakistan but things are not working smoothly for the institute at the moment, which is facing water and electricity issues because of shortage of funds but the struggle is going on.

Besides being a historian and anthropologist, Iqbal Qaiser also happens to be a Punjabi poet. Inspired by the Sufiyana kalam, Iqbal Qaiser has two collections of Punjabi poetry to his credit, one of which was given the Bulleh Shah Award by Majlis Bulleh Shah. During Zia’s Martial Law, he was sent to jail for having read one of his poems at a conference condemning the Martial Law. This poem was called ‘Aaj boodh dardiya boodh vai’. This poem was dedicated to Bhagat Singh on his death anniversary, 23rd of March when these people dared to organize a Bhagat Singh day.

Besides writing books and finding jobs to make a living, Iqbal Qaiser writes for Indian Punjabi newspapers Ajeet and Nawa Zamana. Unfortunately, here too he is not properly compensated for his efforts, as the newspapers are Indian and the governments don’t allow them to pay him. He prefers to write in Indian newspapers over Pakistanis because there is greater reverence for Punjabi there than here, where it has become a second if not third language.

Iqbal Qaiser is an inspiration for any person who wants to do something but believes that certain factors are holding him/her back. He teaches us to face all difficulties head on without fear through his persistence in doing what he wanted to do. Iqbal Qaiser says in one of his poems:

‘Kaal jithe se Baba muya

Mein utho he panda choya

Mein khure hun kithe marna

agla panda kine karna’.

‘Yesterday where our predecessors ended their journey

I have begun from there

Now I don’t know where my journey will end

And who would pick up the thread’.

harunkhalid@hotmail.com

Invitation for Baba Guru Nanak Conference at Khojgarh




You are cordially invited to attend the Guru Nanak Conference on 19 April 2009 at 1 pm, Punjabi Khoj Garh, Kasur.

Punjabi Khoj Garh is a centre of research, publication and advocacy on the history, culture, literature, music, and art of the Punjab. It was established on 10 March 2001. It is maintained by the Punjabi Khoj Garh Trust and individuals who work voluntarily to maintain and upkeep the Centre.
For further details contact:
Iqbal Qaiser
Punjabi Khoj Ghar, Lalliyani (Musfafar Abad)
District Kasur, Pakistan.
Telephone: +92 (0) 300 9432852
Email: iqbabaji@hotmail.com

Baba Nanak Remembered by Shafqat Tanvir Mirza

http://theprg.files.wordpress.com/2009/04/baba-nanak-remembered.pdf

Destroying The Heritage | Bhadhar Kali Mandar: A Remarkable Feat Of Ancient Engineering Fading Away

LAHORE: An old Hindu temple of historical significance situated in the east of Thokar Niaz Beg, called the Bhadhar Kali Mandar , is facing decay and destruction.

The exact date of the construction of this mandar has not been deciphered but according to the founder of Punjabi research institute, Khojgarh, Mr Iqbal Kaisar it has to be around 2000 years old. The temple has one central building, with a huge pool in the center of the main complex. The walls of the mandar had beautiful frescoes, some of which have managed to survive over the years. The stone pool was fed by 12 wells through an indigenous drainage system.

Inaugural Ceremony 2001

Inaugural Ceremony of Punjabi Khog Garh

We request that this humble submission be given special attention.



It is an established fact that nations are prone to vanish from history who do not intend to save preserve their art literature and heritage. It is said that Punjabis do make history but do not write it.



With the passage of time this fact has been proved beyond any doubt that Punjabis have contributed history a lot and never ever tried to write it down.



That is why pages of history and Punjabi art have been scattered all over the world.



Museums and libraries of India, Pakistan, Afghanistan, Iran, England, Canada and America provide enough evident proves. To consolidate our history no collective major effort has ever been made. Political, financial constraints and long uncomfortable journey hindered this enterprise. It is due to such reasons that Punjabi researchers could not accomplish this task. On national level we had to face great loss of our cultural asset in 1947. Second disaster took place in 1984 when reference library at Harmandar Sahib, Amritsar was plundered and burnt into ashes. In this connection the prevailing situation of Pakistan is well narrated in an article of Daily Down hereby attached with.



Guru Nanak Dev ji did include piece of BAANI written by his senior and contemporary Sants and Sufis in Guru Garanth Sahib.



But we could not carry on this great traditions. After having gone through existing state of affairs in Pakistan alongwith my observations during my visit to America and Canada. I did formulate an opinion and shared it with North American Punjabis.



There are five countries having large part of Punjabi population. Pakistan is at the top, India, Canada, England and America follow.



It is incumbent on us to set up reference libraries in all these five countries with full co ordination with one another.



Matter of every kind and in any language about Punjab should be included in such libraries.



In a meeting of Qalman Da Kafla at Toronto I submitted the same idea and participants agreed and accepted it. Dr. Jaswant Singh Esq. and Dr. Satnam Singh Bhogra Esq, gave me full support and encouragement.



To being with I acquired a piece of land worth 1.6 million rupees. Income from my tour partially financed the Punjabi Khoj Garh Land and remaining amount came from my savings.



The institute will include a reference library (books, microfilms, C.ds audio and visual aids) an auditorium (thousand seats) Punjabi Art Gallery and Museum.



Its foundation stone laying ceremony will take place on 10th of March, 2001 and more than one thousand Punjabi writers, poets artists researcher scholars will participate.



Its estimated cost is hundred million rupees equal to two million US dollars. I have acquired Punjabi Khoj Garh Land (6.5 acres) worth 1.6 million rupees and the project is on firm ground.



As we are penniless now, we appeal to Punjabis of the world to join us for the accomplishment of first ever Punjabi Khoj Garh.



Are you in consonance with our submission, if so, then we request you to acknowledge us and disseminate it.