Thursday, July 2, 2009

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The book, Historical Sikh Shrines in Pakistan, by Iqbal Qaiser is replete with historical references to the annals of Sikh Gurdwaras and monuments in Pakistan.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

No comments:

Post a Comment