The Secret Behind Medieval Well construction in Punjab.

The city of Amritsar(in Punjab) and its neighborhood towns are an interesting specimen for anyone curious to comprehend the influence of convoluted intersections of geographical, economical and social paradigm in designing the space we may be aware of.

Although drained at periphery by two rivers, Ravi in its extreme North and Beas in its South the city of Amritsar along with its neighborhood cities (like Taran Taran) remain dry at its core. This therefore explains  how necessary could have been artificial mode of water resources like wells or tanks in the distant past here.[i] However, more intriguing is to explore the reason for their construction and how they have been adapting themselves with changing time in the contemporary larger social milieu.

The location of the city on the important imperial trading route stretching from Agra in the East to Lahore in the West was one of the most crucial links in the well construction activity[ii] and it can also be adduced through various examples. The presence of a majestic Mughal sarai (resting place for travelers), Sarai Amanat Khan on the Attari road, highlights state patronage to Taj Mahal calligrapher, Amanat Khan. Its very occurrence on this trading highway, existence of a step well at its entrance and presence of other dug wells in and around its complex point towards interlacing of state demand for swift flow of commercial traffic with dry climatic conditions to build wells in the environs. It is interesting to notice how times change and things evolve. The popular medieval times’ sarai and the wells stand in ruins today but have become tourist attraction and also mode of survival for families claiming to be residing here since the time of Indo-Pak partition in 1947.

There are more evidences to illustrate how trading activities and well construction got fused with each other.  For instance, it was the popularity of some social figures on the route which proved to be a strong impetus for the same. This becomes clearer through the personage, Khwaja Khizr. He is a well known water-deity among trading communities inhabiting region from Arabia to Western Indian Sub-continent. Reverence for him and his intricate association with water accorded him in sufi-shrines and as well as in temples. Thus, triggered well building in the close vicinity. Consequently, one can witness considerable number of wells (generally closed or ritualistic) dispersed throughout the city of Amritsar mostly in the religious centers dedicated to him. Thus, isn’t his pervasive influence indicative of a complex blend of movement of traders and communication of belief systems across regions of the West Asia and Indian subcontinent? Another similar case in point could be the wells in the Indo-Pak border villages like of Naushera Dhalla where the service of a lady, Bibi Mata Ram Ki of providing water to travelers and merchants passing by got cherished through the digging of a well in her name which then might have maintained a continuous water supply there. Although today the well is dry and not in use but still remains an important source of attraction for the travelers. The well eventually got circumscribed in a huge Gurudwara complex, dedicated to Baba Jalan Ji (a famous saint and her husband) and pilgrims put coins into the same well in the memory of her dedicated service.

                     

It was a simultaneous two way process where on one hand it had been the affluent trade introducing particular belief system and shaping a specific landscape and on the other hand very belief system intertwined with the economic necessity initiating well building activity. Whether it was establishment of Persian wheel in the Nashera Dhalla village or one at Chehttara (literally, Persian well with six rings), both became coincident with the celebration of a birth of baby boy and subsequently with building of large Gurudwara complexes  dedicated to saint Baba Jalan Ji at former and Chehttara Sahib at later place. In fact, even at present, Chehttara Sahib is widely known for rituals associated with fulfilling the wish for a boy child. Can perpetuation of such a mindset also be an indication to the perennial first preference to baby boy and declining female sex ratio in Punjab or North India? Also, do not their construction in the respective zones and co-existence of surrounding green fields once again interlink the geographic needs and economic prosperity with the existing social sphere? Further, would not this inter-relationship developed in the past be important in sustaining their economy even today?

Apart from aforementioned wells whose reason for construction could be seen in relation with economical impetus, regional needs and socio-cultural milieu there are also wells within Amritsar city which probably already existed but got enmeshed with the notion of religious purity and communal politics. Case in point is a functional well in the ashram of Namdhari Sikhs. It is at the memorial site of martyrdom of their saints who were hung here as per the British punishment for instigating the crowd against cow slaughter. Until today the purity norms are strictly followed with water being driven only from this well for daily needs of the Namdhari saints staying in the ashram.

It is thus intriguing to see that the existing wells which once remained an important source of sustenance for the economy and population have mostly gone dry but nevertheless rekindle themselves through memories and legends which have kept them afresh. Is it only the distant Mughal past where this trading route played an important role of intermixing economy and socio-cultural paradigm? Even today it remains eminent as the popular Grand Trunk Road or National Highway 1[iii], sustaining economy and the socio-cultural lives in its own unique way.

  Map No. 1, http://www.mapsofindia.com/maps/punjab/rivers/pathankot.html

Map no. 2

 http://upload.wikimedia.org/wikipedia/commons/7/7b/Route_of_grand_trunk_road.png

Map no. 3- National Highway 1

http://upload.wikimedia.org/wikipedia/commons/thumb/e/e5/National_Highway_1_%28India%29.png/290px-National_Highway_1_%28India%29.png

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[i] (Refer: Map no.1)

[ii] Refer Map no. 2

[iii] Refer Map no. 3

                                                                                                                               Niti Deoliya

CONVERSATION IN A DELHI METRO TRAIN

Ever since the last decade, Delhi has tasted different flavors of changing lifestyle and daily travelling is its integral part. This would not have been possible without contributions of Delhi Metro. Making the city far more connected and accessible, it becomes a mute spectator of everyday’s hustle and bustle of the city. One can find it amusing to see people hurrying to park their cars for boarding their train. The stations at the office hours become best ground for marathon which people even end up getting sandwiched between the train gates. However, the life inside is a different one. For some it is an opportunity to relax while some complete their unfinished tasks. But for someone like me it is a good time for interaction with different people. Here, I share with you some moments with my metro friend, Parul.

Parul like many young students has recently made her way to the city of Delhi. It was wonderful to learn about her commitment to studies and was equally inspirational to know how she persuaded her family to send her  to Delhi for higher education. We meet almost every day now and shared world of things with each other. But today she seems utter pale and jaded. She is unusually silent and neither reading nor listening to music. Assuming it to be a hectic day for her, I too did not disturb her. Days passed, I got busy with my assignments and probably she too got engaged with hers. Right after two months I heard the same perky voice and was elated to see Parul, gleaming. I was too impatient to wait further and straight away asked, “Parul? What had happened that day? Are you alright?” All of a sudden her expressions changed and she wore a serious look. I was disgusted of my stupidity but before I could redo my act she broke her silence and began describing her day in Mehrauli. I was aware of her utmost passion about heritage and archaeological sites. I was also aware about the historic city of Mehrauli and the way it has hidden away about thousand years of Delhi’s past. I could feel how ecstatic she might have been amid the mysterious ruins of Archaeological Park or hearing the mesmerizing history of Qutub Complex. But, I mused whether her explanation was anyways leading to the question I had asked her. However, I could not afford to interrupt her for I noticed the way she had immersed herself in the narration. So, I let her continue:

“I was very excited for the Sunday morning, got ready, left the hostel, took the first metro to leave Dilshad metro station and was happy to be able to make on time for Mehrauli Walk. About three hours later although our group dispersed but I remained captivated with the awe the city carried. I could see lofty Qutub Minar at a close distance and wondered how I could leave without visiting it. The bus took me there and left me more amazed and stunned for it was not just the Qutub Minar, world’s tallest free standing stone tower but entire span of Delhi Sultunate ready to be explored through its mind boggling architectural remains scattered throughout the complex. The place was expectedly full of buzz but its huge area had well absorbed the crowd. I did not care about the hot sun, rushed to the booth, got my audio guide and began discovering the place. So excited I was until I tripped against the hidden pit in the grassy cover. I believe the pit was due to thrust from a water pipe. The jerk my ankle got was so hard that I could hardly walk thereafter. I tried to move to a shady tree. Minutes after, I felt as if I was in a deep sleep. I could not recall where I was. Oh! That was Alai Minar in front. It was only a moment while I was looking how badly the things I had been holding were littered on the floor  when I heard mixed voices from a group of three nasty men indicating my fall. Things were very clear now, I had lost my consciousness and for sometime memory as well. I did not want to highlight how vulnerable I was and so stood up and moved ahead. Shockingly, at my third step I lost my balance again and banged my head against a thick tree. Although I could save my consciousness this time but my mind was numb and my body lacked strength. More than that, I could not comprehend the ongoing situation. I did not know what to do as I feared another fall if I stood up. I could not remain static either for I had to brave the notorious males as well. For the first time I had lost my self confidence. These few hours taught me how it feels to be a marginalized. I was a ‘disabled’ ‘female’. Soon, I had to leave the place I had so eagerly entered.”

Parul was approaching her station and with a tear rolling down her cheek I heard her muttering, “No, I will not be revealing this incidence to anyone for I do not want to be suggested not to move to the heritage sites. What if I am called back to my hometown? I know they would definitely ask me not to move alone. I won’t be able to bear any speculations about the way I dressed that day. I would not digest any malign gossip about my character. I do not want them to add further ifs and buts to the situation. I do not understand….. ”

Parul got off the train infuriated. I kept probing myself why a UNESCO recognized site is without security guards? How callous people are, that they could not lend their genuine support to her. Parul could manage things but how would have been the reaction of a different girl to the same happenings? Was it Parul’s deteriorated health or her realization of the patriarchal ambience most disturbing to her? Would have she said the same things if she was a male? With further questions floating, I too got off at my station but the metro moved ahead.

Notice the trees and Alai Minar adjacent to each other.

Celebrating Chishti Shrines

Introduced around 10^th century in Chisht, near Herat in Afghanistan, Chishti order within Sufi mystic of Islam reached Indian subcontinent in mid 12^th century and since then have been very popular amongst its mass and its shrines are always in buzz with its visitors. Here is an account of my experience at four popular Chisti shrines: Shekh Salim Chishti in Fatehpur Sikri, Nizammudin Dargah at New Delhi and shrine of Sabir Pak in Kaliyar, near Roorkee in Uttarakhand

Since the starting of making one’s way to Dargahs a sense of entry into a different world can be felt.The space marked by spurting energy, bustling activities, full of life enthusiasm and lively spirit. The panoramic display of bright colorful stalls selling offerings  from vibrant chaadars and beautiful roses to products of daily needs like silver shining or elegant wooden utensils, sparkling cloths, attractive accessories and the aroma of special mouth watering delicacies sets a mesmerizing platform even before one reaches the main gateway and submerges into the captivating beauty of Sufi shrine. The charisma of these shrines is powerful enough to magnetize people into the mystical milieu. This gets well explained through the exploding number of visitors coming every hour of the day to these Dargahs. Joyful sama of Qawallis seems to have potential to make anyone forget the worries of materialistic world and plunge into the spiritual one at least once. For a nation which has constantly struggled for communal harmony, it is a delight to see people irrespective of their religion bowing before the same figure, following similar practices and sharing the same space cordially transcending all socio-economic barriers. Although the three Dargahs belong to Chishti order but their regional flavoring cannot be missed. While it is a large section of tourists from across the world thronging the shrine of Shekh Salim Chishti in Fatehpur Sikri, Muslim devotees dominate in Nizammuddin Dargah whereas presence of considerable number of Sikh visitors in Kaliyar Sharif Dargah of Sabir Pak¹ can also be witnessed along with Hindus and Muslims. Moreover, sometimes offerings of red colored chaadar is seen preferred over other colored chadars among Hindu devotees in Nizammuddin², words like ‘pir babbe di jai’ can also be something found written on the chaadars containing other drawings like mosques and Islamic holy number 786 in Kaliyar Sharif, tying of red thread knots on the marble screened wall of the shrine is a part of custom at all the four places but devotees hanging formal letters addressed to Sabir Pir with a red thread on huge Guler tree² is a unique phenomenon just like burning incense is common to all three but offerings of oil and burning of auspicious flame at the main entrance of Sabir Pak’s dargah is contrasting from others yet resembling popular Hindu ritual of lighting a lamp/jyoti as a symbol of fortune and well being. These shades of differences add even more charm and subtle variety to the prevalent popular practices and rituals of the shrines. But the way coin has two sides so could one’s experience at these shrines.

Despite enjoying amid this cheerful atmosphere, colorful surroundings and religious fervor soon a bleak fermenting picture was in front of my eyes which now detached me from other joyous activities around. Fatehpur Sikri, the city which had received all grandeur when was capital during Akbar’s reign is now in a heart breaking condition with poverty stricken population and humble infrastructure. Little kids running like headless chicken from one tourist to the other for selling souvenirs, youngsters disguised as guides narrating distorted history of the place and many others expecting a tip for even their simple gesture was a common disturbing sight. However, more horrifying was the thought about future of these innocent kids without any formal education, youth without any productive work and majority population with uncertain earnings. Another sad experience was at Nizammuddin Dargah which brought to my realization a grim reality of being feminine in a staunch patriarchal ambience. Not only entry to shrines was prohibited to women but even their presence was restricted at the market place. It had become extremely difficult to keep a free mind as always I had to be utmost conscious of my ‘female identity’ before making any action or striking a conversation with the people. Were these norms only peculiar to that neighborhood or could it be broadly understood as a reflection of particular section of the society? How would a confined bird with tied wings fly to big heights?  Although Financial Crises encountered in Fatehpur Sikri and Gender Differentiation felt at Nizamuddin had already shaken me but the moment I started to hear mixed sounds of loud shouts of ‘Sabir chodo’(Sabir! Leave.), fearful screams of ‘main tujhe nahi chodungi/chodunga’(I will not spare you) and tearful cries from close vicinity of Sabir Pak’s shrine in Kaliyar I soon realized that a lot more was still awaited to be experienced. A chain of conversation with the people revealed it to be a complex fusion of physical and psychological world. A very large number of devotees had been either staying for months or were recurrent visitors. They were not only devotees or visitors but were actually the petitioners (petitions were tied and hung to Guler tree²) who had filed cases against the spell of evil spirits (shaitan) on them or their dear ones and waiting for justice under the administration of their ‘Sarkar’ -the Sabir pir. Until their hearings were complete and case was over most of them (humans/devotees) were with chained feet/hand as they (evil spirit/shaitan in human body) were in Sarkar’s custody and expected to be jailed, hung, enslaved or transformed (only evil spirit/shaitan and not human body) as per Sarkar Sabir’s jurisdiction. Isn’t this an interesting contrast with today’s juncture when Indian youth is boiling with anger and sizzling with demands of rapid trials and justice for victims of sexual assault from India’s government?

Neither for a country with 37 per cent population below poverty line, poverty a new phenomenon nor patriarchy is inevitable in this nation where female ratio has dropped down to 914. Also traces of spiritualism or pinches of black magic, Tantrism so on and so forth is not very unique or unheard in India. However, a journey to different shrines gives a wonderful opportunity to get a closer and a wider view of the convoluted Indian cultural fabric which until now one would have viewed only from a far distance. Deeper one thinks more becomes the bewilderment and so does the list of questionnaires. Although the time spent at Dargahs could be short but its imprints would remain everlastingly glowing in your memory lanes.

* Photo credit- Niti Deoliya

1. Sabir Pak is Baba Farid’s nephew and also stayed with him in childhood at Pakpattan, (now in Pakistan, earlier in Punjab) before arriving Kaliyar in 13^th century.

2.  Under the thick Guler Tree which is still there, Sabir Pak meditated for 12 years in standing position.                                                                                                                              

                                             

Kaliyar Sharif,
Way to Main Gateway: Observe the colorful offerings

                                                                                               

Kaliyar Sharif, sea of Humanity at Shrine's Gateway

View of the main shrine-Sabir Pak

Letters of the devotees/petitioners addressing Sarkar Sabir

Joyous Qawalli in the premises of the shrine of Sabir Pak