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After this, Multan came under the control of a Hindu vassal, Dewan Mulraj Chopra. In 1845, the First Anglo-Sikh War broke out, and was won by the British East India Company. Three years of uneasy peace were spent trying to keep Multan practically independent under Mulraj while ostensibly under the control of the East India Company.
Multan had 80,000 residents in 1848. It was renowned for its richness and served as the regional trading hub for spices, silks and other treasures. Early in 1848, Sir Frederick Currie, the newly appointed Commissioner in the Punjab, asked that Mulraj pay back taxes and levies that had been owed to the Sikh Empire’s central Durbar. Mulraj abdicated in favor of his son in an effort to prevent a full annexation of Multan. Nonetheless, Currie made the decision to install Sardar Khan Singh as the Sikh monarch, who would be accompanied by Patrick Vans Agnew, a British political agent. (Charles Allen, Soldier Sahibs, Abacus, 2001)
In April 1848, the two British officers, Vans Agnew and Lieutenant Anderson, arrived in Multan to take control of the citadel from Mulraj. They were attacked by Mulraj’s troops and both officers were killed. Mulraj saw himself as committed to rebellion and presented Vans Agnew’s head to the local authorities. The British political agent in Bannu, Lieutenant Edwardes, took steps to suppress the rebellion but was hindered by the Commander-in-Chief of the Bengal Army, Sir Hugh Gough, who did not want to expose European troops to a campaign during the harsh weather. In June, Edwardes led an army against Multan and defeated Mulraj’s forces. General Whish was ordered to begin the siege of Multan, but the East India Company’s forces were too weak to maintain it and were forced to retreat.
Sher Singh Attariwalla, a detachment of the Khalsa, rebelled against the East India Company in September, leaving the siege vulnerable. The Sikh Khalsa Army, under the command of General Sher Singh, inflicted a significant defeat on the British Army at the Battle of Chillianwala. Both sides claimed victory, but the Sikhs were eventually seen as the victors. This was one of the toughest battles fought by the British Army and led to the loss of British prestige, contributing to the Indian Rebellion of 1857.
In November, General Whish was reinforced by a large force from the East India Company’s Bombay Army and was able to easily supply the large force. Inside the city, Mulraj had 12,000 troops and 54 guns.
Whish ordered four columns of troops to attack the suburbs of a city. The attack resulted in Mulraj’s forces being driven back into the city and the city walls being breached. The main magazine in the citadel exploded, killing 800 of the defenders, but Mulraj maintained his fire. Whish ordered a general assault on January 2, 1849, leading to a bloody house-to-house fight in the city. The Nawab of Bahawalpur was a key ally of the British in this endeavor. Whish ordered civilians to be herded into the main square, resulting in further casualties. The citadel held out for another fortnight, but eventually fell on 22 January after heavy bombardment and an explosion of three mines under its walls. Mulraj surrendered with 550 men, but only after Whish insisted on unconditional surrender. It then fell to the British Empire and became part of British Punjab.
Corporal John Ryder of the (European) Bombay Fusiliers later wrote of the city after the siege, “Mountains of dead lay in every part of the town, and heaps of human ashes in every square, where the bodies had been burnt as they were killed. Some were only half-consumed. Many had been gnawed and pulled to pieces by dogs; and arms, legs, heads and other parts lay in every place. The town swarmed with millions of flies.” (Ian Hernon, Britain’s forgotten wars, Sutton Publishing Ltd, 2003)
The British acquired significant amounts of plunder. The value of Mulraj’s treasury was estimated to be three million pounds, a substantial amount for the era. The already damaged castle was further destroyed and washed away after a massive overflow of the Indus and Chenab rivers in August of 1849, and it eventually turned into an island of muck in the middle of the floodwaters.
After the establishment of British control in Punjab, the British were worried that a strong leader like Sher Singh Attariwalla could spark a large-scale conflict with them again, so they exiled him. The fall of Multan was a key event in consolidating British rule in India for a century afterwards.
Role in the freedom struggle
Surendra Nath Banerjee, a pioneer in demanding full independence from British rule, founded the Indian Association as a forum for discussing national matters. He embarked on a nationwide tour with the aim of fostering a robust public sentiment, unifying India’s diverse communities based on shared political goals and aspirations, promoting goodwill between Hindus and Muslims, and engaging the masses in the key public movements of the time. Multan was one of the key stops on his tour.
Henry Cotton, a member of the Indian Civil Service (ICS), but sympathetic to the political aspirations of India, describes his impression at the time: “The educated classes are the voice and brain of the country. The Bengalee Babus now rule public opinion from Peshawar to Chittagong; and, although the natives of North-Western India are immeasurably behind those of Bengal in education and in their sense of political independence, they are gradually becoming as amenable as their brethren of the lower provinces to intellectual control and guidance. A quarter of a century ago there was no trace of this: the idea of any Bengalee influence in the Punjab would have been a conception incredible to Lord Lawrence, to a Montgomery, or a Macleod, yet it is the case that during the past year the tour of a Bengalee lecturer, lecturing in English in Upper India, assumed the character of a triumphal progress; and at the present moment the name of Surendra Nath Banerjee excites as much enthusiasm among the rising generation of Multan as in Dacca”. (Mittal, S. C. (1977). Freedom Movement in Punjab, 1905-29. Concept Publishing Company.)
The tour of Surendra Nath Banerjee brought a wave of hope and inspiration to the Indian community. It showed that politics could be just as captivating as religion and that there was a greater unity and shared interests among the different regions of India than previously believed. This realization paved the way for the creation of a nationwide political organization within a decade. The tour also proved that it was possible to unite the masses under a common political goal to improve India’s political condition.
By 1907, Multan had become one of the sites of political agitation in favor of home rule in Punjab along with Lahore, Amritsar, and Ferozepore. Nationalist factions advocated for the assassination of high-ranking British officials, as well as calling upon the public to revolt and overthrow English rule. In addition to this, an active effort was launched to turn the yeomanry, a primary source of recruitment for the armed forces, against the British. This was done through the spread of seditious literature and public meetings where the attendees, many of whom were military pensioners, were openly encouraged to join the cause of rebellion.
The Demographic balance shifts
During colonial times, Multan’s industrial potential went largely untapped due to the British building only a few railway lines, as well as the unequal distribution of canal colonies. This led to high unemployment and low wages, which was exacerbated by the alteration of the land by the government. (Ahmad, A. N. (2022). Infrastructure, Development, and Displacement in Pakistan’s “Southern Punjab”. Antipode.) As a result, many people decided to voluntarily leave Multan. Furthermore, communal riots in the 1920s and the violent actions of Muslim attackers against the Hindus, which included plundering, massacres, and dishonoring of women, shocked the nation and caused many Hindus to flee Multan. **These two factors, along with the differential in fertility rates between the communities, combined to result in a Muslim majority in Multan during British rule.
The Hindu Mahasabha came into prominence with an active program by way of reaction to the horrible atrocities perpetrated by Muslim aggressors on Hindus in Multan, Malabar and other places where rioting had taken place. Madan Mohan Malaviya advocated for the formation of Hindu Sangathan in order to promote the interests of the Hindu samāj.
In 1923, the Hindu Mahasabha made an impressive effort to bring back to Hindu fold over four and a half lakh Mālakāna Rajputs who had previously converted to Islam. This was seen as a response to the ongoing riots that were happening at the time. The Mahasabha welcomed them back into Hindu dharma, providing them with a sense of solace and a renewed connection to their culture and beliefs. This was a powerful demonstration of the Hindu Mahasabha’s commitment to preserving their rich and vibrant culture and heritage, no matter the circumstances.
Swami Shraddhānanda also organized the Shuddhi movement with a view to bringing back within the Hindu fold those who had renounced Hindu faith and were converted into Islam.
In 1938, Multan was rocked by a serious communal riot that led to fatalities, injuries, and the destruction of numerous homes. As a result, British troops were dispatched to the scene to quell the violence.
The Muslims of Multan eventually supported the Muslim League and the Pakistan Movement in the 1940s. In 1946, the Muslim League called for Direct Action Day to agitate for a separate Pakistan. The violence that followed in Calcutta is well-known, but there was also extensive bloodshed in Multan, Lahore, Rawalpindi and Amritsar.
At least as early as mid-1946, the Muslim League had been conducting a concerted and ostensibly covert effort to arm its supporters. In March 1947 the Muslim League compelled Unionist Muslims to resign from their ministries in the Punjab government, exposing Hindus and Sikhs to the partisan policies of the predominantly Muslim government.
Then Multan witnessed a sudden escalation of violence amidst the anti- and pro-Pakistan sloganeering that had been prevalent in the major cities of Punjab. This marked the outbreak of large-scale violence in the region. Several key locations across Multan saw brutal attacks against Hindus and Sikhs, including the TB Hospital near Delhi Gate where even dying patients had to flee or perish and the old bazaar where Sikh students were killed by the police. The stories of violence, such as the killing of renowned philanthropist Seth Kalyan Das’ entire family, continue to haunt Hindus to this day. Syed Saheb, the mob’s leader, rallied his followers to fight the unbelievers. The mob went on to burn down Hindu and Sikh colonies while the police opted to show no interest. The canal that was once the lifeline of this area and adjacent villages was now filled with dead bodies. (Muhammad Hassan Miraj. (2013, October 30). The famous Four - Part IV. Dawn)
After this, the colonial government’s power would quickly wane; the British would no longer be able to persuade the Indians that violence would result in harsh punishment or heavy retaliation due to a lack of resources and personnel. After the incidents in Rawalpindi and Multan in early March 1947, the situation would inevitably descend into anarchy.
Hindus in Multan had a tragically simple choice to make given the current circumstances: either put their safety and future in the hands of Muslims, or take steps to assist themselves.
Even to the Indian National Congress, the creation of Pakistan appeared to be the only way of deliverance from the anarchy and bloodshed caused by the chaos, confusion and complete break-down of administration that happened at this time. Only the terms of Partition and where the boundary would be drawn were yet to be determined.
Baldev Singh, who was the Sikh member of the Viceroy’s Executive Council, proposed an exchange of property and people as the Boundary Commission’s terms of reference when he met with the Governor General, the Congress, and the Muslim League on June 2. He approved partition in principle. At a subsequent press conference, the Viceroy Lord Mountbatten made it plain that the ruling Labour Party government in the United Kingdom would never support Partition on the basis of landed property. As a result, population served as the main criterion for division, with everything else relegated to “other factors”. At this point, it became clear that Multan would become part of Pakistan.
After Pakistan gained independence in 1947, most of the Hindu, Jain and Sikh minorities who still constituted 42% of Multan’s population were violently forced to relocate to India.
Jawaharlal Nehru, the interim prime minister, did very little to remind the provincial government of its responsibility to safeguard Hindus and Sikhs. Unfortunately, Nehru had even consistently resisted calls for Hindus and Sikhs to be evacuated from Muslim-majority areas.
The Śahīdī Dalas established by Master Taster Singh of the Akali Dal and the Relief Committees of the Rāṣṭrīya Svayamsevaka Saṅgha were crucial in preventing attacks on Hindu-Sikh localities in major cities of West Punjab. This is why when the Sarsanghchalak of the RSS, M.S. Golwalkar, visited Punjab, he was greeted by crowds of thousands of fervent Hindus and Sikhs in Lahore, Multan, Lyallpur, and Sialkot. In Lahore, armed Hindu and Sikh civilians, directed by District Magistrate Muhammad Ghani Cheema, successfully defended themselves against Muslim mobs long enough to evacuate the majority of non-Muslims to India. Without the decision to arm and mobilize Hindus and Sikhs, and demonstrate their ability to retaliate, it is likely that the pogrom on the scale of the one that took place in Rawalpindi would have happened numerous more times, including in Multan.
The ruins of Dharma post-Partition
Those Hindus who stayed back in Multan were forced to convert, barred from employment, and deprived of the right to cremation. The remaining Hindus live in slums and adopt Muslim-sounding names to hide their identity. There is a banyan tree in a narrow street where the Hindus keep the mūrtis and worship them. (Muhammad Hassan Miraj. (2013, October 30). The famous Four - Part IV. Dawn)
To trace the whereabouts of the Hindus who left Multan, one must examine where the Sāraikī language is spoken in India. Sāraikī is the language of Multan and the surrounding southern Punjab region, now a part of Pakistan, and has a distinctive vocabulary and grammar that sets it apart from other regional languages like Urdu and Punjabi. There are several dialects of Sāraikī spoken in different parts of India, with the Multanī dialect possessing unique vocabulary and pronunciation patterns specific to the region. According to the 2001 Indian census, Sāraikī is spoken in urban areas throughout Haryana, Delhi, Rajasthan, and Uttar Pradesh by over 68,000 people. In Delhi in particular, they have settled in a sublocality called Multanī Dhanda in Pahārganj where they serve a unique cuisine famously known as Multanī Moth Kachori. Many speakers of the Multani dialect achieving success in fields like medicine, engineering, fashion design, and IT. Some, such as Gautam Gambhir and Milkha Singh, have even achieved glory in sports. While some have assimilated into speaking Punjabi or Hindi, many in the Multanī diaspora still consider Sāraikī to be an integral part of their cultural heritage and a distinct aspect of their identity. The trauma of the violence of Partition continues to affect the entire community after generations.
One of the stories that best encapsulates the tragedy of Partition of India is that of Milkha Singh. Born and raised in a small village in Multan district, he witnessed the brutal murder of his parents and seven siblings. His father’s dying words, “Bhaag Milkha Bhaag”, exhorting his son to run for his life, became a haunting memory that stayed with him for the rest of his life. Fleeing for his life, Milkha Singh arrived in India as an orphan and struggled to survive, resorting to petty crimes and odd jobs. Despite the trauma and hardship he had endured, Milkha Singh discovered his athletic abilities while serving in the Indian army. With dedication and hard work, he became one of India’s most celebrated athletes, earning the nickname “The Flying Sikh” for his record-breaking achievements in track and field. Through his perseverance and success, Milkha Singh became a symbol of hope and resilience for millions of people who had also suffered during the Partition. But his success on the track could not erase the pain and trauma of his past. In interviews, Milkha Singh often spoke about the emotional scars he carried from the Partition, and how his father’s dying words had haunted him for years. His story is a poignant reminder of the lasting impact of the Partition on the lives of millions of people who were forced to leave their homes and loved ones behind.
Another story of Partition told among the Jain community of Jaipur is that of the Jains from Multan. The community, then living in Multan, was worried about their mūrtis and jinavāṇī since they couldn’t travel through the bus or train routes to India due to the ongoing riots. Eventually, they managed to hire a private plane from Bombay to carry their 85 mūrtis, household items, and people to safety in India. However, the plane was overloaded and the pilot refused to fly it. He suggested taking only a few mūrtis since they all looked alike. But the women in the plane were adamant about taking all the mūrtis and jinavāṇī and refused to leave them behind. Finally, they removed all the household items, but the plane was still overloaded. The pilot gave the community an ultimatum - either the people or the mūrtis. The community decided they would stay behind so that the mūrtis and jinavāṇī could be taken to safety. In the end, the pilot decided to take the risk of taking both, while leaving behind their belongings. During the flight, the women took a pledge to not eat or drink anything until the plane reached Jodhpur, and chanted the Namōkāra mantra. The plane miraculously landed safely at Jodhpur airport, despite being overloaded. The pilot, who was a Sikh, was amazed by the experience and asked to see the mūrtis. The Jain community asked him to leave non-vegetarian food and drinks before he could view the mūrtis, which he obliged. The idols and jinavāṇī are now located at the Adarsh Nagar, Multan Jain Temple in Jaipur, and people can visit them. This story highlights the traumatic experiences of the Jain community during the Partition, where they had to leave behind their homes and belongings and risk their lives to save their mūrtis and jinavāṇī. The fear, uncertainty, and loss they experienced during this time left a lasting impact on their lives.
The departure of Hindus, Sikhs and Jains from Multan had a significant impact on the city’s demographics and cultural landscape. Many of the city’s Hindu temples, shrines, and other religious and cultural sites were abandoned, destroyed, or repurposed for other uses, and it has become a predominantly Muslim city. Multan is currently the fifth largest city in Pakistan, with a population of over 1.8 million people according to the 2017 Census, but it has lost most of its Dhārmika heritage.
At the time of independence in 1947, Multan was a neglected area. The remnants of the Old Fort lay in ruins, surrounded by overgrown bushes and ditches that hinted at its destruction. Most roads were unpaved, and the sewer system was so inadequate it barely functioned. The departure of the Hindu community also had an impact on the city’s economy, as many of the Hindu merchants, traders, and businessmen who played an important role in the city’s commercial and economic life left with their families.
Through the centuries, many Hindu temples and shrines had been destroyed, leaving little evidence of the city’s Hindu past. Indian history is abundant with such instances of cities, palaces, forts, temples, and dynasties that were once highly regarded and well-known and have been forgotten today. A number of temples are still located in Multan’s mohallās, seemingly oblivious to their surroundings, and now function as residential spaces. It is only upon careful inspection that their true identity becomes apparent.
A Muslim mob destroyed the Prahlādpurī Temple in Multan, which had been built in honor of Prahlāda and dedicated to Narasimha, in 1992. Many Hindus believe Prahlāda personally constructed the first temple in honor of Vishnu’s Narsimha Avatar. This was after Vishnu appeared from a pillar to kill Hiranyakashipu and reward Prahlāda’s faithfulness. The pillar was built into the temple, and it is thought that this is where the Holīka Dahan festival had its start. Yet, in contrast to how enthusiastically Hindus celebrate Holī across the border, the temple where the custom is said to have started has forgotten about it. The temple and the city have undergone a more radical change due to Partition than in a millennium of being occupied by various invaders. As a consequence, the tale of Prahlāda is no longer told in the temple, and there remain only ruins. The Evacuee Trust Property Board is the owner of the location. The Narasimha pillar is still standing, and it is thought that the Narasimha deity had long since been transported to a shrine in Haridwar after being removed for safety. (Jain, M. (2019). Flight of Deities and Rebirth of Temples: Episodes from Indian History. Aryan Books International.) By 2006, squatters had occupied the site’s lower levels, and waste disposal there was a regular occurrence. Despite the Supreme Court of Pakistan issuing an order urging its restoration, efforts to rebuild the temple have not yet been successful.
Sūraj Kuṇḍ, or the Sun Pool, was another Multan location with a long history of Sun God worship. It was connected to the veneration of the Sun and Narasimha. There were two annual fairs: one in the winter and one in the summer. Some remnants of Hindu culture can still be found in Multan today. Some Hindu-era structures have been preserved and some local residents continue to practice Hindu customs and rituals, although they may have evolved over time. For instance, the local spring festival, known as the Urs, has Hindu roots and is celebrated with great enthusiasm by the community.
To sum it up, the Dhārmika history of Multan is a rich and intriguing aspect of the city’s background. Despite the obstacles faced by the Hindu community over the centuries, their heritage continues to persist and remains an integral part of Multan’s cultural legacy.
Our memory, our myopia
Multan lives on in India’s cultural memory through Multanī Miṭṭī, or the clay of Multan, which is a type of clay that has been used as a traditional purifier and cleanser in India for centuries. It is called Multanī Miṭṭī due to its origin in Multan. This clay is known for its remarkable ability to purify and cleanse, and even today, it is still widely used in rural parts of India. It is believed to have powerful detoxifying and cleansing properties and is thought to be especially effective for washing hair. This is why it is still a popular alternative to shampoo in rural areas, where commercially produced shampoo is often not readily available. The legends surrounding Multanī Miṭṭī give it a special significance, and it is still thought of as a sacred purifier by many. In addition to its use as a purifier and cleanser, Multanī Miṭṭī is also widely used in skin care treatments, such as masks and scrubs. It is particularly beneficial for those with sensitive or problematic skin.
Indian history is filled with stories of cities, monuments, forts, temples, and dynasties that have long been forgotten. And the grand Sun Temple in Multan probably is the most egregious of our tendency to forget our own past. Perhaps it is tougher for us because no physical trace of this temple survives today . Nevertheless, its memory lives on in the form of recordings in ancient literature, as well as in the collective memory of the Indian subcontinent. As a student of Indian history, one may wish to visit Multan for educational, recreational, or spiritual purposes, yet unfortunately, this may not be possible for most Indians. Multan may be out of reach physically, but it is still connected to the rest of India through its presence in history books, in the realms of Purāṇa and its rightful place in the Great Song of our civilization.
We must keep this memory alive until the day we get an opportunity to locate and rebuild the Multan Sun Temple and the Prahlādpurī Temple again. These are two of the most important landmarks of this civilization. These temples were once a symbol of Hindu culture and devotion, and their destruction has had a lasting impact on the Hindu community. Rebuilding the temples would not only restore cherished cultural landmarks, but also help to preserve Hindu heritage and history for future generations. Just as the bonfire on the night before Holī symbolizes the victory of Dharma over Adharma, similarly Dharma must rise again in Multan.
One of the stories of Dharma that echo through the history of Multan is that of a Dharma Guru named Mul Chand. Mul Chand was a highly revered figure in ancient Multan, known for his deep devotion and spiritual wisdom. He lived a simple life, dedicating himself to serving the local Hindu community and spreading the teachings of his faith. One day, a wealthy merchant came to visit Mul Chand, seeking guidance on how to attain inner peace and happiness. Mul Chand listened patiently to the merchant’s concerns and then took him on a walk through the city’s bustling bazaars. As they walked, Mul Chand pointed out the different sights and sounds of the city, from the bustling crowds to the vendors selling their wares. He showed the merchant how even the most mundane activities of everyday life could be sources of joy and fulfillment. The merchant was struck by Mul Chand’s wisdom and realized that true happiness could not be found in material wealth, but in the simple things in life. He thanked Mul Chand for his guidance and went on to live a life filled with contentment and peace. This highlights the importance of Dharma in ancient Multan and the deep spiritual wisdom that was present in the city.