The octagonal base of the famous samadh of Maha Singh, the father of Maharaja Ranjit Singh, which was built in Sheranwala Bagh in Gujranwala in 1837, has partially collapsed. The Evacuee Trust Property Board (ETPB), tasked with maintenance and preservation, has attributed the collapse to heavy rainfall.
As a result, there is an imminent threat that the 80-foot-tall structure, featuring a dome atop its octagonal base, may fall onto a nearby school. This situation calls for immediate attention from the authorities concerned.
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### Historical Background
According to *Umdat-ut-Tawarikh* (the official court diary of the Sikh Darbar at Lahore), Daftar III, in 1836, General Hari Singh Nalwa of Gujranwala submitted designs for the samadh of Maha Singh to Maharaja Ranjit Singh. The Maharaja sanctioned a grant of Rs 12,000 for its construction next to the fortified city.
The samadh was constructed in 1837 at a corner of Sheranwala Bagh, formerly known as Hazuri Bagh. Along with the samadh, a baradari (a twelve-door pavilion) was also built within Sheranwala Bagh under the oversight of General Hari Singh Nalwa.
A subsequent reference appears in Daftar III in 1838, when Maharaja Ranjit Singh sanctioned the allocation of a village to his son, Kharak Singh, for the upkeep of Sheranwala Bagh and the samadh of his father situated within it.
John Murray mentions the samadh in his 1883 *Handbook of the Panjab*, stating:
> “At 1/4 mile beyond the station is the samadh of Maha Singh, father of the great Ranjit. It is a very handsome structure, 81 feet high to the top of the gilt ornament on the summit. It is an octagon, each side of which measures 25 feet. Thirteen steps lead up to the vestibule. The inner room, where there are knobs that mark the places where the ashes [of Maha Singh] are deposited, is 27 feet 2 inches broad. The breadth of the whole building is 60 feet.”
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### Observations from the Early 20th Century
Dhanna Singh, a Patiala inhabitant, visited Sikh gurdwaras throughout British India by bicycle between 1930 and 1934. He visited this historical location on October 9, 1932.
He observed that the central chamber of the samadh had been converted into a gurdwara by the local Sikh community, featuring the *parkash* (daily display) of the Siri Guru Granth Sahib. At that time, Sheranwala Bagh remained in the ownership and designation of the samadh, although local government administered it.
These arrangements concerning the samadh, baradari, and Sheranwala Bagh persisted until 1947.
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### Post-Partition Developments and Current Condition
After the partition of the Indian subcontinent in 1947, the local government continued to maintain Sheranwala Bagh, despite it being registered under the name of the samadh. However, the stewardship and upkeep of these historical sites fell under the jurisdiction of the Evacuee Trust Property Board (ETPB).
The Board deserves acknowledgment for refurbishing the baradari, although some experts have taken issue with the ostentatious nature of the project. The samadh, meanwhile, was largely disregarded by the ETPB, except for the erection of a brick wall around it, isolating it from Sheranwala Bagh. No significant maintenance has been conducted at the samadh since 1947.
The authors visited the samadh in 2024 and documented its lamentable state, providing photographic evidence of deterioration due to insufficient upkeep.
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### Causes of the Collapse and Accountability
The ETPB’s attribution of the recent damage to torrential rains that devastated both the Charrhda (East) and the Lehnda (West) Punjab in recent weeks is questionable.
The principal reason for the collapse appears to be the prolonged neglect of the historical site, for which the ETPB may be held responsible. The recent rains likely served only as the final straw that broke the camel’s back.
The ancient Arabic adage is pertinent here: the agency permitted the historical samadh to deteriorate for almost eight decades. This underscores the agency’s negligence in maintaining and conserving Sikh monuments under its care.
The ETPB must acknowledge responsibility for the collapse, which is primarily due to inadequate maintenance of the historical site.
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### Positive Measures and Future Prospects
Meanwhile, the agency’s initiatives to deliver prompt aid and stabilize the site to avoid further collapse from a safety standpoint are commendable.
In a recent statement, the chairman of the ETPB mentioned measures implemented at the site, including consultancy sought from expert preservation companies to restore the building to its original grandeur and elegance, considering its heritage value and significance.
This statement serves as an official apology and a pledge to restore the historical landmark. The actual outcome will be revealed in the coming years as the ETPB fulfills its chairman’s commitment to the people of Pakistan and the Sikh community.
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### Broader Concerns on Sikh Heritage Preservation in Pakistan
The recent partial collapse of this samadh is not an isolated incident. In 2023, Gurdwara Roori Sahib—a gurdwara commemorating the visit of Siri Guru Nanak Sahib, situated near Lahore—collapsed following rainfall.
This pattern suggests systemic shortcomings in the repair and preservation of Sikh monuments in Pakistan.
Although the ETPB effectively maintains prominent historical gurdwaras in urban areas, it has made minimal efforts to preserve Sikh religious sites in rural regions. These rural sites often include substantial land and properties generating consistent income for the ETPB, yet the revenue appears to be absorbed into general Board funds rather than allocated exclusively for upkeep.
For example, Gurdwara Boali Sahib (behind the Sunehri Masjid) in Lahore has been dismantled, yet the agency allegedly maintains oversight of over 110 shops affiliated with the gurdwara and collects rent.
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### Documentation of Sikh Heritage Sites in Lahore District
Dr. Tarunjit Singh Butalia, co-author of this essay, analyzed about ten Gurmukhi texts created before 1947 that mention Sikh historical shrines in the current Lahore district. His research, *Sikh Historical Shrines in Pakistan: Lahore District* (April 2025), identifies over 40 historical shrines.
– 5 of these shrines have operational gurdwaras.
– 1 is well-preserved but no longer functions as a gurdwara.
– 14 sites remain intact but have been occupied by locals or repurposed for other uses, such as graves or educational purposes.
– 8 sites are currently in disrepair due to neglect.
– 14 sites have disappeared or been replaced by modern structures.
Their exact locations are documented in Dr. Butalia’s publication.
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### Recommendations and Conclusion
The situation is regrettable given that the ETPB claims to be the protector of historical Sikh holy sites in Pakistan.
The ETPB should:
– Produce a comprehensive list of Sikh heritage sites in its jurisdiction, including the associated land and properties.
– Ensure that revenue generated from these properties is allocated specifically for upkeep, maintenance, and repair.
– Take immediate restoration measures for deteriorating historical religious monuments.
– Clear areas currently occupied by Partition refugees and renovate the buildings accordingly.
– Install historical heritage markers at all pertinent locations—especially those demolished—to educate the public about their past existence and significance.
Failure to maintain these sites despite generating revenue risks eroding the Sikh community’s trust in the ETPB’s ability to protect their sacred historical places.
As the saying goes, deeds will convey more meaning than spoken words.
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### About the Author
Mazhar Abbas is the author of *The Aftermath of the Bangladesh Liberation War of 1971: Enduring Impact* (Routledge, 2024). He holds a PhD in history from Shanghai University and is currently a lecturer at Government College University (GCU), Faisalabad, and a research fellow at the Pakistan Institute of Development Economics (PIDE), Islamabad.
He can be contacted at: mazharabbagondal87@gmail.com
Follow him on X (formerly Twitter): @MazharGondal87
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