Multan: Shifting Demographics, a Tale of Colonial Legacy and Partition Tragedy

The article discusses the impact of partition on Multan's Hindu, Sikh, and Jain communities, highlighting forced conversions, economic deprivation, and the loss of cultural heritage. It also explores the diaspora of Multani speakers in India and the cultural remnants of Multan in Indian society, such as Multani Miṭṭī. The narrative underscores the need to preserve the memory of Multan's cultural and religious history, including the desire to rebuild temples lost during partition. The previous part can be accessed here.

During the colonial period, Multan's economic potential was underutilized, leading to high unemployment and low wages. Communal tensions escalated in the 1920s, causing many Hindus to leave, shifting the demographics towards a Muslim majority. This, coupled with political developments and violence, set the stage for Multan's inclusion in Pakistan after independence, resulting in the forced relocation of Hindu, Jain, and Sikh minorities.

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.

Authored by Deepak Srinivasan. Published by Brhat.