English: Historical photograph of Qila Anandgarh in 1930s by Dhanna Singh Chahal 'Patialvi'. 'Anandpur Sahib Gurdwara Qila Anandgarh': Falling in Hoshiarpur district. Clicked on May 30th, 1934 as per: [1].

An image of this photograph can also be found at: [2]; [3]; [4]

This photograph was showcased in a webinar titled 'De-Freezing 1930's Panjab', delivered on 20 August 2011, refer to: [5]; [6]; [7]; [8]

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This is a very important place connected with Sikh history—a very important district with immense significance in the entire Sikh historical narrative. This is Fort Anandgarh of Anandpur Sahib. This fort was documented by Bhai Dhanna Singh in 1934. The fort was still standing in good condition until 1934. It was originally built by the Tenth Master, Guru Gobind Singh Ji, around 1695–1700, and it remained intact for nearly 250 years. There was no major damage to it from any side during that long period.

Yet, for reasons unknown, a perfectly sound fort was demolished down to its foundations and replaced with a completely new architectural structure. The fort that stands there today does not match the original one in any way. This is a deeply troubling issue to reflect upon. If a building is collapsing or already damaged, one might understand the limitations of earlier institutions and their lack of awareness or resources for conservation. But when a building is in perfectly good condition and is still demolished and rebuilt anew, this raises serious questions. The coming generations will surely ask us, and our elders—who replaced heritage with marble—why such a priceless and important part of history was destroyed.

A major portion of Sikh history passed through this very fort, and its importance is immense. I want to share just one example of that importance. When the fort was under siege, imagine the extreme pressures inside: soldiers missing their families, asking to return home; enemies outside who could not be trusted even if they swore oaths. At one point, when an enemy soldier was wounded and someone from within the fort gave him water, that person was brought before Guru Gobind Singh Ji. That man was Bhai Kanhaiya Ji. The Guru could easily have dismissed him, but instead, upholding the tradition passed down through generations, the Guru instructed him not only to give water but also to treat the wounds of the enemy. Enemies can be fought again, but one can never abandon principles and values. The greatest example of moral firmness and righteousness is linked to this fort.

After leaving this fort, the Sikhs crossed the River Sarsa/Sirsa, where many sacred texts were washed away. It was here that Guru Sahib’s family became separated. On one side, the Sahibzadas attained martyrdom, and on the other, Guru Gobind Singh Ji passed through the forests of Machhiwara and later reached Talwandi Sabo, where he composed the Zafarnama. All of this history is inseparably connected to this fort. With such an extraordinary legacy attached to it, one must ask: how intensely should this structure have been preserved?

This fort witnessed the Mughal-era, the Misl-period, and even the British-period. Through all these times, no one damaged it. Even when the British had the power to destroy it, they did not. Even when the Mughals could have demolished it after Baba Banda Singh Bahadur, they did not. Yet, in the last 60–70 years, when control came into the hands of our own people [Sikhs], the fort was demolished and replaced with a new structure that no longer reflects its original military strength or capacity. Looking at it today, it is hard to believe that hundreds of warriors once defended it through long battles.

The curators at Panjab Digital Library first heard about such a photograph in 2003, with them often reflecting on Harinder Singh Mehboob Ji’s descriptions of the mud fort (Kachi Garhi) of Chamkaur. Since cameras existed then, they always believed that someone must have photographed it. Whenever photo collections came to their office, they examined them closely in search of that lost image. When Bhai Dhanna Singh’s photographs finally surfaced, they searched them with the same hope. While they did not find the photograph of the Kachi Garhi, they did find the image of the fort where Guru Sahib later reached. And they still hope that one day we may also find an image of the Kachi Garhi.

When we begin to explore and identify our heritage, we do discover losses—but we also uncover what still survives. We realize that not everything is lost yet. However, much still remains vulnerable. If we do not act in the coming years, even what remains may disappear. The coming generations deserve to see these treasures so they can connect with their history. Only then can they truly imagine how battles were fought in stone forts, how gurdwaras endured sieges for months, and how extraordinary courage once shaped these places.

Lastly, I request that if anyone ever visits these historical sites, or possesses old photographs or detailed information related to them, please share them with the community. Share this heritage with other Punjabis living far away. Only by working together can we preserve what remains—otherwise, time will take even more away from us, and the work to document our history/heritage will remain incomplete.