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Jammu and Kashmir
Set like a jewelled crown on the map of India, Kashmir is a multi-faceted diamond, changing its hues with the seasons - always extravagantly beautiful. Two major Himalayan ranges, the Great Himalayan Range and the Pir Panjal, surround the landscape from the north and south respectively. They are the source of great rivers, which flow down into the valleys, forested with orchards and decorated by lily-laden lakes.
The Mughals aptly called Kashmir ‘Paradise on Earth’ where they journeyed across the hot plains of India, to the valley’s cool environs in summer. Here they laid, with great love and care, Srinagar’s many formal, waterfront gardens, now collectively known as the Mughal Gardens. Anecdotes of four and five centuries ago describe their love for these gardens, and the rivalries that centred around their ownership. They also patronized the development of art & craft among the people of Kashmir, leaving behind a heritage of exquisite artisanship among thes people and making the handicrafts of the land prized gifts all over the world.
Kashmir is a land where myriad holiday ideas are realised. In winter, when snow carpets the mountains, there is skiing, tobogganing, sledge-riding, etc. along the gentle slopes. In spring and summer, the honey-dewed orchards, rippling lakes and blue skies beckon every soul to sample the many delights the mountains and valleys have to offer. Golfing at 2,700 m above the sea, water-skiing in the lakes and angling for prized rainbow trout, or simply drifting down the willow fringed alleys of lakes in shikaras and living in gorgeous houseboats are some of the most favoured ones.
SEASON
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| In summer, daisies carpet parks and gardens all over Kashmir (For large view click on image) |
Kashmir has four distinct seasons, each with its own peculiar character and distinctive charm. These are spring, summer, autumn and winter.
Spring, which extends roughly from March to early May, is when a million blossoms carpet the ground. The weather during this time can be gloriously pleasant at 23oC or chilly and windy at 6oC. This is the season when Srinagar experiences rains, but the showers are brief.
Summer extends from May until the end of August. Light woollens may be required to wear out of Srinagar. In higher altitudes night temperatures drop slightly. Srinagar at this time experiences day temperatures of between 25oC and 35oC. At this time, the whole valley is a mosaic of varying shades of green - rice fields, meadows, trees, etc. and Srinagar with its lakes and waterways is a heaven after the scorching heat of the Indian plains.
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The onset of autumn, perhaps Kashmir's loveliest season, is towards September, when green turns to gold and then to russet and red. The highest day temperatures in September are around 23oC and night temperatures dip to 10oC by October, and further drop by November, when heavy woollens are essential.
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Through December, to the beginning of March is winter time, which presents Srinagar in yet another mood. Bare, snow-covered landscapes being watched from beside the warmth of a fire is a joy that cannot be described to anyone who has not experienced it. Some houseboats and hotels remainopen in winter-these are either centrally heated or heated with ‘bukharis’, a typically Kashmiri stove kept alight with embers of wood, quite effective in the winter.
Srinagar – The Lake City
Srinagar is located in the heart of the Kashmir valley at an altitude of 1,730 m above sea level, spread on both sides of the river Jhelum. The Dal and Nagin lakes enhance its picturesque setting, while the changing play of the seasons and the salubrious climate ensures that the city is equally attractive to visitors around the year.
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Kalhana, the author of 'Rajtarangini’, states that Srinagri was founded by Emperor Ashoka (3rd Century BC). The present city of Srinagar was founded by Pravarasena-II, and Hiuen Tsang, who visited Kashmir in 631 AD, found it at the same site as it is today. Laltaditya Muktapida was the most illustrious ruler of Kashmir in the Hindu period, which ended in 1339 AD. King Zain-ul-Abidin (1420-70 AD), popularly known as ‘Budshah’, was a great patron of Sanskrit. Akbar captured Kashmir valley for the Mughals, who endowed Srinagar with beautiful mosques and gardens. The Sikhs overthrew the last Muslim ruler in the reign of Maharaja Ranjit Singh in 1819. In 1846 the Dogras secured the sovereignty of Kashmir from the British under the Treaty of Amrjtsar, and in 1947 the state of Jammu and Kashmir with Srinagar as its capital, became part of the Indian Union.
Today Srinagar is a resort for the tourist who can experience, at first hand, the peculiar beauty of the valley that has attracted the Chinese, the Mughals and the British to it.
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Its waterways with their own quaint lifestyle, the unique Houseboat, the blossoming gardens, water sports activities, shopping for lovingly hand-crafted souvenirs and the nearby resorts make it a cherished spot among those looking for a memorable holiday.
| Area | 105 sq kms | |
| Altitude | 1,730 m. | |
| Temperature | Max | Min |
| Summer | 29.5 C | 10.6 C |
| Winter | 7.3 C | -1.9 C |
| Rainfall | 52.9 cms | |
| Population | 930136 (2001 Census) | |
| Best Season | Throughout the year, though the winter months can be quite cold. | |
| Clothing Spring and autumn | Light woollens. | |
| Summer | Cotton/tropical | |
| Winter | Heavy woollens | |
| Languages | Kashmiri, Urdu, Hindi, English. | |
State Bank of India, Residency Road. Jammu & Kashmir Bank Ltd., Residency Road.Canara Bank, The Bund. Bank of Baroda, Residency Road
Sher-i-Kashmir Institute of Medical Sciences, Soura, Tel. 400348. SMHS Hospital, Karan Nagar, Tel. No.451312,452013 Children's Hospital, Hospital Road, Tel. No. 451317 Lal Ded Hospital, Srinagar, Tele No.477527/452017 Jhelum Valley Medical College ,Srinagar Tele.No.490137 Jawaharlal Nehru Memorial Hospital, Rainawari Tele.No.452025. Bone & Joints Hospital, Barzulla Srinagar Tele.No. 430155.
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General Post Office, The Bund. Central Telegraph Office, M.A. Road (Open 24 hours). Post Office at New Airport, Govt. Central Market; Hazratbal, Lal Chowk, Nehru Park and Tourist Reception Centre.
A special police force called Tourist Police is posted at all important places frequented by tourists for providing assistance to tourists to prevent them from being cheated, harassed, etc. This force is headed by a Superintendent of Police, designated as Deputy Director Tourism (Enforcement) and is stationed in the Tourist Reception Centre.
For safeguarding the interests of tourists visiting the State, the J&K Government has enacted a special legislation called "J&K Registration of Tourist Trade Act" under which some officers of the Tourism Department have been vested with magisterial powers, including the power of compounding, in case of cheating, overcharging, harassment, pestering, touting, etc. faced by tourists. Tourists are urged to contact the nearest tourism officer or the Deputy Director Tourism (Enforcement), with complaints, if any, or for solving problems faced by them.
Deputy. Director Tourism (Enforcement), Tourist Reception Centre, Tel. 477224.
Tourist Police Station, Tourist Reception Centre, (Open 24 hrs).phone: 452690/91 extn.26
Foreigners' Regional Registration Office: Senior Superintendent of Police (CID), Special Branch, Residency (Shervani) Road. Open: 10 AM to 4 PM.
Travel Agencies & Tour Operators
Srinagar has a large number of registered Travel Agencies and Tour Operators for providing the best possible holiday packages to the visitors to Kashmir and other parts of the State, but the more prominent ones are membes of the Travel Agents Society of Kashmir (TASK), the local association that strives to enforce professional ethics among its members. For a detailed listing of the members of TASK go to Travel Agencies and Tour Operators.
Tourist Reception Centre (TRC)
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The Tourist Reception Centre (TRC), Srinagar is a unique, all-inclusive service, providing various tourist facilities within one complex. Besides housing the offices of the State Department of Tourism and those of the J&K Tourism Development Corporation (J&K TDC), it has information counters on almost every activity connected with tourism. These include hotel and houseboat booking counters, Indian Airlines City booking office, booking of J&K TDC accommodation, transport, etc. Also located within the complex are the offices of the Fisheries Department from where fishing permits can be obtained. Next-door are the J&K Transport Corporation (J&KSRTC) booking offices from where bus tickets can be purchased, both for long distance travel and sightseeing trips. The State Bank of India and J&K Bank has a branch each within the TRC where foreign exchange transactions are also made. A post office and a Telecom Centre also function within the TRC for the benefit of the tourists.
Houseboats
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Many tourists are attracted to Srinagar by the charm of staying on a houseboat, which provides the unique experience of living on the water in a cedar-panelled elegant bedroom, with all the conveniences of a luxury hotel. Srinagar's thousand or so houseboats are moored along sections of the Dal and Nagin Lakes and river Jhelum, each decorated fancifully and named romantically and even whimsically. Like hotels, houseboats vary in degree of luxury and have been accordingly graded by the Department of Tourism. A luxury houseboat, like a luxury hotel has fine furniture, good carpets and modern bathroom fittings, while the ‘D category’ (the lowest category) of houseboats, like low-budget hotels, is spartanly furnished. Like hotels too, houseboats vary widely in their locations. Some overlook the main road, others look out onto lotus gardens and yet others face tiny local markets and villages, all right in the middle of the lake! All houseboats, regardless of category, have highly personalized service. Not only is there always a "houseboy" for every boat, but the owner and his family are never far away. The cost per day of hiring a houseboat includes all meals and free rides from the houseboat to the nearest jetty and back, as no houseboat on the lakes is directly accessible from the banks.
Every standard houseboat provides a balcony in the front, a lounge, dining room, pantry and 3 or more bedrooms with attached bathrooms. All houseboats not moored to the bank of the river or lakes provide a shikara as a free service from the houseboat to the nearest ghat (jetty). Virtually every houseboat in Srinagar has been provided with a municipal water connection.
Category and location of houseboats
The State Tourism Department has classified the houseboats into five categories - Deluxe, A, B, C and D, corresponding more or less to the degree of comfort and service of hotels.
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There are 1087 registered houseboats in Srinagar of which 702 are anchored in the Dal Lake, 173 in the Nagin Lake, 142 on the River Jhelum, 5 on the Dal Lake near Naseem Bagh, and the rest in other water bodies. Among these, 349 houseboats with a combined capacity of 1007 double rooms are in the Deluxe class and are mainly anchored in Dal Lake, Nageen Lake, and Naseem Bagh. In addition there are 129 A-class houseboats, 124 B-class houseboats, 134 C-class houseboats and 351 D-class houseboats. Detailed break-up of various classes of houseboats and their mooring location are as under:
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For reservation and enquiries contact the House Boat Owners Association Counter in the Tourist Reception Centre, Srinagar Tel: No. 2450326.
Kashmiri Food
Rich and redolent with the flavour of the spices used –cinnamon, cardamom, cloves, saffron, etc. -- Kashmiri food can be the simple meal of a family, or a 36-course wedding banquet called Wazawan. The staple diet of every Kashmiri is rice, the most preferred being the dense, slightly sticky grained Kashmir variety, which is prized in the Valley.
Mutton, chicken or fish are of prime importance in Kashmiri meal and everyday cooking often combines vegetable and meat in the same dish. Mutton and turnips, chicken and spinach, fish and lotus root are also very popular combinations. Pure vegetarian dishes include dum-aloo - roasted potatoes in curd-based gravy, and chaman- fried paneer (cottage cheese), in a thick sauce. Non-vegetarian dishes are considered in Kashmir to be a sign of lavish hospitality and at a Wazwan or banquet, not more than one or two vegetarian dishes are served. Sweets do not play an important role in Kashmiri cuisine. Instead Kahva or green tea is used to wash down a meal.
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Wazawan is usually served at weddings and parties. The most commonly served items are rista (meat balls) made of finely pounded mutton and cooked in a gravy; seekh kababs, tabak maz, or flat pieces of meat cut from the ribs and fried till they acquire a crisp crackling texture, roganjosh, which owes its rich red colour to the generous use of Kashmiri chillies. Yakhni, a cream coloured preparation of delicate flavour, is made with curd as a base. Gushtaba, which is the last item to be served in a traditional wazawan, are meatballs moulded from pounded mutton like large-sized Rista but cooked in thick gravy of fresh curd base. Dam-Aaloo and chaman are the commonly served vegetarian dishes - to serve more than this would indicate an unseemly tendency on the part of the host to economize!
Several restaurants in Srinagar serve Kashmiri wazawan on their menus. Mughal Durabar, Ahdoos and Grand, on the Residency Road, offer authentic wazawan. Similarly, Broadway Hotel on Maulana Azad Road arranges wazawan prepared by professionals.
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| Some items of wazawaan |
All the better hotels in Srinagar have attached restaurants, generally serving Indian, Continental and Kashmiri cuisine. Other restaurants are mainly located on the Boulevard, Shervani (Residency) Road, Lambert Lane and Lal Chowk.
Mughal Durbar and Ahdoos on Shervani Road, Ruby in Lambert Lane and Juniper in Lal Chowk are well known for their Kashmiri cuisine. Solace and Tao Cafe on Shervani Road and Shamyana on the Boulevard are three known garden cafes. There are also several restaurants offering Chinese cuisines such as J&K TDC’s Nun-Kun Restaurant near Nehru Park, Alka Salka on Shervani Road and Lhasa on the Boulevard. Some restaurants, both attached to hotels and independent, cater to the large number of vegetarians who holiday in Kashmir. These are mainly located in the Dalgate Kohna Khan area and on the Boulevard. Amira Kadal and Dalgate have inexpensive eateries where you can get simple, well cooked meals.
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There are a number of bakeries at Dalgate and Shervani Road. Some of them, in addition to patties and pastries, serve Kashmiri breads like 'sheermal' and 'baqerkhani', without which no Kashmiri breakfast is complete. Kashmiris use a variety of breads seldom seen elsewhere.
Tsot and tsochvoru are small round breads, topped with poppy and sesame seeds and traditionally washed down with salt tea. Lavas is a cream coloured unleavened bread; baqerkhani is the Kashmiri equivalent of rough puff pastry and kulcha is a melt-in-the mouth variety of short-bread, sweet or savoury, topped with poppy seeds.
SHOPPING - KASHMIR HANDICRAFTS -
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From the amusing trinket to a collector's item, you'll find it all in Srinagar. Row upon row of shops filled with handicrafts line the streets. The array is awesome. There are objects to suit every pocket, for the variety within each craft is wide.
While top-of-the-line products cater to the discerning, some handicrafts cater to the buyers with a modest budget. To the uninitiated, the difference between two shawls may be negligible and hardly worth the enormous disparity in price. However, the dealer knows exactly what he has in his showroom, knows how much skill, labour and material has gone into its fabrication, and so accordingly structures the price.
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| A papier machie samovar |
Kashmiri handicrafts are prized everywhere for their exquisite craftsmanship. Kashmir carpets, in both wool and silk with their Persian design, are a lifetime investment and the shoppers’ selection range from the simple to the most extraordinarily intricate patterns handed down the generations.
Then there are papier-mâché items ranging from jewellery boxes to mirror frames, a range of intricately carved walnut wood furniture and accessories, stone jewellery boxes, beautiful woollen shawls, crewel embroidery on furnishing material sold by the meter and more. Following is a brief description of the main handicraft legacy of Kashmir:
For detailed commercial information on shopping for Kashmiri handicrafts go to www.jkhandicrafts.com and www.poshish.com
Srinagar Sightseeing
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Sightseeing in Srinagar is commonly done by bus or taxi. Another way of seeing the city, especially the lake area, is by shikara. It is particularly pleasant to row over the waters of the Dal Lake to visit the Mughal Gardens and other lakeside sites, including the famous Hazratbal mosque.
The well-known sights in the city are Shankaracharya Temple atop the hill called Takht-e-Suleiman, a 5 km climb from Nehru Park on a metalled road. Across the city is another, much lower hill crowned by the Hari Parbat Fort, built by an Afghan governor of Kashmir in the 18th century. The low wall enclosing the upper part of the hill was constructed by Emperor Akbar. On the hill are several famous places of worship: the temple of goddess Sharika, the shrine of Muslim saint Makhdoorn Sahib, and the historic Sikh Gurudwara Chatti Padshahi.
The Lakes
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Srinagar's distinctive feature is the great body of water, the Dal Lake, which forms its focal point. The Dal has, within its area, two enormous sheet-like expanses of water-Lokut-dal and Bod-dal, the rest of its surface being broken up alternatively by man-made strips of land inhabited by whole colonies of people and vegetation. Thus the lake is not a flat, unbroken mass of water, but a labyrinth of waterways, awash with a lifestyle not found elsewhere in the world.
Leading from the Dal is the smaller Nagin Lake. Here too, the waters are edged by trees of willow and poplar whose reflection is mirrored in the lake. 'Bathing boats' here, as well as on the Dal, hire out water-skis and motor launches. The waters of the lakes are pleasantly cool from mid-May to mid-September. Shikaras can be hired from any of the steps called 'ghats' (jetties) leading to the lake. Some rides are fixed and their rates are posted at each ghat as well as opposite the Tourist Reception Centre. Shikaras are a refreshingly novel way of seeing Srinagar by day and at twilight, the gentle soothing motion of the boat, as it glides along the water, is unbelievably romantic.
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Nagin lake lies to the east of the city at the foot of the Zabarwan Mountain. The Shankaracharya hill (Takht-i-Sulaiman) is to the south and Hari Parbat on its west. The lake is 6x3 km and is divided by causeways into four parts. Gagribal, Lakut-dal, Bod-dal and Nagin. Lokut-dal and Bod-dal each have an island in the centre, called Rup Lank or Char Chinari and Sona Lank, respectively.
THE MUGHAL GARDENS
With terraced lawns, cascading fountains, paint-box-bright flowerbeds with the panorama of the Dal in front of them - the three Mughal Gardens of Chesmashahi, Nishat and Shalimar are the Mughal Emperors' concept of paradise and are today very popular places for picnics and excursions.
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Built by Emperor Jehangir for his wife Nur Jehan, Shalimar, 15 kms from the TRC, is a beautiful garden with sweeping vistas over gardens and lakes, and shallow terraces. The garden is 539 m by 182 m and has four terraces, rising one above the other. A canal lined with polished stones and supplied with water from Harwan runs through the middle of the garden. The fourth terrace, by far the best, was once reserved for royal ladies.
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Situated on the banks of the Dal Lake, with the Zabarwan Mountains as its backdrop, (11 km. from TRC), this 'garden of bliss' commands a magnificent view of the lake and the snow capped Pir Panjal mountain range which stands far away to the west of the valley. Nishat was designed in 1633 AD by Asaf Khan, brother of Nur Jehan.
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| Nishat Bagh in autumn |
At Chashmashai, is a tastefully laid garden in terraces, which commands a magnificent view of the Dal Lake below and surrounding mountain ranges. The cool water of the spring is highly refreshing and digestive. The original garden was laid out by Shah Jehan in 1632 AD. TRC Srinagar free of cost to visit the permits can be had from the infromation Counter Chashma Shahi Garden. Permits can be had from the infromation counter.
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| Chashma Shahi |
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| Pari Mahal |
Once the royal observatory, Pari Mahal has a charmingly laid out garden and is a five-minute drive from Cheshmashahi. A Buddhist monastery at one time, it was converted into a school of astrology by Dara Shikoh, Mughal Emperor Shah Jehan's eldest son. Situated on the spur of a mountain overlooking the Dal, the ancient monument, with a well-laid spacious garden in front, is connected to Cheshmashahi by road. It is illuminated at night.
On the hillside, south of the village of Harwan (19 kms from the TRC)), remarkable remains of ancient ornamented tile pavements of the Buddhist period have come to light. The tiles depict the dresses of the people, such as loose trousers, Turkoman caps or close fitting turbans and large ear-rings which reveal Central Asian influence.
SHRINES & MONUMENTS
Hazratbal Mosque
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Hazratbal Mosque is located in a village of the same name on the banks of the Dal. Its pristine white marble elegance is reflected in the waters of the lake.
Hazratbal's special significance is derived from the fact that it houses a hair of the prophet Muhammad. This is displayed to the public on religious occasions, usually accompanied by fairs. Apart from these occasions, Friday prayers are offered at Hazratbal and attended by throngs of people. Hazratbal is remarkable for being the only domed mosque in Srinagar; the others having distinct pagoda like roofs. The shrine – mosque complex is situated on the western shore of the Dal Lake opposite Nishat Bagh and commands a grand view of the lake and the mountain beyond.
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| The interior courtyard of Jama Masjid |
Jama Masjid
The Jama Masjid at Nowhatta, in the heart of the old city, is the other important mosque in Srinagar at which thousands of people congregate for the Friday prayers. Of imposing proportions, the mosque is built around a courtyard and is supported by 370 wooden pillars.
The hushed quiet of the mosque counterpoints the bustle of the old bazaars surrounding it. Originally built by Sultan Sikandar in 1400 AD, and enlarged by his son, Zain-ul- Abidin, it is a typical example of Indo-Saracenic architecture. Destroyed thrice by fire and rebuilt each time, the mosque, as it now stands, was repaired during the reign of Maharaja Pratap Singh.
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| Shankaracharya Temple |
The sacred temple of Shankaracharya occupies the top of the hills known as Takht-I-Sulaiman in the south-east of Srinagar. The site dates back to 250BC. The philosopher Shankaracharya stayed at this place when he visited Kashmir ten centuries ago to revive Sanatan Dharma.
Before this date, the temple was known as Gopadri, as an earlier edifice on the same site was built by king Lalitaditya in the 6th century AD. In fact, the road below the hill, with residences of high- ranking State Government officials, is still known as Gupkar road. Built on a high octagonal plinth and approached by a flight of steps with side walls that once bore inscriptions, the main surviving shrine consists of a circular cell. It overlooks the Valley and can be approached by a motorable road. A modern ceiling covers the inner sanctum and an inscription in Persian traces its origin to the reign of Emperor Shah Jehan. The original ceiling was dome- shaped and the brick roof, it appears, is not more than a century old.
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| Khanqah Shah Hamadan, Srinagar |
Khanqah of Shah Hamadan
Situated on the banks of the river Jhelum, between the third and fourth bridge, it is the first mosque ever built in Srinagar. The original one was built in 1395.
Shah Hamadan's full name was Mir Sayed Ali Hamadni, the surname being derived from the city of Hamadan in Persia. Shah-i-Hamdan, who came from Persia in the 13th century, was responsible for the spread of Islam in Kashmir. Khanqah-i-Mualla, on the banks of the Jhelum, was the very spot where Shah-i-Hamdan used to offer prayers.
After staying in Kashmir for many years, he left for Central Asia via Ladakh.A mosque established by him at Shey (near Leh) attracts devotees from far and wide. The Khanqah is a wooden structure whose chief aesthetic feature is its beautifully carved eaves and hanging bells. The interiors are richly carved and painted, and the antique chandeliers give it an air of opulence.
Hari Parbat Fort & Temple of Sharika Devi
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| Hari Parbat Fort, Srinagar |
The Mughal emperor's fort crowns the top of Hari Parbat hill. There is little left of its former glory, but the ramparts are still impressive and the old apartments within the fort, even though in a state of ruin, still convey at least a little of the grandeur of the Mughals’ summer retreat in ‘paradise’. The fort was later developed in 18th century by an Afghan governor, Ata Mohammad Khan. The hill is considered sacred to the Hindus due to the presence of temple of Sharika, which is believed to be a form of goddess Durga or Shakti. The wall around the hill was built by Akbar in 1592-98 AD. The hill is surrounded by almond orchards, which make a lovely sight during April when the trees blossom, heralding the advent of spring in Kashmir.
On the southern side of the Hari Parbat hill is the historic shrine of Makhdoom Sahib, which is visited by people of all faiths.
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| Makhdoom Sahib |
The sixth Sikh guru travelled through Kashmir, stopping to preach occasionally. A gurudwara has been built at the exact site of each of these halts. The most important one among these is Chhatti Padshahi gurudwara, situated near the Kathi Darwaza, in Rainawari, Srinagar, which is held in great reverence by devotees of all faiths.
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| Gurudwara Chatti Padshahi |
Martand, located atop a plateau, close to the township of Anantnag, has a temple dedicated to Surya, the "Sun God". Built by king Laitaditya Muktapida (7th to 8th century AD), it is a medieval temple with a colonnaded courtyard and the shrine in its centre. The temple complex has 84 columns and offers a commanding view of the valley of Kashmir.
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| Martand Temple |
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| Kheer Bhawani Temple |
The Goddess Ragnya Devi is symbolised as a sacred spring at Tula Mula village, 27 kms from Srinagar. Within the spring is a small marble temple. The devotees of the goddess fast and gather here on the eighth day of the full moon in the month of May when, according to belief, the goddess changes the colour of the spring's waters. The temple-spring complex is affectionately known as Kheer Bhawani because of the thousands of devotees who offer milk and 'kheer' to the sacred spring, which magically turns black to warn of disaster.
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| The Awantipur ruins |
Founded by Avantivarman who reigned Kashmir in the 9th century, this ancient township is 29 kms from Srinagar.
The site has two imposing temples, the larger one of Siva - Avantisvara is marked by huge walls, some half a mile beneath the town on the outskirts of village Jaubror. The subsidiary shrines are to the rear corner of the courtyard. The complex has, over the years, lost its grandeur and been reduced to ruins, though it is still visited by the devout. Half a mile up is Avantisvami - Vishnu, a better preserved, though smaller temple.
THE OLD CITY
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With its almost medieval charm, the old city of Srinagar has sights, smells and sounds to enchant the most jaded traveller. Its labyrinthine roads and bustling bazaars are a photographer's delight. Traditionally dressed men and women on their way to the city's many mosques and shrines, burnt brick buildings with their rich warm colour, these are some of the old city's moods which linger in the corners of a traveller's mind, long after one leaves Kashmir.
Lending the area its vitality is the presence of the river Jhelum that flows through it. Srinagar has for long been Kashmir's most important commercial town, and when one considers that boats have always been a primary means of conveyance in Kashmir, it is not difficult to see why. In time, the city has formed around the banks of the river. Today, the presence of the river Jhelum has become an integral part of the old city, despite the fact that boats are no longer so extensively used as a means of conveyance. Nine bridges span the River Jhelum, and many, many more tiny ones intersect the network of waterways that flow through the old city.
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The nine bridges are Zero Bridge, Amira Kadal, Budshah Kadal, Habba Kadal, Fateh Kadal, Zaina Kadal, Aali Kadal, Nawa Kadal and Safa Kadal, ‘Kadal’ being the Kashmiri word for bridge. Of these Budshah Bridge and Zero Bridge are the newest; the former having been constructed by the British in this century. Presently, the oldest bridge is Fateh Kadal, too dilapidated for actual use. However, many of the old bridges have been replaced with new concrete bridges and a few new ones have also been added in view of the increasing traffic. The most prominent among these is the Abdullah Bridge, situated near the Tourist Reception Centre.
The view from any of the old city's bridges is wholly and unmistakably Kashmiri. Old brick buildings line the banks. The distinctive pagoda-like roof of a mosque or a shrine enlivens the horizon, and in the muddy water of the River Jhelum, a straggling row of doongas flanks the edges. These boats, with their shingled roofs, are the forerunners of Srinagar’s houseboat. A particular community lives in them. Formerly this community was associated with ferrying people, livestock and food grains along the river. The past still lingers in their lifestyles even if their occupations have changed. Occasionally one may catch sight of a doonga making its stately progress down the river as the owner shifts residence! Doongas are sparsely furnished - virtually no furniture is seen except for the kitchen, which gleams with copper utensils of every description that line the shelves from floor to ceiling.
Roads in the old city tend to be narrow, winding and chaotic. Some are too narrow to admit vehicular traffic. Each road connects to lanes and they in turn to bye-lanes, all appearing to the uninitiated and terribly confusing. There are arterial roads, however, and major market squares where it is difficult to get lost.
In a lane off Nowhatta Chowk, there are several copper shops, overflowing with an amazing profusion of copperware. As a matter of fact, such shops are situated all over the old city because every Kashmiri uses copper for tableware - even huqqa bases are made from copper. Some articles are un-patterned, others worked in bas-relief, engraving or pierced open-work. Exotic as they are, they make attractive ornaments about the house, or can be used as serving dishes.
One of the many moods of the old city is the constant reminder about its tradition of handicrafts. Well-appointed shops in the fashionable areas of Srinagar seem rather remote from the humble families of craftsmen who create tapestries and shawls; the old city changes all that. From top floor windows one catches sight of gaily embroidered fabric hanging out to dry. Occasionally a wizened old man cycles down the road, bearing a carpet, its lustrous colours glowing in the sunlight.
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Kashmiri colours are not the fiery colours of the desert that sear the eyelids. They are subdued, almost purposely it would seem, to counterpoint nature's magnificence. Earthy tones of brick, the rich hue of copper, even the vermilion of Kashmiri chillies drying on window sills in autumn appear monochromatic when set off against the splendour of the Valley’s backdrop. The only craft where Kashmiris revel in colour is in their carpets. Here too, the colours are never loud, never disharmonious, but always subtle and soft. At Habba Kadal, shop after shop sells nothing but skeins of wool, mainly to carpet weavers. Study the muted tones and then relate them to the carpets that you see - as long as the colours remain in your mind's eye, you will never mistake a Kashmiri carpet.
The old city also boasts of Kashmir’s many ancient shrines and mosques among which the shrine of Shah-i-Hamdan, situated between Habba Kadal and Fateh Kadal, is probably the most important. Shah-i-Hamdan, who came from Persia in the 13th century, was responsible for the spread of Islam in Kashmir. Khanqah-i-Mualla, on the banks of the Jhelum, was the very spot where Shah-i-Hamdan used to offer prayers. Upon his death, a shrine, ornately decorated with papier-mache on the walls and ceiling, was built in his memory. Makhdoom Sahib, Patthar Masjid, Jama Masjid and Pir Dastagir are the major mosques and shrines in the old city.
Tourists are welcome to visit the mosques and shrines in the old city. There are a few points to be kept in mind in accordance with the sanctity of these places. Women are not allowed into the inner sanctum of shrines, but there is no such restriction in the case of mosques. Shoes must be taken off at the entrance. Jamia Masjid charges a fee for photography. Visitors are expected to conform to certain regulations in the matter of dress - no skimpy tops, shorts or short skirts are allowed.
One does not go to the old city to shop. The exhilaration in exploring the old city comes from peeping into a world which normally admits no outsiders and which continues at its own pace, not much affected by changing times.
Wular Lake
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| Manasbal Lake |
It is difficult to describe in mere words the beguiling beauty of Wular Lake.
For one, its formidable size - this is one of Asia's largest fresh water lakes - for another, it changes character with every few miles.
The drive from Srinagar will take you to the calm waters of Manasbal Lake, where there is no other sound but birdsong. Manasbal has often been described as the bird watcher's paradise, and as your shikara glides through this mirror of tranquillity, you will experience yet another facet of Kashmir.
Driving through the town of Bandipora, which has a delightfully laid out Mughal Garden, the Wular will always be to your left. Here and there, you will hear women chanting some age-old ditty as they pick water chestnuts, deftly navigating the weeds in flat-bottomed skiffs.
Gradually, the panoply of the 'real Kashmir', miles away from well-traversed areas, will unfold before you, and you will reach Watlab. Here, high on a hilltop is the shrine of a Muslim mystic, Baba Shukurddin. From here, the Wular Lake stretches away as far as the eye can see, edged by picturesque villages around terraced breeze-rippled fields of paddy, in a riotous burst of colour. At Watlab there is a Forest Rest House amidst sprawling apple orchards. You can rest here to enjoy the sheer grandeur of the spectacular countryside at leisure.
Once the pleasure retreat of Empress Nur Jehan, Achabal (1,677 m) has a fine garden in the Mughal style, with its own special charm and character. It was in Kashmir that the Mughal Garden was brought to perfection, and Achabal is one such masterpiece.
Situated at the foot of a hill with a row of majestic chinars framing it, the Mughal garden is a visual delight with their stepped terraces, formal elegance, ornamental shrubs, sparkling fountains and falling water. Achabal is 58 kms from Srinagar, via Anantnag.
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| On way to Daksum |
Past the Mughal Gardens of Achabal, with their tinkling fountains, through the breathtaking splendour of the springs at Kokarnag, lies Daksum.
Tucked away in a densely forested gorge at an altitude of 2438 m, Daksum would be completely silent but for the Bringhi river which gushes through it.
Daksum is a walker's paradise. Up the hills which are swathed in coniferous trees, past gurgling brooks, the simple, haunting notes of a flute will waft down to you from where an unseen shepherd tends his flock. For in the hills surrounding Daksum, suddenly you will find yourself in grassy meadows where sheep are taken to pasture.
Daksum is a reviving experience -the bracing mountain air, the solitude, the densely clad hills, and beyond them, snow covered mountains, all contribute to Daksum's mystique, making it the perfect retreat.
Situated in the heart of Bringhi valley, Kokernag (2,020 m, 70 kms from Srinagar), is set amidst sprawling gardens fragrant with the bloom of thousands of flowers. The Kokernag spring bubbles at seven places at the foot of the forested mountain. The water of the spring is famous for its medicinal and digestive properties.
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| Kokernag (Click on image for large view) |
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| View of rural Kashmir on way to Yusmarg |
A two hour drive from Srinagar ( 47 kms ) will take you to acres upon acres of grassy meadow ringed by forests of pine, and towering beyond them, awesome and majestic snow clad mountains. This is Yusmarg- close enough to Srinagar for a picnic, idyllic enough to make you want to stay for a few days. Here are walks of every sort - a leisurely amble along flower-strewn meadows or away to where a mighty river froths and crashes its way over rocks, its mild white foam earning it the name of Dudh Ganga. Further away, a captivating lake, Nilnag, is cradled by hills. Nearby are several peaks-Tatta Kutti and Sang Safed to name a couple of them. About 13 kms from Yusmarg, a short detour away from the Srinagar road, is Charari- Sharief, the Shrine of Kashmir’s patron saint Sheikh Noor-ud-din or Nund Reshi, now rebuilt after the devastating fire of 1994 which engulfed the entire building.
Gradually, the distant rumble becomes a roar as one approach the waterfall of Aharbal, which crashes down a narrow gorge. Aharbal is more than just a waterfall.
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There are several places to picnic in the surrounding areas, as well as delightful walks of varying lengths all over the hillsides. Interesting treks-one of them to the high altitude lake of Kounsernag at 13,500 ft above sea level-takes off from Aharbal.
Located 80 kms from Srinagar at an altitude of 1,876 m, the spring of Verinag is believed to be the chief source of the river Jhelum. Construction of the octagonal base of the spring and the arcade around it was undertaken by the Mughal Emperor Jahangir and completed during the reign of Shah Jahan. Down the stream to the east lie the remains of a Mughal pavilion and baths. Verinag can be approached through the link road, which turns off, from the national highway at Lower Munda.
GULMARG
Gulmarg's legendary beauty, prime location and proximity to Srinagar naturally make it one of the premier hill resorts in the country. Originally called ‘Gaurimarg’ by shepherds, its present name was given in the 16th century by Sultan Yusuf Shah, who was inspired by the sight of its grassy slopes emblazoned with wild flowers. Gulmarg was a favourite haunt of Emperor Jehangir who once collected 21 different varieties of flowers from here. Today Gulmarg is not merely a mountain resort of exceptional beauty- it also has the highest green golf course in the world, at an altitude of 2,650 m, and is the country's premier ski resort in the winter.
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| Gulmarg |
The journey to Gulmarg is half the enchantment of reaching there-- roads bordered by rigid avenues of poplar give over to flat expanses of rice fields interspersed with picturesque villages. Depending on the season, nature's colours could be the translucent green of spring, summer’s rich emerald, or autumn’s golden hues, when scarlet chillies festoon windows of village homes. After Tangmarg, the climb to Gulmarg begins through fir-covered hillsides. At one point, known simply as View Point, travellers generally stop their vehicles for a few minutes and look out a spectacle of snow-covered mountains, almost within touching distance.
PAHALGAM - The Valley of Shepherds.
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Situated at the confluence of the streams flowing from Sheshnag Lake and the Lidder river, Pahalgam (2,130 m) was once a humble shepherd's village with breathtaking views. Now it is Kashmir's premier resort, cool even during the height of summer when the maximum temperature does not exceed 250C. A number of hotels and lodges cater to all preferences and budgets, from luxurious hotels to unpretentious trekkers' lodges, including J&K TDC's huts.
Around Pahalgam are many places of interest, and because the resort is set between fairly steep hills, it is worth hiring a pony rather than walking. Pony fares are posted at prominent locations.
The most beautiful of these is the huge, undulating meadow of Baisaran, surrounded by thickly wooded forests of pine. Hajan, on the way to Chandanwari, is an idyllic spot for a picnic. Filmgoers will recognize it instantly as it has been the location of several movie scenes.
Pahalgam has within it no fewer than eight tiny villages, one of which is Mamal. There is a Shiva temple here, generally considered to be Kashmir's oldest existing temple, dating to the 5th century.
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Pahalgam is also associated with the annual Amarnath Yatra. Chandanwari (2,895 m), 16 kms from Pahalgam, is the starting point of the yatra that takes place every year in the month of Sawan (July to August). The road from Pahalgam to Chandanwari is on fairly flat terrain and can be undertaken by car. From Chandanwari onwards the track becomes much steeper, and is accessible on foot or by pony. About 11 kms from Chandanwari is the mountain lake of Sheshnag (3,574 m), after which, 13 kms away is the last stop, Panchtarni. The Amarnath cave is 6 kms away from there. During the month of Sawan, an ice stalagmite forms a natural shivling in the Amarnath cave, which waxes and wanes with the moon.
For detailed information on the Amaranath Yatra, refer to the Amarnathji Yatra Link, which contains detailed information on the background of the yatra, the facilities provided and arrangements made, the routes of yatra, registration requirements, "do's and don’ts", etc.
Horse Riding
Ponies can be hired directly or through the Tourist Office. Tariff boards are displayed at all important locations.
Golf
Pahalgam Club has a 9-hole golf course, which can be used by tourists. Golf sets can be hired from the Tourist Office.
Fishing
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The Lidder River has excellent fishing beats for brown trout. The fishing season stretches from April to September. Permits are issued, for a maximum of three days at a time, on a first-come - first-served basis and are charged on a per day per rod basis. Fishing equipment can be hired in Srinagar. Live baits and spinning are not allowed. For permits contact the Directorate of Fisheries, Tourist Reception Centre, Srinagar.
Trekking
The environs of Pahalgam offer exciting trekking opportunities, the best known being: Pahalgam - Chandanwari- Sheshnag- Panchtarni- Amarnath Cave Temple- Sonamarg.
CLUBS
Pahalgam Club, managed by J&K TDC has a restaurant, conference room, billiards and library. Temporary membership is available with the management.
SHOPPING
Pahalgam, originally a shepherds' village, is naturally known for products made of wool. Gabbas and Namdas can be purchased from local shops.
Hotels
| Name of hotel | Capacity | Category | Telephone/ fax | Tariff range | |
| Pine & Pick | (70 rooms) | 'A' | 3210,3304 | Rs. 2500-5000 | (AP) |
| Heevan Hotel | (37 rooms) | 'A' | 3219 | Rs. 1500-3000 | (AP) |
| Mansion Hotel | (27 rooms) | 'A' | 3354, 3356 | Rs. 1200-1300 | (CP) |
| Pahalgam Hotel | (50 rooms) | 'A' | 3252 Fax : 3267 | Rs. 1700-3000 | (AP) |
| Natraj Hotel | (28 rooms) | 'A' | 3225 | Rs. 700-1000 | (CP) |
| Woodstock Hotel | (57 rooms) | 'A' | 3259 | Rs. 900-2500 | (CP) |
| Mount View Hotel | (58 rooms) | 'A' | 3221 / 3327 | Rs. 1400-2300 | (AP) |
| Grand View | (15 rooms) | 'B' | 3273 | Rs. 600 | (CP) |
| Shepherd's Hotel | (26 rooms) | 'B' | 3274 | Rs. 800 | (CP) |
| Hill Park Hotel | (32 rooms) | 'B' | 3286 | Rs. 700-1000 | (CP) |
| Pine View Hotel | (33 rooms) | 'C' | 3357 | Rs. 500 | (CP) |
| Raj Palace | (27 rooms) | 'C' | 3276 | Rs. 500 | (CP) |
| Ice Rock | (20 rooms) | 'C' | 3280 | Rs. 500 | (CP) |
| Taj Mahal | (21 rooms) | 'C' | 3361 | Rs. 500 | (CP) |
| White House | (15 rooms) | 'C' | 3291 | Rs. 500 | (CP) |
| Volga | (18 rooms) | 'B' | 3293 | Rs. 400 | (CP) |
| Brown Palace | (19 rooms) | 'D' | 3255 | Rs. 500 | (CP) |
Note:- Besides the above listed hotels, 30 Guest Houses with bed capacities ranging from 10 to 20 provide accommodation in the tariff range of Rs.300/- to Rs.800/- per double room. For details contact the Tourist Officer, Pahalgam.
Other Accommodation:
- One - bed room hut Rs. 800/-
- Two- bed room hut Rs. 1500/-
- Three -double bedded room hut. Rs. 2000/-
- Suites in Tourist Bungalow: Rs. 650/-
- Double bed room in Tourist Bungalow: Rs. 300/-
Reservation & Enquiries: Sr. Manager (Tours & Travel Division), J&K TDC, Tourist Reception Centre, Srinagar. Tel. 457927, 472644, Fax: 0194- 457927, 476107 e-mail: shamimwani@vsnl.com
TOURIST INFORMATION
The J&K Govt. Tourist Office is located at the head of the main bazaar, where the tourist coaches stop. Tourists are urged to visit the office for all kinds of information and assistance, and for the latest information on trekking, hiking and other recreational activities in Pahalgam. They should make it a point to enquire from the Tourist Office whether one should proceed on a particular trek or not.
SONAMARG - The Meadow of Gold.
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The drive to
Sonamarg is through the Sindh Valley which presents yet another spectacular facet of countryside in Kashmir. Situated at an altitude of 2730 m, Sonamarg (‘The meadow of gold’) has, as its backdrop, snowy mountains against a cerulean sky. The Sindh River that meanders through the valley abounds with trout and mahaseer. Ponies can be hired for the trip up to Thajiwas glacier, which is a major local attraction during the summer months.
Sonamarg is the base of a major trek that passes along several mountain lakes –Vishansar, Kishansar, Gadsar, Satsar and Gangabal. Sonamarg is also the take off station for the drive to Ladakh across the Zojila, a major pass in the Great Himalayan Range, through which the Srinagar-Leh Road passes.
Sonamarg is also a base for undertaking the yatra to the holy Amarnath cave, during Sawan Purnima. For details about the yatra, refer to the Amaranathji Yatra Link.
Accommodation in sonamarg is available in J&K TDC’s Huts and Tourist Bungalows. The tariff is Rs. 1400/- for 2-bed room huts and Rs. 300/- per double room in Tourist Bungalow. In addition, there are some private hotels, among which the Hotel Glacier is the best known.
Sonamarg is situated at a distance of 84 kms from Srinagar, on the Srinagar-Ladakh Road. J&K SRTC operates regular buses as well as sightseeing buses during the season. The route passes through the picturesque town of Ganderbal (21 kms), Kangan (40 kms) and Gund of the Sindh Valley, before reaching the resort. Spectacular views of the Harmukh range dominate the horizon all along the route.
TOURIST INFORMATION & ASSISTANCE
The Tourist Office at Sonamarg is within the premises of the Tourist Complex, behind the cafeteria. Tourists are advised to visit the office for information and assistance. In particular, trekking trips into the mountains should be undertaken only after consulting the Tourist Office at Srinagar or Sonamarg for safety and feasibility.
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Amarnathji Yatra - a journey into faith
"The Himalayan pilgrimages are the oldest organised travel system, evolved over time by Hindu sages and embodying the spirit of wander, adventure and spirituality"
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| Shiva, in the form of a
lingam, is formed naturally
of an ice - stalagmite |
One of the holy trinity, Shiva is a living god. The most ancient and sacred book of India, the Rig Veda evokes his presence in its hymns. Vedic myths, ritual and even astronomy testify to his existence from the dawn of time.
Shiva is known to have made his home in the Himalayas. He built no house nor shelter, not for himself or his bride. He was an ascetic, and yet married; he could be both for "he was the wild god sporting in the forest or taking his ease on a cloud."
Legend has it that Shiva recounted to Parvati the secret of creation in the Amarnathji cave. Unknown to them, a pair of mating pigeons eavesdropped on this conversation and having learned the secret, are reborn again and again, and have made the cave their eternal abode. Many pilgrims report seeing the pigeons-pair when they trek the arduous route to pay obeisance before the ice-lingam (the phallic symbol of Shiva).
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The trek to Amarnathji, in the month of Shravan (July - August) has the devout flock to this incredible shrine, where the image of Shiva, in the form of a lingam, is formed naturally of an ice - stalagmite, and which waxes and wanes with the moon. By its side are, fascinatingly, two more ice - lingams, that of Parvati and of their son, Ganesha. According to an ancient tale, there was once a Muslim shepherd named Buta Malik who was given a sack of coal by a sadhu. Upon reaching home he discovered that the sack, in fact, contained gold. Overjoyed and overcome, Buta Malik rushed back to look for the sadhu and thank him, but on the spot of their meeting discovered a cave, and eventually this became a place of pilgrimage for all believers. To date, a percentage of the donations made by pilgrims are given to the descendants of Malik, and the remaining to the trust which manages the shrine.
Yet another legend has it that when Kashap Reshi drained the Kashmir valley of water (it was believed to have been a vast lake), the cave and the lingam were discovered by Bregish Reshi who was travelling the Himalayas. When people heard of the lingam, Amarnathji for them became Shiva's abode and a centre of pilgrimage.
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Whatever the legends and the history of Amarnathji's discovery, it is today a very important centre of pilgrimage and though the route is as difficult to negotiate as it is exciting, every year, thousands of devotees come to pay homage before Shiva in one of his famous Himalayan abodes.
Situated in a narrow gorge at the farther end of Lidder valley, Amarnathji stands at 3,888 m and is 45 km from Pahalgam and 141 km from Srinagar. Though the original pilgrimage subscribes that the yatra be undertaken from Srinagar, the more common practice is to begin the journey from Pahalgam, and cover the distance to Amarnathji and back in four or five days. Pahalgam is 96 km from Srinagar.
Since the base point for the pilgrim's trek is picturesque Pahalgam, a large tented township springs up to accommodate the pilgrims. The conduct of the yatra is a gigantic task in which the State Government takes the assistance of the security departments for providing security and helping to keep the route open. All intermediate halting places have the same kind of facilities as are provided at Pahalgam, and a Yatra Officer is appointed to conduct the pilgrimage.
Trek to Amarnathji Cave
"For those who journey with faith, it is a rewarding experience, this simple visitation to a cave-shrine, the home of the Himalayan mendicant who is both destroyer and healer, the greatest of the Hindu God"
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| Outside view of the Amarnathji Cave |
The trek from Pahalgam to Amarnathji cave is on an ancient peregrine route. The 45 - km distance is covered in four days, with night halts at Chandanwari, Sheshnag (Wawjan) and Panchtarni. The distance from Pahalgam to Chandanwari (16 km) is now covered by motor transport. The pilgrims camp here or at Pahalgam on the first night out.
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The first day's trek of 13 km from Chandanwari is through spectacular, primeval countryside. The main centre of attraction on this trek is Sheshnag, a mountain lake which derives its name from its seven peaks, resembling the heads of a mythical snake. The journey to Sheshnag follows steep inclines up the right bank of a cascading stream and wild scenery untouched by civilisation. The second night's camp at Wawjan overlooks the deep blue water of Sheshnag lake, and glaciers beyond it. The lake is also associated with legends of love and revenge, and at the camp these are recounted by campfires, to the stillness of a pine-scented, Himalayan night.
The second day's 12 km trek steadily gains height, winding up across Mahagunas Pass at 4,600 m and then descending to the meadow - lands of Panchtarni, the last camp enroute to the holy cave.
From Panchtarni to Amarnathji is only 6 km, but an early morning's start is recommended for there is a long queue awaiting entrance to the cave. The same day, following darshan, devotees can return to Panchtarni in time for lunch, and continue to Wawjan to spend the fourth night out; or continue further to Zojibal, returning to Pahalgam on the 4th day.
Entrance to the cave is regulated, and darshan a hasty affair for there are many others waiting outside to pay homage before the awesome Shivalingam. The devotees sing bhajans, chant incantations, and priests perform aarti and puja, invoking the blessing of Shiva, the divine, the pure, the absolute.
GOLF
Kashmir offers a unique opportunity to play golf all through the summer – from April to November – in invigorating surroundings, where the wind whispers through enormous trees of chinar and stately pine.
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In the verdant golf courses at Srinagar and Gulmarg, you will be able to play for longer hours than you can in the plains because of the lower temperatures – Srinagar’s highest temperature seldom goes above 35°C. The layout of both the courses, too, will delight the golfers. Srinagar has an 18-hole golf course with common fairways, and a par of 70. This course is open throughout the year, unless snowbound in winter
The course at Gulmarg is like nothing you’ve ever seen or imagined before. Situated at an altitude of 2,650 m, it is the highest green golf course anywhere in the world. The layout of the course too is strikingly different from most golf courses– the land slopes and inclines along the complete area of the course, which has a par of 72. There is history at Gulmarg for those interested. The club, started by the British who used Gulmarg as a holiday resort, first opened its doors in 1904, and a charmingly written book traces its past. The J&K Tourism Development Corporation (J&K TDC) now manages the Club.
If you plan to play golf regularly during the entire duration of your stay in Kashmir, a temporary membership can be availed, which will enable you to use the course for as long as you are here. Naturally the membership entitles you to use the clubhouse restaurant facilities. You can hire a golf set and balls for the day from the pro-shops at Gulmarg. Should you want to brush up your play, or simply to learn golf for the first time, there are competent trainers at both clubs.
Gulmarg Golf - A 'Look Back'
Golf is a way of life at Gulmarg. At an altitude of 2,650 m, in the heart of the world famous resort, is its rolling golf course, the highest in the world. The historic Gulmarg Golf Club was started in 1911 by the British who used the place as a holiday resort. Since then it has seen over four score years of tournaments of both amateurs and professionals, of men, women and children.
The origin of Gulmarg as the Golfing Mecca of India goes back to the late 19th century when a 6-hole course was made in 1890-91 by Colonel Neville Chamberlain - the greens were known as browns in those days. By 1896, three more holes in the nullah, below Raja Sir Amar Singh's house, were added. In 1901, the Maharaja of Kashmir donated land at Gulmarg for laying out a golf course, which came to be known as the Upper Golf Course. In 1915 a 9-hole course, also known as 'Rabbits Course' was also built. There was a separate 6-hole course for children. By the 1920s the resort was totally covered with golf courses: two 18-hole courses, the ‘Upper Course’ and the ‘Lower’ and one 9-hole middle course, which was more famous as the ‘Rabbits Course’.
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The first Golf championship was played at Gulmarg in 1922. The Nedou's Cup was introduced in 1929. In 1930, ‘The World’ beat Scotland. The same year saw the D.P. Vasu Championship for Women and the Children's Golf Competition. In 1931 the women's foursomes played at Gulmarg on the Lower Course. The Northern India Amateur Golf Championship was played from 1947 to 1953. After the troubled times of 1948 when golfing had come to stand still, the J&K government took over the maintenance of the now 18-hole course. Enthusiasts welcomed the revival of golf in Gulmarg in 1954 when many events, such as Duncan Vase, O.P. Vase, Civil Cup and Nedou’s Cup tournaments were held. Peter Thomson Associates of Australia redesigned and laid out the golf course to fit it with its natural beauty, by changing the location of greens and making it more challenging. The Northern India Championship was played at Gulmarg till 1989 when it had to be shifted to the Delhi Golf Club due to problems in the Valley.
Gulmarg, with its rarefied atmosphere, is natural all the way. As the ball is hit, it 'whistles' its way to the next hole. The turf, since it lies buried six to eight feet under snow for five months of the year, is soft. The greens have a combination of moss and a high variety of grass and natural slopes, which are fast to play on, and the thin air carries the ball further. Golfing at Gulmarg's 18-hole course, with a par of 72, is a unique experience.
A hundred years of golf in Srinagar
The Kashmir Golf Club has all the luxuries fitted that make playing golf a memorable experience. It is spread over 52 sprawling acres of lush land adjoining the Maulana Azad Road, the City’s main avenue. Its president, Dr. Farooq Abdullah, is himself a keen golfer.
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| The Kashmir Golf Course at Srinagar |
The Kashmir Golf Club at Srinagar. With well laid out bunkers and hazards, interspersed between chinars & pine is a professional 18-hole course and has been the venue of many tournaments. The course has common fairways and a par of 70. Srinagar offers an exclusive opportunity for golf enthusiasts to play through an extended summer, from April to November. While the plains are boiling, Srinagar's temperate climate allows the golfer to play longer hours without getting tired.
Associated with history of Kashmir Golf Club is its famous pro man of many golfing facets, the 98-year old Ghulam Mohammad. In 1930, he was the first golfing professional in India. He has trained hundreds of aspiring golfers during his long career as a golfing pro. Ghulam Mohammad started life as a fore caddy in the early years of this century. Later, he went on to play to a scratch handicap for 30 years. Through time, he trained famous golfers of India: the late Billoo PG Sethi, the late Maharaja Hari Singh of Kashmir, the late Fakhruddin Ali Ahmed and J.S Pathak. He has also trained Chief Minister Farooq Abdullah who began playing golf since the age of 12, and today is living up to his teacher’s name. According to Ghulam Mohammad, "golf is like an addiction. You can’t have enough of it."
Royal spring Golf Course
Spanning an expense of 300 acres near the famous Cheshma Shahi, The Royal Springs Golf Course is open to general public. The Golf Course was designed and laid out by the World renowned Golf architect, Robert Trent Jones Jr. II, who has designed about 500 courses all over the World, including in Bangkok and China.
The Golf course picturesque located over looking the famous Dal Lake, is set in a natural environment created against the dramatic backdrop of Zabarwan hills. The setting is a combination of aesthetic delight and golfing pleasure and is a truly transcending experience of the Golfer and nature lover alike. The 118 holes, 6445 mtrs. Course at a par of 72 offer a challenge to all levels of players.
The fairways are turfed with coolweather grass of different Shades. Rye, Kentucky blue and tall frescoes have been bordering trees lend a touch of colour throughout the golfing season.
The club building is built in a style reminiscent of old Kashmiri architecture with separate wings of locker rooms and other facilities. The club building is yet to be commissioned which is planned to offer the following facilities:-
- Change room.
- Bar and Restaurant.
- Billiard, Cards and Ping-Pong.
- Pro-shop.
Club membership fees are yet to be fixed. However the green fees are fixed at Rs. 250/- per round of 8 holes and Rs. 150/- per round of 9 holes.
Contact Address
The Director/Administrator, Royal Springs Golf Course, (Cheshma Shahi) Boulevard Road, Srinagar-190001. Telephone: 0194-457672
SKIING
One of the major attractions for adventure loving tourists is skiing in the Himalayas. Gulmarg, the best ski resort in the Himalayas, was first established by the British in 1927, when two British Army Officers, Maj. Metcarp and Maj. Hadow had setup the Ski Club of India at Gulmarg.
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Skiing had become very popular during the pre-independence years and Gulmarg used to host two main events, one each during Christmas and Easter. In 1938-39 about 500 skiers are reported to have participated in the Christmas and Easter ski races. Gulmarg's atmosphere can generally be identified with 1940's and 50's European skiing—‘the Alps of good old days’. It has good sunshine as well as good snow.
Gulmarg holds a position as one of the highest lift-served ski resorts in the world. This is due to setting-up of a Gandola Cable Car Lift from Gulmarg to Apharwat top. Presently, only the first section of the Gandola, from Gulmarg to Kongdori is operational, giving a downhill ski run of about 3 kms. In addition, three ski lifts and one chair lift also service the resort, which are suitable for beginners and intermediate-level skiing, respectively.
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| Winter view of Gulmarg |
The skiing season in Gulmarg usually commences before Christmas (around middle of December) and continues till middle of April. In January-February, 1998 the first National Winter Games of India were held at Gulmarg, for which the facilities were enormously improved and upgraded. The resort acquired two Kasse Bohrer snow beating machines used for preparing skiing slopes, and five snowmobiles, which can be made available for going up the mountain. Good quality equipment, including skis, boots, sticks, gloves and goggles are available on hire on the spot from the Government-run ski shop. There are also trained instructors available for guiding the tourists. Gulmarg is ideally suited for learning skiing, as it is probably the cheapest ski resort in the world.
Some time back, the famous French skier Sylvain Saudan, had started Heli-skiing in the Himalayas for European skiers. He would take the skiers by helicopter on top of Gulmarg mountain and other peaks in the area from where they would ski down the immense Himalayan slopes. This programme has been suspended for the time being.
The most enjoyable aspect of a winter sojourn in Gulmarg is the friendly atmosphere. It is like being in a family where everybody knows every one else.
External links on Skiing in Himalaya
http://www.skihimalaya.com.au/ WATERSPORTS
Kashmir's two natural advantages are its mountains on the one hand, and lakes and rivers on the other. These waterways enhance the beauty of the land and are among the chief sources that attract tourists to its verdant valleys. But more than just a means of pleasure, the waterways are an activity-oriented way of discovering new leisure sports.
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To those of you who are by nature passive, there is little more needed than a willing nod to a passing shikarawala before you are invited on board these narrow boats with their spring-cushion seats and chintz curtains. You can command a shikara on the Dal and Nagin Lakes in Srinagar for just a crossing, or for a whole day, and discover the tranquillity of being gently carried over water from one scenic spot to another. You can also stretch your time limit by actually staying aboard a houseboat so you wake to the sound of soft waves crashing beside your bedroom window.
A variation on this can be the hiring of a motorboat, if you prefer travelling faster over water. Or better still, when the summer days are balmy, go water skiing.
The Jhelum River has remained the lifeline of Srinagar, and there are people who live on the river in boats, called doongas. These water- people claim to be descendants of Noah. If you hire a slow boat from them, you can actually visit old parts of Srinagar where, because of narrow and winding roads, access by taxi is quite slow.
The advantage of going by boat is that you get to see numerous old mosques and temples, as well as attractive houses, that line the banks but cannot be viewed or photographed from land. Constructed of wood, and with carved and latticed balconies and verandas, they are well maintained and preserve the ancient heritage of Srinagar.
As you float past the houseboats moored along the riverfront, you also have the opportunity to observe the life of the people of Kashmir. In succession, the numerous bridges spanning the Jhelum pass by (and at places are ferry services for local travel). Srinagar city is located by the banks of river Jhelum, between Zero Bridge and Chattabal where a weir controls the water level on this stretch. A small lock on the west bank allows the movement of boats up or down stream. Once past Chattabal, the river changes character as it widens and meanders past villages in the valley and flows into the giant Wular Lake. The journey can be terminated at the picturesque Manasbal Lake.
MAP OF KASHMIR
Himachal Pradesh
Himachal At A Glance
The earliest known inhabitants of the region were tribals called Dasas. Later, Aryans came and they assimilated in the tribes. In the later centuries, the hill chieftains accepted suzerainty of the Mauryan empire, the Kaushans, the Guptas and Kanuaj rulers. During the Mughal period, the Rajas of the hill states made some mutually agreed arrangements which governed their relations. In the 19th century, Ranjit Singh annexed/subjugated many of the states. When the British came, they defeated Gorkhas and entered into treaties with some Rajas and annexed the kingdoms of others. The situation more or less remained unchanged till 1947. After Independence, 30 princely states of the area were united and Himachal Pradesh was formed on 15th April, 1948. With the recognition of Punjab on 1st November, 1966, certain areas belonging to it were also included in Himachal Pradesh. On 25th January, 1971, Himachal Pradesh was made a full-fledged State.
The State is bordered by Jammu & Kashmir on North, Punjab on West and South-West, Haryana on South, Uttar Pradesh on South-East and China on the East.
Himachal was known since the earliest of times as "Devabhoomi", the abode of the Gods. The splendid heights of the Himalyan ranges, with its great scenic beauty and aura of spiritual calm seem the natural home of the Gods. Two thousands or more temples all over the State, reiterate this fact. Being a State full of isolated valleys and high ranges, several different styles of temple architecture developed and there are temples with carved stone shikharas, pagoda style shrines, temples that look like Buddhist Gompas or Sikh Gurudwaras etc. Several of them are important places of pilgrimage and each year attract thousands of devotees from all over the country.HINDU PILGRIMAGE
BAJRESHWARI TEMPLE: Just outside the town of Kangra is the temple dedicated to Bajreshwari
BAIJNATH: The ancient temple at Baijnath is particularly beautiful. Built of stone in the 9th century AD, in the shikhara style, it is a fine blend of sculpture and architecture. Dedicated to Lord Shiva, Baijnath is close to Palampur and Kangra.
JWALAMUKHI TEMPLE: Not too far from Kangra is this popular place of pilgrimage. An eternally burning flame that issues from a hollow rock in the sanctum, is considered the manifestation of the goddess Devi. During March-April and September-October every year, colorful fairs are held during the Navratra celebration. Jwalamukhi temple is 30 km. from Kangra.
CHAMUNDA DEVI TEMPLE: Not far from Dharamsala (Kangra) is the famous temple to Chamunda Devi. It is an enchanting spot with glorious views of the mountains, the Baner Khud, Pathiar and Lahla forest.
LAKSHMI NARAYAN TEMPLE: The Lakshminarayan group of temples in the town of Chamba
CHAURASI TEMPLES: The 9th century temples at Bharmaur are among the most important early Hindu temples in the Chamba Valley. According to legend, 84 (chaurasi) yogi's visited Bharmaur, capital of King Sahil Varma. They were so pleased with the king's humility and hospitality that they blessed him with ten sons and a daughter, Champavati. A cluster of shrines commemorates that visit. The temple square is the Centre of all activities in the little town of Bharmaur and the Lakshmi, Ganesh, Manimahesh and Narsing temples, the main shrines, are splendidly set off by the dramatic mountainscape.
CHATTARI TEMPLES: Not far from Bharmaur (Chamba) is the Chattari Temple with early examples of carved wood and an 8th century brass image of Shakti.
MANIMAHESH (3,950 m): The Manimahesh Lake, high up in the mountains near Bharmaur, is an important place of pilgrimage. The solitary Manimahesh Kailash Peak- the legendary abode of Shiva, is reflected in its still waters. A little temple in the shikhara style with an exquisite brass image of Lakshmi Devi as Mahishasuramardini stands near-by. Every year, following Janmashtami, the annual Manimahesh Yatra is undertaken. The pilgrimage starts from Chamba from the Lakshaminarayan Temple and devotees wend their way up the arduous track from Bharmaur to take a sacred dip in the waters of the lake.
MANDI: Mandi has a picturesque group of ancient stone temples with tall vimanas, splendidly located below the town on the banks of the foaming river. The Tarna Devi Temple (Mandi), a new shrine up on a hill, overlooks the town and valley.
REWALSAR: Around a natural lake with a floating island are a Shiva temple-the Lomesh Rishi Temple, Guru Govind Singh's gurdwara and a Buddhist monastery founded by Guru Padmasambhava. A spot that is revered by people of three faiths (Mandi).
PRASHAR TEMPLE: This temple, built in the 14th century, is a shrine where the rulers of Mandi
SHIKARI DEVI (2850 m): It is possible to trek up to Shikari Devi from Janjheli and Karsog (Mandi). Through woods of assorted trees and shrubs - which include several medicinal herbs - two separate trek routes lead up to this ancient shrine located at the crown of the hill. Hunters in the area once prayed to the Goddess for success in their hunt - and here, perhaps, lies the origin of the name 'Shikari Devi'. The Goddess is worshipped in the form of a stone image. Interestingly, the temple which is said to have been in existence since the time of the Pandavas, has no roof - for local legend has it, that all attempts to build one have been unsuccessful.
HANOGI MAA & KOYLA MAA TEMPLE: Hanogi Maa temple in on the way from Mandi to Kullu near Pandoh and Koyla Maa temple near Sunder Nagar in Mandi district (http://www.hanogimata.org). RAGHUNATHJI TEMPLE: Built in 1651 by the Raja of Kullu, the temple has an image of Raghunathji that was brought from Ayodhya. During the Kullu Dussehra, all the temples in the area send their deities to pay homage to Raghunathji at Kullu.
BIJLI MAHADEV TEMPLE: An unusual temple dedicated to Shiva-the Lord of lightning, is located on a height overlooking the Kullu and Parvati valleys. A 60ft staff above the temple attracts divine blessing in the form of lightning and breaks the stone linga in the sanctum.
DHOONGRI TEMPLE: This four tiered pagoda, embellished in finely carved wood, stands sheltered in grove of tall deodar at Manali (Kullu). It is dedicated to Hadimba Devi, wife of the Pandava, Bhim.
BHIMAKALI TEMPLE: A marvelous example of hill architecture, the temple complex at Sarahan
HATKOTI: Along the River Pabbar, 104 km from Shimla, is the temple dedicated to Durga and Shiva. The gods are said to have fought a pitched battled at this spot.
JAKHU AND SANKAT MOCHAN: These two temples close to Shimla have a commanding views of the hills.
NAINA DEVI TEMPLE: On a hill, close to Bilaspur and Kiratpur (34 km), is famous shrine of Naina Devi. A colourful fair, the Shravana Astami Mela is held in July-August (http://himachal.nic.in/naina/default.htm).
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CHINTPURNI: A winding road goes up to the temple dedicated to Bhagwati Chinmastika or Chinpurni-the goddess who grants all wishes. A popular place of pilgrimage, Chintpurni is about 75 km from the town of Una and 100 km from Jalandhar.
RENUKA: The temple, dedicated to the immortal Renuka, stands near the picturesque Renuka Lake (Sirmour).
TRILOKPUR: About 25 km from Nurpur (Kangra), at the confluence of the Bohar and Bhali streams, is another sacred spot popular with pilgrims of various faiths. There is a Hindu temple, a Buddhist monastery, a gurdwara and a mosque at Trilokpur.
BABA BALAK NATH TEMPLE: A cave temple located in Deothsidth, in the Dhaulagiri Hills of Hamirpur, is a noted place of pilgrimage. People come here to seek the blessing of Baba Balak Nath whose image is located in the cave. Shahtalai, 46 km from the the district headquarters of Hamirpur and accessible by road, is about 10 km from Deothsidh (http://www.jaibabedi.com).
BUDDHIST PILGRIMAGES
The remote valleys of Lahaul, Spiti and Kinnaur have strong Buddhist traditions. Splendid gompas, Buddhist monasteries, built along bare mountain-sides seem to be a part of the rugged terrain. These are the repositories of a wealth of Buddhist art and culture. The dim, cool interiors of ancient monasteries glow with the brilliance of painted murals, stuccos and elaborate thangkas framed with rich borders of silk.
In Dharamsala, where the Dalai Lama has settled in exile, is a marvelous Tibetan township where an entire cultural tradition is being nurtured. It is a centre that attracts scholars, pilgrims and tourists.
REWALSAR: Perhaps the most sacred spot for Buddhists in Himachal Pradesh, Rewalsar is 20
GURU GHANTAL MONASTERY(3020 m): This is on the right bank of Chandra river about 4 kms. above Tandi and is believed to be the oldest Gompa of Lahaul having wooden structure with pyramidal roofs, wood carving, preserving the idols of Padmasambhava & Brajeshwari Devi. On the full moon night in mid-June a festival called "GHANTAL" is celebrated by Lamas & Thakurs together.
KARDANG MONASTERY(3500 m): It is about 5 kms. from Keylong across Bhaga river. It is believed to be built in 12th century. Monastery has a large library of Kangyur and Tangyur volumes of Budhist scriptures in Bhoti. Kardang village was once the capital of Lahaul.
SHASHUR MONASTERY: Situated on a hill about 3 kms from Keylong (Lahaul & Spiti) towards north on the same slope. During June/ July this monastery attracts a large number of visitors when Lamas perform the devil dance. It was founded in the 17th century a.d. It belongs to red hat sec and is located among the blue pines. The paintings represent the history of 84 Buddhas.
TAYUL GOMPA(3900 m): Tayul Gompa is 6 kms. from Keylong (Lahaul & Spiti) and is one of the oldest monasteries of the valley having a huge statue of Guru Padmasamhava about 5m high and houses library of Kangyur having 101 volumes. In Tibetan language Ta-Yul means the chosen place. There is an interesting story behind this.
KYE MONASTERY: It is situated 12 kms. north of Kaza (Lahaul & Spiti) and serves the western population of
THANG YUG GOMPA: It is located 13 kms. above Kaza (Lahaul & Spiti) serving western part of central Spiti. Situated in a secluded place in the narrow gauge of Kaza Nallah, it generally has a Lama from Tibet. Above this there is a long plateau which leads to Shilla peak.
KUNGRI GOMPA: It is situated in the Pin valley about 10 kms. from Attargo where Spiti river has to be crossed to enter Pin valley. It is serves the population of Pin valley.
DHANKAR MONASTERY: It is situated about 25 kms. east of Kaza and serves eastern part of
TABO MONASTERY: This is another large gompa serving the population of eastern side. It has its origin in the tenth century old and is located 50 kms. from Kaza (Lahaul & Spiti). In fame it is next to Tholing Gompa in Tibet. It has about 60 Lamas and houses a large collection of Scriptures, wall paintings etc. Murals of this gompa have similarity to that of the Ajanta paintings.
NAKO: The legendary footprints of the Guru Padamsambhava are enshrined at the Lotsabaage Monastery at Nako. This high altitude village in Kinnaur is located near a limpid lake.
TASHIGANG GOMPA: Can be visited by taking diversion from Khab to Namgya and then trekking to the Gompa.
TILASANGH MONASTERY: 1 km. trek from Ka, it is 12 km. short of Yangthang.
SIKH PILGRIMAGESThe Sikhs came to the Shivalik Hills, in Himachal Pradesh in 1695, at the invitation of the ruler of Sirmaur, to help him fight the Mughals. Guru Gobind Singh with his army, settled in Paonta Sahib in the foothills. During the reign of Maharaja Ranjit Singh, at the end of the 18th century, many of the western hill states also came under Sikh sovereignty.
PAONTA SAHIB: This is the main centre of Sikh pilgrimage in Himachal. The gurdwara picturesquely located on the banks of the River Yamuna in district Sirmour, is venerated due to its association with Guru Gobind Singh, the 10th Sikh Guru. In March, an important fair is held and the holy Granth Sahib is taken out in procession.
MANIKARAN: The serene location and the seemingly mysterious hot springs made Manikaran (Kullu) a place of pilgrimage in earlier times. Guru Nanak, the first Guru of the Sikhs, visited this place to spend time in meditation. A gurdwara that was built to commemorate his visit, is now a place of pilgrimage for the Sikhs.
CHRISTIAN PILGRIMAGES
Christianity made a late appearance in Himachal Pradesh, after the arrival of the British. The churches here are not more than 150 years old. Tall churches-the relics of the Raj, are to be found mainly in the small hill stations that the British created as summer retreats.
KASAULI: Still unspoiled and very much as the British left it fifty years ago, Kasauli (Solan) has a fine old church. The Christ Church, is a typically Anglican structure of the period. Its foundation stone was laid in 1844. Well proportioned, its spires, buttresses and gothic arches are framed against the stately deodars.
SHIMLA: The Christ Church, with its tall spire dominates the ridge in Shimla. This imposing structure is visible from as far away as Tara Devi, 8 km away. It was built in 1844, when Shimla was slowly coming into its own as the premier hill station of India., the Christ Church was designed to accommodate the entire Shimla congregation. Various memorials and stained glass windows fill the somber interior with colour and light.
The first Catholic edifice of Shimla, St. Michael's Church, was built in 1850, at the western end of the Lower Bazaar. Later additions have made it an unusual piece of architecture. Inside the church are five marble altars, all brought from Italy in 1855 and fine stained glass windows.
DHARAMSHALA: The stone church of St. John lies on a motorable road between Mcleodganj and Forsyteganj 8 Km from Lower Dharamshala (Kangra). It has a monument of Lord Elgin, one of the viceroys of India, who died in Dharamshala and was buried here.
DALHOUSIE: Dalhosie (Chamba) is another hill station with a number of old churches. The church near the G.P.O. looks untouched by time. It has an angular roof of inter-leafed hexagonal slates. The Catholic church of St. Francis, built in 1894, is set against a backdrop of tall pines overlooking the Subash Chowk.
Punjab
INTRODUCTION
Enterprise and endeavour, these two words symbolize the essential spirit of the people of Punjab. Since Independence, 
over 5 decades, the state has earned its epithet: "of Granary India" through the enterprising spirit, and untiring toil of its people. Punjab is rapidly moving up in production of engineering goods, pharmaceuticals, leather goods, food products, textiles, electronic goods, sugar, machine tools, hand tools, agricultural implements, sports goods, paper and paper packaging.
AGRICULTURE
Agriculture is the mainstay of Punjab`s economy and 97 per cent of the total cultivable area is under the plough. The main crops grown are wheat, rice and cotton. Priority is being given to sugarcane, oil seeds, horticulture and forestry. Punjab farmers grew 211.61 lakh tonnes of foodgrains in 1997-98.
Poultry farming
Poultry farming on scientific lines is being adopted increasingly. Egg production in 1997-98 reached 2850 million. The state had the highest per capita availability of 125 eggs per annum amongst other states of the union.
After the young people have made up their mind to marry, the first step is a simple ceremony called rokai or thaka. The girl’s father, accompanied by some friends and relatives, visits the young man’s house and presents sweets and a small gift of money. The engagement ceremony, or mangani, takes place when the boy’s family returns the visit and in the presence of friends and relatives the intended marriage is announced. Prayers are said at this time, and the couple exchange gifts.The wedding itself is a grand affair stretching over several days and attended by all the relatives and innumerable friends. For nights before the ceremony, women gather to sing and dance. The bridegroom’s entourage, the barat, has its own customs to observe – more singing and dancing, decking up the bridegroom, tying a sort of ornamental veil, the sehra, over his face, leading him in procession, often on horseback, to the marriage venue to the accompaniment of a brass band. Milani is the ceremonial welcome of the barat at the gate of the marriage venue – more gifts change hands with the bridegroom’s family on the receiving end. Feasting is on a lavish scale.The Hindu bride and bridegroom along with their parents will sit around the sacred fire while pandits chant the marriage mantras. They are deemed to be married after they have walked around the sacred fire lawan phere. The Sikh couple will sit before the holy book, the Guru Granth Sahib, while prayers are said and the granthi instructs them on the duties of marriage; finally they will walk around the Guru Granth Sahib. Prasad, a buttery, wheat-flour based sweet, is distributed to all present and signals the completion of the ceremony.
After this, both Sikh and Hindu weddings are marked by more feasting. The concluding item is doli, literally "palanquin", when the bride is given an emotional send off to her new home and family. More ceremonies await the bride at her husband’s home but the main extravaganza is over. Another point of difference between Hindu and Sikh marriages is that Hindu marriages are usually performed at night, while Sikh marriages are performed in the morning. A sect of the Sikhs, the Namdharis, as an article of faith, marry very simply and often in ceremonies where many couples are married at the same time. The parents of the boy and the girl settle the marriage but the approval of the head of the Namdhari sect is essential. Unlike Hindu and conventional Sikh marriages, dowry is not a part of the Namdhari marriage and the couples are dressed in simple white clothes. The scarves worn by the girl and boy and knotted together, and hymns from the Granth Sahib are sung. A trend seen in recent times is to go through the procedures of the Indian Civil Marriage Act. 1956, after the traditional marriage has taken place. This is usually done because the couple plan to migrate to a foreign country and the civil marriage is useful in the matter of getting passports. The civil marriage is also frequently preferred by couples who belong to different castes or religions, or sometimes when they simply want to avoid a very costly and ostentatious ceremony.
Athough ornaments are much influenced by changing fashions, their continuity remains alive by peridocial revivals. And this is also true of the ornaments used by Punjabi Women, for many discarded designs have recently been gaining a fresh popularity. Some designs, however, remain always in vogue.
Gold has remained the most valuable as well as the most prominent metal for making ornaments. It was procured from several sources. According to Monograph on the Gold and Silver Works of the Punjab, compiled by E.D. Maclagan, and published in 1890, gold was procured from several sources. Its local source has been several of the small seasonal rivulets that descend from lower reaches of Himalaya and the Shivalik range of mountains. But the gold found in the sand of rivers has been - quite insignificant, and has had to be imported. The English, Australian and European gold was termed locally as passa and it came in the form of a lump or ingot. Panna or patra is the gold in the form of leaves. When old ornaments are melted down and sold in lump they appear in various sizes and shapes with various rates, and is known as desi passa.
Several types of coins used to be melted and then made into ornaments in Punjab, such as Russian mohar, Jaipur mohar and ashrafi, Dutch ducats, Aurangzeb mohar, old mohars of Murshedabad and Farrukhebad etc. Russian gold was imported largely in the shape of five-rouble pieces, known as battis. The purest gold of all is known as kundan and is used for beating out gold leaves. It is also very generally used in setting stones, whence the seller of stones or murassakar is often known as kundansaz.
The interest in getting ornaments of gold has not dwindled despite the fact that the price of the gold has gone up more than three thousand times in nearly a hundred years. One may not be inclined to believe that the prices of gold ornaments as recorded in the North Indian Notes and Queries of January 1892 were as under:
Kara sada, or plain bracelet., 2 annas per tola of gold, of which 1/2 anna went to the goldsmith; karajarau, orjewelled bracelet, one rupee per tola, of which the goldsmith took half; gokharu or serrated bracelet, two annas a tola; bahi or solid tube-like armlet, 6 annas per tola, of which the goldsmith took half; paunchi or beaded wristlet, 12 annas per tola; bazuband, 12 annas a tola, of which the goldsmith got rupee one a pair.
After gold, the next metal of priority was the silver. The only source of its local availability was Waziri Rupi Mines in Kulu which have now been worked for many decades. Most of the. silver, therefore, was imported from Europe into Amritsar via Bombay. Chinese silver was also imported. The coin most commonly melted for silver was the Nanakshahi or Sikh rupee, the silver of which was very commonly used for ornaments. More modern Sikh coins were known to the trade as Rajshahi and mainly represented by Patiala coinage. The Nandrami rupee from Kabul was used in the western districts, and was considered the next best silver after the Nanakshahi. Shah Shuja's and Dost Muhammad's coins were also held to be the best and were much in use in making ornaments on the frontier. Silver prepared from melted ornaments was also in use.
The gold and silver work, as far as the plain form of the article required, or as far as it can receive the required pattern by merely hammering on to a die or into a cold mould, is done by the sunar or gold-smith. If the ornament has then to be ornamented with bossed patterns, it goes to the chatera, the embosser and chaser. If jewels are to be set, the enamelling at the back is done by a minakar, and then the stone is set into the places prepared by the goldsmith by the marassiakar or kundansaz, whose sole *ork consists in putting some lac into the receptacle or hollow in the gold prepared to receive the stone, putting on a tinsel or foil prepared by the bindligar and then pressing in the stone, putting an a gold rim to keep it in place.
Who can resist the spell that is cast by the sparkle of a precious stone, by the mysterious glow of a pearl, or by the transcendent purity of gold . It has been said the 'purpose of ornaments is to light a kind of fire in a women's heart', it is, therefore, equally important to get ornaments made of pure metal.
Folk Toys of Punjab
A large number of those belonging to art circle tend to ignore creative works of the village folk and thus add their bit not to conserve village 
culture already gravely undermined by rapid changes. Their concern, particularly of those whose philosophy of life-style revolves round self-ego, are little concerned with the past and the cultural heritage. This vision of theirs often perpetrates that of their former colonial masters and, sometimes, they even go to the extent of deprecating observations made by the great Indian men of art like A.K. Coomaraswamy.
In this context it is nearly paradoxical that they appreciate great modern masters like Gauguin and Picasso without even realising that Gauguin's success depended on his interest in primitive art and that of Picasso on the discovery of African Negro sculpture.
Among the native art forms one of the most ignored is of folk toys, which unfortunately, like many other forms of village culture, has been considered a kind of vanity or at the most as synonymous with mere decoration, but this is not true. They are the products Of artistic and social values combined.
The earliest hand-made toys of punjab can be traced back to the Indus Valley Civilisation, dating from 2500 to 1700 B.C. These bear a remarkable resemblance to the traditional toys of a much later period which remained popular through the ages till recently when factory made toys found their way to the villages. However in some of the remote villages traditional toys are still made, though the factory made mass produced toys are pushing them out gradually.
Among the most prominent toys of Indus Valley Civilisation are the exceptionally large number of small terracotta carts. In their expression is a preoccupation characteristic of Indian Art of the subsequent epochs. As example we may cite the immense 12th century Temple of the Sun at Konark, a building of vast dimensions supported by gigantic stone wheels and conceived and erected in the form of a cart. Or again we might recall the Indian temple carts in which images of the Gods, taken from the shrines, were carried in solemn procession through the streets. These more obvious instances are parallelled by countless later works of folk art depicting animals, equestrian figures and wheeled vehicles, all of which, though varying in quality and intended for different purposes, also mostly as toys, may be regarded as belonging to a constantly recurring type.
Traditional toys generally serve a two-fold purpose. They can be used as playthings by the children and as decoration pieces by the adults. Toys of cloth stuffed with cotton are still made by the women in the villages. Dolls, birds and animals are some of the common subjects. These are embellished with colourful additions of beads, buttons, feathers, tinsels and tassels and also with coweries. Sometimes the body of the toy is appliqued. The material used in this folk art reflects the dynamic spirit of improvisation. Besides their ornamental quality these toys have a sentimental value as well as emotional appeal.
The popularity of the clay toys is diminishing day day but still there are to be seen sporadic instances of miniature dolls in clay, animals and kitchen utensils, roughly coloured with kharia mitti and decorated with motifs in bright colours.
Edible toys in sugar have a great variety of shapes. In village fairs one comes across toys with a scientific touch though naively native in character. In a basin of burnt clay is a figure of a man carrying Lord Krishna and a concealed syphon. When the water is poured into the basin, it rises to the feet of Lord Krishna and flows away, commemorating the rise of the waters of the Jamuna to touch the divine feet.
In the past, village workers would bring a new-born infant toys, representative of their respective trades. Thus, a carpenter's wife would bring a miniature bedstead or a toy cart to earn a rupee from the infant's parents. The potter would bring a small earthen vessel or a toy in clay and the cobbler a leather necklace and receive some grain in return.
In the eastern districts of Haryana, the ironsmith's wife would bring a tiny iron ring for the child's foot and be given a garment or some sweetened bajra in return.
As the countryside is becoming more urbanis , the tradition of handmade toys is dying out and with it the individuality of design. This is not something which can be revived artificially, for to do so would be to get the antithesis of the genuine tradition. But by preserving samples from the past we may, through contemporary designers, regain some of the beauty, individuality and delight of the simple form of old toys. But a prerequisite for this would be that those of the art circle who repudiate everything of the cultural heritage, particularly of native arts and crafts, shun this attitude and, thus, strengthen the mutual understanding of cultural diversity and the affirmation of that identity on which each people's creativity is based.
Weaving and Embroidery
over 5 decades, the state has earned its epithet: "of Granary India" through the enterprising spirit, and untiring toil of its people.Its average growth rate of 10% is amongst the highest in the country, clearly reflecting the progressive economy of the state .Punjab also boasts a 58% literacy rate and the highest per capita income in India. Today's Punjab has become a land of boundless opportunities, offering distinct advantages for investment and industry.
Since the recent liberalization of India's economy, Punjab has started making its mark on the global business mainstream, with major players from around the world forming joint ventures in the field of agri-business.
Today's Punjab has over 2.04 lakhs of small and medium industries and about 600 large scale industries. It leads in the manufacture of machine and hand tools; printing and paper cutting machinery; auto parts and electrical switch gear. The state also provides more than 75% of the country's requirement for bicycles, sewing machines, hosiery and sports goods. At par with the highest quality standards in the world, these products have carved a niche for themselves in markets across the globe.
SOME FACTS ABOUT PUNJAB
Area: 
Location: Punjab is situated in the northwest of India, it is bordered by Pakistan on the west, the Indian states of Jammu and Kashmir on the north, Himachal Pradesh on its northeast and Haryana and Rajasthan to its south.
Capital: Chandigarh population: 900635
Population: 243.59 Lakh for the year 2001 Rural: 160.96 Lakh Urban: 82.63 Lakh
Languages:
Punjabi and Hindi.
Many people are fluent in English and Urdu
Currency: Rupee (100 paise equals one rupee)
State Animal:
Black Buck - Locally called kala hiran, the Black Buck is a graceful antelope is blessed with a striking colour and spiraled horns. The fawn’s coat is yellowish but it becomes turns black at maturity. It is found in the plains and avoid forests and hilly tracks. Mostly found in herds of 20-30, large herds may number several hundreds. With a keen eyesight and speed, it responds to alarm call by leaps and bounds.
State Bird: Baz (Eastern Goshawk)
State Tree: Shisham
Geography: Find Punjab on the globe at 29’30’’ N to 32’32’’ N latitude and 73’55 E to 76’50 E longitude,
Climate: Climatically the state has three major seasons.
Major Land Features: Most of Punjab is a fertile plain; toward the southeast one finds semi-arid and desert landscape; a belt of undulating hills extends along the northeast at the foot of the Himalayas. Four rivers, the Ravi, Beas, Satluj and Ghaggar flow across the state in a southwesterly direction. They have numerous small and seasonal tributaries. In addition, Punjab is watered by an extensive canal system.
INDUSTRY AND INVESTMENT
Punjab’s large and medium scale units number 633 and represent a fixed capital investment of Rs 175940 million.
As of 2002, there are 0.2 million small scale units in the state with an investment of Rs. 45090 million, employing 0.9 million persons. The more important sectors serviced by these units are bicycle parts, sewing machines, machine tools, pipes, footwear, medical instruments, and tractors.
Scope for ancillarisation for medium and large scale engineering units intending to set up production facilities in Punjab is very great. 70 per cent of India’s total production of bicycles and parts, sewing machines, hosiery and sports goods is "Made in Punjab"
Investment Opportunities :
Information Technology
Food processing industries Industries based on agricultural waste (wheat/ paddy straw, paddy husk)
Industries based on the products of social forestry
Horticulture-based products
Dairy or Poultry based units
Leather and Sports Goods.
Meat processing
Automobiles and Farm machinery
Chemical industries, including Drugs and Pharmaceuticals
Electronics & Telecommunications
Textiles
Export oriented units
Engineering industries related to agriculture & food processing, including ancillary units
Infrastructure modernization and development
Special Deal to Non Resident Indians (NRIs):
| Exclusive Focal Point for NRI entrepreneurs at Mohali |
| Industrial plots reserved for NRIs at all focal points and industrial estates in Punjab |
| While finalizing proposals for joint ventures/assisted sector projects, State Industrial Development and other promotional corporations will give preference to NRI entrepreneurs |
| Under the Udyog Sahayak, (Directorate of Industries) a special cell provides single window facility and ensures time-bound clearance of all investment proposals received from NRIs |
Percentage contribution of wheat and rice to the Central Pool is 64.1 and 42 respectively, whereas cotton production constitutes 20 per cent of the national production. The state has recorded highest yield per hectare of wheat, rice, cotton and bajra. Per capita milk and egg production is highest in the country. Large quantities of the surplus of agriculture produce is available for agro-based industries.
The state has an enterprising peasantry activity supported by
Consolidation of land holdings and subsequent advent of ' Green Revolution ' in the late sixties through the introduction of high yielding varieties , assured irrigation and use of fertilizers harnessed by hard working peasantry resulted in soaring productivity levels. In the year 1997-98 ( for which comparative data are available) per hectare yield of 3853 kgs of wheat , 3465 kgs of rice and 477 kgs of cotton in Punjab where higher by 70% , 86% and 80% yield levels at all India level.
In 1997-98 Punjab state had the highest per capita availability of 904 kgs of food grains per annum which stands way above the average for the country.
To reduce dependence on wheat , paddy rotation , the state government is encouraging gradual shift in the cropping pattern to oil seeds such as Sun-flower and Soya beans with positive results. The state is on he threshold of a second spurt n productivity levels.
Cooperatives:
Cooperative organizations are involved in every aspect of agricultural production, processing and marketing. They supply credit, know-how and inputs, purchase crops, process and market finished goods and provide extension services to every village in the state.
For Incentives to Agro Industries
Allied Economic Activities :
Dairy Farming:
Poultry farming
Poultry farming on scientific lines is being adopted increasingly. Egg production in 1997-98 reached 2850 million. The state had the highest per capita availability of 125 eggs per annum amongst other states of the union.
Main Exports of the State :
Food products to USA, UK, France and Middle East Textiles, woolen and cotton, hosiery and ready-made garments to USSR, Norway, UK, USA and West Asia Leather goods to West Germany, Jordan and UK
Good transport:
Punjabis are the truckers of the nation and therefore it is only to be expected that one can transport goods from anywhere in Punjab and out of Punjab, facilitated by the extensive network of roads in the state.
INFRASTUCTURE AND QUALITY OF LIFE
Punjab leads the nation in infrastructure. The Centre for Monitoring Indian Economy (CMIE) infrastructure index gives Punjab a rating of 191 – highest in the country. Even the most industrially developed State of Maharashtra figures at a low level of 111 only, against the national average of 100.
Communications:
Telephone and Allied facilities are available to all cities and small towns. It is possible to directly dial for International calls from a large number of villages also.
Banks:
There are 2,478 branches of scheduled commercial banks in Punjab. The state is also served by a network of 635 branches of the Punjab State Cooperative Bank. On an average, each branch services a population of 9,414, an area of 24 square kilometers or a cluster of five villages.
Health Services
There are 230 allopathic (western medical system) and six ayurvedic (Indian medical system) hospitals (one 105 bed hospital at Patiala and five 10 bed hospital at jalandhar, Bathinda, Ludhiana, Hoshiarpur and Amritsar) and one Homeopathic hospital in the state. They range from 50-bed hospitals in smaller towns to larger hospitals attached with the five medical colleges - one each at Patiala, Faridkot and Amritsar and two at Ludhiana having facilities for 
TOURIST INFORMATION
Punjab is a land hallowed by saints and scarred by battles, an ancient land yielding archaeological treasures, a land of 
By road: The total road mileage in Punjab is 35,501 Kms of state roads and rural link roads. In addition, the length of national highways is 964 Kms. All the 12,342 villages in the state are linked by all-weather roads and major towns of all adjoining states are connected by national highways. One can drive from one extreme end of the state to the other in six hours. Road travel time from Delhi is about four hours
All districts and sub-divisional towns have direct bus services to the state capital, Chandigarh. All villages have bus services linking them with the sub-division and district headquarters towns. In addition, there are excellent deluxe bus services between New Delhi and Patiala, Ludhiana, Jalandhar, Amritsar and Chandigarh. Air conditioned luxury buses ply at almost hourly intervals between New Delhi and Chandigarh. Taxi services between various towns and Chandigarh and to New Delhi are dependable and comfortable.
By Rail: All major towns and district headquarters have excellent rail links for both passenger and goods traffic. Chandigarh, Ludhiana, Amritsar, Ferozepur and Jalandhar are on the main line and have excellent daily train services to New Delhi including convenient overnight trains. Super fast Shatabdi Express trains connect Delhi to Chandigarh (a comfortable three-hour trip) and Delhi to Amritsar via Ludhiana (equally comfortable and just a little less than six hours). The Shan-e-Punjab train links Amritsar and New Delhi, the Himalayan Queen links Chandigarh and New Delhi and there are numerous trains from Jammu / Amritsar, linking these towns as well as Ludhiana and Jalandhar with New Delhi For more information of various trains and availability schedules, click through the Indian Railway WebSite
Major Cities:
millenniums. The holiest shrine of the Sikh faith – the Golden Temple – is located in heart of Amritsar and no visit to the city is complete without a glimpse of the temple. In terms of industry and commerce, Amritsar is a city famous for woollen mills and textile processing.
a town of great antiquity. The most important town of area is known as the 'Bastis' (Basti Bawa Khel, Basti Guzan, Basti Danishmandan and others) tell the story of the domination of this place by Pathan rulers. Jalandhar known for its sportsmen as well as its sports industry is a growing industrial town having steel and iron re-rolling, rubber goods, electric goods, automobile parts and sewing machine factories. Handloom products are also manufactured at Jalandhar.
Ludhiana an important industrial city, is Known as the Manchester of India. It is famous the world over for its hosiery goods. Woollen garments produced here are sold in prestigious shopping centres from Moscow to Montreal and Bangkok to London and New York. The famous Punjab Agricultural University patterned after the land-grant colleges of America, is situated on the outskirts of the city. Rural Olympics of Qila Raipur, Chhapper Mela and Kissan Mela at PAU attracts lakhs of visitors every year.
This city was once the capital of a princely state and traces of royal grandeur are still plain to see here. From the imposing fortress, Qila Mubarak, that occupies the centre of town, to the 19th century palaces, Moti Bagh and Sheesh Mahal at the edge of the city, the wealth, imagination and typically Punjabi sensibilities of old Punjab are on display. The people of Patiala consider themselves the torchbearers of Punjabi language and culture. Patiala has long been a centre of trade and commerce but in recent years it is also developing rapidly as a manufacturing city producing a wide range of goods
Entertainment and Recreation:
Almost all the district headquarters have excellent clubs; Chandigarh, Amritsar, Ludhiana, Jalandhar and Patiala have outstanding clubs offering all standard facilities of a club in any metropolis such as tennis and squash courts, libraries, card rooms, entertainment, billiards and bar. Many of them have reciprocal membership arrangements with well known clubs in other towns of the country.
Sports Facilities: Almost every district town offers facilities for tennis but a few like Patiala, Amritsar, Jalandhar and Chandigarh have resources for track/field, squash, horse-riding, indoor sports and swimming pools. There are golf courses at Chandigarh, Patiala, Jalandhar and Amritsar.
Trekking: Being close to the hills, Punjab is an ideal base for treks in Jammu and Kashmir and Himachal Pradesh. For the less adventurous, the hill stations of Shimla and Dalhousie are within driving distance from any part of Punjab.
The bigger towns have noteworthy restaurants and caterers. The Punjab Tourism Development Corporation has developed picnic spots at Ropar,
Amritsar
Location 11Kilometres west of Amritsar on Chogawan road, dates back to the period of Ramayana, Rishi Balmiki's hermitage. The place has an ancient tank and many temples. A hut marks the site where Mata Sita gave birth to Luv & Kush and also, still extant are Rishi Balmiki's hut and the well with stairs where Mata Sita used to take her bath. The Bedis of Punjab (Guru Nanak Dev ji, the founder Prophet of Sikhism was a Bedi) trace their descent from Kush and Sodhis (the 10th Prophet of Sikhism, Guru Gibind Singh ji was a Sodhi) from Luv. A four day fair, since times immemorial is held here starting on the full moon night in November.
Durgiana Man
Built in the third decade of the 20th Century it echoes, not the traditional Hindu temple architecture, but that of the Golden temple and, in a similar manner rises from the midst of a tank and has canopies and the central dome in the style of the Sikh temple. Its foundation stone was laid by one of the greatest reformers and political leaders of resurgent India, Pandit Madan Mohan Malviya. It is a well-known repository of Hindu scriptures. Bhagwathi Mandir, Maisar Khanna, Bathinda City
Its history goes back to the 17th Century AD. The locality of the city in which this temple is located formed a part of a village, then called Khanna. People from this village were the devotees of Jawala Mukhi temple in Kangra. Once, when Kamala Bhagt of this village and another holy person Kali Nath were proceeding towards the Jawala Mukhi temple, Bhagwati Mata, the deity of Jawala Mukhi appeared before them, almost two kilometers before their destination the moment they had lit fire to pray. She blessed the devotees and told Kamala Bhagat that in future, he need not come to a pilgrimage to Jawala Mukhi because his worship at his village will be sanctified as his worship at her abode. Since then a religious fair is held at this place twice in a year.
Shiv Mandhir, Gur-mandi, Jalandhar
The temple of a child deity where wishes are fulfilled. Thousands of devotees congregate here during the month of September.
Panc
It was got built by the founder of the Kapurthala State, Fateh Singh Ahluwalia. The prime dome in the centre is surrounded by several smaller temples dedicated to different deities. It is the most striking building in the city of wonder architecture. Its replica was exhibited in the pre-p
Mosques and Mausoleums
Mazaar, Pir Baba Haji Rattan, Bathinda City
Situated between the Civil Hospital and the grain Market. It attracts devotees from all faiths. Baba Haji Rattan had visited Mecca as an ambassador of Raja Bhoj. On returning to India he had settled at Bhatinda. The Mazaar ( mausoleum) marks the site where the Peer used to meditate. The place is halloed by the visits of the 1st and the 10th Prophets of Sikhism, Guru Nanak Dev Ji and Guru Gobind Singh Ji.
Rauza Sharif, Sirhind
Gurudwaras
Sikh gurudwaras are scattered all over the country and even abroad. Being the home of Sikhism Punjab has numerous Gurudwaras. Only 
Amritsar Circuit
Har Mandir Sahib or Golden Temple
Amritsar City. With a part of the land granted by Emperor Akbar, the foundation stone laid by a Muslim Sufi Saint, Mian Mir, the 
Other Important Gurudwaras
Ropar Circuit
The Satluj valley remained the seat of Sikhism for 80 years.
Gurudwaras at Kiratpur Sahib (90 Kms from Chandigarh)
Kiratpur was established in 1627 by the 6th Prophet, Sri Guru Hargobind Ji. The place is associated with the memory of a Muslim Saint, Pir Buddan Shah who was gifted with a very long life.
Gurudwara Charan Kamal
commemorates the spot where the Pir had met the Ist Prophet of Sikhism, Sri Guru Nanak Dev Ji. His mausoleum is located on a hill nereby. He died after the 6thProphet had established Kiratpur.
Gurudwara Shish Mahal Sahib
The 6th Prophet had established his residence here. The 7th Prophet Sri Guru Har Rai Ji and the 8th Prophet Sri Guru Harkrishan Ji were born here.
Gurudwara Damadama Sahib
The 6th Prophet used to deliver divine sermons here.
Gurudwara Sri Takhat Sahib
The 6th and the 7th Prophets were proclaimed Gurus at this spot according to the Sikh tradition and rites.
Gurudwara Harmandir Sahib
The 6th Prophet had laid a herbal and flower garden here. Mohsin Fani, the famous scholar of Religions of his times and the Mughal Prince, Dara Shikoh had met Sri Guru Hargobind Ji here.
Gurudwara Manji Sahib
Marks the site where the 6th Prophet's daughter, Bibi Veero had got her house constructed. A sacramental book containing divine hymns (Pothi), a cot, a hand-fan and a scarf gifted to her by her father and the holy of cap of Guru Nanak Dev Ji can be seen here.
Gurudwara Babaan Garh
In 1665 the 9th Prophet Sri Guru Teg Bahadur had bought the site of Anandpur Sahib from the Rani of Bilaspur.
Gurudwaras at Anandpur Sahib
GURU-KA-MAHAL It was built as the residence of Guru Teg Bahadur ji. Sri Guru Gobind Singh Ji also stayed here and his four Sahibjadas (baby sons) were also born here.
Gurudwara Thara Sahib
It was at this spot in 1675 that a delegation of 15 Kashmiri Brahamans led by Pandit Kirpa Ram had come to beseech the 9th Prophet to save them from the tyranny of the Mughals who were forcibly converting them to Islam. It was here that the Prophet had decided to embrace martyrdom to awaken the dead soul of India that of the Mughal Emperor Aurangzeb.
Gurudwara Sis Ganj Sahib
The martyred head of Guru Teg Bahadur who embraced martyrdom in Delhi in 1675 to save Hindu dharm was brought from Kiratpur Sahib and cremated here.
Gurudwara Takhat Sri Keshgarh Sahib
Other Places of Pilgrimage Bhaini Sahib Ludhiana, Centre of the sect of the Kukas. The headquarter of Kuka movement is at village Bhaini Sahib near Ludhiana. Their Guru Ram Singh Ji had anticipated the non-cooperation Movement of Mahamta Gandhi and Kukas had taken a leading role in India's freedom struggle. They are also called Namdharis. They had fought valiantly against Britishers and a large number of them laid their life at Amritsar and Malerkotla. They were also against cow sacrifice. Radha Soami Dera Baba Jaimal Singh , Beas,54 Kms east of Amritsar: Beas is head-quarter of a large and still expanding sect of Radha Soami. Baba Jaimal Singh had established his Dera after coming from Agra. Radha Soamis from all parts of the world come here to imbibe teachings of their faith from a living master. Well organised Dera is also famous for its state-of -the-art Hospital. Swetamber Jain Temple : ZIRA, District Ferozpur,founded in 1890.The main idol is very ancient. There are other brass idols more than 1200 years old. Budhist Caves Doong, Gurdaspur, Midway between Shahpur Kandi and Dhar, the ancient caves lie. People outside are generally unaware of these caves. Catholic Cathedral, Jalandhar Cantt. : The rare Cathedral initiated by representative of His Holiness, the Pope is the only one of its kind in the East. its cosmo-cultural design is a tribute to the Punjabi tradition.
Fair and Festivals - Religious Fairs Hola Mohalla, (National Fair) Anandpur Sahib:
90 km from Chandigarh. Mid-March immediately after the festival of 
Mukatsar Maghi Fair: on the occasion of Makar Sankranti in January every year.
Baba Bakala: every amavas (moonless night) and on the day of Raksha Bandhan a very big fair is organised.
LUDHIANA: Jarag Mela Dera Baba Nanak, Gurudaspur: Jor Mela eve of Maghi-second week of January. Kartarpur: Jalandhar : Gurudwara Thumb Sahib, Maghi, January Ludhiana : Gurudwara Manji Sahib Alamgir: (14-15, 16 posh last week of December) Gurudwara Nanaksar Jagraon, Ludhiana - Barsi,Five day function (August)
Bhagwathi Temple - Maiser Khanna Bathinda twice a year. Kali Temple Kapurthala A Mela is organised every year on the occasion of ?
Qadian, Gurdaspur: Urs, last week of December Rauza Sharif, Sirhind, Fatehgarh Sahib: Urs in August
Fair and Festivals - Other Fairs and Festivals
Harballabh Sangeet Sammelan, Devi Talab, Jalandhar
National Fair, every December. Started by Baba Harballabh in the memory of his Guru Swami Tulja Giri in 1875. It is the only music fair of its type in India and even, abroad. The best of the country's exponents of instrumental and vocal music deem their careers incomplete unless they come and perform here. Also, great people from all walks of life look forward to attending this gathering. In 1929, Mahatma Gandhi had attended this fair.
Rural Sports, National Fair (February), Kila Raipur, 6Km from Ludhiana
This meet or the fair epitomises the special Punjabi bon homie and the spirit that never says die, ingenious for finding competition and pleasure from ordinary things of life. Bullock carts and other animal races, awe inspiring feats of strength and danger, the traditional wrestling, cock-fighting, kabbadi and jumps and races, the meet is wound up with the electrifying dances of the Punjab, the Gidha and the Bhangra.
Martyrs - Bhagat Singh, Sukhdev & Rajguru Fair
The Fair to honour their memory is held on March 23rd every year at the site of the memorial in Ferozepur. Large gathering of people, here, is then addressed by freedom fighters and the leaders of Punjab and India who highlight the sacrifices these patriots have made to free India from the yoke of the British.
Prof. Mohan Singh Mela, Ludhiana
It is a unique fair of cultural confluence of Punjabi artists, writers and folk performers- kind of a feast which may , again, be called typically Punjabi. Alongside this cultural extravaganza noted writers and artists are honoured for their contribution to the promotion of Punjabi literature, language and culture.
Mural Paintings, Frescoes and Other Art
Punjabis who like to live well have been traditionally fond of embellishing their home. A.E. Parry who was struck by this genius of the Punjabis has recorded :
"All villages have gates of immense height and breadth, decorated with painted figures of animals, scenes from the life of the Gurus, national games and from the battlefields."
The best samples of paintings, frescos are still available in Amritsar and Patiala.
Amritsar
Most representative is the Sanctum of Harmandir Sahib, Akhara Bala Nand, Tower of Baba Atal Rai, Ranjit Singh Museum. The sanctum at Harmandir Sahib has 300 different patterns of fresco paintings and floral and zoological designs in stone in-lay and mirror work of typical Punjabi-genre. At the Maharaja Ranjit Singh museum the most remarkable among other miniature paintings are a set of ivory miniature paintings of his Chiefs. The painting of Maharaja Sher Singh on a horse back done by a Viennese artist August Scheoft who visited Lahore in 1841 and a painting of Maharaja Dalip Singh done by the famous English painter Winterhalter commissioned by Queen Victoria are exceptional.
Tower of Baba Atal Rai is a mine of wall-paintings, stone-in-lay and metal work. A big room in the second story of Akhara Bala Nand near the Golden Temple has every inch of its walls covered with frescos based mainly on religious themes.
Qila Mubarik Androon, Patiala
The murals in the residential palaces of Qila Androon are peerless. Designed by great artists from Kangra and Rajasthan they depict themes of Ramayana, Mahabharta, Shrimad Bhagwat, Geet Govinda, Baramasas and Ragas and Ragnis. The legends of Laila Majnu, Sassi Punnu and Sohni Mahiwal are also painted in one of the bed chambers.
Sheesh Mahal, Patiala:
The builder of Sheesh Mahal, Maharaja Narendra Singh was a patron of literature, music and fine arts. Murals and paintings on the walls of this Palace translate the vision of the poetry of Keshav Dass, Bhiari Lal and Surdas in the finest of line and
colour. Others depict themes from mythology, legends, Raga Ragnis, Nayak-Nayika and Baramasa. The placement of concave and coloured mirrors in the prayer room create an amazing effect on the mind when a light is put on there. The floral designs on the walls are reminiscent of Emperor Jahangir's time.
Ragunath Temple, Gurdaspur:
Vaishnav monastery, village Pandori Mahantan 12 Km from Gurdaspur city. Temple was built 150 years ago with offerings made by Maharaja Ranjit Singh and the hill Chiefs. 19th Century frescos on its walls, mainly in Hindu themes are still extant.
The Thakar Dwara of Bairagis, Village Ram Tatwali, Hosiarpur
At the foothills of Shivalik. This monastery is full of beautiful wall paintings covering a large range of socio-religious themes. From a lady feeding a parrot, to Lord Shiva, Parvati, and the Bull Nandi, to Sikh Gurus, Maharaja Ranjit Singh with Dogra brother's the theme go on changing.
The Temple of Shekuhpura, Kapurthala":
Got constructed by Diwan Saudagar Mal in fulfillment of a word given to a holy man. The temple with an octagonal and a small sanctum is encircled by broad path in which are seen large sized murals.
Gurudwara Baba Mati Sahib:
Daroli Kalan near Adampur, Jalandhar. Bhai Mati Dass had embraced martyrdom along with Sri Guru Teg Bahadur ji at Delhi in 1675. It has several mural panels still extant.
Gurudwara Harsahai, Muktsar, Faridkot:
The entire lengths of the walls which constitute the building of this double-storied Gurdwara are embellished with frescos depicting religious and gender themes.
The Fort Faridkot:
The second story of this fort has Sheesh Mahal, a hall of mirrors which has exceeding by beautiful wall paintings and mirror work on its walls.
Anonymous Samadh/Mausoleum at Talwandi Sabo Bathinda near Gurdwara Damdama Sahib. The interior of the mausoleum is embellished with murals with unusually elongated figures depicting Hindu and Sikh themes. Samadh of Baba Dyal Das, at Dera Balram at Barnala in Sangrur.
Well-built structure on a raised platform and encircled by a passage. The interior of its walls and dome are decorated with beautiful murals.
Mural Paintings, Frescoes and Other Art
Punjabis who like to live well have been traditionally fond of embellishing their home. A.E. Parry who was struck by this genius of the Punjabis has recorded :
"All villages have gates of immense height and breadth, decorated with painted figures of animals, scenes from the life of the Gurus, national games and from the battlefields."
The best samples of paintings, frescos are still available in Amritsar and Patiala.
Amritsar
Most representative is the Sanctum of Harmandir Sahib, Akhara Bala Nand, Tower of Baba Atal Rai, Ranjit Singh Museum. The sanctum at Harmandir Sahib has 300 different patterns of fresco paintings and floral and zoological designs in stone in-lay and mirror work of typical Punjabi-genre. At the Maharaja Ranjit Singh museum the most remarkable among other miniature paintings are a set of ivory miniature paintings of his Chiefs. The painting of Maharaja Sher Singh on a horse back done by a Viennese artist August Scheoft who visited Lahore in 1841 and a painting of Maharaja Dalip Singh done by the famous English painter Winterhalter commissioned by Queen Victoria are exceptional.
Tower of Baba Atal Rai is a mine of wall-paintings, stone-in-lay and metal work. A big room in the second story of Akhara Bala Nand near the Golden Temple has every inch of its walls covered with frescos based mainly on religious themes.
Qila Mubarik Androon, Patiala
The murals in the residential palaces of Qila Androon are peerless. Designed by great artists from Kangra and Rajasthan they depict themes of Ramayana, Mahabharta, Shrimad Bhagwat, Geet Govinda, Baramasas and Ragas and Ragnis. The legends of Laila Majnu, Sassi Punnu and Sohni Mahiwal are also painted in one of the bed chambers.
Sheesh Mahal, Patiala:
The builder of Sheesh Mahal, Maharaja Narendra Singh was a patron of literature, music and fine arts. Murals and paintings on the walls of this Palace translate the vision of the poetry of Keshav Dass, Bhiari Lal and Surdas in the finest of line and
colour. Others depict themes from mythology, legends, Raga Ragnis, Nayak-Nayika and Baramasa. The placement of concave and coloured mirrors in the prayer room create an amazing effect on the mind when a light is put on there. The floral designs on the walls are reminiscent of Emperor Jahangir's time.
Ragunath Temple, Gurdaspur:
Vaishnav monastery, village Pandori Mahantan 12 Km from Gurdaspur city. Temple was built 150 years ago with offerings made by Maharaja Ranjit Singh and the hill Chiefs. 19th Century frescos on its walls, mainly in Hindu themes are still extant.
The Thakar Dwara of Bairagis, Village Ram Tatwali, Hosiarpur
At the foothills of Shivalik. This monastery is full of beautiful wall paintings covering a large range of socio-religious themes. From a lady feeding a parrot, to Lord Shiva, Parvati, and the Bull Nandi, to Sikh Gurus, Maharaja Ranjit Singh with Dogra brother's the theme go on changing.
The Temple of Shekuhpura, Kapurthala":
Got constructed by Diwan Saudagar Mal in fulfillment of a word given to a holy man. The temple with an octagonal and a small sanctum is encircled by broad path in which are seen large sized murals.
Gurudwara Baba Mati Sahib:
Daroli Kalan near Adampur, Jalandhar. Bhai Mati Dass had embraced martyrdom along with Sri Guru Teg Bahadur ji at Delhi in 1675. It has several mural panels still extant.
Gurudwara Harsahai, Muktsar, Faridkot:
The entire lengths of the walls which constitute the building of this double-storied Gurdwara are embellished with frescos depicting religious and gender themes.
The Fort Faridkot:
The second story of this fort has Sheesh Mahal, a hall of mirrors which has exceeding by beautiful wall paintings and mirror work on its walls.
Anonymous Samadh/Mausoleum at Talwandi Sabo Bathinda near Gurdwara Damdama Sahib. The interior of the mausoleum is embellished with murals with unusually elongated figures depicting Hindu and Sikh themes. Samadh of Baba Dyal Das, at Dera Balram at Barnala in Sangrur.
Well-built structure on a raised platform and encircled by a passage. The interior of its walls and dome are decorated with beautiful murals.Ludhiana : Samadh of Baba Mohar Singh, Mahima Sahi, near village Lopon. The Baba is the founder of the Nirmla Sect. Approached by a flight of steps the interior of the Samadh is painted with frescos which survive in very good shape. Samadh of an anonymous sardar of Ladwa, Village Durali in Kharar Sub Division. Ropar. The modest structure with a dome has an interior embellished by frescos which are fading away.
Archaeological Destinations
In 1754 AD it was captured by Maharaj Ala Singh of Patiala. A small gurdwara commemorates the visit of Sri Guru Gobind Singh Ji here.
Faridkot Fort :
The Palaces of Punjab
Summer Palace of Maharaja Ranjit Singh (1780-1838 AD) , AMRITSAR
It was constructed under the supervision of Fakir Azeez-ud-din and Sardars Lehna Singh and Desa Singh Majithia, nobles of the Lahore Darbar at a cost of Nanak Shahi Rs. 1,25,000/- Originally, laid in a garden spreading across 84 acres of rare plants, trees and flowers, surrounded by a boundary wall, 14 feet high and a moat all around it, this beautiful palace had also several equally beautiful clusters of structure which were converted into clubs and libraries, the lawns around them into tennis courts by the British.
The entrance of the palace called the Darshani Deori is unique in design. It has four two storied towers in the cardinal directions. There are two tanks, the one connecting the palace with water channels fitted with fountains and the other with the air-conditioning pipes circuiting the outer walls and the bathing tanks of the double storied part of the residence. Some of the paintings and the mirror work on the roofs is still extant.
Qila Mubarak Patiala
The Qila (fort) was also the residence of Patiala dynasty. The residential part was called Qila Androon or the Inner Fort. Its living apartments have names like Jail Walla Palace for royal prisoners, the Moti (pearl) Palace, the Sheesh (mirror work) Palace, the Rajmata (Queen Mother) Palace, the Palace of Colours, the Palace of the Moon. The recreational structures were called the Putli (Puppet) Ghar and Bagh Ghar or the Garden House. Its richly painted chambers are peerless.
Most astonishing of all, the Palace is fitted with underground sewerage system and has a cool room connected with a tunnel which brings cool air from the basement.
Lassi Khana-the royal kitchen used to feed 35,000 people of all ranks everyday.
The Sheesh Mahal, Patiala
The palaces of Nabha and Faridkot are not open to public.
Museums
Punjab museums possess an extensive range of paintings and sculptures by contemporary Indian artists as well as a collection of Indian miniatures of the Mughal Rajsathani, Pahari and Sikh schools. The museums also house a fine collection of medals, arm and armours, objects of princely states with sections on Archaeology, Anthropology, Tribal and folk arts depicting different concepts and scopes in the patterns of Art and Culture.
Amritsar, Maharaja Ranjit Singh Museum
Ram Bagh. Matchless collection of paintings, arms and armours. manuscript and coins of 18th and 19th Century. There are three Art Galleries too, in the city one attached to the Golden Temple, the other to Jallianwala Bagh and the third named after the city's famous artist, Thakar Singh.
Sanghol Museum
Fatehgarh Sahib. Repository of archaeological finds of Punjab's ancient civilisation. 40 Km from Chandigarh on Chandigarh-Ludhiana road. One of the most important monument here is a Stupa with Budhist Monastry dating back to Ist -2nd century.
Angol Sikh War Memorial, Ferozeshah
Ferozepur, contains portraits of historical personalities, paintings, depicting scenes of battles of the Anglo-Sikh Wars. Poetic couplets of the contemporary poet Shah Muhammad are also embossed on the walls of the memorial which describe the detail of the battles in Punjabi language.
Govt. Museum
Rural Museum, Punjab Agricultural University
Ludhiana contains exotic exhibits of the
faded and fading aspects of the rural Punjabi culture. Rare relics of t
Historical Remains
There are no Tajmahal in Punjab but the whole country side is dottedwith the ruins of old buildings AAM KHAS BAGH 
Mughal Sarai, Shambhu (Patiala) is a Caravan Sarai initially constructed by Sher Shah Suri on the Grand Trunk Road connecting Peshawar to Dhaka (now in Bangla Desh). It has two majestic gates with a mosque in the centre and rooms on all sides for the travellers. A deep well and a baradari- a building with 12 gates located on the outer side. Sarai Amanat Khan , Amritsar Circuit Monuments of great charm and excellence the Inn has an ornamental Mughal gateway embellished with glazed tiles. Nearby is a mosque on the walls of which Arabic inscriptions from the Muslim Scriptures are engraved. The tomb, horseshoe shaped, is surmounted by 4 minarets. Tomb of Mir-i-Mran Sirhind: 5 kilometers from Aam Khas Bagh connected by a link road. There are two inscribed Sand Stones with inscriptions. Only one of it is readable; "Subhan daughter of Behlol Lodhi who died on Friday, 11 of Safar 901 Hijri." The other grave, there, should be of Mir-i-Miran, Amir Sayyid, the son-in-law of the King.Built on a square platform, the semicircular dome of the tomb is supported by an octangular neck. The neck has fluted pillars of compound capitals of Hindu Origin in the four cardinal directions. Sabraon War Memorial: at village Jalawala, in Ferozepur district.40 feet high, rectrangular is shape, tapering towards the top and built in English bricks, the memorial was raised in 1850 in the memory of the British soldiers who lost their lives during the first Anglo-Sikh War (1845-46). Handira Mausoleum, Sultanpur Lodhi, District Kapurthala located on the banks of the river Kali Bein. It is a fine monument of strength, weight and balance built on an octagonal plan with four gates in cardinal directions. Its drumless squattish dome, broad pointed arches and open arched Jharokas (an ornamental sitting place jutting of the walls) add dignity to its austere design. Bhir, Ludhiana has the famous mosque built by Mohammad Ghori in 1911, 150 years old Khangah of Abdul Rehman Khan, mausoleum of Alawal Khan built during Shah Jehan's reign, octagonal in shape, surmounted by double pear shaped dome, the tomb of Bahadur Khan with sloping walls, 2 storied, double tomb of Husain Khan, Bilwanwali Masjid, mosque of Kamal-ud-din Khan/SARAI DORAHA on the main highway, Ludhiana dates back to Emperor Jahangir's time. Rectangular in shape it has rooms and varandahs on all sides. Two great double storied gates are profusely decorated with coloured tiles and intricate brick carvings.
Homage to Freedom Fighters Punjab had made great sacrifices in the freedom struggle of India and it is full of Memorials to such martyrs and also to the heroes of INDO-PAK WARS.Jallianwala Bagh Martyr's Memorial Amritsar:
Unprovoked massacre of peaceful people by Brig-En Dyer had created a watershed in the history of freedom struggle in India when even peaceful leaders like Mahatma Gandhi, instead of asking for dominion status within the British Empire had begun to agitate for complete freedom for India from the British rule. Queen Elizabeth and her husband placed a wreath here on 14th Oct.,1997.
Martyrs: Bhagat Singh, Sukhdev and Rajguru Memorial, Fe
The Sargarhi Memorial at Ferozepur
It commemorates the battle which took place on Samna Ridge of the Hindu Kush and Suliaman ranges in 1897 when 21 soldiers of the 36th Sikh (later 4 Sikh) regiment had died fighting to the last man against a 
Desh Bhagat Hall, Jalandhar It is a memorial of freedom fighters, also, contains the best library on the subject.
Wetlands and Wild Life
Hari
It is one of the India's most important lakes ; in winters (November-onwards) it becomes a welcome home to nearly 350 species of migratory birds, coming from as far as Siberia. It is also one of India's leading in-land sweet water fish market and home of varied wild life. Kanjli Wetland, Kapurtala
M
Beautiful Gardens
Bansar Garden, Sangrur
Approachable by road both from Patiala and Chandigarh and by rail from Patiala. First built by Akbar, additions were made by Jahangir and Shah Jahan. Originally the garden was spread in an area of a mile and a half and was divided into parts AAM (public) and KHAS (private of the Emperor use). Rare plants of the Mughal period are still extant here. Originally irrigated by the now dried up, rivulet Sirhind, the garden has a cluster of buildings including a Sard Khana (air-conditioned rooms). Ram Bagh Garden, Amritsar The home of Maharaja Ranjit Singh's summer palace, intersected by water channels fitted with fountains and golden fish, rare coniferous trees and herbal plants which do not normally grow in the plains of Punjab, is by far the best garden in Punjab. Shalimar Garden Kapurthala A beautifully well-laid compact garden with swimming pool and mausoleums of erstwhile rulers of Kapurthala is filled with piece and is a great spot for spending leisure time. Bara Dari Garden, Patiala State guest houses for foreigners and important Indian dignitaries used to be located here during the rule of the Patiala state. Its world famous Cricket Stadium, its fruits trees, specially the mangoes are very delicious. Huge colonial bungalows with large compounds are located all over. Unfortunately heavy traffic is taking a high toll of it.
The Gourmet's Paradise
Punjabis have the reputation of being the greatest producers of good food and being the still greater consumers of it. Punjab has bequeathed the institution of Dhaba-originally a wayside eating joint to the world. The Dhaba moves wherever a Punjabi goes. There are vaishno dhabas where only vegetarian food is cooked in pure ghee or clarified white butter. Dal Makhni, a shining blackish lentil named Urd or Maha of the Dhaba has become world famous and is served in Punjab on all ceremonial occasions. Pranthas, stuffed with seasonal vegetables, fried on a pan, baked in the tandoor, a barrel shaped oven fashioned out of alluvial soil, curds, sometimes mixed with khoya-a kind of fudge made by boiling the milk on slow fire-with chunks of white butter floating on top; spinach of mustard mixed with other leaves and special tongue-tingling spices which is cooked in an earthen vessel on slow fire and chappatis made out of the flour of maize, panir-cottage cheese-stuffed with different sumptuous fillings have also become commodities of export. The saffron-mixed buttermilk(lassi) of Amritsar, milk boiled with almonds, pistachio and dry-dates in winters and the same mix boiled into a thick liquid and then solidified in a banana shaped mould in the form a Kulfi are unmatched in taste. Panjiri, whole wheat flour fried in sugar and ghee, heavily laced with dry-fruits and herbal gums in eaten in the winters to ward off cold.
Punjab Shoppers Delight
Punjab's handloom products and handicrafts and hosiery goods are exported to all the important countries of the world. The hand woven 
Sports and Stadiums 
As a tribute to the patronage of the Patiala ruling family, National Institute of Sports was established here. Patiala's old Sports Stadium, Cricket Stadium, and Polo ground have seen the greatest sportsmen of the world in action World's best Cricket Stadium has been built at S.A.S. Nagar (Mohali) and one of India's best Vellodrome at the Punjab Agriculture University at Ludhiana. Punjab's cities and town are considered incomplete without stadiums.
SOCIETY AND CULTURE
T
Traditional Dress
A generation ago, the turban was the "crowning glory" of all Punjabis whether Muslim, Hindu or Sikh. Muslims and Hindus have given up their turbans, but it 
It is impossible to tell by dress whether a Punjabi woman is a Hindu, Muslim, Sikh or Christian – they all dress in salwar topped by a kameez (a garment that can be fitted like a dress loose like the kurta) and accented by a rectangular scarf about 2.5 metres long called the chunni or duppatta . She’s fond of her sweaters, but she is passionately proud of her collection of woollen shawls. These can be breathtaking. The women of Punjab are responsible for the state’s most famous item of handicraft – the phulkari. This is a shawl completely covered in dense silk embroidery, folk motifs in jewel-tones on an ochre background. Gold is her weakness – brides are loaded with it. The jewellers of Punjab stock an enormous range of designs in bangles, necklaces, rings and earrings, nose-pins, ornaments to pin in the hair, anklets and toe-rings. A particular kind of bangle is the tip-off in recognising Sikh men and women. It’s called a kada and is made of steel.
Marriages in Punjab
As in every society, Punjabi society has its traditions to mark every stage of life from birth to death. Perhaps no other life-event is more surrounded by tradition than marriage.
Throughout India, most marriages are arranged by the couple’s families and a generation ago it was not uncommon for bride and bridegroom to meet for the first time at the marriage ceremony itself. Nowadays, the personal preferences of the young people are given greater importance and families accept the children’s’ wish to get to know the potential spouse before making a commitment. Given the fact that marriage in India represents a very strong, lifetime commitment and society accepts divorce only in the most extreme circumstances, this is a very understandable wish.
Throughout India, most marriages are arranged by the couple’s families and a generation ago it was not uncommon for bride and bridegroom to meet for the first time at the marriage ceremony itself. Nowadays, the personal preferences of the young people are given greater importance and families accept the children’s’ wish to get to know the potential spouse before making a commitment. Given the fact that marriage in India represents a very strong, lifetime commitment and society accepts divorce only in the most extreme circumstances, this is a very understandable wish. After the young people have made up their mind to marry, the first step is a simple ceremony called rokai or thaka. The girl’s father, accompanied by some friends and relatives, visits the young man’s house and presents sweets and a small gift of money. The engagement ceremony, or mangani, takes place when the boy’s family returns the visit and in the presence of friends and relatives the intended marriage is announced. Prayers are said at this time, and the couple exchange gifts.The wedding itself is a grand affair stretching over several days and attended by all the relatives and innumerable friends. For nights before the ceremony, women gather to sing and dance. The bridegroom’s entourage, the barat, has its own customs to observe – more singing and dancing, decking up the bridegroom, tying a sort of ornamental veil, the sehra, over his face, leading him in procession, often on horseback, to the marriage venue to the accompaniment of a brass band. Milani is the ceremonial welcome of the barat at the gate of the marriage venue – more gifts change hands with the bridegroom’s family on the receiving end. Feasting is on a lavish scale.The Hindu bride and bridegroom along with their parents will sit around the sacred fire while pandits chant the marriage mantras. They are deemed to be married after they have walked around the sacred fire lawan phere. The Sikh couple will sit before the holy book, the Guru Granth Sahib, while prayers are said and the granthi instructs them on the duties of marriage; finally they will walk around the Guru Granth Sahib. Prasad, a buttery, wheat-flour based sweet, is distributed to all present and signals the completion of the ceremony.After this, both Sikh and Hindu weddings are marked by more feasting. The concluding item is doli, literally "palanquin", when the bride is given an emotional send off to her new home and family. More ceremonies await the bride at her husband’s home but the main extravaganza is over. Another point of difference between Hindu and Sikh marriages is that Hindu marriages are usually performed at night, while Sikh marriages are performed in the morning. A sect of the Sikhs, the Namdharis, as an article of faith, marry very simply and often in ceremonies where many couples are married at the same time. The parents of the boy and the girl settle the marriage but the approval of the head of the Namdhari sect is essential. Unlike Hindu and conventional Sikh marriages, dowry is not a part of the Namdhari marriage and the couples are dressed in simple white clothes. The scarves worn by the girl and boy and knotted together, and hymns from the Granth Sahib are sung. A trend seen in recent times is to go through the procedures of the Indian Civil Marriage Act. 1956, after the traditional marriage has taken place. This is usually done because the couple plan to migrate to a foreign country and the civil marriage is useful in the matter of getting passports. The civil marriage is also frequently preferred by couples who belong to different castes or religions, or sometimes when they simply want to avoid a very costly and ostentatious ceremony.
Rural Sports in Punjab
In villages which formed the first habitation of civilised man rural sports grew out of sheer necessity. The need for cultivating individual 
Recently not only revival of sports fairs has taken place in Punjab but their number has also increased tremendously. Twenty years ago, for instance, their number was limited to
Babehali-di-Chhinj,
Bhaggowal-di-Chhinj,
Shikar-Macchian di-Parewi,
Jaura-Chhatra-di-Parewi,
Bhomey-Wadaley-di-Chhinj,
Quilla Raipur's sports,
Shanker-di-Chhinj
Munun-honey-di-Chhinj etc.
Now sports meets are held almost in every significant village in Punjab.
Following the Kila Raipur Rural Sports meet the Kalgidhar Tournament of Kamalpur has also completed half-a-century. Dhudike's Lala Lajpat Rai Memorial Sports Fair has completed three decades. Gujarwal, Mullanpur, Sahnewal, Ghungali Rajputtana Hambla., Dhamto are flourishing. The -small sports meets of Lalto Kalan, Dhurkot, Rauni, Dyalpur, Rurka Kalan, Bhinder Kalan, Duare-ana are gaining stature day by day.
OTHER GAMES Tirinjen
One of the popular organized forms of work and entertainment for young girls is Tirinjen - where the girls spin and sing. Tirinjen is a kind of social club, which can be organized in any home, where place for spinning wheels and the girls is available for a day/night. The girls would sing and dance, would express their sorrow and happiness, pangs of separation and joy of meeting. The spinning wheel plays a significant role in the life of the women, as a companion, counselor in distress, friend and guide. An example of a song sung by a married girl during Tirinjen:
Charkha mera rangla, vich sone dian mekhan, Ni mai tenu yaad karan, jad charkhe wal dekhan. My spinning wheel is multi colored Inlaid with nails of gold, I think of you Whenever I see my spinning wheel. Har charkhe de gere Yad awen toon mitra Each circle of the wheel, Brings your sweet memories to my mind.
'Teej' or Teeans, which is celebrated in the month of Sawan (July), is also a source of entertainment for girls. Teej festival starts on the third day of Sawan and continues for about thirteen days. This is a period when rainy season is at its best, having said good bye to the scorching heat, people are out to enjoy the rains. It is also the time for sowing. The whole atmosphere is relaxed and people have a sigh of relief. The girls celebrate it by having swings. One sees girls, even today, on the swings all over the villages during the rainy season. They have new clothes, special dishes to eat and special songs for the occasion. This festival has also made inroads into the urban society. A number of songs are sung during the occasion pertaining to various aspects of the social life.
Ral auo sahio ni, Sabh tian khedan jaiye Hun aya sawan ni Pinghan piplin ja ke paiye Pai ku ku kardi ni, Sahio koel Hanju dolhe Papiha wekho ni, Bherha pee-pee kar ke bole. Paye pailan pande ni, Bagi moran shor machaya. Arhio khil khil phaulan ne, Sanu mahia yad kariya. Come on all friends! Let’s go and play Tian, The Sawan Heartens us, Let us hang the swings on the Peepal. Swinging ku-ku O friends! The cuckoo sheds its tears And behold this Papiha Which goes on singing pia-pia. The peacock dances gleefully Filling the garden with its crowings These wretched blossoming flowers Remind us of our Ranjan.
Kikli This is another game, basically for women. Two girls clasp their hands and move in circle. This was a game, which was played by two or four girls and multiple of two thereof. Kikli kleer di, Pag mere vir de, Daupatta mere bhai da Phitte mun jawai da
Gheeta Pathar Some pebbles, stones or broken earthenware could be broken further into pieces and used for playing Gheeta Pather. This was a game, which did not involve running or jumping and was played sitting on the floor.
Khidu The girls would sing along with Khidu (Ball), in fact these rhymes and game is suitable for the children: This was for the first round, there was the second and third till the end was reached by counting ten and singing the tenth song.
Kokla Chhapaki This game is popular even today amongst the children. Both boys and girls play it. Children sit in a circles and a child who has cloth in hand goes around the circle-singing: It is a kind of warning for the children sitting in a circle not to look back. The cloth is then dropped at the back of a child. If it is discovered before the child who had placed it there had completed the round, the child who discovered the cloth would run after him and try to touch him with it till he sits in the place vacated by the one who had discovered the cloth.
Chicho Chich Ganerian This game is for both boys and girls. It is generally played by two teams and involves drawing as many vertical lines as possible.
Lukan Miti (Hide & Seek) This was also played by both boys and girls and continues to this day. Two teams can also play this. One has to hide, the other has to seek but before doing it a call is given.
Guli Danda This is basically a game for the boys and is the simplest version of modern cricket. It is played with a wooden stick and 'guli' (another small wooden piece pointed at both the ends.) Two teams divide themselves, one throws the guli and the other team uses the danda- (stick) to strike it. There are various other games that are played with Guli Danda
Kidi Kada or Stapoo This is a game played both by the girls and boys. It is still common amongst some of the children. This game is played with in small boundary (court), drawn on the ground and a piece of stone.
Ghaggar Phissi This is another game for the boys. One boy would bend and the other boys, may be one or two or three get on top of him, if he could bear the weight, he would win. In case he could not bear the weight and fell, he would lose.
Kabbadi This game is popular even today and is played now by both boys and girls. This was included in the Asian Games also and is popular all over south Asia. The game is played between two teams. A line is drawn between the two teams and each team would send a player across the line. If the player after crossing the line is able to touch a player of the opposite side and came back without being caught, the team doing so would win and a point was added to its score. This process by the player crossing the line has to be performed in a single breath. The team with higher score would be the winner
Rasa Kashi (Tug of War) The men generally played this game. These day’s women also participate in the game which is played by two teams. A line is drawn between the two teams, each having one end of the rope in its hands. The team, which is able to drag the other team to its side, is the winning team.
Akharas These were very popular. Located near the well outside the village, sometimes near the temple. These were the places where the boys learnt wrestling from a Guru or Pehlwan-Wrestler.
Martial Art This was also a part of the teaching in Akharas, where the boys learnt the use of weapons. Nihangs practice martial arts to keep up the traditions.
Kite Flying (Patang Bazi) It is now very much an urbanized game and is popular with the rural folks as well. It has now assumed an International character. Besides the games mentioned above, Chaupat, Shatranj (Chess), camel and bullockcart races, cock fights in addition to Kabutar bazi, chakore bazi and bater bazi are well known. LATTOO ( yo-yo), played mostly by the boys.
Traditional Ornaments of Punjab
An endless variety of ornaments are used in local parlance.
HEAD ORNAMENTS Men’s Sarpesh – the jeweled aigrette worn in front of the turban, Kutbiladar – an oval pendant worn over the forehead, Kalgi – Plume in jeweled setting, Mukat or Mutakh – a head dress worn by Hindus at weddings, Turah-I-marwarid – tassels of pearls worn on the turban
Women’s Sisphul, chaunk or choti phul – a round boss worn on the hair over the forehead, it is cut or indented so as to resemble a gold flower like chrysanthemum. Mauli – a long chain made of rows of pearls separated by jeweled studs, about 8 inches long hanging from the head on one side. Sir mang – a pendant worn on the head by Hindus.
ORNAMENTS WORN ON THE FOREHEAD By Women only Damni or dauni – a fringe hanging over the forehead on either side of the face, some of these are richly jeweled. These are of various varieties like kutabi and sosani Tika or kashka – small ornament on the forehead which hangs from the middle of the head on the forehead with a chain. (pendant). Chand bina – a moonshaped pendant. Tawit – small amulets worn on the head. Jhumar – a tassel shaped ornament or pendant. Guchhi marwarid – a cluster of pearls. Bindi – small tinsel forehead ornament. Barwata – tinsel stars worn over the eyebrows, not to be confounded with Bhawata, an armlet.
EAR ORNAMENTS
Men’s Bala – very large ring worn by Khatris, Sikhs and Dogras, they have a pearl strung on the gold wire of which they are made. Murki - smaller earrings of the same shape. Dur – a small earring with three studs. Birbali – a broad earring with three studs. Durichah – an ear-ring with pendant tassel
Women’s Bali or Goshwara – a set of rings worn on the edge of the ear. Bali Bahaduri – it has a large pointed stud in the center. Karnphul, Dhedu and Jhumka – all forms of tassel like ornaments, made with silver chains and little balls. Pipal-watta, or Pipal Pata – like a murki, but has a drop or pendant to it ending in a fringe of little gold pipal leaves. Kantala – A similar ornament like pipal-watta but this has a stud besides the pendant. Bala Khungri – a heavy fringed earring. Bala Katoriwalla – an earring with a bowl-like pendant. Khalli – small earring; Jalil – A small earring with a small jeweled central stud. Phumni – silk and tinsel tassels. Machh Machlian – a small gold figure of a fish worn as an earring. Tid-patang – a crescent shaped jeweled pendant. Along the lower edge of the crescent hangs a row of gold pipal leaves. Tandaura, Dedi – a huge star-shaped jeweled stud. Mor Phunwar – pendant of jewels being an imitation of the figure of a peacock.
NOSE ORNAMENTS Women’s Nath – a large nose ring, one side of ring being ornamented with a belt of jewels or a few pearls hung on to it. Bulak – a small pendant either worn hung to the cartilage of the nose, or else strung to a nath. Latkan – a sort of ornament of pendants put on to the thin gold ring called a nath, and hanging from it. Morni – a small pendant for the above, shaped like the spread out tail of a peacock. Laung – a small stud let into the flesh of the nostril on one side, generally of gold, with a pearl or turquoise on it. Phuli – a small ring with a single emerald, or other stone of an oval shape, as a pendant. Bohr – a dangling pendant of gold pipal-leaves. NECKLACES AND NECK ORNAMENTS Men’s Mala – a necklace of large beads handing down long and loose. Kanth-kanthi – this fits rather close to the neck, the pendant may be omitted. This is also worn by women. Nam – an amulet, round or star shaped, suspender from a twist of colored silk thread fastened round the neck by tying at the back, nearly like jugni. Tawiz - a square amulet, jeweled or otherwise. Takhti – a flat square plate engraved with figures etc. Zanjiri – a set of chains. Chandarmah – a large gold flat medal suspended by a single ring on a silk chair or cord.
Women’s Chandanhar – a collar or necklace of a great number of chains. Mala – a plain necklace of pearls or gold bead, hanging down long. Champakali – a necklace like a collar with pendants, the pendants or rays are either of plain metal or set with stones. Jugni – a single jeweled pendant, hanging from a necklace of silk and elongated in shape. Mohran – a gold mohur or coin hung by a silk necklace. Haul Dil – a sort of amulet of jade cut in curves round the edge. Hassi or Hass – like a torque, a ring or collar of silver, thick in the middle and thin at either end. Guluband – a jeweled collar. Mohnmala – a long necklace made of large gold beads, with an interval of gold twisted thread between each bead. Atradan – a square jeweled or plain gold pendant attached to a silk chain. Kandi – a chain of silk carrying amulet cases. Silwatta – an amulet case, shaped like a small gold pillow or bolster, with two rings suspended from it.
ARM ORNAMENTS Bazuband – a broad belt-like ornament generally mounted on silk and tied on the upper arm. Nauratan – almost like bazuband, the ornament consisting of a band of nine gems set side by side and tied by silk ties. Taviz – an amulet worn on the upper arm. Anant – meaning endless, a large thin but solid ring of gold or silver, used chiefly by Hindus. Bhawatta – a square gold ornament, worn on the upper arm.
BRACELETS Men’s Ponchi – a series of strings of shells or small gold elongated beads worn on the wrist. Kangan or Kara or Gokru – a bracelet of stiff metal, when the edges are serrated, it is called gokru.
Women’s Ponchian – worn on the wrist, which are a several categories called kutbi, chuhadandi (the beads like a rat’s teeth), iliachdana (like cardamom grains) etc. Kangan - worn on the wrist are generally of gold. Banka – thick gold bracelets, mostly used by Hindus. Gajra – a flexible bracelet made of square gold studs mounted on a silk band. Churi – of several varieties generally made of a flat ribbon of gold or silver, bent round. Bain – long silver sleeve or tube worn on both arms, like a lot of churis fastened together. Band – an armlet, broad and heavy. Jhankangan – small hollow karas with grains introduced into the hollow to rattle.
FINGER RINGS Anguthi – a ring set with stones also called mundri. Challa – a plain hoop or whole hoop ring, with or without stones, being of gold or silver, but the same all round, challas are worn on the toe also. Angutha – a big ring with a broad face worn on the toe. Khari Panjangla – a set of finger rings of ordinary shape. Shahelmi or Khari – a ring of long oval shape. Birhamgand – a broad ring. ANKLETS Pahzeb – various ankle ornaments made with chains and pendants of silver, which clink together when the weaver walks. Chanjar – a large hollow ring which rattles when the wearer walks. Kharian-apir or khalkhal – like karas worn on the ankles. Khungru – a ring or ankle of long ornamental beads of silver worn on the feet. Zanjiri – a set of chains with broad clasp, also known as tora.
culture already gravely undermined by rapid changes. Their concern, particularly of those whose philosophy of life-style revolves round self-ego, are little concerned with the past and the cultural heritage. This vision of theirs often perpetrates that of their former colonial masters and, sometimes, they even go to the extent of deprecating observations made by the great Indian men of art like A.K. Coomaraswamy.
In this context it is nearly paradoxical that they appreciate great modern masters like Gauguin and Picasso without even realising that Gauguin's success depended on his interest in primitive art and that of Picasso on the discovery of African Negro sculpture.
Among the native art forms one of the most ignored is of folk toys, which unfortunately, like many other forms of village culture, has been considered a kind of vanity or at the most as synonymous with mere decoration, but this is not true. They are the products Of artistic and social values combined.
The earliest hand-made toys of punjab can be traced back to the Indus Valley Civilisation, dating from 2500 to 1700 B.C. These bear a remarkable resemblance to the traditional toys of a much later period which remained popular through the ages till recently when factory made toys found their way to the villages. However in some of the remote villages traditional toys are still made, though the factory made mass produced toys are pushing them out gradually.
Among the most prominent toys of Indus Valley Civilisation are the exceptionally large number of small terracotta carts. In their expression is a preoccupation characteristic of Indian Art of the subsequent epochs. As example we may cite the immense 12th century Temple of the Sun at Konark, a building of vast dimensions supported by gigantic stone wheels and conceived and erected in the form of a cart. Or again we might recall the Indian temple carts in which images of the Gods, taken from the shrines, were carried in solemn procession through the streets. These more obvious instances are parallelled by countless later works of folk art depicting animals, equestrian figures and wheeled vehicles, all of which, though varying in quality and intended for different purposes, also mostly as toys, may be regarded as belonging to a constantly recurring type.
Traditional toys generally serve a two-fold purpose. They can be used as playthings by the children and as decoration pieces by the adults. Toys of cloth stuffed with cotton are still made by the women in the villages. Dolls, birds and animals are some of the common subjects. These are embellished with colourful additions of beads, buttons, feathers, tinsels and tassels and also with coweries. Sometimes the body of the toy is appliqued. The material used in this folk art reflects the dynamic spirit of improvisation. Besides their ornamental quality these toys have a sentimental value as well as emotional appeal.
The popularity of the clay toys is diminishing day day but still there are to be seen sporadic instances of miniature dolls in clay, animals and kitchen utensils, roughly coloured with kharia mitti and decorated with motifs in bright colours.
Edible toys in sugar have a great variety of shapes. In village fairs one comes across toys with a scientific touch though naively native in character. In a basin of burnt clay is a figure of a man carrying Lord Krishna and a concealed syphon. When the water is poured into the basin, it rises to the feet of Lord Krishna and flows away, commemorating the rise of the waters of the Jamuna to touch the divine feet.
In the past, village workers would bring a new-born infant toys, representative of their respective trades. Thus, a carpenter's wife would bring a miniature bedstead or a toy cart to earn a rupee from the infant's parents. The potter would bring a small earthen vessel or a toy in clay and the cobbler a leather necklace and receive some grain in return.
In the eastern districts of Haryana, the ironsmith's wife would bring a tiny iron ring for the child's foot and be given a garment or some sweetened bajra in return.
As the countryside is becoming more urbanis , the tradition of handmade toys is dying out and with it the individuality of design. This is not something which can be revived artificially, for to do so would be to get the antithesis of the genuine tradition. But by preserving samples from the past we may, through contemporary designers, regain some of the beauty, individuality and delight of the simple form of old toys. But a prerequisite for this would be that those of the art circle who repudiate everything of the cultural heritage, particularly of native arts and crafts, shun this attitude and, thus, strengthen the mutual understanding of cultural diversity and the affirmation of that identity on which each people's creativity is based.
Cuisine of Punjab
In a vastly diverse country like India, every region has something typical to offer whether it is in clothes, or in food or in its music, dance and art.
Punjab, the land of milk and honey, boasts of a robust climate where the agricultural revolution has reaped rich dividends. The land of plenty, in keeping with the Zeitgeist, has a cuisine which caters to the characteristic needs of the people.
Punjabi cuisine is not subtle in its flavour. There are no intricate marinades or exotic sauces but it has full-bodied masalas (spices) cooked with liberal amount o desi ghee (clarified butter) always served with a liberal helping of butter or cream. Milk and its products are an essential part of everyday cookery; curd and buttermilk are also an essential concomitant with every Punjabi meal.
Predominantly wheat eating people the Punjabis cook rice only on special occasions. It's never eaten plain or steamed, for steamed rice implies that somebody is sick. Rice is eaten always with a bagar (flavouring) of cummin or fried onions with Rajma or Kadhi, Rajma with rice or rice With Kadhi is eaten on holidays or on festive days. In winter rice is cooked with jaggary known as gurwala chawal or with peas called matarwale chawal or as a delicacy called Rao Ki Kheer which is rice cooked on very slow fire for hours together with sugar cane juice.
In Punjab itself, there are differences in flavours and style. For example, people around Amritsar prefer well-fried stuffed paraunthas and milk sweets. The people of Doaba region eat more of them; in the Malwa region Bajra (ground maize) khitchadi (kedgree) is a delicacy. There are of course certain dishes which are part and parcel of Punjab and their very mention conjures up the rich flavour of the state. Mah ki Dal, Sarson Ka Saag and Makkee Ki Roti, meat curry like Roghan Josh and stuffed paraunthas can be found in no other state except Punjab. The food is suitable for those who burn up a lot of calories while working in the fields and tilling their small acres. For the urban folk, however, eating even one dish is enough because life in the cities is so sedentary. The main masala in a Punjabi dish consists of onion, garlic, ginger and a lot of tomatoes fried in pure ghee.
An average day's meal would generally comprise :
BREAKFAST
Stuffed Alloo Matar (potatoes and peas) Paraunthas and a glass of butter milk.
LUNCH
Sarson Ka Saag and Makki Ki Roti with onion chutney.
DINNER
Mah Ki Dal, Bhunna Gosht, Tandoori Roti and Dahi Raita.
The Recepies of some famous Punjabi Delicacies are given as under :
STUFFED ALLOO MATAR PARAUNTHA
Punjab, the land of milk and honey, boasts of a robust climate where the agricultural revolution has reaped rich dividends. The land of plenty, in keeping with the Zeitgeist, has a cuisine which caters to the characteristic needs of the people.
Punjabi cuisine is not subtle in its flavour. There are no intricate marinades or exotic sauces but it has full-bodied masalas (spices) cooked with liberal amount o desi ghee (clarified butter) always served with a liberal helping of butter or cream. Milk and its products are an essential part of everyday cookery; curd and buttermilk are also an essential concomitant with every Punjabi meal.
Predominantly wheat eating people the Punjabis cook rice only on special occasions. It's never eaten plain or steamed, for steamed rice implies that somebody is sick. Rice is eaten always with a bagar (flavouring) of cummin or fried onions with Rajma or Kadhi, Rajma with rice or rice With Kadhi is eaten on holidays or on festive days. In winter rice is cooked with jaggary known as gurwala chawal or with peas called matarwale chawal or as a delicacy called Rao Ki Kheer which is rice cooked on very slow fire for hours together with sugar cane juice.
In Punjab itself, there are differences in flavours and style. For example, people around Amritsar prefer well-fried stuffed paraunthas and milk sweets. The people of Doaba region eat more of them; in the Malwa region Bajra (ground maize) khitchadi (kedgree) is a delicacy. There are of course certain dishes which are part and parcel of Punjab and their very mention conjures up the rich flavour of the state. Mah ki Dal, Sarson Ka Saag and Makkee Ki Roti, meat curry like Roghan Josh and stuffed paraunthas can be found in no other state except Punjab. The food is suitable for those who burn up a lot of calories while working in the fields and tilling their small acres. For the urban folk, however, eating even one dish is enough because life in the cities is so sedentary. The main masala in a Punjabi dish consists of onion, garlic, ginger and a lot of tomatoes fried in pure ghee.
An average day's meal would generally comprise :
BREAKFAST
Stuffed Alloo Matar (potatoes and peas) Paraunthas and a glass of butter milk.
LUNCH
Sarson Ka Saag and Makki Ki Roti with onion chutney.
DINNER
Mah Ki Dal, Bhunna Gosht, Tandoori Roti and Dahi Raita.
The Recepies of some famous Punjabi Delicacies are given as under :
STUFFED ALLOO MATAR PARAUNTHA
200 gms boiled potatoes
100 gms boiled peas
1 teaspoon salt
1/4 teaspoon Ajwain (carom seed)
1 teaspoon grated ginger
Ghee for frying
500 gms well-kneaded flour dough.
Knead 500 gms of wheat flour with water and make a thick dough.Mash together thoroughly boiled potatoes, peas, salt, ajwain (carom seed) and grated ginger. Make a ball of the dough, shape it into the required number of flat small round sort of pancakes, fill each with a generous amount of stuffing, close the edges of each and roll each one of them again into a flat round shape. On a hot tawa (griddle) cook each parauntha, one at a time, basting each with pure ghee on both sides.
SARSON KA SAAG
Knead 500 gms of wheat flour with water and make a thick dough.Mash together thoroughly boiled potatoes, peas, salt, ajwain (carom seed) and grated ginger. Make a ball of the dough, shape it into the required number of flat small round sort of pancakes, fill each with a generous amount of stuffing, close the edges of each and roll each one of them again into a flat round shape. On a hot tawa (griddle) cook each parauntha, one at a time, basting each with pure ghee on both sides.
SARSON KA SAAG
1 kg sarson or mustard leaves
350 gms palak (spinach)
150 gms methi (fenugreek)
100 gins makki ka atta (corn pounded into flour)
2 big onions finely chopped
500 gms tomatoes finely chopped.
Pluck mustard leaves, palak and methi leaves from off the stalks. Wash them well in running water. Chop finely. Add finely chopped ginger and pressure cook it for 45 minutes on a low fire.
Remove from the fire and pound the saag in the pressure cooker pan till it is well mixed. Put it back on a low flame and gradually add makki ka atta stirring constantly untill all flour is mixed in the saag. Before serving make a bagar in hot ghee, which means first brown the garlic, then add onions, fry till they are golden brown. Add more onions and cook till a thick puree is formed. Add the saag to it and serve hot with dollops of fresh homemade butter.
Serve with Makki Ki Roti: roti made of pounded corn flour.
BHUNNA GOSHT
1 kg meat 300 gms onions 1 teaspoon Deghi Mirch (Chilli Powder) 12-15 cloves of garlic 2" piece ginger 1 cup curds 300 gms tomatoes 3 green chillies finely chopped 2 tablespoon freshly chopped coriander leaves 1 teaspoon freshly ground garam masala (cloves, cardamums and cinnamon well pounded) 1 teaspoon haldi (turmeric) 4 tablespoon ghee.Chop onions and tomatoes finely and pound and make a paste of garlic and ginger add the ghee in a pressure cooker. Add finely cut green chillies and finely chopped onions.When the onions are well browned add ginger and garlic paste.Then add finely chopped tomatoes and 1 teaspoon of red chilli powder. Add meat and keep frying till such time as the tomato juice begins to dry up. Keep adding gradually the curds, 1 tablespoonful at a time. Continue adding curds and frying till the meat attains a well-browned look.Add 500 ml of water, salt and haldi and pressure cook it for 20 minutes on a low fire. Remove from the fire and if there is still any water left dry it before serving by continuing to fry. Add freshly ground garam masala. Garnish with freshly chopped coriander leaves. Mah Ki DAL
250 gms urad dal (black lentil) 1000 ml water 1 tablespoon mustard oil 1/2 teaspoon methi (fenugreek) powder 1/2 teaspoon dhania (coriander) Salt to taste 1/2 teaspoon haldi (turmeric) powder 2" ginger finely cutFor the Bagar 2 finely chopped onions 2 finely cut green coriander leaves 2 tablespoons ghee 12 cloves garlic 250 gms tomatoes 1 teaspoon garam masala Coriander leaves to garnish and 1/2 cup of creamWash the dal well. Put water, dal, haldi, salt, ginger, methi and dhania powder in the pressure cooker and cook for 1/2 hour. Then remove the lid and add 200 ml butter milk and cook on a low fire for another 1/2 hour.Put 2 tablespoons of ghee in a karai (wok). First put in garlic, then finely cut green chillies, then the onions and fry well.Add finely chopped tomatoes, a pinch of sugar and 1/4 teaspoon of salt. Now add the well-cooked dal. Boil 2-3 times. Place it in a serving dish; add cream and garnish with chopped coriander leaves.
The Arts & Crafts of Punjab
Art is described as a creation or expression of something beautiful especially in a visual form and Arts and Crafts as a 
phrase means decorative designs and handicrafts. In this field, also, Punjab has the hoary and distinguished tradition which its people have maintained in spite of vicissitudes of time.
phrase means decorative designs and handicrafts. In this field, also, Punjab has the hoary and distinguished tradition which its people have maintained in spite of vicissitudes of time.
Mud Works
There is no limit to the creativity of Punjab's craftsmen. They have this panache for turning seemingly dull materials into masterpieces of art. Take as simple a thing as mud for example. Plastering the walls with mud and drawing ferns, plants, several other fascinating motifs has been a way of life of the woman of Punjab.
Weaving and Embroidery 
Weaving of Durries (cotton bed or floor spreads) in myriad motifes and designs especially by young girls in the villages has been a long tradition in Punjab. These are also woven in stripes, cheek boards, squares, motifs of birds, animals and even plants as a part of dowry.
Needle work of Punjab is unique, it has beautiful names because of its associations with beautiful aspects of life and the beautiful designs which the dextrous fingers of Punjab's proverbially beautiful women create hav
Punjabi hands fans like the Japenese are 
The wood work of Punjab has also been traditionally famous. Artistic beds with comfortable, skillfully made, back rests fitted with mirrors and carved colourful legs called Pawas, low seats called Peeras, Peerian were made by carpenters in almost every village. Their skill has passed into folk songs 
Basketry
The weaving of the vegitable fibres and the making of wicker articles for daily use are amoung the oldest creations of human hands. The evolution of products made of vegitable fibres is still preserved in the living tradition of rural products made of osier bast, straw commonly known in Punjab as Sarkanda, interwoven with bast, reeds, rushes and corn husks.The craft of basketry is widely practised all over Punjab. After shaving, thin straws of this grass, are woven into beautiful carpets, curtains etc.. Amoung these products the handfan is very popular and fascinating on account of its curled shape. These fans are popularly known as Peshawari Pakkhe. The ones smaller in size are very fine and delicate. These are called Kundaladar Pakkhi on account of their curled ends.
Phulkari
Phulkari work is one of the most fascinating expressions of the Punjabi folk art. Women have developed this art at the cost of some of their very precious moments of leisure. They have always been very fond of color and have devoted a lot of their time to colorful embroidery and knitting. It has also been customary for parents and relatives to give hand-embroidered clothes to girls in dowry. Punjabi women were known for embroidery with superb imagination. Phulkari is something of which Punjab is justly proud and is also noted as the home of this embroidered and durable product.
In the Phulkari work, the whole cloth is covered with close embroidery and almost no space is left uncovered. The piece of cloth thus embroidered is called baag meaning a garden. If only the sides are covered it is called chope. The back ground is generally maroon or scarlet and the silken thread used is mostly golden. Colour schemes show a rich sensitiveness. Some Phulkaris are embroidered with various motifs of birds, animals, flowers and sometimes scenes of village life.
Phulkari, meaning flower work, is a spectacular style of embroidery peculiar to Punjab, and an essential part of everyday life. Almost every cermony in which women participate is given a touch of additionl colour and richness by the use of phulkari on account of its being considered auspicious
Leather craft
Jootis
Color, beauty and utility combine to form the central theme of the well-known leather jootis (shoes and slippers) of Punjab. Rich gold and multi-colored threads are used to decorate and impart a royal touch to a variety of jootis crafted from leather of different shades.
Punjabi Juttis are embroidered with gold and silver wires all over in different patterns covering every parts of the pair so that it looked as if it was made of solid gold and silver. Now even when golden and silver threads are used to embroider these shoes, the quality of these world famous shoes is still maintained.
Pidhis
At Kartarpur, Jalandhar and Hoshiarpur, craftsmen and women create pidhis (low, four legged woven stools), which are both functional and artistic. In a marvelous display of skill, the pidhis are first carved out from wood, and then covered with lacquer and woven with threads of different colors. Other lacquer ware products of Punjab include table lamps, dolls, and attractive scratch work surahis. Wood workers at Hoshiarpur and Kartarpur specialize in making artistic furniture with intricate designs. In those golden days when artisans received royal patronage, the wood workers of Hoshiarpur particularly were specialists in inlaying ivory. With motifs and ornamentation drawn from life around them -Patta (leaf), dodi (bud), jhari (bush), flowers and animals and birds-the wood workers created masterpieces that found their way to the homes of those who had an eye for skill and beauty.
Parandis
The parandi craftspeople have refined their art and now produce wonderfully attractive parandis in a number of colors and designs Parandis can be purchased almost everywhere in Punjab, but Jalandhar, Amritsar, Nikodar, Hoshiarpur and Ludhiana are amongst the places where the greatest variety can be seen.
Dolls
The dolls of Punjab, especially the Punjabi bride and the bhangra (a lively fold dance) dolls. Colorful and beautifully crafted and dressed, dolls are made all over Punjab, but the most important center for doll making is Chandigarh.
Folk Toys Making
The earliest hand-made toys of Punjab can be traced back to the Indus Valley Civilization, dating from 2500 to 1700 B.C. These bear a remarkable resemblance to the traditional toys of a much later period which remained popular through the ages till recently when factory made toys found their way to the villages.
The traditional toys usually depict animals, equestrian figures and wheeled vehicles, all of which, though varying in quality and intended for different purposes. They can be used as playthings by the children and as decoration pieces by the adults. Toys of cloth stuffed with cotton are still made by the women in the villages. Dolls, birds and animals are some of the common subjects. These are embellished with colorful additions of beads, buttons, feathers, tinsels and tassels and also with cowries. Sometimes the body of the toy is appliqued. The material used in this folk art reflects the dynamic spirit of improvisation. Besides their ornamental quality these toys have a sentimental value as well as emotional appeal.
The popularity of the clay toys is diminishing day by day but still there are to be seen sporadic instances of miniature dolls in clay, animals and kitchen utensils, roughly colored with kharia mitti and decorated with motifs in bright colors.
The Traditional Hospitality The culture of Punjab, from among the cultures of the world, has its own unique fragrance. It is unmatched. The scent of this fertile land is such in which the warmth of you-are-my-own is inborn. All communities hold pride in their traditions and the Punjabis whose openmindedness has become proverbial also hold their unique tradition of hospitality high in their estimation as well as in their values of life. A guest in Punjab is considered as a representative sent by God. Hospitality promotes brother-hood and holds a special significance for bringing people closer, love and kindness flow Out Of it and in Punjab they say that the more you love the more it multiplies and you receive back many more times the kindness that you give. The land of Punjab which is variously described as the land of the Gurus, Pirs and the warriors, as a matter of faith believes in earning honest living through hard labour and in sharing the Fruits of this labour with others without expecting any returns. Hospitality is a living aspect of our culture which is shown even to the migratory birds who seek soujorn here. Punjabis don't profess and practice hospitality in their own land only but carry it, untainted and virgin to the lands where they emigrate and keep alight the zest of humane love which is an organic trait of their culture. There in no country in the world where the have not created waves. Hospitality binds people together in bonds of love, it increases the circles of friendship and makes the atmosphere aglow with human warmth. Punjabis have proved this in all corners of the world in seemingly alien lands and because of these qualities they have been willingly accepted as useful, responsible citizens of the world, warm neighbours and good friends. Man is a social animal and hospitality is an initimate aspect of social intercourse in which Punjabis excel. When the British landed in Punjab as victors they were astonished to find that every little village and every mohalla in the larger cities of Punjab had special places to receive and honour guests and that the people of this land were irrepressible extroverts. The District Gazetteers of the time bring forth Punjab's generous hospitality in bold relief. Although Punjab has received hospitality as a God's gift yet, on account of recent disturbances and rising prices it is coming under strain in the cities of Punjab. However, in villages it still remains supreme. It resides in the soul of rural folks. Reach a home in the middle of the night, the ladies will happily get up and cook fresh food for you. You can't pass by certain vilIages without enjoying hospitality. You'll be looked after so long as you stay. You will be warmly sent off, not empty handed, but with a gift of whatever is available in the house. Like all other human traits of the people of Punjab their hospitality is also guileless, rare and intense. It is an ubiquitous theme of Punjabi folk lore. When the crow, sitting atop the roof, crows, or dough when it is being kneaded bubbles, folk songs tell us that these are auspicious omens which convey that a guest is on his way. There are several other sayings which speak of the pleasures that are derived by looking after visitors. Good habitat, laughter, playfulness and love form the enviornment in which hospitality grows. May the culture of this blessed land of the five rivers perpetuate and ever grow !
MUSIC OF PUNJAB
A glimpse into the lives and culture of the people of Punjab can be got through the folk idiom of Punjab. There is a great repertoire of 
Archaelogical Wonders
Thanks to its rigorous past the best part of Punjab's histrocial treasure seems to lie under-ground. Thus, any enquiry into the culture of Punjab tends to begin with archaeological excavations which have been made throughout the State. -The oldest evidence of life in Punjab was found in the digs made in "Soan RiverValley" located in West Punjab which according to the experts pertains to the end of the first ice age and the beginning of the second ice-age. Similar evidence has also been found in the Shiwalik regions of Una and Hamirpur Districts in Himachal Pradesh. In these digs cherts and flints of the new stone age were found in a sequence and in proximity with the implements of the old stone-age which indicate presence and material development of man in this part of the Punjab while the existence of similar finds in the east prove that this civilisation was spread throughout the sub-montane areas of this province.
The new stone age culture was marked by the beginning of agriculture, domestication of animals and the growth of village life.
The second most important archaeological discovery was made at Mohenjo-Daro in Sindh, Harappa in West Punjab and recently at several locations in the Ropar District which show evidence of what has come to be known as the Indus Valley Civilisation which reveals a culture almost contemporaneous in complexion. Houses built with burnt bricks on a regulated and functional pattern, private wells, baths, privis, pipes, soak pits, sullage jars, covered drains, public baths, use of bitumen as a water proofing agent, use of metals, colours, seal and sealing, irrigation reservoirs and channels, pottery, sculptures, figurines, murals depicting varied hair-styles, artistic ornaments and all that constitutes a sophisticated and highly civilised life.
Protected Monuments
Since 1970 to date 56 ancient and
Museums Punjab museums possess an extensive range of paintings and sculptures by contemporary Indian artists as well as a collection of Indian miniatures of the Mughal Rajsathani, Pahari and Sikh schools. The museums also house a fine collection of medals, arm and armours, objects of princely states with sections on Archaeology, Anthropology, Tribal and folk arts depicting different concepts and scopes in the patterns of Art and Culture. Amritsar, Maharaja Ranjit Singh Museum Ram Bagh. Matchless collection of paintings, arms and armours. manuscript and coins of 18th and 19th Century. There are three Art Galleries too, in the city one attached to the Golden Temple, the other to Jallianwala Bagh and the third named after the city's famous artist, Thakar Singh. Sanghol Museum Fatehgarh Sahib. Repository of archaeological finds of Punjab's ancient civilisation. 40 Km from Chandigarh on Chandigarh-Ludhiana road. One of the most important monument here is a Stupa with Budhist Monastry dating back to Ist -2 nd century. Angol Sikh War Memorial, Ferozeshah Ferozepur, contains portraits of historical personalities, paintings, depicting scenes of battles of the Anglo-Sikh Wars. Poetic couplets of the contemporary poet Shah Muhammad are also embossed on the walls of the memorial which describe the detail of the battles in Punjabi language. Govt. Museum Hoshiarpur contains fossils and rare sculptures collected from the archaeological site of Dholbaha, dating back to the stone age. The rare relics collected here are of an astonishing variety. They are also in good shape. Rural Museum, Punjab Agricultural University Ludhiana contains exotic exhibits of the faded and fading aspects of the rural Punjabi culture. Rare relics of the era gone by, its arts,handicrafts, modes of eking out a living make the finest of displays.
Qila Mubarak Patiala, Museum of Armoury & Chaneliers The Darbar Hall contains rare cannons, swords, shields and maces, daggers of Guru Gobind Singh Ji, sword of Nadar Shah etc.and rich collection of Chandeliers from Europe- one of the best collections in the world. Art Gallery at Sheesh Mahal Patiala, contains a rare collection of miniature paintings and paintings in Kangra, Rajasthan and Patiala styles, special section on Tibetan Arts and Artifacts etc. and its Medal Gallery contains the world's largest collection of Medals and decorations. Sports Museum, National Institute of Sports, Patiala one of the few exhibition centres of its type, contains rare photographs, medals and kits etc. of the great Indian sportsmen. It is set in the sylvan surroundings of Moti Bagh Palace. Guru Teg Bahadur Museum Anandpur Sahib, Ropar, depicts the saga of Sikh history. Its paintings have been done by leading contemporary artist of Punjab.
DANCES OF PUNJAB
Bhangra celebrates the harvest and is associated with the festival of Baisakhi (April 13) when
The Bhangra is perhaps the most virile form of Indian Folk Dances. Springing from the land of five rivers, it abundantly reflects the vigor, the vitality, the leaven of exuberance, and the hilarity permeated among the rural folk by the promise of a bumper crop. The Bhangra season starts with the wheat sowing and then every full moon attracts teams of young men in every village who dance for hours in open fields. The dancers begin to move in a circle around the drummer, who now and then lifts the two sticks, with which he beats the drum, to beckon the dancers to a higher tempo of movement. They start with a slow movement of their feet. As the tempo increases, the hands, the feet and in fact the whole body comes into action. They whirl round and round bending and straightening their bodies alternatively, hopping on one leg, raising their hands, clapping with their handkerchiefs and exclaiming Bale Bale! Oh Bale Bale to inspire themselves and others to the abandon of the dance.
At intervals the dancers stop moving, but continue to beat the rhythm with their feet. One of the dancers come forward near the drummer and covering his left ear with his palm sings a boali or dholla, derived from the traditional folk songs of Punjab. Picking up the last lines, the dancers again start dancing with greater vigor.
In addition to a drum, chimta-musical tongs and burchu and sound of the beats from earthen vessels are used as accompanying instruments. The costume of a Bhangra dancer consists of a bright, colored Patka on the head, a lacha or lungi of the same color, a long tunic and a black or blue waistcoat and ghunghroos on the ankles. Some dancers also wear small rings (nuntian) in their ears.
When the wheat crop is nearing ripening, the breeze softly touches the surface of the golden crop creating a ripple and reckoning the sickle, when the hard labor of the farmer is about to bear fruit, it is time of rejoicing and merry making and through Bhangra their emotions find uninhibited and spontaneous expression of genuine happiness. The Bhangra season concludes with the Baisakhi fair when the wheat is harvested.
Bhangra is considered the king of dances. There are several styles of dancing Bhangra. Sialkoti, Sheikhupuri, Tribal, Malwa, Majha. One of the Bhangra's moves is also akin to the moves of Shiv-Tandav dance, which is danced on one leg. Damru, hand-drum is also used in Bhangra which shows that folk dances and war dances have similar parentage.
Wom
Giddha is a very vigorous folk dance and like other such dances it is very much an affair of the legs. So quick is the movement of the feet in its faster parts that it is difficult for the spectator even to wink till the tempo falls again. The embroidered 'duppattas' and heavy jewelry of the participants whose number is unrestricted further exaggerate the movements.
During the dance 'giddha' songs called 'bolis' are also sung. One participant generally sings the 'bolis' and when the last but one line is reached, the tempo of the song rises and all start dancing. In this manner 'bolis' alternate with the dance sequence which continue for a considerable period of time.
Mimicry is aso very popular in 'Giddha'. One girl may play the aged bridegroom and another his young bride; or one may play a quarellsome sister in law and another a humble bride. In this way Giddha provides for all the best forum for giving vent to one's emotions.
The traditional dress during giddha dance is short female style shirt (choli) with ghagra or lehnga (loose shirt upto ankle-length) or ordinary Punjabi Salwar-Kamiz, rich in colour, cloth and design. The ornaments that they wear are suggi-phul (worn on head) to pazaibs (anklets), haar-hamela, (gem-studded golden necklace) baazu-band (worn around upper-arm) and raani-haar (a long necklace made of solid gold).
This dance has originally come from Sandalbar (now in Pakistan), but is now very much a part of Punjab folk heritage. It is a dance of graceful gait, based on specific Jhumar rhythm.
The Jhummar is a dance of ecstasy. It is a living testimony of the happiness of men. Any time is Jhummar time especially during Melas, weddings and other major functions and celebrations. Performed exclusively by men, it is a common feature to see three generations - father, son and grandson - dancing all together. There are three main types of jhummar, each of which has a different mood, and is therefore suited to different occasionally, reason of its predominating mood.
This is also performed in a circle. The dancers dance around a single drummer standing in the center. Dancers circle around the drummer, and keep up a soft, sibilant chorus as they dance.It's costumes are the same as that of Bhangra. It is danced to the tune of emotional songs. The dance is without acrobatics. The movement of the arms only is considered its main forte. Toes are musically placed in front and backwards and turnings are taken to the right, sometimes the dancers place their one hand below the ribs on the left and gesticulate with the right hand. This dance does not tire out its performers and it is normally danced on moonlit nights in the villages away from the habitation. It is mostly danced by tribal Sikh professional acrobats and has yet not been owned by all Punjabis. The dancers of this dance let-off a sound, "dee dee" in tune with the beat of the dance which adds to its grace. This dance has also been integrated into Bhangra.
Luddi is a victory-dance recognisable by the swaying movements of the head. Its costume is a simple loose shirt. The performers place one hand at the back and the other before the face; the body movement is sinuous, snake-like. This is also danced with the drummer in the centre.
This is also a male dance of Punjab. It is danced to celebrate a victory in any field. Its costumes are simple. Only a loose shirt (kurta) and a loincloth are used. Some tie a turban, other the Patka which is somewhat like a scarf tied across the forehead, while still others join in bareheaded. This is also a dance of gay abandon. The performers place one hand at the back and the other before the face copying the movement of a snake's head. This is also danced with the drummer in the center but sometimes the dancers dance before a throng of people and keep moving forward also. This dance is more popular across the Sutlej and in Pakistan it is almost as popular as the Bhangra. This dance has an historical background and pertains to that moment in history when Punjabi Sardars had begun to rescue Indian women that used to be forcibly taken in the direction of Basra in Middle East.
This dance is also the dance of slow movements and some teachers by integrating it into Bhangra have finished its individual identity.
Julli It is a religious dance associated with Pirs and recluses and is generally danced in their hermitages (khangahs). This dance is performed mostly in a sitting posture; sometimes it is also danced round the grave of a preceptor. A single dancer can also perform this dance. Toes are tensed in this dance. The dancer holds a thick staff in his hands and he dances by revolving it. Normally black clothes are worn by the dancer, so is his head covered with black scarf. Sometimes, the murids (followers) also the tie ghungroos (Jingling bells) around their waists like the Bhangra dancers of yore. This dance is fast disappearing
Dhamal Similar to bhangra and is danced by men in a circle.This folk dance also has not been able to achieve the popularity of Bhangra. Of course it is a male dance and, likewise, is danced in a circle. Drum is used as the accompanying instrument; its costumes are akin to Bhangra and Jhumar
SammiTraditionally by women of the Sandalbar region, now in Pakistan. The dancers are dressed in bright coloured kurtas and full flowing skirts called lehengas. A peculiar silver hair ornament is associated with this dance.
The fairy dancers of the court of lord Indira are reputed to have taught the technique of Giddha and Sammi to the girls of this earth. The fairy which taught Giddha was known as Giddho while the one who taught Sammi was named as such. This kind of dance form is popular in Sandal Bar which now is in Pakistan. Sammi has not been able to gain popular acceptance and is breathing its last in the huts of the tribals. Women of Baazigars, Rai Sikhs, Lobanas and Sansi lot tribes dance in this medium. This is also danced in the privacy of women.
This women’s dance is also performed like ‘Giddha’. The dancers stand in a circle and swing their hands, bringing them up from the sides, right in front up to the chest level and clap: they take their hands down in accordance with a rythem and clap again. Repeating this gesture, they bend forward and clap again, and go round and round in a circle. As the rythem is maintained with the beat of the feet, various kinds of swinging movements are performed with the arms. Most of the gestures are confined to the movement of the arms, clicking and clapping. No instrument is required as an accompaniment to this dance. Rythem is kept up with the beating of the feet and clapping.
Special make-up is done by its performers. They knit their hair into thin plaits all over their head into intricate patterns and tie the remaining length of the hair in one full plait. In the middle of their head they fix a domed ornament shaped like an inverted lotus called phul-chowk or Suggiphul (flower of the crossings of the plaits). The performers wear a unisex kurta (male shirt) and the tehmet (lower cloth) and cover their head with a thick cloth of loose rectangular dimension, called 'Bhochhan'. Chutki is a frictional sound of single note created by pressing and then sIiding the thumb and the index or the middle finger and is used to keep the beat in this lance. The background song of this dance is also called sammi. This is also a dance of controlled movements. It is said that even the Devtas (angels) get inebriated while seeing this dance
JaagoLiterally, "wake up!" When there’s a marriage in the house, girls dance through the village streets carrying a pot (gaggar) decorated with lightened candles and singing jaagu songs. The theme of song in the ‘Jago’ is social and typically a bit of teasing (often aimed at elders) goes with the song.
On the night before the wedding, the female relations of the bridegroom prepare a 'Jaago'. Jaago is constructed on the style of ancient balconies on several surfaces of which lamps, fashioned out of dough of wheat flour are constructed in the style of stars, These are filled with ghee or oil, cotton wicks are placed in them and lighted. This effigy is put on the head of groom's mothers' brothers' wife, led by her the mother's relations, singing, dancing frolicking knocking at the doors of residents of the groom's village, enter in, dance gidha accept presents of food, grain and ghee for the lamps and continue these rounds through the night, when youth glows and the dark of the night resounds with mirth and laughter.
This dance is performed by women in pairs. They cross their arms, hold each other’s hands and whirl around singing folk songs. Sometimes four girls join hands to perform this dance.
Kilkli, is more of a sport than a dance, is generally popular with the young girls. The dance performed in pairs, is a favourite of the young girls. It can be done by any even number of performers starting with two. Before beginning the dance, the two participants stand face to face with their feet close to each other’s and their bodies inclined back. Standing in this pose the arms of the dancers are stretched to the maximum limitand their hands are interlocked firmly. The dance is performed when the pairs, maintaining this pose, wheel round and round in a fast movement at the same spot with the feet serving as the pivotal points. The girls sing as they swirl around with colorful ‘orhnis’ or ‘daupttas’ flowing from their heads and anklets producing tinkling melodies.
There is a rich repertoire of traditional songs available that are used to accompany the ‘kikli’ dance. Most of these songs consist merely of loosely rhyming lines without underlying theme. One of the examples is :
Kikli kleer di, Pag mere vir di, Daupatta mere bhai da, Phitte mun jawai da.
Teeyan Giddha can be seen at its best when 'Teeyan' or the women's dance festival is celebrated. This festival in Punjab is celebrated in the month of Sawan. The dance usually takes place on the bank of some river or pond under big shady trees. Swings are thrown over the branches and singing, swinging and dancing starts. On this day when the married daughters come to their parent's house their brothers fix the swings for them. As they swing they share their anxieties with each other through songs. Dressed in their best and decked by ornaments, girls gather during these festivals like the fairies. These dancers look a medley of color and beauty. The festival continues till the 3rd Lunar day in the month to full moon and there is a gala function on the concluding day.
SIKHISM
Introduction Sikhism, the youngest among world religions, arose over 500 years ago in (sub-continental) India. It surged up across the horizon as a great revolutionary force that changed the very course of Indian history. With its values of universalism, liberalism, humanism and pluralism, preached and propagated in the medieval age, Sikh religion introduced new elements which later flowered out in modern world civilization. Sikhism, a unique 'revealed' religion originated with Guru Nanak (1469-1539 AD) who was succeeded by nine other Prophets-Guru Gobind Singh (1666-1708 AD) being the last and tenth Prophet. It is a distinctive monotheistic faith envisioning one Supreme God who is Creator also. Sikhism endeavoured for a new dispensation characterized by the values of liberty, equality, justice, tolerance and non-violence, discarding discriminations of all kinds on grounds of creed, caste, class, race, region, sex, etc. God is realizable by man in his very earthly, household life, through spiritual enlightement, moral responsibility, intellectual catholicity and social commitment. The Sikh Scripture, Guru Granth (ealier known as Adi Granth), is unique among the Scriptures of different religions. The Adi Granth was prepared by the fifth Prophet himself who compiled holy compositions of the earlier Gurus as well as of like-spirited Hindu Saints and Muslim Sufis. Later Guru Gobind Singh added to the Adi Granth the hymns of the ninth Prophet (with one couplet of his own). Before passing away, Guru Gobind Singh bestowed 'Guruship' on the Adi Granth, making it the Guru Granth, that is, the embodiment of the spirit of the Gurus. The Guru Granth-the divine World-thus is revered and worshipped as the eternal "living" Guru by the Sikhs. The Sikh Scripture contains 5894 holy hymns in 31 ragas (classical musical measures) of the Sikh Gurus, Hindu Saints and Muslim divines-36 in all-from the length and breadth of (sub-continental) India, embodying the spiritual enlightment and religious consciousness, from the thirteenth to the seventeenth century, with continuing significance and relevance for the liberation of man and amelioration of society.
The Order of the Khalsa-Significance in World History and Civilization
Who manifests Himself in the corporate body of the Khalsa)
- Prehlad Rai, author of a Sikh Rehatnama
(The Khalsa is my determinate form I am immanent in the Khalsa- Guru Gobind Singh)
Much later, Hegel described the modern State (identified with the Prussian Military State) as the highest expressional form of the spirit. The democratic import of the Sikh concept stands in sharp contrast to the tendency towards autocracy and totalitarianism inherent in the Hegelian notion.
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