Shaheed Bhagat Singh Biography

Born: September 27, 1907
Martyrdom: March 23, 1931
Achievements: Gave a new direction to revolutionary movement in India, formed 'Naujavan Bharat Sabha' to spread the message of revolution in Punjab, formed 'Hindustan Samajvadi Prajatantra Sangha' along with Chandrasekhar Azad to establish a republic in India, assassinated police official Saunders to avenge the death of Lala Lajpat Rai, dropped bomb in Central Legislative Assembly along with Batukeshwar Dutt.

Bhagat Singh was one of the most prominent faces of Indian freedom struggle. He was a revolutionary ahead of his times. By Revolution he meant that the present order of things, which is based on manifest injustice must change. Bhagat Singh studied the European revolutionary movement and was greatly attracted towards socialism. He realised that the overthrow of British rule should be accompanied by the socialist reconstruction of Indian society and for this political power must be seized by the workers.

Though portrayed as a terrorist by the British, Sardar Bhagat Singh was critical of the individual terrorism which was prevalent among the revolutionary youth of his time and called for mass mobilization. Bhagat Singh gave a new direction to the revolutionary movement in India. He differed from his predecessors on two counts. Firstly, he accepted the logic of atheism and publicly proclaimed it. Secondly, until then revolutionaries had no conception of post-independence society. Their immediate goal was destruction of the British Empire and they had no inclination to work out a political alternative. Bhagat Singh, because of his interest in studying and his keen sense of history gave revolutionary movement a goal beyond the elimination of the British. A clarity of vision and determination of purpose distinguished Bhagat Singh from other leaders of the National Movement. He emerged as the only alternative to Gandhi and the Indian National Congress, especially for the youth.

Bhagat Singh was born in a Sikh family in village Banga in Layalpur district of Punjab (now in Pakistan). He was the third son of Sardar Kishan Singh and Vidyavati. Bhagat Singh's family was actively involved in freedom struggle. His father Kishan Singh and uncle Ajit Singh were members of Ghadr Party founded in the U.S to oust British rule from India. Family atmosphere had a great effect on the mind of young Bhagat Singh and patriotism flowed in his veins from childhood.

While studying at the local D.A.V. School in Lahore, in 1916, young Bhagat Singh came into contact with some well-known political leaders like Lala Lajpat Rai and Ras Bihari Bose. Punjab was politically very charged in those days. In 1919, when Jalianwala Bagh massacre took place, Bhagat Singh was only 12 years old. The massacre deeply disturbed him. On the next day of massacre Bhagat Singh went to Jalianwala Bagh and collected soil from the spot and kept it as a memento for the rest of his life. The massacre strengthened his resolve to drive British out from India.

In response to Mahatma Gandhi's call for non-cooperation against British rule in 1921, Bhagat Singh left his school and actively participated in the movement. In 1922, when Mahatma Gandhi suspended Non-cooperation movement against violence at Chauri-chaura in Gorakhpur, Bhagat was greatly disappointed. His faith in non violence weakened and he came to the conclusion that armed revolution was the only practical way of winning freedom. To continue his studies, Bhagat Singh joined the National College in Lahore, founded by Lala Lajpat Rai. At this college, which was a centre of revolutionary activities, he came into contact with revolutionaries such as Bhagwati Charan, Sukhdev and others.

To avoid early marriage, Bhagat Singh ran away from home and went to Kanpur. Here, he came into contact with a revolutionary named Ganesh Shankar Vidyarthi, and learnt his first lessons as revolutionary. On hearing that his grandmother was ill, Bhagat Singh returned home. He continued his revolutionary activities from his village. He went to Lahore and formed a union of revolutionaries by name 'Naujavan Bharat Sabha'. He started spreading the message of revolution in Punjab. In 1928 he attended a meeting of revolutionaries in Delhi and came into contact with Chandrasekhar Azad. The two formed 'Hindustan Samajvadi Prajatantra Sangha'. Its aim was to establish a republic in India by means of an armed revolution.

In February 1928, a committee from England, called Simon Commission visited India. The purpose of its visit was to decide how much freedom and responsibility could be given to the people of India. But there was no Indian on the committee. This angered Indians and they decided to boycott Simon Commission. While protesting against Simon Commission in Lahore, Lala Lajpat Rai was brutally Lathicharged and later on succumbed to injuries. Bhagat Singh was determined to avenge Lajpat Rai's death by shooting the British official responsible for the killing, Deputy Inspector General Scott. He shot down Assistant Superintendent Saunders instead, mistaking him for Scott. Bhagat Singh had to flee from Lahore to escape death punishment.

Instead of finding the root cause of discontent of Indians, the British government took to more repressive measures. Under the Defense of India Act, it gave more power to the police to arrest persons to stop processions with suspicious movements and actions. The Act brought in the Central Legislative Assembly was defeated by one vote. Even then it was to be passed in the form of an ordinance in the "interest of the public." Bhagat Singh who was in hiding all this while, volunteered to throw a bomb in the Central Legislative Assembly where the meeting to pass the ordinance was being held. It was a carefully laid out plot, not to cause death or injury but to draw the attention of the government, that the modes of its suppression could no more be tolerated. It was decided that Bhagat Singh and Batukeshwar Dutt would court arrest after throwing the bomb.

On April 8, 1929 Bhagat Singh and Batukeshwar Dutt threw bombs in the Central Assembly Hall while the Assembly was in session. The bombs did not hurt anyone. After throwing the bombs, Bhagat Singh and Batukeshwar Dutt, deliberately courted arrest by refusing to run away from the scene. During his trial, Bhagat Singh refused to employ any defence counsel. In jail, he went on hunger strike to protest the inhuman treatment of fellow-political prisoners by jail authorities. On October 7, 1930 Bhagat Singh, Sukh Dev and Raj Guru were awarded death sentence by a special tribunal. Despite great popular pressure and numerous appeals by political leaders of India, Bhagat Singh and his associates were hanged in the early hours of March 23, 1931.

Struggle for Freedom in Punjab

During India’s freedom struggle, starting with the First War of Independence, colonially called Indian Mutiny of 1857, Punjab’s zealous contribution matched that of any other State of the country.

Kuka or Namdhari movement of Baba Ram Singh, a dedicated follower of Guru Nanak and Guru Gobind Singh, defied the unjust British Rule politically and sought to sweep the cant of superstitions, inequality of women, casteism, animal slaughter for the palate, drinking, injustice to the down-trodden, off the back of the Punjabi Society. The movement for the first time, highlighted the need for swadeshi as also for non-violence; it sacrificed 66 kukas, in 1872, who were brutally blasted by canon, placing them literally at the gun-mouth one by one.
In 1913, Lala Hardyal, Sohan Singh Bhakna, Vaisakha Singh and Jwala Singh formed the Ghaddar Party in USA, with headquarters at San Francisco and branches in Japan, China, Fiji and Malaya. Gurdit Singh it was who sponsored the Japanese ship Kama Gata Maru which was illegally disallowed to touch its destination, Canada, provoking a rebellious procession which was fired upon, killing 23 persons.



Underground activities were organised by towering Punjabis like Ajit Singh, Lala Lajpat Rai, Madan Lal Dhingra and Bhai Parmanand. Many revolutionaries were hunted out and imprisoned or shot dead, Eighty-two were hanged, including the firebrand young hero, Kartar Singh Sarabha who was hardly 20. But the patriotic sentiment was kept brightly burning by several movements like the Singh Sabha, Arya Samaj and Akali Movements and by organisations like Bharat Mata Society, Naujawan Bharat Sabha and Kirti Kisan Sabha, to name only the prominent ones.


Mahatma Gandhi’s Satyagraha against the black Rowlatt Act found a popular support in Punjab. His arrest on 8 April, 1919, at Palwal, on way to Punjab, evoked widespread demonstration to crush which O’Dwyer, the Punjab Governor, let loose a reign of terror under the army general, Dyer, Jallianwala Bagh massacre at Amritsar on 13 April, 1919, the Baisakhi day, which proved a turning point in the history of not only of Punjab but also of India.

In 1928, huge Punjab crowds greeted the Simon Commission with shouts of "Go Back" and waving of black flags. Lala Lajpat Rai the lion of Punjab, fell to the murderous police lathi charge, ordered by Saunders. The dying leader prophesied that "each lathi blow on my body would prove a nail driven into the coffin of the British Empire in India".
Bhagat Singh, Punjab’s prince among Indian martyrs, alongwith Sukhdev and Rajguru, expressed their anger at Lala Lajpat Rai’s death by throwing bombs and leaflets in the Indian Legislative Assembly on April 8, 1929. That day India was also given the slogan "Inqilab Zindabad". The Trio surrendered themselves, exhibiting the noblest expression of heroism. On 23 March, 1930, these heroes were hanged under cover of darkness on the banks of the Sutlej, near Ferozepur.


It was at Lahore that Jawaharlal Nehru declared at the Congress Session in 1930 that the goal of India, henceforth would be complete Independence. Remarkable contribution was made by Punjab to the Quit India Movement in 1942. During the Second world war, many Punjabi soldiers joined the Indian National Army, INA, started by Subhash Bose, General Mohan Singh, Captain Dhillon are shining names in INA history.


When the rest of India was celebrating the dawn of Independence, Punjab was burning in the furnace of partition. But, with its courageous fortitude and proverbial resilience, Punjab rose out of the ashes of Partition, like the mystical Chinese bird Phoenix, young and vigorous to take its well earned place of pride among the Indian People.

Confluence of Punjab Cultures

Throughout the ages Punjab was a crucible of culture. An unending amalgamation of communities and confluence cultures took place resulting in a pragmatic, experimental and utilitarian outlook on life and a robust common-sense view which debilitated the root of all sorts of dogmas, conventions and conservatism.

Arab Muslims under the leadership of Mohammad Bin Qasim raided Sind and Multan in 713 AD; that was Punjab’s involvement with the next phase of military, political and cultural conflicts. Other armies from West and Central Asia followed over the next 1000 years. The Ghoris, Mongols and Ghaznavids swept across the Khyber Pass and down into Punjab to plunder, but they were not interested in establishing their rule and staying in the country permanently. During this convulsive period the Natha mendicants kept alive the cardinal spirit of India. The clash of cultures was also responsible for the birth of the Sufi tradition. Khwaja Moinuddin Chist, one of the greatest of the Sufis, arrived at Lahore in 1190. Farid-ud-Din Ganj-i-Shakar (1 173-1265) is the first Sufi poet, who wrote in Punjabi – then a sort of North Indian lingua franca. It was an amalgamation of Hindi and Multani. Other Sufis like Shah Hussain, All Haider and Ghulam Farid identified themselves with what is commonly termed as Punjabiat, and sang in the language of the land the songs of love, humanity and God.

Going Back 6,000 years punjab

Punjab is the wellspring of Indian culture. Traditional literature the Ramayana and Mahabharata, the Puranas, the Vedas, all take us back to Punjab. Archaeologists find the earliest evidence of recognisably Indian civilisation in the excavation of Punjab's Harappan sites. The uninterrupted continuity of Indian culture flows forth from ancient Punjab.

Artifacts dating back to the Pleistocene Age have been found in the valley of Kangra, Pehalgam, and Hoshiarpur. These finds testify to the cultural unity extending to the whole of the region. The Harappa-Ropar and Sanghol civilisations were the outcome of the culture that developed over a vast area. The Harappan civilisation perhaps was overwhelmed by the village folk, who, although did not belong to a different culture, represented a different pattern of life.

There is no conclusive evidence to prove that the authors of the Rig Veda came to the land of seven rivers from any outside country. The whole complex of Rigvedic hymns shows them settled in this region from the outset and considering it their sacred land and original home .

Sage Priyamedha Sindhukshit in the famous ‘Hymn of Rivers" (Nadi-stuti) after invoking the favour of rivers soars to a high pitch of exultation in his reference to the Sindhu. He clearly states that his ancestors were the inhabitants of the land through which the river flowed from ages immemorial,

The Vedic and the later Epic periods of the Punjab were socially and culturally the most prolific. The Rig Veda was composed here.

During the period quite a number of centres learning and culture were established. Panini and Vishnu Gupta were associated with this.religion , Philosophy, grammer, law, astrology, medicine and warfare were taught . Yasak’s Nirkuta and Panini’s Ashtadhyayi are those classic creations of which help us to understand the language and culture of the ancient Punjab.

The field of action of the Ramayana is believed to be outside the Punjab but the tradition maintains that Valmiki composed the Ramayana near the present Amritsar city and Kaikeyee belonged to this region.

The advent of Buddhism saw Punjab become, more than ever, a cultural crossroad. A few years before the birth of Buddha (556 BC), the armies of Darius I, king of Persia, had swept across Punjab and made the area a protectorate of Persian empire. This was a fruitful interaction that ripened into the cultured and sophisticated cities of Gandhara (present day northern Pakistan-southern Afghanistan). To the Buddhists Punjab was Uttar Path – the way to the North, to the valleys of Afghanistan, and further on to Central Asia and China. In 327 BC Alexander invaded Punjab, defeating Raja Paurava (Porus). The centuries that followed brought more incursions from the north but the Indian response was vigorous. This happened during the rules of the Mauryas, the Sungas, the Guptas and the Pushpabhuti.

What Is Punjab

Punjab is land of five rivers in North West India and North East Pakistan. Punj means five and aab means water, so punjab means five waters. These five rivers that run through punjab, having their originating source as various small lakes in Himalayas. If one were to go across the Punjab starting from Delhi and to Afghanistan, the rivers are in this order. Beus, Satluj, Ravi, Chenab and Jhelum. Beus, and Satluj merge into one river retaining the name Satluj at Harike near Ferozepur in Punjab just before crossing the border into west Punjab (Pakistan) and eventually merging into river Indus.

Area of Punjab that is between rivers of Beus and Satluj is called Doaba, major cities in this part of punjab are Jalandhar, Hoshiarpur and Nawan Shahr. Majha is between Beus and Chenab and on both sides of Ravi, this part is called the heart of Punjab and cities include, Lahore, Amritsar, Gurdaspur, Sialkote, Kasur, Lyallpur(Faisalabad), Faridkot and Ferozepur. In Majha part of Punjab many new cities were developed by converting the forests into cultivating land and is called Bar, cities include Lyallpur (Faisalabad), Montgomery, etc. Area beyond Chenab river in North and around river Jhelum is called Pothohar, cities include Rawalpindi, Hasan Abdal, etc. Area between Ravi and Chenab river is called Rachna doab cities are Gujrat, Sargodha, etc. Area of Malwa is southern Punjab facing Rajasthan and East of river Beus, cities include Ludhiana, Patiala, Ambala, Karnal, Sangrur, Malerkotla, Shahabad, and Abohar.

Punjabi civilization is one of the oldest on earth, with its distinguished language, culture, food, attire, script, folklore, people, etc. Punjabi langauge has its originating source in Sanskrit (not Hindi or Urdu as many young Indian pakistanis believe), i.e. the family of Indo-European group of langauges which includes Persian and Latin. Punjab has always been land of great saints and fighters. In 450 B.C (2450 years ago) Alexander invaded Punjab and conquered a great Punjabi king named Porus whose kingdom was on the banks of river Chenab. He did not accepted defeat and asked Greek king to show him the same respect as kings. He was restored back to his throne by Alexander. Alexander returned to Greece right before crossing the river Beus, as his forces refused to fight. In his train we have a reliable resource that tells us about Punjab 2450 years ago. Not much different from today (except for the technology).

Rivers of Punjab

Punjab is the land of five rivers in north west India and north east Pakistan. Punj means "five" and aab means "waters", so "punjab" means "land of five rivers". These five rivers that run through Punjab, having their originating source as various small lakes in Himalayas. If one were to go across the Punjab starting from Delhi and to Afghanistan, the rivers are in this order.
Beas,
Satluj,
Ravi,
Chenab
Jhelum.

The Beas merges into the Satluj at Harike near Ferozepur in Punjab just before crossing the border into west Punjab (Pakistan) where it eventually merges into the river Indus.

The area of Punjab that is between the Beas and Satluj is called the Doaba. The major cities in this part of punjab are Jalandhar, Hoshiarpur and Nawanshahr. Majha is between the Beas and Chenab and on both sides of the Ravi, this part is called the heart of Punjab and its cities include, Lahore, Amritsar, Gurdaspur, Sialkot, Kasur, Lyallpur(Faisalabad), Faridkot and Ferozepur.

In the Majha part of Punjab many new cities were developed by converting the forests into cultivating land and is called Bar, cities include Lyallpur (Faisalabad), Montgomery, etc. The area beyond the Chenab river in North and around river Jhelum is called Pothohar, cities include Rawalpindi, Hasan Abdal, etc. The area between the Ravi and Chenab rivers is called the Rachna doab, its cities are Gujrat, Sargodha, etc. The area of Malwa is in southern Punjab facing Rajasthan and East of river Beas, cities include Ludhiana, Patiala, Ambala, Karnal, Sangrur, Malerkotla, Shahabad, and Abohar.


Punjabi civilization is one of the oldest on earth, with its distinguished language, culture, food, attire, script, folklore, people, etc. Punjabi langauge has its originating source in Sanskrit, Brahmi and Braj (not in Hindi or Urdu (once known as Hidustani) as many young Indian and Pakistanis believe), i.e. the family of Indo-European group of langauges which includes Persian, Latin and Greek. Punjab has always been a land of great saints and fighters.

In 450 B.C (2450 years ago) Alexander the Great invaded Punjab and conquered a great Punjabi king named Porus whose kingdom was on the banks of the river Chenab. When King Poros was taken before Alexander the Greek asked Porus how he thought he should be dealt with. Porus answered that he should be shown the respect owed a king. He was restored back to his throne by Alexander. Alexander returned to Iran before crossing the river Beas, as his forces, now so far from their homelands, refused to go any further. In his train we have a reliable resource that tells us about Punjab 2450 years ago. Not much different from today (except for the technology).

Since 1947, when the historic Punjab was divided in two parts with a portion in Indian and another in Pakistani both halves still share the name Panjab. As the former capital of Lahore became part of Pakistan a new Capital city called Chandigarh was planned and built on the Indian side of the border. It now serves as the capital of both Punjab and Haryana. Considered one of the most beautiful planned cities in the world with its manmade lake, it has the highest standard of living and the highest per capita income in India.

The Indus River bounds the region in part of the west and the Yamuna River in part of the east. The five rivers that give Punjab its name, the Jhelum, the Chenab, the Ravi, the Sutlej, and the Beas, merge to form the Panjnad, which flows into the Indus.

Except in the north, where there are forested mountains yielding salt and coal, the Punjab is a level alluvial plain. Rainfall is scant and irregular, but extensive irrigation systems using the waters of the great rivers have made possible enormous agricultural productivity. Wheat is, by far, the leading crop. But millet, barley, cotton (one area was called the land of white gold), and sugarcane are grown as well and there are extensive fruit orchards. The Punjab has a large textile industry and much flour milling. Transportation and travel (by road, by rail, and on the rivers) is excellent. More than 60% of the population of Punjab is Sikh.

Rivers of Punjab and beyond

Beas -|- Satluj -|- Ravi -|- Chenab -|- Jhelum -|- Ghagger -|- Sirsa -|- Ganges -|- Yamuna

About punjab

The State of Punjab is located in North-West of India at 35° Latitude and 74° Longitude, blessed with plain and fertile soil receiving an average annual rainfall of 503 mm.

Temperatures range between 5°C in winter to 38°C in summer.

Punjab is divided into 17 districts. All towns and villages are electrified and well- connected. Of the 4.2 million hectares of fertile land, almost 90% is irrigated by a vast network of tube-wells and canals. The state also produces 22% of the country's wheat, 9% of rice and 6% of cotton.

Farmers enjoy cheap credit, mostly from co-operative banks and these co-operatives are taking rapid strides to serve people in different spheres like agriculture, industry, housing, spinning, weaving, dairying and sugar production.

Agricultural produce like sugarcane, cotton, oil-seeds, spices, fruits and vegetables, dairy, poultry and livestock are all available in plenty for processing in agro-based industries.

On the industrial front, Punjab averages a healthy 8% annual growth. With a high level of literacy, the people of the State enjoy the highest per capita income in India.

The people of Punjab invite you to share their prosperity. The Punjabi people are warm, hospitable, pulsating with energy and progressive. Although Punjabi is the official language, Hindi and English are widely spoken by one and all.

Steeped in history and secularism, there is a hero in every village and town. It is these virtues that have made Punjab the largest surplus State in foodgrains and producer of high tech items.

The people represent tremendous marketing opportunities for manufacturers of consumer and non-consumer goods. There is a potential not only for engineering, electronics, consumer goods, light and heavy machinery industry but various other categories as well. History
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Punjab is the wellspring of Indian culture. Traditional literature the Ramayana and Mahabharata, the Puranas, the Vedas, all take us back to Punjab. Archaeolgiststs find the earliest evidence of recognisably Indian civilisation in the excavation of Punjab's Harappan sites. The uninterrupted continuity of Indian culture flows forth from ancient Punjab.

Artifacts dating back to the Pleistocene Age have been found in the valley of Kangra, Pehalgam, and Hoshiarpur. These finds testify to the cultural unity extending to the whole of the region. The Harappa-Ropar and Sanghol civilisations were the outcome of the culture that developed over a vast area. The Harappan civilisation perhaps was overwhelmed by the village folk, who, although did not belong to a different culture, represented a different pattern of life.

There is no conclusive evidence to prove that the authors of the Rig Veda came to the land of seven rivers from any outside country. The whole complex of Rigvedic hymns shows them settled in this region from the outset and considering it their sacred land and original home .

Sage Priyamedha Sindhukshit in the famous ‘Hymn of Rivers" (Nadi-stuti) after invoking the favour of rivers soars to a high pitch of exultation in his reference to the Sindhu. He clearly states that his ancestors were the inhabitants of the land through which the river flowed from ages immemorial,

The Vedic and the later Epic periods of the Punjab were socially and culturally the most prolific. The Rig Veda was composed here.


During the period quite a number of centres learning and culture were established. Panini and Vishnu Gupta were associated with this.religion , Philosophy, grammer, law, astrology, medicine and warfare were taught . Yasak’s Nirkuta and Panini’s Ashtadhyayi are those classic creations of which help us to understand the language and culture of the ancient Punjab.

The field of action of the Ramayana is believed to be outside the Punjab but the tradition maintains that Valmiki composed the Ramayana near the present Amritsar city and Kaikeyee belonged to this region.

The advent of Buddhism saw Punjab become, more than ever, a cultural crossroad. A few years before the birth of Buddha (556 BC), the armies of Darius I, king of Persia, had swept across Punjab and made the area a protectorate of Persian empire. This was a fruitful interaction that ripened into the cultured and sophisticated cities of Gandhara (present day northern Pakistan-southern Afghanistan). To the Buddhists Punjab was Uttar Path – the way to the North, to the valleys of Afghanistan, and further on to Central Asia and China. In 327 BC Alexander invaded Punjab, defeating Raja Paurava (Porus). The centuries that followed brought more incursions from the north but the Indian response was vigorous. This happened during the rules of the Mauryas, the Sungas, the Guptas and the Pushpabhuti.


Music of Punjab
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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 music, right from the time of birth to death, of love and separation of dance and rejoicement, of marriage and fulfilment. Culturally Punjab can be divided into three riegions, Malwa, Majha and Doaba. Today Malwa represents the true spirit of Punjabi folk traditions. The Punjabi fold idiom is so rich, so varied and so very versatile. It is a culture of generous, vast, large hearted people which is devoid of any fanaticism and religious narrow mindedness of ideology.

If we go deep into the folk music of the land, it is difficult to classify it. But perhaps we can draw board divisions for every season, every festive occasion has music associated with it. Even food is associated with a change in season. The festivals of Punjab are numerous. Lohri is the time after which the biting cold of winter begins to taper off. In the olden days, it was more of a community festival, where the birth of a son, the first year of marriage was celebrated all through the village in front of the sacred fire. Songs like 'Sunder mundriye, tera kaun vichara, Dulla Bhathi Wala.'were sung to the beat of virourous claps. Groups of little children would go singing round the village collecting 'gur' and 'rewari' for themselves. 'Lohri' was preceded by Maagh and the famous Maaghi Da Mela, and followed by Baisakhi, where the Bhangra was danced by the men of the Village.

An energetic dance associated witht the ripening of crops, performed by the menfolk of the villages. The dance manifests the vigour and vitality and exuberance of the people, in anticipation of money coming in after the cutting of a good harvest. Then comes the season of the monsoon, or 'sawan' when the married girls come home for a vacation, meet their old friends, wear the colourful Phulkaris, swing under the trees, adorn themselves with 'mehndi patterns', and glass bangles and exchange news, singing songs. 'Ni Lia De Mai, Kallean Bagaan Di Mehandi'. No occasion goes off without the association of music in Punjab. Right from the moment a woman announces the news of the conception of a baby, songs start. The third month, the fifth month, and then of the actual birth of baby is associated with joyous songs about the impending arrival. There are songs which tell about the love of a brother or a sister. Once a marriage is finalised, and preparations of the marriage start in the boy's and girl's family.

For the process of washing and cleaning the grain, of making new clothes, and household items, songs are sung by the woman in the family as they work through the night, that the 'dhol' is not used as the menfolk who are sleeping should not have their sleep disturbed. And then the numerous songs associated with the wedding. In the girls side 'Suhag' is sung, and in the boy;s
side, songs while he mounts the mare, 'Sehra' and 'Ghodi' are sung. When the two sides meet 'Sithaniyan' are exchanged. A kind of raunchy humour which makes it easier for both the the parties to show off their wit and repartee and also provides an opportunity to get to know each other. After the Barat is received 'Patal Kaavya' is sung after tea and while the 'Barat' is eating food together. Jugni, Sammi are basically songs centring around love, in the Jugni normally the bachelors gather
together and sing about their beloved. The Sammi is more a gypsy dance, which is performed as an expression of joy and victory, around the fire at night. Sammi is an imaginary female character of folk poetry, belonging to the Marwar area of Rajasthan who fell in love with the the young prince, and it is around their love story that the music and dance is set to. In the list of happy songs are included, Luddie, Dhamal and of course the Giddha and the Bhangra, which is all set to music,
which is typical of Punjab. Along with the 'Dhol' primarily, are sung 'Bolis' which can be divided into two categories, 'singly boli' and' lengthy boli'. Centering around mother-in-law, father-in-law, sister-in-law and other character from everyday life the music of these two lively traditions is extremely enervating.

Being a frontier state war played an important part in the lives of the people of Punjab. There was also a tradition of wrestlers living in every village, and while they practised at the 'Akhara' a music grew around their practice called 'akhara singing'. The drum plays a very important part in the folk music of Punjab. It provides the basic accompaniment to most of folk music. The 'Dhol' and 'Dholik', the male and female drum, had it's own relevant use. The information of an impending army was communicated by the sound of the 'Dhol', when information was given to the neighboring villages through a particular beat. The instruments used in Punjabi folk are typical to the region. The 'toombi', 'algoza', 'chheka', 'chimta', 'kaanto', daphali', dhad' and 'manjira' are some of the popular traditional folk instruments.

There are songs which are specific to death. Called 'Siapah', there are different kinds of 'siapah'. Special to individuals, the song of mourning deal with the loss of a brother, sister, mother, father, mother-in-law, father-in-law, and are sung in a particular format.

As in the rest of the country Sikh religion is deeply connected with music. In fact a glossary of music and Ragas are given at the end of the Guru Granth Sahib, the tradition starting with Mardana, who accompanied Guru Nanak on his travels who sang the bani of Guru Nanak with an ‘ektaara’ and the ‘rhubarb’. Classical ragas are used in the ‘shabad kirtan’, gayaki of Punjab. The sixth Guru Hargobind gave patrongae to sect of singers who sang only martial songs. Called ‘Dhadis’, they sing at shrines and festivals, ballads, vars, and about the heroic feats of the Sikhs. Along with the "Dhad" the ‘dhadi’ also uses a sarangi, as a musical accompaniment.

A strong tradition of the ‘kissa sahity’ of Punjab is very much part and parcel of Punjabi folk music. The legends of Heer Ranjha , Sohni Mahiwal, Sassi Punnu, Puran Bhagat are sung more in a semi classical style. The Punjabi ‘kaffi and kali’ are part of this genre. Related to this is the ‘sufiana kallam’ of Punjab as a result of a strong Sufi tradition in the state. The Heer in particular has a strong sufi base.

Later in the eighteenth and nineteenth century there started in Punjab a strong school of classical music centring around Patiala known today as the Patiala Gharana. The founders of this gahrana were Ustaad Ali Bux and Ustaad Fateh Ali who were great singers in the Patiala Darbar. Their disciples and admirers were numerous. Notable amongst them were Ustad Bade Ghulam Ali and his brother Barkat Ali who brought the Patiala Gharana on the forefront of Khayal gayaki. And thus started the ‘chau-mukhia’ style, which included dhrupad, khyal thumri and the taraana. Each of these styles too have their particular flavour, the energy and zest of the soil of Punjab. Highly decorated, Ustaad Bade Ghulam Ali Khan composed numerous ‘bandishes’ or compositions under the penname of Sabarang. Parallel to this was the growth of a gharana of tabla playing which is also known as the Punjab style, of which Alla Rakha the great tabla maestro belongs.

What has been written about is just a broad canvas of Punjab. Every village of Punjab has somethings typical of the soil. Over the years the success of the green revolution, with large mustard fields, and ‘kanak da sitta’ or the grains of wheat, along with the disco culture has provided a ‘purdah’ or a covering over the varied tradition of folk music of Punjab. For any discerning appreciator of music, Punjab provided enough for every occasion and every season, completely obliterating the statement that Punjab is a land of "agriculture and no culture". Culture lives and thri
ves in Punjab in spite of its stormy past.


Dances of Punjab
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Bhangra
celebrates the harvest and is associated with the festival of Baisakhi (April 13) when the sight of tall heaps of golden wheat fill the farmer’s heart with joy. To the accompaniment of large drums called dhols, he and his fellow villagers circle round and round in a leaping, laughing caper. It’s a dance that cuts across all divisions of class and education. At marriages, parties, or celebrations of any sort, it is quite common for men to break out in Bhangra. There are few sights more cheering than that of a dignified elder in three-piece suit getting up to join the young fellows for a moment of bhangra revelry.




Gidda
Women have a different but no less exuberant dance called gidda. The dancers enact verses called bolis, which represent folk poetry at its best. The subject matter of these bolis is wide ranging indeed – everything from arguments with the sister-in-law to political affairs figure in these lively songs. Aside from the drums, the rhythm of this dance is set by the distinctive hand-claps of the dancers.





Jhumar
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. Dancers circle around the drummer, and keep up a soft, sibilant chorus as they dance.


Luddi
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.


Julli
This dance associated with Muslim holymen called pirs and is generally danced in their hermitages (khangahs). This dance is mostly performed in sitting posture, sometimes it is also danced around the grave of a preceptor. A single dancer can also perform this dance. Normally the dancer wears black.


Dankara
Also called the gaatka dance, this is a dance of celebration. Two men, each holding colourful staves, dance round each other and tap their sticks together in rhythm with the drums. This dance is often part of marriage celebrations.

Dhamal
Similar to bhangra and is danced by men in a circle.

Sammi
Traditionally 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.

Jaago
Literally, "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.

Kikli
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.

Gatka
Martial art of Nihang Sharmas.
Government Overview
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The government and administration in Punjab are organised on the same lines as in other states of India. The legislative wing of the State is the House of People or the Vidhan Sabha. Punjab has an unicameral legislature, having abolished the upper house, the Vidhan Parishad in the ‘60s. The chief minister and members of his cabinet are members of the legislature and they are at the top of the executive wing of the government and are accountable to the legislature. As elsewhere, the MLAs, or Members of the Legislative Assembly, wield considerable influence over policy-making and implementation, more so because they are members of District level Planning and Grievance Committees set up by the government in each district.

Local government
The system of local government consists of Municipal Corporations, Municipalities, and Notified Area Committees in urban areas. Their main source of revenue is octroi and their main administrative functions are conservancy, local health laws, and approving building plans in their local jurisdiction, In rural areas, there is the usual set up of village panchayats, panchayat samitis and zilla parishads though, in practice, they do not wield administrative or legal powers of any consequence. Unlike in states such as Karnataka or Maharashtra, local government cannot be said to be highly developed in Punjab.

The judiciary
The judiciary and the executive are separated in Punjab as in other states in the country. However, the state shares a common High Court with the state of Haryana and the Union Territory of Chandigarh.
Tips for People Who are New to Punjab
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All offices of the Punjab government and most of its undertakings work a five-day week. The working hours are 9 a.m. to 5 p.m. with a lunch break from 1.30 p.m. to 2 p.m. In addition to every Saturday and Sunday, Government offices are closed on all national holidays like Independence Day, Republic Day and also on local holidays. It is advisable to familiarize oneself with the list of local holidays, best done by getting a copy of the Punjab government’s official calendar, available with the government Public Relations Department. It is useful to note that when two or three weekdays are official holidays, little work may get transacted, because many government officials, particularly at junior ranks, take an additional day or two off, to make the entire week a vacation.

The names, addresses , residential and official telephone numbers of all important government offices and officials are listed in an official telephone directory issued by the government Public Relations Department.

Although all important policies and policy changes are announced by the government through the press, it is useful to consult the official gazette, which also contains details of policies and rules framed by the government, from time to time.

The state government has set up a number of committees in which businessmen are associated for their views on policies and implementation. These cover a vast range of subjects such as fixation of minimum wages of labour, incentives for industry and so on. Information regarding specific industries is available from the Industries Department or from the resident commissioner of the Punjab Government in New Delhi.