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Fairs or Melas in Punjabi are synonymous
with the joy and gaiety; and in the countryside
where the life follows a hard routine, nothing is
more welcome to the people than the prospect of
a festival or a mela. A rural mela in Punjab has
a great significance. It is not just an occasion
for festivity and mass gathering but it is an unbounded
expression of the spirit of the inner freedom, of
creative pride, of zest for life, and of colorful
traditions of the people of Punjab.
People come to participate in fairs from far-off
places, trudging dusty distances. Most of the fairs
are held in memory of a saint or a pir, and people
from all communities living in a village participate
in it. Men women and children of all ages, classes
and creeds flock in hundreds and enjoy the numerous
fascinating features of the fair; races, wrestling
bouts, singing, acrobatics, etc. They play on folk
instruments, such as vanjli and algoza.
A fair is enchantingly picturesque. A bustling
market springs up in which articles of food and
products of local handicrafts-toys, glass bangles,
and an assortment of all kinds of articles for domestic
use are on display. There is fun and frolic all
round. The gay ones in small groups sing boli’s
and perform folk-dances to the strain of the vanjli
and algoza. The sturdy ones test their strength
in wrestling fields. It is a feast of color and
gaiety and fully reflects the joy of the community.
The fairs of the Punjab are linked with its culture
and reflect by and large the various phases of its
life.
Distinct Punjabi traits are depicted in them. They
may be divided into the following types
Seasonal fairs
Mythical fairs
Fairs held in honor of saints
Fairs connected with festivals
Basant Panchami is the most famous of the seasonal
fairs. It heralds the advent of spring. Fields of
mustard present a unique and colorful sight all
over rural Punjab, which looks like a newly wedded
damsel resplendent in her gorgeous golden yellow.
There is a spirit of gay abandon in the air and
the Punjabi is rightly infected with the spirit.
His heart and soul become one with nature and he
expresses his elevated spirit in song and dance.
The Basant fair is held in many villages of' the
Punjab. People put on yellow costumes appropriate
to the season. One huge mass of mustard blossom
seems walking down to the fair. Before Partition
the main fair was celebrated in Lahore at the samadi
(tomb) of Hakeekat Rai who, though a mere lad, preferred
martyrdom at the hands of the Mughuls to swerving
from his chosen path of duty. Kite-flying was a
popular entertainment of the people on this occasion.
Often on the Basant Panchami day, if there is a
good breeze, one could see nothing but innumerable
multi-colored kites in the sky, swishing over in
all directions.
Baisakhi is a seasonal festival with a special
accent. It is celebrated all over the State on the
first of Baisakhi. This is the time when harvest
is gathered in and the farmer exults in the fulfillment
of his year's hard work. He joins the merry-making
with full gusto and does not mind walking for miles
to be able to do so. Since this fair is also an
expression of prosperity, singing and dancing constitute
its most enchanting features. The Punjab's famous
Bhangra and Giddha are inextricably linked with
this festival
Many fairs in the Punjab are held near the tombs
and shrines of pirs. These fairs must have originated
in a spirit of devotion to those saints and sages.
The most famous among such fairs are the Chhapar
fair, the Jarag fair, and the Roshni fair of Jagranyan.
Chhapar Fair
This fair is held on Anand Chaudas, the 14th day
of the bright half of Bhadon in honor of Gugga Pir.
A big shrine known as 'Gugge di Marhi' has been
built in his memory. He was a Chauhan Rajput and,
according to legend, he gently descended into the
bosom of Mother Earth along with his steed, and
never returned. He was believed to possess special
power over all kinds of snakes.
On the day this fair is held, villagers scoop the
earth seven times because they believe that in this
way they invoke Gugga Pir to protect them against
snakes. This shrine has a reputation for curing
people of snake-bite. It is strongly believed that
if a person is bitten by a snake, all that has to
be done is to take him to the shrine and lay him
beside it, he is then sure to be cured. This shrine
was built in 1890. This fair provides occasion for
folk-songs and folk-dances. Young people form themselves
into groups and go about dancing and singing for
hours. The fair lasts three days.
Gugga Naumi
Gugga Naumi, which is a festival in honor of Gugga
Pir, also falls in Bhadon. The pir's devotees paint
his image on the wall in turmeric, as also paint
a snake in black right in front of it, and then
perform the ritual of worship. People also pour
milk and butter milk into the holes of snakes. Sweet
sevian is the special dish of the festival. The
Lalbagis who are devout followers of Gugga Pir,
also known as Zahir Pir, erect a long pole covered
with flags, colored cloth, coconuts, etc., and render
worship to it as to a God. The devotees carry the
pir's standard from house to house and beg. The
disciple who carries the standard is known as the
pir's horse. The privilege of carrying the standard
is much coveted.
Jarag Fair
This fair is held in Jarag, a village in tehsil
Pail. It is held in Chet (March-April) in honor
of the goddess Seetla. It is also known as the Baheria
fair. Sweet gulgulas (jaggery cakes fried in oil)
are prepared one day earlier and then given in offering
to the goddess and thereafter to the donkey who
is her favorite. After propitiating the goddess,
the family members cat the remaining savory gulgulas
with great relish. This festival is observed in
Malwa and Powad but the fair is held only in Jarag.
There is a pond where the devotees of Seetla gather.
They scoop the earth and raise a small hillock,
which is accorded the status of the goddess's shrine.
Potters specially bring their donkeys decked in
colored blankets.
The Roshni Fair (Fair of the lights)
This fair is held in Jagranvan from the 14th to
the 16th of Phagun in honor of a Muslim Pir, Abdul
Kader Jalani. It is held in the vicinity of his
tomb. Although it is a Muslim fair in origin, the
Hindus of the area also flock to the site of this
shrine. Even after Partition, this fair has been
held regularly. It is called the 'fair of lights'
because innumerable devotees who come to visit the
place light earthen lamps at the shrine of the pir.
The lights are visible from long distances. It is
believed that whatever wish one sincerely makes
at the shrine of this pir is granted. Young people
sing bolian and perform dances, thus adding to the
gaiety and glamour of the fair. It is sheer delight
to villagers performing dances and singing songs
to the sweet strains of the flute and the one-stringed
instrument called Toomba.
Haider Sheikh at Malerkotla
A big fair is held for four days every year in Malerkotla
at the shrine of Haider Sheikh. It is largely attended.
It is believed that if childless women visit the
shrine of Haider Sheikh and propitiate the pir,
their wish for progeny is granted. Another belief
is that if someone overpowered by a malignant spirit
or under the effect of an evil shadow comes here
during these days, he will be cured if he propitiates
the pir at the shrine and offers rots (large sweet
cakes) specially cooked.
Dhesian Sang
On the 14th of Chet, a fair is held in Dhesian Sang
(Philaur) at the shrine and in honor of Baba Sang.
Khwaja Roshan
Another fair is held at the tomb of Khwaja Roshan
in Har on every first Thursday after the new moon.
Mir Shah Husain
In Nakodar a Hindu-Muslim fair is held at village
Kara at the shrine of Mir Shah Husain, who, according
to legend, lived about five hundred years ago.
Baba Jawahar Singh
At Khatkar Kalan (Nawanshehar) a fair is held on
Baisakhi day in memory of Baba Jawahar Singh.
Shiy Chaudas
Shiy Chaudas, is held at Paddi Matwali (Nawanshehar)
on the 14th of Chet on the bank of the river Bein.
Nathana
In March, at Nathana (Ferozepur) a fair is held
in honor of a Hindu saint, Kalu. He is said to have
dug a large pond in one scoop and deposited the
dug-up earth in a close by heap, which now forms
the object of popular veneration
Muktsar Fair
It is one of the largest Sikh fairs held in the
Punjab. The fair is held in the middle of January
on the Makar Sankranti day. It is one of the great
Sikh festivals, and lasts for three days. On the
first day the worshippers bathe in the sacred tank.
On the second day the people go in a procession
(mohalla) to the three holy mounds which lie to
the north-west of the town, namely, Rikab Sahib,
Tibbi Sahib, and Mukhwanjana Sahib. The Rikab Sahib,
a. mound formed out of the handfuls of earth taken
from the tank by the faithful and thrown there,
commemorates the spot where the Guru's stirrup broke.
The procession goes up the slope to the Tibbi Sahib
which, crowned with a Gurudwara, is the mound where
Guru Gobind Singh stood and aimed his arrows at
the imperial forces. The devotees then proceed to
the Mukhwanjana Sahib where the Guru is said to
have cleaned his teeth with a tooth-stick. Prayers
are offered here and the devotees then return. This
mound has been built in the same way as the Rikab
Sahib. On their return trip people visit the Tambu
Sahib where the Guru's tent was pitched before the
fight started, the Shahid Ganj, which is the samadhi
of the forty martyrs, and the Darbar Sahib, where
the Guru held his darbar after the cremation of
the slain. The festival is in commemoration of a
battle fought in 1705-06 by Guru Gobind Singh against
the pursuing imperial forces, which overtook him
here and cut his followers to pieces. The Guru himself
escaped and had the bodies of his followers disposed
of with the usual rites. He declared that they had
all obtained mukti and promised the same blessings
to all his followers, who should thereafter, on
the anniversary of that day, bathe in the Holy Pool
which had been filled by rain from heaven in answer
to his prayer for water. On this spot a fine tank
was afterwards dug by Maharaja Ranjlt Singh and
called Muktsar (the pool of salvation.
Jor Mela
This mela is held in December at Sirhind(Fatehgarh
Sahib). It is celebrated in the memory of Guru Gobind
Singh's younger sons who were entombed alive here
by the mughals. Today it is an important center
of pilgrimage, drawing the devout to pay homage.
This religious fervour culminates in the exuberant
festivities of the jor mela, when hundreds of thousands
of people gather here in rememberance and devotion.
Hymn and recitation of the holy epic are sung by
folk minstrels. The Guru ka Langar caters to the
milling, jostling devotees but there are also rows
of stalls offering tasty sweets and variety of exotic
handicrafts, jewellery, traditional weapons and
costumes.
FESTIVALS
Holi
The most colorful and hilarious of all the festivals,
which are celebrated in, Punjab is Holi, celebrated
on the full moon day of Phagun. Holi is a festival
of colors. The revelers embrace their friends and
relatives, and go out in groups, embrace their near
one another with liquid colors and gulal. A big
fair known as Hola Mohala is held at Anandpur on
the next day after Holi. People come from far-off
places to join it.
Hola Mohalla
Each year, spring is ushered in by the Sikhs with
the celebration of a vigorous and colorful festival
at Anandpur Sahib. The festival is slated for the
day after Holi and is called Hola Mohalla.
It was here at Anandpur Sahib that Guru Gobind Singh,
the tenth and last guru, instituted the pahul (baptism
of the Khalsas), and elected the panj pyare (the
beloved five), and militarized his followers into
the order of Nihangs (warrior-mendicants) at this
site.
This festival of the Nihangs held at their headquarters
Anandpur Sahib began as a counterpart to Holi. Though
it almost did away with the throwing of colors,
nonetheless, it is more colorful.
Martial arts like archery, sword fencing, fancy
horse-riding, tent-pegging, and the deft handling
of other contraptions of offence and defense are
displayed by the Nihangs. Spectacular and thrilling
acts of dare-devilry nimbly executed are performed.
The festivities close with a ceremonial procession
taken through the township. The langar (community
feast) is open through the day and lasts as long
as there are any takers.
Dressed in along tunic of bright deep blue, an elaborate
turban, sometimes of enormous size, at times banded
with strips of bright yellow, armed with weapons
of one’s liking – bows and arrows, spears,
swords and shield, muskets, guns or what have you
- the Nihang displays his skills at this festival
of valor, a pageant of the past.
Gurupurabs
The festivals held in honor of the Sikh Gurus are
called Gurupurabs. They are well spread over the
year but there are three important ones. On the
full moon of Kartik the birth anniversary of Guru
Nanak is celebrated by the devotees with great ardor.
Two days earlier a non-stop reading of the Adi Granth
is started. At different places religious congregations
are held and hymns from the Granth Sahib are chanted.
Large processions and are taken out through the
towns. At night buildings are illuminated. The birth
anniversary of Guru Gobind Singh is also celebrated
in a similar manner. The third important Gurupurab
is the one associated with the martyrdom of Guru
Arjan Dev.
The festivals connected with the lunar days, Ekadashi
(eleventh lunar day), Pooranmashi (full moon), and
Masya (new moon) occur every rnonth. Similarly,
Sankranti, when the sun enters the new Zodiac sign,
is celebrated on the first of every month of the
Vikrarmi era with great gusto. It is also an occasion
to prepare and eat the nicest of foods.
In the Punjab, where the Vikrami era is followed,
the year begins with Chet (March-April). On the
first of this month the arrival of the new year
is celebrated by the performance of a ritual of
taking the new corn, known as ann nawan karna. Sheafs
of new corn are roasted and then the parched grain
is eaten. Everyone must have a bath on the new year
day, and put on new clothes. Delicacies like kheer
and halwa are prepared and eaten.
Baisakhi
It is one of the most popular festivals of the Punjab,
with fairs held at various places. Baisakhi, the
first day of the month of Baisakh (April/May) is
New Year’s Day, going by the Saka calendar.
It corresponds to April 13th of the Gregorian calendar.
Essentially it is a North Indian harvest festival,
for it is the day when the reaping of the rabi (winter
crop) begins. The jubilation at a bountiful harvest
becomes the reason for celebration.
Through celebrated all over North India, it is nowhere
as colorful as it is in Punjab, India’s granary.
The joy of the energetic Punjabis is manifest in
the strenuous folk dance, the Bhangra. This dance
usually enacts the entire process of agriculture
from the tilling of the soil through harvesting.
As the beat of the dholak (drum) changes, the sequences
progress. The dance movements express ploughing,
sowing, weeding, reaping and winnowing. The final
sequence shows the farmer celebrating the harvest.
Though in real life the farmer has to toil hard
in order to win grain from the soil, this dance
shows him performing his labors with grace and ease,
a smile to his lips. Women too join the men, both
at reaping during the day, and in the many dances
and folk songs at evening. Baisakhi has a special
significance for the Hindus. It is believed that
the Ganga descended to the earth on this auspicious
day. The Kumbha is held every twelve years at Hardwar
on this occasion.
For the Sikhs the day has a deep religious meaning.
At Anandpur this day in 1699 AD, the tenth and last
Guru, Gobind Singh, baptized the Sikhs into the
Khalsa, meaning the Elect. This baptism of the sword,
called pahul, led to the creating of the panch pyare,
the Beloved Five. The Sikhs became a militant order
so as to meet the challenges of persecution at the
hands of the Mughal rulers. The Khalsa was to adopt
the panch kakkas, (the five K’s), Kesh (unshorn
hair), kanga (small boxwood comb in their hair),
kaccha (a pair of shorts), kara (a steel bangle),
and a kirpan (a short dagger), which have since
become their distinctive signs. The Guru enthused
their valor by calling them Singh (lion), now a
suffix to every Sikh’s name. To commemorate
the day of the initiation of the sword, a large
number of Sikhs flock to Harmandir Sahib (the Golden
Temple, Amritsar), their major shrine. They take
a dip in the holy Amrit sarovar (pool of nectar),
the lake in the midst of which the Golden Temple
stands. Religious service follows in the form of
Akhand Paath – an end chanting of the holy
On the eleventh day of the bright half of Jeth
(May-June) falls Nirjala Ekadashi, which is better
known in the Punjab as Nimani Kasti. Hindus, especially
women, observe fast on this day and smear the body
with powdered sandalwood. This fast is very hard
to keep because for the whole day one has to abstain
even from water. Charitably inclined people put
up stalls for free distribution of sweetened and
chilled water. The stalls, known as chhabils, are
a common sight on this day
Teeyan
Teeyan, a festival of the rainy season, is celebrated
on the 3rd of the bright fortnight of Sawan (July-August).
The four months from Harh (June-July) to the first
half of Assu (September) are called Chaumasa. During
this period the sky generally remains overcast and
the weather shifts between sultriness and rainfall.
Rains bring the longed-for relief to the heat-stricken
Punjabis, and the rhythm of the little and big drops
of rain instills in them the enthusiasm which must
seek expression in fun and frolic. A newly-married
girl looks forward to the rainy days when a brother
or some other male relative from the parental home
may come to escort her to her father's place. This
reversal from bride to being just a daughter again
is such a liberating and thrilling experience that
it cannot be put into words. One day before the
Teeyan, girls apply henna to their hands and feet,
and on the day of the festival they put on their
best clothes and go out to the fair. The fair resounds
with the songs of love and the rhythm of dance.
The songs are known as Teeyan songs. The Giddha
dance has become a regular and most enchanting feature
of this festival. At home women make kheer, a dish
specially associated with Sawan.
Rakhi
In Bhadon, on the day of the full moon, the Rakhi
festival is celebrated. On this day sisters tie
the multicolored thread on the right wrist of their
brothers. So long as a sister has not tied the rakhi
to her brother, she is not supposed to eat anything.
After she has done so she offers some sweets to
her brother and he in return gives her some gift
or money. Rakhi is meant to remind the brother of
his promise to protect his sister whenever she needs
this protection. The true origin of this festival
is, however, lost in antiquity.
Dussehra
The Dussehra festival, as in most other parts of
India, is celebrated in a big way. This festival
marks the victory of good over evil. Big tall effigies
of Ravana, Kumbhkarna and Meghnath are burnt at
a large number of places. During the Nauratas Ram
Lila is organized at innumerable places in the State.
This song and drama has, from year to year, contributed
largely to the continuance of the tradition of folk-drama
in India
Karva Chauth
In Kartik, on the fourth lunar day falls Karva Chauth.
On this day married women observe a fast and pray
for the long life of their husbands. Sometimes even
unmarried girls observe this fast and pray for their
husbands-to-be. In a way this is the mother-in-law's
day too, because it is customary on this day for
the daughter-in-law to present her offerings-(Baya)
in the form of money and eatables.
Devuthan
On the eleventh lunar day in this month falls the
festival of Devuthan (waking up the deities). Metal
plates are beaten in order to awaken the deities
who are supposed to go to sleep between the summer
harvest and the first ploughing after the start
of the autumnal rains.
Diwali
Earthen lamps or candles are lighted over buildings
all over the State. People celebrate the festival
with great gusto. Houses are white-washed days ahead
of it, new clothes are purchased and sweets of all
kinds are prepared. People worship Goddess Lakshmi
with an offering of sweets and silver coins. Thereafter
they distribute sweets among friends and relatives.
It is believed that on this night Goddess Lakshmi
in the company of Vidmata (goddess of fate) takes
a round of every house and wherever she takes a
fancy, she bestows immense prosperity.
In the Golden Temple of Amritsar, Diwali is celebrated
with great eclat. Earthen lamps are lighted all
round the holy tank and their undulating reflections
in the water look extremely fascinating. Sikhs started
celebrating Diwali at Amritsar from the time of
their Sixth Master, Guru Hargobind. When he rescued
fifty-two rajas from imperial detention in the fort
of Gwalior and reached Amritsar, the residents there
welcomed him by illuminating the whole-city.
Lohri
Lohri, which comes on the last day of Poh (December-January),
is another extremely popular festival. A few days
before it arrives youngsters get together in groups
and go round their localities singing folk-songs
connected with Lohri and collecting fuel and money
for the bonfire. This is a special day for making
offerings to fire. When fire is lit up in the evening,
orthodox men and women go round it, pour offerings
into it, and bow before it in reverence. The first
Lohri for a new bride, or a new-born babe, is enthusiastically
celebrated, and sweets are distributed.
One of the stories behind the celebration of this
festival goes like this;
Somewhere between Gujaranwala and Sialkot in Pakistan
now, there was a thick forest called Rakh. There
used to live a Muslim Dacoit named Dulla Bhatti,
the Robinhood of Punjab. He was brave, generous
and provided maximum help to everyone in distress.
During the reign of Jahangir, a middle class Hindu
who was a jealous and a cunning man spread a rumor
that his niece was very beautiful and would do credit
to muslim harem. On hearing this, the mughal officers
wanted to carry her off forcibely. The girls father
was extreamly worried and sought the protection
of Dulla Bhatti. Dulla at once got her married to
a young Hindu boy at a simple ceremony in the forest.
He lit the sacred fire in keeping with the Hindu
custom. Since there was no priest to chant the holy
mantras, he broke into a hiliarious song composed
extepore to add chear to the occasion. This song
is sung even today on the occasion.
The song goes ;
Sunder mundriye Ho
Tera kaun bachera Ho
Dhulla bhatti wala Ho
Dulle dhi vaiahi Ho
Ser Shakar Pai Ho
Kudi de boje pai Ho
Kudi da lal pataka Ho
Kudi da salu pata Ho
Salu kaun samete Ho
Chacha gal dese Ho
Chache churi kuti Ho
Jimindara luti Ho
Jimindara sado Ho
Gin gin paule lao Ho
Ik paula reh gaya
Sepai fadh kei lai gaya
Sepai ne mari it
Maghi
Next day after Lohri comes Maghi, also called Makar
Yonkranti (entry of the sun in the sign or Capricorn).
It is very popular with the punjabis. On this day
fairs are held at many places. The people go out
for a holy dip and give away a lot of charity. The
special dish of the day is kheer cooked in sugarcane
juice.
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