CHAPTE III

PEOPLE

Population

The area f Kurukshetra district is 3.46 percent f State area

and acc rding t 2001 census, the district p pulati n is 3.92 percent f

the State p pulati n. It gives an interesting dem graphic pr file f

Kurukshetra district. The t tal p pulati n f the district in 2001 was

8,25,454 pers ns which was 1,58,774 pers ns m re as c mpared t

1991. The percentage increase in the decade remained 23.32 percent

as against 28.43 percent f the State. Rural and urban p pulati n by

sex acc rding t 2001 census is given bel w:-

ural Urban

Total ales Females Total ales Females

6,09,943 3,25,726 2,84,217 2,15,511 1,16,602 98,909

Growth of population.- The net percentage increase in the p pulati n

in 1961 ver that in 1951 was 55.80 which was the highest in any

decade in last 100 years. The decadal variati n in the p pulati n f

the Kurukshetra district during the last 100 years is sh wn in the

f ll wing table:-

Year Persons Decadal Percentage Males Females

variation decadal

variation

1901 175,735 - - 95.287 80.448

1911 158.807 16,928 9,63 86.948 71,859

1921 164,560 5,753 3.62 90,090 74,470

1931 169,002 4,442 2.70 93,131 75,871

1941 197,157 28,155 16.66 107,616 89,541

1951 219,455 22,298 11.31 118,084 101,371

1961 341,906 122,451 55.80 184,489 157,417

1971 465,222 123,316 36.07 250,191 215,031

1981 542,423 77,201 16.59 289,759 252,664

1991 669,346 126,923 23.40 356,181 313,165

2001 825,454 156,108 23.32 442,328 383,126

Source: Census of India, 2001, District wise data sheet, P. 16.

66 KURUKSHETRA DISTRICT GAZETTEER

During the hundred years fr m 1901 t 2001, the p pulati n

f the district increased by 199.10 percent. The ten years peri d

(1901-11) had been marked by several epidemics f plague and

malaria which t k a heavy t ll f p pulati n. During the next decade

1911-21 ccured the great influenza epidemic. The decade 1921-31

was generally healthy but the p pulati n was alm st static. It

expanded faster during 1931-41. The p pulati n between these

10 years had sh wn an increase f 13.96 percent, but this increase

was reduced by shifting f the Muslim p pulati n in the district in

next decade (1941-51) in the wake f partiti n. The decade (1951-61)

was free fr m disease and as a result f impr ved medical and health

facilities; the death rate was reduced c nsiderably, whereas the birth

rate remained alm st unchanged. The p pulati n f the district, thus

increased by 55.80 percent in decade 1951-61. During 1961-71, the

p pulati n f the district increased by 36.07 percent and in 1971-81

by a further 16.59 percent. During 1981-91, the p pulati n f the

district increased by 23.40 percent and in 1991-2001 further by ab ut

23.32 percent. In c mparis n during the same peri d, increase in the

p pulati n in the State was 28.43 percent.

The Rural p pulati n f the district in 2001 was 6,09,943

pers ns and Urban p pulati n c mprised f 2,15,511 pers ns.

Evidently, the district gives a rural utl k. There are 407 inhabited

villages and nly 4 t wns in the district. The villages classified by

vari us p pulati n ranges as per 2001 census are given in the

f ll wing table:-

ange No. of villages Population

Less than 200 17 1,634

200-499 40 14,345

500-999 117 93,546

1000-1999 156 2,23,605

2000-4999 63 1,83,947

5000-9999 13 77,630

10,000 & ab ve 1 12,236

Total 407 6,09,943

67 PEOPLE

Density.- On the basis f 1991 Census, the number f pers ns per

square kil meter in the district was 437. The density increased t

551 in 2001. The district ranked fifth in density in the State.

Am ng the t wns, Peh wa has the highest density f 7,344

f ll wed by Thanesar (3,983), Shahabad (2,331) and Ladwa (1,170).

The f ur t wns f the district had 2,15,511 pers ns (26.10

percent f the t tal p pulati n), viz. Thanesar 1,22,319: Peh wa

33,564, Shahabad, 37,289 and Ladwa 22,339.

Sex ratio.- As per 2001 census, the district had 866 females per 1,000

males. The Tehsilwise sex rati was as under:-

Tehsil Females per 1000 males

Kurukshetra 744

Peh wa 785

Shahabad 742

Literacy.- The percentage f literate p pulati n was 69.88 percent in

2001 against 58.78 percent in 1991. The gr wth rati is slightly

sl w/past c mpared t State average which r se fr m 55.85 t 76.91

percent. The literacy am ng male was 78.06 percent while it was

60.61 percent am ng females. The Tehsilwise literacy rati is as

under:-

Tehsil Literate and Educated

pers ns

Literates

as per-centage

f t tal

Percents Percents

f literate literate males t females

1000 t 1000

males females

Pers ns Male Female

Thanesar 2,9 8,291 1,77,569 1,20,722 71.35 79.54 61.97

Shahabad 94,683 55,175 39,508 72.63 89.46 63.94

Peh wa 1,01,899 60,871 41,028 63.78 72.22 54.35

T tal 4,94,873 2,93,615 2,01,028 69.88 78.06 60.61

Language.- Am ng the sp ken languages in 1991, Hindi was sp ken

by 5,20,457 pers ns, f ll wed by Punjabi 1,19,590 pers ns. Urdu was

sp ken by 384 pers ns nly.

68 KURUKSHETRA DISTRICT GAZETTEER

Hindi is sp ken by the largest number f pe ple in the district.

Hindi, with small admixture f Punjabi w rds, is sp ken in m st parts

f the district. The displaced pers ns wh settled in the district after

the partiti n speak Punjabi. In the G vernment ffices and educati nal

instituti ns, Hindi is sp ken by the maj rity.

The vari us scripts used are:- Devnagri f r Hindi, Gurmukhi

f r Punjabi, Persian f r Urdu, R man f r English and Lande f r b k

keeping. After the migrati n f Muslims in 1947, the use f Urdu has

gradually given place t Hindi. Its use is n w limited t the lder

generati n. The y unger generati n m stly uses Hindi and English in

speech and writing. The business c mmunity still, m re r less, uses

lande in maintaining their acc unt b ks.

ELIGION AND ELIGIOUS G OUPS

The bulk f the p pulati n c nsists f Hindu. Their t tal

number in the areas c mprising Kurukshetra district at the time f

2001 census was 6,75,381( 362,650 males and 312,731 females)

which f rmed 81.82 percent f the t tal p pulati n. Sikhs numbered

1,35,545 (71,346 males and 64,199 females), Muslims 12,028

(6,944 males and 5,084 females),Jains 622 (329 males and

293 females) and Christians 1,456 (780 males and 676 females).

Hindu

Religi n plays an imp rtant r le in the life f pe ple.

Hinduism is hardly distinguishable fr m the faith f their c -

religi nists elsewhere. M st f Hindus f ll w traditi nal Hindu

beliefs and practice Sanatan Dharma, Hindu w rship a panthe n f

G ds in its vari us aspects, the Chief being the Brahma, Vishnu and

Shiva. Rama and Krishna are incarnati ns f Vishnu. Shakti in her

different f rms and names and Hanuman as Rudra incarnati n f L rd

Shiva are als w rshipped. The Vedas, Upanishads, Purans, the epics

Ramayana, Mahabharta and the Bhagvad Gita- are all sacred b ks f

Hindus.

The religi us practices f the Hindus all ver Haryana are

alm st identical. The variati ns, if at all, are due t cust ms peculiar

t each caste and family. M st f the temples built are dedicated t

Vishnu and Shiva, s me temples are, h wever, built t l cal deities.

Very few pe ple g t temples f r w rship while m st g f r

PEOPLE 69

darshans r f r asking b ns. The educated pe ple m stly w rship at

h me s me f wh m keep the image f their fav urite deities. F r the

perf rmance f sanskara (sacraments) and grah pravesh (entering

newly built r purchased h use) cerem nies, the purohit’s presence is

required.

The Kurukshetra tirthas are imbued with a religi us aura. The

myths c nnected with Kurukshetra have s engraved in their minds

that the Hindus sp ntane usly pay h mage t its very name.

Kurukshetra had been the scene f Mahabharta where Gita, the s ng

celestial, was sung. F r a Hindu, a visit t Kurukshetra is a very pi us

act. A dip in the h ly tank and visits t temples are c nsidered as

equal t the merit f perf rming a th usand ashvamedha yajnas.

Peh wa is als sanctified by the existence f the Saraswati, par

excellence, and Hindus seek salvati n f their ancest rs by visiting

this place and ffering pindas.

Charhawa (Offerings), made m stly by w men, generally take

the f rm f gram r milk r c ked f d r sweetmeats ffered in

fr nt f the deity, the Purohit putting a part n the platf rm where the

deity is placed and the remainder f the ffering being given t the

appr priate receiver as Prasad. In many cases, the Brahmans are fed

in the means f the L rd. The practice f Shradhas f r 15 day bef re

the c mmencement f navratras, in c mmem rati n f ancest rs is

als c mm n.

Shiva.- The district has been cl sely ass ciated with Shiva w rship

fr m ancient times. Shiva temples r Shivalas are f und in large

number in t wns and villages. Acc rding t the Puranic literature and

the ahabharta, the fam us Sthanu Tirtha visited there and the place

was s called after Sthanu(Shiva). A terrac tta seal with a bull and a

kharoshthi legend n it disc vered fr m the m und kn wn as ‘Karan

Ka Qilla’ in Thanesar may als be c rr b rative f this view. The

Chinese traveler Yhan Chwang als rec rds the existence f s me 100

Deva temples and pe ple in great number bel nging t different sects.

It sh ws that the w rship f Shiva in the temples at Kurukshetra and

Peh wa is very p pular.

Vishnu.- Vishnu is w rshipped in the district under the c mm n name

f Narayan. A full reference f Vishnu’s tirth is in the Epic

Mahabharta. The fam us id l f Jagr n (Vishnu) in the temple f

70 KURUKSHETRA DISTRICT GAZETTEER

Chakrasvamin at Kurukshetra was rem ved and shifted t Ghazni by

the Muslim invaders. The Peh wa inscripti ns als bear testim ny t

the practice f Vishnu w rship and the existence f Vishnu temples.

Hanumana.- Hanumana, the m nkey G d, is als the bject f

venerati n in many temples. He is c nsidered t be the G d f

strength. Pe ple believing in Hanumana start every difficult j b after

uttering the w rd Jai Bajrang Bali. This deity is w rshipped n

Tuesday. Many temples f Hanumana are situated in the district.

ama.- L rd Rama is als w rshipped by the pe ple as the

incarnati n f Vishnu. Rama is w rshipped n the ccasi n f

Dussehra when Ramlila r the st ry f the Ramayana is staged in

vari us part f the district. Ramlila has been keeping the f lk-theatre

alive. Alm st every temple is ad rned with the image f Rama.

Krishna.- The wh le Kurukshetra and its adj ining area is kn wn as

dev bhumi where L rd Krishna delivered disc urses t Arjuna. It was

here that he acted as Arjuna’s Chari teer in the epic battle and sang

the s ng celestial, the Gita. Like Ramlila, Krishna Lila als pr vides

theme t the f lk-theatre.

Sun God.- This is the G d wh m the pe ple chiefly delight t h n ur.

N shrine is ever built t this G d, but Sunday is the day sacred t

Him. On Sunday the dev tees d n t eat salt; n r d they set milk f r

ghee, but make it int rice-milk, a part f which is given t the

Brahmans in h n ur f the sun; and a lamp is always lighted f r him

n Sunday. Water is p ured t wards the sun, and when the dev tee

first steps ut f d r in the m rning, he salutes the sun. Then he says

darm ko sahai raklya suraj maharaj. The ahabharta refers t the

p pularity f sun cult in the Kurukshetra . It is believed that Aditi had

given birth t Suraj Kund situated at Amin, ab ut five miles fr m

Thanesar. There still exists a temple f Aditi and a Suraj Kund nearby.

During s lar eclipse, milli ns f pe ple assemble at Kurukshetra in

rder t bath in the h ly tank.

Bhumia Khera.- Bhumia r the G d f h me stead r the village

itself, ften called Khera is m st imp rtant. Bhumia is w rshipped n

Sunday. Pe ple light a lamp and ffer a cake f bread at the shrine and

feed Brahmans. This is always d ne twice a year after the harvests are

gathered in and als n ther ccasi ns. Bhumia is als w rshipped at

71 PEOPLE

marriages. The bridegr m, bef re pr ceeding t the bride’s h use,

takes a r und f his wn village and w rships the Bhumia and again

w rships the G d bef re he enters his h use al ng with his bride.

Again, when a s n is b rn, the m ther f the child lights lamps and

affixes with c w dung five c lumns f the panni grass called bearn t

the shrine. Milk f a c w which has claves is first ffered as blati n

t the Bhumia t avert mishappening. Orth d x w men carry their

y ung babies t the temple f this deity t ensure l ngevity f life.

Smallpox Sisters.- Sitla Mata is w rshipped f r pr tecti n against

smallp x. Of the seven sisters, Sitla Mata is supp sed t be the

greatest and m st virulent and is w rshipped n the 7th f Chaitra

which is called Shili Satam. Besides Phag, the day after H li festival,

and any M nday especially f the Chaitra r Asadha, are fav urable

days. Small shrines t the deity are f und in s me villages. A temple

dedicated t Sitla Mata is f und at Thanesar (near ld Bus Stand)

where she is w rshipped by the pe ple.

During an attack f smallp x, fferings are disc ntinued till

the disease has disappeared in the belief that the evil influence may

n t spread. But, s l ng as Mata keeps Her hands ff, n thing is t

g d f r the G ddess, f r she is ne f the great dreads r Indian

m thers. The smallp x disease has been c mpletely eradicated, and

pe ple still have undiminished faith in the smallp x G ddess. The

fairies area s mewhat vaguely defined class f malev lent spirits and

with the spread f educati n the fairies are c nsidered n thing but the

pr duct f superstiti ns.

Gugga Pir or Zahir Pir.- Gugga Pir r Zahir Pir is supp sed t be the

greatest f the snake kings. A number f legends have clustered

ar und Gugga. He is called Gugga Pir (Zahir Pir) (the Saint apparent).

S me refer t him as Bayarwala ( He f the Bagar) because f his

grave near Bahdra Tahsil f Hanumangarh district in Rajashtan. The

Muslim als fl ck t his shrine. Gugga had a peculiar p wer t cure

victims f snake bite. M nday is his day, the 9th

is his date and

Bhadon Sudi, the 9th

date n which Gugga descended int earth.

Gugga Pir’s shrine is distinguished by its square shape with

minarets and a d med r f and is kn wn as mari. The imp rtant maris

f Gugga are at Thanesar (near Civil Hospital).

72 KURUKSHETRA DISTRICT GAZETTEER

Gugga Pir is als the subject f f lk s ngs. S ngs t him are

sung n the ccasi n f child birth and marriage.

Other Saints.- There are innumerable l cal saints; many villages

having shrines t name never heard f elsewhere. A few f the m st

celebrated are Guru Ravidas, Miran Sahib, Lakidata r Sakhi Sarwar,

Bawa Farid Shakaraganj and Bull-e-Shah Qalandar, am ng these, the

last named- a c ntemp rary f Baba Farid, is a vary celebrated l cal

saint. The shrine f Baba Farid is situated at village G nipur.

Sikhs.- The Sikhs c nstitute 16.42 percent f the t tal p pulati n f

the district and f rm the sec nd largest religi us gr up. They number

1,35,545 (71,346 male and 64,199 female).They are c mp sed f

m stly in Thanesar, Peh wa and Shahbad Tehsils. Cultivati n and

G vernment service are their main pr fessi ns.

The c nventi n f Jetha Kesdhari is still prevalent in m st f

the Hindu families in Peh wa, Ismailabad and Shahabad areas where

the hairs f the eldest s n in the family are never trimmed. He ties the

turban and keeps the hairs and beard intact and l ks like a Sikh.

The place f w rship f the Sikhs is called Gurdwara wherein

the H ly Guru Granth Sahib is kept f r dev ti nal study f recitati n.

Besides bserving s me Hindu festivals, the Sikhs celebrate

Gurpurbs(birthdays and martyrd m days f Sikhs Gurus) and

Baisakhi which marks the birth f the Khalsa. Gurdwara Thanesar,

Gurdwara Shahabad, Gurdwara Peh wa deserve special menti n.

Muslims.- They are a min rity c mmunity in the district as in the

wake f Partiti n in 1947, alm st all f them migrated t Pakistan and,

in their place, n n-Muslims migrating fr m Pakistan settled in this

district.

Tehsil Thanesar has maximum number f Muslims and m st

f them are Sunnis. In 2001, nly 12,028 pers ns(6,944 males and

5,084 females). There are several m sques where Muslims ffer

prayers. They celebrate their festivals (Id and Baqrid) with

enthusiasm. Friday is sacred t them. Marriage am ng the Muslims is

c ntracted with the usual Nikah cerem ny perf rmed by a qazi.

Jains.- Acc rding t the 2001 census, the number f Jains in the

district was 622 (329 males & 293 females). They had twenty f ur

73 PEOPLE

leaders called thirathankaras. The first f these was Rishabha and last

was Mahavira, wh was a seni r c ntemp rary f L rd Budha (sixth

century f B.C.) .They preach the d ctrine f ahinsa (n n-vi lence).

The Jains live m stly in urban areas f the district.

Christians.- Acc rding t 2001 census, the number f Christians in

the district was 1,456 (780 males and 676 females), which f rmed

nly 0.18 percent f the t tal p pulati n. They are m stly

c ncentrated in t wns. The imp rtant festivals am ng the Christians

are as elsewhere in the w rld , New Year’s Day, Easter, G d Friday

and Christmas.

Festivals and Fairs.- Festivals and fairs symb lize pe ple’s cultural,

s cial and religi us aspirati ns. These, besides, helping the masses in

general t lead a fuller and better life, als mitigate their m n t ny by

pr viding physical diversi n and mental recreati n. Th ugh

principally ass ciated with religi n, there are a number f ccasi ns

wherein the s cial aspect assumes pr minence. In fact, festivals are

special days, peri ds f time and seas n, which are s designed as t

ensure individual j y by practicing religi n c upled with s cial j y

and d mestic happiness. Festivals and fairs bserved in the district are

primarily c nnected with religi us and agricultural perati ns.

The c mm n festivals celebrated by the Hindus are H li,

Janam Asthmi, Dussehra and Diwali. Other festivals celebrated in the

district are Makar Shakranti, Baisakhi, Ran Navmi, Teej, Raksha

Bandhan, Gugga Navmi, Shiv Ratri (twice a year), Bhaiya D j,

Durga Asthmi (twice a year) and Gita Jayanti. A few festivals like

Karva Chauth, Ah i Ashtmi and Sakkar Chauth are celebrated by

w men. The principal festivals are celebrated in the same manner as

in ther parts f the State. Tw very imp rtant fairs f the district are

S lar Eclipse fair at Kurukshetra and Chait Chaudas fair at Peh wa in

the m nth f Chaitra(March-April). B th these fairs are attended by

lakhs f pilgrims fr m every n k and c rner f the c untry. Besides

these tw fairs, S mvati Amavas fair at Kurukshetra, Shivratri fair at

Shahabad, Pipli and Arunai and Devi fair at Ladwa and Shahabad are

f l cal imp rtance.

Solar Eclipse Fair, Kurukshetra.- A very big fair is held at

Kurukshetra n the ccasi n f s lar eclipse. Occurrence f a s lar

eclipse is a special ccasi n and lakhs f pilgrims, b th Hindus and

74 KURUKSHETRA DISTRICT GAZETTEER

Sikhs, fr m all parts f the c untry assemble at Kurukshetra t take a

dip in the h ly tanks and visit the tirthas c nnected with the place

with the belief f attaining punya and moksha. It is believed that ne

attains the benefit f an Asvamedha Yajna by bathing at Sannihit tank

n the day f s lar eclipse. Acc rding t atsya Purana, ne attains

highest Punya in Kurukshetra when Rahu takes ver the sun i.e. s lar

eclipse take place. Traditi n has it that the water f all ther h ly

p nds visit Sannihit and Brahma Sar var at the time f s lar eclipse.

The fair has a l ng hist ry and finds menti n in numer us

religi us scriptures and hist rical rec rds, which testifies the fact that

lakhs f pilgrims have been visiting Kurukshetra at the time f s lar

eclipse. By the time f Mahabharta War, the place had acquired

imp rtance f r the same ccasi n. Mahabharta states that fifteen years

after the Rajasuya Yajna perf rmed by Yudhishtra, when persuati n

f L rd Krishna t Dury dhana in fav ur f Pandavas failed, he

decided with Karna t start the War n the auspici us day f Jyestha

Amavasya- a s lar eclipse day.

Fr m fifth-sixth century A.D. upt the Sultnate peri d, there

are quite a g d number f references in relati n t Kurukshetra

scattered in indigen us literary a s urces f religi us and astr n mical

kind, f reign acc unts and in inscripti ns. Shrimad Bhagavata Purana

gives graphic illustrati n f the religi us deeds perf rmed by the

pe ple wh had gathered there in view f attaining Punya during the

time f s lar eclipse. Acc rding t it, the s lar eclipse fair was

attended by a large number f pe ple including the rulers f vari us

states i.e. Matsya, Usiwara, K sala, Vidhtbha Kuru, Sanjay, Kamb ja,

Kekaya, Madra, Kunti, Anarta, Kerala, etc.

The Padma and Vamana Puranas als refer t the merit f

visiting and taking bath in the sacred tirthas at Kurukshetra during

s lar eclipse. The Vrihat Samhita f Varahamihira, a w rk f 4th

century A.D. als refers t the eclipse and its effects at Kurukshetra. A

reference t a s lar eclipse in the c ntext f Kurukshetra als ccurs

in the Kulait Plate f S mavarman, referring t Sahiladeva f Masana

race.

Al-Biruni, wh visited India during 11th

century furnishes

inf rmati n f s lar eclipse fair at Kurukshetra in his b k Kitab-ul-

Hind (written ab ut A.D. 1030) The Rajatarangini f Kalhana

PEOPLE 75

(12th

century A.D.) als find menti n ab ut s lar eclipse fair at

Kurukshetra.

There are a number f references in c ntemp rary literature

ab ut the visit f vari us Sikh Gurus t Kurukshetra n the ccasi n

f s lar eclipse fairs. Akbar, visited Kurukshetra in 1567 n the

ccasi n f a s lar eclipse. Franc is Bernier, a French traveller, wh

visited the c untry during Sahajahan’s regime, furnishes the f ll wing

acc unt ab ut s lar eclipse -A.D.1666:-

“Kept with the same external observance in the Indus, in the

Ganga’ and the other rivers and tanks but above all in that one

at Thanesar which contained on that occasion more than one

hundred and fifty thousand persons assembled from all parts

of the empire; its water being considered on the day of an

eclipse more holy and meritorious than those of other.”1

Thus, s lar eclipse fair at Kurukshetra has been f great

cultural and religi us imp rtance. Dev tees fr m all parts f the

c untry have been attending this fair fr m time immem rial and will

c ntinue t gather in lakhs and take bath here f r ages t c me.

Apart fr m nearly a milli n dev tees, the fair is attended by a

large number f sadhus and mahatmas. Big pandals and tented

c l nies are set up by vari us religi us and s cial rganizati ns,

where arrangements f r stay f the pilgrims are made. Religi us

disc urses by learned sadhus are arranged which are attended by

th usands f pers ns. The pilgrims start thr nging Kurukshetra many

days bef re the s lar eclipse. The G vernment makes elab rate

arrangements f r the stay and transp rtati n f the pilgrims. The

Entire fair area is given new facelift. Adequate arrangements are made

f r sanitati n, light and water. Makeshift bazaars are set up by

businessmen and sh pkeepers fr m far and near and they d thriving

business during the fair. G vernment als pen number f fair price

sh ps s as t pr vide necessities f life t the pilgrims at reas nable

rates. Exhibiti ns set up by vari us G vernment Departments, B ards

and C rp rati ns pr vide special attracti n f r the pilgrims. T uring

talkies, circus sh ws, magic sh ws, etc pr vide g d entertainment t

the pe ple.

1 Archibald C nstable, Revised and Impr ved Additi n Travels in the Mughal

Empire, A.D. 1656-1688.

KURUKSHETRA DISTRICT GAZETTEER 76

During the fair, pilgrims take dip in the tw h ly tanks i.e.

Brahmsar ver and Sannihit at the time f eclipse, give alms and

charities, visit vari us shrines and temples in and ar und Kurukshetra

t pay beisance t the deities.

Chaitra Chaudus Fair, Pehowa.- This fair is held annually at

Peh wa, an hist ric ancient t wn, 27 kil metres fr m Kurukshetra.

After s lar eclipse fair at Kurukshetra, it is the sec nd largest fair held

in the district. The fair is held f r three days n Chaitra Badi 13 t 15

(March-April) but the main sanctity is attached t the night between th th

14 and 15 f the dark half f the lunar m nth. If the amavas ccurs

n M nday in Chaitra m nth, it is regarded m re auspici us. Pe ple

fr m far ff places attend the fair t take h ly dip in the sacred

Saraswati river which is regarded as river f kn wledge. The last rites

f th se pers ns wh die an abn rmal death due t s me accident,

disease and the like are perf rmed here. It is believed that the departed

nes wh se spirits are n t at peace get mukti (salvati n) if necessary

religi us cerem nies are perf rmed at this place.

N thing certain is kn wn ab ut the age f the fair but its rigin

is traced back t the ancient times f Raja Prithu wh is said t have

f unded the t wn. The fair is largely attended by Hindus and Sikhs.

Pilgrims take bath in the river and then ffer pindas in the name f

their ancest rs. Charity is given t Brahmans. T uring talkies, circus

sh ws and magic sh ws pr vide g d entertainment t the visit rs.

G vernment makes elab rate arrangements f r the fair. A large

number f sh ps and stalls are established during the fair.

Baisakhi.- It is a seas nal and religi us festival f great significance

and is celebrated b th by Hindus and Sikhs n first f Vaisakha (April

13) every year. A big fair is held n the ccasi n at village Dayalpur

(teshil Thanesar) and is attended by th usands f pers ns. The legend

g es that it was here n this day that Arjuna sh t an arr w int the

earth and the water f the Ganga gushed f rth. Thus, Bhishma t k

water and quenched his thirst during the war while lying n the arr w

c t. The p nd is kn wn as Ban Ganga and pilgrims take bath in this

p nd n the ccasi n.

Vamana Dwadshi.- The festival is dedicated t Vamana, an

incarnati n f L rd Vishnu. It falls n Bhadra 12(August-September).

In the Hindu scriptures, this day has been described as f great

77 PEOPLE

significance and th se wh bserve fast n this day after bath in the

h ly rivers and tanks and give charities t Brahmins, ensure a seat in

heaven.

Legend has it that Vamana was b rn a dwarf t Kashyap Rishi

and his virtu us wife Aditi. He appeared bef re King Bali in the garb

f a Brahman mendicant and begged a piece f land measuring his

three steps, which he needed t c nduct studies f the h ly Vedas.

King Bali readily agreed t this request. The legend g es n t say

that when the king asked Vamana t demarcate the pl t which he

wanted t have, the latter then assumed a gigantic f rm and

c mpassed the wh le earth with ne step and in the next, c mpassed

the heavenly regi ns. He then asked Bali where he c uld put the third

step. Bali ffered his head t receive the third step. Thereup n,

Vamana hurled Bali with weight f his f t int Patala. At the same

time, pleased with this exemplary magnanimity f Bali, he pr mised

t guard him against all adversities.

Vamana Dwadhsi is celebrated with special ferver and

enthusiasm in Thanesar and Ladwa. T mark the ccasi n, fairs are

held at b th these places.

At Thanesar, Palanquins carrying the images f Vamana are

taken thr ugh the bazaars in pr cessi n, generally headed by band and

Gatka and singing parties. A fair is held n the banks f Sannihit

Sar var and is attended by a large number f dev tees fr m Thanesar

and adj ining villages. Pe ple take dip in the h ly tank.

At Ladwa, the pr cessi n carrying the Palanquins passes

thr ugh the t wn which cr sses Rama Kund in a b at. The fair held n

the ccasi n is largely attended.

Makar Sankranti.- Makar Sankrati, the day the sun starts taking a

n rtherly c urse n entering the sign f Makar r Capric rn, is

c nsidered very auspici us b th by Hindus and Sikhs. Acc rding t a

legend, it als happens t be the day n which Bhisma, the

ct genarian leader f the f rces f Kauravas, emancipated his s ul

fr m the b ndage f the b dy by a c nsci us act f his will, after

disc ursing f r many days n the mysteries f life and death as he lay

w unded n the battle field pierced by innumerable arr ws.

KURUKSHETRA DISTRICT GAZETTEER 78

On the ccasi n, a fair is held at Kurukshetra which is attended

by th usands f dev tees. A bath in the h ly tanks n this ccasi n

has special significance f r Hindus.

Somavati Amavas Fair.- A big fair is held at Kurukshetra n the day

f amavas (m nless night) which falls n M nday. It is attended by

nearly ne lakh dev tees fr m far and wide. Pilgrims take bath in the

h ly Brahmsar ver and Sannihit tanks and give alms and charities.

SOCIAL LIFE

Social Group

The d ctrine f caste system by Manu still d minates the

s ciety. The imp rtant s cial gr ups are R rs, Sainis, Bhrahmans,

Jats, Gujjars, Rajputs, Khatris & Ar ras, Aggarwals, Kumhars, Khatis,

L hars, Jhiwars, Chamars, Balmikis, etc. By and large, Jats, Sainis,

Gujjars and R rs are the cultivat rs c ncentrated in rural areas. The

business c mmunities such as Banias and Ar ra/Khatris are settled in

the t wns. Ar ras/Khatris are displaced pers ns fr m Pakistan and

have settled in the district after partiti n in 1947. The s cially and

ec n mically backward classes c mprise f Khatis, Kumhars, L hars

and are kn wn as village artisans. Balmikis, Chamars, Dhanak, etc.

c mprise Scheduled Castes. The caste as a wh le is strictly

end gam us, but every caste is divided int gotras and these gotras

are ex gam us. Every caste has its wn biradari. The f ll wing

descripti n gives an idea ab ut each caste:-

ors.- M st f R rs trace their rigin fr m the neighb urh d f

village Badli in Jhajjar district and genetically they claim t be

Tanwar Rajputs1. M st f them are engaged in agriculture. They are

peace l ving and are g d cultivat rs. Educati nally, they are c ming

f rward and are j ining civil services. Having g d physique, they are

als taken in defence services.

Sainis. Sainis bel ng t Hindu c mmunity as well as Sikh c mmunity.

They are m stly c ncentrated in Thanesar tehsil and are engaged in

agriculture and prefer vegetable cultivati n and fruit gardening. They

have als c me ut f their traditi nal pr fessi n and have j ined

services and trade als .

1 Karnal Disrict Gazetteer 1918, p. 96.

79 PEOPLE

Brahmans. Brahmans in Kurukshetra district are divided int three

gr ups i.e. Gaur, Saraswat and Acharya. Gaurs are m stly cultivat rs

and have aband ned priestly pr fessi n. Saraswats are engaged in

business, agriculture and services, s me attend t the priestly w rk.

Acharya Brahmans are c nnected with nly death cerem nies and

they are well versed in astr l gy and palmistry. They earn their

livelih d by practicing astr l gy. The Brahmans are well educated

and have j ined services.

Jats.- Jats are an imp rtant s cial gr up f the district. They are g d

cultivat rs and are engaged in agriculture. But with the spread f

educati n, many f them have als j ined G vernment service and

defence f rces. The Jats f the district are Hindus as well as Sikhs.

M st f the Jat Sikhs settled in the district after partiti n and s me

during early fifties when barren land was reclaimed f r cultivati n.

Gujjars.- They claim their descent fr m the Rajputs and are m stly

c ncentrated in the rural areas f Peh wa sub divisi n. Generally f

g d physique, they dev te m st f their energies in cattle keeping.

Earlier kn wn as indifferent cultivat rs, they are n w taking interest

in agriculture and have pr ved g d cultivat rs. Due t lack f

educati n, they have n t been able t make much inr ads in ther

areas.

ajputs.- They are fine stalwarts and prefer t j in defence services

than thers. They are als taking t agriculture. M st f the Rajput

w men are still c nfined t h mes as they bserve purdah.

Khatris/aroras.- These main castes f n n-cultivat rs, migrated t

the district fr m West Punjab(Pakistan) in the wake f partiti n in

1947. Th ugh m st f them have settled in urban areas, s me f them

have als settled in rural areas. B th these c mmunities are kn wn f r

their business acumen. Educati nally they are very f rward and have

entered int all pr fessi ns, but are m st successful in business and

services. By dint f their hard w rk, intelligence and enterprising

spirit, they have carved a c mf rtable place f r themselves in the l cal

s ciety.

Aggarwals or banias.- They trace their rigin t Maharaja Agarsen

wh se capital was at Agr ha in Hisar district. M st f them are

traditi nally engaged in trade and industry. They are well educated

KURUKSHETRA DISTRICT GAZETTEER 80

and peace l ving. They have als switched ver t ther pr fessi ns

with great success.

Kumhars.- Kumhar is an ccupati nal term c nnected with p ttery.

They are scattered all ver the district and are generally f und in every

village. They make earthen p ts used in the h mes. In t wns, they

make earthen dec rati n pieces. They als keep d nkeys f r carrying

s il f r building w rk. But n w this j b has been c mpletely

disc uraged due t availability f light and heavy earthm ving

machinery. They are als g d cultivat rs. They used t take a certain

share f farm pr duce. This practice is still prevalent in many villages.

Khatis.- The term Khatis is the name f carpenter’s ccupati n. They

trace their rigin t Brahmans and call themselves as Jangra

Brahmans. Khatis prepare w den agricultural implements and

furniture. In t wns, technically trained Khatis usually make furniture

f fine quality. They als cultivate the land and are g d cultivat rs.

They used t take a certain part f the farm pr duce but this practice is

n w withering away. They have als shifted t ther pr fessi ns.

Lohars.- L har is als an ccupati nal term. They are scattered all

ver the district. They d blacksmith’s w rk f r the villagers. But n w

they are n m re c nfined t their traditi nal pr fessi n and have

shifted t services als .

Jhinwars.- They are small in number and are scattered thr ugh ut

the district. Every village generally has 2 t 3 h uses f Jhinwars.

They generally used t draw water fr m the well, but with the

intr ducti n f piped water supply schemes, they have bec me

agricultural lab urers.

Scheduled castes and backward classes.- The number f pers ns in

the district bel nging t Scheduled Castes1 acc rding t 2001 Census

was 1,69,394 (90,196 males and 79,198 females) which f rmed

20.52 percent f the t tal p pulati n. Out f this, 80,248 (50,064

males and 30,184 females) were literate and f rmed 59.64 percent f

the t tal p pulati n as against the state’s t tal literacy f 55.45

percent. It sh ws that after independence, things have c mpletely

changed. Spread f educati n br ught s cial and p litical

c nsci usness am ng them. They are n m re c nfined t their

1 Castes defined in the Schedule f Article 341 f the C nstituti n f India.

81 PEOPLE

traditi nal pr fessi n but have shifted t agriculture and services as

well. This c mmunity has taken full advantage f the vari us

G vernment Schemes. They are engaged in trade, c mmerce,

industry, private and G vernment services. As a result f that, there

has been c nsiderable impr vement in their s cial and ec n mic

c nditi ns. A list f their castes have been given in Chapter XVII-

Other S cial Services.

Kambojs.- They have migrated fr m Pakistan during partiti n f the

c untry. They are m stly agriculturists but n w are gradually shifting

t trade and services.

Inter caste relations

As in ther parts f the c untry, inter caste relati ns were very

rigid a generati n ag . The members f different castes and sub castes

lived in cl se water tight c mpartments in such manners as inter

dining and inter caste marriages. The picture has greatly changed

especially after independence and the changes that have ccurred in

recent times are n tew rthy. Inter dining is n l nger l ked d wn

up n by Hindus anywhere in the district particularly in urban areas,

th ugh this restricti n still persists in a diluted f rm in rural areas.

Inter caste marriages, th ugh n t very c mm n, are m re frequent

than ever bef re. Many f the traditi nal restricti ns n marriage

based n caste are gradually disappearing as a result f spread f

educati n, influence f western culture, equality f sexes and

c nsequent rem val f disabilities fr m which w men suffered in the

past.

Joint family system

The j int family system, a distinguished feature f the Hindu

s ciety, has been in v gue in the district since time immem rial. The

m st imp rtant characteristic f the j int family system is that the

inc me f all its members is p led and spent f r the benefit f all

members, whether they have actually earned r n t. The basis f r the

system is t ensure maintenance f all descendents fr m a c mm n

ancest r, father r grandfather r great grandfather, the wid ws r

rphans, the children, y ung b ys and girls and elderly r descript r

physically incapacitated member f the family. All receive the

attenti n f the head f the family and are supp rted and maintained

82 KURUKSHETRA DISTRICT GAZETTEER

ut f the j int family funds. It ffers a unique system f s cial

security.

But with the passage f time, the b nds f j int family system

have begun t l sen and the desire f r individual freed m and living

has necessitated a change in the c ncept f the family as an ec n mic

unit. The individualistic tendency f the male members f the j int

family and the inability f the female members t live under the same

r f, desire t be free fr m the c ntr l and clutches f the elders and

financial matters, availability f salaried j bs elsewhere, etc. are s me

f the c mm n reas ns f r the break-up f many j int families. Thus,

c nditi ns f m dern living and the pattern f present day ec n my

are als , t a large extent, resp nsible f r its decline. With the spread

f industrializati n and increasing pressure n land, village pe ple

have m ved t t wns t secure gainful empl yment. A large number

f j int families have thus begun t disintegrate and the ld s cial

rder characterized by the J int family system has been undermined

under the stress f m dern ec n mic c nditi ns and way f life. The

individualistic tendencies are gaining gr und day by day and the

f rmer ties which b und the family t gether are gradually

disintegrating. This has als resulted in bifurcati n f land h ldings

thereby decreasing the number f big land h lders and increasing the

number f marginal and small farmers. Y unger members f the

family prefer t live separate rather than c ntinue j int and are

particular ab ut their wn needs and c mf rts in preference t th se

f ther members f their family.

Inheritance

In the past, inheritance f pr perty was regularized by un-

c dified Hindu Law which was largely based n cust ms and

precedents. After the father’s death, all his pr perty was equally

divided am ng his s ns. In case s ns were min rs, the pr perty went

t the wid w wh became a Trustee till the s ns attained maj rity

when the pr perty was divided equally am ngst them. In the absence

f any male issue, the pr perty was inherited by the wid w wh c uld

enj y it till her death r till she re-married, but she had n right t it.

In case the wife was already dead and there was n male issue either,

the br thers f the deceased inherited the pr perty. In the absence f

all the ab ve menti ned relatives, the pr perty was inherited by the

PEOPLE 83

nearest male relative. Daughters -whether married r n t, had n share

in the pr perty.

N w as regard inheritance and successi n, the Hindus, Sikhs

and the Jains are g verned by the Hindu Successi n Act,1956 which

pr vides f r a unif rm system with respect t intestate successi n.

Muslims are g verned by the Shariat Act 1937. Under Islamic Law,

the s ns, daughters and wife inherit the pr perty f the deceased. The

wife is the s le wner f mehr given t her at the time f marriage.

Inheritance am ng Christians is g verned by the Christian Successi n

Act,1925.

Salient feature f Hindu Successi n Act, 1956 is that it

rem ves inequality between men and w men. Acc rding t it, s ns

and daughters, the m ther and the wid w al ngwith ther heirs1 f the

deceased, inherit the intestate pr perty simultane usly. A daughter has

as g d claim t her pr perty as a s n, pr vided the father d es n t

debar her by law (in case f his self-acquired pr perty nly).

H wever, inspite f the right c nferred by law, it appears t have

bec me a general practice f r the girls n t t claim any part f the

intestate pr perty. In the absence f a br ther a girl may s metime

give her land t her near relatives th ugh, in such cases, she usually

retains her right t pr perty.

Marriage customs

The marriage am ng the Hindus is based up n the Vedic

system f marriage. It is treated as sacred and is g verned by

traditi nal cust ms. Marriages are usually arranged by parents r

guardians. Particulars ab ut ancestry, s cial status, ec n mic security,

cultural standard, appearance, health, lineage, etc. are always carefully

scrutinized. The marriage am ng Hindus is m n gam us. P lygamy

is illegal acc rding t Hindu Marriage Act, 1955. Marriage am ng

same gotra (lineage) is pr hibited. The same gotra implies gotra f

father, m ther and grandm ther. Marriage with maternal uncle’s s n

r daughter is als pr hibited. But Ar ras fr m West Punjab d n t

strictly f ll w this rule. This c uld be because f Muslim influence.

Inter caste and inter sub caste marriages are generally n t t lerated.

1 Specified in clause 1 f the Schedule vide Secti n 8 f the Hindu Successi n

Act, 1956.

84 KURUKSHETRA DISTRICT GAZETTEER

H wever, f late, intercaste marriages am ng the educated pers ns are

taking place, th ugh n a small-scale.

The marriage cerem ny is the m st significant event in ne’s

life and underg es thr ugh vari us rituals. M st imp rtant am ng

marriage rituals bserved by Hindus are as f ll ws:-

Sagai (Betrothal).- Sagai is the m st imp rtant preliminary cerem ny

inv lved with marriage. In the past, it was settled thr ugh the

instituti n f family Barber but n w it is settled either thr ugh

relatives r cl se friends. When the father f a girl wishes t betr th

her, he makes enquiry f r a marriageable b y f reputed family.

Generally, h r sc pes f the b y and the girl are matched s as t

ensure c mpatibility. Earlier, the b y and the girl never g t the chance

t meet each ther bef re marriage. Selecti n f appr priate match

was the s le resp nsibility f the parents. But n w the practice f the

b y appr ving the girl himself, particularly in urban areas, is gaining

gr und. When everything is settled, the sagai cerem ny is perf rmed

at b y’s h use with religi us and s cial celebrati ns. On the app inted

day, the father f the girl acc mpanied with his relatives g es t the

b y’s h use with sweets and ther gifts. In a simple cerem ny, he

applies tilak n the f rehead f the b y and ffers s me m ney t the

b y and his near relatives. Generally, sweets, fruits, cash and ther

gifts are presented by the girl’s father t the b y n this ccasi n

depending up n his ec n mic and s cial status. Likewise, a makeup

kit c nsisting f bindi, sindoor and glass bangles etc. al ngwith s me

sweets is sent f r the girl as a t ken f sagai fr m the b y’s side

which are ffered t the girl by the elderly ladies f her family and

sweets are then distributed. This gives a signal t the relatives and the

villagers with regard t the engagement f the girl. This system is

prevalent is the villages because they d n t want t put unnecessary

financial burden ver the girl’s parents. H wever in educated families

settled in the cities, the ladies fr m the b y’s side visit the h me f the

girl and perf rm this cerem ny in pers n. This cerem ny is called

aangbharai. On return, they are ffered gifts c nsisting f cl thes

and cash as a t ken f shagun.

Marriage preliminaries.- Sagai is f ll wed by ther marriage

preliminaries. The date f marriage is fixed after c nsulting the priest.

The intimati n f the pr p sed date f marriage is sent t the b y’s

85 PEOPLE

father thr ugh a letter which is sprinkled with turmeric paste

requesting him t c me with marriage party n the app inted day.

andha cerem ny is perf rmed by the maternal uncle ne day

bef re the date fixed f r the departure f baraat in case f the

bridegr m and the day n which the wedding party reaches, in case

f the bride. Seven reeds put t gether are tied with seven kn ts f

munj r pe. A piece f red string then taken and seven thusthis with

sohelis r suparis are string there n. This string is tied t the middle

f the reeds which are then fastened t a d r r lintel. Maternal uncle

in each case perf rms this cerem ny and als brings bhaat which

c nsists f presents and necessarily includes wedding suit f r the bride

r bridegr m. Pri r t this chak puja is perf rmed in the villages.

Am ngst Brahamans, sacred thread (Janaeu) cerem ny is perf rmed

bef re mandha.

Wedding.- At the auspici us time fixed f r marriage, the bridegr m

is dressed in his wedding suit and kangna r seven kn tted sacred

thread is tied n his wrist. His head dress c nsists f a cr wn r a crest

ver the turban and a sehra c vering the face. The wife f elder

br ther (Bhabi) f the bridegr m als applies kajal in his eyes f r

which she is given shagun by the father f the bridegr m. After this,

ghurchari cerem ny is perf rmed. The mare is fed with Dal Chana.

The Barbar thereafter leads the dec rated mare with the bridegr m

n its back, while w men f ll w al ng singing cust mary s ngs

befitting the ccasi n and the m ther r aunt r an elderly w man

with a utensil c ntaining water. His sister puts her wrap ver her right

hand, and n it places rice which she filings at his cr wn as the

bridegr m g es al ng. He g es and w rships G d f the h mestead

(Khera) and ther deities. Thereafter, the baraat, usually c mprising

the relatives and friends, starts with music. In case the baraat is t g

at a distant utstati n, then the ghurchari is perf rmed a day earlier. In

that eventuality, the bridegr m d es n t c me back h me and

stays/sleeps elsewhere.

If b th the parties reside in the same place which frequently

happens in a t wn, n arrangements f r the residence f the baraat are

necessarily made. If, n the ther hand, the baraat c mes fr m an

utstati n, it is received by the bride’s side usually at the pre-fixed

venue, in the case f a t wn r n the utskirts f the village fr m

86 KURUKSHETRA DISTRICT GAZETTEER

where the party is taken, s metimes in pr cessi n, t a dharamsala, r

a chaupal r any ther place where arrangements have been made f r

the baraat t stay and t be entertained. The m ther f bride and ther

cl se relative w men f lks wh bserve fast n the marriage day, then

g t the place f stay f the baraat and ffer a glass f milk t the

bridegr m and thereafter they nly break their fast by c nsuming

s me fruits, a cup f tea r milk. In the evening, the baraat g es in

pr cessi n, the b y n a mare r a dec rated chari t t the bride’s

side. The first cerem ny t the perf rmed is called dhukao r milni

when the b y’s father and the girl’s father embrace each ther and the

latter gives a m netary gift t the f rmer. The w men-f lk al ngwith

bride wait at the d r and jaimala is put by the bride ar und the neck

f the bridegr m and vice versa. The baraatis are then entertained t

a sumptu us dinner with merriment and festivity.

Marriage cerem ny takes place in the c urtyard r the

c mp und where a temp rary structure called mandap is erected.

After the cerem nies at the d r, the bridegr m is c nducted int the

h use and taken t the mandap. The h ly fire is kindled symb lically

as a divine witness t the nuptial cerem ny and als as its sanctifier.

The bridegr m ffers blati ns with the bride grasping her hand that

makes the ffering. Then the agniparinayan cerem ny is perf rmed

which means walking r und the sacred nuptial amidst the chanting f

hymns by the priest and singing f s ngs by the w men f lks present

there. In the l cal dialect, this cerem ny is kn wn as Phera. Phera is

n w rec gnized as ne f the essential cerem nies under the Hindu

Marriage Act. The c uple g es r und the sacred fire seven times. This

is f ll wed by the saptapadi (seven steps) cerem ny which marks the

last ritual f wedding, which is c nsidered final and bindings

thereafter. After this the Brahman f rmally asks each whether he r

she accepts the ther and is ready t perf rm duties t wards each

ther. The bridegr m and bride then exchange places. Then f ll ws

the Kanyadhan, the s -called f rmal bride-giving cerem ny. The

parents thus give away their daughter in marriage and usher her int

the new w rld f grihastha. The w men f lks thereafter break their

fast.

The marriage cerem ny is very c l urful and picturesque.

There may, h wever, be n ticed min r variati ns am ng certain castes

in the perf rmance and bservance f these cerem nies. N twith-

87 PEOPLE

standing legislati ns against d wry, it remains an integral part f

Indian marriage system. Bride’s father presents cash, jewellery, c stly

cl thes, utensils, furniture and ther h useh ld items t bridegr m’s

father as d wry as per his free will.

Previ usly, the baraat used t stay at the bride’s place f r tw

t three days but things have changed n w under the stress f

ec n mic f rces. N w the baraat returns the same r next day. The

bride’s maternal uncle esc rts the girl, f ll wed by w men singing, t

the doli-usually a bus, car r a jeep in which she is t travel. The bride

f ll ws the bridegr m during this sh rt walk. A few small c ins are

thr wn ver the heads f the c uple as a mark f g d wishes and the

pr cessi n starts back f r h me. This cerem ny is called vidai and

generally takes place in the very early h urs f m rning. Earlier,

marriages am ng Hindus were generally perf rmed at night but f

late, day marriages are als bec ming p pular.

Marriage am ng Sikhs is perf rmed acc rding t Anand Karaj

Act, 1909. The distincti n between the Anand Karaj and Vedic

marriage is that in the f rmer the bride and bridegr m instead f

g ing r und the sacred fire, g r und the H ly Guru Granth Sahib.

Anand Karaj is perf rmed during day time (m stly n Sunday).Other

marriage rituals are alm st identical with that f Hindus. The

cerem ny f ghurchari is als perf rmed. When the baraat reaches

the bride’s place, milni takes place and then Jaimala cerem ny. After

a brief shabad kirtan, the Granthi (Sikh Priest) reads the hymns fr m

Guru Granth Sahib and the c uple walks r und the Guru Granth Sahib

f ur times. The farewell cerem ny is called doli after which the

baraat returns with the bride.

Marriage am ng the Muslims is a mutual c ntract and is called

Nikah. It is generally arranged by parents f the girl and the b y

thr ugh neg tiati ns. The am unt f mehr, which is explicitly the

pr perty f the bride, is settled. After the betr thal takes place at the

bride’s residence, the date f marriage is settled. The marriage party

pr ceeds t the bride’s h use where it is treated with special feast and

nikah is perf rmed. In the case f Sunni Muslims, the Vakil (agent) f

the bride btains her c nsent in the presence f tw witnesses and

c nveys it t the Vakil f the bridegr m wh sanctifies the nikah.

Am ng the Shia Muslims, c nsent is taken at the first instance.

88 KURUKSHETRA DISTRICT GAZETTEER

Am ng the Christians, marriage is s lemnized in the Church

by the priest. Bef re the marriage cerem ny, bride and the bridegr m

are baptized by the priest. After the cerem ny, the friends and

relatives are served with a feast.

The Jains perf rms their marriages acc rding t Vedic

traditi ns and ther marriage rituals which are als the same as

prevalent am ng Hindus.

ecent Trends.- With the spread f educati n, s cial legislati n and

high c st f living, the s cial utl k f the pe ple n marriages has

underg ne a change in recent times. A number f undesirable s cial

cust ms which were strictly bserved in the past have l st their

significance under the changed circumstances. The practice f child

marriage, which was c mm n in f rmer times, has alm st disappeared

and the age f marriage has substantially advanced b th in case f

males and females. In the case f males the age has g ne n rmally

bey nd 21 years and in the case f females bey nd 18 due t strict

enf rcement f the pr visi ns f the Child Marriage Restraint Act.

Thus the lden days muklawa cerem ny has n w c mpletely

disappeared Civil marriages, which were unkn wn in the past, are

n wadays n the increase. Inter-caste and in inter-religi n marriages

have als started taking place am ng the y unger generati ns

especially in urban areas. Bigamy is n w pr hibited by law and is

punishable u/s 494 f the IPC.

As marriage am ng Hindus is c nsidered sacred and

irrev cable, div rce was unheard in the past. There was a general

tendency t prefer a miserable life than t diss lve the marriage. With

the spread f educati n, change in s cial values and the enactment f

Hindu Marriage Act, 1955, div rce is n m re a tab . Acc rding t

this act div rce is n w permitted am ng all classes f Hindus under

stipulated c nditi ns and by mutual c nsent thr ugh the C urt. The

increase in the number f div rce cases in the last few years has given

rise t new s cial pr blems, unheard earlier.

Widow marriage

In the past als wid w marriage has been prevalent in all

c mmunities except Brahmans, Rajputs, Khatris/Ar ras and Banias.

But because f s cial ref rm m vement launched by Arya Samaj and

89 PEOPLE

ther s cial rganizati ns, there has been sea change in the attitude f

these c mmunities t wards wid w marriage als . It is n m re a

tab am ng them n w.

arewa.- A simple s rt f marriage f r wid w has been prevalent

particularly in rural areas. It is als prevalent am ng Jat Sikhs. N

c mpulsi n is exercised n the wid w f r re-marriage. If she wishes

t remain in the same family and there is a y unger br ther f the

deceased husband, she is given liberty t marry him if he is willing t

accept her. In such a case, n regular cerem ny takes place, the wid w

is simply c vered by the man with a sheet f cl th in the presence f

near relati ns. The father f the wid w gives ne rupee t the br ther

f the daughter’s deceased husband as a mark f giving the daughter

t him.

Punar Vivah is m re c mm n than Kareva am ng Rajputs,

Brahmans and Banias. When n ne f the br ther f the deceased

accept their sister-in-law as wife, Punar Vivah is perf rmed anywhere

in their caste. In case the husband dies sh rtly after marriage and the

girl has n t lived with him r if she has n issue, she is remarried with

all the usual cerem nies perf rmed at the marriage.

Karao is an ther f rm f wid w marriage. It is a marriage f a

wid w utside her husband’s clan and n cerem ny attached t it. A

w man marriage by Karao is s cially l ked d wn up n.

Wid ws wh d n t wish t marry live n the pr perty left by

their husbands. In Urban areas, h wever, the educated nes take up

empl yment r engage in s me kind f paid r h n rary s cial w rk.

The system f wid w marriage is als prevalent am ng Sikhs

and Christians.

Position of women

W men ccupied a high p siti n in the Hindu S ciety since

the ancient times. L rd Manu had declared that G ds reside in th se

h uses where w men are respected. The husband wh cast ff his

wife was punished by the king. The wife likewise, was supp sed t

w rship her husband as G d and t remain faithful t him. On the

wh le, w men enj yed high status in the s ciety.

90 KURUKSHETRA DISTRICT GAZETTEER

The p siti n f w man, h wever, declined after nslaught f

Muslim invaders during medieval peri d when seclusi n r purdah

came in v gue as a measure f safety and pr tecti n f females. The

practice c ntinued thereafter. Their seclusi n was stricter in villages

than in t wns.

But with the spread f western educati n and particularly

pening f a multi-faculty university at Kurukshetra and c ncerted

eff rts made by religi us ref rmist m vements like Arya Samaj and

ther s cial rganizati ns, the status f w men has underg ne sea

change in the district. W men are n w n m re c nfined t h mes.

The s ciety has gradually discarded many prejudices against w men.

Purdah is n the wane particularly in urban areas, where educated and

serving w men have alm st discarded it. The medieval c ncept f a

w man being n thing m re than a h usewife r at best an rnamental

being has underg ne a rev luti nary change and t day w men are

successfully invading what were earlier exclusively men’s d mains.

M re and m re w men are n w j ining services. With ec n mic

independence, serving w men have acquired new c nfidence.

Und ubtedly, w men in urban areas enj y better status than their

c unterparts in villages, where certain age l ng s cial prejudices

against w men still exist.

Certain legislative measures undertaken by the G vernment f

India als played an imp rtant r le in bringing new awakening am ng

w men and in ameli rating their l ts. Hindu Marriage Act n t nly

pr hibited p lygamy but granted the right f div rce t w men as

well. With the passage f Hindu Successi n Act, 1956, w men were

put n equal f ting with the men with regard t inheritance rights.

Other customs and rituals

The cust ms and rituals are integral parts f cultural life f the

pe ple f the district, as Hindu way f life is fraught with many

sanskaras and rituals. Th ugh s me f the cust ms and rituals have

g t w rn ut in the c urse f time but vari us castes and sub-castes

c ntinue t bserve many cust ms and rituals. There may be min r

variati ns am ng different castes in bservance f these rituals but

essence remains the same. S me f the imp rtant cust ms c nnected

with birth and death and as bserved in the district are described here.

91 PEOPLE

Birth Ceremonies.- Am ng the Hindus, the birth cerem nies start

even bef re the birth f a child. When the m ther c nceives, she is

served gifts amid rej ice by relati ns and neighb urs. The birth f the

child is ann unced by dai (midwife) t the members f the family. In

case f a male child, she hangs s me branches f mang leaves at the

t p f the uter d r f the h use. Then chuchak dhuwai (washing the

m ther’s nipples) is generally perf rmed by the sister-in-law f the

w men. She washes her nipples with warm water and received

m netary gifts r s me g lden rnaments. After this cerem ny, breast

feeding starts. The parents f the jacha (m ther f the baby) are

inf rmed immediately. They send ghee, gifts, rnaments, cl thes, etc.

f r their daughter and her new b rn baby. The seni r m st member in

the family, usually the father-in-law r the father, c nsults the priest

f the time f the birth is suspici us. If it is n t, upai( an expiat ry

cerem ny ) is held. If the child is declared as gand mool (b rn under

the bad influence f stars), the necessary remedies are bserved by the

parents f the child. F r a peri d f 40 days after the delivery, the

m ther remains c nfined t the h use, as the peri d is called sutak.

On the sixth day, Chhatti cerem ny is perf rmed when all the

members f the family keep awake thr ugh ut night. It is generally

believed that the G ddess f fate writes the fate f the new b rn baby

n this night. On the tenth day, havan is perf rmed f r purificati n f

the h use. Ganga Jal (sacred water f the river Ganga) is sprinkled in

the h use. The child is ften named n this day. The Brahman

suggests the name. The name f the child as pr p sed by Brahman

was alm st final in the past but it is n t necessarily binding these days.

H wever, s me parents still prefer t stick t the initial w rd

suggested by the family priest.

Am ng Ar ras, the Chola is an imp rtant cerem ny which is

perf rmed n the 15th r 17 day f the newly b rn s n when new

cl thes c nsecrated by the priest are w rn. A feast is arranged f r

relatives and friends. The mudan cerem ny f male child is perf rmed

between the ages f 3 t 5 years. On this ccasi n als a feast is

arranged f r relatives and friends.

Am ng Sikhs, n the 10th day, the child and m ther are bathed

and path f the Granth Sahib is perf rmed n the day. The child is

named n this day. The Granth is pened at rand m and first letter f

92 KURUKSHETRA DISTRICT GAZETTEER

the bani at which the Granth pens, gives the first letter f the child

name. Sikhs d n t perf rm mundan cerem ny. Instead f mundan,

they perf rm kesi dahi cerem ny by putting curd in the hairs f the

b y. When the b y gr ws y unger with l ng hairs and is in a p siti n

t tie a pugree, the cerem ny f dastarbandi is perf rmed. The

distinct relatives and friends attend this cerem ny and bring ch icest

gifts and shagun. The guests are entertained with festivity.

Am ng the Muslims, n the birth f a male child, the Maulvi

visits the h use f the new b rn n any f the first three days

f ll wing the birth and reads the kalma (h ly w rds) in the child’s ear.

On the sixth day, the m ther is bathed and sweetened rice are

distributed. The child is named n 40th day by pening the Koran

Sharif. Sunnat (circumcisi n) is an imp rtant cerem ny

am ngMuslims. It is perf rmed at any time bef re the age f 12 in the

presence f biradari.

A child b rn in a Christian family is christened by the Church

priest and this cerem ny is called baptism. The m ther bserves n

peri d f impurity.

Death Customs.- The Hindus cremate the dead b dy. The dead b dy

after giving a final bath and then wrapped in a white cl th called

“Kafan” and w men put dushalas r sarees, n bier and then carried

away t the cremati n gr und. In case f death f a very ld pers n,

the bier is tastefully dec rated and taken t the cremati n gr und

with ut any usual m urning and is s metimes acc mpanied by a band.

This f ll ws the belief that a pers n wh has lived a full life and has

left behind a full and pr sper us family is n t t be m urned. At the

cremati n gr und, the dead b dy is placed n the pyre, ghee and

d rifer us articles are als added t the fire. A small piece f g ld is

put in the m uth f the dead pers n. The eldest s n lits the pyre amid

chanting f hymns. As 40 Kos area ar und kurukshetra is c nsidered

sacred, phul (last remains) f the pers ns wh die at Kurukshetra r

area ar und it are n t immersed at Haridwar but are thr wn int ne

f the sacred tanks. The p st-cremati n rites include chautha (4th day),

th th th Dasahi (10 day) Tehravi (13 day) r Starvi (17 day) relating t

final m urning and pugree cerem ny. Children bel w 8 years f age

are buried with ut cerem ny.

93 PEOPLE

Sikhs als cremate the dead b dy. M st f the cust ms are

alm st the same as bserved by Hindus. Cremati n is perf rmed by a

Granthi. Sikhs end the m urning with Bh g cerem ny.

Like Hindus and Sikhs, Jains als cremate their dead b dy and

the last rites are perf rmed by the priest.

The Muhammadans, after bathing the dead b dy and wrapping

it int white cl th, take the bier t the graveyard. The maulvi reads the

namaz-e-zanaja, every ne present there puts handful f clay n the

dead b dy and then it is buried in the graveyard.

The Christians take the dead b dy t the cemetery, where it is

buried in a c ffin. S metimes, an epitaph is fixed n the grave

indicating particulars f the dead.

HOME LIFE

Dwellings.- H using pattern in the district has underg ne changes in

the last few decades. Better ec n mic c nditi ns, spread f educati n

and gr wing utl k f r better sanitati n and health facilities have

br ught ab ut a change in the attitude f the pe ple t wards h using.

Previ usly, m st f the h uses in the villages used t be

Kacha. The walls f these h uses were made f mud r cl ds f dry

earth. The r f f the h use was als f mud. The h uses were single

st reyed and there was hardly any pr visi n f r separate kitchen,

bathr m r latrine. Very little care was taken ab ut pr per lighting

and cr ss-ventilati n due t restricti ns f pening f wind ws

t wards ther sides, barring c mm n streets.

Over the past-few years kacha h uses in the villages are being

rapidly replaced by pucca h uses. Th ugh m st f the h uses still d

n t have pr visi n f r latrine, but s me well-t -d families have built

m dern h uses with a kitchen, bathr m and latrine. Special care is

taken ab ut the ventilati n and lighting. M st f the h uses have n w

pr visi n f r separate cattle shed. N w d uble st reyed h uses are

als being built in the villages. S me pe ple have als c nstructed

farm h uses. H wever, still m st f the h uses are c nstructed

with ut any pr per architectural designs as these d n t require any

appr val fr m the Auth rities. N w the G vernment is enc uraging

94 KURUKSHETRA DISTRICT GAZETTEER

the inhabitants t make pr visi ns f r flush latrines in their h uses t

impr ve sanitary c nditi ns, t pr vide security t the w men and

pr vides c nstructi n material/subsidy under its Rural Sanitati n

Pr grammes.

A h use in a village c nsists f ne t f ur r ms. The utd r

r m r baithak is used as a drawing r m f r the family and elderly

male members f the family sit here. It als serves as a s rt f guest

r m. Between the baithak and the main h use is the c urtyard f r

multi-purp se use. The main h use has ne r tw r ms with the

pening t wards c urtyard. The kitchen is in the c rner where chullah

and hara are placed f r c king f d. D uble-st reyed h uses have

chabutra upstairs. N w all h uses in the villages are electrified and

m st f the h uses als have the facility f piped water-supply.

The dwellings in the urban areas are all pucca and m stly

d uble-st reyed. The newly c nstructed h uses f well-t -d families

are built n the basis f m dern architecture and are well designed.

These h uses are pr perly ventilated and well lighted. Alm st all

h uses in urban areas have separate kitchen, bathr m and t ilet. With

the intr ducti n f sewerage system in all the t wns f the district, a

number f h uses in the t wn have n w flush type latrines. All h uses

are pr vided with piped water-supply. Number f new c l nies with

m dern type h uses have als c me up in t wns. Haryana Urban

Devel pment Auth rity and Haryana H using B ard have als helped

in devel pment f m dern h using c l nies at Thanesar and Shahabad

where m dern type f h uses have been built. The m dern type f

h uses have a drawing-cum-dining r m, a kitchen, bed r ms, ne

st re/p ja r m, bathr m, latrine and verandah. These h uses have

pen space in the fr nt and a c urtyard in the back with facility f

parking f r vehicles. Since there is en ugh sc pe f r the G vt.

H using Agencies in the district, private builders and c l nizers have

n t made any inr ads in this field.

Furniture and Decorations.- There was n thing specific t menti n

ab ut the furniture available in the h use f a c mm n pers n until

recently. Life was very simple and ne c uld nly n tice a few bed-

steads (manji or khat) made f w den frames c vered with netted

string, a few small st ls (Pira, pida, Khatola, udha) and a few

95 PEOPLE

small l w w den tables (Patra) in the name f furniture in rdinary

h uses. Very few pers ns kept s me chairs r tables in their h mes.

But with the passage f time, the inside appearance f a h use

has underg ne sea changes. The influence f western ideas and

impr vement in the ec n mic c nditi n f the pe ple in general have

br ught ab ut a rev luti nary change in the c ncept f furniture.

M dern furniture items like s fa-sets, chairs, dining tables, d uble

beds, dressing tables, etc. have bec me very p pular, particularly in

urban areas, while traditi nal furniture items are bec ming extinct day

by day. Rich and middle class b th in urban and rural areas dec rate

their h uses with m dern furniture. Certain well-t -d families

dec rate their h use very tastefully with the help f carpets, curtains,

dec rative wall hangings, paintings, dec rati n pieces, picture f

Nati nal Her es, G ds and G ddesses and p rtraits f their

f refathers.

M dern electrical and electr nic items like refrigerat rs,

televisi n, fans, c lers, washing machines, mixers, grinders etc. are

increasingly bec ming p pular with the pe ple. In preference t

radi /transist r which were f und in alm st all h uses earlier, n w

even p rer secti ns f the s ciety are eager t install TV sets in their

h mes. The demand f r VCD/DVD has increased am ng urban

affluent in the last few years. Of late, cable/Dish T.V. netw rk has

appeared in urban areas in a big way and a large number f families

have g t c nnecti ns f the same. Due t persistent and l ng-lasting

summer seas n m st f well-t -d -families have installed air-

c nditi ners in their h uses.

Th ugh general pr sperity has br ught urban and rural life

cl ser in respect f facilities and way f life but p rer secti ns f the

s ciety are still deprived f facilities f wning m dern furniture r

ther items like refrigerat rs, televisi ns, etc.

Utensils

The excavati ns carried ut at vari us archae l gical sites in

the district give details ab ut the p ttery f different types used in the

district during the ancient peri d. This reveals that earthen vessels

were the first d mestic utensils. With the passage f time, the quality

f p ttery impr ved. Regarding c king appliances used, Bana gives a

KURUKSHETRA DISTRICT GAZETTEER 96

list which includes waterp ts, cups, fire-trays, ven, simmering pans,

c pper sauce pans, frying pans and ven 1.

The d mestic utensils in use during the beginning f the 20th

century were b th f metals as well as clay. The metal vessels

c nsisted f large narr w-m uth cauldr ns (tokna, tokni) f r st ring

the water in and c king at feasts, smaller vessels f similar shaps

(balti) f r rdinary c king and carrying water t the fields, still

smaller nes (lota, gadwa, banta) f r dipping int water and drinking

fr m: s me cups(sarda) with ut handless; s me tumbler-shaped

drinking vessels (gilas); a br ad shall w b wl r saucer (Katora bela)

f r drinking h t liquids; a large tray (thali), a larger tray f r kneading

d ugh in (parat); a ladle (karchi); a spatula f r turning bread (Koncha,

Palta, Khurchna); a thin ir n plate(tava) f r baking cakes and s me

pairs f ir n t ngs (Chimta), a gry-pan(karai) and a sieve(Chhalni),

b th f ir n; and an ir n bucket (dol) f r drawing water fr m well.

The Hindu’s utensils were made f brass and perhaps a few f bell-

metal (kansi); while the Muhammadans substituted c pper f r brass.

The traditi nal utensils are still in v uge but wares f stainless

steel, aluminium, n n-stick c kwares, p rcelain and glass have f und

a place acc rding t s cial status and tastes. Generally heavy utensils

find less fav ur these days. There is sea-change in the articles f the

kitchen. Oil st ves, L.P.G. gas, pressure c kers mixers, are very

c mm n. Plastic has als rev luti nized the articles f daily use. Tea

sets, dinning sets, etc. have bec me c mm n gift items. Even the

refrigerat r is c nsidered as an essential item f kitchen. Thus

m dernizati n has br ught a welc me change in the use f utensils

and ther kitchen articles.

Dress

By and large, the dress f the pe ple in the district is simple. In

rural areas, men wears shirt r Kurta, dhoti, tehmad r tamba and a

pair f sh es. In the past, alm st all men used t wear headwear called

pagri. But with the spread f educati n, y unger generati n has

alm st discarded it and nly few elder pe ple wear it and that t n

s me cerem nial ccasi ns. Sikhs as per their religi us traditi ns wear

headwear called pag, s me using it in unmindful way while the ther

1 Harsacharita, translated by E.B. C well and F.W. Th mas, p.262.

97 PEOPLE

wear it pr perty bleached and fashi ned. A chaddar, khes r blanket

in c ld weather is used as wrap. In urban areas men wear shirt-pants

and Kurta-Payjamas and very few men wear dhoti. Pe ple b th in

urban and rural areas wear w len sweaters and c ats in winter. A

c mplete suit f male cl thes is called jora. Men in urban areas are

m re fashi n c nsci us than their rural c unterparts. Use f c tt n

cl thes is n wane as n w pe ple prefer synthetic cl thes.

As elsewhere, the female dress has changed c nsiderably in

the district particularly after independence. Spread f educati n has

further br ught ab ut significant change in dress behavi ur f

females. Even in rural areas, w men have discarded their traditi nal

dress and switched ver t salwar, Kameez or jumper and chunni r

duptta i.e. headwear. The w men in urban areas wear salwar-Kameez

and Chunni but have als started wearing sari and bl use. In winter

they wear sweaters and shawls. Chappals b th in urban and rural areas

are c mm n f twear. High heel sandals are als used in urban areas.

One als finds c llege and sch l g ing girls and w rking w men

wearing well designed ready made cl thes, as they are bec ming m re

and m re fashi n c nsci us.

In the past, much care was n t taken ab ut the dress f

the children. The b ys used t wear jhugga (shirt) and kachha

(underwear) and girls pettic at drawers. H wever, with the passage f

time, there has been c nsiderable change in the attitude f the pe ple

t wards dresses f children. N w even in rural areas there is a craze t

have readymade garments f r the children. Pe ple in urban areas

spend much n the dresses f their children.

Ornaments

T dec rate and enhance beauty and f rms, rnaments are

used b th by males and females fr m time immem rial. Used mainly

f r emphasizing ne’s utward appearance, rnaments have

underg ne changes fr m time t time acc rding t prevailing fashi n.

The change is effected n t nly in their style r design but als in their

size, shape, weight and c ntents. While the rnaments used in the past

were generally simple, but were s lid and heavy. Th se in v gue at

present are much lighter, refined and s phisticated in design. There is

a tendency t use m re and m re light g ld and silver rnaments in

preference t heavy g ld rnaments due t the high price f g ld and

KURUKSHETRA DISTRICT GAZETTEER 98

as a measure f ec n my. As in the past, rnaments still served b th

as dec rati n and investment and insurance against ec n mic

difficulties.

In the past, the m st imp rtant pieces f jewellery which

enhanced the beauty f the face were the ear- rnaments f r which ears

were t be b red. There were a large variety f ear- rnament and

m re than ne type were w rn at a time by pe ple al ngwith natural

fl wers and f liage arranged by the side f the ears. It is interesting t

n te that in ancient times males als decked their ears with rnaments.

Harsha, in his Ratnavali referred t the Karnabharana r ear

rnaments f the king. The m st n table feature is that very ften

pe ple used t wear an rnament n ne ear nly, leaving the ther t

be bare. In the w rks f Bana there is ample testim ny t this

particular and peculiar fashi n. An ther characteristic feature was the

cust m f wearing asymmetrical ear- rnaments. Rings (Anguliyaka)

were generally w rn t give a charming effect t fingers. Bana made

menti n f the signet ring f Brahma which resembled a duster f

kusa grass 1.

Until recent past, w men as well as men f all classes were

f und f rnaments. Men’s jewelleary was c nfined nly t a few

parts f the b dy while the acc unt f ladies rnaments was very l ng.

The rnaments w rn by men c nsisted f ear-rings (gokhru), bracelets

made f a cylindrical bar f metal (kangan, todar); a single necklace

r r sary c ntaining beads (mala); a br ad necklace made f chains

(kantla) a l cket (Kanthi); rings (angunthi). B ys ften w re waist

bands a silver chain (tagri). The m st usually w rn f the ab ve were

the ear-rings, single necklace with a small l cket ( ften sacred t

Shiva), and if a Headman, a ring with a seal in it.

W men w re a band f silver c wries g ing up the parting f

the hair, and fastening t pins n the back (yauri); a fr ntlet n the

f rehead (bindi); plain ear-rings (bujni): ear rings n the t p f the

ear-with l ps f chain(bali), n se rings (nat, nath) necklaces f

14 c ins ( f all rupees Jhalra, if ne a g ld mohar, tinkawal); b ssed

1 Harsacharita, translated by E.B. C well and F.W. Th mas, p.8.

99 PEOPLE

armlets (tad, tadia); bracelets in the f ll wing rder fr m the elb w t

the wrists; pachheli; chhan, kangni, chura; a bread plate f silver

chain (dharu); chains and bells fastened t the right-hand c rner f

orhna (Palla) b sses and chains fastened t the fr nt f the orhna s

as t fall ver the face (ghungat): a silver tassel n the pettic at ver

the right hip (nara), a bunch f chains and tassels n the ankle

(pazeb): s lid anklets (Nank) f c urse, the varieties had innumerable

names. A w men’s s cial standing was greatly determined by her

jewellery. The n se ring, the plain armlet, and the chura r wristlet

had a s cial significati n. The armlets, bracelets and anklets being

s lid and n t easy t get ff were always w rn, the rest nly n

special ccasi ns such as fairs and the like. The rdinary investment

f r spare capital was t buy jewellery f r ne’s wife, as the m ney

c uld always be realized n ccasi n. As present jewellery in

c mm n use include necklace f r neck, purli r koka f r the n se,

pajeb f r the anklets, ear-rings, bangles r Kara n the wrists and a

ring in the finger. Still there is s cial c nsiderati n f r the jewellery,

but the educated w men generally d n t use much jewellery except a

chain r und the neck and a few bangles n the writs. A wid w d es

n t wear bangles f lac r glasses but use small jewellery. The full

dem nstrati n f jewellery can be seen n s cial gatherings like

marriages etc. Otherwise its use is minimal. Due t fear f chains

snatching, m st f the w men n w prefer t wear artificial rnaments

which therwise have a better l k and finishing in c mparis n t

riginal nes.

Food

There has been a n ticeable change in the f d habits and diet

f the pe ple f the district in the last few decades. L w c nsumpti n

f wheat, rice, vegetables and pulses and t much dependence n

c arse grains were the peculiar features f diet in the past. F d was

very simple and there was hardly any variety in it. T much stress

was laid n c nsumpti n f desi ghee, curd, milk and ther milk

pr ducts. With ec n mic pr sperity wheat, rice and vegetable are n

m re luxury. Spread f educati n has br ught ab ut a significant

change in the attitude f the pe ple t wards fat rich diet. Change in

the nature f ccupati ns due t urbanizati n has als affected f d

100 KURUKSHETRA DISTRICT GAZETTEER

habits f the pe ple and y unger generati n n w prefer fast f ds at

eating j ints.

The number f meals varies acc rding t seas ns and the

nature f w rk d ne by the pe ple. The breakfast in rural areas

c mprises f chappati r parantha with lassi r curd and m rning and

evening meals c nsists f chappatis f makki, wheat, r wheat and

gram mixed. Chappatis f makki are preferred in winter. Chappatis

are taken with saag, pulses, karhi, ther vegetables and lassi (butter

milk). N w rice is als eaten frequently. Salt, chilies and spices are

used c mm nly. Kheer, halwa and ther sweet dishes are prepared n

festivals s cial gatherings. Pe ple in rural area still prefer desi ghee

f r preparing vari us dishes. But middle class and p rer secti ns

m stly use vegetable ils. On the wh le, pe ple in rural areas take

simple and rich diet and they are health-c nsci us.

F d habits f the urban pe ple differ in s me respects. The

urbanites prefer wheat fl ur t ther kind f fl urs. In the breakfast,

vegetarians take stuffed paranthas with curd r pickles r bread-butter

and n n-vegetarians prefer b iled eggs/ melet. S me pe ple als take

dalia. In lunch and dinner pe ple take chappatis f wheat fl ur and

dishes f seas nal vegetables and pulses. Rice is als eaten very ften.

Use f desi ghee f r preparing vari us dishes is n the wane. Instead,

pe ple prefer refined ils with l w fat c ntents.

By and large pe ple b th in rural and urban areas are

vegetarians but n n-vegetarian f d has started finding fav ur with

the y unger generati n f all c mmunities. Sm king is quite c mm n

in the district and traditi nal hookah is still prevalent in the villages.

In the past, vari us drinks b th s ft and alc h lic were

c nsumed by the pe ple. But milk and lassi were the m st c mm n

and universal drinks. Butter milk was a p pular and refreshing drink

and the Harishcarita menti ns ab ut chilled butter milk as a s ft drink.

Instead f milk, tea as a drink has bec me m re p pular b th

in urban and rural areas. N w tea stalls can be f und in every t wn

and all the big villages and even n the wayside. In summer m nths

s me pe ple prefer t drink a glass f c nventi nal c ld drink i.e.

shikanjavi, sharbet r lassi. Cane juice is als being used by all

101 PEOPLE

secti ns f pe ple. S ft drinks have als bec me p pular and are ften

served t guests at s cial gatherings.

Th ugh the verall devel pment f the district has br ught

changes in the f d habits, but certain f d habits and s cial cust ms

c nnected with it are still f ll wed by pe ple. The age- ld cust m f

feeding guests with best available f d in the h use still c ntinues.

The kitchen is kept clean. The daily ch res f village w men are

cleaning the kitchen with c w dung early in the m rning bef re

preparing the meals. Generally male members f the h use take meal

first and then f ll wed by female members. H wever, in t wns the

y unger generati n prefers t take meal j intly with their family. The

cust m t remember G d bef re taking meals c ntinues in rural areas.

Thus, village life still rev lves r und the ld eating habits and s cial

values. But western f d habits and etiquettes have deeply influenced

large secti ns f urban pe ple and well- t -d families in rural areas.

COMMUNITY LIFE

As everywhere else, c mmunity life is s mewhat m re

effectively rganized in villages than in t wns. A gr wing t wn

cann t claim t be the nucleus f a single c mmunity. The vari us

s cial and ec n mic gr ups are m re exclusive than inclusive. They

d n t c me int such frequent c ntact with ne an ther. Civic

resp nsibilities, n d ubt, are applicable t all, but these are n t

c hesive in their nature. And this is truer f an expanding t wn which

sprawls ver a large area. There is a gr wing tendency f r v luntary

s cial agencies t establish themselves in l cal areas r small t wns

and rganize c mmunity life in s me f rm r ther. They als

rganize mass celebrati n f imp rtant festivals in their respective

areas.

The s cial situati n in villages is different. Big and small land-

wners, agricultural lab urers and ther w rkers are n t far apart fr m

each ther. The limited amenities and amusements f village life are

equally shared by all f them and require their c mbined attenti n.

The c mmunity devel pment pr grammes have given a fillip t

c mmunity activity f vari us kinds and the panchayats have als

bec me a nucleus f c mmunity activities.

102 KURUKSHETRA DISTRICT GAZETTEER

FOLK CULTU E

F lk culture is reflected in f lk s ngs, dances and theatre. With

fast changing c nditi ns, urban life is sl wly but surely making rural

life taking away s me f its inherent beauty and cultural an inr ad int

wealth. The gram ph ne is an nslaught n the s ng f the village life

and the radi seeks t replace the gr up festival f f lk s ngs and

dances. H wever, f lk culture still c ntinues t enliven the

c untryside which hums with s ngs and dances n festivals and ther

numer us ccasi ns. All India Radi is giving g d attenti n t the

revival f f lk culture and br adcasts vari us Haryanvi pr grammes.

Folk Songs.- F lk culture is preserved by w men thr ugh f lk s ngs.

They sing f lk s ngs c nnected with vari us s cial, cultural and

religi us ccasi ns. These s ngs express h pes aspirati ns, l ve

l ngings, j ys and s rr ws f the pe ple.

There is variety f f lk s ngs, each c nnected with particular

ccasi n. A g d number f these are nature s ngs sung in particular

m nths. The m nth f Sravana (July-August) brings ecstasy in its

wake. The impact f the seas n n the em ti nal life is bvi us. With

the nset f black cl uds f the m ns n raging t rrential rains, l ve

l ngings are ev ked. When the sky is vercast with the hanging

cl uds, y ung w men c me ut f their h mes and get l st in the

raptures and ecstasies f nature. Teej r Haryali Teej is the main

festival f Sravana, falling n Sudi-3 (third f the lunar m nth). It is

bserved thr ugh ut Haryana. By this time the rains have started. On

the day f Teej, the w men c me ut f their h mes in c l urful

c stumas f r enj ying a swing. While swinging they sing.-

Gagan bares chamke bijli re.

Paren bundiyan lagen pyari re,

Sawan barkha lage pyari re,

Kare gya bagh ka mali re

Lage qya amn ki dali re.

L ve f br thers and sisters als bec mes a keyn te f the

s ngs f Teej.

Neem ke nimoli lagi saman kad awega ?

Awe re meri ma ka jaya

Ke ke chiji lyavega….

103 PEOPLE

At marriage, when the girl is taking pheras, her married

friends remind her f their wn experience and advise her t walk

sl wly ar und the sacred fire f r therwise she will bec me a

laughing st ck am ng her friends by revealing her impatience.

The f ll wing few lines f a s ng beautifully depict this

situati n.-

Holi holi chal lado mahari

Tane hansengi sahelariyan

Ye moth se mat rare lado mahari..

S ngs f Jeeja-Sali (br ther-in-law and sister-in-law) are a

peculiar feature f the culture f this regi n. Whenever the b y

irrespective f his age, ld, middle-aged and y ung g es t his in-laws

t bring his wife, her sisters and friends j ke and taunt him with

s ngs. In the f ll wing lines the sisters and friends f the wife entreat

her husband n t t j in service away fr m h me f r that w uld

separate them fr m him and leave them f rl rn.-

Hari hari baari main bathna bo diya

Bich main phool chameli ka

Nokari mat na javee pio jeeja

Ji na lage saali ka ….

Marriage is a special ccasi n when f lk s ngs are sung n

different cerem nies. The ladies receive maternal uncle with a s ng.-

Aaj mahilan mere beera unmani

Aaya meri maa ka jaaya beer,

Heeraband liyayh chundri….

The bride and bridegr m are taken t the G d f h mestead

r shrine f Devi and ladies acc mpanying them sing the f ll wing

s ng.-

Paanch patse pana ka beedle.

Le bhayan pe javo ji,

Jis daali mhara bhayan bethia

Wo daali jhirk javo ji

104 KURUKSHETRA DISTRICT GAZETTEER

Folk Dance.- F lk dancing an utburst f surging em ti ns at times

acc mpanies f lk singing. Am ng the male f lk-dances, daph-dance

and dhamal dance are prevalent in the district. After harvesting, y uth

gather at night at the utskirts f the village and enj y l ud singing

with dhamal and daph dances. Daph-dance is kn wn f r its vig ur

and fast m vement. The dancing c ntinues till late at night.

Fam us am ng female f lk dances is ghumar, in which the

girls in gr up dance in a circle. In the f ll wing lines f a ghumar

s ng, a bride asks f r different gifts fr m her husband in exchange f r

l ve.-

era daman sima de ho ho nandi ke beera

eri chundri manga de ho ho nandi ke beera.

Tanu Nyun ghughat main rakhu ho ho nandi ke beera…

Folk Talks.- The regi n is rich is legends and f lk tales, many f

which f rm the themes f f lk theatre and the s ngs f village bards.

The impact f f lk tales n the s cial life f the pe ple is manifest in

the characters fr m the tales f rming the m tifs f temples and

chaupal. P pular f lk tales f the area are f G pi Chand-Bharthri,

Nal-Damayanti, Satyawan-Savitri, Puran Bhagat, Alha- Udal and the

like.

Folk Theatre.- Saang is the main f rm f the f lk theatre. It is very

p pular in the rural areas. The cinema has given great set back t

saangs. The department f Y uth Welfare Kurukshetra University,

Kurukshetra has g t en ugh success t revive the traditi nal f lk-

theatre. The f lk theatre is being made p pular thr ugh c lleges and

sch ls. The theatre-artists are given incentives by the Cultural Affairs

Department, Haryana.

GAMES AND EC EATION

Games and recreati n have been c mm n in the district fr m

time immem rial. By and large, ur s cial and cultural life was w ven

ar und numer us religi us and s cial festivals thr ugh ut the year.

These festivals were an imp rtant s urce f recreati n f r the masses.

Besides, marriage cerem ny r birth f a male child in a family was

s me f the ther ccasi ns n which festive atm sphere prevailed.

105 PEOPLE

These ccasi ns pr vided enj yment and recreati n f r pe ple f all

age gr ups.

Games are an ther imp rtant s urce f recreati n and

enj yment. There have been many traditi nal games in the district

which were played by b ys and girls and the y ung and ld alike.

M st f these games did n t require much equipment. These games

can be mainly gr uped under utd r and ind r games. Am ng the

utd r games, pr minent nes were Kabaddi, wrestling, gindo-khuli

and gulli-danda. Chopar, cards, and chess were s me f the imp rtant

ind r games which were played and enj yed in urban as well as rural

areas. The villagers playing chopar in the chaupal was a familiar

sight.

Barring Kabaddi and wrestling, all have been invaded by

m dern games. Playing cards c ntinues t be the m st imp rtant

ind r game. In the past few decades, m dern games like h ckey,

cricket, f tball, v lleyball and basketball have bec me p pular

particularly am ng students f urban areas. V lleyball is very p pular

in rural areas. Games like Kh -Kh and net ball are p pular am ng

girls. Vari us rganizati ns rganize regular t urnaments t

p pularize m dern games. Sp rts Department has als undertaken

vari us steps t pr m te sp rt activities in the rural and urban areas.

Male Children like playing bantas (marbles) and pithoo ( a game

played with ball and pieces f st nes) and girls prefer pehal- dooj and

skipping f r pe, etc. Wrestling and Kabaddi are still p pular sp rts f

the y ung and middle-aged pers ns in rural areas. Guli danda (tip cat)

a p pular traditi nal game is rarely played in urban areas but

c ntinues t be a p pular game in rural areas.

C mmunity listening is a very p pular s urce f entertainment

f the villagers. Drama parties and bhajan mandlis f Public Relati ns

Department visit vari us villages fr m time t time f r educating the

pe ple ab ut p licies f the G vernment thr ugh certain entertaining

pr grammes. The Public Relati ns Department frequently exhibits

films, m stly d cumentaries with the help f m bile cinema unit.

Listening t the radi and watching televisi n are c mm n pastimes.

M st f the pe ple in Urban areas and well-t -d families in rural

areas have installed televisi n sets in their h mes. In t wn, s me f

the sh pkeepers have installed p rtable T.V. sets in their sh ps. The

106 KURUKSHETRA DISTRICT GAZETTEER

State G vernment has als supplied radi and televisi n sets t

Panchayats.

Cinema c ntinues t be the universal media f mass

entertainment. Besides Hindi films, Haryanvi and Panjabi films are

als p pular in the district. All t wns in the district have cinema

h uses in which Hindi, Haryanvi and Panjabi films are sh wn.

Villagers are als very f nd f cinema and see films during their visit

t t wns. Haryanvi films have bec me p pular with the pe ple, as

these depict s cial envir nment and cultural life f the pe ple f

Haryana. In fact, in the last few years cinema and televisi n have

bec me the m st p pular s urce f recreati n T.V. serials and films

are sh wn n s cial gatherings and religi us ccasi n with the help f

V.C.P./D.V.D.

EHABILITATION

The Partiti n in 1947 was f ll wed by h rrible c mmunal

disturbances which inflicted unt ld sufferings and led t mass

migrati n f p pulati n fr m Pakistan t India and vice versa. Lakhs

f h meless Hindus and Sikhs fr m Pakistan entered, which was then

called East Punjab.

Alth ugh accurate statistics are n t available, it is estimated

that 77,300 Muslims migrated fr m this district t Pakistan. They

c nsisted f Afghans, Blauches, Rajputs, Sayyids, Gujjars and

Sheikhs. The immigrants int the district numbering ab ut 47,309

were mainly Brahmans, Virks, Mazhabi Sikhs, Ar ras and Khatris

fr m Shekhupura, Gujranwala, Multan and Muzaffargarh district f

Pakistan. Ab ut 58 percent f them settled in the urban areas and the

remaining in the rural areas.

efugee Camps.- As a first step, the displaced pers ns were given

shelter under canvas tentage in relief camps. Tw such camps were set

up at Kurukshetra and Shahabad. The biggest f these was established

at Kurukshetra which acc mm dated a large number f refugees. The

educati nal instituti ns which remained cl sed f r m nths upt

February 1948, pr vided additi nal acc mm dati n. The services f

the staff and students were utilized in the management f the relief

camps. Students wh rendered three m nths s cial service in refugee

107 PEOPLE

camps were c nsidered eligible f r the award f certificate/degree f

the Panjab University with ut taking the examinati n.

Camp life was made reas nably agreeable by the pr visi n f

a number f facilities. Free rati n was distributed in these camps.

Fruits, multi-vitamin tablets and ther special items f diet were

issued t refugees n medical advice. Blankets, quilts and cl thes

were supplied during winter. Dispensaries were pened in tents f r

immediate medical relief. These camps pr vided much needed relief

t the displaced pe ple and gave breathing t all c ncerned t plan

their future.

By the summer f 1948, the r utine f Camp life and

administrati n f relief was well rganized. The stage had arrived t

take the next step enabling the displaced pers ns t find independent

means f existence. The able-b died male adults between the age f

26 and 60 years wh began t d s me w rk r wh referred t d

w rk when it was available were de-rati ned al ngwith their

dependents th ugh they were all wed t live in camps. Th se entitled

t all tment f land were bliged t leave s n after temp rary

all tment f the evacuee land had been made available t them.

ural ehabilitation.- The early all tment f evacuee land helped

the G vernment in the speedy resettlement f rural refugees in camps.

It was first made n temp rary basis t gr ups f cultivat rs wh

wished t live t gether. Apart fr m resettling pe ple, the idea was t

pr m te the s wing f Rabi cr p f 1947-48. All agricultural refugees

wh wned r held land and were cultivating in Pakistan were eligible

f r such all tment. These temp rary all tments were later c vered

int quasi-permanent in April, 1948. This was a significant step

t wards the final resettlement f the displaced cultivat rs n the land

all tted t them and was t serve as an incentive t impr ve their

lands. Claims were invited f rm displaced pers ns and rally verified

at tehsil headquarters. Unf rtunately, in spite f their sufferings, many

unscrupul us displaced pers ns made exaggerated claims, and

btained excessive all tments. T verc me this difficulty, G vt.

btained riginal revenue rec rd fr m Pakistan t verify claims f the

displaced pers ns. These als sh wed that there was substantial

difference between the land left behind in Pakistan by the inc ming

displaced pers ns and that aband ned by the Muslims in East Punjab

(India). The latter was less. T verc me this pr blem, the available

108 KURUKSHETRA DISTRICT GAZETTEER

land was c nverted int standard acres, and graded cuts were applied

in making all tment t displaced claimants. The cuts were in

pr p rti n t the size f the claim bigger claimants sacrificed a little

m re in c mparis n t the smaller claimants.

The quasi-permanent all tments were f ll wed by c nferring

pr prietary rights in 1955. While d ing s , b gus and excessive

all tments were cancelled, and nly the genuine claim f each

displaced pers n verified fr m revenue rec rd received fr m Pakistan,

was admitted. This resulted in the return t the evacuee p l f lakhs

f evacuee lands usurped by unscrupul us displaced pers ns.

Lands in Kurukshetra district were all tted t displaced

pers ns mainly fr m Gujranwala, Shekhupura, Lyallpur and

M ntg mery districts, Chunian tehsil f Lah re district and c l nists

riginally bel nging t the Kurukshetra district. Every eff rt was

made t all t land f similar quality as that left by the claimant in

Pakistan. Suburban land was all tted t claimant f similar land r t

ther claimants n valuati n basis.

Agricultural Loans.- All tment f land n a quasi-permanent basis

was n t en ugh. The all ttees were given assistance by way f

agricultural l ans f r purchasing bull cks, agricultural implements,

f dder, seeds, etc. and f r repairing h use and wells. In rder t

minimize the chances f misuse, these l ans were advanced in kind.

The f ll wing am unt was disbursed f r this purp se:-

Year Amount

1947-48 1,65,403

1948-49 5,20,130

1949-50 2,40,210

1950-51 3,25,203

1951-52 4,34,350

1952-53 90,415

1953-54 67,645

The disbursement f l an was st pped after 1953-54.

ural Housing.- Rains and fl ds had damaged a large number f

h uses aband ned by the Muslims and many f them g t damaged

bey nd repairs. Acc rding t the statistics available immediately after

109 PEOPLE

the partiti n, there were 6,121 undamaged h uses, 2,140 repairable

h uses and 2,715 damaged h uses bey nd repairs. Even these h uses

were unevenly distributed. In s me villages, the number f h uses

was in excess f the needs f the all ttees while in ther alm st the

entire abadi had crumbled and n t a single h use was available.

Like land, their h uses were als all tted n temp rary basis in

the first instance. Rules f r their distributi n anal g us t th se f r

quasi-permanent land all tment were framed afterwards. Rec rds

were prepared regarding the exact acc mm dati n available in each

h use, its general c nditi n and its appr ximate value, al ngwith the

list f all ttees and the quality and value f h uses left by them in

Pakistan. The Halqa Revenue Officer, usually a Naib Tehsildar was

entrusted with the j b f all tment f rural h uses. A list giving the

rder f precedence was prepared. After keeping aside a few h uses

f r c mm n purp ses, all ttees were given a chance f selecti n

acc rding t their place in the merit list.

Urban ehabilitation.- The general trend f shifting t wards urban

areas after independence made the pr blem f pr viding residential

acc mm dati n t displaced pers ns in urban areas m re acute. The

G vernment r se t the ccasi n and ev lved schemes t utilize the

available pr perties aband ned by Muslims and devel ped m re

h using c l nies. All Muslim- aband ned pr perties were taken ver

as evacuee pr perties and were g verned by the Panjab Evacuee

Ordinance IV f 1947, later n supplanted by the Administrati n f

Evacuee Pr perty Act, 1950. Such pr perties c mprising h uses,

sh ps, vacant sites, kh las and industrial establishments were

temp rarily all tted t displaced pers ns n rental basis. Their

permanent disp sal started in 1953-54. Pr perties valued bel w

Rs.10,000 (bel w Rs. 50,000 f r industrial establishments) were

declared all table while th se assessed ab ve these am unts, were

s ld by pen aucti n. Pr perties lying vacant r in unauth rized

p ssessi n were similarly aucti ned.

In the urban areas f Shahabad, Thanesar and Ladwa, there

were 3,815 evacuee pr perties, 3,132 valued bel w Rs.10,000 and 720

valued ab ve this am unt. These became a part f the evacuee p l

f r payment f c mpensati n t displaced pers ns having verified

claims.

110 KURUKSHETRA DISTRICT GAZETTEER

All table pr perties were given away permanently t

claimants against their verified claims. If the value f pr perty was in

excess f his c mpensati n am unt, claimant c ncerned was all wed

t dep sit the excess in instalments. Pr perties ccupied by n n-

claimants were ffered t them n annual instalments.

Housing Schemes.- The pr perties aband ned by the Muslims were

insufficient t pr vide shelter t all the displaced pers ns settled in the

district. While the Muslim migrants were generally lab urers r

artisans with a c mparatively l w standard f living, the inc ming

Hindus and Sikhs were businessmen and sh pkeepers and were used

t a much better standard f living. T meet the grave situati n arising

fr m the inadequate residential acc mm dati n available in East

Punjab, and t pr vide shelter t the inc ming p pulati n acc rding t

its inc ming gr ups, the G vernment established 4 marla (cheap)

tenements. The new 4 marla (cheap) tenements were all tted t the

p r, particularly t displaced pers ns ccupying places f w rship r

living in dharamsalas, infirmaries and th se living n pavements. The

statement bel w gives details f h uses and sites and sh ps

c nstructed and pl ts laid ut under vari us schemes:-

Tenants sites

4 marla (cheap) H using C l ny, Thanesar 100 -

4 marla (cheap) H using C l ny, Shahabad 50 -

4 marla (cheap) H using C l ny, Peh wa 100 -

The all tment f 4 Marla (cheap) tenements was made under

the executive instructi ns issued with the appr val f the G vt. f

India.

In all these c l nies, satisfact ry arrangements f r

undergr und drainage, water supply and electricity were made and

pr visi ns existed f r amenities such as sch l buildings, public

parks, h spitals, clubs, libraries and religi us places have been s ld t

private registered b dies at half the reserve price n the c nditi n that

the pl ts s ld w uld be utilized f r the purp se f r which these were

earmarked, sh pping centres have been pr vided in these c l nies.

111 PEOPLE

Small Urban and House Building Loans

The scheme f advancing l ans and grants was intr duced in

February,1948 t help the p r and middle class displaced pers ns t

restart their business, trade r ther pr fessi n. Under the Punjab

Refugees Rehabilitati n (l ans and grants) Act, 1948, the l an was

limited t Rs.5,000 t an individual. The grants were restricted t

unattached w men, wid ws and ther wh were unable t repay l ans

but, at the same time, wanted m netary help in their resettlement. The

maximum am unt f grant was limited t Rs.500.

Small Urban Loans.- These l ans were advanced t displaced

pers ns t enable them t establish themselves in different v cati ns.

All classes t displaced pers ns c mprising trades, sh pkeepers,

artisans, industrialists, students, lawyers and medical practiti ners

were helped under the scheme. The l ans carried an interest @ 3

percent and the rec very f l ans started after 2 years f their

disbursement. The l ans t gether with all interest were repayable in

equal instalments spread ver a peri d f 6 years. The l ans and

grants were strictly t be utilized f r the purp se f r which they were

asked f r by the applicant r sancti ned by the G vt. The details f

the l an f Rs.3,20,000 advanced t 407 displaced pers ns during

1948-49 t 1956-57 were as f ll ws:-

Year Amount

1948-49 97,100

1949-50 2,01,700

1950-51 30,200

1951-52 1,000

1952-53 -

1953-54 -

1954-55 500

1955-56 81,500

1956-57 8,000

The scheme t advance small urban l an was disc ntinued in

1956-57.

112 KURUKSHETRA DISTRICT GAZETTEER

Payment of Compensation

C mpensati n was paid t displaced pers ns wh had

aband ned their imm vable pr perty in Pakistan after verifying their

claims under the Displaced Pers ns (claims) Act,1950. Interim

c mpensati n was sancti ned f r certain categ ries f displaced

pers ns wh were in urgent need f relief. The interim scheme was

later replaced by “Displaced Pers ns (c mpensati n and

Rehabilitati n) Act, 1954”. Under it, scaled c mpensati n was

prescribed. It gave m re t smaller claimants and less t bigger

claimants. This c mpensati n was paid ut f the c mpensati n p l

t which the G vt. f India had c ntributed.

In this manner, the rehabilitati n f displaced pers ns was

c mpleted, and n w min r residuary pr blems remained, e.g.

c rrecti n f clerical mistakes in all tment r rectificati n f

deficiencies, if any. The Rehabilitati n Department has been disp sing

f surplus evacuee pr perties purchased by the Erstwhile Punjab

G vernment fr m the G vernment f India. The pr perties situated in

Haryana are being disp sed f by the Tehsildars (Sales) specially

app inted, in aucti ns restricted m stly t Harijans. This pr cess als

helped in the detecti n f usurped pr perties and their disp sal brings

in additi nal revenue t G vernment.

Socio-Economic Blend

The rehabilitati n f displaced pers ns pr ved t be as much

the gl ry f the Punjab as the partiti n and the c nsequent upr ting

f milli ns was its misf rtune. The effect f the exchange f

p pulati n is a phen men n f great hist rical imp rtance in the

ev luti n f the s ci -ec n mic pattern f life f the pe ple f Punjab

and Haryana and the Kurukshetra district. The pr cess f change is at

vari us stages in the manif ld aspects f life and a c mplete picture

can emerge nly after s metime. As a result f the partiti n,

p pulati n in urban areas increased.

C nsequent up n the partiti n, there has been tw type f

settlement f the displaced pers ns. The pers ns wh t k t

agriculture mainly settled in the villages and n n-agricultural

c mmunities n tably Ar ras and Khatris because f their business

acumen, preferred t settle in the t wns. They successfully set

113 PEOPLE

themselves up as sh pkeepers and traders and c mpeted with the l cal

business c mmunities. This resulted int a healthy c mpetiti n am ng

different trading c mmunities and br ught new l ks t the markets.

Inter-fusi n f displaced pers ns and l cal p pulati n deeply

influenced each ther way f life and led t a better living in terms f

cl thing, furniture, f d etc.

With the lapse f time, the displaced pers ns have alm st

c mpletely integrated themselves with the l cal p pulati n f the

district. With the pr cess f inter-mixture f dialects, Ar ras, Khatris

and Virks fr m Pakistan have mastered the l cal dialect. The

influence was n t ne sided, even the l cal pe ple have learnt Panjabi.

One can n w easily n tice the impact f Panjabi language n the l cal

dialect and vice versa. It is nly a matter f time when the lder

generati n passes away and the y unger generati n takes ver and is

able t identify itself c mpletely with life and culture f the new

h mes in which they were b rn.

Upr ting f the p pulati n caused struggle and turned the

displaced pers ns m re skilled and adventur us. The pe ple wh

migrated fr m Pakistan have pr ved m re enterprising and have made

their presence felt in trade and services. The l cal pe ple t have

realized the res urcefulness f the displaced pers ns. They n w have

sh k ff the inertia and pursued int all sect rs f ec n mic

activities successfully.