Independence
and its Aftermath
At the time of Independence in 1947,
Maharaja Yadvindra Singh was ruling the Patiala State. He played a significant
role in the history of India by his sympathetic alliance and cooperation with
the nationalist forces of the country and took a leading part in negotiations
with the British Cabinet mission in 1946. He so moulded the opinions of the
ruling princes as to bring them in line with the progressive leaders of the
country in the crisis of 1947 when it was feared that some of them might play
an obstructive role. Under the Independence Act of 1947, India was declared a
free nation with effect from 15 August 1947. The most agonising factor during this process was the mass migration of
the members of different communities from the West punjab to the East punjab
and vice versa. The intensity of disturbances was also felt in the Patiala
District alongwith adjoining areas. Almost the whole of Muhamadan population of
Patiala migrated to Pakistan. Alarge number of Non-Muslims from West Pakistan
shifted to Patiala District which disrupted the whole economy in the district .
Maharaja Yadvindra Singh of Patiala deserves appreciation for taking
commendable steps for the relief and resettlement of the refugees who had been
reduced to a stage of utter penury and misery.
Formation
of PEPSU and its Merger with Punjab
The patiala and the East Punjab States
Union, or the PEPSU came into existence on 20 August 1948 , with the
integration of the princely states of Patiala, Nabha , Jind , Faridkot ,
Kapurthala, Kalsia, Nalagarh and Malerkotla . This union came into being under
the active guidance of Sardar Vallabh Bhai Patel , who was then the Home
Minister and in charge of Indian State Department. Maharaja Yadvindra Singh of
Patiala was appointed as the Rajparmukh of PEPSU . With effect from 1 November
1956, PEPSU was merged with Punjab and the area of the present Patiala District
became a part of Punjab.
CHAPTER
III
PEOPLE
The total population of the
Patiala District according to the 1981 Census was 15,68,898, comprising 8,41,916
males (53.66 per cent) and 7,26,982 females (46.34 percent). Of the total
population of the district, 11,04,603 persons, i.e. 70.41 percent lived in
rural areas, while 4,64,295 persons, i.e. 29.59 per cent lived in urban areas.
Of the people living in rural areas, 8,41,916 were males and 7,26,982 were females and out of those living in
urban areas, 2,49,419 were males and 2,14,876 were females.The district ranked
fourth in terms of population as compared to other districts of the State.
Growth
of Population - The populaton of the
district increased from 6,97,960 in 1951 to 15,68,989 in 1981. The decadal
variation in population of the district during the thirty-year period, i.e.
1951 to 1981 is given in the following table:----
---------------------------------------------------------------------------------------------------------------
Year Persons Decade Percentage Males Females
variation decade
variation
---------------------------------------------------------------------------------------------------------------
1951 6,97,860 N.A N.A. 3,86,687 3,11,173
1961 9,55,385 +2,57,525 +36,90 5,22,462 4,32,923
1971 12,11,003 +2,55,618 +26.76 6,55,696 5,55,307
1981 15,68,898
+3,57,895 +29.55 8,41,916 7,26,982
--------------------------------------------------------------------------------------------------------------
( Census of India , 1981 , Series 17, Punjab , Part
II-A and Part II-B , General Population Tables , and Primary Census Abstract,
p.65)
Emigration
and Immigration.---- According to the 1961
Census , out of 10,48,778 persons enumerated in the district , as many as
5,91,453 persons or 56.39 per cent were born at the place of enumeration .
Among the rural population , this percentage worked out to 61.51 and in Urban
areas to 40.76 , denoting a higher degree of mobility in towns. Among the
males, as many as 65.57 per cent were born at the place of enumertion as
against 45.34 per cent in the case of females. The low figure for females
springs from the extra factor of their leaving of ancestral place on marriage .
Another 12.55 percent of the population was born at other places within the
district. This percentage was 7.68 in case of males and 18.42 in the case of
females, the higher percentage for females being due to the factor of marriage
.
Persons born
in the Punjab district other than Patiala numbered 1,57,898 or 15.06 percent of the population . The Punjab-born
persons formed 84 percent of the population of the district . The remaining 16
per cent hailed from areas shown below:----
-------------------------------------------------------------------------------------------------------------------------------------
Place of Birth Number Percentage to
the
total
population
-----------------------------------------------------------------------------------------------
Other States of India 21,332 2.03
Pakistan 1,43,527
13.69
Other Countries 863
0.08
Information not available 2,095
0.20
-----------------------------------------------------------------------------------------------
( Census of India, 1961 , Punjab District Census Handbook No. 18 ,
Patiala District , p. 32)
Persons born in other Indian States were mostly from Uttar
Pradesh (13,408), Rajasthan (1,946), Delhi (1,655) and Jammu and Kashmir (878).
The Pakistan born persons were those who migrated in the
wake of partition. The persons reported to have been born in countries other
than Pakistan were mostly the children of Punjabis who in their youth went
abroad and had now come back or had despatched
their children home.
Density of Population.----According to the 1981 Census, the density of
population in the Patiala District was 342 persons per square Kilometer, as
against 333 for the Stateas a whole. The tahsilwise density of Population of
the District , according to the 1981 Census is given in the following table:---
--------------------------------------------------------------------------------------------
Name of Tahsil Density of population per
sq.km.
-------------------------------------------
Total Rural Urban
----------------------------------------------------------------------------------------
Fatehgarh Sahib 306 244 3,057
Rajpura 347 288 3,410
Patiala 417 227 6,044
Samana 263 211 4,555
Nabha 327 242 2,932
Patiala District 342 247 4,213
---------------------------------------------------------------------------------------
( Census of India , 1981,
Series 17, Punjab , Part II-A and Part II-B General Population Tables, and
Primary Census Abstract , pp, 30-31)
Sex Ratio.----- According to the 1981 Census, out of total
population of 15,68,898 of the district , 8,41,916 were males and 7,26,982 were
females , i.e. showing a ratio of 53.66 : 47.34.
There were 863
females per 1,000 males in the district, as against the corresponding figure of
the Punjab State which stood at 865.
However , the Census carried out in the past reveals the position as follows:
-----------------------------------------------------------------------------------------------
Females per thousnad Males
Year ---------------------------------------------------------------------------------------------------------
Patiala
District Punjab
---------------------------------------------------------------------------------------------------------
Total Rural Urban Total
Rural Urban
--------------------------------------------------------------------------------------------------------------------------
1951 804 811 788 844 854 807
1961 828 830 822 854 865 817
1971 847 844 855 865 868 856
1981 863 864 862 879 884 865
----------------------------------------------------------------------------------------------------------------------------
(Census of India, 1981 ,
Series 17, Punjab , Part II-A and Part II-B , General Population Tables , and
Primary Census Abstract, pp. 59-60)
Age
Composition.---According to the 1961
Census, the age composition of the Population of the district is given in the
following table:-
Distributin of 1,000 Persons
of each Sex by Age-Group according to 1961 Census in the Patiala District
The figures given in the above table will not give highly
dependable conclusion, since a district is a small geographical area and the
inflow and outflow of population as a disturbing factor may be substantial.
With this reservation, some inferences are mentioned below:
The age pyramid of the district has a broad base and it tapers
rather obliquely : 311 persons per thousand of the
Sikhs .-- According to 1981
Census , the Sikhs in the district numbered 8,77,765 (4,68,550 males and
4,09,215 females) forming 55.95 per cent of the total populatin.
The word 'Sikh' has its origin from the Sanskrit word 'Shishya
' which means a disciple. Sikhs are the followers of Guru Nanak Dev and believe
in the teachings fo the ten Gurus and their holy book is Adi Granth that is the
Granth Sahib. The Sikhs are monotheists, opposed to idol worship and are
against asceticism and casteism.
According to the Sikh faith, God is omnipresent and has no
from or substance. The faith lays great emphsis on recitation of nam- the
constant repetition on any of the names of God, It also believes in
immortaility of soul and its transmigration. It demands meditation on God
through nam under the guidance of Guru. Socially, Kikhism attaches much
significance to the institution of langar ( community meals ) in which persons
from all classes, high and low, sit and dine together . For initiation, every
sikh is required to receive pahul , a sacred ceremony, in order to become a
'Singh' . As part of his unique identity, Sikh is enjoined to wear on his body,
' the five K's' distinguishing physical items, namely , kes ( unshorn hair)
Kachha ( short drawers), Kangha ( a comb), Kara ( an iron bangle ) and Kirpan (
a sword).
The Sikhs
comprise Jats , Sainis, Khatris, Aroras , etc.
Jats :-- Jats are muscular, stout, tall, handsome, with
reddish brown complexion and generally long lived .They are agriculturists of
par excellence and take pride in calling themselves Zamindars. Many of the jat
classes lay claim to the Rajput origion . The Jats are sub-divided into
different classes or gots. The important jat gots in the district are:; Sidhu,
Chahal, Dhaliwal, Mann, Dhillon , Dhindsa, Randhawa , Tiwana , Ghuman, Bhullar,
Grewal, Sekhon , Mander , Malhi, Etc.
Hindus----- The nimber of Hindus in the district according
to 1981 Census , wa s 6,63,706 ( 3,58
494 males and 3,05. 212 females) .
Which formed 42.30 per cent of the total population . Hindus are mostly settled
in towns. They also holdin villages and are engaged in cultivation
Hindus are divided into various groups , viz. Brahmans,
Khatris, Aroras,Banians , Suds, etc. These groups are futher divided into
castes and sub-castes.
Brahmans.----
The Brahmans
in the district are mostly from Saraswat and Gaur stock. The Saraswats derive
their name from the river Saraswati. The Gaurs originally migrated from Uttar
Pradesh. The Saraswats are divided into Dhai Gharas, Athwans and Baunjais. The
distintion among these groups has disapeared and they now inter-marry . The
brahmans are a handsome and literate community and are engaged in Government
and private services, business, and agriculture. A small number of them perform
priestly duties.
Khatris.--
The word Khatri
is derived from the Sanskrit word 'Kashatriya '. Like Brahmans, they are also
diivded into various groups and sub-groups , such as dhai Gharas, char Gharas,
Bara Gharas, Sarings, Baunjais and khukhrain. in short, they inter- marry
within the group or outside the group but with in out side the group but with
in their sub-caste like other Hindus
They are easily distinguishable by their peculair dialect and dress. Avocations
are no bar to them, but rather a matter
of convenience . The y are engages in trade , commerce , industry, in private
and Government services and also join the army.
Aroras
Aroras are
said to be khatris of Aror modern Rori and Sukkar ( singh) in Pakistan. However
, the fact is that they divided into many groups and castes. They inter-marry
with in those groups .The y alos
inter-marry among Khatris. By religion, the majority of the Aroras are Hindus, but a number of them are sikhs
also.
After the partition
of the country in 1947 , many Aroras who had migrated from Pakistan
generally settled in paliala and Rajpura towns of the district. The aroras are
very active and enterprising , industrious and thrifty . They are engaged
mainly in trade and industry . A niumber of them have also joined public and
private services.
Banians
The word 'Banian' is derived from the sanskrit word banijya
or trade . As teh name implies , Banians are primarily a trade class, They have
deep rooted links in trade, commerce and industry . Since they are able to
carve out enviable fortune in business.
they generally desist from the temptation of joining services. They are traders
par excellence, as they have been engaged in business since generations. Their
main subcastes are Aggarwal, Oswal, Maheshwari, Saralia or Dasa. They trace
their origin from Agroha in the hisar District ( Haryana) and claim to be
descendants of Raja Ugarsen. The most prevalent sub-castes of Banians in the
district are Garg, Jindal , Bansal,
Singla, Goel, Mittal, etc.
Suds
Suds are the descendants of those Rajputs
who had come from Rajputana and settled at Sirhind. During the Mughal rule,
they formed the bulk of populatin of
sirhind and were concentrated in twenty mohallas They were very rich and known
for their bravery and martial spirit. Many Suds were given high military ranks
in Mughal army.
Suds are engaged in trade, commerce,
industry , private and Government services , etc, and are also adept in
business.
Muslims.--- According to the 1981 Census, the number of
Muslims in the district was 22,174 ( 12,115 males and 10,059 females) forming
1.41 per cent of the total population. Islam teaches theism. Literally , it
means submission to the will of god. It is held that the religion was revealed
by God through Muhammad, the Prophet. The teachings are contained in the holy
Koran. Every Muslim is enjoined to say namaz ( prayer) five times a day and
observe roza (fast) during the month of Ramzan.
Christians-- The number of Christians is very small in the
district. According to 1981 Census, the number of Christians was 2,387 (1,249
males and 1.138 females), which formed only 0.15 per cent of the total
population of the district.
The important festivals among the
Christians are 'New Year' Day, Easter, Good Friday and Christmas.
Jains--- According to 1981 Census, the jains numbered
1,813 ( 941 males and 872 females) forming only 0.12 per cent of the total
population of the district . Jainism is essentially a faith of Indian origin
and is still popular in the country. It preaches the observance of doctrine of
non-violence ( ahinsa ) in the very scrupulous manner.
Scheduled
Castes and Backward Classes-- The number
of persons belonging to Scheduled Casts in the district according to 1981
Census, was 3,47,102 ( 1,86,619 males and 1,7,483 females) which formed 22.12
per cent of the total population . They are divided in groups , subgroups , castes and sub-castes. Previously , like
others, they did not marry in other groups , but this rigidity is on the wane. A list of their castes alongwith their
main professional is given in Chapter XVII , 'Other Social Services'.
Formerly , the avocations of Scheduled Castes and Backward
Classes were restricted and they could not change them. Things have,however
changed after the Independence. The Scheduled Castes and Backward Classes are
now at liberty to adopt any profession they like . They are engaged in trade,
commerce , industry private and government services including police and even
in the armed forces. Since 25 per cent of the Civil posts are reserved for them
, the literate Scheduled Castes find it mre lucrative to join Civil services ,
where, if fulfilling the necessary
conditins, they are entitled to reservation in appointments and
promotions. IIIiterate Scheduled Castes , however, are generally engaged in
agriculture. Before Independence , they were not allowed to own land but all
restricitions in this regard have been dispensed with under the Constitution of
India. They can now purchase land or any other immovable or movable property
anywhere in the country . According to government polocies, the surplus land
with the government is being allotted to them at a nominal price.
With the advancement of education and under
the stesses and strains of the modern economic and social set up, the joint
family system is breaking up day-by-day. Due to increase in population and new
ways of life, there is a general treand among the younger gereration to move
out to the urban areas in search o fjob opportunities. It, however, cannot be
said that the institution of joint family has disappeared totally. In certain
cases, the younger people keep their families with their parents or otherwise
extend finanicial help to them in the time of need, i.e. at the time of
marriages, repaying of the outstanding debts, purchasing of lands and building
of houses. They would often send their families to their parents or would keep
the parents with them for a period convenient to both sides. Thus in real sense, the link of joint family does
not break. The younger generation had the benefits of both the system, i.e. the
single family and joint family system.
The condition of
women has considerably improved and they are competing with men in all walks of
life. They are no longer merely slaves to their home and hearth. They receive
higher education and do various kinds of jobs in schools, colleges and offices,
etc. They are seen in various fields of
life alongwith their male counterparts. All avenues of life are now open to the
women and day by day they are becoming more economically independent.
With the passage of
Untouchability Act, 1955 , the caste feeling in the society is decreasing and
the people of different castes mix together quite freely their day-to -day life. In rural areas of the
district , some sort of aversion still persists in social contact, particularly
with regard to the Scheduled Castes.
(i) Property
and Inheritance
Before the passing of the Hindu
Succession Act,1956 , sons used to inherit property after the death of the
father , and if there was no son, the widow of the deceased inherited it. In
this case, she was not legally entitled to dispose it of. A woman was not
supposed to be the last owner of the
property nor could a married daughter claim a share in her father's property. With the passing of
the Hindu Succession Act, 1956 ,
things, however, changed . Hindus , Sikhs, Jains, Buddhists inherit property
under this Act. The Property of the deceased is distributed equally among his
sons, daughters, widow, mother, etc. However, during his lifetime, a person may
dispose of by will or other testamentary disposed any property, which is
capable of being so disposed of by him in accordance with the provision of the
Indian Succession Act, 1925, or under any other law in force at htat time and
applicable to aHindu, In case a person dies intestate, his sons, daughters,
widow, and mother inherit the property in equal share. The adoption of children
and the maintenance allowance to the wife are governed by the Hindu Adoption
and Maintenance Act, 1956.
Muslims are governed by the Shariat Act, 1937. Under
Islamic law, the property by the deceased is inherited in equal shares by his
sons, daugthers, and wives The wife is the sole owner of the mehr given to her
at the time of marriage.
Inheritance, among the Christians is governed by the
Indian Succession Act, 1925.
(ii) Morals
and Marriages
Morals. - Morals do not differ in the Patiala District in
any way from those in other districts of the State. The age -old institution
ended at the time of Independence. No newlicences were issued in the Punjab
State. The intitution was subsequently banned in the whole of India. The other
moral offences of enticing away girls or women for immoral purposes are
governed under the Suppression of Immoral Traffic in Women and Girls Act, 1956.
Marriages- Marriage id celebrated in Punjab Still with great
gusto. Until a few decades ago, a marriage celebration meant a long chain of
ceremonies and rituals, but now it has become a comparatively simle
affair.Nevertheless, marriage still means rituals and festivity.
Marriages amongst the Hindus, Sikhs, Muslims, Jains and
Christins are performed according to their respective customary andtraditional
ceremonies. Civil marriages are performed toavoid social taboos and ostensibly
to save the heavy costs involved in traditions marriage.
Among the
Hindus, marriages is enjoined as a religious obligatin, becasue a father is
believed to achieve salvation only through a son.
Formerly, a
girl had no say in the choice of her
husband. However, in these days, the marriage is generally arranged by the
parents, but the boy and the girl are now allowed to have a glance at each
other. The parents of the girl approach the parents of the boy either directly
or through a mediator. In urban areas, amongs the advanced families,
matrimonial alliance are contracted through adverisements as well. The use of
the services of Nai (barbar) as mediator has become obsolete. After preliminary
inquiries about the required particulars, the parties agree to effect
matrimonial alliances. After consulting the priest, the date is fixed for
engagement. The father of the girl offers money and sweets to the boy, who is
also given seven dry dates out of which he is to eat one. Sometime after their
betrothal ceremony, a date for marriage is fixed. Hindus are very particular
about the auspiciousness of the day. They call the family priest who consults
his books and almanac and then fixes a day which is called saha. Sikhs don't
bother about these things. They see the convenience of both the families
concerned and fix the date of marriage. When the saha is fixed, the girl's
father informs the boy's father through a formal letter. Earlier this letter
used to be written in saffron water and the family priest himself wrote it.
Now-a-days, only a little saffron water is sprinkled over it.
A very peculiar custom generally followed as part of
preparation of the marriage is that of maiyan. It is sort of individual
confinement of the bride and the groom for a few days before the marriage. The
boy and girl are not allowed to go out of their houses. A couple of days prior
to the wedding, Vetna, scented powder consisting of barely flour, turmeric Kachur and mustard oul is applied to the boy
and the girl. In some cases, this ceremony is performed only one day before the
marriage.
The wedding eve is called mehndi raat ( night of henna).
The women assemble to apply henna on the hands of the bride and sing songs
specially meant for the occasion. The henna left over is then used by the other
women present.
On the morning of the day or before the time for departure
of marriage party, ghori or sehra bandi ceremony is performed. The bridegroom's
bhabi ( brother's wife), dressed in her best and accompanied by other female
relatives, at this time puts collyrium in his eyes and his sister hold the
reins of the mare. In return, the bridegroom gives them money. Then the barat (
marriage party) proceeds to the bride's house singing and dancing. At the bride's
house, the relatives and friends gather to receive the barat, where milni (
reception) of parents and relatives of both parties takes place. The jaimala
ceremony, i.e. garlanding between the bride and bridegroom is performed .
Thereafter , the marriage party is served with sumptuous food.
At the appointed time, the ceremony of lawan or phere (
circumambulation the holy fire by the bridegroom and the groom) is performed by
the priest in the presence of relatives and friends of both parties. During
performance of phere , a number of ceremonies, such as madh parkh, ganth jorna, kanyadan, etc, are also performed.
The next ceremony after the marriage is bride's departure,
the doli ( palanquin) . To the accompaniment of the songs of separation , the
doli is sent away. In villages, even today, a maid servant generally Nain (
barber's wife) is sent with the bride. She is there to help the girl in case
she faces with any dufficulty in her new enviroments.
When the marriage party along with the bride reaches home,
the pani varna ceremony is performed. Diluted milk called Kachchi lassi is put
in a small vessel and the bridegroom's mother and sisters turn it over the head
of the bride three times each . Each time they pretend to make an attempt to
drink it, but the bridegroom puts his hand across and stops them. Thereafter,
some oil is poured over the threshold
and the couple enters the house. The
bride is escorted to a separate room where she is seated . In the munh dekhai
ceremony the bride is presented some
gifts, usually cash, on showing her face to the female relatives, and women
friends from the neighbourhood. After staying for a day or two , the couple
visits the bride's house. It is called phera pana, with which the marriage ceremonies
come to end.
Prior to 1909 , marriages amongst Sikhs were performed
according to Hindu rites. With the passage of Anand Marriage Act, 1909, the
marriages are now performed by anand karaj. The Jat Sikhs are very particular
about their got (clan) and do not marry into the gots of the parents and
grand-parents on both sides.
The marriage system of Sikhs closely resembles that of the Hindus. The notable difference
is the lawan.(phere ) are performed around the Guru Granth Sahib, which is always
on the spot. Some texts from the Guru Granth Sahib are recited. The couple is
supposed to have received pahul before lawan. This condition is sometimes
relaxed and the copule may be advised to recevie pahul at some later stage
after marriage, if not already done.
The marriage system among the Namdhari is the simplest and
the cheapest. It was introduced by Baba Ram Singh in 1863. Earlier marriages
were solemnised according to the Hindu system, which involved a lot of time,
money and cumbersome ceremonies. All these have been reduced to the making of
four rounds of a sacrificial fire
(hawan).
The would be union by marriage is determined by parents,
but the blessed aprroval of the Guru is most essential. A Namdhari girl is
married to a Namdhari. No dowary is allowed. Expensive and showy customs have
been done away with.
Marriages among the Muhammadans is called nikah Muhammadan
marriage is a mutul contract agreed upon by the man and woman and certain
prescribed rituals are performed at teh time of the ceremony.
The marrisge among Muhammadans is arranged by the parents
of the boy and girl either by the diect negotiations or through some mediator.
The intiative is taken by groom's parents. The amount of the mehr by the
bridegroom to the bride is settled. mngni (betrothal) takes place and on the
appointed day of marriage, the marriage party goes to the bride's house. With
thhe usual feast , the nikah takes place. The bride's vakil (agent) obtains the
conset of the bridgegroom and sanctifies the nikah (confirms the marriage).
Marriage amoong the Christians is solemnised in the chirch
and the priest performs the marriage ceremonies. Before the marriage ceremony,
he baptises the bride and bridegroom. It a Christianwants to marry a girl of
some other faith, she must accept Christianity and vice-versa. After the
ceremonies, the friends and relations are served with a feast. There is not
much difference in rituals among the Roman Catholics and the Protestants.
The Jains have the same system of marriage as the Hindus. The notable
difference is that marriage ceremonies are performed by their own priest
instead of a Brahman.
Widow
Remarriage.-- According to the custom
prevalent in the past, widow remmariage was generally not permitted in the
district. A few decades ago, when child-marriage was in vouge, many young girls
would become widows without seeing the face of their parents home in the state
of widowhood. The position has now changed. Widow remarriage is encouraged by
the modern society Amongst the Jat Sikhs, widow is generally remarried to the
dever or jeth (youger or elder brother brother of the deceased husband). This
marriage is called kareva or chadar andazi. In the presence of the near
relatives, the prospective husband puts a chadar (white
sheet) over the head of the
wife-to-be and puts bangles on her wrist. The corners of the sheet are dyed
yellow. Namdharis also preach widow remarriage. Among jains, remarriage is not
popular. Christians and Muslim, remarry widows.
(iii) Birth
and Death Ceremonies
Birth
Ceremonies among Hindus.-- Religious
Ceremonies start among the Hindus before the birth of a child. The expectant
mother is served with reet (gifts) by her relations in the rural areas. She is
put in seprat room where no one else expect the dai (midwife) and some elderly
women of the family are allowed to go. When the child is born, the woman
present at the time call out that a baby girl is born even if it is a boy. This
is done with a purpose because it is feared that with the happines resulting
from the birth of a son, the mother's placenta may not be released thus
spreading poison in her body. If infant is a son, shirin leaves are hung
outside the house, as an indication of the lucky incident.
Shortly after the birth, the baby is made to taste by its
first liquid food (gurhuti) which is generally administered by some elderly
member of the family. Next the breast washing (chuchi dhaul) ceremony is
performed. One of the father's unmarried sisters or some other related girl
washes the mother's breast with warm water. In returns for this performance,
the girl is given some money as gift. after this rite, the baby is put to
mother's breast for feeding.
Ghuti is given to the infant with a piece of cotton
(phoa). It contains boiled sanna, amaltas, saunf, harar and black salt.
Chhuani, made of ajwain, ghee and sugar, is first distributed among girls and
then given to mother for three days. On the fourth day, moi made of flour, ghee
and sugar is given to her. Panjiri made of wheat flour, ghee, sugar and dry
fruits is given to the mother on the tenth day, and in case the child is a boy,
it is also distributed among the brotherhood.
The house where a child is born is considered impure for
the first ten days or more. The impurity is called sootak. On the eleventh day
of child birth, the khatris make the mother bathe and also wash her hair, after
which whole house is washed and smeared with the dung mixture. Sugar candy or
pieces of jaggery are distributedamong the relatives come to offer
congratulations and give money in the money in the form of shagan (gift) to the
child.
When the mother steps out of the house after confinement,
generally after eleven days, a rite is performed. This is called Bahar
vadhavan. In some case, it is performed on the thirteenth day.
The mother of the wife sends sweets, panjiri, gold and
silver ornaments, suits of clothes for the woman and for the boy. This is
called chhuchhak or hua ka dena.
On the 40th day, the mother takes bath and distributes
panjiri among the brotherhood. This is called chhila ceremony.
When thechild cuts his first tooth, fresh coconut is
distributed. If a child cuts his upper tooth first, it is considered an ill for
the maternal uncles. The maternal uncles, on seeing this child, perform a rite
and touch his teeth with a silver cup and then offer it ti the child as a gift.