Punjab Culture Quotes

I would learn many years later that although Sindh and Punjab had been geographically and culturally close, their experience of Partition was vastly different with respect to violence.

Radcliffe announced his award. Bengal's culture, arts, dance and music were divided. Punjab's ploughs, farming, songs and romance have been carved up.

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Once India achieved its nuclear power status as did Pakistan, Atal felt that it was time that the two countries started working towards good relations. Atal’s counterpart in Pakistan, Nawaz Sharif, also believed that the two countries should foster good relations. Sharif sent an invitation to Atal to visit Pakistan. Pakistan wanted to test the commitment of the new BJP government. Atal responded wholeheartedly and crossed the Attari–Wagah border in Punjab by bus on the afternoon of 19 February 1999. He was accompanied by twenty-two distinguished Indians who included journalists like Kuldeep Nayar, cultural personalities like Mallika Sarabhai and film personalities like Dev Anand and Javed Akhtar. The bus that Atal went by was to become a daily feature from Delhi to Lahore and back. The bus service was to foster better people-to-people contacts, including allowing families that lived on either side of the border to meet each other.

Deprived of their direct ties with Central Asia -- and with it their access to Turkish slaves, mercenaries and war horses -- the later Ghaznavids lost their wider, imperial vision an acquired the character of a regional, North Indian state. They were certainly not seen as menacing aliens who might have posed a civilzational threat to Indian culture. Contemporary Sanskrit inscriptions refer to the Ghaznavids not as Muslims but as 'turushkas' (Turks), an ethnic term, or as 'hammiras', a Sanskritized rendering of 'amir' (Arabic for commander), an official title. For their part, in the eleventh and twelfth centuries Ghaznavid rulers in India issued coins from Lahore bearing the same legends that had appeared on those of their Indian predecessors, the Hindu Shahi dynasty (c.850-1002). These included Śiva's bull Nandi and the Sanskrit phrase 'śri samanta deva' (Honourable Chief Commander) inscribed in Devanagari script. Such measures point to the later Ghaznavids' investment in establishing cultural and monetary continuity with North Indian kingsdoms. Moreover, despite the dynasty's rhetoric about defending Sunni Islam, religion posed no bar to military recruitment, as Indians had always been prominent in Ghaznavid armies. In 1033 Mahmud of Ghazni gave the command of his army stationed in Lahore to a Hindu general, and in Ghazni itself Indian military contingents had their own commanders, inhabited their own quarter of the city, and were generally considered more reliable soldiers than the Turks. Crucially, the Ghaznavids brought to the Punjab the entire gamut of Persianate institutions and practices that would define the political economy of much of India for centuries to come. Inherited from the creative ferment of tenth-century Khurasan and Central Asia under the Samanid rulers of Bukhara, these included: the elaboration of a ranked and salaried bureaucracy tied to the state's land revenue and military systems; the institution of elite, or military, slavery; an elaboration of the office of 'sultan'; the courtly patronage of Persian arts, crafts and literature; and a tradition of spiritually powerful holy men, or Sufis, whose relations with royal power were ambivalent, to say the least.

In c. 1700 BC, another group of Indie speakers settled in south Afghanistan and took to the composition of the Ṛgvedic hymns in the region between the Helmand and the Arghandab. We have shown that the description of Sarasvatī and Sarayu in the Ṛgveda, and even sūtra literature, fits the Afghan rivers Helmand and Hari-rud better than any river in India. In c. 1400 BC, the Ṛgvedic people moved eastwards to the middle Indus. Eventually, they absorbed the Cemetery H people to found the Painted Grey Ware culture in c. 850 BC in Punjab and on the upper Ghaggar. The Vedic people remained to the west of the Yamuna-Ganga doab until c. 850 BC. The large-scale settlement of the Ganga Plain took place only when the use of iron became widespread and, perhaps, when population increased. During their migrations, the Indo-Aryans carried with them not only their poetry and religious beliefs, but also place and river names which they selectively reused. (Table 15)

While no single piece of evidence by itself can provide the clinching argument, an examination of the evidence in totality leads to the conclusion that India is not the original home of the Ṛgvedic people. The picture that emerges is as follows: The proto-Indo-European speakers emerged as a pre-historical entity in the steppes north of the Black and Caspian Seas with the domestication of the wild horse. By the time they started dispersing, the Indo-Europeans were already familiar with metal and were not only riding horses but also using wheeled vehicles. The undifferentiated Indo-Iranian-speaking groups moved southwards from the Eurasian steppes in c. 2000 BC and spread over central Asia, Iran and Afghanistan up to River Indus. The merger of the non-Ṛgvedic Indie speakers with the post-urban Harappans led to the establishment of the various late Harappan cultural phases, including the important Cemetery H culture in Punjab.

To sum up, we have argued that the Indo-Iranian speakers appeared on the central Asian scene in c. 2000 BC. This was the time when the urban phase of the Harappan tradition was coming to an end. The Indie speakers first appeared on the northwestern doorstep of the Indian subcontinent during c. 2000-1700 BC. They were not the Ṛgvedic people. They independently combined with the post-urban Harappans to set up late Harappan cultures: Cemetery H culture in Punjab, Jhukar in Sind, and Rangpur in Gujarat.

In the period c. 1700-1400 BC, the used in Vedic people were stationed in the Helmand area in south Afghanistan, where they composed the bulk of the Ṛgvedic hymns. In about 1400 BC they arrived on the western tributaries of the Indus. Crossing the Punjab rivers, they arrived in the upper Ghaggar region where they merged with the Cemetery H people to produce the Painted Grey Ware culture (figure 6). It is these people who, armed with iron technology, moved east of the Yaga doab after c. 900 BC.