The inter mixture of beliefs of countless tribes arriving into Punjab has resulted in influencing the life and thought of the people already living here. Yet undoubtedly, there is unity which can be seen underlying this highly composite Punjabi society. This process of integration is apparent in fairs and festivals of Punjab that have kept alive the memory of so many faiths and cults that have disappeared in tombs of time.

Among the agencies that have contributed to the growth of this spirit or unity, despite the rigidity of casteism and differences of religious beliefs, may be mentioned, the fairs and festivals of the region. The Mahabharata speaks of the people living on the flourishing shores of the five rivers as the lovers of amusement and of highly sensuous nature. This sensuous aspect is satirised as well as praised. Atharva Veda contains a hymn that says:

This "Hymn" describes the courageous, secular and brave nature of the Punjabis that finds its expression in almost every walk of the Punjabi life. The fairs held in Punjab are the occasions where the Punjabi personality finds full expression.

For Punjabis, a fair has always been an occasion of great rejoicing. People participate in the fairs coming from far off places and trudging dusty distances in their multi-coloured dresses.

Men, women and children of all ages, classes and creeds flock in thousands to enjoy the fascinating features of the fairs like races, wrestling bouts, singing, dancing, acrobatics etc. On these occasions people decorate their bullocks, horses and camels reflecting their vivacious and jovial attitude.

It is the only festival fixed by the solar calendar. It falls on 13 April every year (once every 36 years it falls on 14 April). Other festivals are observed according to the lunar calendar, hence the variation in dates. Every year Baisakhi is celebrated in the first month of the Bikrami calendar. Apart from ushering in a new year, it has traditionally been observed as a harvest festival. For Sikhs, the practice of gathering on this day in order to pay homage to the Guru was started by the third master, Guru Amar Das, almost 450 years ago. Since 1699, the day has an added significance since it marks the day when Guru Gobind Singh transformed the Sikhs into a new fraternity by introducing the concept of baptism.

The festival of lights is celebrated on Amavasya (the last day of the waning moon) in the month of October or November. Guru Amar Das had initiated the practice of asking Sikhs to come to Goindwal on the occasion of Diwali in addition to Baisakhi. In the early 17^th century, around 1620 A.D., the return to Amritsar of Guru Har Gobind after his release from the fort of Gwalior coincided with this day. Gurdwaras and Sikh homes are widely illuminated on the night of Diwali. This festival is also the main festival of Hindus. The festival sees the outcome of brotherhood and love for each other’s faith.

It is a fete introduced in the year 1700 by Guru Gobind Singh. Since then it has been an important annual feature in the Sikh calendar. It was designated on the day after Holi and held at Holgarh, a fort at Anandpur. He devised an observance centred on many pursuits. The word hola is adapted from halla, meaning attack, while mohalla means the place of attack.

The purpose was to instruct and drill his followers in the art of warfare. Competitions were held in wrestling, archery, manual combat with sword and shield, combat on horseback and dagger play. War games and competitions took place. The Guru himself observed the manoeuvres and judged the best among the participants. Large numbers assemble especially at Anandpur on this day to celebrate this festival. Colourful processions are taken out and displays of horsemanship, tent-pegging and mock-combat are held.

Holi is an old springtime festival, also centred on recalling the frolicking of Lord Krishna. It is observed on the full moon day of the month of Chet (March-April). People traditionally indulge in sprinkling colour, liquid or powder, on each other joyously.

It is the observance of an event related to the lives of gurus. Four amongst them have pre-eminence. The principal Gurpurab is the birth anniversary of Guru Nanak. This is universally celebrated on the full moon day of the month of Kartik (October-November). The anniversary of Guru Arjan’s martyrdom falls on the fourth day of the waxing moon in the month of Jesht (May-June). A distinctive feature of this observance is the setting up of chhabils (locations where drinking water is available).

It is the time when people gather round a sacred fire to bid farewell to the biting cold of winter, which is traditionally known to taper off after Lohri. The Festival originates from mystic Dhulla Bhatti, who was an Indian version of Robin Hood. It is said that once he saved a beautiful lady from the clutches of robbers and soon they fell in love. Due to severe opposition they committed suicide by jumping into fire, since then the sacred lighting of the fire is done with chants of

"Sunder Mundriye, Tera Kaun Vichara, Dhulla Bhatti Wala?"
"(Beautiful girl, whom are you thinking of, Dhulla Bhatti Wala).

Groups of children on this particular day would go singing round houses collecting eatables made of jaggery.

A number of festivals and fairs take place in honour of the Hindu gods and goddesses like Lord Krishna, Vishnu, Shiva, Parvati, Laxmi and Sarasvati. Fairs are also held in honour of the Sikh Gurus. Besides, these are also held to celebrate certain events, which are of great significance to the Sikh faith.

Though the Hindus and Sikhs have apparently different fairs and festivals the common participation of the masses belonging to different faiths and religions is truly visible in these fairs.

No doubt Punjabis are an enlightened community and old myths and beliefs are no longer gospel truths with them. But they still attend such fairs as they are based on superstitions. A big colourful gathering itself is a matter of enjoyment for Punjabis. For them a crowd at a fair has more of a cultural significance than a functional compulsion.

Making purchases at a fair is no longer a matter of convenience or compulsion for the participants but has become a cultural habit now. As, for Punjabis, celebrations of a fair means company of friends and spending of money, both found in abundance.