Tulu Language, script and Dialects

 Tulu Language, Script and Dialects

Tulu language is one of the five Dravidian languages of South India (Pancha- Bhasha, others are Tamil, Telugu, Kannada and Malayalam). The four major languages spoken today are dominantly spoken in their respective states (Tamilnadu, Andhra Pradesh, Karnataka and Kerala), whereas Tulu is spoken in a small niche, mainly in coastal Karnataka and Northern Karala (Kasaragod district). About 2.5 million people speak Tulu and call it their mother tongue. Tulu nadu is a region where many languages are spoken. While Kannada is the official state language, different ethnic communities in Tulu Nadu speak different languages. Tulu, derived from proto-Dravidian is the predominant language spoken by Hindus of various castes and by the Jains of Tulu Nadu. Konkanasthas and Catholics speak two variants of Konkani. Muslims speak a language of their own that is derived from Tulu as well as Malayalam.

There are about 24 Dravidian languages recognized by linguists. Of these the five languages in the South developed into major languages. Tulu is the only developed language that has not received the recognition it is due. However, Tulu language with its near extinct script has been generating much enthusiasm amongst the linguists, as it is now believed to be one of the oldest Dravidian languages.

The Script

The Tulu language has lost its prominence as a major language. Lack of serious literature in Tulu language has also hampered its claim as a language to be taught in educational institutes. Though it is certain that most of the literature has been lost because of difficulties in preserving palm leaf scrolls, the earliest literature available is from the 15th century. This indeed is a much later work than the language itself, which is thousands of years old. There was also some confusion regarding the script of Tulu language, which closely resembles Malayalam. It was thought that priests from Tulu Nadu went south to Kerala to perform and learn Agama Sastra rituals, where they jotted notes borrowing the Malayalam alphabets. This was the prevailing thought of many researches although now there is a consensus that Tulu language possessed its own script before Malayalam script existed. Perhaps the reciprocal is true that the Malayalam script developed from Tulu script as the language predates Malayalam by more than a thousand years. The priests who went south are now credited with carrying mantras written in Tulu script to Kerala. Like Tamil and Malayalam, Tulu script is derived from the Grantha* script.

Sample of the basic Grantha Script

Tulu Alphabets

The earliest piece of literature, Tulu Mahabharata is from the 15th century written in Tulu script. Another manuscript that was discovered Tulu Devimahatme, a prose work like the Mahabharata, is also from the 15th century. Two epic poems written in 17th century namely Sri Bhagavata and Kaveri have also been found. Madhvacharya’s eight matts established in Udupi in the 13th century were centers of Tulu literature during his lifetime and thereafter. However, very little of this has survived. So it is not inconceivable (as it is claimed) that Madhvacharya himself did all his writings in the Tulu script. Other inscriptions discovered are Sanskrit mantras transliterated in Tulu script. It appears as though the Brahmins used the script mainly for this purpose.

In the first half of 19th century the German missionaries undertook a renaissance of the language. Unfortunately, they published Tulu literature and materials related to Christianity in the Kannada script as they had established printing presses in that language in Mangalore. In addition the German missionaries also produced Tulu lexicon and Tulu-English dictionary. They are also credited with transcription of Tulu folklore, Tulu proverbs and works on spirit worship in Tulu Nadu. Printing material in the Kannada script led to further disuse of the original Tulu script. By late 19th century Tulu script became remote and was endangered. Today there are no books or literature in the Tulu script and there are only a handful of Tuluvas who can read the script.

All the classic literatures discovered thus far are written only in one of the four dialects of the language, namely the Brahmin dialect. The dialect spoken by Brahmins in the southern part of Tulu Nadu is used in these manuscripts. The priests belonged to a sect of Tuluva Brahmins called the Shivalli Brahmins. (Only the Shivalli and the Sthanika sects in Tulu Nadu spoke the Brahmin dialect.) Tulu script was used by these Brahmins

to write mantras. The Brahmin dialect also has imported many Sanskrit words into its dialect and lexicon. The Common dialect, which is spoken by the non-Brahmin class, was not used in writings of Tulu. However, the Common dialect is used in many of the folk songs, proverbs and riddles. The folk songs called the Paaddanas are treasures reflective of the rich culture of Tulu Nadu. They also allow a glimpse into the society of Tuluva people. These were never written down and have been passed on through generations as oral traditional songs.

The Language and its Dialects

Research in Tulu language and script has been sorely lacking. In 1856 Robert Caldwell undertook a systematic study of the Tulu language with his monumental work, “A Comparative Grammar of Dravidian or South Indian Family of Languages.” Caldwell called Tulu one of the most developed Dravidian languages. In 1872 J. Bigel wrote, “Grammar of The Tulu Language.” Then in the 20th century S. U. Panniyadi and L.V. Ramaswamy Iyer published more books about its grammar. These authors contended that the language was well developed, and was one of the earliest off-shoots of proto-South Dravidian language, with many dialectal variations. (Tamil, Malayalam and Kannada also were derived from it, whereas Telugu was derived from proto-Central Dravidian). There is renewed interest in the language as evidenced by the fact that many universities both in India and abroad are promoting more research of Tulu language.  Rashtrakavi Govinda Pai Research Center in Udupi has encouraged such research. Dr. D.N. Shankar Bhat and Dr. Padmanabha Kekunnaya have been doing commendable, ongoing research in the field.

From Encyclopedia Britannica
  

Different regions within Tulu Nadu developed its own dialect of the language. The language developed with various dialects and peculiarities, unimpeded by the proximity of the regions. Five main such geographical divisions with dialectal variations can be seen.

1. Southwest: comprising of Kasargod District of Kerala
2. Southeast: Includes Sullia and Kodagu
3. South Central: comprising of Puttur, Belthangady and Bantwal
4. Northwest: area including Mangalore and Udupi
5. Northeast: includes Karkala.

Other languages have influenced some of the dialects in these regions. Thus Malayalam may have influenced Tulu in the Southwest (Kasargod), whereas in other areas Kannada has influenced it. The differences in the society also influenced the dialects. Brahmins developed their own dialect influenced by Sanskrit that they were proficient in. Four main social dialects have developed.

1. Brahmin Dialect
2. Jain Dialect
3. Common Dialect and 
4. Harijan/Tribal Dialect

Brahmin Dialect - spoken by Shivalli and Sthanika Brahmins - is the language used in writing the few classical literature discovered thus far. They also borrowed Sanskrit words and pronunciation of words. Even the local Dravidian words were enunciated with retroflex words (unusual in Dravidian languages, where non-retroflex sounds are used).

Jain Dialect spoken by the Jains in the northern part of Tulu nadu. They have a distinct dialect where the initial t and s have been replaced by letter h. As an example the word tare (head) is pronounced as hare. Saadi (path) is haadi.

Common Dialect is spoken by the majority of people (non-Brahmins) of Tulu Nadu, and is the dialect of commerce, entertainment and art. It is the language of the Paaddana. It is subdivided into more than five groups as spoken by Bunts, Billavas, Mogaveeras, Gowdas and Kumabaras etc. Due to the similarity in these dialects, they are grouped under the common heading of Common Dialect or Common Tulu. The borrowed Sanskrit words in this dialect are invariably altered to a non-retroflex sound unlike in the Brahmin dialect where the words are pronounced just as in Sanskrit.

Harijan and Tribal Dialect is spoken by the Mera, Mansa, Harijan and Tribal classes. They closely resemble the Common dialect though in the South they still have maintained their distinction. The sound c replaces the sounds t, s, and c of other dialects. Hence tare is care and saadi is caadi. Onasu (meal) is pronounced onacu. Non-retroflex words are pronounced with retroflex in this dialect. New words like baanaaru (Brahmin), jeerklu/jeerlu (children), dekke/meere/korage (husband) and dikkalu/meerti/korappolu (wife) are also found in this dialect.

There is a common perception that there are only two kinds of Tulu dialects, namely Brahmin and Common. Dr. P Kekunnaya suggests studying the language in four different dialects by combining both geographical variations in the dialects and the different social dialects. Hence the divisions studied are:

1. Sb: Brahmin dialect of Southwest, Southeast and South Central region.
2. Sc: Common dialects of the same regions in the South
3. Nb: Brahmin dialects of Northwest and Northeast.
4. Nc: Common dialects of the same regions in the North.

Some of the differences in the words and sounds used by the Brahmin dialect and the Common dialect in the Northern regions have disappeared or are nearly imperceptible now. However, in the Southern regions, the differences are more commonly maintained and are more apparent.

Some examples of different dialects are cited here.

SbScNbNc 
Iklegunikleguniinklegunigaleguto you (pl.)
eraduraddueraduraddutwo
meklemeklemoklemoguleof these persons
ubipnaubipuneubipunaubbiyunispitting
oletteletteoleteletteI called
barepribarepujjibarepribarepujidoes not write
Conclusion

In conclusion, it is fair to say that Tulu is one of the five major Dravidian languages, the script of which has not received the attention it is due. The Tulu script was mainly used to write Sanskrit mantras by the priestly class. Lack of serious literature before 15th century hampered its claim as one of the legitimate South Indian languages. Some literary works have been unearthed recently. The German missionaries in the early 19th century, perhaps, did much disservice to the Tulu script as they opted to transliterate Christian literature into Tulu language but used Kannada script to do so. But they are also credited with introducing print medium to the language, though in the Kannada script, thus helping in preserving many of the dying stories and folk songs.  The dominance of Kannada print medium led to further disuse of the script. Currently there are no attempts at resurrecting Tulu language or the scripts in the universities and other institutions in the Tulu Nadu. The language and the script had remained a curiosity for researchers until recently but now there seems to be renewed interest in this ancient language. There seems to be some hope for a Tulu renaissance mainly because of works done by Padmanabha Kekunnaya, Drs. U.P and Susheela P Upadhyaya and the diligent work in the Rashtrakavi Govinda Pai Samshodhana Kendra in Udupi.

There are many households in Tulu Nadu with many Tulu manuscripts and inscriptions, especially in the Brahmin homes. Many have been lost because of lack of interest in attempts to preserving them. Though most of these are Sanskrit mantras written in the Tulu script their numbers must be significantly high.  Much effort and resources need to be spent towards research of the language of Tulu Nadu and its unique script.

References: A major source of reference for this article is Dr. Padmanabha Kekunnaya’s thesis, “A Comparative Study of Tulu Dialects.” Other referral sources are “Renaissance in Tulu literature” and “Tulu Lexicon:A New Experiment in Dictionary Making” both by Dr. U. P. Upadhyaya.

*Grantha script: emerged from the Gupta script that in turn was derived from Brahmi script. Grantha script developed in the 5th and 6th century C.E. Veda Vyasa was said to have written the Vedas in the Grantha script. This led to the postulation that the Vedas were written down much later than their origins as oral traditions. This also suggests that the Tulu script developed much later than the language itself. All the Dravidian literature developed from Grantha script after the 5th century C.E. However, there is literature in Tamil dating back to 3rd century B.C.E. to 3rd century C.E. (Sangam literature). Currently Sanskrit language is written in Nagari script that developed in the 7th century C.E. 

Tulu language is one of the five avidian languages of South India (Pancha- Bhasha, others are Tamil, Telugu, Kannada and Malayalam). The four major languages spoken today are dominantly spoken in their respective states (Tamilnadu, Andhra Pradesh, Karnataka and Kerala), whereas Tulu is spoken in a small niche, mainly in coastal Karnataka and Northern Karala (Kasaragod district). About 2.5 million people speak Tulu and call it their mother tongue. Tulu nadu is a region where many languages are spoken. While Kannada is the official state language, different ethnic communities in Tulu Nadu speak different languages. Tulu, derived from proto-Dravidian is the predominant language spoken by Hindus of various castes and by the Jains of Tulu Nadu. Konkanasthas and Catholics speak two variants of Konkani. Muslims speak a language of their own that is derived from Tulu as well as Malayalam.


There are about 24 Dravidian languages recognized by linguists. Of these the five languages in the South developed into major languages. Tulu is the only developed language that has not received the recognition it is due. However, Tulu language with its near extinct script has been generating much enthusiasm amongst the linguists, as it is now believed to be one of the oldest Dravidian languages.




Tulu 1

The Script
The Tulu language has lost its prominence as a major language. Lack of serious literature in Tulu language has also hampered its claim as a language to be taught in educational institutes. Though it is certain that most of the literature has been lost because of difficulties in preserving palm leaf scrolls, the earliest literature available is from the 15th century. This indeed is a much later work than the language itself, which is thousands of years old. There was also some confusion regarding the script of Tulu language, which closely resembles Malayalam. It was thought that priests from Tulu Nadu went south to Kerala to perform and learn Agama Sastra rituals, where they jotted notes borrowing the Malayalam alphabets. This was the prevailing thought of many researches although now there is a consensus that Tulu language possessed its own script before Malayalam script existed. Perhaps the reciprocal is true that the Malayalam script developed from Tulu script as the language predates Malayalam by more than a thousand years. The priests who went south are now credited with carrying mantras written in Tulu script to Kerala. Like Tamil and Malayalam, Tulu script is derived from the Grantha* script. 

The earliest piece of literature, Tulu Mahabharata is from the 15th century written in Tulu script. Another manuscript that was discovered Tulu Devimahatme, a prose work like the Mahabharata, is also from the 15th century. Two epic poems written in 17th century namely Sri Bhagavata and Kaveri have also been found. Madhvacharya’s eight matts established in Udupi in the 13th century were centers of Tulu literature during his lifetime and thereafter. However, very little of this has survived. So it is not inconceivable (as it is claimed) that Madhvacharya himself did all his writings in the Tulu script. Other inscriptions discovered are Sanskrit mantras transliterated in Tulu script. It appears as though the Brahmins used the script mainly for this purpose.

In the first half of 19th century the German missionaries undertook a renaissance of the language. Unfortunately, they published Tulu literature and materials related to Christianity in the Kannada script as they had established printing presses in that language in Mangalore. In addition the German missionaries also produced Tulu lexicon and Tulu-English dictionary. They are also credited with transcription of Tulu folklore, Tulu proverbs and works on spirit worship in Tulu Nadu. Printing material in the Kannada script led to further disuse of the original Tulu script. By late 19th century Tulu script became remote and was endangered. Today there are no books or literature in the Tulu script and there are only a handful of Tuluvas who can read the script.

All the classic literatures discovered thus far are written only in one of the four dialects of the language, namely the Brahmin dialect. The dialect spoken by Brahmins in the southern part of Tulu Nadu is used in these manuscripts. The priests belonged to a sect of Tuluva Brahmins called the Shivalli Brahmins. (Only the Shivalli and the Sthanika sects in Tulu Nadu spoke the Brahmin dialect.) Tulu script was used by these Brahmins to write mantras. The Brahmin dialect also has imported many Sanskrit words into its dialect and lexicon. The Common dialect, which is spoken by the non-Brahmin class, was not used in writings of Tulu. However, the Common dialect is used in many of the folk songs, proverbs and riddles. The folk songs called the Paaddanas are treasures reflective of the rich culture of Tulu Nadu. They also allow a glimpse into the society of Tuluva people. These were never written down and have been passed on through generations as oral traditional songs.

The Language and its Dialects
Research in Tulu language and script has been sorely lacking. In 1856 Robert Caldwell undertook a systematic study of the Tulu language with his monumental work, “A Comparative Grammar of Dravidian or South Indian Family of Languages.” Caldwell called Tulu one of the most developed Dravidian languages. In 1872 J. Bigel wrote, “Grammar of The Tulu Language.” Then in the 20th century S. U. Panniyadi and L.V. Ramaswamy Iyer published more books about its grammar. These authors contended that the language was well developed, and was one of the earliest off-shoots of proto-South Dravidian language, with many dialectal variations. (Tamil, Malayalam and Kannada also were derived from it, whereas Telugu was derived from proto-Central Dravidian). There is renewed interest in the language as evidenced by the fact that many universities both in India and abroad are promoting more research of Tulu language.  Rashtrakavi Govinda Pai Research Center in Udupi has encouraged such research. Dr. D.N. Shankar Bhat and Dr. Padmanabha Kekunnaya have been doing commendable, ongoing research in the field.

From Encyclopedia Britannica
Different regions within Tulu Nadu developed its own dialect of the language. The language developed with various dialects and peculiarities, unimpeded by the proximity of the regions. Five main such geographical divisions with dialectal variations can be seen.
1. Southwest: comprising of Kasargod District of Kerala
2. Southeast: Includes Sullia and Kodagu
3. South Central: comprising of Puttur, Belthangady and Bantwal
4. Northwest: area including Mangalore and Udupi
5. Northeast: includes Karkala.
Other languages have influenced some of the dialects in these regions. Thus Malayalam may have influenced Tulu in the Southwest (Kasargod), whereas in other areas Kannada has influenced it. The differences in the society also influenced the dialects. Brahmins developed their own dialect influenced by Sanskrit that they were proficient in. Four main social dialects have developed.
1. Brahmin Dialect
2. Jain Dialect
3. Common Dialect and
4. Harijan/Tribal Dialect
Brahmin Dialect - spoken by Shivalli and Sthanika Brahmins - is the language used in writing the few classical literature discovered thus far. They also borrowed Sanskrit words and pronunciation of words. Even the local Dravidian words were enunciated with retroflex words (unusual in Dravidian languages, where non-retroflex sounds are used).

Jain Dialect spoken by the Jains in the northern part of Tulu nadu. They have a distinct dialect where the initial t and s have been replaced by letter h. As an example the word tare (head) is pronounced as hare. Saadi (path) is haadi.

Common Dialect is spoken by the majority of people (non-Brahmins) of Tulu Nadu, and is the dialect of commerce, entertainment and art. It is the language of the Paaddana. It is subdivided into more than five groups as spoken by Bunts, Billavas, Mogaveeras, Gowdas and Kumabaras etc. Due to the similarity in these dialects, they are grouped under the common heading of Common Dialect or Common Tulu. The borrowed Sanskrit words in this dialect are invariably altered to a non-retroflex sound unlike in the Brahmin dialect where the words are pronounced just as in Sanskrit.

Harijan and Tribal Dialect is spoken by the Mera, Mansa, Harijan and Tribal classes. They closely resemble the Common dialect though in the South they still have maintained their distinction. The sound c replaces the sounds t, s, and c of other dialects. Hence tare is care and saadi is caadi. Onasu (meal) is pronounced onacu. Non-retroflex words are pronounced with retroflex in this dialect. New words like baanaaru (Brahmin), jeerklu/jeerlu (children), dekke/meere/korage (husband) and dikkalu/meerti/korappolu (wife) are also found in this dialect.

There is a common perception that there are only two kinds of Tulu dialects, namely Brahmin and Common. Dr. P Kekunnaya suggests studying the language in four different dialects by combining both geographical variations in the dialects and the different social dialects. Hence the divisions studied are:
1. Sb: Brahmin dialect of Southwest, Southeast and South Central region.
2. Sc: Common dialects of the same regions in the South
3. Nb: Brahmin dialects of Northwest and Northeast.
4. Nc: Common dialects of the same regions in the North.
Some of the differences in the words and sounds used by the Brahmin dialect and the Common dialect in the Northern regions have disappeared or are nearly imperceptible now. However, in the Southern regions, the differences are more commonly maintained and are more apparent.

Conclusion
In conclusion, it is fair to say that Tulu is one of the five major Dravidian languages, the script of which has not received the attention it is due. The Tulu script was mainly used to write Sanskrit mantras by the priestly class. Lack of serious literature before 15th century hampered its claim as one of the legitimate South Indian languages. Some literary works have been unearthed recently. The German missionaries in the early 19th century, perhaps, did much disservice to the Tulu script as they opted to transliterate Christian literature into Tulu language but used Kannada script to do so. But they are also credited with introducing print medium to the language, though in the Kannada script, thus helping in preserving many of the dying stories and folk songs.  The dominance of Kannada print medium led to further disuse of the script. Currently there are no attempts at resurrecting Tulu language or the scripts in the universities and other institutions in the Tulu Nadu. The language and the script had remained a curiosity for researchers until recently but now there seems to be renewed interest in this ancient language. There seems to be some hope for a Tulu renaissance mainly because of works done by Padmanabha Kekunnaya, Drs. U.P and Susheela P Upadhyaya and the diligent work in the Rashtrakavi Govinda Pai Samshodhana Kendra in Udupi.

There are many households in Tulu Nadu with many Tulu manuscripts and inscriptions, especially in the Brahmin homes. Many have been lost because of lack of interest in attempts to preserving them. Though most of these are Sanskrit mantras written in the Tulu script their numbers must be significantly high.  Much effort and resources need to be spent towards research of the language of Tulu Nadu and its unique script.

Diversity in the Kodava Land

The beautiful land of Coorg is home not only to Kodavas, but to other communities as well. These are known by different names. These names come from the area of Coorg they are residing in, or from their occupation.

So who are these other Kodava speakers? Amma Kodavas is one such group who reside in the Southern part of Coorg and follow few Brahmin customs. One might wonder what makes this sect of Kodavas different from the others who are living in other parts of Kodagu. Well, the Amma Kodavas are vegetarians unlike others. Moreover, they are teetotallers and read the vedas. These people are a result of inter caste marriages between Brahmins and Kodavas in the earlier times.
Apart from this group, there are several other Kodava speakers, such as the Heggades who are cultivators from Malabar, the Aiyiris who are artisians, the Medas, whose key occupation is mat weaving, the Binepatta who are wandering musicians and the Kavadi who are again cultivators. All these groups follow Kodava customs and rituals.
The Kudiyas, who lived in the Western Ghats, speak a variation of the Kodava language. The Yeravas are another group of people speaking the Yerava dialect which again is a variation of the Kodava language. These people are largely farm labourers in occupation. There is a group of Kodava Gowdas too. This ethnic group resides in some areas of Dakshin Karnataka. Apart from this, Coorg is home to a number of Brahmin and Lingayat groups too. Added to this, they also have a sizeable Tibetan refugee population.
Reading through this, one might wonder how a small land like Coorg is home to such ethnic diversity! The diversity however, doesn’t end here. India’s very own Scotland has a considerable Muslim and Christian population too. Muslims of South Western origins are known popularly as Maaple.
During the reign of Tipu Sultan, a number of Kodava Hindus were converted into Islam. Such people are now known as the Kodava Maaple. A small, but sizeable number of Mangalorean Christians can also be found in Coorg. Such is the diversity of Coorg. These are just some of the ethnic groups who are living in Kodagu. There are many more, and each of these groups contribute in their own way to the rich culture of Coorg.

28 must have dishes from 28 Indian States

 

28 Must Have Dishes From 28 Indian States

Every state in India has different taste and cooking style. Here’s a list of some authentic, must have, local dishes indigenous to the various Indian states.

1. Andhra Pradesh

GONGURA PACHADI

It is an authentic Andhra pickle made from sorrel leaves and tastes delicious with a plate of hot steamed rice and onion

2. Arunachal Pradesh

SMOKED PORK IN SENGMORA XAAK

You will love this pork dish cooked with sengmora leaves. Generally served with rice, be sure to try this out with some traditional Arunachali Apong (rice beer).

3. Assam

MASOR TENGA

Masor Tenga is a mouth-watering sour fish curry made from freshwater river fish and tomatoes, kajinemu (elongated lemon) or thekera (dried mangosteen). It is delicately spiced with exotic tastes and flavours.

4. Bihar

LITTI CHOKHA

This lip-smacking, crunchy dish from Bihar consists of Litti (wheat balls stuffed with Pitthi – roasted and spiced gram flour) and Chokha (char-grilled aubergines or mashed potatoes). It tastes delicious with pure desi ghee on the side.

5. Chhattisgarh

DEHRORI

Dehrori is a delicious festive dessert from the state of Chhattisgarh, usually prepared on Diwali eve. It consists of fried rice dumplings dipped in sugar syrup and garnished with nuts.

6. Goa

BEBINCA

Along with its dominant seafood cuisine, Goa is famous for this authentic and exquisite pudding dessert. The traditional Bebinca is made of 16 layers and is served warm with cold ice cream. Try this out the next time you are in Goa.

7. Gujarat

KHANDVI

It is a delicious savoury snack made from gram flour and yoghurt, tempered with sesame,  mustard seeds and flavoured with green chillies, sprinkled coconut and coriander.

8. Haryana

BAJRA KHICHDI

This is a porridge (khichdi) made of coarsely crushed pearl millet and is eaten with pure ghee or sesame oil. Side dishes like lassi, papad, pickles, gur or curd takes this dish to a whole new level.

9. Himachal Pradesh

MADRA

Madra is a traditional Pahadi gravy dish made from an unique combination of chick peas, yogurt, coconut, almonds and raisins. It has a wonderful aromatic flavour and tastes delicious.

10. Jammu and Kashmir

KALAADI CHEESE

Kalaadi is a traditional local hill cheese, indigenous to the state of Jammu and Kashmir. It is very dense, usually made from cow’s milk. You cannot afford to miss this divine taste if you are in J&K streets.

11. Jharkhand

RUGDA

Rugda is a variety of mushroom indigenous to the forests of Jharkhand. It is very healthy and tastes great with rice or poori. If you visit Jharkhand during the monsoon season, give it a try.

12. Karnataka

PANDI CURRY

This is a rich, dark and spicy pork curry generally served with a flat bread called ‘Akki roti’. An ethnic delicacy of the Coorgi cuisine, Pandi curry takes you to the hills of the Western Ghats.

13. Kerala

IRACHI ISHTU

Irachi ishtu is an authentic Keralean stew made with chicken, beef or lamb. This lip-smacking dish is served best with appam or plain bread.

14. Madhya Pradesh

BHUTTE KA KEES

Bhutte ka kees is a spicy grated sweetcorn dish from the land of magical chaats, Indore. Do try this out the next time you visit there.

15. Maharashtra

THALIPEETH

This is a multi-grain pancake made from roasted chana daal, urad daal, wheat, sorghum, millet, rice and mildly spiced with coriander seeds, cumin seeds, onion, fresh coriander etc. It is nutritious, has bursts of flavour and is served best with buffalo milk cream.

16. Manipur

KHAMAN ASINBA KANGSHOI

Chamthong or Kangshoi is a soupy stew of seasonal vegetables, coarsely chopped onions or spring onion, dried or fried fish pieces and water. It tastes delicious with rice. Make sure to taste this exotic Manipuri dish if you are there.

17. Meghalaya

JADOH WITH PORK

Meghalaya is best known for the dish ‘Jadoh’ – red hill rice cooked with pork pieces. It is a khasi version of biriyani. Next time you are in Meghalaya, do not miss this authentic and delectable Khasi dish.

18. Mizoram

SAWHCHIAR

This is an ethnic Mizo delicacy prepared by boiling meat and rice together. It is a kind of stew made from pork, lamb or chicken. Absolutely delicious, it is surely a must have.

19. Nagaland

NAGALAND PORK W/ DRY BAMBOO SHOOT

Naga signature dry bamboo shoots with pork, a dish that you will love to the very core if you are a meat maniac. Cooked with dry bamboo shoots, loads of chillies and herbs, this dish tastes heavenly with boiled rice.

20. Odisha

CHHENA PODA

This is an Oriya dessert made from baked ricotta cheese. It is a sort of ‘Indian cheesecake’ and is absolutely mind blowing. Check it out when you visit Odisha.

21. Punjab

MAKKI-ROTI AND SARSON-SAAG

This is a famous traditional Punjabi delicacy. ‘Makki Roti’ is a corn meal Indian bread that tastes fabulous with ‘Sarson saag’ – mustard green and a glass of lassi.

22. Rajasthan

MALAAI GHEWAR

Malai Ghewar is a round shaped Rajasthani festive dessert. It is made from milk, flour and pure ghee. You may find this dish in other parts of India, but the ones from Rajasthan are incomparable and divine.

23. Sikkim

PHAGSHAPA

This is one of the many delicious dishes of Sikkim. It is made of strips of dried pork-fat stewed with radishes,turnips and dried chillies.

24. Tamil Nadu

KAMBU KOOZH

You will find this cool, refreshing and healthy dish in the streets of Tamil Nadu. It is a porridge made from millet and stored in earthen pots.

25. Tripura

AWAN BANGWI W/ WAHAN MOSDENG AND KHUNDRUPUI LEAF

Awan Bangwi is an ethnic Tripuri cake made from guria rice, onion, ginger, cashew-nuts, raisins, ghee, pork pieces and lard and garnished with various herbs. The cake is wrapped in a special leaf called ‘Lairu’. If you ever happen to visit Tripura, give this delicacy a try.

26. Uttar Pradesh

BAINGAN KI LONJE

Baingan ki lonje is a mouth-watering dish from Uttar Pradesh that consists of stuffed aubergines. The spicy and tangy filling gives out a fabulous taste and flavour.

27. Uttarakhand

BAL MITHAI

It is a chocolaty coloured fudge, made by roasting evaporated milk cream with cane sugar and is coated with white sugar balls. This exquisite dessert is a delicacy of the state of Uttarakhand.

28. West Bengal

DAAB CHINGRI

It is a traditional Bengali preparation of mild and soupy mustard prawn curry, filled inside a green coconut. The divine aroma of the tender coconut water and kernel gets infused in the prawns, giving them a fabulous flavour. Daab chingri tastes best with a plate of steaming boiled rice.

All India Radio

                        

All India Radio (AIR), officially known since 1956 as Akashvani ("Voice from the Sky"), is the national public radio broadcaster of India and is a division of Prasar Bharati. It was established in 1936.[2] It is the sister service of Prasar Bharati's Doordarshan, an Indian television broadcaster. Headquartered in the Akashvani Bhavan building in New Delhi, it houses the Drama Section, the FM Section, the National Service, and is also home to the Indian television station Doordarshan Kendra, (Delhi).

All India Radio is the largest radio network in the world, and one of the largest broadcasting organizations in the world in terms of the number of languages broadcast and the spectrum of socio-economic and cultural diversity it serves. AIR’s home service comprises 420 stations located across the country, reaching nearly 92% of the country’s area and 99.19% of the total population. AIR originates programming in 23 languages and 179 dialects.

Today, the External Services Division of All India Radio broadcasts daily with 57 transmissions with almost 72 hours or programming covering over 108 countries in 27 languages, of which 15 are foreign and 12 Indian. The foreign languages are: Arabic, Baluchi, Burmese, Chinese, Dari, French, Indonesian, Persian, Pushtu, Russian, Sinhala, Swahili, Thai, Tibetan and English (General Overseas Service). The Indian languages are Bengali, Gujarati, Marathi, Konkani, Kashmiri, Hindi, Kannada, Malayalam, Nepali, Punjabi, Saraiki, Sindhi, Tamil, Telugu and Urdu

KNOW TRADITIONAL INDIAN WEDDING CUSTOMS & RITUALS

 KNOW  TRADITIONAL INDIAN  WEDDING CUSTOMS & RITUALS

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  The sacred fire, or agni, symbolises the divine presence as a witness of the ceremony. Commitments made in the presence of agni are made in the presence of God. New Delhi, 2009
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  Gaye holud tattva -Is a set of presents for the Bengali bride from the groom’s side. One of the most important gifts is a large 'rohu' (fish) with sindoor (vermilion) & nose ring, accompanied by five little fish to symbolise fertility.
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  A funny moment at a Gujarati wedding. The mother in law says "watch out and be respectful." Gujarati weddings have a ceremony called Ponkvu or Ponkhana where the groom is welcomed by his mother-in-law, who first performs an aarti and then playfully pulls the groom’s nose. This is a way for the bride’s family to remind the groom that he has come to their doors to marry their daughter and he has to learn to be humble and grateful. Anand, Gujarat 2013
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  The post-wedding ceremonies involve welcoming the bride to her new home. The first step is considered auspicious. The bride first enters the house after kicking a rice filled pot and stepping in a basin of red vermilion water.
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  Ladakhi women wear an attractive headgear called Perak, made of black lamb skin studded with semi-precious turquoise stones, covering the head like a cobra’s hood and tapering to a thin tail reaching down the back. For ceremonial purposes, colourful robes in silk and brocade are worn. The village people come to celebrate and witness the union by adorning the couple and their immediate relatives with the sacred scarf, the Kathak as a symbolic gesture saying “We are witnesses to your marriage”.
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  A bridegroom places a toe ring on the bride’s foot, at a wedding in Thiruvananthapuram, Kerala. The silver toe ring is a sign of marriage in south India. It is not made of gold, which is considered the metal of gods and is traditionally not worn below the waist.
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  This photo shows a snan before a Bengali wedding. The snan literally means bathing. In this case, it stands for the bathing rituals that the Bengali bride and groom must individually follow on the day of the wedding. A few married women apply turmeric and oil on the hair and body of the bride/groom. After bathing, the bride and groom must wear the new set of clothes that have been presented to them by their in-laws. The worn clothes are later given away to a napti (barber). This Bengali wedding was actually in Delhi and turned out to be one of the most interesting I have covered, despite being very simple, or maybe because it was.
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  A Punjabi Christian father and his daughter on their way to her wedding in Udaipur, Rajasthan. The bride was born and raised a Christian by her Sikh father and Christian mother, in the North Eastern state of Mizoram. Rajasthan, 2009
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  A Telugu groom, his toenails painted in colourful nail polish, wears the traditional Khadau, the wooden sandals, used for auspicious occasions, before his wedding in Visakhapatnam. Andhra Pradesh, 2009
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  A happy bride during her Mehendi ceremony in Jaipur. The Mehndi event is a colorful celebration and the guests often dress in bright colours, sing traditional wedding songs, and dance to popular music. The bride and all of her close family members get the palms of their hands and feet decorated by a professional henna artist. The henna is believed to enhance the bride’s beauty. This ceremony usually takes place a day before the wedding. Jaipur, 2010
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  A happy moment after a wedding in Udaipur.
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  A Muslim bride signs the Nikahnama in the presence of the Maulvi (priest) and her close family members and relatives. The bride and groom sign the Nikahnama separately and then the couple are pronounced married. Delhi, 2008
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  Intricate mehendi and high-fashion designer jewellery bangles (choora) decorate the bride's hands. Udaipur, 2011
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  A Nihang Sikh groom on his horse before his wedding in Punjab. The Nihang are an armed Sikh order, also referred to as Akali Nihangs. Traditionally known for their bravery and ruthlessness in the battlefield, the Nihang once formed the guerrilla squads of the armed forces of Ranjit Sukkarchak. Early Sikh military history was dominated by the Nihang, known for their victories where they were heavily outnumbered. Punjab, 2004
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  The groom, accompanied by his sister, is seated on a decorated elephant. Udaipur, 2010.
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  The old Kashmiri Pandits reinforced their racial and social identity by refusing to marry outside their community. At a traditional arranged marriage of a Kashmiri Pundit couple, the boy and girl would see each other first time only during the Lagan (the actual wedding ceremony) and exchange glances through a mirror. This old tradition is kept even today even with more liberal families where the couple had a chance to meet prior to the wedding.
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  A cloth veil, placed between the bride and groom during their wedding in Delhi, is removed at the auspicious moment to symbolise their new life as a couple.
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  The musical evening before a Kashmiri Pundit wedding is known as Bach Nagma Jashan. A male dancer known as bachcha (child) accompanies the professional musicians invited for the event. He wears a multi-colored, long-flowing frock, and has painted cheeks to look like a woman. The bachcha takes turn dancing with everyone, including those who are uninterested in dancing. They dance to the same ritualistic song through the night.
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  This photo features a dance party that's taking place during a destination wedding in Jaipur. Many Indian couples living abroad choose to come back to India for their wedding. Organising a destination wedding in India is not only a good opportunity to come back home, but also proves to be cheaper than a wedding in the west. This way, all the relatives and friends who still live in India, can also attend the wedding. Rajasthan, 2010
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  In India, turmeric is known as haldi, and is considered very holy. Its yellow colour is believed to be auspicious, according to Hindu tradition. The Haldi ceremony is one of the most significant traditions of Hindu marriages. The application of turmeric is meant to beautify the bride and groom, and give a glow to the skin. The ceremony is usually performed one day before the wedding as turmeric powder is mixed with milk or almond oil along with sandal wood powder and applied to bride and bridegroom. Jaipur, 2014
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East Indian Wedding

 Assamese Wedding

An Assamese marriage is the wedding ceremony which takes place in the state of Assam or between Assamese people. In Assamese language, the ceremony is known as Biya. Just like a Hindu wedding, an Assamese wedding also has pre wedding and post wedding rituals. It is simple and yet very elegant. One of the unique and indispensable characteristic of the wedding is the traditional 'biya naam' song. To know more about the wedding rituals of Assamese marriage, read on.

Pre Wedding Rituals
The pre wedding rituals include Juran ceremony, Tel Diya custom, Pani Tola & Nuani tradition. In Juran ceremony, the groom's mother visits the house of the bride. The bride's mother greets her and gives her xhorai, brass plate with a stem. In Tel Diya custom, the groom's mother puts a ring and betel on her daughter-in-law's hair parting. 

Over this she pours oil thrice. After this, she applies her sindoor and gives the wedding trousseau. It includes mekhla chadar, the traditional Assamese dress for women. In Pani Tola tradition, the mothers of the bride and the groom gather holy water for the ceremonial bath of the bride. According to Nuani tradition, the bride is given a bath to prepare her for the wedding.

Wedding Rituals
The wedding rituals begin with the ceremonial bath of the bride and the groom. For this their respective mothers visit the nearby river and collect holy water. After this the wadding reception takes place, wherein sumptuous food is served to the guests, with fish and meat as the highlights. This is followed by the procession of the groom. When he finally reaches the venue, the bride's family indulges in fun activities.

The groom's procession is given entry into the bride's home only after they pay a heavy price. Subsequently, the bride's mother welcomes him while the bride's sister washes his feet. Next, the brother of the bride lifts him to take him to the wedding hall. The groom is usually dress in dhoti, kurta and silk shawl. The bride is given panch - amrit, before going to the hall. It is a mixture of ghee, curd, honey, sugar and raw milk. 

This is followed by a remarkable entry of the bride on the shoulders of her maternal uncle. Here, the wedding ceremony takes place in front of the sacred fire. The couple exchange garlands and takes vows amidst chanting mantras. After this, conch shells are blown and the groom puts vermillion in bride's forehead. Friends and relatives then step forward to bless the newly wed couple. After the wedding ceremony is over the couple moves to groom's house where they are welcomed by the bridegroom's mother with traditional aarti.

Bengali Wedding

Bengali marriage ceremony takes place in the state of Bengal or between Bengali people. The wedding ceremonies in Bengal are quite long and elaborate. There are a number of rituals and ceremonies that take place during the wedding. The pre wedding and post wedding rituals provide ample opportunity to the loved ones to enjoy with each other. However, the traditional Bengali rituals are quite meaningful and interesting. To know more about Bengali wedding ceremony, read on.

Pre Wedding Rituals
Pre wedding rituals start with Vridhi Puja, which is done to rememeber the ancestors of the bride and the groom. This is followed by Dodhi Mangal ceremony, wherein ten married women bathe bride and groom. Later they are fed delectable traditional food. After this, the couple is seated on wedding Piris and both the families exchange gifts. Next is the Gae Halud Tattva ritual, in which the bride is sent gifts by her in laws.

The next is the Snan ritual, in which married women apply turmeric and oil to the couple. After bathing and wearing new clothes, the bride wears the Sankha Poranas. She is then ornamented with jewelry and crown along with sandalwood paste on the face. After this, is finally taken to the mandap, which is made using two banana trees and ornamented with fresh flowers and lights. A rice powder Rangoli is also made nearby.

Wedding Rituals
The wedding day rituals begin with welcoming the groom. An elderly female relative welcomes the groom with baran dala. It is a plate which is first touched to the forehead of the groom, then touched to the ground and then again touched to his forehead. After this, the groom is given sweets and sherbet. As he enters the house, rose water is sprinkled over him. The next is the Shubho Drishti ritual, wherein the bride and the groom see each other for the first time. 

This is followed by Mala Badal ceremony, wherein they exchange garlands. The most important rituals on he wedding day are Saat Paak, during which the bride is seated on a wooden plank and lifted by her brothers. Thereafter she is taken around the groom seven times, which signifies their union. In Sampradhan ritual the paternal and maternal uncles of the bride, give her away to the groom. After this, the Saptadi ritual takes place.

Post Wedding Rituals
After the wedding the Basar Ghar ceremony takes place, wherein the newly wed couple is treated warmly and served delicious food. On the next morning the Bashi Biye ritual takes place in which the groom applies vermilion on the bride's forehead. After this, the Bidaai ceremony is held and the bride leaves with the groom for her mrital abode. The first ceremony at groom's place is Bou Baran, which is a welcome ceremony for the bride. The bride submerges her feet in a plate containing lac dye and milk and enters the house, leaving imprints. The next is the Bou Bhat ceremony. It is held as the bride eats her first meal in her husband's house.

Odia Wedding

Odia/Oriya marriage is associated with the state of Orissa. The wedding ceremony and rituals bears resemblance with the Hindu marriage ceremony but are certainly different in many aspects. Oriya people are not very showy and believe in simple living. This even reflects from the way their marriages are conducted. However, the interesting fact about an Oriya wedding remains that the mother of the groom does not take part in the ceremony. For more such facts, read on.

Pre Wedding Rituals
The wedding rituals begin with Jayee Anukolo ceremony, wherein invitation cards are distributed. After this, turmeric paste is applied on the bride's body and given a holy bath, in a ritual called Mangan tradition. Diya Mangula puja is the next ritual, wherein the bride worships at Devi's temple and offers bride's bangles, sari, toe rings and sindoor. Once the groom arrives at the wedding venue with the procession, it is called Barajatri. Then the bride is informed about the same, after which she takes a ceremonial bath. This ritual is known as Baadua Pani Gadhua custom.

Wedding Rituals
During the wedding, the bride and the groom are taken to the mandap, where the Kanyadaan ritual is performed. In this ritual the father of the bride, gives away his daughter to the groom and asks him to take care of her. Next is the Haatha Ghanti custom, wherein the bride and the groom take seven rounds, around the holy fire, amidst sacred hymns and shlokas. After the wedding ceremony is over, the bride leaves for her marital home.

Post Wedding Rituals
Once the newly-wed couple reaches the groom's place, they are given a warm welcome by his family. When the bride enters her marital home for the first time, it is known as the Grihapravesh. This is followed by the Astha Mangala custom. According to this ritual, the newly-wed couple visits the bride's house, on the eighth day after marriage. Here, they are given a hearty welcome and treated with sumptuous food.

North Indian Wedding

 Kashmiri Wedding

Kashmiri marriage, as the name suggests is the wedding ceremony celebrated in the valley of Kashmir. Just like the beautiful environs and the innocent natives of the place, Kashmiri wedding ceremonies are also quite simple and conducted in accordance with their own customs and rituals. The weddings cannot be called affluent but do have their own charm and luster. There are host or rituals observed before and after the Kashmiri marriage and thus make it a prolonged affair. Some important wedding rituals are given below.

Pre Wedding Rituals
The first ritual which takes place is Vanna or the engagement ceremony. The elders of both the families meet in a temple and exchange flowers to formalize the wedding alliance. Next is the Livun ritual, wherein the entire houses of both the bride and groom are cleaned. Just few days before the marriage, the Wanwun ritual is held, which is the musical session held at the house of the boy and the girl. This is followed by the Maanziraat ceremony, which begins with krool khanun. 

It is the ritual in which the door of the houses of bride and groom are decorated. This is followed by the ceremonial bathing of the bride, in the beginning of which the maternal uncle of the bride washes her feet. Just two three days before wedding, the bride's family sends 51 thaals to the groom's house, which contains sweets, dru fruits, ghee, sugar and gota. Around two days before wedding, the groom's family sends flower jewelry and tinsel for the bride, which serves as her first adornment. 

Just one day before marriage, Mehndi is applied to bride's hands and feet. On the wedding day morning, Diugun is performed, wherein the bride and the groom are applied a paste of curd, gram flour and saffron, followed by a bath. The bride's parents also give her dijaru, an ear ornament, which is the sign of a marriage. The next ritual is Sanzvaru, in which the groom's family sends cosmetics, mirror, sindoor and a betel leaf covered with gold or silver foil. After this the Duribat ritual takes place, in which the bride and the groom worship Lord Shiva and Goddess Parvati in their houses.

Wedding Rituals
The wedding procession is welcomed at the venue, wherein the fathers of the couple exchange nutmeg as symbol of eternal friendship. The bride and the groom are fed nabad and a dwar puja is conducted before going to the mandap for wedding ceremony. It is quite similar to the Hindu wedding and consists of seven pheras in front of the sacred fire, amidst mantras. After this the couple feeds each other with rice and finally the Vidai ceremony takes place, as per which the bride leaves for her marital home with her husband.

Post Wedding Rituals
On reaching the groom's house, they are given nabad to eat and the mananmal, the thread tied on their heads are exchanged. Two pigeons are also freed to celebrate the occasion. Then they are led to the kitchen where they have food, fed by the aunt. The next ritual is Satraat, as per which the bride along with groom and some kids visits her parents house. Here, the couple is presented with gifts. Phirlath is the ritual wherein the couple visits the bride's parents second time and once again they are given presents. 

This is followed by Roth Khabar ritual which is held on a Saturday or Tuesday after the wedding. According to this ritual, the bride's parents send, one meter long and two and a half meters wide cake, decorated with nuts, to the groom's house. Usually an odd number of cakes are sent. Then the bride visits her parents with the person who brought the cakes. After this, the groom's family sends somebody to fetch the bride back.

Punjabi Wedding

Punjabi marriages are known for their pomp and show. Just like the opulent culture of Punjab, Punjabi weddings are quite fun. They are conducted lavishly and celebrated with extreme gaiety. It is difficult to resist the fervor of these weddings as they comprise of traditional folk dances such as Bhangras and Giddas. To rejoice the special occasion like marriage, there are number of rituals, which are performed before and after the wedding. These rituals at times, seem to be just an excuse to celebrate and have fun.

Pre Wedding Rituals
The first ritual is the Roka ceremony which is conducted to secure the commitment from both the parties. It is a small function which basically involves exchange of sweets, gifts, dry fruits etc. The next ritual is Sagan which is either held at the groom's house or in banquet hall. The father of the bride applies tilak on the groom's forehead and offers him gifts and sweets. This is followed by Chunni Chadana, wherein the groom's family visits the bride's house. The groom's sister or sister-in-law presents the girl with a sari. After this, the mother-in-law places a red chunni on her head and gives her jewelry. 

After this, the bride is fed boiled rice and milk by the groom's family and the couple exchanges rings. Few days before marriage, the Sangeet ceremony takes place, in which the female members of the family sing and dance to celebrate the occasion. Just before marriage, Mehandi ceremony takes place. In this, the sister and brother-in-law of the groom take mehndi to bride's place. This mehandi is applied to the bride's hands and feet. They also give dry fruits and dates, half of which are consumed by the bride and the other half by the groom. 

Wedding Rituals
Before the wedding, the bride is given red and white bangles to wear by her maternal uncle. This is called the Chuda ceremony. In Ghara Ghardoli, the bride and the groom bathe with the water brought from the Gurudwara. On the main wedding day, a flower veil is tied on the groom's forehead, after which he sits on the horse. These are called Sehrabandi & Ghodi Chadna rituals. On reaching the wedding venue, the bride and the groom exchange garlands. This is known as Varmala ceremony. After this, they are taken to the mandap, where the father of the bride performs Kanyadaan. This is followed by Mangalpheras in front of the sacred fire.

Post Wedding Rituals
After wedding, the bride leaves for her marital home and throws back handful of rice towards her parental house. This is known as the Vidaai ceremony. On reaching the groom's house, the mother of the boy puts mustard oil on both the sides of the entrance door. Then she performs the traditional aarti and asks the newly wed couple to come inside and seek the blessings of the God. After this, a grand Reception party is thrown by the groom's family. This is done to give a warm welcome to new couple.

West Indian Weddings

 Marathi Wedding

Maharashtrian marriage is perhaps the simplest and the least opulent in the whole country. Unlike other weddings, most of the rituals are preformed early in the morning. The Maharashtrian marriage procedure starts with finding a suitable counterpart. After this, the horoscope of the boy and the girl are matched by the purohits. After the horoscopes match, the mahurut for the wedding is taken out. This is followed by the preparations for the marriage, with the wedding rituals being performed along side.

Pre Wedding Rituals
Sakhar Puda ceremony is the initial ritual which takes place in a Maharashtrain wedding. It can be termed as the engagement, wherein the bride is given a sari, and sweet or sugar, by the groom's family. Next is the Kelvan ceremony, which is performed at both the bride's and the groom's house. It is a small puja of the kuldevta, followed by a meal. After this, the Haldi ceremony takes place, wherein turmeric paste is applied to both the bride and the groom. This is known as Halad Chadavane. This is followed by Simant puja, wherein, once the groom arrives at the bride's place; her parents wash his feet and give him gifts. 

Wedding Rituals
Antarpat is a silk shawl used to separate the bride and the groom. The maternal uncle of the bride brings her to the dias, where the mangalashtakas are recited. Then the shawl is removed and the couple sees each other for the first time and exchange garlands. At this moment they are showered with unbroken rice. After this, the couple asks their parents for permission to get married. This is called the Sankalp ceremony. After this, the bride's parents perform the Kanyadaan ritual, wherein they offer their daughter to the groom. 

After Kanyadaan, the groom ties mangalsutra around bride's neck and applies vermillion in her hair parting. She in return applies a sandalwood tilak on his forehead. Next is the Vivah Homa, which is conducted by the groom in assistance with the priest. Following this is the Saptapadhi ritual, wherein the couple takes seven rounds around the sacred fire, taking seven vows. The wedding ceremony comes to an end with the Karmasampati ritual, wherein the bride's father, the bride and the groom please Gods to bless the wedlock.

Post Wedding Rituals
Grihapravesh is the first ritual conducted after wedding. The groom's mother welcomes the new couple and washes their feet with milk and water. After this the traditional aarti is performed and the bride is asked to enter the house by knocking down a glass of rice, kept at the entrance. The couple enters the house with their right foot. Last but not the least Reception party is organized, wherein sumptuous food is served for the guests.

Rajasthani Wedding

Marwari marriage is celebrated with gaiety. It is an elaborate affair and extends over a period of days. Marwari wedding strictly adhere to the ancient customs and traditions. There are a number of pre wedding, wedding and post wedding rituals, which are observed. After the completion of all these rituals only, the marriage is deemed complete. In fact, Marwari marriages are very traditional and rather regal in look and appeal. For more information on Marwari wedding rituals, read on. 

Pre Wedding Rituals
The engagement ceremony is the first ritual, which is performed at the groom's house. Only the male members of the bride's family visit the groom's place for the ceremony. The bride's brother applies tilak on the groom's forehead and gives him gifts. After this the Ganapati Sthapna & Griha Shanti ceremony is held, wherein the bride and the groom's family perform havan and install the idol of Lord Ganesha. The next is the Pithi Dastoor, in which the bride and the groom are applied turmeric paste. 

Mehfils form an integral part of the wedding celebrations. Both men and women have their own mehfils, wherein they sing and dance. This is followed by Mahira Dastoor custom, as per which the maternal uncles of the bride and the groom distributes gifts in the house. Other important ritual is Janev, in which the groom is made to wear a white thread. The groom pretends to run away from the marital bounds while his maternal uncle tries to convince him. Subsequently, the Palla Dastoor is conducted, wherein the bride worships Goddess Gauri.

Wedding Rituals
On the wedding day, the Rajput Baraat visits the bride's house. It is a regal procession, which does not involve any dancing. On his arrival he is welcomed by his mother-in-law, with the traditional aarti. He then proceeds towards the mandap. Here, mostly the women of the bride's family are present as themale members are entertaining the baraat. During the complete ceremony the bride covers her face with a long veil. From the groom's side, only one male member accompanies him.

Post Wedding Rituals
After the wedding, the bride and the groom leave for their marital home. A coconut is placed under the wheel of the car, as the bride unveils herself in front of her husband. Usually at this point of time, the groom gifts her a piece of jewelry. On arrival at the groom's house, his family welcomes the newly wed couple. This is called the Grihapravesh custom. The next day after the Grihapravesh, Pagelagni tradition is followed. According to this custom, all the members of the groom's family are introduced to the new bride and they present her with gifts.

Gujarati Wedding

Gujaratis or the people of Gujarat are known for their rich, vibrant and colorful culture. Moreover, they are warm and cheerful, who are fond of celebrating festivals with fervor. This is quite evident in a Gujarati marriage as well. The wedding rituals in Gujarat are simple and filled with fun. The unique blend of traditions and ingenuousness is something which makes Gujarati weddings a sheer delight. Given below is vital information on Gujarati wedding rituals.

Pre Wedding Rituals
The pre wedding rituals begin Mangal Mahurat ceremony. It is performed by both the bride and the groom in their respective houses. Prayers are offered to Lord Ganesha to remove all obstacles. After matching the horoscopes of the couple, Griha Shanti puja is held. This is done by the priest at the houses of both the bride as well as the groom. The next ritual is known as 'Jaan' and it is performed to ward off any evil. It is quite interesting as the groom visits the bride place and touches his mother in law's feet to seek blessings. While he does so, she tries to clutch his nose and he tries to escape. 

Wedding Rituals
On the wedding day, the first ritual, which takes place, is the Jaimala, wherein the couple exchanges garlands twice. Next is the Madhuparka ritual in which groom's feet are washed and he is given honey and milk to drink. During this the sisters of the bride try to steal the groom's shoes, known as 'Juta Churai'. One of the most important rituals on the wedding day is Kanyadaan, in which the bride's father washes groom's feet and gives him the hand of his daughter. This is followed by Hasta Milap, wherein the groom's shawl is tied with bride's saree. 

The tying of the holy knot and the joined hands of the couple, signify their union. Rose petals and rice are showered upon them, during this time. After this, the couple takes rounds, around the scared fire, while the priest chants mantras. These are known as Mangalpheras. There are four pheras in Gujarati marriage. This is followed by Saptapadi, which are seven steps and vows taken by the couple together. Subsequently, they are blessed by their parents and elders.

Post Wedding Rituals
Reception is post wedding ritual, wherein all the near and dear ones give gifts to the couple. This is followed by the Vidaai ceremony, in which the bride is bid a tearful farewell by her family. On reaching the groom's house, the bride is asked to knock down a vessel filled with rice, with her right foot, kept at the entrance. This ritual is known as Ghar Ni Lakshmi as the bride is considered form of Goddess Laxmi. Next is the fun filled ritual called Aeki Beki, which is a wedding game played by the couple. A vessel is filed with water and colored by putting sindoor and milk. After this, everal coins and a ring are put in it. Both the bride and the groom are then asked to find it. Whoever, succeeds four out of seven times is deemed to rule the household.

Sindhi Wedding

Sindhi people are basically Sanatani Hindus, who do not follow Hindu rites strictly. However, Sindhi marriage is conducted in accordance with the Vedic rites. Sindhi weddings reflect a blend of Hinduism and Sufism. Usually the weddings take place on the auspicious days like Satyanarayan Chandsi or the new moon day. like Hindu marriage, Sindhis also observe a number of pre wedding, wedding and post wedding rituals. Read on to know more about the ceremony.

Pre Wedding Rituals
Kachchi Misri & Pakki Mishri Ceremony is the first ritual conducted before marriage. In Kachchi Misri, a coconut and mishri is given to the bride and the groom, signifying they are one. One week prior to the wedding, the Pakki Mishri takes place, wherein the formal engagement takes place and the couple exchanges rings. Berana Satsang is conducted in the name of Sindhi God Jhulelal. After this, the Mehendi ceremony is held in which the bride's hands and feet are adorned with henna designs. Next is the Santh custom, according to which seven married ladies apply oil in bride's hair.

After this, an earthen pot is placed before her and she is asked to break its cover in one go. The Sangeet party is a dance and music fiesta for women. Then the Saagri tradition is held, which involves the showering of flowers on the bride. The groom's married sisters and cousins visit the bride's place and beautify her with flower jewelry made of Mogra. Subsequently, the Ghari puja takes place at bride's and groom's place. Payers are done and women grind wheat as a symbol of prosperity. A handful of grains are given to the priest by the groom. 

Wedding Rituals
Thread ceremony is an important wedding ritual, in which turmeric powder and oil is applied to the bride and the groom. After this, they are not allowed to step out of their homes before marriage. Next is the Swagatam custom, wherein the groom is welcomed to the bride's house by her sisters and friends. At the entrance the groom places his right foot on top of the bride's foot. After this, the bride's parents wash his feet with milk and water. 

After this, the Hathialo tradition is held, wherein the groom's shawl is tied to the bride's sari. Their right hands are also tied with red scarf ad they pray to the Almighty to bless their union. Then the main wedding ceremony begins. The couple is seated in front of the sacred fire. While the priest chants mantras, they take four rounds around the fire. Next is the Kanya Daan ceremony, wherein the parents of he bride hand her over to the groom.

Post Wedding Rituals
After the wedding, the bride is welcomed in her new house. Her in-laws wash her feet and cover her head while she sprinkles milk all over the house. After this, the bride takes a handful of salt and gives to the groom. The groom then gives it back to her, without spilling any. This process is repeated thrice. This is known as Datar Ceremony. This is also carried out with other members of the family. Next is Chhanar ritual or Dev Uthana, in which Devs is removed from the house. Subsequently, Sataurah custom is observed, following which the newly wedded couple visits the bride's house at an auspicious time decided by the priest.

South Indian Weddings

 Kannada Wedding

Kannada marriages are the weddings conducted in the state of Karnataka. In performance, Kannada marriage resembles the traditional Hindu marriage. However, the customs and traditions observed do differ according to the region they are practiced in. As a matter of act of fact there is not much difference and the rituals are simple. This provides ample opportunity to the families to enjoy the occasion. Given below are the wedding rituals of a Kannada wedding.

Pre Wedding Rituals
In Karnataka, the pre wedding rituals commence with Naandi custom. It is performed by both the bride and the groom in their houses. It is done to ensure the marriage takes place uninterruptedly. The next is Kaashi Yatre tradition. It is an interesting ritual, wherein the groom pretends of leaving for Kashi as he is devoid of a suitable bride. He only stops when his maternal uncle shows him the bride he has chosen for him. Just before the groom leaves for the bride's village, all the items for marriage are placed in front of Lord anesha to seek his blessings. This is called Dev Karya ceremony. After this, both the bride and the groom are applied turmeric paste.

Wedding Rituals
On the wedding day the first ritual is Mandap puja, according to which the mandap and the hall where the wedding is to be conducted are purified. After this the bride's father worships the groom by washing his feet. This is known as Var puja. This is followed by bride's entry to the mandap. Here, they exchange garlands on the chant of holy mantras. Next is the Dhare Herdu custom, wherein the bride's parents give away her daughter to the groom, by placing a coconut and betel over their hands and pouring holy water. Then the groom ties mangalsutra around bride's neck. After this, Saptapadi ceremony is held and the couple takes seven rounds around the sacred fire.

Post Wedding Rituals
After the wedding, when the bride comes to her marital home, she is given a warm welcome by her in-laws. A vessel filled with rice is kept at the entrance of the house and she is asked to knock it inside the house, with her right foot. After this, the bride enters the house and this is called Griha Pravesh. After this is the name change ceremony, in which the groom decides a name for his wife. He then inscribes it with a ring on a plate, containing rice. 

On the second day after marriage, the bride's parents visit the newly wed couple. They then take the couple to their home along with themselves. The couple stays there for some days after which the groom's family goes to the bride's house to take them back. The Reception party concludes the wedding, which is organized in a banquet hall by the groom's family. The main aim of this party is introduction of the bride, enjoyment, and relishing mouth watering delicacies.

Tamilian Wedding

Tamil marriages are not very showy and extravagant as Tamilians believe in simple living. Tamil people are very particular about their customs and traditions. However, Tamil weddings are attended by distant relatives and friends and hence are held on a large scale. There are many wedding rituals which are observed by them, without which the marriage is deemed incomplete. The important Tamil wedding rituals are given below.

Pre Wedding Rituals
The wedding rituals begin with Panda Kaal Muhurtham, wherein the families of the bride and the groom pray to the Lord for an uninterrupted wedding ceremony. After this, the groom is welcomed with the traditional aarti by the bride's side on the day before marriage. He is offered sweets, sprinkled with rose water and even a coconut is broken to ward off any evil. Next is Vratham, which is a small puja organized before marriage. Following this is Pallikai Thellichal ceremony, as per which grains are sprouted in earthen pots, which are later immersed in a pond to feed the fishes.

The next ritual is Naandi, in which Brahmins are given gifts and sweets to seek their blessings for the wedding alliance. Nicchiyadharatham is the formal engagement ceremony, wherein the bride and the groom exchange rings. After this, the Reading of Lagna Pathirigai takes place, which is formally announcing the wedding and reading out aloud the wedding invitation, to inform everybody about the formalizing of the alliance.

Wedding Rituals
On the day of the wedding, Mangala Snaanam takes place, as per which the bride and the groom take purifying bath. Before the bath, oil and haldi-kumkum are applied to them. Another interesting ritual is Kashi Yatra, wherein the groom threatens everyone to leave for Kashi and lead a life of ascetic. He is stopped by the bride's father, who promises to give his daughter to her. After this, the groom heads towards the mandap, where he meets the bride.

Then the exchange of garlands takes place between the bride and the groom. This is followed by the Oonjal ritual, wherein the couple is seated on a swing and given milk and banana to eat. Rice balls are used to prevent them from evil eye. This is followed by Kanyadaanam, in which the bride's father gives away his daughter to the groom. After this, Muhurtum ritual takes place wherein the groom ties mangalsutra and puts vermillion to the bride. Subsequently, they take seven rounds and seven vows around the sacred fire called Saptapadi.

Post Wedding Rituals
After the wedding, both the families exchange gifts with each other. This is called Sammandhi Mariyathai. After all the wedding ceremonies are over, the bride leaves with her husband for her marital home. Here, she is welcomed by her new family with the traditional aarti. This is known as Grihapravesham. In the evening, the Reception party takes place, which is an informal event. The guests meet the newly wed couple and give them blessings. This is followed by sumptuous dinner.

Telugu Wedding

Telugu marriage is accomplished strictly in accordance with the age old customs and traditions. For this reason, it even bears resemblance with Hindu and Tamil weddings. One of the special features of Telugu culture is that the bride or wife is given utmost importance in the society. She is referred to as the ardhangini or the better half of her husband. No religious ritual is deemed complete without her participation. To know more about the Telugu wedding rituals, read on.

Pre Wedding Rituals
First and foremost the Muhurtam ritual takes place, in which the auspicious time is decided for conducting the wedding. Next is Pendlikoothuru ritual, wherein oil and turmeric is applied to the bride, after which she is given a bath. After this the Snathakam ritual is observed, as per which a silver thread is worn by the groom. This is followed by the fun filled ritual of Kashi Yatra, as per which the groom pretends to leave for Kashi but he is interrupted by the bride's brother, who promises to give him his sister in the alliance.

On the day of the wedding, the bride and the groom perform the Mangala Snaanam ritual, in which they take holy purifying bath. After the bath, they are anointed with oil and traditional aarti is performed. Following this is Gauri puja, which is done by the bride to seek the blessings of Mother Goddess. After this, the groom performs Ganesh puja in the mandap at the wedding venue, before marriage and requests the Lord to remove all obstacles.

Wedding Rituals
In the mandap, the bride is brought by her maternal uncle. The couple has a curtain between them as the priest recited mantras. After this, the Kanyadaan ritual is performed by the father of the bride. He washes the feet of the groom and gives his daughter to him. The curtain is removed at the time of tying the Mangalsutra ritual. 

The groom ties a mangalsutra around the bride's neck with thee knots. After this the couple exchanges garlands and are showered by flowers and yellow colored rice. This is called Kanya Daan Akshata ceremony. Next, the Saptapadi ritual takes place, wherein the couple takes seven rounds and vows around the sacred fire. Subsequently, the groom slips silver toe rings on bride's feet. This ritual is called Sthaalipaakam.

Post Wedding Rituals
After the wedding ceremonies are over, the bride leaves for her marital house, along with the groom. On reaching the groom's house, the newly wed couple is welcomed by his parents. The bride enters the house for the first time, which is called the Grihapravesh ceremony.

Indian New Years

📌Hindu Lunar Calendar : March / April

1.  Ugadi  -  Kannada, Telugu

2. Gudi Padwa -  Marathi 

3. Sanvsar Padvo - Konkani

4. Sajibu Cheiraoba -  Manipuri

5. Navreh - Kashmiri

6. Cheti Chand - Sindhi

7. Chaitra Navratri / Chaitra Sukhladi - Braj, Awadhi, Bhojpuri, Maghi, Bundeli, Bageli, Gondi, 

8. Sarhul - Oraon, Munda

9. Bah Porob - Ho

📌Hindus Solar Calendar : 14th / 15th April 

1. Bisu Parba - Tulu

2. Edamyar Ondh / Bisu Changrandi - Kodava

3. Puthandu - Tamil

4. Vishu - Malayalam

5. Basoa/Bishu - Himachali

6.  Bikhoti/Vishuvat Sankranti - Garhwali, Kumauni

7. Baisakhi - Punjabi, Haryanvi, Dogri

8. Bohag/Rongali Bihu - Assamese

9. Maha Bishuva Sankranti - Odia

10. Poila Boishakh - Bengali

11. Jur Shital - Maithili 

12. Bwisagu - Bodo

13. Buisu - Tripuri

14. Sangken - Arunachali

  📌Other Hindu New Year Days : 

1. Ashadhi Beej - Kutchis - July

2. Bestu Varas/Naya Saal - Gujarati and Rajasthani - October / November 

3. Losoong/Namsoong – Sikkimese Butia, Lepcha  - December 

4. Koodalu - Badugu(Badaga) - December

5. Losar - Ladakhi - Feb/Mar

📌Chritians New Year  - January  1st 

📌Islam Hijri New Year  - October  / November 

 

📌Jain New Year - After celebrating Diwali at the end of Ashwina, Jains celebrate new year on the first day of the following month of Kartika - October  / November 

 

📌Jamshedi Navroz - Zoroastrians New year - August 

 

📌Rosh Hashanah - Jewish/ Judaism  New Year - September 

Happy New Year to all.....