Most of us do not know that Turban has an Indian cultural heritage! The whole of India used to wear a Turban. The Sikhs, Rajputs and Marathas were the ones who defied the Mughal diktat that only royals would be allowed to wear Turbans. And the Sikhs undertook the task of freezing the Turban in a time-capsule, so that no law or modernization could take it off. Read More......

1. www.barusahib.org info@barusahib.org

2. 1
“I have traveled across the length and breadth of India
and I have not seen one person who is a beggar, who is a
thief.
Such wealth I have seen in this country, such high moral
values, people of such calibre, that I do not think we
would ever conquer this country, unless we break the very
backbone of this nation, which is her spiritual and cultural
heritage, and, therefore, I propose that we replace her old
and ancient education system, her culture, for if the
Indians think that all that is foreign and English is good
and greater than their own, they will lose their self-
esteem, their native culture and they will become what
we want them, a truly dominated nation”
- Lord Maculay's address to the British Parliament, 2
February 1835

3. Introduction
India, the world's most ancient civilization, with a rich and multi-layered
tradition has remained unbroken that is largely unchanged for at least six
thousand years now. Having faced the onslaught of armies and elements,
India has survived every invasion, wars, natural disasters, mortal
diseases, epidemic, western influence; but still the culture transmitting its
unmistakable imprint down six thousand years to no less than a billion
modern bearers, is remarkable. Indians have demonstrated over the
period of many centuries, a greater cultural resilience than any other race
on earth. The essential basis of Indian culture is its belief in spirituality in
the widest and most general sense of the world. An intuitive conviction that
the Divine is transcendent in everything permeated in every phase of life.
Indian civilization has enriched every art and science known to man;
numerals, astronomy, decimal system and lot many in Science and
philosophy were both highly developed disciplines in ancient India. However,
because Indian philosophic thought was considerably more mature and found
particular favor amongst intellectuals of high classes like Brahmins and
Kshatriyas, hence it did not penetrate into the general masses resulting in
traditional perception that any early scientific contribution came solely from
the West, Greece in particular. Jawaharlal Nehru wrote in his book The
Discovery of India: "Till recently, many European thinkers imagined that
everything that was worthwhile had its origins in Greece or Rome." From the
very earliest times, India had made its contribution to the texture of Western
thought and living. But until the beginning of European colonization in Asia,
India's contribution was usually filtered through other cultures.
"Many of the advances in the sciences that we consider today to have been
made in Europe were in fact made in India centuries ago." said Grant Duff,
British Historian of India. Dr. Vincent Smith had remarked, "India suffers
today, in the estimation of the world, more through the world's ignorance
of the achievements of the heroes of Indian history than through the
absence or insignificance of such achievement."
Hence, it has become inevitable to preserve, retain and propagate the rich
traditional Indian Culture and Heritage amongst our youth today to ensure
that our children imbibe those rich traditional values that the world
tomorrow will respect us for. Although there are hundreds of Indian cultural

4. 1
attributes to be preserved and fostered amongst our youth today, one
symbol that portrays regalia and stands for pride and honor since ages
deserves the most attention ie. the Turban which in local terms is also
called Pagdi, Dastar, Paagh, Pug, Moond-Ves, Ushnisha, Shirostan and so
on. Our youth today should be aware of their heritage and should be proud
to stand for their culture in this era of rampant westernization and racial
profiling.
Having built upon this thought, The Kalgidhar Trust – Baru Sahib with 41
CBSE affiliated English medium Schools called Akal Academies, imparting
value-based education that is a unique balance of scientific and spiritual
education to 32,000 rural students, on the lines of the ancient Gurukul
ideology thereby endeavoring to preserve the old rich heritage, tradition
and honour of India ie. the Turban. Children in their impressionable young
age are deep rooted to the ancient Indian culture; while on the other hand
explore the finer aspects of education, science, art and elevated thinking.
All of them irrespective of caste, creed, color, sex and race are attired in the
traditional Indian costumes of Churidaar, Pajamas, Kurtas and round head
wrap. Akal Academies nurture and attract the simplest and most deprived
human talent and enable and the atmosphere is distinct, simple with
modest uncomplicated approach, rich with the spirit of potential, the
heritage of past achievements, and the vitality of inquiry and discovery.
The motto is “Simple Living – High Thinking” on the same lines that was
prevalent in Ancient India amongst Rishis, Munis, Sages, Gurus and
enlightened men.
The results of this seemingly innocuous exercise have enabled these
students to be an integral part of this culture and shaping society with their
leadership, creativity and innovation yet remain firmly rooted to the basic
values and stand out with their simplicity and sensitivity.
It is our endeavor to bring about an elaborate illustration and research on
our traditional headgear that is full of surprises, especially the fact that
it existed in the year 10,000 BC.
Our humble prayers are that “May the present young generation of India
be blessed with more impetus to firmly embed their roots within their rich
tradition, culture, heritage and honour”
IMPORTANCE OF TURBANIMPORTANCE OF TURBAN
PAGRI, PAAGH-PAAGHDI AND SAAFA" IN ANCIENT INDIAN
CULTURE AND HISTORY
1. For a long time the humans lived naked and had not yet learnt to
produce covering for their bodies. They had to protect their heads against
all types of risks. When cloth was invented, the humans started covering
all parts of their bodies. They could not have left the head uncovered
because it was the controlling centre of the human body. Since 40% of
human heat was lost through head, a thick covering, which could insulate
the head against inclement conditions and arrest dissipation of heat, was a
necessity. Naturally, man copied nature and started using a comparatively
thicker and lengthier cloth for his head. The cloth trapped air and thus
reduced the loss of heat through evaporation. Just as the shoes were
necessary for covering the feet, turbans began to be considered necessary
for covering the head. A thick headgear also offered the humans,
protection against injury, falling rocks, and accidental falls and later
against weapons and masonry. According to old Rishis, Saints and Sages
(before Christ); the religious people used to always cover their heads while
meditating thereby preserving spiritual energy. Many ancient scriptures
tell us, “When energy reaches the head, there are chances of it getting
diffused or scattered. If one covers the head with a cloth, the energy does
not flow out and in turn intensifies meditation.” Even renowned Hindu
Saints of modern India like Lord Swaminarayan of Akshardham, Swami
Agnivesh, Swami Vivekananda, Sant Tukaram, Sadguru Jaggi Vasudev,
Osho and many others wore Turbans.
2. In ancient Indian society Turban, Pagri, Paagh-Paaghdi and Saafa spoke
of a person's / Individual's caste, creed, religion and sect and through his
Pagri, an individual's village, town; region & country could be identified.
Pagri was instrumental in recognising an Individual's social, economic and
political status.
3. In ancient times of Indian history, there are numerous instances of
several wars fought for the pride & honour of Pagri. Since Vedic times, the
turban epitomized honour and dignity. No individual was allowed to enter
the royal court without wearing a turban.
4. "Change the Pagri" - The history is also a witness to several occasions of
exchange of Pagri to save its peoples' life & property and to ensure the
security of a particular state. To place one's turban at the feet of a king, or
any other individual, signified total submission. An Individual's wearing of
Pagri symbolised his valour and to secure its pride & honour was
considered to be an act of bravery. History shows that, the Maharaja of
Jodhpur marched to war with Sabaland Khan, who was Subedar of

5. 2 3
Ahmedabad, Gujarat. Rivers of blood flowed. Sarbaland Khan was forced
to lay down his arms. After this defeat, Sarbaland Khan decided to test his
last armour, which was his Pagri. He took off his Pagri and put it on
Maharaja Abhay Singh's head. Here again the Pagri proved its strength
and power. After the Pagris were exchanged and they became brothers by
this custom, Maharaja Abhay Singh respected and followed the dictates of
this custom. He allowed Sarbaland to go in peace with his family and also
to take with him wealth and riches. It is permissible to let the head be cut
but the Pagri, which lies on top of it, must never be disrespected by being
bent in front of anyone.
5. The information regarding an individual was evident from the manner
in which his Pagri was tied & draped. In ancient times, looking to an
individual's Pagri's sheer elegance & tightness, it could be said whether
he was brave or coward, an upright man or honest or a thief. This led to
the phrase “Aadmi Dastar,Guftar aur Raftar se pachhana jaata hai.” (A
man is distinguished by the design of his turban, the manner of speech
and the way he behaves and walks among people).
6. An insult of Pagri was equated with the insult of its bearer - as was
believed in ancient times. For its pride & honour, the history speaks of
several occasions when blows of swords were exchanged for enemies'
blood. Trampling a Pagri underfoot is considered highly offensive.
Removing the turban by oneself in the presence of another denotes
apology or seeking a favour. If the Pagri can be the cause of bloodshed, it
can also bind people together. The feuds between Emperor Babar and Rana
Sanga, and those between Babar's grandson Akbar and Rana Sanga's
grandson Rana Pratap are well known. Rivers of blood flowed and the
flames of jauhar rose high in the sky. But over and above all this
bloodshed, the Pagri, which signifies respect, brotherhood and status
made it possible for the grandsons of Akbar and Pratap's to become very
good friends for life. These two exchanged Pagris and became brothers.
The Pagri which Shahzada Khurram put on Rana Karni Singh's head is even
today present in the museum at Udaipur as a living proof of the custom
which they started by exchanging Pagri and becoming brothers.
7. In ancient period Pagri was considered to be a man's prized belongings,
invaluable in nature. The term “Pagri ki Laaj” was coined ages back. In the
later Vedic period Brahmins were placed above the King in the then
hiearchial order of the society. In this regard in the play Charudatta we find
that the Brahmins officiating at the sacrificial session of Duryodhara are
described as having their feet rubbed by the head-clothes of king -
Rajnaam vestana patta ghresta carnah. Thus it was a description of
symbolism of submission of Kings to the Brahmins on the occasion of
ritualistic sacrifice.
8. In ancient period, Pagri during the times of personal economic crises
was mortaged or kept Girvi.
9. The information of a person's death during the war for the country's
honour was symbolized when a Pagri of that person was brought with full
state honours from the battle field. Trampling a Pagri underfoot is
considered highly offensive. Removing the turban by oneself in the
presence of another denotes apology or seeking a favour. In north Indian
families after the demise of the patriarch, the eldest son is bestowed with
the responsibilities of the family, through a ritual known as Rasam Pagri -
performed on the thirteenth day after death.
10. In the present age, Pagri has acquired importance in terms of paying
"Pagri" to acquire some space or shop for business.
11. In today's time, Pagri has played invaluable role in turning impossible
into possible as it is still looked upon as an object of great honour & pride.
Donning of the Pagri is mandatory while receiving important guests or
being received at a formal gathering. Exchanging of turbans signifies
entering into a long-term, cordial relationship. During wedding
ceremonies it is customary to present Pagris to the men folk of the
bridegroom's family.
12. From this it appears that Turban was an integral part of old heritage
and honour of India and amongst the greatest symbols of honour for
Indians. Although Indians have been wearing turbans since very old
times, with the advent of Sikhism (1469 AD), Turban assumed an
important symbol of defiance to the Mughal invaders. Right from its
originator Guru Nanak all Sikh Gurus wore turbans. Sikh Gurus
emphasized on wearing turbans strictly since they wanted Sikhs to
preserve the rich heritage of India in spite of a ban by the Mughal rulers.
During Muslim invasion from foreign countries, India was conquered and
orders were passed by them that “only ruling classes can wear Turban
since it is a sign of royalty”.
The ruled classes ie. Hindus and others were not allowed to wear Turbans.
Thus the weak minded Indian population residing in North India removed
their Turbans as an act of submission to the foreign rulers, to earn their
pleasure. But, strong minded Hindus especially the warrior classes of
Rajasthan, Maharashtra, Gujarat etc. did not obey the orders of their
foreign rulers and kept their heads covered with Turban to maintain their
heritage and honour. Sikhs in North India also kept their Turbans intact as
part and parcel of their dress code. Thus they revolted against the orders
of the foreign rulers to maintain and preserve the old Indian heritage and
honour despite having to lay down their lives and sacrifice lots of blood to
maintain this heritage and honour.
The turban thus became an article of a Sikh's religion, creed, politics, race
and nation. Because of their ideal behaviour, a turban wearer Sikh began

6. 4 5
to be respectfully addressed as Sardar (Chief or leader) in India.
13. For the Sikhs their turban is an integral part of the dress, their identity
and a constant reminder of their obligation to the Gurus. It expects the
wearer to live up to a certain standard behaviour. It is also considered a
symbol of courage and honour. Cowardice or an immoral act is described in
Sikh parlance as having sullied the turban.
14. During Mughal period (1526AD-1750AD) restrictions were placed on
the turbans and orders were issued to remove the hair. It is said that when
Guru Tegh Bahadur was martyred in Chandni Chowk Delhi, people of Delhi
dared not come forward to claim his body. The next Guru Gobind Singh is
reported to have said, “I will make the Sikhs distinguishable among
millions so that they demonstrate their religion openly”. He therefore
ordained in 1699 AD that all Sikhs would wear turbans, carry swords and
beat drums forbidden to the people. Soon the Sikh turban began to be
associated with high moral character, holiness, piety, sovereignty, courage
and patriotism.
15. So for the Sikhs, a turban did not remain simply a cultural appendix as
it was for all Indians but got inalienably attached with their religion. It
came to be regarded as an inseparable part of their dress and any
disrespect shown to the turban came to be regarded as an insult to the
wearers and their religion. Thus started the movement to save and
preserve Indian culture as show of defiance to the Mughal emperors.
The Origin and its evolution through ages
In India turban has been an essential part of humans since time
immemorial irrespective of religion. It was called Moond-
1
ves (Head gear). “Moond” in Indian languages means
“Head” and “Ves” means “Dress”.
Read Bodhisattva warriors by Terence Dukes
But in 1990, the Journal of Indo-European Studies
carried an article entitled "Analysis of an Indo-European
2
Vedic head- Fourth Millennium B.C." The life size head
has a head gear that the Vedas describe as being unique
to the family of Vasistha, one of the great seers who
composed parts of the Rig-Veda. Carbon-14 tests
indicate that it was cast around 3,700 B.C.
See:
The great Hindu lawgiver Manu recommended the wearing of a turban.
Ketya Simiriti advises that hair should remain covered when eating meals.
The Vedas contain references to turbans being worn in ancient India. In
http://www.hinduwisdom.info
Vasishtha Head -
Vedic Aryan Head
3700 BC
Sanskrit literary texts, there is mention of the Ushnisha, a forerunner of
the turban which also doubled up as a scarf to keep the head and neck
warm in winter.
For the Kshatriya it was simply part and parcel of
their all around training, but for the lowly peasant it
was essential. We read in the Vedas of men unable to
afford armor who bound their heads with turbans
called Usnisa to protect themselves from sword and
axe blows.
Source: Read Bodhisattva
warriors by Terence Dukes
Sometimes Harappan men wore their hair
short and combed straight, or covered by a
Turban. The majority of the men were bearded
Source: The Ancient Indus Valley By Jane McIntosh
In the Rig Veda we find the reference of Head-gear which were sported
during Yagnya and those are of varied colours. Similarly,in the
Mohenjodaro and Harappan culture we find ample references of head-
dresses. Shirostran in ancient times meant a head dress. Shir means head
and tran means protection. Thus, head-wrap or Pagri means head-
protection apart from being an object of veneration which underwent
graded glorification down the ages.
However, while tracing the historical development of head-dress one can
find that Indian society used head-wraps centuries before the European
world took to wearing hats as a part of its regular costume. During the
Bizantine civilization in the 11th century A.D. head-dress became a regular
feature which was later passed onto the European world, whereas Indian
society was sporting head-dress as a regular costume by 10,000 B.C.
The first concept of Headdress: (10,000 B.C. to 320 B.C.)
In the pre-historic rock sites in India like Bhimbetka to Kumaun Himalaya,
we find evidences of rock-arts wherein the lifestyle, amusement, head-
gear is found. This is the start from historical point of view and then in the
Mohenjodaro and Harappan culture we find the use of headdress. In those
days men of higher social strata sported head-wraps which were richly
padded clothes of varied shapes. They also had their hair tied with a
ribbon. Men and Women of Royal families or Goddesses wore elaborate
headgears and coiffure. But commoners did not sport any headgear. We
find some descriptions of Indus headdresses which wire fan like structure
Ajanta carving showing
warriors with turban
Harappan Figured with Turban

7. 6 7
and of spiral form and some were bossed head-dress.
In the post-vedic era 600-320 B.C. we find evidences of voluminous head-
dresses mostly known as Ushnisha, and it became a common
phenomenon. On the other hand, in the Vedic era Pugree was a concept of
dignity and authority. The King who claimed sovereignty had to wear a
particular type of head-dress at the time of doing Rajsuya Sacrifice.
Dr.G.S.Ghurye elaborated that " the head-dress known as Ushnisha is the
earliest mentioned in connection with eastern people known in early
literature at the 'Vratyas', It is described as white and bright. It used to
have cross-windings and was tied with a tilt".
Thus the spiral, fanlike shape of Indus head-wrap in the post vedic period
evolved into a crossbind Ushnisha studded with Jewels. While in the Vedic
era only persons of higher order of society sported Head-dress,and
respected highly in the later vedic period. The commoners also earned the
right to don head-dress.
USHNISHA (320 B.C. to 320 A.D.)
In the Sunga period varied kinds of headdresses were
developed. It is found that the hair itself was often twisted
into the head-dress. According to Roshan Alkazi, the
specialist in ancient Indian costume "This twisted braid
being then arranged to form a protuberance at the front or
the side of the head, but never at the centre top, as this
style could be used only by priests. Over the turban a
narrow band was used to hold it in place".
Pugree or Mauli used to be decorated with jewels and even fringe was
attached to the headdress. Another form of Pagri is found which had top
knot and two bands of cloth criss-crossed at the middle of the forehead and
went upto the top knot covering it. Similar to this style in modern India,
Sikhs sport the turban.
In this period the females wore a kind of head-cover called
Uttariya which had beautiful folded look and tied
crosswise but straight unlike the Male head-gear
which was vertical or sideways. This Uttariya could
be worn having at the back. It is interesting to note that
beneath the Uttariya skull cap (Patka) was worn to
keep the keep the headdress firm in its place.
Apart from these, it is gathered from archaeological
sources that different strata of society donned different
kinds of head-dresses. For example, the archer of
Taxila used to wrap his head with a thin strip of cloth.
The attendant of the archer covered his head with
NAGA KING
[Ajanta, Cave IX]
KING AS HUNTER
(Ajanta, Cave X)
ample piece of cloth which resembled the contemporary head-dresses of
an artisan or peasants.
From the remnants of Bodhisatva one could find the first pre-formed head
dress known as Mandila. And in Sanchi one can see similar head-cover with
jewel on the head of Kubera.
All these head-dresses underwent some sort of innovations under the
influence of foreigners. During this period Pagri came into vogue like the
one sported by Kushana Kings which was similar to the bulging head-cover
of ancient Persia. However, the Kushana Kings
sported shorter head-gear.
Hieun-T-Sang's travelogue throw considerable
light on the headdress of the people of Sarnath.
He wrote ‘the head dress consists in most cases
of a filled with a loosely wreath or mural crown
into other cases'. Even caps with flower and
foliage find mention in Hiuen-T Sang's account.
These can be correlated with the discovery of
human heads in Taxila, as S.N.Dar wrote
"Fragments of human heads have been
discovered in the buried city of Taxila, some
with round caps covering the entire head and
ears, others with low or flat caps with or without fastening band."
From archeological evidences we find a clear description of head-dresses
especially from Bharhut sculptures, Bhaja and Sanchi remnants. Let we
glance through the important aspects in brief which would summarize the
developments from 320 B.C.
The bas-reliefs of Bharhut Stupa of the 2nd Century B.C.
depicting pre-Nirvana Buddha's life provide us vital
sources of information on the score of Headdress. The
male head wraps were worn in different fashion. One can
find richly ornamented light Pagri with a roundish top
above the forehead; and some were fan like
arrangements with cylindrical protrusion. Evidences of
heavy turban with schematic folds and ornamented
heavily, were its characteristics. Moreover, some turbans
had leaf and rosetta decoration
The female head-covers were fancifully rich and ornamented. Even
they used nets to give the Pagri a hard grip on the forehead. The headdress
of Bhaja cave shows similar trends as we find in Bharhut, but the Bhaja
SOLDIERS
(Ajanta, Cave X)
NAGA PRINCE
(Ajanta, Cave IX)

8. 8 9
Pugs were interwoven with hair style as well.
Sculptural remnants of Sanchi Stupa depict high aesthetic
specimens of Pagri but are devoid of elaborateness. One
type of Ushinsha shows that the upper folds resembled a
conch shell. Some Ushinisha had a projection on the Upper
part to provide holder or ornamentations. Furthermore,
the SANCHI stupa depicted turbans of cylindrical look.
Evidences of skull and conical caps are also be found in the
sculptures of Sanchi stupa..
These were basic developments of headdresses between c.10,000 B.C. to
320 A.D. which at times were rich and ornamented. People strove to
improvise the style of wrapping Pagri and toyed mainly with the idea of top
of forehead projections. During this period, there marked tendencies to
show off hair style as well.
PUGRI UNDERWENT INNOVATIONS
(320-A.D. to 1100 A.D)
During this period contemporary coins, sculptures and
paintings reveal that the heavy voluminous Pagri was
dispensed with and small head-dress with rich artistic look
came into vogue. Royal nobles paraded varied forms of
fanciful head-covers with regional distinctions. The king's
crow was studded with pearls called tiara and at times
garlands replaced the cloth-wrap which eventually became
a part of informal dress. Coins of the Gupta period showed
Kushan King sporting helmet as head-gear indicating the
then military attire. The nobles, the ministers and other
officials sported various types of Pagri displaying their
respective ranks and status. Pagri was made of fine muslin
and tied over the large hair knot and positioned at the centre
of the forehead. Evidences are also found of striped turban
which was twisted like rope.
Another type was high cylindrical Pagri resembling the Sun
god became popular. A near identical cylindrical head-cover is found on the
head of Vishnu lying over serpent in Tamilnadu. Four cornered cylindrical
caps comparable with modern Goan head cover are alsofound adorning
the heads of Indra, Sun God and Vishnu.
During the 6th and 7th century the Pallava Kings sported a conical variety
of head-dress which was even found in vogue by the nobility of Vijaynagar
Attendant
Nagarjunakonda
dynasty and later on adopted by the Tamil nobles.
This was known as 'Kullai' Pugree which was near
identical to Pagri prevalent in North India. It
denotes that cultural communication between the
North and the South took place during this period.
Paintings of Ajanta cave throw some light on the
contemporary head-dresses which was smaller in
size and less stiff.The type of headdress is said to
be patronized by the nobility of that period. During
this period there was a fashion of wearing a sort of
white covering on the head which is supposed to
be the precursor of modern Gandhi Cap. On this
score Dr.Ghurya observed that 'I think it may be
construed as precursor of the white cap of North
India 'Bhaya' which, in a slight modified form has
been recently known as the Gandhi Cap'.
From the archeological site of Kausambi city of 3rd
to 6th century A.D. we find enough evidences of
various head-dresses and rectangular shape of head-dresses were also in
vogue. The Pagri worn by males was fairly of elaborate type and at times
ornamented with jewels. Furthermore, in Gupta era tall 'Mukuta' became
a fashionable headgear for the royal nobles. It is interesting to note that
during this period the people of Eastern India did not use any head-dress,
and in the modern times also they go bare-headed. In 'Buvaneswar
turbans are rarely seen' remarked the scholar Rajendra Lal Mitra , though
on the other hand headgear remained in vogue in other parts of India.
Thus in the Hindu period the Head-dress served as a symbol of respect
and glorification not only with its symbolism but also with its shape and
size. Hereafter, the story of Headdress took different turn with the
ushering in of the Muslim era.
Guru Gobind Singh ji, gave a fresh definition to Pagri as he augmented the
visionary concept of 'Khalsa' which was to fight against the Muslim
onslaught and re-establish the lost pride of Indians. The Headdress
remained the symbol of pride and the regality of its nature and the pride
of the battle field. With passage of time the concept went beyond the
'Martial' race called Khalsa and became a vibrant cultural symbol of Sikh
which has spread all over the world today. Even Noble Laurete
Rabindra Nath Tagore wrote about Sikh Guru that they decided to
sacrifice their head than to allow cutting of their hair.
SOLDIER
(Gandhara)
Chamberlain
(Ajanta Cave VII)

9. Dr.G.S.Ghurya, an exponent in costume history
analyzed that the female wore Pagris without any
projections. But the male Pagri,was projected
vertically, frontal or sideways. However, later on,
male Pagri became of appropriate size.
Nevertheless, with the passage of time Pagri
underwent distinctive changes in its style shape and
colour.
One wonders whether this headdress is a mere rudimentary functional
object to protect the wearer from the heat of the Sun or a safeguard
against the biting cold of snow clad mountains! Yet, this Pagri is not a
simple head-cover but it has a mystic socio-religious semblance and has
served as a customary symbol in man's socio-cultural endeavor. Behind
every size, shape or colour of Pagri there is a secret meaning which
signifies the origin of wearer, his dialect, religion, caste and as well as his
profession. There are strict unwritten laws which govern the use of Pagri.
But sordidly enough Pagri in this century is gradually becoming an
obsolete object as modern pseudo-urban cultural onslaught
dislodging its ancient glory. Thus, at this juncture, it is important
to gauge the symbolism of Pagri from the pan-Indian perspective
because India is a land of Pagri.
Excavating The Genesis
Ancient Sanskrit literature is replete with references of Head-dresses and
head-wraps were commonly termed as Ushnisha, Kirita, Patta, Vestana,
Vestanapatta, Sirovestana etc. Those head-dresses were generally of
white color and ornamented as per requirements of status of wearers.
Banbhatta's Kadambari throws some light on the material used for Pagri.
It describes: "The divine person that arose out of moon at the death of
Pandurika had made up the knots of his head-dress with a piece of white
fine silk". This reference is related to Sirovestana.
C.R.Devodhar while analyzing the role of language in the ancient Sanskrit
plays had touched upon the topic of head-dress and wrote in 1937 that
'Yaugandharayana, on the eve of the skirmish that was to ensue between
followers of Udayana and soldiers of the king of Ujjain is described as
wearing a white turban 'Pandurabaddhapattah'. In the Hariscarita the
renowned author Banbhatta fancies the river Mandakini to be a fold in the
silken turban of mountain sumera--Amsukosnisapattikamiva Sumeroh.
Head-dress was also referred to as 'Kirita' in Banbhatta's Kadambari. The
Vidyadhar Bhattacharya
Town Planner jaipur
princes and Kings gathered round the King Tarapida were wearing Kirita
for their headdresses. Furthermore, Banbhatta narrated thus "The
followers of Chandrapida too were jewelled Mukuta on their heads". Since
the early days the headdress of Kings had been of special significances
and essential symbolic ritual on the occasion of coronation. Similarly, in
Kalidasa's famous play Raghuvamsa we come across certain interesting
details about the preparation for the coronation. It describes "the hair was
tied up in some kind of a knot so as to stand perpendicularly, with a pearl-
string intermixed with flower garland. Thereupon was fixed a resplendent
jewel".
As evident from literary sources the King's head-dress was referred to as
Ushnisha. This apart from being royal symbol, Vedic people wore it to
project its glory. Maitrayani Samhita describes Ushnisha were worn by
King, which was a kind of tiara, especially during the Rajasuya and
Vajapega sacrifices. R.N.Saletore in his celebrated Encyclopedia of Indian
culture said that King used to wear Ushnisha daily. On the score of
sporting Ushnisha, Saletora quoted Kautilyas Arthashastra and recorded
that "an official called Usnisi was received by troops of women armed with,
in the first compartment of his palace. In the second compartment he was
to be received by Kanchuki, who presented him with his coat (Kanchuka)
and the Usnisi who handed over to him his turban (Ushnisha). He also
received like the aged persons and other personal attendants a salary of
60 panas annually". Thus was the glory of Ushnisha. However at times this
was termed as Mauli,Vestana of Kings' crown.
However, the term Pagri for head-dress is very common today which was
presumably coined in the 13th century A.D. In a description of then
contemporary account of Chand Bardai we get some glimpses of Pagri. He
wrote in c. 1200 A.D. that 'Prithiraja...wore a pagai ornamented with
jewels, with splendid toro. In his ear he wore pearls,on his neck a pearl
necklace'. On the concept of Indian head-dress, Sir. T.Herver,a
seventeenth century traveller, wrote in 1677 that " I find it is the common
mode of the eastern people to shave the head all save long hair which
superstitiously leave {mine: perhaps bodi or Shikha}at very top, such
especially as to wear Turbans, Mandils,Dustars,and Puggarees".
The term 'turban' got currency in the 15th and 16 century especially in
Persian language, which was pronounced as "Dulband". Its etymology is
apparently from 'dul' or pronounced by Arabs as 'tul', or 'volvere' which
apply to head-wrap. Perhaps from the Turks it passed on as Tulipant,
Tolliban, Turbant, etc. in the European usage of Turban. In 1611, the
French Dictionary Cotgrave explained "Toliban" as a Turkish hat of white
colour which was even ornamented.
Thus apparently the word Turban originated from Persian and the English
frequented its use. One l7th century traveler J.B.Tavernier wrote in 1676
10 11

10. that "Mohamed Alibeg returning into Persia out of India presented sha-sefi
the second with coconut about the bigness of an Austrik egg there was
taken out of it a Turbant that 60 cubit of calicut in length to make it, the
cloth being so fine that you could hardly feel it".
Likewise, the use of the word turban for head-dress came into vogue in the
medeival era. The head-dress in different regions of India is widely
referred to as Pagri but pronunciation differs variedly. So, let's try to
understand how today the head-dress is termed in major fifteen
languages of modern India.
According to the Bharatya Vabahar Kosha, edited by Viswanath Dinkar
Narvene the headdress is known in Hindi as Pugree. In Punjabi dialect this
is called Seerbund, Pugri and Dastar etc. In Urdu Dustar or Pugree
meaning head-wrap. In Kashmiri language Safu or Dustar are common for
head-wrap. In Sindhi-speaking belt the headdress is known as Patika or
Patuka. In Maharashtra this is called Pugree or Pagota. Gujarati pronounce
it as Paghri. In Bengal,Assam and Orissa regions the headgear is called
Pugree, Paguree and Pagri respectively. In Telugu speaking belt the Talpag
or Talguddred go for head dress. In Tamil it is called Tallippagee. In Kerala
the head-wrap is known as Ushnisha or Shriobestana. These are the varied
names of Head-dress or Pagri used in various Indian languages. Now we
should try to fathom the evolution of Head-dress down the ages.
PUGRI FROM 19th CENTURYPUGRI FROM 19th CENTURY
Zalawadi Paghadi Bhalpradesh
During this period we find turbans of varied kind and some are identical to
ancient head-dress.With the European influence pre-formed Pagri also
came into fashion. Let us take up the concept of Pagri of different regions of
India.
In Punjab we find a typical Pagri which is a conical shape called 'kullah' and
identical to head-dress of Southern India. This Kullah cap is encircled with
a piece of cloth whose end goes back to the neck and is called 'sapha'.
In the 19th century we find 'topi' in Northern India which were of varied
colors but has a touch of ethnic variations. This close-fitting turban
shaped like 'pie crust' and having narrow projecting rime all around.
Evidences of a Sindhi Pagri is also found which is of cylindrical in shape
and rise above one feet with a flat round rim. These types of Sindhi hats
are known as 'Serai Topi or Sirai tope'.
In northern India apart from conical Pagri and freshly folded cap we find a
white cap which is popularly known as 'Bhayya Cap' in Bombaly it is in fact
a prototype of Gandhian cap. However, somewhat similar looking cap is
found in the cave paintings of Ajanta which we have referred earlier.
During the 17th century Rajasthan became a legendary land of colorful
head-dresses. In and around Jaipur during this period middle class
Rajasthan used to sport cotton Pagri known as 'Chira and phenta'. On the
other hand elite society kept on changing their headdresses. Some Pagris
were of 25 mts. long and 20 centimeter wide of dyed and printed cotton
fabrics depending upon their socio-economic status. Coormaraswamy
while analyzing the Rajasthani head-dress wrote that 'The rajput Pagri
appears to have been adopted at the Mughal court already in the time of
Akbar, and remains the typical head-dress of both Muslims and Hindus as
represented in the paintings of the seventeenth and eighteenth
centuries; the form is unsymmetrical, slashing backwards and bound by a
transverse band of different material. A jeweled malaband may be tied
round the turban horizontally, and a plane often richly jeweled or
enameled may be worn in the turban itself'. These remarks of
Coomaraswamy are vital to understand the whole gamut of Rajasthani
Pagri.
Gaekwadi Paghadi
Maneshahi Chowkdi
Gaekwadi Paghadi
Paghadi of Shamal
Becharnagar Seth-Vadodara State
Scindia
12 13

11. In Rajasthan each community wore different type of Pagri in each district.
In Udaipur Pagri we find a flat surface mainly and in Jaipur the turban has a
knot on the top. Moreover, noblemen did sport a 'lepeta' a sort of small
narrow piece of embroidered material of gold work. However, in Rajasthan
it is said that no two Pagris are same as tying techniques undergoes change
from wearer to wearer.
In western India, especially in Maharashtra and Gujarat voluminous and
loosely rolled turbans remained vogue and some can even be seen today at
social gatherings. There were pre-formed turbans or freshly bound 'pheto'
Pugree. Dr.Ghurye quoted from folklore to emphasize the importance of
decking a Pagri:
A PAGHADI OR TURBAN is the ornament of male. Nine coloured Padhdi is a
choice present'.
In Southern India though wearing of head-dress was not a fashion but
according to P. Thomas 'on ceremonial occasion, they wear long coats and
turbans'. However, except the Brahmins other classes of people in Andhra,
Tamil Nadu sported fresh folded Pagri. Dr Ghurya once wrote 'In the
districts bordering on Karnataka and Andhradesa in the districts remote
Paghadi of
Maharaja of Kutchh
Khengarji
Scindiashahi
Karbhari Paghadi
Paghadi of His Highness
Sir Sayajirao Gaekwad III
Paghadi of
Shri Haribhakti Nagar Seth
(Vadodara State)
Saurashtra Paghadi Lachhadar Maneshahi
Muslim Paghadi
from this area, it was an apology for this grand article, being merely a small
piece of cloth just wrapped about the head.’
It is interesting to note that in Bengal and Orissa there were many
illustrious Pagri in 18th and 19th century but today the whole thing has
became extinct. Though in social occasions, they wear some sort of
headgears but common people only use 'angocha' to cover their heads.
In India the headgear of Sanyasi, Fakirs enthuse a special interest. This
subject was never attempted by anybody. The safforn colured 'Patka' is
perhaps universally practiced amongst sanyasis of which Vivekananda's
pug is the right example. Varied headgears, of Padris, Fakirs and Maulanas
are of unique importance of academic address.
In modern days pugs are sported at least on marriage occasions. Various
pre-formed headgears like Topor in East the 'Sehra' of North or 'wrap up'
pugs of other places of India is a unique dimension which is to be properly
documented.
Amongst aboriginal or Tribal indigenous people, there are some hundreds
types of headdress available, which are yet to be documented in a
systematic manner.
These are some broad outlines of Pagri or head-dress of India which had a
beginning in the distant past and yet not an absolutely dying fashion in
Limdi Paghadi
Targala
"Bhavaiya" Paghadi
Garola Paghadi Rajputana Feta
Vaniya Paghadi Jain Vaniya Paghadi
14 15

12. 16 17
modern India which is crossing over to 3rd Millennium. This subject has a
great scope of holistic in-depth multi-disciplinary study which is pregnant
with immense potentiality for further explorations.
Source:http://www.ibiblio.org/gautam/proj0002.html
(Clockwise)..
Rajasthani Vania Paghadi,
Kapole Vaniya,
Paghadi,
Marwari Paghadi,
Gujarati
Brahman Paghadi
(Clockwise)..
Kadva Patidar Paghadi,
Kathi Paghadi,
Poonashahi Brahman Paghadi,
Paghadi of Shri Kashirao
father of His Highness
Sir Sayajirao Gaekwad
(Clockwise).. Vora Turban,
Feta,
Paghadi & Topi
(Clockwise).. Kumbhar Paghadi,
Suthar Paghadi,
Muslim Bhadbhuja Paghadi,
Pinjara Paghadi
Some Heritage Pictures Of TurbanSome Heritage Pictures Of Turban
In the context of the Jallianwala Bagh
massacre one can find a picture of the
notorious 'Crawling Lane' where a Punjabi
Hindu elderman is forced to crawl under the
threat of the bayonet but even then his
traditional headdress is held high in silent
symbolic protest.
Waghya
Mendicants
Pardhans
Mang Musicians
Kunbi tribesmen

13. 18 19
Swami
Vivekanand
Mahatma Gandhi
1918
ANAND MARGA
FOLLOWER
Shaykh Nazim, Grandmaster
of Naqshbandi Sufism
Rani Laxmi Bai
of Jhansi
Tukaram was a
prominent Marathi Sant
and religious poet in the
Hindu tradition in India.
Former President of India
Dr. S. Radhakrishnan
Sir C.V. Raman
Physicist
Nobel Prize winner
Sadhguru
Jaggi Vasudev
Osho Rajnish
Adi Shanakracharya The Shankaracharya
of Kanchi Dagdusheth
Sahajanand Swami
under the holy
Neem Tree
Lord
Swaminarayan
Gunatitanand Swami
1st spiritual successor of Lord Swaminarayan.
He was the incarnation of Aksharbrahman,
the choicest devotee of Parabrahman
The Inspirer and Present
Guru of BAPS
Swaminarayan Sanstha
Shastriji Maharaj & Yogiji Maharaj
Bhagatji Maharaj
second spiritual successor of
Lord Swaminarayan after
Aksharbrahman Gunatitanand Swami.
Ganapati Pune Year 2006 with Puneri Pagdi
The First Meeting between
Swami Jnanjivandas and Shastriji Maharaj
Swaminarayan (or Shreeji Maharaj) with santos
& haribhaktos. Picture of original painting taken at
Shri Swaminarayan Mandir, Ahmedabad

14. 20 21
NOW THE TURBAN IS FOUND
THE WORLD OVER
NOW THE TURBAN IS FOUND
THE WORLD OVER
Dost Mohammad Khan
(1793-1863) ruler of
Afghanistan, c1880.
Bayezid I (d1403),
Sultan of the Ottoman empire from 1389.
Before the Birth of Guru Nanak Dev Ji
Mohammad Akbar Khan,
19th century
Baghdad, Iraq
1917-1919.
Portrait of
Egyptian Man
The Tribute to Caesar
17th century, (1870).
Negresse Mina,
Brazil, 19th century.
Aswan,
Temple Of Philae
A Lady putting
on her cap , June 1795.
Portrait of a
Serious Young Man
Wearing a Headscarf
Portrait of a Man,
Luxor, Egypt
Ba man wearing
white turban; portrait;
senior; farmer; small
rural ...
Young woman
wearing turban, portrait
Portrait of a Man,
Egypt
Morocco, Sahara Desert,
man leading camel
on desert dunes, rear view
Arabian Nights
Man. Amran.
Yemen
Burmese Woman
Boy with a gun,
Aden Protectorate,
Arabia, 1936. Artist: Fox
Adivasi from Mokhada
performing acrobatics
on the beats of the drum ...
Mien Hill
Tribeswoman Sewing

15. 22 23
African woman
wearing church choir gown
Portrait of a mature
woman in a hilly area.
African woman smiling
with arms up
Man Wearing
Turban Senegal
Africa
Mouttouvira Soupraya
1828.
Kasi Das Prasad Ghosh,
Indian poet, 1834.
Tribal men wearing
turbans & robes outdoors,
Mazar E Sharif
Pakistan, Punjab,
Derawar Fort,
Portrait of elderly man wearing ...
Dubai, Arabian Man Edfu Temple,
Egyptian Men
Sadhu Holy Man India
Copte, Egyptian , 1880.
Kurdish hunter,
19th century.
Bulgarians, 19th century.
Portrait of a sadhu Mural painting of
an Ottoman Emperor.
Kas. Turkey
Jambiani beach,
women. Zanzibar Island.
Tanzania
Intha old man
Inle Lake.
Shan State. Myanmar.
Traditional dress.
Havana. Cuba
Bedroom scene,
15th century, (1910).
The Slave Market
in Morocco, 1888.
Artist: Richard Caton Woodville II
Musician Agades
Niger Africa
A portrait of Nepalese man,
Nepal.
Slippers , Somerset House,
London, 1805.

16. 24 25
A Bosnian peasant, c1890. Girl with a Pearl
Earring , c1665.
Santousa , 1828.
Timbuktu, Mali, Sahara desert,
Touaregs on camels
Turkish Bey, of Bitless,
Kurdistan , 19th century.
Artist: Unknown
A group of Tuareg men
talking, Tamanrasset,
Algeria.
Women of the Pa O tribe
laughing, Shan state, Myanmar.
Gut-dressing works,
Bukhara, Uzbekistan, c1890.
Armenian Gospels:
portrait of the patron of
the manuscript and his ...
A Turkish Gentleman ,
19th century.
The Prayer during
one Night of Ramadan ,
1881.
A Tuareg man sitting
in the Sahara desert, Algeria.
Myanmar (Burma),
Yangon (Rangoon),
An elderly Buddhist monk looking ...
Tunisia, Djerba,
men riding horses.
A woman & a man with
colourful headdresses,
Algeria.
A street conjurer in Algiers,
1895. Artist: Richard Caton
Woodville II
“Let us pledge to preserve this rich
old ancient Indian Heritage through our
children and keep the country’s honor
intact for times to come”