Una District: A Historical Tapestry from Ancient Principalities to Modern Himachal

I. Introduction

Geographical and Historical Context

Una district, situated in the south-western part of Himachal Pradesh, forms a transitional zone between the plains of Punjab and the hills of Himachal. This geographical placement has historically rendered it a significant gateway and, consequently, a region of considerable strategic and cultural interaction. The district largely encompasses the Jaswan Dun valley, a fertile tract nestled within the Shivalik Range. The Swan River, a tributary of the Sutlej, is the primary river system, which, along with its numerous tributaries, defines the topography and influences the agricultural patterns of Una. Ancient texts refer to the Swan as “Som Bhadra” in the Ramayana and “Swastu” in the Rig Veda. Historically, the Swan was notorious for its devastating monsoon floods, earning it the moniker “River of Sorrow”. These floods caused significant land degradation and economic loss, necessitating large-scale flood management and integrated development projects in the post-independence era to mitigate its destructive potential and harness its waters for irrigation and economic upliftment.

Una’s geographical position as a fertile valley at the foothills, bordering the plains, made it both a desirable territory for settlement and agriculture, and a frequent subject of political and military contention. Unlike the more isolated inner Himalayan regions, Una was more accessible to powers based in the plains of Punjab and Delhi. This accessibility led to repeated invasions, changes in suzerainty, and a dynamic interplay of cultural influences from both the hills and the plains. The Katoch dynasty’s early control , followed by the Jaswan state’s interactions with Mughals , Sikhs, and eventually the British, illustrates this continuous process of external influence and local adaptation. The river Swan’s dual nature as a life-giver and destroyer further symbolizes this theme of opportunity and challenge inherent in Una’s geographical and historical context.

Overview of Historical Significance

The history of Una is a rich tapestry woven with threads of ancient settlements, the rise and fall of Rajput principalities like Jaswan and Kutlehar, the profound spiritual and political influence of Sikh Gurus and the Bedi family, its administration under larger empires including the Mughals and the Sikhs, its incorporation into British India as part of Hoshiarpur district, active local participation in the Indian independence movement, and its eventual emergence as a distinct administrative district of Himachal Pradesh.

II. Ancient Roots and Early Polities

Puranic and Legendary Origins

The name “Una” itself is believed to have been bestowed by Guru Arjun Dev, the fifth Sikh Guru, who referred to the place as ‘Unnati’, signifying progress and prosperity. This etymology underscores an early and significant connection with Sikh Gurus and a perception of the land’s inherent potential. The region’s main watercourse, the Swan River, finds mention in ancient Indian scriptures; it is identified as “Som Bhadra” in the Ramayana and “Swastu” in the Rig Veda , attesting to the antiquity of the area and its recognition in early textual traditions.

A highly significant Puranic connection for the Una district is the Chintpurni Mata Temple, one of the revered Shakti Peethas in India. According to Puranic legends, this sacred spot is where a part of Goddess Sati’s body (variously believed to be her forehead or feet) fell after her self-immolation and Lord Shiva’s subsequent Tandava dance. This mythological event imbues the region with profound religious sanctity and has made Chintpurni a major pilgrimage destination for centuries, anchoring Una firmly within the sacred geography of Hinduism. The presence of such an ancient and important Shakti Peetha alongside sites of immense significance to Sikhism points towards a long history of religious synthesis and co-existence in the region, shaping its unique cultural identity.

Archaeological Context and Early Inhabitants

The broader geographical zone encompassing Una, particularly the Shivalik foothills of the Hoshiarpur region (of which Una was historically a part), exhibits evidence of human habitation stretching back to the early Paleolithic period. Archaeological explorations in the Hoshiarpur Shiwaliks have unearthed Stone Age tools, indicative of Acheulian and Soanian cultures. While specific reports on major prehistoric excavations within the precise modern boundaries of Una district are not extensively detailed in the provided materials , the archaeological richness of the parent Hoshiarpur district and the contiguous Shivalik belt suggests a deep antiquity for human presence in the Una region as well. The Archaeological Survey of India’s explorations in the neighboring Kangra and Mandi districts have also revealed numerous Stone Age sites hinting at similar prehistoric potential for Una.

Moving to later historical periods, archaeological remnants in Una primarily consist of medieval forts and palaces. Notable among these is the “OLD FORT, UNA,” attributed to Purab Chand of the Katoch dynasty, dating back to around A.D. 1170. The Solahsingi Dhar, a prominent ridge in the district, also features several Katoch forts, marking their historical dominion. These structures, though from a later period than prehistoric sites, underscore the continued strategic importance of the region. The official list of archaeological heritage sites in Una district further includes “Kutlehar, Amb” and “KilaBedi, Una Town,” both classified as palaces, reflecting the area’s princely past. The presence of early Stone Age sites in the wider region and the subsequent construction of medieval forts by dynasties like the Katoch in strategic locations such as the Solahsingi Dhar indicate a long-term recognition of the area’s geographical advantages for settlement and defense. This continuity suggests that the factors making Una a desirable location persisted across different historical epochs, from prehistoric hunter-gatherer phases to established medieval kingdoms.

Una Region within the Jallandhar-Trigarta Kingdom

The ancient kingdom of Trigarta, frequently identified with Jallandhar, encompassed a vast territory drained by the three major rivers: the Satluj, the Beas, and the Ravi. Historical accounts indicate that Hamirpur district, which adjoins Una, was part of this powerful empire. Considering Una’s geographical placement within the Jaswan Dun – a region historically and geographically linked to Kangra, the heartland of Trigarta – and its location within the catchment areas of these rivers, it is highly probable that the area constituting modern Una district was under the influence, if not direct control, of the Trigarta kingdom. The ancient Sanskrit grammarian Panini, in his seminal work Ashtadhyayi, referred to the people of Trigarta as an Ayudhajivi Sangha, signifying a community that lived by the profession of arms or a warrior republic. This martial reputation of the Trigarta people might have contributed to the characteristics of the later Rajput states that emerged in this area, renowned for their warrior traditions and frequent involvement in regional conflicts. This historical depth provided a complex socio-cultural foundation upon which later political and religious developments, including the influence of Sikhism, were built.

III. The Age of Hill States: Jaswan, Kutlehar, and Siba

The medieval history of the Una region is largely dominated by the rise and rule of several Rajput principalities, most notably Jaswan, Kutlehar, and to some extent, Siba, whose territories and spheres of influence overlapped with the present-day district. These states, often offshoots of the powerful Katoch dynasty of Kangra, carved out their domains in the fertile valleys and strategic ridges of the Shivaliks.

A. Jaswan State

The most prominent of these principalities in the context of Una’s history was the Jaswan State.

• Founding and Rulers: Jaswan State was established around A.D. 1170 by Purab Chand, a prince of the Katoch royal family of Kangra. This event marked Jaswan as the first significant offshoot from the parent Kangra stem. The state’s capital was strategically located at Rajpura, near the present-day town of Amb. A succession of twenty-seven Rajas, from Purab Chand to Umed Singh, governed Jaswan, navigating the complex political landscape of the hill states. Table 1: Key Rulers of Jaswan State and their Significance

Ruler Name	Approximate Reign Period/Key Dates	Major Events/Contributions/Significance	Sources
Purab Chand	c. 1170 A.D.	Founder of Jaswan State; established capital at Rajpura. Built the “Old Fort, Una”.	3
Govind Chand	c. 1550-1575	Acted as guardian for Bidhi Chand of Kangra; successfully defended against a Mughal attack on Kangra Fort (1572).	7
Anirudh Chand	c. 1580-c. 1600	Participated in Pahari rebellions against Emperor Akbar (1588, 1594), leading to Jaswan’s submission to Mughal authority.	7
Umed Singh	Ruled until 1815 (as Raja), Jagirdar until 1849	Became tributary to Kangra (1786); later joined forces against Kangra (1805); annexed by Sikhs (1815) after refusing Ranjit Singh’s summons; accepted a jagir.	3
	1848	Joined the Second Anglo-Sikh War against the British; possessions confiscated, exiled to Almora where he died (1854).	3
Ram Singh	Jagir restored 1879	Grandson of Umed Singh; ancestral jagir at Jaswan restored by the British.	4
Raghunath Singh	Died 1918	Son of Ram Singh; succeeded his father. Granted title of Raja by British (non-hereditary).	4
Laxman Singh	Succeeded 1918	Son of Raghunath Singh; resided at Amb.	4

• Political Trajectory: Jaswan’s political history was marked by shifting allegiances. It acknowledged Mughal suzerainty during the reign of Emperor Akbar.³ As Mughal power waned, the state, like other hill principalities, came under the influence of the resurgent Kangra kingdom led by Raja Sansar Chand in 1786.³ This phase was short-lived, as the rise of the Sikh Empire under Maharaja Ranjit Singh led to Jaswan’s annexation in 1815. The annexation followed Raja Umed Singh’s refusal to attend a military assembly at Sialkot and his subsequent inability to pay the heavy fine imposed by Ranjit Singh. Consequently, Umed Singh was compelled to abdicate, accepting a small jagir in lieu of his kingdom.
• British Period and Decline: Raja Umed Singh’s attempt to regain sovereignty by joining the revolt against the British during the Second Anglo-Sikh War in 1848 proved futile. The rebellion was crushed, leading to the confiscation of his possessions by the British authorities. John Lawrence, the then Commissioner of Hoshiarpur, attacked and razed Jaswan’s forts. Raja Umed Singh and his son Jai Singh were exiled to Almora, where they both died. However, in a turn of events, the ancestral jagir at Jaswan, comprising 21 villages, was restored to Umed Singh’s grandson, Ram Singh, in 1879, reportedly at the request of Maharaja Gulab Singh of Jammu.
• Katoch Forts in the Jaswan Dun (Una Region): The strategic importance of the Jaswan Dun is underscored by the presence of several Katoch forts.
  • Solahsingi Dhar Forts: This prominent ridge, also known as Jaswan Dhar, was fortified by the Katoch kings between the 11th and mid-13th centuries. These forts served as crucial defensive outposts and demarcated the boundaries of their dominion. The forts on this range, including one referred to as the “MAIN FORT UNA” (likely dating to the late 12th century), exhibit an evolution in military architecture, with discernible Hindu and, later, Muslim influences in their design elements. These forts provided a commanding view of the surrounding areas and controlled access routes.
  • Old Fort, Una (Jaswan Fort): Specifically attributed to Purab Chand, the founder of Jaswan state (c. 1170 A.D.), this fort stands as a primary symbol of early Jaswal power. Though now in ruins, remnants of its stone craftsmanship are still visible. Its location on a hilltop, accessible only via a challenging path, highlights its defensive design, typical of medieval hill forts. The construction of these forts signifies not only the establishment of political control by the Katoch and Jaswal rulers but also reflects the persistently turbulent nature of the region. These structures were essential for defense against rival chiefdoms and larger invading forces. The evolution of their architecture mirrors changing military technologies and cultural interactions over centuries. The eventual destruction of Jaswan’s forts by the British in 1848 symbolized the end of an era of local autonomy and the firm assertion of a new, overarching colonial power.

B. Kutlehar State

Kutlehar, though the smallest of the Kangra area principalities, played a notable role in the history of the region now forming Una district.

• History and Rulers: Tradition dates the founding of Kutlehar State to around 750 AD by Raja Gopal.29 The state reached its zenith in the 11th century under Raja Jas Pal, who is said to have been the master of all lands between the rivers Satluj and Beas.29 Its capital was at Kot-Kutlehr. The state’s territory historically extended into parts of present-day Una, Hoshiarpur, Bilaspur, and Hamirpur districts.29Kutlehar faced its share of external pressures, engaging in conflicts with Mohammad Bin Tughlak in 1337 and Timur in 1398. During the reign of Emperor Akbar in 1556, the Raja of Kutlehar was compelled to pay tribute and send a prince to the Imperial Court in Delhi as a guarantee of loyalty. A significant event occurred in 1700 when the then Raja of Kutlehr defied Mughal orders by choosing not to attack Guru Gobind Singh’s army as it passed through his territory. This act of defiance, while principled, led to a reduction in Kutlehar’s territory by the Mughals.29 In 1701, a meeting between the Raja and Rani of Kutlehar and Guru Gobind Singh Ji at Rewalsar resulted in the Guru gifting his sword to the Raja, a relic reportedly still possessed by the Kutlehar family. Table 2: Key Rulers of Kutlehar State and their Significance

Ruler Name	Approximate Reign Period/Key Dates	Major Events/Contributions/Significance	Sources
Raja Gopal	c. 750 A.D.	Founder of Kutlehar State.	29
Raja Jas Pal	11th Century	Expanded the kingdom significantly; said to be master of lands between Satluj and Beas.	29
Raja (unnamed)	1556	Paid tribute to Emperor Akbar; sent a prince to Mughal court.	29
Raja (unnamed)	1700	Defied Mughal orders by not attacking Guru Gobind Singh’s army, leading to territorial reduction; met Guru Gobind Singh in 1701.	29
Amrat Pal	1798–1803 (1st time), 1815–1832 (2nd time)	Ruled during periods of Gorkha occupation and Sikh annexation.	29
Narayan Pal	1832–1864	Ruled during the early British period after Sikh annexation.	29
Raja Ram Pal Bahadur	1864–1927	Granted hereditary title of Raja by the British in 1909.	29

• Later Period and British Raj: The state endured a period of Gorkha occupation from 1805 to 1809.²⁹ It was subsequently annexed by Maharaja Ranjit Singh in 1815, and its Raja was exiled. After the British established their dominance in the region following the Anglo-Sikh wars, the Raja of Kutlehar was granted a Jagir valued at 10,000 Rupees in 1825. The site “Kutlehar, Amb” is listed as an archaeological palace site, indicating a place of historical residence for the rulers. The resilience of Kutlehar, despite its small size, in maintaining its existence for centuries amidst pressures from larger empires like the Mughals and Sikhs, and powers like the Gurkhas, is noteworthy. This endurance, common among many small hill states, was likely a product of its difficult terrain, diplomatic skill (as seen in the interaction with Guru Gobind Singh), and the ever-shifting balance of power among larger regional entities. Its eventual reduction to a jagir under British suzerainty reflects the common fate of many such states with the consolidation of colonial rule.

C. Siba State

Siba State, another offshoot of the Kangra ruling family, also had a history intertwined with the broader region that includes present-day Una.

• Origins and Territory: Founded around 1450 by Raja Sibaran Chand, a younger brother of the Raja of Guler, Siba State was thus an offshoot of Guler and, by extension, related to the Katoch lineage of Kangra.The state was centered on Dadasiba in the Pragpur tehsil of Kangra district, but its southern border was with Jaswan State. This geographical proximity meant that political and military developments in Siba often had repercussions for Jaswan and the Una region.
• Historical Interactions: Siba State was an active participant in the complex political theatre of the Panjab Hill States. It formed alliances, such as with Chamba, Kahlur (Bilaspur), and Mandi to defend Guler against an attack from Jammu around 1690–1705. However, it also experienced periods of subjugation, becoming a tributary to Raja Sansar Chand of Kangra in 1786. Later, it was seized by Guler State in 1808, and subsequently, both Guler and Siba were annexed by the Sikh Empire in 1813. Siba’s independence was briefly restored in 1830, likely due to matrimonial alliances with the powerful Dhian Singh of the Lahore Darbar, before it was finally annexed by the British in 1849 as ‘Dada-Siba’ and merged into Kangra district. Raja Ram Singh of Siba is noted for expelling the Sikhs during the Second Anglo-Sikh War and capturing Siba fort.
• Relevance to Una: While Siba’s core territory lay in what is now Kangra district, its southern boundary directly adjoined Jaswan State. This contiguity ensured that the fortunes of Siba and Jaswan were often linked. Conflicts, alliances, and shifts in power involving Siba would have inevitably affected the Jaswan Dun region. The shared Katoch ancestry of the ruling families of Jaswan and Siba likely led to frequent political, social, and matrimonial interactions, making Siba’s history an integral part of the broader historical narrative of the Una area. The intricate web of relationships – kinship, alliance, and rivalry – among these hill states meant that events in one principality often had cascading effects on its neighbours.

The histories of Jaswan, Kutlehar, and Siba collectively illustrate the fragmented yet interconnected political landscape of the western Himalayan foothills before the consolidation of larger empires. These states, born from the ancient Katoch lineage or other Rajput clans, constantly maneuvered for power and survival, leaving an indelible mark on the region that would eventually become Una district. Their interactions with imperial forces like the Mughals and Sikhs, and their eventual incorporation into British India, set the stage for the next chapter in Una’s history.

IV. Sikh Heritage and the Bedi Legacy

The Una region holds profound significance in Sikh history, marked by the visits of several Sikh Gurus and the establishment of the influential Bedi family, direct descendants of Guru Nanak Dev Ji. This spiritual heritage became deeply interwoven with the region’s socio-political fabric.

Visits of Sikh Gurus and Their Impact:

• Guru Nanak Dev Ji (1469-1539): The founder of Sikhism, Guru Nanak Dev Ji, traversed extensively during his Udasis (missionary journeys). His third Udasi (c. 1514-1518) included a visit to the region that now encompasses Una. While specific details of his activities in Una during this visit are not elaborately documented in the provided sources, his presence laid a foundational spiritual connection for Sikhism in this area.
• Guru Hargobind Ji (1595-1644): The sixth Sikh Guru, Guru Hargobind Ji, is also venerated in Una. A small domed room, situated within a walled compound to the southeast of Una town, stands as a memorial to his visit, signifying his sacred association with the place.
• Guru Gobind Singh Ji (1666-1708): The tenth Sikh Guru, Guru Gobind Singh Ji, made historically significant visits to the Una region. In 1691, he stayed at Saluri, a village in present-day Una district, while on his way to Nadaun. This event is commemorated by the Gurdwara Guru Gobind Singh Sahib Patshahi Dasvin in Saluri. Another important visit occurred in 1700 to Bathu, also in Una district, where he rested under a Plah tree and notably held a discourse with Baba Kaladhari, a direct descendant of Guru Nanak.³⁶ These visits by the Gurus consecrated the land, making Una an important center for Sikh pilgrimage and devotion.

The Bedi Family of Una:

The Bedi family of Una, tracing their lineage directly from Guru Nanak Dev Ji, rose to become a dominant spiritual and, eventually, political force in the region.

• Lineage and Spiritual Authority: The Bedis are a sub-caste of the Khatris and claim descent from Kusha, son of Lord Rama, according to Puranic tradition mentioned in the Bachitra Natak. Within Sikh tradition, they are revered as the descendants of Guru Nanak through his younger son, Baba Lakhmi Chand. This direct lineage from the founder of Sikhism vested the Bedi family with immense spiritual prestige and authority, making Una one of their principal centers.
• Baba Kaladhari Bedi (d. 1738): A key ancestral figure for the Bedis of Una, Baba Kaladhari was a direct descendant of Guru Nanak. He was held in high esteem by Guru Gobind Singh, who honored him with special gifts. Baba Kaladhari is particularly renowned for having inherited Guru Nanak’s ‘seli topi’ (sacred cap), which has been preserved in Una and serves as a powerful symbol of the Guru’s legacy in the town. He is credited with playing a vital role in nurturing the social and religious fabric of the Una region and engaged in spiritual discourse with Guru Gobind Singh at Bathu.
• Baba Sahib Singh Bedi (1756-1834): A grandson of Baba Kaladhari, Sahib Singh Bedi emerged as a highly influential spiritual and political figure during a critical period in Punjab’s history. He was a contemporary of Maharaja Ranjit Singh, the founder of the Sikh Empire. His spiritual authority was so profound that he performed the coronation ceremony of Maharaja Ranjit Singh in 1801. In recognition of his status and support, Maharaja Ranjit Singh granted the Jagir (land revenue grant) of Una to Baba Sahib Singh, effectively making him the feudal lord of the area. His mausoleum in Una, with its distinctive golden dome, remains a prominent landmark and a testament to his eminence.
• Baba Bikram Singh Bedi (d. 1863): The youngest son of Sahib Singh Bedi, Bikram Singh inherited his father’s jagirs and the prestigious position of preceptor to the Lahore Durbar (royal court). He was actively involved in the political affairs of the Sikh Empire, attempting to mediate between factions. Following the Anglo-Sikh wars and the extension of British influence, Baba Bikram Singh resisted colonial power, leading to his imprisonment for anti-colonial activities. He died in captivity, and the Gurdwara Asthan Baba Bikrama Singh Bedi was built in his memory, honoring his sacrifice.

Kila Baba Bedi Ji and Other Gurdwaras:

• Kila Baba Bedi Ji: This historic fort in Una town served as the ancestral home and seat of power for the Bedi descendants of Guru Nanak. It stands as a physical symbol of their combined spiritual and temporal authority in the region.
• Other Gurdwaras: The presence of numerous other Gurdwaras in and around Una, such as Gurdwara Gurplah Patshahi Dasmi in Bathu and Gurdwara Guru Gobind Singh Sahib Patshahi Dasvin in Saluri , further underscores the deep Sikh heritage of the district. These Gurdwaras often commemorate specific events or visits by the Gurus, making them important sites of pilgrimage and historical remembrance.

The unique position of the Bedi family, stemming from their direct descent from Guru Nanak, endowed them with unparalleled spiritual authority. This reverence was astutely translated into significant socio-political influence, most notably exemplified by Sahib Singh Bedi’s role in the coronation of Maharaja Ranjit Singh and the subsequent grant of the Una jagir. This act effectively established the Bedis as the feudal lords of Una, merging spiritual leadership with temporal governance. Their influence persisted into the British era, with figures like Bikram Singh Bedi actively participating in resistance against colonial rule. The Kila Baba Bedi Ji ⁴stands as a tangible symbol of this dual authority. This distinctive blend of spiritual sanctity and political power shaped Una’s historical trajectory, setting it apart from other hill principalities that were predominantly governed by Rajput martial clans.

V. British Colonial Period: Administration and Socio-Economic Changes

The advent of British colonial rule in the mid-19th century brought significant administrative and socio-economic transformations to the Una region, which was then a tehsil within the Hoshiarpur district of Punjab.

Una Tehsil under Hoshiarpur District:

Following the First Anglo-Sikh War and the signing of the Treaty of Lahore in 1846, the Jalandhar Doab, which included the Hoshiarpur district, was annexed by the British East India Company. Consequently, Una tehsil came under British administration as an integral part of Hoshiarpur district in the Punjab province. John Lawrence served as the first Commissioner of the trans-Satluj States, initially administering the division directly under the Supreme Government, and later under the Resident at Lahore from 1848.

The transition to British rule was not entirely peaceful. The Second Anglo-Sikh War in 1848 witnessed revolts by several local chieftains, including the Rajas of Jaswan and Datarpur, whose territories were part of or adjacent to the Una region. Bedi Bikrama Singh of Una also joined this insurgency. The British administration, under John Lawrence, swiftly suppressed these uprisings, leading to the confiscation of the estates of the rebellious chiefs and the exile of some, further consolidating British control over the area. An interesting social issue noted during this period was the prevalence of female infanticide among the Bedis in Una and Garhshankar tehsils, which the British authorities addressed through administrative measures, leading to its decline by 1856.

Impact of British Land Revenue Policies:

The British introduced systematic land revenue policies across India, primarily designed to ensure a stable and maximized revenue stream for the colonial government. Systems like the Permanent Settlement, Ryotwari, and Mahalwari, though differing in their specifics, generally resulted in increased pressure on the agricultural populace. The emphasis on fixed cash revenues, often set at high rates irrespective of crop yields, led to widespread peasant indebtedness, transfer of land to moneylenders and non-cultivating classes, and in many regions, stagnation in agricultural productivity.

In the Punjab, including Hoshiarpur district and by extension Una tehsil, the British would have implemented their revenue settlement procedures. The Punjab Land Revenue Act of 1887 was a key piece of legislation that formalized land rights, defined revenue obligations, and established the framework for revenue collection. The shift from payments in kind to fixed cash assessments, coupled with the legal mechanisms for land alienation in case of default, significantly altered the agrarian economy. This system often favored those with capital and led to the commercialization of agriculture, where farmers were pushed to grow cash crops to meet revenue demands. Given Una’s predominantly rain-fed agriculture and the unpredictable nature of the Swan River, the rigidity of British revenue demands likely posed considerable hardship to the local peasantry, contributing to economic vulnerability and potentially altering traditional cropping patterns and social structures.

Evolution of Occupations and Livelihoods:

Throughout its history, agriculture has been the mainstay of Una’s economy. Traditional farming practices, centered around the cultivation of crops like wheat, maize, paddy, and mustard, along with animal husbandry, formed the primary livelihood for the majority of the population.43 Communities such as the Ghiraths were historically associated with farming and animal husbandry in the region.43 Other traditional occupations prevalent in the wider Himachal region, often caste-based, included leatherwork, weaving, blacksmithing, pottery, and bamboo craftsmanship.

The British period did witness some shifts in occupational patterns across India, though the extent of this change in rural tehsils like Una was likely limited. For instance, during World War I, there was a general increase in the number of women employed in industries, although they remained concentrated in traditional roles such as domestic service, clerical work, and certain types of factory labor. However, significant industrial development was not a feature of British policy in regions like Una. The colonial administration’s focus remained primarily on revenue extraction and the maintenance of law and order, rather than fostering broad-based industrial or economic diversification at the local level. Thus, while agriculture might have undergone changes due to commercialization pressures, it, along with allied traditional occupations, likely continued to dominate the economic landscape of Una tehsil during the colonial era.

Early Infrastructure Development:

British infrastructure development in India, including the construction of railways, roads, and telegraph lines, was largely dictated by the strategic, administrative, and commercial interests of the colonial regime. These projects were designed to facilitate the movement of troops, transport raw materials to ports for export, and enable efficient administration and control over the vast Indian territories.

Specific large-scale infrastructure projects uniquely benefiting Una tehsil during the British period are not prominently highlighted in the available sources. However, as part of the Hoshiarpur district and the larger Punjab province, Una would have been indirectly influenced by the broader infrastructural developments in the region. The Hoshiarpur-Una road, for example, was an important local route connecting the tehsil headquarters with the district headquarters and the plains. Its maintenance and potential improvement would have been necessary for administrative efficiency and trade. However, transformative infrastructure projects aimed specifically at the economic development of Una itself were unlikely, aligning with the general colonial pattern of prioritizing projects that served imperial interests.

The integration of Una tehsil into the Hoshiarpur district under direct British rule brought the region into a standardized colonial administrative, legal, and economic system. While this may have introduced certain aspects of modern governance and connectivity, the overarching colonial objectives of revenue maximization and strategic control significantly shaped the socio-economic trajectory of the region, often leading to the exploitation of agrarian resources and limited indigenous industrial development. The suppression of local uprisings, such as the one involving Bedi Bikrama Singh in 1848 ¹⁶, further solidified British authority and set the stage for the subsequent phases of the freedom struggle.

VI. The Freedom Struggle in the Una Region

The people of the Una region, then a part of the Hoshiarpur district in British Punjab, actively participated in India’s struggle for independence, reflecting the broader nationalist sentiments that swept across the subcontinent. Their involvement manifested in various forms, from participation in mass movements to individual acts of defiance and armed resistance.

Influence of National Movements:

The major Gandhian movements had a significant impact on the region. The Non-Cooperation Movement (1920-22), with its emphasis on boycotting British institutions and goods, found resonance in Una. A notable example of local participation was Durga Bai, the mother of freedom fighter Satya Bhushan Shastri, who publicly burned foreign clothes as an act of protest and to inspire patriotism.65 This act symbolized the rejection of foreign economic domination and an embrace of Swadeshi ideals.

The Civil Disobedience Movement (1930-34), characterized by the defiance of unjust laws, further galvanized nationalist feelings. While specific large-scale Civil Disobedience events unique to Una are not detailed, the general atmosphere of protest and non-cooperation with British authorities would have influenced the local population.

The Quit India Movement of August 1942, the most assertive call for British withdrawal, also saw participation from Una. Satya Bhushan Shastri is recorded as having secretly participated in this movement ⁶⁵, indicating that the call for immediate independence resonated deeply within the region. These instances of local involvement in pan-Indian movements demonstrate that Una, despite being a relatively small administrative unit, was not isolated from the main currents of the freedom struggle. The actions of individuals and families, often inspired by national leaders and events, contributed to the overall resistance against colonial rule.

Local Freedom Fighters and Their Contributions:

Several individuals from the Una region made significant contributions to the independence movement:

• Baba Lachman Das: A respected freedom fighter from Una and the father of Satya Bhushan Shastri. His decision to leave his position as an English police sergeant in Dharamshala to join the freedom movement exemplifies a conscious choice to oppose colonial rule. His association with Ajit Singh, the uncle of Shaheed Bhagat Singh, suggests connections with prominent revolutionary circles in Punjab.
• Satya Bhushan Shastri: Deeply influenced by his family’s patriotic environment, Satya Bhushan Shastri engaged in anti-British activities from his childhood. He led a student protest against the British directive to collect funds for World War II while in the sixth standard, resulting in his expulsion from school. His passion for the freedom struggle was also expressed through reciting patriotic poetry and singing hymns against British rule, which led to his arrest and imprisonment in Lahore. His subsequent secret participation in the Quit India Movement underscores his unwavering commitment.
• S. Rattan Singh: Born in Bhangal village of Una tehsil (then part of Hoshiarpur district, now in Rupnagar district, Punjab), S. Rattan Singh’s journey into the freedom struggle was dramatic. Initially a soldier in the British Indian Army, he revolted in 1942 to join the Azad Hind Fauj (Indian National Army) under the leadership of Netaji Subhas Chandra Bose. His active participation in the INA’s fight against the British, his capture, subsequent torture, and death sentence (later commuted) highlight the sacrifices made by individuals from this region in the armed struggle for independence. He was later honored with a Tamrapatra by the Government of India for his contributions.
• Lal Chand Prarthi: Although later more prominently associated with the Kullu region, Lal Chand Prarthi hailed from Gondpur village in Una district. His early political consciousness was shaped by the propaganda of the Ghadar Party, indicating the reach of revolutionary ideologies in the area.
• Ghadar Movement’s Influence: The Ghadar Movement, with its strong base in Punjab, aimed at overthrowing British rule through armed revolution. While specific Ghadar-led incidents directly within Una tehsil are not explicitly documented in the provided sources, the movement’s activities were widespread in the broader Hoshiarpur district. Figures like Gulab Kaur, a Ghadarite revolutionary, were active in Hoshiarpur. The early influence of Ghadar ideology on individuals like Lal Chand Prarthi suggests that its revolutionary message resonated within the Una region as well.

The narratives of these freedom fighters reveal a multi-generational commitment to the independence movement within families like the Shastris. Moreover, the diverse paths chosen by individuals – from participating in Gandhian non-violent protests and student activism to joining the INA’s armed struggle or being influenced by revolutionary movements like the Ghadar Party – demonstrate that the freedom struggle in Una was not monolithic but rather a multifaceted reflection of the broader Indian independence movement.

Praja Mandal Movements: Context and Relevance:

The Praja Mandal movements were a significant feature of the Indian independence struggle, particularly active in the numerous princely states. These movements aimed to challenge the autocratic rule of the local princes, demand democratic rights and responsible government, and address feudal exploitation, often aligning their objectives with the larger goals of the Indian National Congress.

However, the administrative status of a region largely dictated the nature of political mobilization. Una tehsil, during the peak period of the Praja Mandal movements (1920s-1940s), was not a princely state but was under direct British administration as part of the Hoshiarpur district of Punjab. Therefore, the freedom struggle activities in Una were more directly aligned with the pan-Indian movements orchestrated by the Indian National Congress and other nationalist organizations operating within British India, rather than taking the form of a Praja Mandal movement targeting a local princely ruler. The resistance was aimed squarely at the British colonial administration.

VII. Post-Independence: Journey to District Hood

The period following India’s independence in 1947 marked a significant phase of administrative reorganization across the country, and the Una region was no exception. Its journey to becoming a distinct district within Himachal Pradesh was a multi-stage process.

The Punjab Reorganisation Act, 1966:

A landmark event in the administrative history of Una was the enactment of the Punjab Reorganisation Act, 1966. This Act, which came into effect on November 1, 1966, led to the reorganization of the state of Punjab on linguistic lines, resulting in the creation of the state of Haryana and the transfer of certain hilly areas from Punjab to the then Union Territory of Himachal Pradesh.49

Under the provisions of this Act, specifically Section 5, significant territories from the Una tehsil of Hoshiarpur district were transferred to Himachal Pradesh. These included the Lohara, Amb, and Una kanungo circles, along with specified areas from the Santokhgarh kanungo circle and other parts of Una tehsil.⁴⁹ Upon transfer, these areas initially became part of the existing Kangra district of Himachal Pradesh.⁴⁹

Formation as a Separate District:

The status of Una as a distinct administrative entity was formalized a few years later. On September 1, 1972, the Government of Himachal Pradesh undertook a major reorganization of the then expansive Kangra district. This reorganization led to the trifurcation of Kangra district and the creation of three new districts: Una, Hamirpur, and a smaller, redrawn Kangra district.

A notable aspect of this reorganization was the inclusion of Bangana tehsil, which was previously part of Hamirpur district, into the newly formed Una district. This addition helped to define the present-day geographical and administrative boundaries of Una district. The formation of Una as a separate district was a significant step in recognizing its distinct regional identity and facilitating more focused administrative and developmental efforts. This process mirrored the broader trend in post-independence India of reorganizing states and districts to create more manageable administrative units, often taking into account linguistic, cultural, and geographical coherence.

Table 4: Timeline of Administrative Evolution of Una District

Year/Date	Event	Key Legislation/Decision	Sources
Pre-1966	Una was a Tehsil of Hoshiarpur District, Punjab State.	–	3
November 1, 1966	Specified areas of Una Tehsil (Hoshiarpur, Punjab) transferred to Himachal Pradesh.	Punjab Reorganisation Act, 1966 (Section 5)	49
November 1, 1966	Transferred Una areas become part of Kangra District, Himachal Pradesh.	Punjab Reorganisation Act, 1966	49
September 1, 1972	Una District formed by reorganizing Kangra District; Bangana Tehsil (from Hamirpur) included in Una.	Himachal Pradesh Government Reorganisation	3

Early Socio-Economic Profile and Development (Post-Independence):

Following its integration into Himachal Pradesh and subsequent formation as a district, Una embarked on a path of planned socio-economic development.

• Agricultural Focus and Marketing Infrastructure: Agriculture remained the cornerstone of Una’s economy. A significant institutional development was the establishment of the Agricultural Produce Market Committee (APMC), Una, in 1979. The APMC aimed to regulate the trade of agricultural produce, provide better market information, and develop infrastructure such as market yards to benefit farmers, commission agents, and traders. Data from APMC Una shows a marked increase in the trade volumes of fruits and vegetables over the decades, for instance, between 1995-96 and 2019-20, indicating growth in agricultural commercialization and output.
• Taming the Swan River: The Swan River, historically the “River of Sorrow” due to its devastating floods, became a major focus of post-independence developmental efforts. The Swan River Flood Management and Integrated Development Project was a large-scale initiative aimed at mitigating flood damage, reclaiming land for productive use, and promoting agriculture, fisheries, and forestry in the valley.⁵ This multi-faceted project involved the construction of embankments, extensive afforestation programs, and the treatment of tributaries to control erosion and runoff.⁶ The project was envisioned to revolutionize the local economy by protecting valuable agricultural land and creating new livelihood opportunities.
• Industrial and Infrastructural Growth: The post-independence period also witnessed the beginnings of industrial development in Una district, with Mehatpur, Gagret, Tahliwal, and Amb emerging as key industrial centers. A significant boost to connectivity and trade came on January 11, 1991, when Una town was connected to the broad-gauge railway line via an extension from Nangal in Punjab. This improved access to markets and facilitated the movement of goods and people.

The post-independence era for Una, particularly after its establishment as a district, reflects a concerted effort towards planned development and resource management. The creation of institutions like the APMC and the implementation of ambitious projects like the Swan River channelization signify a strategic shift from vulnerability to managed growth. These initiatives aimed to harness local resources, mitigate natural hazards, and build essential infrastructure, thereby laying the foundation for Una’s modern economy and improving the livelihoods of its people. This trajectory is characteristic of many newly formed administrative units in post-colonial India striving for economic self-reliance and social progress.

VIII. Cultural Mosaic: Temples, Fairs, and Traditions

Una district possesses a rich and vibrant cultural heritage, characterized by its numerous religious shrines, colorful fairs and festivals, and a unique blend of Punjabi and Pahari traditions. This cultural mosaic reflects the district’s historical journey and its geographical position as a crossroads.

Major Religious Shrines:

The spiritual landscape of Una is dotted with temples and gurdwaras that attract devotees from far and wide, each with its own unique history and legends.

• Chintpurni Mata Temple: This temple is one of the most revered Shakti Peethas in India. According to Puranic legends, it is the site where a part of Goddess Sati (either her forehead or feet) fell. Founded in the 16th century by a devout Brahmin named Mai Dass, the temple is dedicated to Goddess Chintpurni, also known as Chhinnamastika Devi, who is believed to alleviate worries and fulfill wishes. The temple is a major pilgrimage center, especially during the Navratra festivals.
• Dera Baba Barbhag Singh (Mairi): This famous Gurdwara, established by Baba Gurbarbhag Singh, a descendant of Dhir Mal (Guru Nanak’s cousin’s lineage), holds immense significance, particularly for its association with healing individuals believed to be possessed by evil spirits. The legend of Baba Gurbarbhag Singh capturing the demon Nar Singh and compelling him to cure the afflicted is central to the shrine’s fame. The annual Hola Mohalla fair held here is unique in its focus on these healing rituals.
• Shiv Bari (Gagret): An ancient temple dedicated to Lord Shiva, Shiv Bari is steeped in Puranic lore, with strong associations with Guru Dronacharya, the revered teacher of the Pandavas and Kauravas in the Mahabharata. Legend holds that Guru Dronacharya established this temple for his daughter Jayati to worship Lord Shiva. The area around the temple is believed to have been Dronacharya’s training ground (Drona Nagari).
• Dera Baba Rudranand (Nari): Established by the celibate saint Baba Rudranand, this Dera is known for its ‘akhand dhoona’ (perpetual sacred fire) which has been burning continuously since 1850. The Dera is associated with miraculous cures, particularly from snake bites, attributed to the spiritual power of Baba Rudru and the sanctity of the five ‘peepul’ trees within its precincts.
• Kila Baba Bedi Ji: This historic fort in Una town served as the ancestral home of the influential Bedi family, direct descendants of Guru Nanak Dev Ji. It stands as a symbol of their historical, spiritual, and temporal authority in the region.
• Other Significant Sites: The district is also home to numerous other temples such as the Dhyunsar Mahadev Temple and various Gurdwaras commemorating the visits of Sikh Gurus , all contributing to Una’s diverse and deeply religious landscape.

The multitude of ancient and revered shrines in Una, drawing large numbers of devotees for centuries, underscores the deep religiosity embedded in its culture. The legends associated with these sites are not mere historical footnotes but living traditions that continue to shape the beliefs and practices of the people, forming a core component of Una’s identity.

Fairs and Festivals:

The fairs and festivals of Una are vibrant expressions of its cultural and religious life, often centered around its prominent shrines.

Table 5: Major Fairs and Festivals of Una District

Fair/Festival	Location (Tehsil/Village)	Approximate Time/Occasion	Key Significance/Activities	Sources
Hola Mohalla Fair	Dera Baba Barbhag Singh, Mairi (Amb)	Phalgun (Feb-Mar), around Holi	Ten-day fair; famous for rituals related to curing people believed to be possessed by evil spirits; attracts lakhs of devotees, especially Sikhs from Punjab.	1
Chintpurni Fair (Mata-Da-Mela)	Chintpurni (Amb)	Chaitra & Ashwin Navratras (Mar-Apr & Sep-Oct)	Major pilgrimage during Navratras; offerings of Karahi and Chhattar; attracts devotees seeking blessings and relief from worries.	1
Sawan Ashtami Fair	Amb Tehsil	Sawan Navratra (Jul-Aug)	Celebrated during the monsoon month of Sawan.	1
Paanch Bhisham Fair	Dera Baba Rudra Nand, Nari (Una)	Guru Nanak Dev’s Birthday	Religious gathering and celebrations.	1
Piplu Fair	Piplu (Bangana)	Nirjala Ekadashi (June)	Local fair with religious and social significance.	1
Gugga Fair	Chaksarai (Amb)	Bhadon (Aug-Sep), from Gugga Navami	Fair dedicated to Gugga Pir, a folk deity.	1
Baisakhi (Bisoa)	District-wide	April 13th	Harvest festival celebrated with enthusiasm; holy dips, fairs, traditional gaiety.	1
Prakash Utsav	Gurudwara Baba Sahib Singh Ji, Una Town	March 26-28	Important festival for the people of Una, celebrated with joy.	1

These fairs are not merely religious observances but also serve as vital socio-economic events. They provide platforms for community gathering, trade in local produce and crafts, and the perpetuation of unique cultural traditions. The distinctive nature of events like the Hola Mohalla fair at Dera Baba Barbhag Singh, with its focus on spiritual healing, highlights the specific local beliefs and practices that have endured over generations.

Local Arts, Crafts, and Languages:

• Languages: The linguistic landscape of Una is a direct reflection of its geographical position as a border district with Punjab and its historical administrative ties. Punjabi is a primary language spoken by a significant portion of the population, alongside Western Pahari dialects akin to those in neighboring Himachal districts. Hindi and English are also understood, particularly in contexts related to tourism and administration.
• Arts and Crafts: The provided sources extensively detail Himachal Pradesh’s broader craft traditions, such as the intricate Chamba Rumal, the renowned Pahari miniature paintings, fine metalcraft, and diverse weaving styles including Kullu shawls.⁸⁴ However, specific indigenous arts and crafts that are uniquely characteristic of or originated in the Una district are not extensively highlighted in these general surveys. It is probable that local variations of common Himachali crafts, such as basic weaving for domestic use, simple woodwork, and pottery, would have been practiced, influenced by both Pahari and Punjabi traditions. The lack of specific mention might indicate that Una’s local crafts were either less distinct or have been historically overshadowed by the more famous artistic traditions from other regions of Himachal Pradesh.

Una’s culture is aptly described as an “amalgam of Punjabi and Pahari cultures”. This synthesis is a direct consequence of its geographical contiguity with Punjab and its long historical administrative links with Hoshiarpur. This blend is evident in its language, food habits, dress, and likely its folk arts, creating a cultural identity that is distinct from the more secluded inner hill regions of Himachal Pradesh. This cultural fusion, combined with its deep-rooted religious traditions and vibrant fairs, defines the unique character of Una district.

IX. Conclusion

Synthesis of Historical Evolution:

The history of Una district is a compelling narrative of resilience, adaptation, and cultural synthesis, shaped profoundly by its geographical position at the cusp of the Punjab plains and the Himalayan foothills. From its ancient Puranic and legendary associations and its likely inclusion within the formidable Trigarta kingdom, the region witnessed the rise and fall of local Rajput principalities, most notably the Katoch-descended Jaswan state and the smaller but enduring Kutlehar state. These entities navigated a complex political landscape, contending with each other and with larger imperial powers like the Mughals and the Sikhs.

A defining characteristic of Una’s heritage is its deep connection with Sikhism, marked by the visits of several Gurus and the establishment of the influential Bedi family, direct descendants of Guru Nanak, who wielded considerable spiritual and temporal authority. The British colonial era saw Una administered as a tehsil of Hoshiarpur district, integrating it into the broader administrative and economic framework of British Punjab, and also witnessing local participation in the burgeoning freedom struggle. Individuals from Una contributed to various facets of the independence movement, from Gandhian satyagrahas to the armed struggle of the Azad Hind Fauj.

Post-independence, Una’s journey involved a significant administrative transition, first being transferred to Himachal Pradesh as part of Kangra district in 1966, and then emerging as a separate district in 1972. This period was characterized by concerted state-led efforts towards socio-economic development, focused on harnessing agricultural potential, managing the challenging Swan River, and laying the foundations for modern infrastructure.

Enduring Elements of Heritage:

Several elements of Una’s past continue to define its present character. The most prominent among these is its rich spiritual heritage, embodied in revered religious sites such as the Chintpurni Mata Temple and Dera Baba Barbhag Singh, alongside numerous Sikh Gurdwaras, including Kila Baba Bedi Ji, which attract pilgrims and devotees in large numbers. The historical legacy of the Bedi family, with their unique blend of spiritual and erstwhile temporal authority, has left an indelible mark on the region’s identity.

The agricultural backbone of the district, historically centered around the fertile Jaswan Dun and the often-unruly Swan River, remains crucial. The transformation of the “River of Sorrow” into a managed resource through extensive flood control projects is a testament to post-independence developmental efforts. Culturally, Una stands out for its unique amalgamation of Punjabi and Pahari traditions, a direct result of its geographical and historical linkages. This blend is evident in its languages, customs, and festive celebrations. The martial traditions, possibly rooted in its ancient Trigarta connections and manifested in the contributions of its people to the Indian armed forces and the freedom struggle, also form a significant, though less tangible, part of its heritage.

Contemporary Relevance:

The historical evolution of Una district provides a crucial context for understanding its contemporary socio-economic and cultural landscape. Its religious sites continue to be major centers of pilgrimage, significantly contributing to the local economy and cultural tourism. The agricultural sector, benefiting from past and ongoing development projects, remains a primary source of livelihood for a large segment of the population. The district’s identity as a border region, bridging the plains and the hills, continues to influence its demographic patterns, economic interactions, and cultural expressions. The legacy of resilience, demonstrated through centuries of political change and adaptation to environmental challenges, remains a valuable asset for its future development. A comprehensive appreciation of Una’s journey through time – from ancient settlements and princely states to a modern administrative unit – is essential for navigating its present and shaping its future.