SummaryAirport Rating **** Reception of locals **** Cost: ££
Creation, destruction, creation, destructionConsidering Panjab is my heritage (and that of many of my readers) it's a shame that I haven't been back as often as I should have. The truth is that my family's story is the same story of many of those in the diaspora - once one member of a family leaves slowly the whole family does. On my dad's side, my grandad left Panjab for the UK in the 1950s although not for good, but by the time my mom reached the UK in the 1980s following the genocide of Sikhs, the family's footprint in the UK became more permanent. We grew up below the UK poverty line, so trips to Panjab were not really an option when I was younger, but as I've grown and began to earn my way to a decent livelihood, I now have the chance to reconnect. This depopulation of Sikhs in Panjab has become stronger. so much so that the homeland of the Sikhs barely has a Sikh majority, a concept that Sikhs had struggled for during the Panjabi Suba movement of the 1950s and 60s. The Suba movement produced a Sikh majority Panjab, but failure by the Indian Government to fully implement the Anandpur Sahib Resolution led to further peaceful struggle in the 1970s until Indian forces attacked Panjab in 1984. While the entire state was attacked, with invasions of 40+ Gurdwaras across Panjab, Amritsar felt the brunt of attack. Shortly thereafter Panjab declared independence in 1986 and fought a bitter war of independence into the 90s. Today, Panjab is for the most part peaceful, sitting between India and Pakistan, acting somewhat like a buffer, with Amritsar a major religious and commercial city. Amritsar, since its founding in 1577 by Guru Ram Das, the fourth Sikh Guru, has repeatedly found itself in the middle of major historical moments. The city is a microcosm of Sikh thought that is grounded in the creation and destruction process of maya - the world illusion - which constantly goes through periods of renewal - as indeed do we until we find enlightenment. The founding of the city centered around the sarovar (or holy tank) that was constructed to contain the Gurdwara that became the first home of the Adi Granth - which would eventually evolve to become the eternal Sikh Guru. The Gurdwara was termed Harimander Sahib, or Darbar Sahib and led to Amritsar becoming a city of both political and religious importance - particularly after the construction of the Akal Takht by the sixth Sikh Guru, Hargobind Singh. The Akal Takht, lying within the complex of Harimander Sahib, served as the martial headquarters of the Sikhs where Sikhs could conduct shaster puja (or weapon worship) and training exercises. It became the headquarters of the armed Akal Sena followed by the Nihang order of Sikhs. To serve this purpose, Guru Hargobind installed both traditional weapons like swords, and more advanced weapons like guns, something that continues to this day, not just in the Akal Takht, but in all Gurdwaras forming a core part of Sikhi. The city of Amritsar was frequently attacked and occupied by external forces. The Mughals desecrated it in the 1730s during a period of occupation where it was converted into an entertainment venue, although by the 1740s it was largely under Sikh rule after the Sikhs killed the commandant of Amritsar, Massa Ranghar. One of the most devastating assaults happened in 1762 when the forces of Ahmad Shah Abdali demolished the Gurdwara containing the Guru Granth Sahib and filled the sacred pool with animal carcasses, but again the Sikhs fought back to reconstruct the Gurdwara and begin a more permanent hold on the city. This period gave rise famous Sikh commanders like Baba Deep Singh, and Baba Gurbaksh Singh (you can read more about them here). The rise of the Sikh Empire in the early 19th century under Maharaja Ranjit Singh saw Amritsar flourish as a centre of trade and administration. Ranjit Singh reconstructed the Harmandir Sahib with gold plating, giving it the iconic appearance it has today and the nickname of the Golden Temple. His rule brought stability, and the city prospered economically and culturally, becoming the headquarters of the Akali Nihang Singhs. However, following his death and the subsequent annexation of Panjab by the British in 1849, Amritsar, like the rest of the region, came under colonial rule. The atrocities of the Mughals and Afghans were repeated by the British, although the Gurdwara was largely left alone. In 1919 British troops, under the command of General Reginald Dyer, opened fire on a peaceful gathering in Jallianwala Bagh a park near the Gurdwara, killing possibly thousands of unarmed people. Again, the Sikhs found revenge by assassinating Michael O'Dwyer, the boss of Reginald Dyer who was Lieutenant Governor of Panjab at the time. Amritsar faced another round of devastation in 1947 when the Sikh homeland of Panjab was partitioned by Britain into two brand new countries, Muslim-majority Pakistan and Hindu-majority India. The Sikhs, who were promised a sense of autonomy in the Indian Union, decided to move in large numbers to Amritsar and the surrounding areas, while Muslims who were promised security and kinship moved several miles west to Lahore, the historical capital of Panjab, which fell within the nation of Pakistan. The population movement caused destruction of large parts of the city and the loss of over one million lives. With the promise of autonomy rescinded by the new Indian Union, the Sikhs began a slow peaceful struggle to win the rights that had been promised over several decades from the 1950s to the 1980s, which exploded into an armed conflict when forces of the new Indian nation invaded Panjab and attacked Amritsar - leading eventually to the declaration of independence of the Panjabi people as the Sikhs fought back just as they did against previous invading forces. Despite having a population similar in size to its twin city Lahore at the date of independence, Amritsar is now almost 10 times smaller due to decades of managed decline under Indian rule given its proximity to a "hot" border. The demographics of the city are largely Punjabi Sikh, with a significant Hindu population and a smaller number of Muslims and Christians - all of whom have played an important role in the evolution of Amritsar. Today, the city remains an important centre of Sikhi, and a beautiful one at that. It is home to a multitude of historical Gurdwaras, museums, and increasingly big retail brands. Infrastructure is slowly modernising, and a positive of its stagnant growth is the fact that it doesn't feel so crowded as many other major cities in the subcontinent. Sri Harimander Sahib - The Golden TempleWithout a doubt the heart of Amritsar is Sri Harimandir Sahib, popularly known in the west as the Golden Temple. The foundation of Sri Harimandir Sahib was laid in the late 16th century during the time of Guru Ram Das who also excavated the Amrit Sarovar, the sacred pool around which the Gurdwara stands today, giving the city of Amritsar its name. His successor, Guru Arjan Dev, took the vision further, commissioning the construction of the Gurdwara in the centre of the Sarovar. Unlike other religious structures of the time, Sri Harimandir Sahib was built with four entrances, one on each side, signifying that people from all walks of life, regardless of caste, creed, or status, were welcome. While this seems normal now, in the 16th century, mixing castes, religions, and even gender in this part of the world was considered a big taboo. The Gurdwara was deliberately constructed on a lower level than its surroundings, signifying humility before the one energy. Perhaps counter to this humility is the appearance of the Gurdwara today. Once a humble place of worship, it was decorated in gold plating in a somewhat controversial move in the early 1800s by Maharaja Ranjit Singh, the ruler of one of several Sikh kingdoms that existed at the time. His rule coincided with an explosion of Sikh art and architecture, including the designing of beautiful frescos that adorn different part of the complex. While it may not be in keeping with the message of Guru Nanak, there is no denying that the gold plating is what makes Harimander Sahib so well known. During my visits in the mornings, the gold reflected the sunlight in a myriad of ways, while during the evening, the gold, lit up with lights, spectacularly reflected off the sarovar. I spent so long during my time in Amritsar in the Harimander Sahib complex and I still only feel like I scratched the surface. The complex is vast and includes several key structures. At its heart is Harmandir Sahib itself, which stands in the middle of the Amrit Sarovar. A causeway connects the temple to the surrounding marble pathway known as the Parikrama. To the east of the Sarovar is the Akal Takht, the highest temporal seat of Sikh authority, established by Guru Hargobind in 1606 as a symbol of Sikh political and martial sovereignty. On the opposite side are the twin Rangharia Bunga which was built in the 18th century by Jassa Singh Ramgarhia. The story of the many Bungeh that once stood is an article in itself. The complex also houses the Darshani Deori (main gateway), the Langar Hall, which serves free meals to thousands daily, and various administrative buildings. Shrines are dedicated to the Sikh leaders who defended the complex against invading forces, with specific shrines for Baba Deep Singh, Baba Gurbaksh Singh, and Sant Jarnail Singh. The Harimander Sahib complex is one of the busiest religious sites in the world. It attracts tens of thousands of worshippers and tourists every day, with numbers surging into the millions during major Sikh festivals. On a daily basis, the complex is alive with activity from the early hours before dawn until late at night. The day begins with the Palki Sahib ceremony, where the Guru Granth Sahib is ceremoniously carried from the Akal Takht to the sanctum, and ends with the Guru being returned to rest. The Langar (community kitchen) serves an estimated 100,000 people every day, all provided for through donations and voluntary service, making it one of the largest free kitchens in the world. I attended both the Prakash (in the morning) and the Sukhasan (in the evening) and as Sikh the experience is just unmatched. Everything about Harimander Sahib is - to me - extraordinary. From the moment you see it through one of the entrances, to walking around the sarover, to entering the main Darbar Sahib, the whole experience is moving. You could spend days here and still discover a new part of the complex, new places to sit and meditate, new places to pray, new places to just see the architectural wonder on display. Akal Takht - the throne of the TimelessStanding opposite Harimander Sahib is the Akal Takht, the highest temporal seat of Sikh authority, representing the community’s political sovereignty and moral guidance. While Sri Harimandir Sahib symbolises the spiritual essence of Sikhism, the Akal Takht embodies its sovereignty and its responsibility to uphold justice, righteousness, and governance. The two stand in perfect harmony, reflecting the Sikh doctrine of Miri-Piri, which emphasises the balance between the spiritual and the temporal. One of the first things I noticed during my visit was the change in Nishaan Sahibs at the Akal Takht from kesri orange to basanti yellow, a recent change that puts Sikh colours back in line with their historical realities. The second thing I noticed was the sheer size of the Gurdwara - it really does feel like a fortress that is worthy of its martial and political heritage. The Akal Takht was established in 1606 by Guru Hargobind when the Sikh community was evolving from a purely spiritual movement into one that actively defended its faith and people from oppression. Guru Hargobind, having seen the execution of his father, Guru Arjan Dev, at the hands of the Mughal Emperor Jahangir, recognised the need for Sikhs to not only meditate on divine wisdom but also to stand against tyranny. To this end, he introduced the concept of warrior-saints and donned two swords representing Miri (temporal power) and Piri (spiritual power). The physical structure of the Akal Takht was initially a simple raised platform where Guru Hargobind would sit and deliver justice, resolving disputes among Sikhs and making decisions that affected the community. The name itself, Akal Takht, translates to "Throne of the Timeless One," signifying its divine authority. Over time, this platform was expanded into a more permanent structure, though it maintained its function as a place of governance rather than a shrine of worship. Unlike Sri Harimandir Sahib, where the Guru Granth Sahib is read in continuous recitation, the Akal Takht serves as a court where edicts, known as Hukamnamas, are issued for the Sikh community worldwide. Throughout its history, the Akal Takht has been central to Sikh resistance against external oppression. During the 18th century, when the Mughal Empire and later Afghan invaders sought to suppress the Sikhs, the Akal Takht served as a rallying point for the community. It was here that the Sarbat Khalsa, a grand assembly of Sikhs, would convene to make collective decisions, from arbitrating disputes of various Sikh chiefs to the 1986 declaration of Panjabi independence. The Akal Takht also became a target for destruction; in 1762, Ahmad Shah Abdali, the Afghan ruler, ordered its demolition, while in 1984 Indira Gandhi, the Indian ruler did the same - but it was rebuilt shortly thereafter on both occasions by the Sikh community, although many important monuments of Sikh history were lost in the most recent attack including the Sikh Reference Library. Today, the Akal Takht stands as an imposing five-storey structure built from white marble, a mix of traditional and modern architectural styles that looks every centimeter the pillar of strength during the day and is dazzlingly lit up at night. Besides it is the newly constructed Shaheed Ganj 1984 Gurdwara which remembers the thousands of Sikhs that were killed while defending Panjab during the War of Independence in the late 80s and 90s. A hall underneath the Gurdwara has photos of hundreds of Sikh fighters, their names, and their families. The Akal Takht continues to be the primary authority on Sikh doctrine, issuing directives on religious, social, and political matters. Decisions taken at the Akal Takht, particularly during gatherings of the Sarbat Khalsa, have far-reaching implications for Sikhs worldwide. It remains fully in use, on my several visits to the Akal Takht during my most recent trip there was barely enough room to move in front of the Gurdwara as Dhadhi Jathas (ballad singers) sang Bir Rass (essence of warrior spirit) compositions. For me, a personal dream came true doing Sukhmani Sahib during the morning hours within the Akal Takht, a memory that will last with me forever and something that I hope many of you will also experience yourselves. There are Gutka Sahibs available on the ground floor and you can spend as much time as you like praying or meditating inside. The Saragarhi MemorialWalking around Amritsar was a fantastic experience. Yes there are aggressive market stall vendors, and yes there are aggressive begging gangs, but the city itself - particularly the city centre - is full of amazing landmarks. Perhaps the most famous landmark outside Harimander Sahib is the roundabout with a large statue of Maharaja Ranjit Singh, the famous 19th century Sikh leader riding atop a horse. It's an impressive sight. Nearby there are many markets, stores, but more discrete is a small memorial. One of my favourite stories in Sikh history is the story of the 21 Sikhs at Saragarhi. Throughout history Sikhs have fought in non-Sikh armies including the Mughals, the Nizam of Hyderabad, the British, Canadians, Americans, and the Indians - and in all of these cases there are documented instances of Sikhs in action, often serving with distinction (although not always for a good cause). In the late 19th century Sikhs were employed in large numbers in the British Army and were deployed around the world, particularly along the Durand Line separating British possessions in the subcontinent and Afghanistan. Saragarhi was a small but strategically crucial communication post between British forts Lockhart and Gulistan in the rugged tribal regions near the Khyber Pass. On 12 September 1897, over 10,000 Pashtun tribesmen launched a massive assault on the post, hoping to break the British supply and communication lines. The 21 Sikh soldiers of the 36th Sikh Regimment, led by Havildar Ishar Singh, refused to surrender and instead chose to fight to the last man. Despite being heavily outnumbered and running low on ammunition, they inflicted severe losses on the attacking Afghans, holding the fort for several hours before being overwhelmed. Every single soldier died in battle, but their valour was so inspiring that their sacrifice was immediately recognised by the British Empire. The Saragarhi Memorial Gurdwara is a tribute to this heroic last stand and a memorial I've wanted to see for a long time. Architecturally, the Saragarhi Memorial Gurdwara is modest but striking - and to me it looks incredibly beautiful, one of the better memorials I have visited. Built in traditional Sikh style, it features a central darbar hall with inscriptions and plaques that recount the Battle of Saragarhi. The names of the 21 solders are engraved on the walls as a reminder and their story is shared in both English and Panjabi. I walked around the interior perimeter of the Gurdwara and took in as much as I could - it's an emotionally moving memorial. The Jallianwala MemorialIn a city that has suffered many attacks and losses, there are bound to be many memorials. In the 20th century, Amritsar suffered from three large attacks that impacted millions in the city, in 1919 (by the British), 1984 (by the Indians), and 1947 (by Panjabis themselves). The Jallianwala Bagh Memorial reflects the attack in 1919 by British forces. Jallianwala Bagh was a public garden enclosed by high walls with a few narrow entrances. On 13 April 1919, thousands of men, women, and children gathered there to celebrate Baisakhi to peacefully protest against the Rowlatt Act—a law that allowed the British government to imprison the different nations that constituted the subcontinent without trial. The gathering was peaceful and was a mix of different Panjabis - Sikhs, Hindus and Muslims. Reginald Dyer, a Brigadier with the British Army, viewing the assembly as a threat to British rule, arrived with his troops and, without any warning, ordered his soldiers to fire directly into the crowd. With no way to escape due to the high walls and the blocked main exit, the people were trapped as bullets were fired in all directions. The firing continued for approximately ten minutes, during which around 1,650 rounds were fired. Official British reports claimed 379 people were killed and over 1,200 were wounded, but Panjabi estimates suggest that the actual death toll was well over 1,000. Many people, in sheer desperation, jumped into a well within the garden to escape the bullets, leading to further loss of life. Today, the Jallianwala Bagh Memorial reflects the 1919 attack in the same way the Shaheed Ganj Gurdwara reflects the 1984 attack, and the Partition Museum reflects the 1947 riots. Walking through the main entrance, there is the narrow passageway that brings home how hard it would have been to escape the garden and how easy it would be block any way out of the park. The sides of the entrance are decorated with models of people showing the different people that would have been in the park during that day which struck me as quite powerful. A flame-shaped structure stands as the central monument towards one end of the garden and bullet marks on the surrounding walls have been carefully preserved. The Martyrs’ Well, into which dozens of people jumped in an attempt to escape the firing, remains a focal point of the site. A plaque near the well marks its significance, detailing the horror of how people perished inside it. The memorial also features an exhibition gallery and museum filled with photographs, documents, and personal testimonies. It's an important moment in the history of the city and Panjabi people. The music doesn't really reflect the sacrifices of the Panjabi Sikhs, Hindus, and Muslims that day - but generally I found the memorial to be a poignant reminder of a tragic event in Amritsar's history. Museums of AmritsarAmritsar has several highly rated museums but undoubtedly the crown jewel is the Partition Museum. The museum is dedicated to documenting and preserving the stories, artefacts, and experiences of those affected by the Partition of Panjab in 1947. Partition led to the division of the British ruled subcontinent into two new independent nations, India and Pakistan. Panjab, which was split between India and Pakistan, witnessed some of the worst violence, making Amritsar—situated right on the Indo-Pak border—one of the most deeply affected cities. For decades, discussions around Partition were largely absent from mainstream historical narratives, and the personal stories of survivors were in danger of being lost. Recognising the need to preserve this chapter of history, the Partition Museum was founded by the Arts and Cultural Heritage Trust and opened to the public in 2017. It is the first and only museum in the world dedicated entirely to Partition, and it aims to provide an unbiased and human-centric perspective on the events of 1947. The museum is housed within Amritsar’s Town Hall, a colonial-era building that itself has witnessed much of the city’s history. Tickets are available to buy on the day and the museum consists of multiple galleries, each dedicated to a specific aspect of Partition, from the political events leading up to it to the personal stories of those who lived through it. Walking through the museum, it felt like I was being taken on an immersive journey through photographs, newspaper clippings, personal letters, oral testimonies, and artefacts donated by Partition survivors and their families. Many of us have seen have heard the stories from our elders, but to see objects from that time, coupled with testimonies and photographs was very powerful. In some parts you can hear the voices of survivors telling their stories and I am so glad these stories have been catalogued. Another important section of the museum focuses on the resilience of those who survived. Despite unimaginable loss, millions of people rebuilt their lives in new countries, often starting from nothing. The stories of refugee colonies in Delhi, Lahore, Amritsar, and Karachi demonstrate the strength of human perseverance in the face of adversity. For me, the Partition Museum is one of the better museums that I have visited, and that's probably because of the fact it impacts my family so closely - as it does many other families. I think the exhibition is put together very well, tells a strong narrative, and reflects the realities of a brutal time in Panjab's history. I also thought the colonial era town hall which hosts the museum is a beautiful home for it. Not all the museums in Amritsar are as powerful or as good. I made a visit to the Panjab State War Heroes Museum which I found strangely weird. Outside is the world's largest sword, which is pretty cool to see, but also a little... I don't know, weird. The museum, which charts the history of Panjab's martial history through several disjointed galleries, isn't particularly engaging and despite the displays of a lot of weaponry, there is no Sikh connection to it. Weaponry in Gurdwareh is laid out in a very specific way in order to allow Sikhs to meditate and reflect on their power - but here the curators don't seem to understand the Sikh connection to weapons at all. It feels as if an outsider has made a museum to co-opt Sikh heritage. On the positive side, I was glad to see discussion of the beautiful contribution made by Hindu and Muslim Panjabis - stories which are often forgetten. Divided PanjabPerhaps it is because of the testimonies that I read in the partition museum, but I found the Wagah-Attari border one of the most tasteless parts of my trip. While the border is about 30 minutes outside of Amritsar, I was told no trip to the city is complete without a visit. It lies between Amritsar in East Panjab and Lahore in West Panjab. Wagah is best known for the daily Beating Retreat Ceremony, a military ritual performed by the Border Security Force of India and the Pakistan Rangers. The event takes place every evening before sunset and draws hundreds of people. The Beating Retreat Ceremony was introduced in 1959 as a way to formalise the closing of the border gates each evening. What began as a military routine soon evolved into a highly choreographed spectacle, reflecting the intense nationalism of both nations. Soldiers on both sides perform synchronised drills with exaggerated movements—high kicks, forceful salutes, and rapid flag-lowering sequences—all while maintaining an air of competitive aggression. The Wagah Border holds deep historical significance. Before 1947, the region was part of undivided Panjab, with free movement of people and trade between Amritsar and Lahore and served as the heartland of the Sikh and Panjabi people. However, following the creation of Pakistan and India, Wagah became a key crossing point between the newly formed nations. The division led to mass displacement, communal violence, and an end to Panjab as a single nation. Maybe it's me, but I find celebrating the deaths of millions and the split of Panjab very weird. On each side you have flags of newly formed nations on the ancient territory of Panjab, each celebrating their ownership of this region. I don't know, perhaps the Partition Museum did too good of a job, but I didn't find any of the ceremony enjoyable or worth celebrating. Tarn Taran - heaven on EarthBut I want to finish this article on a high, and a short trip south of Amritsar brings us to Tarn Taran Sahib. The route, about 13 miles from Amritsar to Tarn Taran, is straightforward but it has an important stop in between. Gurdwara Tahla Sahib - which is about halfway between the two - marks the site where Baba Deep Singh fought and attained martyrdom in 1757 during the Sikh struggle against the Mughal forces, having set out to free Harimander Sahib from Tarn Taran. It's a beautiful Gurdwara with a gorgeous interior, as spectacular as any I have seen in my life and it houses famous artefacts from one of Sikh history's most famous souls. The town itself was established by Guru Arjan Dev Ji in 1590, and the main Gurdwara (Sri Darbar Sahib) is renowned for its massive Sarovar which is the largest of any Gurdwara in the world, as well as its rich architectural heritage, and its role as a centre of Sikh devotion and service. The name "Tarn Taran" translates to "liberator of souls," symbolising the spiritual sanctuary it provides to devotees. During the 18th, 19th and 20th centuries, Tarn Taran Sahib played a crucial role in Sikh resistance against Mughal, Afghan, British, and Indian forces. It served as a sanctuary for Sikh warriors and a gathering place for strategic discussions. One of the significant historical additions to the complex during the 19th century was the construction of a Bunga (tower) by Maharaja Nau Nihal Singh, the grandson of Maharaja Ranjit Singh. The Bungas in Sikh history were fortified mansions or resting places built by prominent Sikh leaders to provide accommodation for pilgrims and warriors. Nau Nihal Singh’s Bunga at Tarn Taran Sahib was not only a place for resting but also a stronghold that symbolised Sikh military resilience. The Gurdwara itself is an architectural masterpiece, featuring classic Sikh design elements such as a white marble facade, intricate frescoes, and a grand golden dome. The main prayer hall, where the Guru Granth Sahib resides, is filled with the soothing sounds of Gurbani creating a deeply spiritual atmosphere. The complex also houses various halls and courtyards where Sikhs gather for religious discussions and selfless service. Tarn Taran Sahib is well known for its large community kitchen, which feeds thousands of visitors every day, embodying the Sikh principles of equality and compassion. Of all the Gurdwaras that I have visited in my life, this is my favourite. And yes, I know, all Gurdwareh are equal because they house Guru Granth Sahib, but the feeling I had here is unlike anywhere else. Architecturally I found the whole complex every bit as beautiful as Sri Hariminder Sahib in Amritsar, but it is significantly quieter, and the kirtan played on the speakers just sounds clearer. Here you can really spend some time meditating and connecting with the one energy. The sarovar is huge and it takes a while to walk around, but it is worth the walk because of every angle this Gurdwara and the wider complex is nothing short of perfect. Would I recommend visiting Amritsar?Amritsar is 100% worth a visit. If you're Panjabi and particularly if you're Sikh, this is heritage, and this is home - and if you're not, you'll find an open and welcoming city. It has its problems, but it is ours, and only through education and hard work can we make it the success that it has the potential to be.
The Harimander Sahib complex is a treasure trove of Sikh history, despite the destruction of the Sikh Reference Library by Indian forces, and photos, blogs, vlogs, nothing does it justice, it's just somewhere you have to experience. The Akal Takht is the political centre of Sikhi and the sense of awe standing in front of it is indescribable. Walking around the city you do see some of the poverty, and the organised gangs of beggars around the Harimander Sahib complex can be pretty intense. On the flipside, you never know what's around the corner, from incredible Gurdwareh, to beautiful museum, stunning markets, and a lot of retail and entertainment spaces to keep you busy. The cost is reasonable, and the people are generally friendly (unless they are selling you something). If you do visit, don't restrict yourself to the centre of the city, for me, the highlight was the trip to Tarn Taran Sahib, something you can easily do in half a day. Comments are closed.
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AuthorBritish Sikh, born in the Midlands, based in London, travelling the world seeing new cultures. Categories
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