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Topics - Sardar_Ji
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« on: June 24, 2010, 12:35:40 PM »
The total number of districts in Punjab is 20. A district of Punjab is headed by a Deputy Commissioner who is over all in-charge of the administration in the particular district. He has to perform triple functions as he holds three positions: at once he is the Deputy Commissioner, the district Magistrate and the Collector. As a Deputy Commissioner he is the executive head of the district with multifarious responsibilities. As the District Magistrate he is responsible for maintaining the law and order situation in the district. As the Collector he is the Chief Revenue Officer of the district, responsible for revenue collection and recovery. The Police administration in the district is under the control of Superintendent of Police (SP).
To decentralize the authority in administrative set up a district is divided into one or more subdivisions, further divided into tehsils and blocks. Here is a list of 20 districts.
Amritsar
Barnala
Bathinda
Faridkot
FatehgarhSahib
Ferozepur
Gurdaspur
Hoshiarpur
Jalandhar
Kapurthala
Ludhiana
Mansa
Moga
Mohali
Muktsar
Nawanshahr
Patiala
Rupnagar
Sangrur
Tarn Taran
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« on: June 24, 2010, 11:55:49 AM »
Brief History
Amritsar, literally a Pool of Nectar, derives its name from Amrit Sarovar, the holy tank that surrounds the fabulous Golden Temple. First time visitors to Amritsar could be forgiven for the impression that Amritsar is like any other small town in northern India. But Amritsar stands head and shoulders above any other city, its status elevated and sanctified by the presence of the venerable Golden Temple.
Located in the heart of Amritsar, the temple complex is surrounded by a maze of narrow lanes, or katras, that house one of the busiest markets in India. But the Golden Temple is a serene presence, radiating a calm that makes people bow their heads in reverence. The gurudwara, as Sikh temples are called, is the holiest of Sikh shrines. It is not just Sikhs who travel to the Golden Temple to pay homage, the sacred shrine is equally revered by Hindus and people of other faiths who, too, make the pilgrimage to offer prayers at Harmandir Sahib.
There more to Amritsar than that - Amongst other sights is Jallianwala Bagh, site of the gruesome massacre of unarmed Indians by British troops. A major tourist attraction these days is the Indo-Pakistan border crossing at Wagah, just a short distance from Amritsar, with its elaborate change-of-guards drill with a lot of strutting and intimidatory showing off by both sides.
If you are 'doing' north India, Amritsar is a city you should not miss. It's easy to travel there from Delhi by road and by rail. It is easy to navigate through the city; few guides bother you as tourism is not the most important commercial activity here. Ask them in Amritsar, and they will tell you that if for nothing else you must travel here for the roadside chhola-bhaturas.
Origin
The Origin of the city of Amritsar lies hidden in the mists of time due to the scanty evidence available in its early history .On the development of the city, the generally accepted view is based on the Amritsar District Gazetteers, the authoritative works of reference on local history.
The various Opinions that the land was granted by emperor Akbar to Guru Amar Das (later on transferred to Guru Ram Das), or was acquired by Guru Ram Das before the grant was actually obtained, or the land was purchased by the Guru on a payment of Rs.700 from the zamindaar of the village at tung at the instance of Emperor Akbar, or presented by the people of village Sultanwind out of regard and reverence for the Guru are all versions based on popular tradition .There are no documentary evidences to support or contradict these views. But the version regarding the purchase of the land by Guru Ram Das is in keeping with the tradition of Sikh Gurus who never took any land grants from the rulers.
It seems that originally the site of Amritsar was a community land lying between the village of Sultanwind, Tung, Gumtala and Gilwali, and later it was acquired by the Sikh Gurus either on payment or was received by them free of cost. Opinions may vary on the question of acquisition of the site, but it is certain that the selection of the site was planned and not accidental. It was the choice of the Gurus themselves, and the site of Amritsar was revenue free land.Even the early name of the city chak Guru,bears testimony to the nature of the settlement as detached or revenue free. Probably, Chak Guru was granted exemption from land revenue by the Mughal government during the reign of Emperor Akbar,Whose policy of religious toleration and religious grants even to non-Muslims centres is a well known fact.
The original plan of the new project was chalked out by Guru Amardas and Conveyed to Ram Das for execution .Guru Ram Das was given guidelines for the location of the site and was instructed to found a village,to build a House for himself, to dig a tank and to develop the centre gradually into a city . Arrangements were made for money and assistance .some intelligent, experienced and elderly Sikhs were instructed to assist Ram Das to implement the project .The project was thus executed by Guru Ram Das.
First of all a boundary line of the settlement was drawn. The foundation was laid by Guru Ram Das and the village was named Ram Das Pura .Opinions vary on the date of the founding of the city. Probably the foundation was laid in 1573 AD but the popular view is that it was done in 1577.
The construction of the new centre was started with great enthusiasm.Some huts and houses were built and then excavation of the tank was startad . when a portion of the project was completed, Bhai Jetha went to Goindwal to report the progress of the work.This time Guru Amar Das directed Ram Das to dig another tank at the low level area near the site of the tank under construction.On his return, Guru Ram Das selected the site for the second tank surrounded by a large number of Jujube trees.
The construction of the second tank commenced on Nov.6,1573 and Guru Ram Das personally supervised it.Many Sikh devotees came to participate in the Sewa. Simultaneously with the construction of the tank all care was taken to develop the village Chak.52 types of caste groups from Patti,Kasur and Kalanaur were called for ensuring regular supply of essential commodities to the settlers. A market called Guru ka bazar which exists now also was established. Some wells were dug for water supply .A number of rich bankers and traders also settled down in the town.
The construction of the tank and the town was going on smoothly .But Guru Ram Das had to rush back to Goindwal at the call of the dying Guru Amar Das, while the work was in progress.The work was resumed on his return in 1577 and the construction of the tank and town was completed in the same year.
On the completion of the project, the Guru called the local business community and told them to take charge of the holy place but they humbly pleaded their inability to perform religious duties and requested the Guru to engage some Brahmins and mendicants for the job.
The Guru and his disciples were thrilled at the completion of the new pilgrimage centre.Guru Ram Das composed beautiful verses in glorification of the sarowar,making an injunction upon his followers to take bath in the holy tank and meditate the name of God.The tank acquired a reputation fo sanctity and became the head-quarters of the Sikhs.The Amrit Sarowar remained un-bricked till Guru Arjan Dev ascended the Gur Gaddi in 1581.The tank was made pacca and its side stairs were bricked. The tank was named .Amar sarowar or Amritsar .Gradually the fame of the sacred tank led to its identity with the latter appellation and the city got its final name of Amritsar.Guru Arjan Dev also settled in the new city artisans and craftsmen of diverse calling and inculcated in his followers keen interest in horse trade.
Early Period
It has been established now that the whole of Amritsar district was a part of the vast area covered under Indus valley Civilization during the early period of history. This civilization developed prior to the Aryans civilization in this region. These evidences for the prevalence of this ancient civilization in this district of Punjab have been furnished by the discovery of certain sites by the archaeologist. The important sites pertaining to Indus valley civilization in Amritsar district are as under:-
Vadalol
Chhina
Gharinda
Har
In addition to above, several sites also lie in a row in the Ravi, Beas , Doab.
Even in ancient times, trade was a primary factor in the urban development of societies. The Indus valley civilization also flourished with the growth of trade by overland and sea routes. It has been proved by the discovery of various seals of the ancient sites.
Ever since the discovery of the Indus Civilization, attempts have made to decipher the Indus script. In this respect, many theories have been propounded about the use of the seals, and the language used therein has been taught to be Sanskrit or Dravadian or an ancestors form thereof, depending largely on the initial approach of the scholars concerned. However, it has been now been established that the direction of writing of Indus script is from right to left. Many effects about Indus civilization will come to light as soon as Indus script is deciphered. During the vedic period, the area now belonging to Amritsar district is believed to be the abode of many Saints and Sages. According to a legend, it was at Ramtirth that Sita took shelter in the Ashram(Cottage) of Rishi(Saint) Balmiki during her exile. Both love and Kush received there education at Ramtirth by the learned Sage Balmiki.
The area of the Amritsar district also came under the Greek influence when in about 326 B.C., the area of Punjab up to the bank of river Beas was conquered by Alexander. Later on, it became part of Maurya and Gupta empire.
After the overthrow of Greeks, the area of Amritsar district became a part of the Mighty mauryan empire which extended up to Afghanistan. The most enlightened ruler of the mauryan was Ashoka, the great, who during the reign of his father Chandergupta Mauyara was the Viceroy of the principality of Taxila which included the area of present Amritsar district. Subsequently from the beginning of the 4th century to the end of the 6th century, it had the privilege of being under Gupta administration, which because of its efficiency is known as the golden age of Hindu period. Chandergupta was the most famous emperor of Gupta dynasty. Later on, it came under Kushan rulers and Kanishka was the most important ruler of this dynasty. With the rise of Rajputs, it began to be ruled by Rajputs till it became a part of the Shahi Kingdom of Punjab. It is believed that brave people of Majha formed a significant part of the armies of mauryan, Gupta, Kushan and Shahi rulers.
Medieval Period
During the last quarter of 10th century, Raja Jaipal of Shahi Dynasty ruled over Punjab including the present area of Amritsar district. His son and successor, Anangpal was finally defeated by Sultan Mahmmod of Ghazni in A.D. 1008. From that time, until the final overthrow of the Muhammdan Supremacy, The Amritsar district was attached to the Suba or Province of Lahor. The Important Muhammdan dynasties were the slave dynasty, the Lodhi dynasty and the Mughal dynasty. During the medieval period, the people of Amritsar district were influenced much by the teachings of the Sikh Gurus who were contemporaries of the Mughal rulers. Before the people of Amritsar district came under the benign influence of the Sikh Gurus, there were not big cities or towns in this district. However, Fatehabad( in Tarn Taran Tahsil) was an important town which lay on the old Delhi and Lahore road. It had an imperial serai for the halting of armies and carvanas. As most of the Mughal rulers were fanatics, the Sikh Gurus and their disciples were bound to come in conflict with them. The impact of the Sikh Gurus on the people of Amritsar district and their conflicts with the Mughals are briefly given as under:
Amritsar and the sikh gurus
The People of Amritsar District came under the influence of teachings of Guru Nanak in the beginning of 16th century, Bhai Lehna (later known as Guru Angad Dev), a residence of Khadur Sahib became a devoted follower of Guru Nanak.He preached people on the lines of Guru Nanak.He preached people on the lines of his Guru.He converted Takhat Mal, the headman of the village, and many others to his faith. A community kitchen (langer) was also initiated and men from far and near started pouring in to receive spiritual instruction from him. Even Guru Nanak visited him at khadur Sahib twice and on his second visit, seeing his never-failing devotion to god and man took him back to Kartarpur and appointed him as his successor on 14 July 1539 and called him Angad.
Guru Angad Dev settled at Khadur Sahib, his native village and made it his headquarters. He began to preach and spread gospels of Guru Nanak with great devotion.
He allowed one of his disciples-Gobind to build a township on the bank of the river Beas, but refused to call the new settlement after his own name and called it Gobindwal (now Goindwal) to commemorate the memory of the disciple.It was on 29 March 1552 Amar Das Ji, the most devoted follower of Guru Angad Dev, was appointed by Baba Buddha as the third Guru of the Sikhs in the benign presence of the Guru. It may be stated here that Humayun also visited Khadur Sahib and received the blessings of Guru Angad Dev.
Guru Amar Das guided the Sikhs from Goindwal from 1552-1574.In the year 1567, when Akbar visited Lahore, he made a call on the Guru at Goindwal.On being told that the Guru would see no one, high or low, till one had partaken of the food from the langar (community Kitchen), Akbar, a man of broad sympathies and high culture, welcomed the Idea and partook of the food distributed there, sitting in a row with his subjects of humble origin.
Guru Amar Das established 22manjis (dioceses) in many parts of the country to popularise Guru Nanak’s message.Many people came to the Guru to listen to his precepts.The Guru also got constructed a baoli at Goindwal and fixed the first of Baisakh as the day of the annual gathering of the Sikhs.He introduced several new ceremonies on occasions of birth and death,replacing the chanting of Sanskrit Shiolokas by the recitation of Gurbani.He preached against the purdah system, the seclusion of women, encouraged inter-caste alliances and remarriage of widows.The Guru condemned the practice of sati (burning of widow on the pyre of her husband’s dead body).
In 1573, Guru Amar Das deputed Ram Das ji to start excavation of the tank later known as Santokhsar and to found a new town later known as Amritsar.Arrangements and control of funds for the purpose were entrusted to Baba Buddha.A number of intelligent, experienced, devoted and elderly Sikhs were instructed to join Ram Das in accomplishing the task. The inauguration of the work was made in the traditional Indian style.Paid labourers were engaged. The visiting Sikh devotees were exhorted to lend a helping hand. Before regular excavation work of the tank (later on named ‘Santokhsar’),started, the boundary line of the new settlement was marked and it was named chak Guru or simply the chak. Later on it began to be called, variously, as Guru ka Chak, Chak Guru Ram Das, or Ram Das Pura. Kilns were laid and a number of hutments were built. The Guru also took abode in a hut near the site (later named Guru ke Mehal)
After the portion of the project was completed, Ram Das went to Goindwal to pay his homage to Guru Amar Das and report the progress to him. This time, Guru Amar Das instructed Ram Das to dig another tank at a lower level near the site of the tank that was already under construction. On his return to the Chak, Ram Das made a search for the beri, the covered site for the second tank as instructed by Guru Amar Das .The site having been selected, the construction of the second tank (later on named Amrit sarowar ) commenced under the personal supervision of Ram Das assisted by Baba Buddha. According to Gian Singh Giani (Tawarikh Guru Khalsa, p.344), the digging of the tank commenced on 7 Kartika 1630 BK (6 November 1573).A large number of labourers were engaged . Many Sikh devotees came to the chak to participate in the work of the digging of the tank.The digging continued for many months.Simultaneously with the construction of the tank, every care was taken to develop the chak also .A large number of traders and businessmen from the neighbouring areas were induced to settle in the new township. In due course a market, called Guru ka Bazar, also sprang up there. Some wells were dug for supplying drinking water. A number of rich sarafs (bankers) and banjaras (traders) found their way to the town. A considerable number of the disciples of the Guru shifted to the town.
In 1574, when Guru Amar Das saw his end approaching, he summoned Ram Das to Goindwal and made him his successor on 1 september 1574.Guru Ram Das ascended the spiritual throne of Guru Nanak at the age of about forty years in 1574.During his brief period of seven years, he achieved considerable progress in expanding the activities of the Sikh religion. He sent out many of his disciples called Masands even to neighbouring countries like Afganistan to spread the gospel and also to collect offerings of the devotees which he needed more than ever not only to run the community kitchen, but also to complete the excavation of the sacred tank later called Amritsar and to expand the activities of the city of Ramdaspur he had founded in the life time of Guru Amar Das .
Amritsar - The Cultural Hub of Punjab
The city of Amritsar a dazzling showcase of composite culture and secular heritage .It has a proud past .a glorious present and a promising future .This most important city of Majha has rightly been called the mukut-mani (Jewel of the crown)of the Punjab. A rich repository of spiritual and national heritage, It has been hailed as the home of all virtues’(sifti da ghar) .while praying, every devout Sikh longs to be blessed with a pilgrimage to Amritsar and a holy bath at the Golden Temple (Amritsar ke darsan isnan).A visit to Amritsar is believed to wash off all the sins.
A focal point of Sikh faith, a pivot of Punjab politics, a gateway to the Middle-East, a nursery of defence pool, an alert sentinel at the Indo-Pak border, Amritsar is the place where the first Sikh Army was raised by the sixth Guru, Guru Hargobind. The city saw the fierce onslaughts of the invading armies of Ahmad Shah Abdali and a reckless carnage at the Jallianwala Bagh. An epicenter of Kooka and Akali movements and a symbol of resistance against the British tyranny, Amritsar had been a favourite place of Maharaja Ranjit Singh. It was in Amritsar that the clarion-call for the liberation of India sounded louder and clearer. In the recent times, the has at regular intervals borne the brunt of Indo-Pak conflicts.
Amritsar is like a diamond with many facets. The essential spirit of the city is found not only in its gurudwaras & temples, mosques & churches, takias & khankahs but also in its theatres & galleries, parks & gardens, archives & libraries, art & architecture, museums & memorials, havelis & forts, fairs & festivals, vibrant folk dances & scintillating taans, narrow lanes & winding alleys, parlours & boutiques, clubs & pubs, traditional bustling markets & lip-smacking cuisine.
The most dominating asset, however, is its people who are friendly, God-fearing, hospitable, hard working informal, robust and with a tremendous zest for living. They are fond of good food, good dress and all the external symbols of life.
Amritsar is the heart-beat of the Majha region which has provided Punjabi literature with its standard language. A launching pad of several renowned artists, authors and poets, the city has been a home of handloom and carpet industry for more than a century. The city is proud to have the second largest Milk plant in the country.
Amritsar is not just bhangra or giddha, sarson ka saag and makki ki roti, it is an attitude and a way of life, despite the modern winds blowing, the city still enshrines and exudes its essential cultural identity. Being the only land-route opening to Pakistan the city has become a favourite rendezvous of Track-II diplomacy.
Amritsar Other Attractions
Jagdev Kalan is related with the name of Muslim poet Hasham Shah, the famous author of Sassi-Punnu. In an era of Indo-Pak bonhomie, this village is a hotspot for mutual meeting-ground of interests, secular thinking and composite
heritage.
Kotli Sultan Singh about 32 kilometers from Amritsar, is the native place of Mohammad Rafi, the legendary singer of the celluloid world.
Serai Amanat Khan is a very charming and elegant structure situated in a small village south west of Amritsar. The Serai has a beautiful gate constructed in a Mughal style of architecture. The tomb of Amanat Khan is surrounded by four minarets. The mosque near the tomb is decorated with Persian verses.
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« on: June 24, 2010, 10:17:15 AM »
Bhai Joga Singh a Sikh youth from Peshawar, who had lived in the presence of Guru Gobind Singh Ji at Anandpur Sahib for many years and served him with devotion. When Bhai Joga Singh first went into the service of Guru Gobind Singh Ji, Guru Ji first asked him who are you. He replied,” O true king, my name is Joga Singh.” The Guru asked,” Whose Joga you are?” (Joga means for whose service he is fit or simply who is he worth?) “I am Guru Joga (I am in the service of the Guru),” replied Bhai Joga Singh. Upon this the Guru promised,” If you are Guru Joga, then Guru is tere Joga ( then the Guru is for you).”After sometime, Bhai Joga Singh Ji went to his home in Peshawar for his marriage. When the marriage ceremony was half-way through, a man arrived with an urgent message from the Guru to him to proceed to Anandpur without delay. Bhai Joga Singh Ji read the command and instantly left for Anandpur without completing the marriage ceremony. He obeyed Guru’s order over everything else. Indeed the path of the devotees is sharper than the edge of a razor blade, and it is even narrower than the hair-breadth on which they have to tread.
Bhai Joga Singh continued his journey to Anandpur as fast as he could. After passing through Lahore and Amritsar, he reached a resting spot at Hoshiarpur. On his way his ego got inflated and he thought,” Who could have acted like me? Certainly very few Sikhs would carry out the Guru’s order like me.” This sense of pride brought his fall. At night he was overwhelmed by evil-passion and he started towards the house of a prostitute. Bhai Joga Singh was wearing Guru’s uniform- a turban and beard. On his way to the prostitute, Bhai Joga Singh talked to himself,” If some one sees me going into the house of a prostitute, it will bring disgrace to the Guru. Outwardly I am in Guru’s attire. So nobody should see me entering the prostitute’s house.”
As soon as he reached near the house of the prostitute, a watchman appeared saying aloud,” Be aware fellows!” Bhai Joga Singh could not enter the house and he walked on to the next street. Looking around and thinking that the watchman might have left, he hurried towards the house of the prostitute again. To his amazement the watchman reappeared shouting,” Be aware fellows!” Bhai Joga Singh could not afford to be seen by anybody going into the house of the prostitute, knowing in his heart that it would bring slur to Guru’s name since he was in Guru’s uniform. Finally he quit his evil act after trying a few times without success.
Next morning he started his journey and reached Anandpur. Bhai Joga Singh presented himself before Guru Gobind Singh. On entering the divaan he payed his respects to Guru Sahib and Guru Jee looked at Bhai Joga Singh. Guru jee asked Bhai Joga Singh to explain where he was last night. In shame Bhai Joga Singh did not answer. However, the all-knowing Guru knew of Bhai Joga Singh's temptations. Guru Sahib again asked, "Bhai Joga Singh! I have asked you a question, you are struggling to answer. As the incident unfolded Guru jee revealed that HE HIMSELF was the GUARD, and that He were there to stop Bhai Joga Singh from entering and sinning. Bhai Joga Singh fell at Guru jee’s charan (feet) and begged for forgiveness. The divine Master then reminded him of what he had first said to Bhai Sahib Ji, “Do you remember when you said that you were Guru Joga, and the Guru had promised, if you were Guru Joga, then Guru tere Joga.”
Guru Ji tests us through various ways and tries to stop us from sinning too...but how many of us obey Guru ji's hukam and pass the test and how many of us give in? Guru ji never leaves us..he's always there to protect us...it's us who don't recognize him and choose to leave Him.......
ਪਉੜੀ ॥
पउड़ी ॥
Pa▫oṛī.
Pauree:
ਹਰਿ ਇਕੋ ਕਰਤਾ ਇਕੁ ਇਕੋ ਦੀਬਾਣੁ ਹਰਿ ॥
हरि इको करता इकु इको दीबाणु हरि ॥
Har iko karṯā ik iko ḏībāṇ har.
The Lord alone is the One Creator; there is only the One Court of the Lord.
ਹਰਿ ਇਕਸੈ ਦਾ ਹੈ ਅਮਰੁ ਇਕੋ ਹਰਿ ਚਿਤਿ ਧਰਿ ॥
हरि इकसै दा है अमरु इको हरि चिति धरि ॥
Har iksai ḏā hai amar iko har cẖiṯ ḏẖar.
The One Lord's Command is the One and Only-enshrine the One Lord in your consciousness.
ਹਰਿ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ਡਰੁ ਭ੍ਰਮੁ ਭਉ ਦੂਰਿ ਕਰਿ ॥
हरि तिसु बिनु कोई नाहि डरु भ्रमु भउ दूरि करि ॥
Har ṯis bin ko▫ī nāhi dar bẖaram bẖa▫o ḏūr kar.
Without that Lord, there is no other at all. Remove your fear, doubt and dread.
ਹਰਿ ਤਿਸੈ ਨੋ ਸਾਲਾਹਿ ਜਿ ਤੁਧੁ ਰਖੈ ਬਾਹਰਿ ਘਰਿ ॥
हरि तिसै नो सालाहि जि तुधु रखै बाहरि घरि ॥
Har ṯisai no sālāhi jė ṯuḏẖ rakẖai bāhar gẖar.
Praise that Lord who protects you, inside your home, and outside as well.
ਹਰਿ ਜਿਸ ਨੋ ਹੋਇ ਦਇਆਲੁ ਸੋ ਹਰਿ ਜਪਿ ਭਉ ਬਿਖਮੁ ਤਰਿ ॥੧॥
हरि जिस नो होइ दइआलु सो हरि जपि भउ बिखमु तरि ॥१॥
Har jis no ho▫e ḏa▫i▫āl so har jap bẖa▫o bikẖam ṯar. ||1||
When that Lord becomes merciful, and one comes to chant the Lord's Name, one swims across the ocean of fear. ||1||
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« on: June 24, 2010, 09:51:18 AM »
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Before reading the sakhi below could I request all Sikhs of Dhan Guru Nanak Dev Ji Maharaj to post stories about Satguru Sri Guru Gobind Singh Ji Maharaj for the next few weeks? As Sikhs of that Guru we are meant to follow our Guru’s footsteps and if we don’t even know where he walked how can we follow him? So please even if it’s a very well known sakhi please post so we can all learn something about our beautiful friend, father, king and guru.
Many people of all religions began to flock to Sachkhand Sr Anandpur Sahib Ji to be blessed with the darshan of that king of this world and the next Satguru Sri Guru Gobind Singh Ji Maharaj. Maharaj had started many kitchens, which were run by his beloved Sikhs. Just like today Guru Ji’s langar was served free to all those who came into the house of Dhan Guru Nanak Dev Ji Maharaj.
Bhai Nand Lal Ji was in charge of one of these kitchens. One day antarjami Dashmesh Pita Ji decided to visit all his kitchens in disguise. Guru Sahib went to his kitchens a little bit before langar was meant to be served and told the sevadaars that he was very hungry. Maharaj in disguise was met with great love but was told to return later on when langar would be served. All of the kitchens Maharaj went to gave him a similar response.
The last kitchen that Kalgidhar Ji visited was the kitchen run by Bhai Nand Lal Ji. Here Maharaj was also told that langar was nearly ready. As Maharaj turned to leave Bhai Nand Lal Ji came running after him with whatever was ready and began to plead with him to sit down. Bhai Nand Lal Ji said, “The home of Guru Nanak Dev Ji is like no other in this world or the next. No one shall leave empty handed.” Guru Maharaj in disguise smiled at Bhai Nand Lal Ji and began to eat his langar.
The next day Guru Ji told the sangat the whole story. Maharaj then told his beloved Sikhs to follow the example of Bhai Nand Lal Ji.
Even today Guru Maharaj comes to his own home in disguise. Do you great that unknown stranger with love or do you turn them away?
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
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« on: June 23, 2010, 01:47:13 PM »
Santa aur Banta ik Interview vaaste jaande ne te pehla Santa nu andar bulaya,
Q. India da pehla Pradhan Mantri kaun si?
A. Pandit Jawahar Lal Nehru!
Q. Dinosour da janam kaddo hoya?
A. Ji, ehde vaare ta hale kuch keha nahin ja sakda kyo ki Scientist hale khoj karr rahe ne!
Q. India Ajaad kado hoya!
A. Ji, efforts te 1935 to ho rahiya san par ultimately jaake 1947 vich hoya.
* very good***
hon ayi vaari Banta singh di, te Santa singh ohnu parha ke pehj dinda ya.
Q. What is your name?
A. Pandit Jawarhar Lal Nehru!
Q. What is your sex?
A. ji ehde vaare te halle khuch keha nahi ja sakda kyo ki Scientist hale ehdi khoj kar rahe ne!
Q.Tera janam kado hoya?
A. Ji, Bappu te kehnda hunda si ki koshish ta 1935 to chall rehiya ne par ultimately jaake 1947' vich hoya
646
« on: June 23, 2010, 01:33:04 PM »
Ik saadhu te ik saadhvi di behas chal paee.Sadhu akhey main tere nalon wadaa tapasvi te sadhvi akhe prahan ho ke gal kar. Lao jee la la ho gai.Saadh akhey kar la muqabla te saadhvi vee garaj uthi.Saadh boleya je tu haar gai tainu meri kutiya vich auna pau.
Kaafi sochan ton baad sadhvi boli saadh ji je tusin haar gaye fir ki hoyega!
Hona ki, fir aapan tuhadi ch aa javange, saadh boleya
647
« on: June 23, 2010, 11:02:28 AM »
Bhai Kanhaiya Singh ji
"Na Ko Bairi Nahin Bigana, Sagal Sand Ham Ko Ban Aiyee''
It was Sri Guru Tegh Bahadur Ji who planted the seed for sewa in the heart of Bhai Kanhaiya Ji. Later in life this virtue would earn him the blessings of Guru Gobind Singh Ji, and it is here that our story begins.
In 1705, when Bhai Kanhaiya Singh ji was on a visit to Anandpur Sahib, Anandpur was invested by a combination of hill troops and the imperial army. During the frequent sallies and skirmishes, Bhal Kanhaiya was often seen carrying a mashak (a sort of pouch that was used to carry water from one place to another), to serve water to anyone who was thirsty He did this sewa with love and affection without any distinction of friend and foe. His act of compassion stirred up stern criticism amongst some of his fellow Sikhs, who did not understand his actions and went ahead and complained to Guru Gobind Singh Ji, pointing out that Bhai Kanhaiya Singh Ji was serving water to the wounded soldier's from the enemy camp. They were especially annoyed because the Mughals had surrounded the city and stopped all their food supplies, and here was Bhai Kanhaiya sharing with them what little water they had.
When confronted by Guru Gobind Singh Ji, Bhai Kanhaiya Ji simply replied, "I only see you; I see you in the Sikhs, I see you in the enemy, so then how can I not serve Thyself My Lord ?" (Bhai Kanhaiya Ji saw God manifested in the Guru, and saw the Guru's reflection in every living being).
648
« on: June 23, 2010, 10:34:12 AM »
sat sri akal ji sab nu ...... bas thodae vichar sunan nu ji kar aya .... Mae dekhya net tae kaffi Punjabia Websities a giyia te manh ch khyal hun ta vehlae ayi panga lae k dekh liya. Mae online ta pardhya par pardhya da ona samj changi ta ra nahi anda jina cher koi yaar mitar asal galh na dase..... Tusi apne apne vichar daso kina k Kharcha a janda Tip top website banan da. Some questions 1. Jado website design kar layi dae odae pages sab kuch tyar ho janda ... onu kehnda launch kari da ? 2. Website kisae software rahi online chardayi dayi kaya? 3. Kuch hor jo thanu lagda kae bahut jarurayi a? apnae sohnae sohnae vichar dayo ji.... plz article na payo vadhae vahdae .... thodae vichar mere lae article to vadh kae ..... now 
649
« on: June 23, 2010, 10:00:16 AM »
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
One time an old Gursikh and his granddaughter were travelling to Sachkhand Sri Anandpur Sahib to be blessed with the holy darshan of Dhan Dhan Satguru Sri Guru Gobind Singh Ji Maharaj.
As they made their way through the jungles which surrounded Sachkhand Sri Anandpur Sahib they got lost in the darkness. They then began to look for some place to take shelter as it had also begun to rain. They walked for a while and noticed a fire burning in the distance. They decided to walk towards the fire and ask someone for directions and for shelter from the rain.
As they approached the fire they saw a pathan standing there. They greeted the pathan who stared at them. He looked at the granddaughter and bad thoughts began to go through his mind. Without a second thought he took out his sword out of its scabbard and began to wave it towards the old Gursikh.
The granddaughter who noticed this began to recite, “Hamri karo hath dai rachha.”
As she uttered this thuk a bow was plucked and a golden tipped arrow began to cut through the jungle and the sky before piercing the neck of the pathan.
A few moments later the thud of horses galloping was heard. Soon an army clad in blue robes and iron weapons began to manifest with Satguru Sri Guru Gobind Singh Ji Maharaj at the front. As soon as the old Gursikh and his granddaughter caught a glimpse of Guru Sahib and his ladlee fauj they fell to the floor with tears of happiness in their eyes. Maharaj smiled, dismounted from his horse and held his two beloved Sikhs as he took them back home to Sachkhand Sri Anandpur Sahib with him.
Source: One of Bhai Balwinder Singh Ji's tapes
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
650
« on: June 23, 2010, 09:55:58 AM »
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
One time Sant Gyani Baba Gurbachan Singh Ji Khalsa and the rest of the jatha had travelled to Sri Amritsar Sahib Ji. Every day at Sri Manji Sahib diwan hall Sant Ji used to do katha which the sangat listened to with great love and devotion.
Some members of the sangat had given some cloth to the jatha as seva to be used for cholas. Two Singhs Bhai Thakur Singh Ji and Bhai Gopal Singh were heavily involved in the stitching seva.
Another Singh from the city who was a tailor had come to have darshan of Guru Sahib, listen to katha and help with the stitching seva. The Singh became lovingly engrossed in his seva and one day was stood near to Sant Ji. The Singh kept on hiccupping every few seconds. Sant Ji looked at the Singh and said, “Beloved Sikh of Guru Sahib what is wrong? Why do you keep hiccupping?”
“Sant Ji, this illness began one year before the partition of India. It just came one day and has never gone away. I have been to see many doctors but no one has been able to give me a cure” the Singh replied.
Sant Ji smiled and said, “Gurmukho you are currently doing seva. In addition to this you should do one paat of Sri Sukhmani Sahib Ji daily.”
The Singh went home that day with full faith in Dhan Dhan Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj and did Sri Sukhmani Sahib Ji paat. The next day the Singh noticed that the frequency of his hiccups had begun to reduce. The Singh stayed with the jatha for a month performing the stitching seva and doing Sri Sukhmani Sahib Ji paat daily. After one month of doing this he was completed cured.
Akho Satnam Sri Waheguru.
Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj
Very loose translation from Giani Pritam Singh Ji’s book Gian Kirnan
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
651
« on: June 23, 2010, 09:49:26 AM »
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
In the 1920-30s there was an English captain who had a very spiritual mind set although he was not aligned to any religion in particular. One time as he had set sail in the Indian Ocean with the rest of his crew the ship hit some problems during bad weather. As a consequence of this he issued an order for the crew to abandon the ship. Rather than think about saving himself the captain went around the ship looking for crew members whilst constantly keeping the name of Akaal Purakh on his lips.
As he was doing this he kept humbly doing an ardas to Akaal Purakh to save his ship. By keeping the name of Akaal Purakh the captain felt Waheguru’s presence and went into great Anand. Needless to say the ship did not sink. How could it when Akaal Purakh himself was holding it?
When the captain reached India he decided to do a yatra of all the major religious asthans to see if he could experience that same Anand. The captain visited many deras, churches, mosques and mandirs. Eventually he found his way to Punjab and the home of Dhan Dhan Satguru Sri Guru Raam Das Ji Maharaj, Sachkhand Sri Darbar Sahib Ji.
As the captain entered Sachkhand Sri Darbar Sahib Ji he felt that same Anand emitting from the house of Guru Sahib and tears began to fall from his eyes. After bowing in reverence to Dhan Guru Nanak Dev Ji Maharaj the captain began to walk around the parkarma in the wrong direction. He was met by the Saint Scholar Dr Bhai Vir Singh Ji.
The captain narrated his story to Bhai Sahib and told him how his sister was the one who initially told him to repeat the name of Akaal Purakh. The captain said, “My sister Julia was a very spiritually driven person who told me that whenever I was in trouble I should repeat the name of God as this is the only thing which could provide people with aid. She used to keep a mala and constantly repeat God’s name.”
The captain went on to share stories of his sister and her discourses. One of these discourses that he told to Bhai Sahib was as follows: “One day when I was speaking to my sister she told me that people who repeat the name of God will cry and those who don’t repeat the name of God will also cry!”
Bhai Sahib looked at the captain and asked him to explain. The captain went on and said, “I too did not understand but my sister said that those who repeat the name of God will cry as they will regret the time that they wasted in not repeating his name. Those who don’t repeat the name of God will cry once they leave this earth when they find out that the name of God is the only thing which could have saved them”.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
652
« on: June 23, 2010, 09:06:36 AM »
ik munda kuri nu kehnda: Kida sohnayo ki haal chaal
kuri munda nu: lava jutti
Munda: Jutti laun dayi ki lordh, ada a jao asi kerda khand path rakhya......
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« on: June 22, 2010, 01:44:55 PM »
Waheguru ji ka khalsa waheguru ji ki fateh
Baba Moti Ram Mehra was a servant in the Hindu kitchen of the Faujdar. He used to serve food to the Hindu prisoners. Jagat Mata Gujri Ji refused to accept the food of the Mughal kitchen as well as that which came from Diwan Sucha Nand’s house. Baba Moti Ram Mehra was a great follower of Sikh Gurus. He used to serve the Sikhs on their way to Anandpur Sahib and back to their homes. The Sikhs took rest at his mud house, where the mother of Baba Moti Ram Mehra and Bibi Bholi Ji, wife of Mehra Ji, prepared food for these Sikhs.
When Jagat Mata Gujri Ji refused to accept the food, Baba Moti Ram Mehra could not bear the Sahibzadas sleeping hungry. He came home and told his family that he would serve milk and fresh water to these great prisoners. His mother and wife were scared and tried to persuade him not to take such a step. Bibi Bholi, his wife, told him that the Wazir Khan had made an announcement in the town that whoever tried to help and serve any type of food to the sons of the tenth Guru, he along with his family would be crushed alive in a Kohlu, (the oil squeezer). This information could not change the resolve of Baba ji. His mother told him that there were so many followers of the Guru in the town; they could have dared to serve the Sahibzadas. Baba Moti Ram Mehra humbly, but with determination, told his mother that those followers feared the ruler.
“Aren't you scared, my son?” asked the mother. Baba Mehra ji humbly replied, “Dear mother our Guru is fighting against injustice of the Mughals. I will serve the great mother and the Sahibzadas. I don’t fear the punishment of the Faujdar. The history will not forgive us if we do not serve the great prisoners."
Sensing his determination, his wife gave him her silver jewellery and some coins and requested him,” Please bribe the gate man of the Burj and request him to keep this act a secret.” Baba ji praised his wife for participation in the great cause. Baba Moti Ram served milk and water to the Sahibzadas and Mata Gujri Ji for three nights.
On 27th December 1704, the Sahibzadas were slain after the attempt at bricking them alive in the foundation of the wall failed. Mata Gujri ji also breathed her last. Raja Todar Mall of Sirhind performed the cremation. He told Baba Mehra ji to arrange a cart of Chandan wood, which he brought from the forests of Atta Ali. After some time, Pumma, the brother of Gangu, told the Faujdar that his servant (Cook) had served the prisoners with milk and water.
Baba Moti Ram Mehra, his mother, wife and a little son were arrested. He did not conceal his act and boldly told the Faujdar that, it was his dharma to serve the young children and the aged mother of Guru Gobind Singh Ji. So, Baba Moti Ram Mehra along with his father was sentenced to death by being squeezed in a Kohlu (oil press). His sacrifice was first sermonized by Baba Banda Singh Bahadur ji.
Sikhiwiki
Dhan Dhan Dhan Dhan Baba Moti Ram Mehra Ji
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
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« on: June 22, 2010, 01:26:09 PM »
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
The following Sakhi has been told repeatedly at the Gurudwara Sahib by a Gurmukh to build the sangat’s faith and love in Satguru Sri Guru Granth Sahib Ji Maharaj. Hopefully it will have the same effect on me and the rest of you reading this sakhi.
Dhan Guru Nanak Dev Ji Maharaj.
Quote
Along with reciting his five prayers of the daily Nitnem, Baba Ji would read a prayer called Sukhmani Sahib everyday. This prayer is composed by Guru Arjun Dev Ji. One day whilst he was deeply attuned in the prayer of Sukhmani Sahib, he came across the following passage…
God Can Revive The Dead
He Gives Sustenance (Food) To The Hungry
mirtak ka-o jeevaalanhaar.
bhookhay ka-o dayvat aDhaar.
(Gauri Sukhmani 5th Guru, page 283)
He stopped to introspect upon these words and repeated them over to himself several times. The meaning of the phrases overpowered him and he thought, “Look how powerful the Lord is! He can bring alive those that have died and sustains the hungry with the power of naam.”
Baba Ji then thought of a novel experiment. He thought that if naam can sustain one without the need for water or food then why not try this out practically. Why not try to exist and live on the power of naam for forty days, without having any food or water. In this way, the strength of Gurbani can be experienced and in the future one will be able to guide spiritual seekers on the basis of practical experience. One can assure the seeker that naam indeed is the only sustenance of the body and not food or water. It can be shown that the meditation of naam is all-powerful and can fulfil the needs of the physical body. Naam can be shown not to be some abstract concept but a tangible practical force that is the basis of this physical universe.
It was the summer season. Baba Ji completed his prayer of Sukhmani Sahib. He then set off towards the residence of S.Bawa Singh to the north from his hut. Bawa Singh wasn’t at home, so he left a message for him to send his son S SurJit Singh over to Rampur Khera as soon as he came home, as Baba Ji had an important task for him. Baba Ji had already decided to practically verify the reality of the phrases that he had read. He wanted to find out if naam can indeed support and nourish the body.
After completing his work, S SurJit Singh came over to see Baba Ji in the evening. Baba Ji told SurJit Singh that, ” For forty days I am going to meditate in this cave and will not be having anything to eat or drink for that duration. For the first 4 or 5 days, can you come and just look through the ceiling vent to check if I am still alive and that my body hasn’t decomposed? If I have passed away then cremate my body before it decomposes. If I’m ok after the first few days then you don’t need to come to check on me any further.”
Hearing these grave instructions, SurJit Singh was deeply moved, fearing the worst for Baba Ji. However, Baba Ji reassured SurJit Singh, that one must be firm in their resolve to live in the will of the Almighty,. Baba Ji said, ”I have firm belief in the Lord that nothing will happen to me. I only told you so that if I do expire then my body does not decompose in the summer heat.”
Jaap Without Food Or Water
The very next day Baba Ji completed his daily prayers and then made a supplication to the Lord, ”O patron of the poor! This humble body of mine is presented in your feet so that it may earn the rewards of the truth ensrined in naam. Shower your blessings so that naam becomes the only sustenance of this body.” Baba Ji started his simran. He would arise at 2am, bathe and recite his Nitnem. He would then recite Sukhmani Sahib with great devotion and then spend the rest of the day meditating on Mool-mantar and Gur-mantar. In the evening, he would recite Rehras and Sohila. He would take a short walk for half an hour and then retire for a short rest. This was his routine the forty days. Baba Ji used to tell us that those forty days and nights passed in unimaginable bliss (this incident is also recorded on audiocassette in his own words). Hunger and thirst aside, even the mere thought of food or water did not enter his mind. Baba Ji told us that his body didn’t feel weak in any way, whatsoever. The words of the true Guru were verified…
God’s name is my thirty-six Varieties of food
Partaking of which I am satiated.
har naam hamaaraa bhojan chhateeh parkaar
jit khaa-i-ai ham ka-o taripat bha-ee.
(Mohalla 3rd Guru, page 593)
At the end of the forty days, Baba Ji thanked Almighty Lord with an Ardas. During those forty days, the Almighty showered upon Baba Ji many boons, spiritual gifts and the nectar of naam, the bliss of which is indescribable until experienced for oneself. His belief in Gurbani became immovable and firm that, Gurbani is true without a doubt, likean indelible mark on a stone. A mark on a stone may disappear in time but Gurbani is eternally true and timeless…
The mountains, the earth, all the water
And the air shall all pass away
But the Saints’ word is infallible.
gir basuDhaa jal pavan jaa-igo ik saaDh bachan atlaaDhaa.
||1||
(Sarang 5th Guru, page 1204)
The shortfall is in our faith. If one believes firmly and with resolve in Gurbani, then its power definitely, transforms the person who believes in it. The need is to believe firmly in the truth of Gurbani. As Guru Ram Das Ji say…
O the disciples of the Guru
Know that the Guru’s hymns are true
God the creator causes the Guru to
Utter the hymns with his mouth
satgur kee banee sat sat kar jaanhu
gursikhahu har kartaa aap muhhu kadhaa-ay.
(Mohalla 4th Guru, page 308)
If one has any doubt about the validity of Gurbani then that person should verify the principles of Gurbani by acting upon them. Denouncing Gurbani without personally testing the truth ensrined in Gurbani is a great sin and ultimately deceiving oneself. They who firmly believe and have faith in Gurbani become attuned in the Lord, eventually becoming his form…
Accept the word of the Guru as true
In this way, you shall merge in the all-pervasive Lord
satgur kee banee sat sat kar maanhu i-o
aatam raamai leenaa hay. ||14||
(Maru 1st Guru, page 1028)
And
The word of the Guru is the embodiment of truth
Through the word, the mortal becomes perfect
satgur kee banee sat saroop hai gurbaanee banee-ai.
(Pauri 4th Guru, page 304)
Gurbani is therefore the embodiment and essence of the ultimate truth. Through faith in Gurbani, one can be transformed into the form of the true Lord.
655
« on: June 22, 2010, 01:01:34 PM »
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
One time in the holy court of Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj a Gursikh was reciting the following pankti:
laekh n mittee hae sakhee jo likhiaa karathaar ||
The inscription inscribed by the Creator Lord cannot be erased, O my companions
A Sikh who was sat in Guru Sahib’s darbar listened to this tuk and began to think very deeply about its meaning. After a while this Sikh who was a King from Mandi (Himachal Pradesh) went and bowed before Guru Ji and said, “Maharaj whilst listening to your beautiful bani I heard the following tuk, ‘laekh n mittee hae sakhee jo likhiaa karathaar’. If this means what is written on our foreheads cannot be erased then what is the point of becoming a Sikh of the true Guru? What is the point in doing Simran and Seva? What is the point of grasping hold of your beautiful feet?”
Satguru Ji smiled and told the Sikh that he would give him the answer to his question tomorrow. Later that night as the Sikh slept he had a very vivid dream. In that dream he saw himself as the King of Mandi who was sat on a throne surrounded by countless riches, servants and other materialistic things. He then saw himself die and being reborn into a very poor and low caste (Chandal) family. He dreamt about growing up as a boy working hard in the fields to earn enough to eat. He witnessed firsthand the sacrifices his father and mother had to make for him and his siblings who often went to sleep on an empty stomach. He saw himself being taunted and bullied daily for belonging to a low caste. His life was full of pain and sorrow.
Eventually after enduring countless hardships he grew up and got married and had children who suffered the same fate he did. One day while he was working in the fields under the blistering sun with his children he collapsed and died. When this happened the King got up from bed in a sweat and looked around. He was shocked as his dream felt very real but he told no one about it. The next day the King and his entourage went to the holy court of Satguru Sri Guru Arjan Dev Ji Maharaj once again but this time the King was very anxious and distressed.
After bowing before Guru Sahib, Guru Ji told the King to accompany him on his morning walk. As they walked the King began to get more distraught as he began to recognise the surroundings he had witnessed in his dream. As Maharaj and the sangat continued to walk forwards they came across a house where a few people were crying. Just then a little child came running towards the King with tears in his eyes and looked up and said, “Bapu Ji you have come back?” The child then ran back to his house and called the rest of his family who quickly came outside. When they saw the King their tears were turned into smiles as they kept repeating, “You’ve come back, you’ve come back”.
The King and his entourage were taken aback by this. The King himself began to shout out that he isn’t the father of the child. All the noise and fuss which was being made attracted more villagers who collectively agreed that the King was indeed the father and husband of the mourning household. The King was shocked after recognising all his relatives and fellow villagers but vehemently denied having any association with them. In this way both groups - the villagers and the family who stated that the King belonged to them and the King and his entourage – kept arguing.
Guru Sahib calmed everyone down and then told the people from the household to go and dig up the grave of their husband/father. When they did this they expected to find no body but to their surprise they found the body that they had buried just hours ago. As both groups saw this body they were all astounded as there was no difference between the physical appearance of the King and the dead body. Collectively both groups went to Guru Sahib and asked him what this all meant.
Maharaj smiled and then said that according to the pralabadh karma of the King he was destined to die and be reborn into this family and face all the hardships that fate had in store for him. However the King became a Sikh of Satguru Sri Guru Nanak Dev Ji Maharaj and took refuge in the beautiful charan kamal of Guru Sahib which saved him from enduring this and instead reduced this whole life of suffering to a dream. Although laekh was not erased it was reduced to such a level that this whole life/karma was not even felt by the King.
Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj.
Quote
kaanarraa mehalaa 5 ||
Kaanraa, Fifth Mehla:
charan saran gopaal thaeree ||
I seek the Sanctuary of Your Lotus Feet, O Lord of the World.
moh maan dhhoh bharam raakh leejai kaatt baeree ||1|| rehaao ||
Save me from emotional attachment, pride, deception and doubt; please cut away these ropes which bind me. ||1||Pause||
booddath sa(n)saar saagar ||
I am drowning in the world-ocean.
oudhharae har simar rathanaagar ||1||
Meditating in remembrance on the Lord, the Source of Jewels, I am saved. ||1||
seethalaa har naam thaeraa ||
Your Name, Lord, is cooling and soothing.
poorano t(h)aakur prabh maeraa ||2||
God, my Lord and Master, is Perfect. ||2||
dheen dharadh nivaar thaaran ||
You are the Deliverer, the Destroyer of the sufferings of the meek and the poor.
har kirapaa nidhh pathith oudhhaaran ||3||
The Lord is the Treasure of Mercy, the Saving Grace of sinners. ||3||
kott janam dhookh kar paaeiou ||
I have suffered the pains of millions of incarnations.
sukhee naanak gur naam dhrirraaeiou ||4||6||17||
Nanak is at peace; the Guru has implanted the Naam, the Name of the Lord, within me. ||4||6||17||
Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj.
Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj.
Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj.
Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj.
Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
656
« on: June 22, 2010, 12:58:48 PM »
Rahari in Sikhism is not afestival to be celeberated like Hindus in Brahmanvad, who celeberate this festival as relationship between brother and sister. For a TRUE SIKH every lady except his wife is either mother or sister or daughter as per the concept of Gurbani, " VEKH PARAIYAN CHANGIYAN MAVAN DHIYAN BHENA JANE".When such is the character of SIKH then what is the necessity of tieing a thread weaven Rakhari. Some people say that Sikhs celeberate RAKHRI as MELA RAHAR PUNYA at Gurdwara BABA BAKALA SAHIB ji.
There is a seperate historical SAKHI which has coincided whith this day.
Bhai Makhn Shah Lubana when reached at BABA BAKALA in search of 9th GURU for his offerings there were 22 PAKHANDI GURUS like DHEER MAL, who have been claiming of being GURU,but none of them could satisfy the true disciple of Gurughar/Gurudar.Then on telling of a shepherd that there is a hidden saint Known as BABA TYAG MAL JI who is always meditating in a bhora,BHAI MAKHAN SHAH reached at BHORA SAHIB found THE satguru and spoken lodly on the roof "GURU LADO RE GURU LADHO RE". So SIKHS should celeberate this day as" GURU LADHO RE DAY" in memory of DHAN GURU TEG BAHADUR JI and his true sikh BHAI MAKHAN SHAH ji . On this pious day every SIKH needs to take oath that no one will be allowed to call himself as GURU in sikhism till his last breath.
657
« on: June 21, 2010, 10:10:45 AM »
ਮੁਢ ਤੋਂ ਗਮ੍ਹ ਦਾ ਗੀਤ ਰਿਹਾ ਹਾ,
ਮਾਰੂਥਲ ਵਿਚ ਚੀਕ ਰਿਹਾ ਹਾ|
ਦੇਵੇ ਨਾ ਉਹ ਜਵਾਬ ਖ਼ਤਾ ਦਾ,
ਤਾਂ ਵੀ ਖ਼ਤ ਉਡੀਕ ਰਿਹਾ ਹਾ|
ਅੰਦਰੋ ਧੁਖ ਕੇ ਧੂਣੀ ਵਾਂਗਰ,
ਤਾਂ ਵੀ ਠੰਡਾ ਸੀਤ ਰਿਹਾ ਹਾ|
ਯਾਰਾ ਦੇ ਅਹਿਸਾਨਾ ਖਾਤਿਰ,
ਜਿੰਦਗੀ ਮੈਂ ਘਸੀਟ ਰਿਹਾ ਹਾ|
ਖ਼ੁਦਗਰਜਾ ਦੀ ਭੀੜ ਚ ਪਾਗਲ,
ਸਮੇ ਵਾਂਗਰ ਬੀਤ ਰਿਹਾ ਹਾਂ|
ਅਰਸ਼ੋ ਟੁਟੇ ਤਾਰੇ ਵਾਂਗਰ,
ਪਾਣੀ ਤੇ ਉਕਰੀ ਲੀਕ ਰਿਹਾ ਹਾਂ|
ਮੇਰੇ ਮਰੇ ਤੇ ਵੀ ਨਾ ਆਏ,
ਜਿਹਨਾ ਦੇ ਗਮਾ ਚ ਸ਼ਰੀਕ ਰਿਹਾ ਹਾਂ|
ਜਿੰਦਗੀ ਸੇਜ਼ ਹੈ ਦੁਖਾ ਦੀ,
ਹੁਣ ਤਾ ਮੋਤ ਉਡੀਕ ਰਿਹਾ ਹਾਂ|
ਉਹਦੇ ਲਈ ਤਾਂ ਗਲਤ ਹੋਵਾਗਾ,
ਸੰਧੂ ਲਈ ਮੈਂ ਠੀਕ ਰਿਹਾ ਹਾਂ|
ਕਲਬੀਰ ਸਿੰਘ ਸੰਧੂ
658
« on: June 21, 2010, 10:05:51 AM »
ਗੁਰੂ ਦਰ ਜਾਕੇ ਝੋਲੀ ਫੈਲਾਈਏ,
ਮੂਹੋ ਮੰਗੀਆਂ ਮੁਰਾਦਾ ਪਾਈਏ,
ਸਦਾ ਕਰੀਏ ਮੱਦਦ ਦੁਖੀਆ ਦੀ,
ਸੁੱਖ ਸੱਚਾ ਰੱਬ ਤੋ ਪਾਈਏ,
ਝੂਠ ਤੋ ਰਹੀਏ ਦੂਰ ਸਦਾ,
ਰੱਬ ਤੋ ਡਰਕੇ ਰਹੀਏ,
ਰੱਬ ਦੀ ਪੂਜਾ ਦਾ ਤਾ ਫਾਈਦਾ,
ਜੇ ਦੀਨ ਦੁਖੀਆ ਦੀ ਸੇਵਾ ਕਰੀਏ,
ਕਲਮ ਸੈਬਰ ਦੀ ਨੇ ਸਦਾ ਲਿਖਦੀ,
ਝੂਠ ਲਿਖਣ ਲਈ ਚਾਹੇ ਲੱਖ ਕਹੀਏ ।
ਸੈਬਰ ਸਿੰਘ ਗਾਹਲੇ
659
« on: June 21, 2010, 09:57:40 AM »
ਬਲਦੀ ਅੱਗ ਨੇ ਪੁਛਿਆ ਤੱਤੀ ਤਵੀ ਕੋਲੋ,
ਏਨਾ ਸੇਕ ਓਹ ਕਿਵੇ ਜਰ ਗਏ ਸੀ,
ਤੱਤੀ ਤਵੀ ਨੇ ਕਿਹਾ ਮੈ ਕੀ ਦੱਸਾਂ,
ਓਹ ਤਾਂ ਮੈਨੂੰ ਵੀ ਠੰਡੀ ਕਰ ਗਏ ਸੀ,
ਬਲਦੀ ਸੜਦੀ ਰੇਤ ਨੂੰ ਸਰੀਰ ਉਤੇ ਪਾਇਆ,
ਇੰਨੀ ਤੱਤੀ ਰੇਤ ਵੀ ਗੁਰੂ ਜੀ ਜਰ ਗਏ ਸੀ,
ਸਤਿਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਪਾਈ ਸਹੀਦੀ,
ਜੁਲਮ ਦੇ ਖਾਤਮੇ ਲਈ ਐਲਾਨ ਗੁਰੂ ਕਰ ਗਏ ਸੀ,
ਇੱਕ ਅਸੀ ਹਾਂ ਜੋ ਤੱਤੀ ਲੋਹ ਤੋ ਵੀ ਡਰ ਜਾਂਦੇ ਹਾਂ,
ਇੱਕ ਓਹ ਸੀ ਜੋ ਬਲਦੀਆਂ ਦੇਗਾਂ ਵਿਚ ਬਾਲੇ ਗਏ ਸੀ,
ਭੁਲਕੇ ‘ਸੈਬਰ’ ਰਾਹ ਸਿੱਖੀ ਦਾ ਕਿੱਧਰ ਗੁਆਂਚ ਗਿਐ,
ਸਿੱਖੀ ਦੀ ਰਾਹ ਤੇ ਅਸੀ ਸਭ ਤੋ ਪਿੱਛੇ ਰਹਿ ਗਏ ਹਾਂ ।
660
« on: June 21, 2010, 09:37:59 AM »
Starting from Sultanpur, Guru Nanak and Bhai Mardana reached Lahore, on the way showing the true path to the people of the villages. They stopped at a well outside Lahore to spend the night there. Early in the morning, bleating of goats and cows started in the slaughter house near that well. Through the din and noise of those animals, Guru Nanak heard the voices of Muslims reciting holy verses. Those voices were of those qazis (Islamic Magistrates) who were cutting the throats of the animals. By reciting the holy words, the qazis were making the meat of those animals rightful for the consumption of the public.
The qazis were paid for cutting the throats of animals after reciting the holy words. Guru Nanak did not like those murders being committed in the name of God. God cannot be pleased by recitation of verses in this way. Those qazis weilding the knives had become pitiless persons. Who could stop those pitiless persons committing cruelty in the name of religion ? In order to show this injustice to the other people, Guru Nanak recited the hymn: "In their ignorance, Islamic Magistrates of Lahore city were taking poison by committing tyranny on the animals in the name of God, before the sunrise."
Hearing Guru Nanak's hymn, people gathered around him. At the end of the recital, Duni Chand's men requested Guru Nanak to accompany them to his house. Acceding to their request, Guru Nanak went along with them.
Seeing much hustle and bustle in his house, Guru Nanak asked Duni Chand, 'What is the special reason of this happiness in your house ?" Duni Chand replied, "Man of God, I am performing a feast in the name of my father as I do every year. I am serving meals and giving money in charity to one hundred Brahmins. This meal served by me to these Brahmins,will reach my father which will satisfy his hunger for a whole year."
Guru Nanak gave Duni Chand a needle and said, "Duni Chand, keep this needle. I will take it back from you in the next world." Duni Chand said, "Holy man, you are joking. How can I take this needle with me to the next world ?"
Guru Nanak said, "This is very easy. It is possible in the same way as these Brahmins send the food to your father in the next world by eating themselves in one day." Hearing the reply of Guru Nanak, Duni Chand came to understand the delusion created by the Brahmins to fill their own stomachs.
Duni Chand inquired, "If these Brahmins cannot convey the food and riches how can these be taken along ?" Guru Nanak replied, "Money earned in a fair way, when shared with the needy and poor, goes directly with you to the next world. You do not require an intermediary to carry it along. Money earned by unfair means does not become right by worship, recitation and uttering the name of God."
Article taken from . "Bedtime Stories" written by Santokh Singh Jagdev.
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