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Messages - Sardar_Ji
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1681
« on: February 02, 2011, 09:22:25 AM »
Six things boys do in exam Hall:
1. Counting No of Girls..
2. Sighting the Lady Supervisor..
3. Counting How Many Windows & Doors..
4. Seeing the brand name of the pen..
5. feelings for wasting yesterday's night by not studying..
6. Think to study well at-least for next exam.
Six things girls do in exam hall:
(even they know or don't know)
1. Write
2. Write
3. Write
4. Write
5. Write
6. Write
Moral : Girls ratta maar ke pardiyaan ne
1682
« on: February 01, 2011, 10:36:32 PM »
:break: i know oh gall ni rahi
odho pj diamond c hun coala hai
phela diamond c hun coala hae :hehe: :hehe:  :
1683
« on: February 01, 2011, 10:26:59 PM »
Sandhu Saab tusi baaj aajo :thaa: :thaa:
kyun ade vich galat ki aa?
1684
« on: February 01, 2011, 10:20:46 PM »
i agree with sandhu :Laugh: :agreed:
1685
« on: February 01, 2011, 09:03:49 PM »
PUNN, a concept in the Indian tradition carrying simultaneously ethical, spiritual and philosophical connotations. As an ethical concept it implies voluntary obedience to the moral rules of conduct which have the sanction of a system of reward and punishment. As spiritual attitude, it is the inclination of the self towards a virtuous and ascetic living. As a metaphysical concept, it implies purity, holiness and goodness.
Conceived as a value, punn is the subtle result of righteous actions which influence not only the doer`s present life, but also his eschato logical state. The word punn (Prakrit punna, Pali punna, Sanskrit punyd) is derived from the root pu, meaning `to purify` or `to make clear.` Punn is that action which purifies the self (dtman) or the stream of life. The consequence of a pure action is pleasant and purifying not only for the doer but also for others.
Any action which brings about desirable results, such as peace, prosperity, and happiness, that which is good in the beginning, good in the middle and good in the end is indeed punn. In the sacred literature and lexicons of India we find this word used as a synonym of guna, subha, kusala, sukrta, dharma, pdvana and sreyas. Translated into English these words mean `virtue`, `auspicious`, `good`, `noble deed`, `righteousness`, `pure` and `preferable`. The term punnwi perhaps best translate as right doing a meritorious action.The word punya occurs in the Rgueda, though not in its later religious sense.
The Atharvaveda mentions `pure worlds` (punydnsca lokdn) while the Satapatha Brdhmana refers to `religious works` (punyakarma) such as horse sacrifice performed by the Pariksitas. The Chdndogya Upanisad attributes birth in higher state as the human to good conduct (ramamydcharandh) and birth as a boar or a candala to bad conduct (kapuydcharandh). The Brhaddranyakopanisad states that a person becomes pious (punyd) by pious deeds (punyena karmana). The early Upanisads also mention austerity (tapas) as a virtue.
Study of the Vedas, sacrifice, almsgiving, and fasting are meritorious, but they are inferior to the knowledge of the Absolute (Brahman).It is in the early Buddhist sources that the doctrine of merit is set down for the first time as an essential element in religious culture. Here a clear distinction is made between virtues or good qualities and their merit. Thus it is stated in the Dtghanikdya that "merit (punya) grows by the cultivation of good qualities (kusaladharma).
"The "foundations of meritorious deeds" (punyakriydvastu) are discussed minutely in the Buddhist texts. The three virtuous practices that contribute to merit are liberality (ddna), good conduct (slid) and meditation (dhydna). Merit is often represented as the foundation and condition of birth in good states (sugati) and in heaven (svarga).Liberality, self denial, self restraint, truthful speech, austerity, continence, study of the doctrine, renunciation, friendliness, loving kindness, impartiality, serene joy, knowledge, right views, pure intention, forbearance and meditational achievements are some of the qualities contributing to merit.
The Buddha is honoured as the embodiment of the supreme perfection of all meritorious virtues. Those bereft of merit are compared to the wood in the cremation ground. Absence of greed, of delusion, and of hatred is auspicious (subha) and leads to good states (sugati) and happiness (sukha). Punya is often compared to nectar, the antidote to living in hell and death.
Human beings are purified not by birth or wealth, but by good deeds, knowledge, righteousness, and moral conduct.Sila or pure conduct is the basis of the entire religious life. The Emperor Asoka taught that one can obtain infinite merit (anantam punyam) by the gift of righteousness (dhammaddnd). The Jaina attitude towards merit (punyd) deserves special notice.
Human beings have three dispositions (bhdvd): good (subha), bad {asubhd) and pure (suddhd). The first is the cause of religious merit (punya), the second ofs infulness (apunyd) and the third of liberation (nivrtti). The sage (yogin), leaving both good and bad, establishes himself in the pure disposition. In theJaina theory karma, whether meritorious or unmeritorious, results in bondage.
For those who desire ultimate release (moksa), even punya is an obstacle; a shackle, whether of iron or of gold, is a shackle which binds.The argument is that the doer will have to remain in transmigration {sansdra) in order to enjoy the fruition of his good works even if he be born in heavenly states. Unlike the religions of West Asian origin, the religions of Indian origin do not consider life in heaven as the highest goal. Moksa being too high an ideal for the commonality of people, birth in good states of existence (yoni), whether in the divine or the human world (lokd), is the generally cherished ideal.
Merit (punya) is the sure means of getting into these existences. Hence, compassion, renunciation, fasting, penance, sense control and alms giving are recommended to the laity. Some Jaina texts distinguish between two types of merit; one founded on the `right view` (samyagdrsti) and the other founded on the `false view` (mithyddrsti); the former leads to liberation.The Mahdbhdrata, the Smrtis and the Puranas describe in detail the means of producing merits and the rewards they lead to.
Going on pilgrimage to holy places (tzrthas), bathing in sacred rivers (sndna) and keeping various vows (watas) and fasts (upavdsas), are not the only ways of earning merit. Great emphasis is laid on the cultivation of moral qualities. According to these texts one obtains the full reward of pilgrimage and holy bath only when one is compassionate towards all beings and is pure and keeps one`s senses under control. Truthfulness, austerity, charity, celibacy, contentment, forbearance, sweet speech, and straigh (forwardness are the real tirthas that purify a being and beget merit.
The Bhagavadgita lays down that one should perform one`s assigned duty (svadharma) in order to obtain excellent rewards. Among other things, death in battle is declared to be meritorious and resulting in birth in the heaven. An enlightened sage, sthitaprajna, however, is described as being untouched by good (subha) and evil (asubhd) things. The belief that merits travel with the self wherever reborn is common to all the religions of Indian origin.
Spiritual merit is the only companion of a being in the next world (paraloka). Therefore, one should accumulate spiritual merits. It will be incorrect to assume, however, that merits are accumulated only for the enjoyment of rewards in a future life.Some people may earn merits by doing good works with a view to gaining a good reputation and glory in this very life.
Some people may perform meritorious deeds for destroying their sins, while a few might be inspired to pursue merits out of love and reverence for piety or with a view to growing in holiness. An important reason behind the accumulation of merits may be the desire to get and possess enormous supernatural powers. This is especially true of numerous figures of India`s legendary and mythical past. The name of such, as a king like Harischandra, a brdhmana seer like Visvamitra, or an ascetic sage like Kapilamuni, represent a whole series of beings, either mythical, semi historical or wholly imaginary, whose supernatural exploits occupy hundreds of pages of the Mahdbhdrata and the Puranas.
Like the practice of yoga, merits were stored for secular purposes also victory in war, immunity from disease or curse, control over the forces of nature, such as rain and storm, and so on. Certain faiths have paid little heed to this doctrine of merits. Among them may be counted the Bhaktimarga of India and the Sufism of Persia. Although faith and love are the dominant notes of the sects of Bhakti tradition of India, it will be wrong to say that they overlooked virtues like ethical excellence, compassion, and liberality.
In the teachings of Kabir and Tulsidasa, who are among the greatest name in the Bhakti tradition, the value of good works, of altruistic ethics, has never been lost sight of.How shall we define punn in Sikhism of which bhakti or devotion constitutes such an important factor? All those deeds of body, mind and speech which conduce to constant mindfulness of the Divine Reality are meritorious from the standpoint of Sikhism. The ideal person, in Sikh vocabulary, gurmukh, is the embodiment of moral and spiritual virtues. He lives, moves and has his being in the Time is Being.
In verse after verse in the Guru Granth Sahib he is eulogized for this moral excellence and blameless behaviour towards his fellow beings. The God inspired person (gurmukh) is not only a devotee or `a sharer in Divine Glory` (bhagat). As stated in the SiddhaGosti (stanzas 3542), the gurmukh is engaged in meditation, in dispensing charities and purifying himself with the holy bath.He is enlightened and endeavours, like Ramachandra, in the way of God fighting against evil forces.
He has the true discrimination and his transmigration is annulled. In devotion to the holy Lord, his egoism is consumed; by such devotion he is exalted. The Guru Granth Sahib refers to meritorious work as punn, sukrt, gun, bhaGkdr and ndmsimran (`merit`, `pious action`, `virtue`, `good deed`, and `the mindfulness of God`) in different contexts. The message of the Teachers of the Sikh tradition is that faith in and love of the one Divine Reality must go along with morally good works of the body, mind and speech.
"Without doing good no bhakti can be" (Japu, 21). The foremost work of merit (punn) is, of course, constant awareness of God. This is the root of all the other merits; without this other good works are of little avail.
A person gets little honour through pilgrimage, austerity, mercy and liberal gifts; it is the hearing, accepting and meditating (on the Divine Essence) which is the real bathing in the innermost sanctum. Holy bathing, austerities, compassion, charity are all approved if these bring even a grain of true merit. True merit lies in absorbing holy teaching, faith and devotion That will be the holy purifying bath of the Soul. And without devotion to God, No liberation can be (GG, 260).
The fact is that the gurmukh or God inspired person is described as `undeflled` (nirmalu), `pure` (suchd), `selfcontrolled` (sanjami), `selfinvestigator` (pdrakhu), `contented` (santokhi), possessed of the knowledge of sacred texts (sdstarsimiritived), one who has forsaken hatred (vair) and opposition (virodh), one who has eradicated all reckoning of complaint, hostility, and revenge (sagaK ganat mitdvai) against others, and as one who is rejoicing in the fervour of Divine Name (rdmndm rangi raid). The doctrine of grace has a place of special significance in Sikh thought. The compassionate attitude or favourable disposition of God (nadar, kirpd, prasdd, mihar) is essential even for doing meritorious works, or for avoiding evil: Through the Guru`s grace alone may one become pure and clean (GG, 158).
Virtuous conduct and even devotion to God is obtained through His favour: Whosoever He elects to his favour becomes exalted. Through the Guru`s grace God`s Name abides in his heart (GG, 159). One of the highest virtues, according to Guru Nanak, is to have complete control over one`s mana (mind) "one who has conquered his mind, has conquered the world" (GG, 6). The sum total of such scriptural affirmations is that it is through God`s favour or direction that one becomes virtuous, that merit is accumulated through Divine grace. However this does not mean that in Sikhism there is no room for the exercise of free will in the practice of virtuous life. It has, rather, been repeatedly emphasized in gurbdni that human life is the chance provided to man for acquiring that which is the sole aim of all creatures, that is, communion with the Creator.
This emphasis on Divine favour (nadar, prasdd), however, does not amount to predestinarianism and fatalism. In the Sikh Scripture the emphasis on ethical and moral teachings is very pronounced, making it clear beyond doubt that every individual is responsible for his actions, good or bad; and that he will get the reward accordingly: Deeds good and bad will be weighed in the presence of the Lawmaker; some will be judged to be close, others far apart. According to their actions will they be assigned their ranks (GG; 8). Divine grace is not bestowed upon unworthy persons; one has to be virtuous to deserve favour of the Lord, though grace is essential to acquire purity, or to accumulate punn. But it comes to the lot of those alone who seek it and make themselves worthy of it.
The crucial question is raised in the Scripture: "In the face of both sin and virtue as our witnesses, what prayer can avail us" (GG, 351)? Prayer bears fruit only when it is accompanied by good life. "Doing good deeds (sukrt) and remembering God one will not step out in the direction of hell" (GG, 461). It is the meekest and the humblest, those who rejoice in the dust of the feet of the sages (jandhuri), that obtain the Supreme state {paramgati). We read in the Guru Granth Sahib: "Salute, with joined palms, that brings great merit; prostrate before them, and you will thereby accumulate much merit" (GG, 13).
The Sikh list of merits includes virtues such as mindfulness of God, spririt of detachment (bairdgu), truthfulness, contentment, doing good deeds, restraint of the senses, righteous conduct, patience, faith, compassion,, humility, fear of sin, chastity, scriptural study, liberality, knowledge, understanding, and desire for ultimate release (mokhu), etc. But the greatest virtue is the destruction of haumai (selfcentredness or egoity). "A man may do millions of virtuous deeds, but if he feels proud of his meritorious acts, all his efforts go waste. He many practise numerous austerities, but if he falls a prey to conceit, he will continue in the circle of rebirth in a good or bad state" (GG, 278). Haumai (egoity), thus, annihilates all punn or merit, and according to Sikhism, one cannot be virtuous unless one discards one`s haumai.
References :
1. Jolly, J., "Ethics and Morality (Hindu)," in Encyclopaedia of Religion and Ethics, vol. V. New York, 1964
2. Sher Singh, The Phitosophhy of Sikhism. Lahore, 1944
3. Avtar Singh, Ethics of the Sikhs. Patiala, 1970
4. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990
5. Gunindar Kaur, The Guru Granth Sahib - Its Physics and Metaphysics. Delhi, 1981
6. Shan, Harnam Singh, Guru Nanak `s Moral Code. Delhi, n.d.
7. Thomas, George, Christian Ethics and Moral Philosophy. New York, 1958
8. Dhillori, Jaswinder Kaur, Guru Nanak d Ktmat-Mimansa. Amritsar, 1982
9. Padam, Piara Singh, Rahitndme. Patiala, 1974
1686
« on: February 01, 2011, 08:59:43 PM »
DEATH, the primordial mystery and one of the cardinal conditions of existence. Scientifically, death is defined as "the permanent cessation of the vital function in the bodies of animals and plants" or, simply, as the end of life caused by senescence or by stoppage of the means of sustenance to body cells. In Sikhism the universal fact of mortality is juxtaposed to immortality (amarapad) as the ultimate objective (paramartha) of life. As a biological reality death is the inevitable destiny of everyone. Even the divines and prophets have no immunity from it. Mortality reigns over the realms of the gods as well.
Death will inevitably strike Even in the land of Lord Indra* Nor is Brahma`s* domain free from it. Likewise is Lord Siva`s* world decreed to come to naught. * three gods of the Hindu pantheon (GG, 237) We all entered this world "with death as our written fate" (GG, 876), says Guru Nanak. Death cannot be apprehended apart from life. Contemplating both together, one truly comprehends the phenomenon of life and death (maran jivan ki sojhi pae). A significant term used for death is kal which has a dual meaning. It connotes death as well as time. Both connotations inter wine theologically.
Kal is often denoted as jam kal (Jama = yama, the Vedic God of Death). Day in and day out it gnaws at the fabric of life. But man remains ignorant and perceives it not. That kal is constantly nibbling at life brings home to one the ephemerality of existence and therefore the necessity of making the most of it. If life has been lived in accord with acceptable laws it will win approval. Death is the privilege of men Who live life positively. (GG, 579) Death is legitimated by the ends it serves surmounting the throes of transmigration or sacrifice for an ideal or laying down of one`s life in a righteous cause.
Such a death carries one beyond the realm of Time into the realm of Eternity (akal). Eternity does not signify extended Time, but the state beyond Time, and therefore beyond mortality. Participation in Eternity does not lie hereafter. It is the state of immortality (amarapad) here in life which is liberation (mukti) from the throes of Time. That signifies the death of Death itself (kal kale). To attain this state of immortality one need not necessarily pass through the portals of biological death. This state can be attained while one is still alive. To achieve this, however, one has to die to oneself.
This state is attainable by contemplating the Self by the grace of the Divine:As by the Lord`s favour one contemplates the self, So one learns to die while still living. (GG, 935) Dying to oneself has several kindred nuances in Sikh theology. Spoken, not only in terms of decimation of man and even of egoity (haumai), this is also the connotation of dying in sabda (the Holy Word): He who ceases in sabda His death is blessed. (GG, 1067) Another type of "blessed" dying is through sacrifice. When he initiated the order of the Khalsa in 1699, Guru Gobind Singh invited Sikhs to offer him their own heads.
Five volunteered in response to the call. The baptismal initiation ceremony fashioned after that event even now encapsulates its symbolic sacrifice. The initiate is required to die to his past samskaras and be born into the Guru`s family. The kindred spirits who Served their Lord while they lived Kept Him in mind while departing, (GG, 1000) yearn for their departure to their `real home` (ny ghar) where they have a tryst with their Divine Spouse. At that time they invoke the blessings of one and all: Predestined is the hour of my nuptials* Come ye, my friends, and anoint the doorsteps.
mystical term for death en are thus advised to meditate on Him who sends the call: May the day of union for each arrive (GG, 12) Death, then, marks the day of union with the Divine. It is not an occasion for grief. Lamentation over death is forbidden the Sikhs. In his Ramkali Sadd, The Call, the poet in the Guru Granth Sahib records: By his wish the holy Guru (Guru Amar Das) his entire family to himself called, and said: No one after me should cry, Such that cry shall no way please me. The Sikh bereavement ceremony consists of having the Holy Book, the Guru Granth Sahib, recited from end to end, praying for the departed soul and distributing the sacramental (karahprasad). See BHOG
References :
1. Sikh Rahit Maryada. Amritsar, 1975
2. Padam, Piara Sirigh, ed.. Guru Granth Vichar-Kosh. Patiala, 1969
3. Jodh Sirigh, Bhai, Gurmati Nirnaya. Lahore, 1945
4. Sher Singh, The Philosophy ofSikhism. Lahore, 1944
5. Jogendra Singh, Sir, Sikh Ceremonies. Bombay, 1941
6. Cole, W. Owen and Piara Singh Sambhi, The Sikhs: Their Religious Beliefs and Practices. Delhi, 1978
1687
« on: February 01, 2011, 08:49:54 PM »
SIKHS` RELATIONS WITH JATS OF BHARATPUR. Hindu Jats, who have ethnic affinity with the Sikh Jatts of the Punjab, had emerged, like the Sikhs, as a new political power in the region south of Delhi. Their first revolt in 1669 under their leader Gokul was ruthlessly suppressed by the Mughal audiority, but they soon found another leader in Raja Ram who continued the struggle till his death in July 1688. Churaman (d. 1721), his younger brother and successor to leadership, was an astute politician. He professed allegiance to Emperor Bahadur ShahI (1707-12) and received from him mansab of 1500 zat and 500 sowar. He joined the imperial campaign against the Sikhs at Sadhaura and Lohgarh in 1710
Suraj Mall, the adopted son of Churaman`s son, Badan Singh, was the real founder of the Jat state of Bharatpur. He was killed on 25 December 1763 in a battle near Delhi against Najib udDaulah, the Ruhila chief who had been appointed Mir Bakhshi and Regent at Delhi by Ahmad Shah Durrani after the battle of Panipat (1761). Suraj Mall`s son and successor Jawahar Singh (d. 1768), appealed to the Sikhs for help. The latter responded immediately. 40,000 of them under the overall command of Sardar Jassa Singh Ahluvalia crossed the Yamuna on 20 February and plundered the country around it.
Najib udDaulah rushed back to save his own territories and the immdediate pressure on the Jats was removed. Jawahar Singh now made preparations to avenge his father`s death. Besides his own army, he hired 25,000 Maratha cavalry and decided to engage some Sikhs also, and fixed an interview with the Sikh sardars encamped at Barari Ghat on the east bank of the Yamuna, 20 km north of Delhi. He forded the Yamuna on an elephant and was led on foot into an assembly of about 10,0 Sikh sardars. The meeting began with ardas, the supplicatory Sikh prayer, in which they pleaded, "Jawahar Singh, son of Suraj Mall and a devotee of Guru Nanak, has sought refuge with Khalsa jio desiring redress for his father`s blood. So help us God!" Jawahar Singh enlisted 15,000 Sikhs.
The fighting went on for 20 days. Najib was defeated and forced to retire into the Red Fort on 9 January 1765. Within a month the Ruhilas of Najib udDaulah suffered another defeat at the hands of the Sikhs in the Nakhas or horse market and in Sabzi Mandi. Just at this time news arrived of a fresh invasion of the Punjab by Ahmad Shah Durrani, the Sikhs hastening back to protect their own homeland. Jawahar Singh`s Maratha allies later went over to aid his western neighbour, Raja Madho Singh of Jaipur, taking sides also with his stepbrother, Nahar Singh, who was in independent possession of Dholpur.
Jawahar Singh engaged 25,000 Sikhs under the command ofJassa Singh Ahluvalia to help him in his campaign against Jaipur, but the Rajput ruler made his peace with him. He then took into his pay a fresh force of 7,000 Sikhs and attacked Nahar Singh, who called in the Marathas to his help. The Sikhs defeated the Marathas in a fierce battle fought on 1314 March 1766. Nahar Singh took refuge with Madho Singh of Jaipur. Jawahar Singh seized Dholpur and the Sikhs captured several hundred horses of the defeated Marathas. Madho Singh of Jaipur attacked Bharatpur in December 1767. Jawahar Singh again engaged 10,000 Sikhs to fight for him, but was defeated on 29 February 1768 with a heavy loss of life.
He enrolled another 10,000 Sikhs making a total of 20,000 at 7,00,000 rupees per mensem. As he again advanced to meet Madho Singh, the latter retired without giving a fight. Jawahar Singh was assassinated in June 1768. His younger brother, Ratan Singh, was also murdered in April 1769. His two brothers, Naval Singh and Ranjit Singh, contested the succession. The former occupied Bharatpur while the latter invited the Sikhs for help. The Sikhs arrived near `Aligarh on 26 January 1770. Naval Singh proceeded to check their advance, but fled in panic without firing a shot.
The Sikhs chased him as far as Chunar where Walter Reinhard (1720-78), a European adventurer commonly known as Samru, tried to bring about peace. A fortnight`s negotiations commencing on 8 February 1770 ended in smoke and the Sikhs marched back plundering Jat villages on the way. Naval Singh, regrouping his troops, followed them. The Sikhs suddenly turned back on 24 February 1770 and surrounded the Jat advance guard under Rene Madec (1736-84), another European adventurer, and Gopal Rao Maratha. In the battle that followed, almost the entire Maratha cavalry was cut to pieces and Gopal Rao was wounded. Three of Rene Madec`s six companies were completely wiped out. On the approach of the main body of the Jats, the Sikhs withdrew.
References :
1. Bhangu, Ratan Singh, Prachin Panth Prakash. Am ri tsar, 1914
2. Gian Singh, Giani, Twarikh Guru Khalsa [Reprint]. Patiala, 1970
3. Ganda Singh, Sardar Jassa Singh Ahluvalia. Patiala, 1969
4. Gupta, Hari Ram, History of the Sikhs. Delhi, 1978-82
1688
« on: February 01, 2011, 09:17:43 AM »
:blah: :blah: :blah: :blah:
:laugh: :laugh: :laugh: :laugh: :laugh: :laugh:
1689
« on: February 01, 2011, 09:15:38 AM »
us tou bad medam ne ans ki deta tenu ???????
madam khandi school avi pher daso tenu agla din mae 1 ghanta phela school ponch gaya :laugh: :laugh: hona ki pher ohne principal nu shakyiat karti componder ta pher ki bandha c conductor jaroor banh gae X_X ajjj kalh amritsar toa jalandhar jayi da roj ik adi naddi naal chakar chalayi da :hehe:
1690
« on: February 01, 2011, 09:13:01 AM »
titlee ne ta jana hi c j hor 10 k mint ruk jandi sandhu kol sandhu ne ta pagal kar deni c titlee : :
jae kitae sandhu titlee nu pagal kar dinda tae titlee nae sara school dae munde pagal kar denae c :laugh: :laugh: :laugh:
1691
« on: February 01, 2011, 09:11:11 AM »
photo dae vich
right side Jhanda Amli vichkar khooinoor tae left side tae Grenade singh :hehe: :hehe:
1692
« on: February 01, 2011, 09:08:27 AM »
hahah aho hun nu compounde te ban hi jana c :pagel: X_X
compounder da ta pata ni, par madam na jaroor chakar chala lenda :laugh: :laugh: :laugh:
1693
« on: February 01, 2011, 09:07:37 AM »
:laugh: :laugh: :laugh: :laugh: :laugh: :laugh: :laugh:
ana sara kush hun toa badh titlee vichari hasdi hasdi ghar chal gae huni :laugh: :laugh: :laugh: X_X
1694
« on: February 01, 2011, 09:06:25 AM »
1695
« on: February 01, 2011, 09:04:47 AM »
:laugh: :laugh: :laugh: :laugh: :laugh:
bada maza anda jae madam manh jandi tae :hehe:
1696
« on: February 01, 2011, 09:03:02 AM »
ahhahah sandhu v amli banda es ne apne marks dekh dekh hi nashe ch hoyi jana c :laugh: :laugh:
hahaha aho anu sach much nasha ho jana c tae adae bapu pher kicka maar maar k kadna nasha :thaa: :laugh: :laugh:
1697
« on: February 01, 2011, 08:56:10 AM »
hahhah mand veer sandhu ne ta 3-4 claas vicho paas ho jana :rockon: :rockon:
haha hitler veer jae sandhu dae ana number 1 vaar aa jandae anae 5-7 saal ta oda ayi nai c pardna :laugh: :laugh:
1698
« on: February 01, 2011, 08:50:36 AM »
:laugh: :laugh: :laugh: sandhu kehnda c ... ana number naal ta mae 2-3 paper vicho pass ho jana c
1699
« on: January 31, 2011, 08:46:16 AM »
:laugh: :laugh:
1700
« on: January 27, 2011, 06:43:40 PM »
i realy dont have aswer for thiss....i think its could better to ask my friend the one realy close to me :
waht was the last time u got drunk
never. when u last time cook?
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