bas ajj mera jee kar aya poll banon nu  :happy:

singh tae kaur  kachae pakkae dost kaffi time phela oh online milae tae  ik dujjae naal bardia galha maraan lagg pae tae ik din ki hunda k kaur kam kazza kar k  bas shad k chala jandi oh da group. tae singh apni zindgae jeonda janda tae online aunda tae chala janda.... bas.. :D . kayi bar singh nae ous nu miss kita, o dae muh tae bas ous dost da naam rehnda c ( ahh da matlab aah ni k singh nu kaur naal pyar ho gaya  bas oda chetae karda hao ga ) :hehe: ik din ki hunda k ous da oh dost(kaur)  online vapis aa janda tae singh ous nu online dekh bara kush hunda  :balle: tae ana nu kaur ous nu ik din bula lendi(message kar di)  tae khendi yaar tu oyi na jidaa phela baria changia-2 galh marda hunda mera na tae ess dost kolo ous layi koi shabad ayi ni muh niklaya( matlab ous kolo koi message reply ni hoya)... pher vi ous na kaffi try kita ohnu contact( message) karan layi par haar waar oh kisae na kisae rakwatt karr k rukk janda..... tae pher ous nae sochya chall inbox message shad dava ja kush par ous di himmat na payi  ...  :sad:                             tusi ki sochde o k kaur ki sochdi hao gaa? singh bare




singh hawa karda... ( kyu k kaur nu nai pata k o galh karna chounda par o ni rahi )
 singh da ous naal galh karan nae nu dil ni karda
 singh ous nu bhul gya...
 jae thodae kol singh vastae koi salah tae thalle daso?
 singh ous naal galh ni karna chounda

" ਆਪਣੇ ਖੁੱਦ ਦੇ ਹੀ ਹਾਲਾਤ ਮੇਰੇ ਵੱਸ 'ਚ ਨਹੀਂ,
ਮੈਂ ਕਾਹਤੋਂ ਏਨਾ ਪਰੇਸ਼ਾਨ ਜਿਹਾ ਹਾਂ..


ਦੀਵੇ ਵਾਂਗਰ ਹੌਲੀ ਹੌਲੀ ਲੋਅ ਬੁੱਝਦੀ ਜਾ ਰਹੀ,
ਪਲ-ਦੋ-ਪਲ ਹੋਰ, ਬੜਾ ਬੇਜਾਨ ਜਿਹਾ ਹਾਂ..


ਰੰਗਾਂ ਨਾਲ ਜਿੰਦਗੀ ਗੁਜਾਰਨ ਦੇ, ਕਦੇ ਪੂਰਾ ਨਾ ਹੋਣ ਵਾਲੇ,
ਕਿਸੇ ਵਿਧਵਾ ਦੇ ਅਰਮਾਨ ਜਿਹਾ ਹਾਂ..


ਮੇਰੀ ਰੂਹ ਹੋ ਗਈ ਫੌਤ, ਸਭ ਜਲਜ਼ਲੇ ਮਿੱਟੀ ਹੋ ਗਏ ਨੇ,
ਅੱਗ ਨੇ ਨੇੜੇ ਕੱਖਾਂ ਦੇ ਮਕਾਨ ਜਿਹਾ ਹਾਂ..


ਸਾਰੀ ਉਮਰ ਭਾਰ ਮੋਢੇ ਟੰਗਿਆ, ਲੋੜ ਪੈਣ ਤੇ ਕੰਮ ਨਾ ਆਏ,
ਟੁੱਟੇ ਮਿਰਜੇ ਦੇ ਤੀਰ-ਕਮਾਨ ਜਿਹਾ ਹਾਂ..


ਮੇਰੀ ਪੀੜ, ਮੇਰੇ ਸੁਪਨੇ, ਤੇਰੀ ਆਮਦ ਦਾ ਖਿਆਲ,
ਹੁਣ ਕੌਡੀ ਹੋਏ,ਇਸ ਲੱਖਾਂ ਦੇ ਸਮਾਨ ਜਿਹਾ ਹਾਂ

Gurdwara Pathar Sahib, is a beautiful Gurudwara sahib constructed in the memory of Guru Nanak, about 25 miles away from Leh, on the Leh-Kargil road, 12000 ft above sea level. The Gurdwara was built in 1517 to commemorate the visit to the Ladakh region of Guru Nanak Dev, the founder Guru of the Sikh faith.
During his lifetime Guru Nanak travelled to many distant places and one such place was Tibet. Guru Nanak is well respected by Tibetan Buddhists who consider him a saint; The Dalai Lama, spiritual leader of Buddhists in Tibet, has confirmed this in his discussions with some Sikh leaders saying that Tibetans revere Guru Nanak as a Buddhist saint under the name of Guru Gompka Maharaj.
Gurdwara Pathar Sahib, is a beautiful Gurudwara sahib constructed in the memory of Guru Nanak, about 25 miles away from Leh, on the Leh-Kargil road, 12000 ft above sea level. The Gurdwara was built in 1517 to commemorate the visit to the Ladakh region of Guru Nanak Dev, the founder Guru of the Sikh faith.During his lifetime Guru Nanak travelled to many distant places and one such place was Tibet. Guru Nanak is well respected by Tibetan Buddhists who consider him a saint; The Dalai Lama, spiritual leader of Buddhists in Tibet, has confirmed this in his discussions with some Sikh leaders saying that Tibetans revere Guru Nanak as a Buddhist saint under the name of Guru Gompka Maharaj.


The Rock thrown by demon towards Guru Nanak

Pathar Sahib

Listening they learned that the pathar the road crew had been having so much trouble with was a ‘mould’ with a negative impression, of their revered Lama Nanak that contained a hollow imprint of his shoulders, head and backside. He was told that during the period of 1515-18 when Guru Nanak was returning to Punjab through Srinagar, after travelling to Sikkim, Nepal and Tibet, he had rested at this place. It is believed that Guru Nanak Dev reached Leh via Sikkim, Nepal, Tibet and Yarkhand. Today the site and the Gurdwara that now covers the boulder is revered by both the local Lamas and Sikh sangat. Currently the Army is looking after buy prescription drugs the Gurdwara.

According to a local legend, once a wicked demon live in the area who terrorised the people where the gurdwara is now situated. The people prayed to the Almighty for help. It is said that Guru Nanak heard their woes and came to their aid. He settled down on the bank of Comprar levitra en espana the river below the hill where the wicked demon lived. The Guru blessed the people with sermons and became popular in the area. The locals called him Nanak Lama. Seeing this the demon got into a rage and decided to kill Guru Nanak Dev.

One morning when the Guru was sitting in meditation, the demon pushed a large pathar (boulder), down from the hilltop, with the intention of killing the Guru. The boulder gained speed as it rumbled down the hillside, but when it touched the Guru’s body, it softened like warm wax and came to a halt against Guru Nanak’s back. The Guru kept on meditating unhurt and undisturbed. Thinking that the Guru had been killed, the demon came down and was taken aback to see the Guru deep in meditation. In a fit of anger, he tried to push the boulder with his right foot, but as the pathar still had the softness of warm wax, his foot got embedded in it. Pulling his foot from the boulder the demon was dumfounded to see the impression his foot had just left in the stone. Generique levitra

Footprint in the rock

Footprint in the rock

On seeing this, the demon realised his own powerlessness in comparison to the spiritual power of the great Guru. He fell at the feet of Guru Nanak Dev and begged for forgiveness. Guru Sahib advised him to get rid of his wicked ways and asked him to lead a life of a noble person. This changed the life of the demon, who gave up evil deeds and started serving the people. Levitra 10 mg Levitra cost

Guru Nanak Dev thereafter continued his holy journey towards Srinagar via Kargil. The pathar pushed down by the demon, with the imprint of the body of Guru Nanak Dev and the footprint of the demon, is at present on display in Gurdwara Pathar Sahib. It is said that since the visit of Guru Sahib (in 1517) to the building of the roadway in 1965, the local Lamas had held the pathar sacred and offered prayers to it as, no doubt, they do to this day.

Location

To visit the gurdwara, one can take, a direct flight to Leh from New Delhi,JAMMU & SRINAGAR and stay in a hotel at Leh. To visit Leh by road there are two routes,one is via SRINAGAR {J&K} and the other is via MANALI{HP}.Both the roads are closed from November to May every year due to excessive snowfall and remain open from June to Oct. As Leh is located at a high altitude, one can have breathing problems due to the paucity of oxygen. Visitors are advised to consult their doctors and arrange proper woolen clothes before embarking on this journey as the temperature falls beyond -20 degree in Winter. The 25-km road from Leh to the Gurdwara Pathar Sahib is in good condition. Visitors can go by bus or taxi. The Gurdwara Sahib is located next to the main road near Magnetic Hill India.

Sri Guru Granth Sahib Ji was first compiled by Sri Guru Arjan Dev Sahib Ji at Amritsar between 1600-1604, Guru Ji narrated the Gurbani and Bhai Gurdas Sahib Ji was the scribe. Guru Sahib had collected the works of the previous Gurus and then added works from other saints and their own utterances of Gurbani. Sri Guru Granth Sahib Ji was first installed at Harimandar Sahib (Golden Temple, Amritsar) on the 16th of August 1604 with Baba Buddha Sahib Ji being the first Granthi.

Eternal King

Gurgaddi of Sri Guru Granth Sahib Jee
(Everlasting Guruship)

In 1708 AD at Sri Hazoor Sahib, Nanded with 5 Singhs in the Hazoori (Presence) of Sri Guru Granth Sahib Jee, Sri Guru Gobind Singh Jee uttered the following in front of all those presence as a command:

“With the blessing of God the Khalsa Panth was created, all Sikhs have a commandment to believe in Sri Guru Granth Sahib Jee, which is the living embodiment of the 10 Guru’s. Whatever you desire can be obtained by meditating on the Shabad (Verses) of Sri Guru Granth Sahib Jee.”

The names of the 5 Singh’s were:

1) Baba Gurbakhash Singh Ji, who was martyred fighting against Ahmed Shah Abdali’s forces, his place of martyrdom was behind Sri Akal Takhat Sahib.
2) Baba Deep Singh Ji Shaheed
3) Pyare Bhai Dharam Singh Ji
4) Bhai Santokh Singh Ji (Sevadar Sri Hazoor Sahib)
5) Bhai Har Singh Ji (Author of Guru Ji’s daily diary)

Sri Guru Gobind Singh Sahib Ji gave the final form to Sri Guru Granth Sahib Ji by including Sri Guru Teg Bahadar Sahib Ji’s Bani in the period 1705-1706. Bhai Mani Singh Ji was granted the seva of being the scribe. Just before His departure from the world on the 7th of October 1708, Guru Sahib installed Sri Guru Granth Sahib Ji as the Sikhs final and everlasting Guru.

Contributors

Gurus: Sri Guru Nanak Dev Sahib Ji, 974 compositions in 19 different rags
Sri Guru Angad Dev Sahib Ji, 62 Saloks within the Vars
Sri Guru Amardas Sahib Ji, 907 compositions in 17 different rags
Sri Guru Ramdas Sahib Ji 679 compositions in 29 different rags
Sri Guru Arjan Dev Sahib Ji, 2218 compositions in 30 different rags
Sri Guru Hargobind Sahib Ji, added the tunes to 9 out of the 22 Vars
Sri Guru Teg Bahadar Sahib Ji, 115 compositons in 15 different rags
Sri Guru Gobind Singh Sahib Ji, 1 dohra in Salok Mahala 9, Ang 1429

Gursikhs:

Bhai Mardana Ji, 3 Saloks in 1 raag
Baba Sundar Ji, 1 hymn in 1 raag
Bhai Satta Ji & Bhai Balwand Ji, 1 Var in 1 raag

Bhagats:

Beni Ji, 3 compositions in 3 different raags
Bheekhan Ji, 2 hymns in 1 raag
Dhanna Ji, 4 compositions in 2 different raags
Fareed Ji, 134 compositions in 2 different raags
Jai Dev Ji, 2 compositions in 2 different raags
Kabeer Ji, 541 compositions in 17 different raags
Naamdev Ji, 60 compositions in 18 different raags
Parmanand Ji, 1 hymn in 1 raag
Peepa Ji, 1 hymn in 1 raag
Ramanand Ji, 1 hymn in 1 raag
Ravidas Ji, 41 compositions in 16 different raags
Sadhna Ji, 1 hymn in 1 raag
Sain Ji, 1 hymn in 1 raag
Soordas Ji, 1 verse in 1 raag
Trilochan Ji, 4 compositions in 3 different raags

Bhatts:

Kal, Kalsahaar, Tal, Jaalap, Jal, Kirat, Sal, Bhalah, Nalah, Bhikhaa, Jalan, Das, Gyand, Sewak, Mathura, Bal, and Haribans, 123 Swayas singing the praises of the first 5 Gurus

Languages

Panjabi, Sanskrit, Sindhi, Western Panjabi/Lehndi, Arabic, Persian, Gujrati, Marathi, Eastern Hindi, Western Hindi, and Eastern Apabhramsa.

Contents

31 Raags:

 Sri Raag, Majh, Gaurhi, Aasha, Goojri, Devgandhari, Bihagrha, Vadhans, Soratth,  Dhanasri, Jaitsri, Todi, Bairarhi, Tilang, Soohi, Bilawal, Gond, Ramkali, Natt Narayin, Malli Gaurha, Maaru, Tukhari, Kedara, Bhairayo, Basant, Saarag, Malaar, Kaanrha, Kaliyan, Parbhati, Jaijavanti,

Bhagat Kabeer Ji & Bhagat Fareed Ji Saloks
17 Bhatts Swayas praising the Gurus
Saloks in addition to the Vars (including Salok Mahala 9)
Mundavani and Salok Mahala 5
Raagmala
 

satta da nasha.mov

SATTA DA NASHA

In Vancouver, B.C., Canada, I was asked to speak before a social group known as C.R.J. (Committee for Racial Justice). The members include representatives of all religions; Hindus, Muslims, Christians, Sikhs among them. Police officials and public representatives also attended. This gathering is held in turn at the religious place of each faith. About a decade ago, in the late eighties, they met in the Guru Amar Das Niwas, a wing of the Gurudwara at Ross Street, Vancouver.

While sharing special and unique features of the Sikh faith, I spoke about my unpleasant experience of being asked a wrong question by the local people, “Why are you carrying a dagger?” The audience enjoyed my observations when I explained to them why asking this question to a Sikh is wrong.

The relevant part of my speech is briefly mentioned below.

“Friends, I hope all of you will agree with me that we are not carrying our shirts and pants, but we are wearing them. This (showing my Kirpan in the sling), is an article of faith. I wear it, I do not carry it. Further, it is not a dagger, but a Kirpan.

We know that robbers carry daggers to kill and rob people. However, the Sikhs wear Kirpans to protect people.

Wearing of the Kirpan by a Sikh, can be explained by an analogy to the wearing of a pistol by a policeman. We have the police chief with us today (wearing his full uniform, he was sitting in the front row, just near the podium). He will agree with me that robbers carry pistols to rob people or even kill them. On the other hand, policemen use pistols not to kill people, but to protect them. Therefore, the policemen are required to wear them to perform their duty and as a part of their duty and as a part of their uniform. Sikhs are Sant-Sipahis (Saint-Soldiers), hence they are required to wear Kirpans as a part of their panj kakaar (5-K) uniform to be reminded of the responsibility of their faith to protect people.

This will help you understand why I feel hurt when somebody asks me, “Why are you carrying a dagger?” This question sends a very wrong and derogatory message to a Sikh. Surely, every police official will feel bad when he hears, “He is carrying a pistol to kill people, whereas we pay him to protect people.”

The Guru had a very solid reason to coin a new name, Kirpan, for this article of the Sikh faith; Kirpan means a weapon for doing a favour to the people and protecting their honour. The name reflects the mission for which a Sikh wears it. A Sikh is to publicly agree under oath before the Panj Pyaras for its genuine use before he is allowed to wear it.

On the same analogy, I suggested to the police chief to change the name of the pistol to protectil, when it is given to policemen for protecting and keeping peace. This new name will also reveal the mission of the police. It will provide them the psychology of service and motivate them for the right use of the equipment. (A white policeman was suspended for allegedly shooting an African-Canadian out of colour bias. This use or misuse of the pistol was in the news during those days.)

There was a smiling response from the audience including the police chief. After the meeting, he informally endorsed the justification of the wearing of the Kirpan by the Sikhs when he said to the President of the Gurdwara, “Now, I know that a Sikh does not carry a dagger, but he wears a Kirpan.”

A Kirpan symbolising dignity and strength. Kirpan comes from the word 'KIRPA' and 'AAN'. Kirpa means an act of kindness or a favour; 'aan' means honour, respect, and self-respect.


by Dr. Gurbaksh Singh 

MAYA
by Satwinder Singh.

An illusion, causes deep confusion,
Who am i, where am i,
sih after sih.

This body is maya, the car is maya,
the house is maya, the money is maya,
It's all gonna go, it's all a dream.

Think, think, money, money,
How can i make it,
Run around like a mad bunny.

Where can I put it, where will it stay,
Can i take it with me,
NO ! not a penny, whatever you say.

A big illusion, Causes deep confusion,
Let it go, think deep,
It's all a dream, not to keep.

There's only one treasure to keep,
The Nam, Vaheguru Vaheguru,
So let's remember Him, even in our sleep.

It's all a dream, nothing will stay,
Worldy greed, attachment and ego,
Leads you astray.

Mine!, Mine! , All the time,
This is the way of the fool,
Missing the Guru's Warning sign.

I want, I want,
more and more,
Not listening, to the Sant.

Proud of this, proud of that,
Don't care about the poor,
Turning into a Fat Cat.

Maya was made by Beutiful Vaheguru,
The only way to protect yourself,
Is to fall to the feet, of the Perfect Guru.

Now listen carefully,
This all doesn't mean,
You can't own houses or watch the telly.

Live like the Lotus flower,
In the society but above,
Then your life, will not turn sour.

I pray to Guru Ji,
Who gave me this life,
Protect me Creator of Maya,
I am yours, protect this weak imboceil,
May i not burn in this world on fire.

In Your Sharan
by Satwinder Singh.

In Your Sharan,
Is ALL the Sukh,
In Your Sharan,
There is no Dukh.

In Your Sharan,
You are my protector,
In Your Sharan,
What pain can occur ?

In Your Sharan,
You control the five,
In Your Sharan,
You keep me alive.

In Your Sharan,
We commit no crime,
In Your Sharam,
We don't worry about time.

Under Your Sharan,
We become happy and free,
Please take us into Your Sharn,
Dhan Dhan Sri Guru Granth Sahib Jee.

If Guru Gobind Singh Ji Came To My Room
by Amanpreet Kaur.

If Guru Ji came to my room to spend a day or two,
If He came unexpectedly, I wonder what I will do?
Oh, I know, I will give my nicest spot to such an honoured guest,
And all the food I’d serve to Him would be the very best;
And I would keep assuring Him I’m glad to have Him here,
That serving Him in my room is joy beyond compare.

But, when I see Him coming, would I meet Him at the door;
With arms out stretched in welcome to my Heavenly visitor?
Or would I have to change my clothes before I let Him in?
Or hide some magazines and put the guthka where they have been;
Would I then switch off the radio and hope He hadn’t heard?
And wish I hadn’t uttered that last loud hasty word?

Would I hide my worldly music and put out some Amrit Kirtan out?
Could I let Guru Ji walk right in, or would I rush about?
And I wonder- if Guru Ji were to spend a day or two with me,
Would I go right on doing the things I always do?

Would I go right on saying the things I always say?
Would life for me continue as it does from day to day?
Would my daily conversation keep its usual pace?
And would I find it hard before each meal to say grace?

Would I sing the songs I always sing, and read the books I read?
And let Him know the things on which my mind and spirit feed?
Would I take Guru Ji with me everywhere I plan to go?
Or would I maybe change my plans for maybe just a day or so?

Would I be glad to have him meet my closest friends?
Or would I hope they’d stay away until His visit ends?
Would I be glad to have Him stay forever and forever on and on?
Or would I sigh with great relief when He at last was gone?
It might be interesting to know the things that I would do,
If Guru Ji in person came to spend some time with me!

I am a Sikh by Sukhpinder Singh

With the awakening of each new day
I watch the sunrise as I start to pray
To thank Him as he did teach
I do so for I am a Sikh.
Labouring with gifts possessed
For them all I am truly blessed
They give me identity that is unique
But most of all they make me a Sikh.
After my duties I rest and play
Endeavouring to do so the truthful way
Practicing restraint when I act and speak
Obeying the laws of being a Sikh.
There are wrongs that I may do
But still that path I shall pursue
With His protection when I am weak
I am sure to be a better Sikh.
With my faith as my trusting friend
I shall one day this world transcend
And use it to my Lord reach
Where I can be declared a true Sikh.