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Topics - Kudi Nepal Di
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361
« on: June 22, 2010, 07:17:10 AM »
Sat shri akal jee.......
tuhanuuuuuu karna ena hai bas ethe.... tusieee kis vi user da koi new name soch ha likhna haiiiii like funny, serious etc...
lets start
lion heart = munda daang varga :laugh: :laugh:
362
« on: June 22, 2010, 06:34:24 AM »
ਕਦੇ ਖੜੇਤ ਨਹੀਂ ਆਈ, ਜਿਹੜੀ ਚੀਜ਼ ਅੱਜ ਫੈਸ਼ਨ ਦੇ ਤੌਰ 'ਤੇ ਵਰਤੀ ਜਾਂਦੀ ਹੈ, ਹੋ ਸਕਦਾ ਹੈ ਸਾਲ-ਛੇ ਮਹੀਨਿਆਂ ਤੱਕ ਉਸ ਦੀ ਵੀ ਕੋਈ ਵੁੱਕਤ ਨਾ ਰਹੇ।
ਕੋਈ ਵੇਲਾ ਸੀ ਜਦੋਂ ਸੱਗੀ ਫੁੱਲ, ਪਿੱਪਲ ਪੱਤੀਆਂ ਅਤੇ ਹੋਰ ਸ਼ਿੰਗਾਰਾਂ ਨਾਲ ਸਜੀਆਂ ਮੁਟਿਆਰ ਪੰਜਾਬਣਾਂ ਹੋਣ ਦਾ ਅਹਿਸਾਸ ਕਰਾਉਂਦੀਆਂ ਸਨ ਪਰ ਅੱਜ ਇਹ ਸਾਰੀਆਂ ਚੀਜ਼ਾਂ ਅਜਾਇਬ ਘਰਾਂ ਦਾ ਸ਼ਿੰਗਾਰ ਬਣ ਕੇ ਰਹਿ ਗਈਆ ਹਨ। ਹੁਣ ਤਾਂ ਸੌ ਪਿੱਛੇ ਦਸ ਮੁਟਿਆਰਾਂ ਵੀ ਅਜਿਹੀਆਂ ਨਹੀਂ ਲੱਭਦੀਆਂ ਜਿਹੜੀਆਂ ਪਰਾਂਦੇ ਨੂੰ ਅਹਿਮੀਅਤ ਦਿੰਦੀਆਂ ਹੋਣ। ਕਿਸੇ ਵੇਲੇ ਆਸਾ ਸਿੰਘ ਮਸਤਾਨਾ ਦਾ ਗੀਤ �ਕਾਲੀ ਤੇਰੀ ਗੁੱਤ 'ਤੇ ਪਰਾਂਦਾ ਤੇਰਾ ਲਾਲ ਨੀ, ਰੂਪ ਦੀਏ ਰਾਣੀਏ ਪਰਾਂਦੇ ਨੂੰ ਸੰਭਾਲ ਨੀ' ਕੰਨਾਂ ਵਿਚ ਖੰਡ-ਮਿਸ਼ਰੀ ਘੋਲਦਾ ਹੁੰਦਾ ਸੀ ਪਰ ਦੁੱਖ ਦੀ ਗੱਲ ਇਹ ਹੈ ਕਿ ਰੂਪ ਦੀਆਂ ਰਾਣੀਆਂ ਨੇ ਨਾ ਪਰਾਂਦਿਆਂ ਨੂੰ ਸੰਭਾਲਿਆ ਅਤੇ ਨਾ ਹੀ ਲੰਮੀਆਂ ਗੁੱਤਾਂ ਨੂੰ।
ਸ਼ਹਿਰਾਂ ਦੀ ਗੱਲ ਤਾਂ ਵੱਖਰੀ, ਪੇਂਡੂ ਕੁੜੀਆਂ ਸੀਨਿਆਂ 'ਤੇ ਛੁਰੀਆਂ ਚਲਾਉਂਦਾ। ਸ਼ਾਇਦ ਇਸੇ ਕਰਕੇ ਵੱਖ-ਵੱਖ ਕਵੀਆਂ ਨੇ ਪਰਾਂਦੇ ਦੀ ਮਹੱਤਤਾ ਬਿਆਨ ਕੀਤੀ ਹੈ। ਕਿਸੇ ਨੇ ਪਰਾਂਦੇ ਨੂੰ ਸੱਪ ਵਾਂਗ ਫੁੰਕਾਰੇ ਮਾਰਨ ਵਾਲਾ ਆਖਿਆ ਹੈ, ਕਿਸੇ ਨੇ ਚੋਬਰਾਂ ਦੀਆਂ ਨੀਂਦਾ ਉਡਾਉਣ ਵਾਲਾ ਤੇ ਕਿਸੇ ਨੇ ਇਸ ਨੂੰ ਮੁਟਿਆਰ ਦੇ ਹੁਸਨ ਦਾ ਪ੍ਰਤੀਕ ਆਖਿਆ ਹੈ।
ਇਹ ਸੱਚ ਹੈ ਕਿ ਪਹਿਲੇ ਵੇਲਿਆਂ ਵਿਚ ਮੁਟਿਆਰ ਦੀਆਂ ਸਧਰਾਂ ਪਰਾਂਦੇ ਨਾਲ ਵੀ ਜੁੜੀਆਂ ਹੁੰਦੀਆਂ ਸਨ। ਪਰਾਂਦੇ ਨੂੰ ਮਹਿਕਦੀ ਜਵਾਨੀ ਨਾਲ ਜੋੜ ਕੇ ਦੇਖਿਆ ਜਾਂਦਾ ਸੀ। ਪਰਾਂਦਾ ਮੁਟਿਆਰ ਦੇ ਹੁਸਨ ਨੂੰ ਚਾਰ ਚੰਨ ਲਗਾ ਦਿੰਦਾ ਅਤੇ ਉਸ ਦੇ ਰੂਪ ਦੀ ਸੋਭਾ ਵਧ ਜਾਂਦੀ ਜਿਵੇਂ ਸ਼ਿੰਗਾਰ ਦੇ ਬਾਕੀ ਸਾਧਨਾਂ ਦਾ ਆਪੋ-ਆਪਣਾ ਥਾਂ ਹੈ, ਉਸੇ ਤਰ੍ਹਾਂ ਪਰਾਂਦਾ ਆਪਣਾ ਰੋਲ ਅਦਾ ਕਰਦਾ ਅਤੇ ਵਿਆਹਾਂ ਮੌਕੇ ਮੁਟਿਆਰਾਂ ਸਹੁਰੇ ਘਰ ਕਈ-ਕਈ ਦਰਜਨ ਪਰਾਂਦੇ ਲੈ ਕੇ ਜਾਂਦੀਆਂ।
ਹੁਣ ਸਮਾਂ ਏਨਾ ਬਦਲ ਗਿਆ ਹੈ ਕਿ ਸਭ ਦੇ ਸਾਹਮਣੇ ਹੈ। ਸਕੂਲ-ਕਾਲਜ ਵਿਚ ਪੜ੍ਹਦੀ ਕਿਸੇ ਵੀ ਕੁੜੀ ਨੂੰ ਪੁੱਛ ਲਵੋ, �ਤੁਸੀਂ ਗੁੱਤ ਦੀ ਥਾਂ ਗਿੱਠ ਕੁ ਲੰਮੇ ਵਾਲਾਂ 'ਤੇ ਰਬੜ ਬੈਂਡ ਚੜ੍ਹਾਇਆ ਹੋਇਐ, ਜੇ ਤੁਸੀਂ ਲੰਮੀ ਗੁੱਤ ਰੱਖ ਲਵੋਂ ਤਾਂ ਬਹੁਤੀ ਚੰਗੀ ਗੱਲ ਹੋਵੇ।' ਅੱਗੋਂ ਜਵਾਬ ਮਿਲਦਾ ਹੈ, �ਸਾਰਾ ਦਿਨ ਗਰਦਨ ਨੂੰ ਪਸੀਨਾ ਜਿਹਾ ਆਉਂਦਾ ਰਹਿੰਦੈ, ਕੌਣ ਕਰੇ ਯੱਬ੍ਹ ਗੁੱਤ ਰੱਖਣਾ ਦਾ, ਪੋਨੀ ਵਧੀਆ ਐ, ਨਾ ਇਸ ਨੂੰ ਵਾਹੁਣ-ਸੰਵਾਰਨ 'ਤੇ ਬਹੁਤਾ ਝੰਜਟ ਕਰਨ ਦੀ ਲੋੜ ਐ...।' ਇਹ ਗੱਲ ਆਪਣੀ ਥਾਂ ਠੀਕ ਹੋ ਸਕਦੀ ਹੈ ਪਰ ਸੋਹਣੇ ਦੇਸ਼ ਪੰਜਾਬ ਦੀਆਂ ਮੁਟਿਆਰਾਂ ਜਦੋਂ ਇਹ ਵਿਚਾਰ ਰੱਖਣ ਲੱਗੀਆਂ ਹੋਣ ਤਾਂ ਮਨ ਨੂੰ ਹੌਲ ਜਿਹਾ ਪੈਂਦਾ ਹੈ।
ਗੁਰਦਾਸ ਮਾਨ ਦਾ ਗੀਤ ਵੀ ਤੁਸੀਂ ਸੁਣਿਆ ਹੋਵੇਗਾ, �ਟੰਗੇ ਰਹਿੰਦੇ ਕਿੱਲੀਆਂ ਦੇ ਨਾਲ ਪਰਾਂਦੇ, ਜਿਨ੍ਹਾਂ ਦੇ ਰਾਤੀਂ ਯਾਰ ਵਿਛਾੜੇ', ਜਿਸ ਵਿਚ ਪਰਾਂਦੇ ਨਾਲ ਮੁਟਿਆਰ ਦੀਆਂ ਸਧਰਾਂ ਨੂੰ ਜੋੜ ਕੇ ਪੇਸ਼ ਕੀਤਾ ਗਿਆ ਹੈ। ਸੱਚ ਹੈ ਕਿ ਜਦੋਂ ਮਨ ਵਿਚ ਕੋਈ ਚਾਅ ਨਾ ਹੋਵੇ, ਸਧਰਾਂ ਮਰ ਗਈਆਂ ਹੋਣ, ਖੁਸ਼ੀ ਨਾਂਅ ਦੀ ਕੋਈ ਚੀਜ਼ ਨਾ ਹੋਵੇ, ਉਦੋਂ ਕੀਹਦੇ ਲਈ ਸੰਵਰਨਾ ਹੁੰਦਾ ਹੈ। ਜ਼ਮਾਨਾ ਭਾਵੇਂ ਬਦਲ ਜਾਵੇ, ਫੈਸ਼ਨ ਭਾਵੇਂ ਕੋਈ ਵੀ ਆ ਜਾਵੇ, ਸਾਨੂੰ ਆਪਣਾ ਪਿਛੋਕੜ ਨਹੀਂ ਭੁੱਲਣਾ ਚਾਹੀਦਾ, ਕਿਉਂਕਿ ਜਿਹੜੀਆਂ ਕੌਮਾਂ ਅਤੀਤਵਿਸਾਰ ਦਿੰਦੀਆਂ ਹਨ, ਸਮਾਂ ਉਨ੍ਹਾਂ ਨੂੰ ਘੱਟ ਹੀ ਮੁਆਫ ਕਰਦਾ ਹੈ!!!
363
« on: June 21, 2010, 09:13:05 AM »
ssa jee........ meraaaaaa sab ta ageeeee req haiii ji etheeeee horrrr country di lang na boloooo plzzzz aa site ta bas aap hindi, punjabi n english bol sakde haiii hor nhiiiiii plzzzzz.... ho sakaaa taaaaaa sirf punjabi bolna diiiii tryyyyyy karoooooo basssssss
je maiii kuch galat kehaaaa taaaaa maaf kardoooooo plzzzzz
364
« on: June 21, 2010, 05:57:51 AM »
Amrita Pritam (August 31, 1919 – October 31, 2005) was an Indian writer and poet, considered the first prominent woman Punjabi poet, novelist, and essayist, and the leading 20th-century poet of the Punjabi language, who is equally loved on both the sides of the India-Pakistan border She is most remembered for her poignant poem, Aj Aakhaan Waris Shah Nu (Today I invoke Waris Shah - "Ode to Waris Shah", an elegy to the 18th-century Punjabi poet, an expression of her anguish over massacres during the partition of India. As a novelist her most noted work was Pinjar (The Skeleton) (1950), in which she created her memorable character, Puro, an epitome of violence against women, loss of humanity and ultimate surrender to existential fate; the novel was made into an award-winning film, Pinjar in 2003. When the former British India was partitioned into the independent states of India and Pakistan in 1947, she migrated from Lahore, to India, though she remained equally popular in Pakistan throughout her life, as compared to her contemporaries like Mohan Singh and Shiv Kumar Batalvi. Known as the most important voice for the women in Punjabi literature, in 1956, she became the first woman to win the Sahitya Akademi Award for her magnum opus, a long poem, Sunehray , later she received the Bhartiya Jnanpith, one of India's highest literary awards, in 1982 for Kagaz Te Canvas (The Paper and the Canvas). The Padma Shri came her way in 1969 and finally, Padma Vibhushan, India's second highest civilian award, in 2004, and in the same year she was honoured with India's highest literary award, given by the Sahitya Akademi (India's Academy of Letters), the Sahitya Akademi Fellowship given to the "immortals of literature" for lifetime achievement.
Personal life
In 1935, Amrita married Pritam Singh, son of a leading hosiery merchant of Lahore's Anarkali bazaar. In 1960, Amrita Pritam left her husband for poet Sahir Ludhianvi (Abdul Hayee). The story of this love is depicted in her autobiography, Rasidi Ticket. When another woman intruded into the love life of Sahir, Amrita found solace in the companionship of the renowned artist and writer Imroz. She spent the last forty years of her life with Imroz, who also designed most of her book covers. Their life together is also the subject of a book, Amrita Imroz: A Love Story.
She died in her sleep on 31 October 2005 at the age of 86 in New Delhi, after a long illness. She is survived by her partner Imroz, daughter Kandlla, son Navraj, daughter-in-law Alka, and her grandchildren, Taurus, Noor, Aman and Shilpi.
366
« on: June 19, 2010, 01:08:34 PM »
Welcome! You have entered [Mitra Da Dera] at 8:56 pm
[DIL-DA-NI-MADHA] 8:56 pm: jatti a gai bai
[DIL-DA-NI-MADHA] 8:56 pm: ladu
[DIL-DA-NI-MADHA] 8:56 pm: bando
[SANDHU_BOYS] 8:56 pm: ssa dosto
[DIL-DA-NI-MADHA] 8:57 pm: sandhu
[DIL-DA-NI-MADHA] 8:57 pm: tanu
[DIL-DA-NI-MADHA] 8:57 pm: pataeh
[Jatti09] 8:57 pm: yaar bas kar hun ids bana
[DIL-DA-NI-MADHA] 8:57 pm: ithe admin hgandu
[DIL-DA-NI-MADHA] 8:57 pm: ne
[DIL-DA-NI-MADHA] 8:57 pm: :p
[DIL-DA-NI-MADHA] 8:57 pm: hahahahha
[cooljassi005->Jatti09] 8:57 pm: ssa
[DIL-DA-NI-MADHA] 8:57 pm: jatti ona chir
[DIL-DA-NI-MADHA] 8:57 pm: naihatda
[DIL-DA-NI-MADHA] 8:57 pm: tu ajj ek kam kar
[DIL-DA-NI-MADHA] 8:57 pm: jatti tu ja ke
[DIL-DA-NI-MADHA] 8:57 pm: topic dkeh plzzzzzz eh gal te eh
[DIL-DA-NI-MADHA] 8:57 pm: wala dkeh odhe ch kon boleya te ban kinu kita
[cooljassi005->Jatti09] 8:57 pm: :roll:
[Jatti09->cooljassi005] 8:57 pm: wht
[Mitra Da Dera]: jksunny has entered at 8:58 pm
[Mitra Da Dera]: jksunny has entered at 8:58 pm
[cooljassi005->Jatti09] 8:58 pm: i jus wished u
[cooljassi005->Jatti09] 8:58 pm: ssa
[cooljassi005->Jatti09] 8:58 pm: wanna chat ?
[DIL-DA-NI-MADHA] 8:58 pm: jatti ja dekh ja ke
[DIL-DA-NI-MADHA] 8:58 pm: jaaa dekh lawnage
[DIL-DA-NI-MADHA] 8:58 pm: kidhe ch
[DIL-DA-NI-MADHA] 8:58 pm: galti hai
[Jatti09->cooljassi005] 8:58 pm: ssa ji
[Jatti09] 8:58 pm: mainu pata sara
[SANDHU_BOYS] 8:58 pm: ssa jatia
[Jatti09] 8:58 pm: mai desi jatti hai
[SANDHU_BOYS] 8:58 pm: ssa da jawab ta de dea karo
[cooljassi005->Jatti09] 8:58 pm: hmmm
[cooljassi005->Jatti09] 8:58 pm: thanks
[DIL-DA-NI-MADHA] 8:58 pm: hahhaha
[cooljassi005->Jatti09] 8:58 pm: where u from ?
[DIL-DA-NI-MADHA] 8:58 pm: asha asha
[cooljassi005->Jatti09] 8:58 pm: ASL ?
[Jatti09] 8:58 pm: ssa sandhu kida
[SANDHU_BOYS] 8:59 pm: k sab ethe hawa he karde o
[DIL-DA-NI-MADHA] 8:59 pm: tanu ta galan kadiya c
[DIL-DA-NI-MADHA] 8:59 pm: tu app
[DIL-DA-NI-MADHA] 8:59 pm: galat boli c pehla
[DIL-DA-NI-MADHA] 8:59 pm: haan
[DIL-DA-NI-MADHA] 8:59 pm: sandhu hun tu mere
[DIL-DA-NI-MADHA] 8:59 pm: kolo man bahn ek karoni
[DIL-DA-NI-MADHA] 8:59 pm: hai
[Jatti09] 8:59 pm: mai nhi boli ccc tusi gala kade c sab nuuu
[Jatti09] 8:59 pm: u know very well
[cooljassi005->Jatti09] 8:59 pm: :(
[Jatti09->cooljassi005] 9:00 pm: ki hoya
[DIL-DA-NI-MADHA] 9:00 pm: han
[DIL-DA-NI-MADHA] 9:00 pm: ji
[DIL-DA-NI-MADHA] 9:00 pm: tu
[DIL-DA-NI-MADHA] 9:00 pm: ja ke topic dekh
[jksunny] 9:00 pm: HELLO JASSI JI
[DIL-DA-NI-MADHA] 9:00 pm: tanu ape pata chal
[cooljassi005->Jatti09] 9:00 pm: hmmmm
[DIL-DA-NI-MADHA] 9:00 pm: jaul
[DIL-DA-NI-MADHA] 9:00 pm: loka da
[DIL-DA-NI-MADHA] 9:00 pm: oh munda uakha hoya te ohne
[cooljassi005->Jatti09] 9:00 pm: ur eyes keep starring at me
[DIL-DA-NI-MADHA] 9:00 pm: manukiha sala
[Jatti09->cooljassi005] 9:00 pm: aap pehla gal kiti hai
[DIL-DA-NI-MADHA] 9:00 pm: te main
[Jatti09] 9:00 pm: n yaar bas kar tuu bahut tang karta tusie
[cooljassi005->Jatti09] 9:00 pm: when i keep waiting for ur reply
[DIL-DA-NI-MADHA] 9:00 pm: ban karta
[DIL-DA-NI-MADHA] 9:00 pm: kiah dekh admin nu kiha te admin ne manu
[cooljassi005->Jatti09] 9:00 pm: pata niii
[cooljassi005->Jatti09] 9:00 pm: maybe
[cooljassi005->Jatti09] 9:01 pm: ur name sounds familiar
[cooljassi005->Jatti09] 9:01 pm: kiti hai shayad
[DIL-DA-NI-MADHA] 9:01 pm: na na na tang
[DIL-DA-NI-MADHA] 9:01 pm: main keha hai
[cooljassi005->Jatti09] 9:01 pm: tusi kithon ?
[DIL-DA-NI-MADHA] 9:01 pm: bhi hana je tusi manu unban
[DIL-DA-NI-MADHA] 9:01 pm: kardo taa main kise nu
[DIL-DA-NI-MADHA] 9:01 pm: ksuh nai kehna
[DIL-DA-NI-MADHA] 9:01 pm: i promis
[DIL-DA-NI-MADHA] 9:01 pm: but tusi admin manu boldehoon te
[cooljassi005->Jatti09] 9:01 pm: :mean:
[DIL-DA-NI-MADHA] 9:01 pm: main ta dubara aunda haan
[Jatti09->cooljassi005] 9:01 pm: jalandhar
[cooljassi005->Jatti09] 9:02 pm: aaah
[cooljassi005->Jatti09] 9:02 pm: alright
[cooljassi005->Jatti09] 9:02 pm: whats ya name ?
[Mitra Da Dera]: nikkie has entered at 9:02 pm
[Mitra Da Dera]: nikkie has entered at 9:02 pm
[cooljassi005->Jatti09] 9:02 pm: y u reply soooo oooooo ooo slow
[DIL-DA-NI-MADHA] 9:02 pm: jattii baki
[DIL-DA-NI-MADHA] 9:02 pm: ttu
[DIL-DA-NI-MADHA] 9:02 pm: topic dkeh te
[DIL-DA-NI-MADHA] 9:02 pm: manuboli badh vich tu
[Jatti09] 9:02 pm: ok maiiiiii kardi viiiiiii butttt tusi vi sry feel kardoooooo
[Jatti09->cooljassi005] 9:03 pm: mera name simar hai
[DIL-DA-NI-MADHA] 9:03 pm: lai lai lai asha tuhadi eh zid hai bhi main sry kahan
[Jatti09->cooljassi005] 9:03 pm: n tusie kithe
[cooljassi005->Jatti09] 9:03 pm: ooooh
[cooljassi005->Jatti09] 9:03 pm: main Jasneet
[cooljassi005->Jatti09] 9:03 pm: Dubai
[DIL-DA-NI-MADHA] 9:03 pm: manu bas
[cooljassi005->Jatti09] 9:03 pm: u got yahoo or skype ?
[nikkie] 9:03 pm: ssa sab nu
[DIL-DA-NI-MADHA] 9:03 pm: dubara tuhanu
[DIL-DA-NI-MADHA] 9:03 pm: unban karo ek bari
[Jatti09->cooljassi005] 9:03 pm: no
[DIL-DA-NI-MADHA] 9:03 pm: mainreport deya karunga
[DIL-DA-NI-MADHA] 9:03 pm: jehra bhi aukha hoya ja
[DIL-DA-NI-MADHA] 9:03 pm: ksuh bhi
[DIL-DA-NI-MADHA] 9:03 pm: but ajj mainr eport diti tusi
[DIL-DA-NI-MADHA] 9:04 pm: kiah c sala kanjar kehan chnaga nai laga
[cooljassi005->Jatti09] 9:04 pm: coool
[DIL-DA-NI-MADHA] 9:04 pm: oh munde ne ki kiah hai manu
[cooljassi005->Jatti09] 9:04 pm: how old r u ?
[DIL-DA-NI-MADHA] 9:04 pm: sala haan te odhe te
[DIL-DA-NI-MADHA] 9:04 pm: kyu nai gussa kita
[DIL-DA-NI-MADHA] 9:04 pm: eh daso manuuu
[cooljassi005->Jatti09] 9:04 pm: jhooot changa boll lende hooo
[Jatti09->cooljassi005] 9:04 pm: 19 n u
[DIL-DA-NI-MADHA] 9:04 pm: bolo hun hai koi jabab
[DIL-DA-NI-MADHA] 9:04 pm: edha jatti bol
[cooljassi005->Jatti09] 9:04 pm: 19 +5
[jksunny->Jatti09] 9:04 pm: HELLO JATTI JI
[nikkie] 9:05 pm: kithe merge ho sare ssa da jwab v nahi dinde
[cooljassi005->Jatti09] 9:05 pm: don runaway now
[cooljassi005->Jatti09] 9:05 pm: i am 24..i cant help it out.....
[DIL-DA-NI-MADHA] 9:05 pm: hahah mare
[DIL-DA-NI-MADHA] 9:05 pm: nai aje marangee
[Mitra Da Dera]: SPEED has entered at 9:05 pm
[Mitra Da Dera]: SPEED has entered at 9:05 pm
[DIL-DA-NI-MADHA] 9:05 pm: admin jehra eda
[DIL-DA-NI-MADHA] 9:05 pm: karde ne
[DIL-DA-NI-MADHA] 9:05 pm: neee
[DIL-DA-NI-MADHA] 9:05 pm: jatti jabab
[DIL-DA-NI-MADHA] 9:05 pm: de manu
[Jatti09] 9:05 pm: ki davaaaaaa
[DIL-DA-NI-MADHA] 9:05 pm: bhi ajj kon galat
[DIL-DA-NI-MADHA] 9:05 pm: boleya c te
[DIL-DA-NI-MADHA] 9:05 pm: manu kyu ban kita geya eh
[DIL-DA-NI-MADHA] 9:05 pm: ohne pehla sala kiha c te ohnu kyu nai
[DIL-DA-NI-MADHA] 9:06 pm: ban kita geya manu
[DIL-DA-NI-MADHA] 9:06 pm: kyu kita ban
[Jatti09] 9:06 pm: tu unban hou gayeee
[Jatti09] 9:06 pm: hona???
[DIL-DA-NI-MADHA] 9:06 pm: haan
[DIL-DA-NI-MADHA] 9:06 pm: karo manu unban
[DIL-DA-NI-MADHA] 9:06 pm: main kise nu kuj nai kehna
[cooljassi005->Jatti09] 9:07 pm: oye
[cooljassi005->Jatti09] 9:07 pm: too bad
[Jatti09] 9:07 pm: ok mai aa chat save kardi haiii pj ta
367
« on: June 19, 2010, 08:33:04 AM »
The shoes made in different parts of Punjab out of self lured leather have different traditions. Light shoes were considered the best and to explain this aspect the cobblers used to say that even the sparrows can fly with them. Earlier shoes which have come to be known as Punjabi Juttis throughout the world were embroidered with gold and silver wires all over in different patterns covering every parts of the pair so that it looked as if it was made of solid gold and silver. Now even when golden and silver threads are used to embroider these shoes, the quality of these world famous shoes is still maintained.
A little history about the Punjabi Jutti or beaded shoes is very interesting. It sounds like it may be a lost art or one that becomes very rare given modernization. There are people trying to keep the traditional ways of making these shoes survive!
Till recently, the cobbler was one of the essential workmen of the village community in North west India including Rajasthan, Punjab, Himachal Pradesh and Jammu & kashmir. He was entitled to have the skins of all animals dying a natural death, or to share themwith the village sweepers. Apart from his right to the skins of dead animals, he also got a share or fixed amount of produce, which varied from place to place. In return he was required to supply shoes to the whole family of his patrons once or twice a year, and to provide cattle thongs, plough gear, headstalls for cattle and other leather products of agricultural utility.
With modernisation and machines taking over for most manufacturing activities, the punjabi jutti was slowly losing its presence and glory. And so most of the craftsmen were looking for alternative means of occupation. Manufacture of Punjabi juttis or Khussas needs no machines. It only needs recognition. The craftsmen are still there. What is needed is someone who would admire their products and buy them.
368
« on: June 18, 2010, 11:51:52 AM »
ssa sab nu aj mainu bahut gusa aa jo shoutbox vich hoya.... admin g tusi gobal mod kyu banya ne jehri power tusi gm nu dita hai ki sirf chat vich he ban kar sakde ne.... oh ta chat mod vi kar sakde ne.... tuhanu gm nu forum vich ban karni di power dini chadi haii... asi admin n sub admin kithe labhi sara din ta oh labhda nhi... plz esi ta action lao jaldi  pj pari n pj gallery work desi jatti
369
« on: June 18, 2010, 07:07:30 AM »
Kaur
Kaur (Punjabi: ਕੌਰ; Hindi: कौर) in Sikhism (meaning: "princess") is a mandatory last name for female Sikhs, in the same way as Singh is for male Sikhs.
History
Kaur, is term used by Sikh women either as the final element of a compound personal name or as a last name. It cannot be regarded as a true surname or family name. Its origin goes back to Sanskrit word, 'Kunwar' or Kaur which changed into Kaur by metathesis. Among Sikhs, female names are often derived from male names by the addition of Kaur. The tenth guru of Sikhs, Guru Gobind Singh, made it mandatory for Sikh females to use the name Kaur and for Sikh males to use the name Singh, when he administered Amrit (baptism) to both males and female Sikhs. All female Sikhs were asked to use the name Kaur after their forename and males were to use the name Singh. Since 'Kaur' means princess), it acts as a symbol of equality among males and females. This custom further confirmed the equality of both genders as was the tradition set by the founder of Sikhism, Guru Nanak. It also gave women the sense of self-respect.
Guru Gobind Singh said,
"You are my beloved, my daughters. You must be respected. How can this world be without you?".
"You don’t have to take anybody else's name. You are an individual, you are the equivalent of a prince, and you keep Kaur as your given name.
Kaur provides Sikh women with a status equal to all men. This was also intended to reduce the prejudice created by caste-typing based on the family name. Prejudice based on caste was still rampant during Guru Gobind's time (17th century). This particularly affected women who were expected to take their husband's family name upon marriage.
370
« on: June 18, 2010, 06:21:34 AM »
ਵਿਸ਼ਵ ਦੇ ਕੋਨੇ-ਕੋਨੇ 'ਚ ਬੈਠੇ ਪ੍ਰਵਾਸੀ ਪੰਜਾਬੀਆਂ ਦੁਆਰਾ ਆਪਣੀ 'ਪੰਜਾਬੀ ਮਾਂ ਬੋਲੀ' ਨੂੰ ਫੈਲਾਉਣ 'ਚ ਬੇਤਹਾਸ਼ਾ ਪਾਇਆ ਜਾ ਰਿਹਾ ਯੋਗਦਾਨ ਸ਼ਲਾਘਾਯੋਗ ਹੈ,ਪੰਜਾਬੀ ਦੇ ਤੇਜ਼ੀ ਨਾਲ ਵਿਦੇਸ਼ਾਂ 'ਚ ਫੈਲਣ ਦੇ ਇਸ ਰੁੱਖ ਨਾਲ ਪੰਜਾਬੀਆਂ ਦਾ ਸਿਰ ਵੀ ਮਾਣ ਨਾਲ ਹੋਰ ਉੱਚਾ ਹੋ ਜਾਂਦਾ ਹੈ ਪਰ ਇੱਥੇ ਹੀ ਪੰਜਾਬੀਆਂ ਲਈ ਅਫ਼ਸੋਸਜਨਕ ਗੱਲ ਇਹ ਵੀ ਹੈ ਕਿ ਜਿੱਥੇ ਪੰਜਾਬੀ ਭਾਸ਼ਾ ਨੂੰ ਹਰ ਪਾਸੇ ਲੋਕਾਂ ਵੱਲੋਂ ਸਤਿਕਾਰ ਦਿੱਤਾ ਜਾ ਰਿਹਾ ਹੈ ਅਤੇ ਇਸ ਨੂੰ ਪਿਆਰੀ ਅਤੇ ਮਿੱਠ ਬੋਲੜੀ ਭਾਸ਼ਾ ਕਿਹਾ ਜਾ ਰਿਹਾ ਹੈ,ਉੱਥੇ ਹੀ ਪੰਜਾਬ 'ਚ ਆਪਣੇ ਹੀ ਘਰ ਵਿੱਚ ਇਹ ਮਤਰੇਈ ਹੋ ਕੇ ਰਹਿ ਗਈ ਜਾਪਦੀ ਹੈ।ਇੰਝ ਪ੍ਰਤੀਤ ਹੋ ਰਿਹਾ ਹੈ ਕਿ ਜਿਵੇਂ ਉਹ ਆਪਣੀ ਹੋਂਦ ਨੂੰ ਕਾਇਮ ਰੱਖਣ ਲਈ ਚੀਖ-ਚੀਖ ਕੇ ਕਹਿ ਰਹੀ ਹੋਵੇ,ਪੰਜਾਬੀ ਪੁੱਤਰੋ ਮੈਨੂੰ ਇੰਝ ਮਤਰੇਆ ਨਾ ਕਰੋ।
ਪੰਜਾਬ 'ਚ ਪੰਜਾਬੀ ਨਾਲ ਹੋ ਰਿਹਾ ਇਹ ਸਲੂਕ ਵਾਕਿਆ ਹੀ ਪੰਜਾਬ ਲਈ ਚਿੰਤਾ ਦਾ ਵਿਸ਼ਾ ਹੈ,ਆਪਣੀ ਪੰਜਾਬੀ ਭਾਸ਼ਾ ਤੋਂ ਬੇਮੁੱਖ ਹੋ ਕੇ ਹਿੰਦੀ ਅਤੇ ਅੰਗਰੇਜ਼ੀ ਵੱਲ ਨੌਜਵਾਨਾਂ ਦਾ ਰੁੱਝਾਨ ਵੱਧਦਾ ਜਾ ਰਿਹਾ ਹੈ,ਜੋ ਕਿ ਪੰਜਾਬੀ ਲਈ ਕਾਫ਼ੀ ਖਤਰਨਾਕ ਸਿੱਧ ਹੋ ਰਿਹਾ ਹੈ,ਨੌਜਵਾਨ ਆਪਣੀ ਪਿਆਰੀ ਭਾਸ਼ਾ ਤੋਂ ਦੂਰ ਹੁੰਦੇ ਜਾ ਰਹੇ ਹਨ।ਇਹਨਾਂ ਭਾਸ਼ਾਵਾਂ ਨੂੰ ਸਿੱਖਣ ਦੀ ਲੱਗੀ ਹੋੜ ਨਾਲ ਉਹ ਆਪਣੀ ਪੰਜਾਬੀ ਮਿੱਠਬੋਲੜੀ ਭਾਸ਼ਾ ਤੋਂ ਬੇਮੁੱਖ ਹੋ ਗਏ ਹਨ ਅਤੇ ਉਹ ਦੂਜੀਆਂ ਭਾਸ਼ਾਵਾਂ 'ਤੇ ਵੀ ਚੰਗੀ ਪਕੜ ਨਹੀਂ ਬਣਾ ਪਾ ਰਹੇ,ਜਦੋਂਕਿ ਉਨ੍ਹਾਂ ਨੂੰ ਚਾਹੀਦਾ ਹੈ ਕਿ ਪਹਿਲਾਂ ਪੰਜਾਬੀ ਭਾਸ਼ਾ 'ਤੇ ਚੰਗੀ ਪਕੜ ਬਨਾਉਣ ਅਤੇ ਫ਼ਿਰ ਦੂਜੀਆਂ ਭਾਸ਼ਾਵਾਂ ਵੱਲ ਰੁੱਖ ਕਰਨ,ਇੱਥੇ ਮੈਂ ਇਹ ਕਹਿਣਾ ਚਾਹਵਾਂਗਾ ਕਿ ਹੋਰ ਭਾਸ਼ਾਵਾਂ ਸਿੱਖਣੀਆਂ ਕੋਈ ਬੁਰੀ ਗੱਲ ਨਹੀਂ,ਹਰ ਆਦਮੀ ਚਾਹੁੰਦਾ ਹੈ ਕਿ ਉਹ ਵੱਧ ਤੋਂ ਵੱਧ ਭਾਸ਼ਾਵਾਂ ਸਿੱਖੇ ਪਰ ਜੇਕਰ ਉਹ ਆਪਣੀ 'ਮਾਤ ਭਾਸ਼ਾ' ਨਾਲੋਂ ਟੁੱਟਕੇ ਹੋਰ ਭਾਸ਼ਾਵਾਂ ਸਿੱਖਣਾ ਚਾਹਵੇਗਾ ਤਾਂ ਇਹ ਉਸ ਲਈ ਖਤਰਨਾਕ ਹੋ ਸਕਦਾ ਹੈ,ਕਿਉਂਕਿ ਜਦ ਉਹ ਆਪਣੀ ਜੜ੍ਹ ਨਾਲੋਂ ਹੀ ਟੁੱਟ ਗਿਆ ਤਾਂ ਹੋਰ ਸ਼ਾਖਾਵਾਂ ਕੀ ਬਣਾਵੇਗਾ।
ਇਹ ਹੀ ਨਹੀਂ,ਟੀਵੀ ਚੈਨਲਾਂ,ਸਰਕਾਰੀ ਦਫ਼ਤਰਾਂ,ਵਿੱਦਿਅਕ ਅਦਾਰਿਆਂ ਤੋਂ ਇਲਾਵਾ ਹੋਰ ਵੀ ਜਿੱਧਰ ਨਜ਼ਰ ਮਾਰੀ ਜਾਵੇ ਤਾਂ ਇਹ ਹੀ ਦਿਖਾਈ ਦਿੰਦਾ ਹੈ ਕਿ ਪੰਜਾਬੀ ਨੂੰ ਆਪਣੇ ਖੇਤਰ ਪੰਜਾਬ ਵਿੱਚ ਉਨ੍ਹੀ ਤਰਜ਼ੀਹ ਨਹੀਂ ਮਿਲ ਰਹੀ,ਜਿਨ੍ਹੀ ਕਿ ਮਿਲਣੀ ਚਾਹੀਦੀ ਹੈ,ਉਧਰ ਦੂਜੇ ਪਾਸੇ ਜੇਕਰ ਦੇਖਿਆ ਜਾਵੇ ਤਾਂ ਵਿਦੇਸ਼ਾਂ ਵਿੱਚ ਕਈ ਸਕੂਲਾਂ ਵਿੱਚ ਪੰਜਾਬੀ ਨੂੰ ਦੂਜੀਆਂ ਭਾਸ਼ਾਵਾਂ ਨਾਲੋਂ ਜ਼ਿਆਦਾ ਸਮਾਂ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ,ਜਦੋਂਕਿ ਪੰਜਾਬ 'ਚ ਪੰਜਾਬੀ ਨੂੰ ਛੱਡ ਦੂਜੇ ਵਿਸ਼ਿਆ ਨੂੰ ਜ਼ਿਆਦਾ ਸਮਾਂ ਦਿੱਤਾ ਜਾ ਰਿਹਾ ਹੈ।ਇੱਥੇ ਚਾਹੀਦਾ ਹੈ ਕਿ ਸਕੂਲਾਂ,ਕਾਲਜ਼ਾ ਵਿੱਚ ਅਜਿਹਾ ਮਾਹੌਲ ਬਣਾਇਆ ਜਾਵੇ ਕਿ ਨੌਜਵਾਨ ਆਪਣੀ ਪੰਜਾਬੀ ਭਾਸ਼ਾ ਤੋਂ ਟੁੱਟਣ ਦੀ ਬਜਾਏ ਉਹ ਆਪਣੇ ਸਾਹਿਤ,ਸਭਿਆਚਾਰ,ਵਿਰਸੇ ਨੂੰ ਚੰਗੀ ਤਰ੍ਹਾਂ ਪਹਿਚਾਨਣ ਅਤੇ ਉਸ ਦੀ ਕਦਰ ਕਰਨ।
ਨੌਜਵਾਨ ਪੀੜੀ ਜ਼ਿਆਦਾਤਰ ਇਸ ਲਈ ਵੀ ਇਸਤੋਂ ਬੇਮੁੱਖ ਹੋ ਰਹੀ ਹੈ ਕਿ ਪੰਜਾਬੀ 'ਚ ਪੜਿਆਂ ਉਨ੍ਹਾਂ ਨੂੰ ਨੌਕਰੀ ਦੇ ਘੱਟ ਮੌਕੇ
ਉਪਲੱਬਧ ਹੁੰਦੇ ਹਨ ਪਰ ਇਹ ਸੋਚਣਾ ਗੱਲਤ ਹੈ,ਪੰਜਾਬੀ ਭਾਸ਼ਾ 'ਤੇ ਚੰਗੀ ਪਕੜ ਰੱਖਣ ਵਾਲੇ ਨੌਜਵਾਨਾਂ ਲਈ ਅੱਜ ਵੀ ਰੁਜ਼ਗਾਰ ਦੇ ਮੌਕੇ ਦੇਸ਼ਾਂ,ਵਿਦੇਸ਼ਾਂ ਵਿੱਚ ਤੇਜ਼ੀ ਨਾਲ ਵੱਧ ਰਹੇ ਹਨ।ਪ੍ਰੋਫ਼ੈਸਰ, ਪੱਤਰਕਾਰ, ਪੰਜਾਬੀ ਟੀਵੀ ਚੈਨਲਾਂ 'ਚ ਐਂਕਰ,ਵੈਬਸਾਈਟਾਂ ਤੋਂ ਇਲਾਵਾ ਹੋਰ ਵੀ ਅਨੇਕਾਂ ਰੁਜ਼ਗਾਰ ਦੇ ਮੌਕੇ ਦੇਸ਼ਾਂ,ਵਿਦੇਸ਼ਾਂ ਵਿੱਚ ਖੁਲ੍ਹਦੇ ਜਾ ਰਹੇ ਹਨ ਪਰ ਜਰੂਰਤ ਹੈ,ਇਨ੍ਹਾਂ ਵੱਲ ਧਿਆਨ ਦੇਣ ਦੀ।
ਦੇਸ਼ ਦੇ ਹੋਰ ਰਾਜਾਂ ਅਤੇ ਵਿਦੇਸ਼ਾਂ 'ਚ ਜਿਨ੍ਹੀ ਤੇਜ਼ੀ ਨਾਲ ਪੰਜਾਬੀ ਭਾਸ਼ਾ ਫੈਲ ਰਹੀ ਹੈ,ਉੱਥੇ ਹੀ ਦੂਜੇ ਪਾਸੇ ਪੰਜਾਬ 'ਚ ਹੀ ਇਹ ਚਿੰਤਾ ਦਾ ਵਿਸ਼ਾ ਬਣਿਆ ਹੋਇਆ ਹੈ,ਮੰਦੇਭਾਗੀਂ ਪੰਜਾਬ 'ਚ ਸਰਕਾਰਾਂ ਆਉਂਦੀਆਂ ਜਾਂਦੀਆਂ ਰਹਿੰਦੀਆਂ ਹਨ ਪਰ ਉਨ੍ਹਾਂ ਵੱਲੋਂ ਪੰਜਾਬੀ ਨੂੰ ਉੱਚਾ ਚੁੱਕਣ ਲਈ ਕੋਈ ਠੋਸ ਉਪਰਾਲੇ ਨਹੀਂ ਕੀਤੇ ਜਾਂਦੇ।ਰਾਜ ਸਰਕਾਰਾਂ ਨੂੰ ਚਾਹੀਦਾ ਹੈ ਕਿ ਉਹ ਪੰਜਾਬੀ ਵੱਲ ਨੌਜਵਾਨਾਂ ਨੂੰ ਖਿੱਚਣ ਲਈ ਕੁੱਝ ਸਾਰਥਕ ਕਦਮ ਚੁੱਕੇ,ਉਹਨਾਂ ਲਈ ਰੁਜ਼ਗਾਰ ਦੇ ਮੌਕਿਆਂ ਨੂੰ ਵਧਾਵੇ।
ਅੱਜ ਪੰਜਾਬੀ 'ਮਾਂ-ਬੋਲੀ' ਚੀਖ-ਚੀਖ ਕਹਿ ਰਹੀ ਹੈ ਕਿ ਪੁੱਤਰੋ ਮੈਨੂੰ ਮਤਰੇਆ ਨਾ ਕਰੋ,ਪੰਜਾਬੀਆਂ ਨੂੰ ਜੇਕਰ ਦੇਸ਼ਾਂ,ਵਿਦੇਸ਼ਾਂ ਵਿੱਚ ਮਾਣ ਹਾਸਿਲ ਹੈ ਤਾਂ ਇਹ ਇਸ ਪੰਜਾਬੀ ਦੀ ਹੀ ਦੇਣ ਹੈ।ਇਸ ਲਈ ਹੁਣ ਸਾਰੇ ਪੰਜਾਬੀਆਂ ਨੂੰ ਇੱਕਜੁਟ ਹੋ ਪੰਜਾਬੀ ਨੂੰ ਹੋਰ ਤੇਜ਼ੀ ਨਾਲ ਫੈਲਾਉਣ ਦੀ ਕੋਸ਼ਿਸ ਵਿੱਚ ਜੁਟ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ ਤਾਂ ਜੋ ਆਉਣ ਵਾਲੇ ਸਮੇਂ ਵਿੱਚ ਪੰਜਾਬੀ ਨੂੰ ਹੋਰ ਹੁਲਾਰਾ ਮਿਲੇ!!!!!!!!!
371
« on: June 17, 2010, 02:46:13 PM »
ssa sab nu aus vich rite now 5:30am ho gaye ne n today is rahul bday chalo sab wish karo rahul nu sade mod nu n good worker nu..
happy bday rahul n baba g tuhadi har wish puri karne n tuhanu nu koi kuri vi labh java n cars puche crazy na hoo bahut hehe...
pj pari n pj gallery team
desi jatti
372
« on: June 17, 2010, 06:21:33 AM »
ancient punjab culture :
Ancient Punjabis' were renowned for their architectural excellence and gave their civilization a highly distinct look with baked-brick urban architecture. The written alphabet of the Ancient Punjabis is yet to be cracked and deciphered; it remains one of the few ancient cultures whose literature remains unread and unknown. [citation needed]
Ancient Punjabis' enjoyed and were fascinated with games, this is supported by the very large number of games artefacts, such as dice, excavated by archaeologists
Middle Age Punjabi Culture :
Middle Age Punjabi Culture, during the period of foreign invasions, saw the already very high number of layers and complexity of the Punjabi Culture increase to another level. [citation needed] During this time contributions from Greek, Persian, Mongol and Afghan influences were incorporated into the enormous complexity and sophistication of the Punjabi Culture. During this period saw the birth and rise of a new world-religion in Punjab, Sikhism, this had a dramatic effect on the culture and gave it an additional dimension. This further increased the martial and military dimensions of the Punjabi culture and of the Punjabi People
Modern Punjabi Culture :
Due to the large number of Punjabi People distributed throughout the world, Pakistan and India, many people are increasingly experiencing the culture and becoming influenced by it. Traditional Punjabi culture is being strengthened and expanded in the Western world (e.g. U.S., UK, EU, Canada and etc.), the scope is huge, ranging from Punjabi Philosophy, poetry, spirituality, education, artistry, music, cuisine, architecture and etc..
punjabi culture :
People of different languages, cultures, customs and races came to Punjab for various reasons. These immigrants influenced and were influenced by Punjabi culture. [citation needed]
Punjabi Music
Main article: Music of Punjab
Bhangra is one of the many Punjabi musical art forms that is increasingly being listened to in the west and is becoming a mainstream favourite. [citation needed] Punjabi music is being used by western musicians, in many ways, such as mixing it with other compositions to produce award-winning music. [citation needed] In addition, Punjabi Classical music is increasingly becoming popular in the west
Punjabi Culture in the Western world :
Due to the values and heritage of the Punjabi Culture, the Punjabi people have become one of the most successful and wealthiest sections of society in the west [citation needed], this is in addition to on average being the wealthiest in Pakistan and India.
373
« on: June 16, 2010, 11:43:49 AM »
babbu maan da london vich live show chal raha ccccc uthe usne keha lala lajpat rai je country vasta shaheedi nhi diti oh fight karda karda nhi maryaaaaaaa oh ta heart attach naal marya cccc ki aa gal sahi hai ja galat???????? ---------- Lavvo ji Evidence .. Jenne nai wekhiya
Edited by - Ghost Rider; added Video & Moved
374
« on: June 16, 2010, 07:13:55 AM »
ਮਿਰਜੇ ਦੇ ਤੀਰ ਤੇ ਵਾਰਿਸ਼ ਸ਼ਾਹ ਦੀ ਹੀਰ,ਲੋਕੀ ਲੱਬਦੇ ਫਿਰਨਗੇ |
ਪਂਜਾਬ ਦੀ ਬਾਹਾਰ ਤੇ ਪਂਜਾਬੀ ਸੱਭੀਆਚਾਰ,ਲੋਕੀ ਲੱਬਦੇ ਫਿਰਨਗੇ |
ਕੋ੍ਯਲ ਦੀ ਕੂਕ ਤੇ ਬਿਂਦਰਖਿਐ ਦੀ ਹੂਕ, ਲੌਕੀ ਲੱਬਦੇ ਫਿਰਨਗੇ |
ਪੇਂਡ ਦੀਆ ਗਲਿਆ ਤੇ ਮਾਨਕ ਦੀਆ ਕਲਿਆ,ਲੌਕੀ ਲੱਬਦੇ ਫਿਰਨਗੇ |
ਸ਼ਿਵ ਦੇ ਗੀਤ ਤੇ ਪਂਜਾਬ ਦਾ ਸਂਗੀਤ,ਲੌਕੀ ਲੱਬਦੇ ਫਿਰਨਗੇ |
ਤੱਕਰੀ ਤੇ ਵੱਟੇ ਤੇ ਸਿਰਾ ਤੇ ਦੂਪੱਟੇ,ਲੌਕੀ ਲੱਬਦੇ ਫਿਰਨਗੇ |
ਮਾ ਦਾ ਪਿਆਰ ਤੇ ਸਾਡੇ ਵਰਗਾ ਯਾਰ,ਲੌਕੀ ਲੱਬਦੇ ਫਿਰਨਗੇ
375
« on: June 16, 2010, 07:09:45 AM »
We all know that the relationaship between brother and sister is very close and deep in our country, especially Punjab. The sister spend their life with proud on the confidence on their brothers. Brother always takes care of their sister and respect all times, the sister is always proud to have a brother.
Elder sister take much care of their young brother, They tell about their brother on the school time.
“adhi marda school jawe Veer mera nicka jeha”
Sometimes the sister also plays the role of a mother. On this time elder sister give the love of mother and also of sister to their young brother and take care of them. The sister always waits at the entrance for their young small broather to arrive back from the school and welcome him at the doors and sing in joy.
“Veer padh ke school aiya Sagla de gungroo chanke”
Many festivals are celebrated related on this realationship in our country. These festivals are heartly waited and celebrated by the brother and sister. Raksha Bandhan is also a such festival that relates to this love and relationship. Sister always wants that their brother to look much smart then others. Some songs are sing by the sisters on seeing their brother , who is going to the fair and a line form one of those songs sounds like
“pagan kalian lagen payare Veer challan masian nu”
Sisters also stand by their brothers in their happiness and sorrows even after marriage. Sister is always waiting for their brothers in their in-laws home and are overwhelmed when her brother comes to visti her.
“uddi dhoor disa Awa veer da darshni bota”
The girls are living with the proud in the home of the laws with the greatness of the their brothers.
“kade khar ke vechen de witch garlan Jor bharavan de”
The sisters always dream of having theor mother brother being married to a beatuful girl and sings songs on her brother marriage.
“thakan na main veer de wieha de witen nachdi Sukhan sukhdi nu eh din aya”
In the marriage of her brother she danced with her friends and present her happiness in the her sing like
“mera veer saroo da butta, Bhato nehri chann vargi”
The relationship of brother and sister is like a pure nectar and will have the same sweetness as long as the universe is.
 Pj pari & pj gallery team Desi Jatti!!!!!!
376
« on: June 14, 2010, 07:25:48 AM »
This article is about the wrestler and film actor from Punjab. For the convicted murderer, see Dara Singh (Orissa)
Dara Singh Randhawa (born 19 November 1928) is a Jatt Sikh Punjabi wrestler and film actor basically from Village Dharmchuk, Distt Amritsar, Punjab, India. He is the current president of All India Jat Mahasabha.
He was a well-known wrestler before he started acting in Hindi films in 1962. From an Indian Wrestling Champion to the World Championship, Dara Singh has competed against some of the greatest names in wrestling history including Lou Thesz. He has defeated some of the former world champion wrestlers including the great Stanislaus Zbyszko.He was nominated member of Rajya Sabha by Bhartiya Janata Party during August 2003 - August 2009.
Career
Dara singh is from India's state of Punjab. Due to his physique. e was encouraged to study Pehlwani, an Indian style of wrestling, in the milked sand wrestling pits of India called akhara. Dara Singh was a favourite in wrestling tournaments in India. In addition to this, he wrestled on invitation of kings of various Indian princely states and wrestled frequently in haats and melas (fairs and carnivals). He also successfully competed against some of the greatest names in wrestling history and professional wrestlers in the United States.
Upon his return to India he gained unprecedented popularity by having wrestling bouts across the country in the 1940s, '50s, and '60s, including a very popular series of matches with Lou Thesz in the late '60s.He then translated this to celluloid fame by making a large number of Bollywood films which had him in the lead. One of his notable finds was the actress Mumtaz with whom he had performed in 16 Hindi films. He then went on to 1980s and 90s television fame, when he played the role of Hanuman in the television adaptation of the epic Ramayan. The series is amongst the most widely viewed in history. He has acted in over 100 films. His latest Hindi movie is Jab We Met and his latest Punjabi movie is Dil Apna Punjabi.He also acted in National Award winner film MAIN MAA PUNJAB DEE(Director Balwant Dullat). He also worked in some television serial shows, most notable is 'Had Kar Di' which was aired on Zee TV. He has two sons named Vindu Dara Singh and Amrik Singh and also 3 daughters. Vindu stays in Mumbai while Amrik stays in Chandigarh. Singh retired from active wrestling in 1983. In 1996 he was inducted into the Wrestling Observer Newsletter Hall of Fame.
Championships and accomplishments
National Wrestling Alliance
Canadian Open Tag Team Champion (1 time) - with Yukon Erich
India
Rustam-E-Punjab
Rustam-E-Hind
Wrestling Observer Newsletter awards
Wrestling Observer Newsletter Hall of Fame (Class of 1996)
Trivia
At the World Freestyle Wrestling competition in India in the early 1990s, the European ‘Man Mountain’ Jack faced the Indian world champion Dara Singh in the final. The competition was won in a bizarre manner. After a throw, Man Mountain put off his opponent by pointing, then kicked the Indian in a very sensitive area. He went down on the canvas. After the referee complained, Man Mountain assaulted the referee, resulting in his being sent to his corner. Dara Singh, slightly recovered, then seized a towel and brought down Man Mountain by wrapping it round his neck.
Filmography
Upon his return to India he gained unprecedented popularity by having bouts of wrestling across the country in the 1940s and 50s. He than translated this to celluloid fame by making a large number of B grade action, stunt and fantasy films which had him in the lead. One of his noticeable finds was the actress Mumtaz. He then went on to 1980s and 90s T.V fame when he played the role of Hanuman in the television adaptation of the epic Ramayana. The series is amongst the most widely viewed in history. He has acted in over 100 films. His latest movie is a Hindi movie Jab We Met.
As Director
(1980s) (1970s)
1. Unkhilli Muttiar (1983)
2. Rustom (1982)
3. Bhakti Mein Shakti (1978)
4. Dhyanu Bhagat (1978)
5. Sawa Lakh Se Ek Ladaun (1976)
6. Bhagat Dhanna Jatt (1974)
7. Mera Desh Mera Dharam (1973)
8. Nanak Dukhiya Sub Sansar (1970)
As Producer
(1990s) (1970s)
1. Karan (1994)
2. Bhakti Mein Shakti (1978)
As Actor
(2000s) (1990s) (1980s) (1970s) (1960s) (1950s)
1. Jab We Met {2007} ...Geet's grandfather
2. "Kya Hoga Nimmo Ka" (2006) TV Series .... Amardeep Sehgal (Dadaji)
3. Dil Apna Punjabi (2006) .... Hardam Singh
4. Kal Ho Naa Ho (2003) .... Chaddha uncle
5. Border Hindustan Ka (2003) .... Jamail Singh
6. Shararat (2002) .... Mr. Gujral
7. Farz (2001) .... Tayaji
8. Dulhan Hum Le Jayenge (2000) .... Sapna's grandfather (guest appearance)
9. Dillagi (1999)
10. Zulmi (1999) .... Baba Thakur
11. Guru Gobind Singh (1998)
12. Main Maa Punjab Dee (1998, National Award winner film Directed by Balwant Dullat) )
13. Qahar (1998) .... Special Guest
14. Lav Kush (1997) .... Hanuman
15. Ram Shastra (1995) .... Police Commissioner
16. Karan (1994)
17. Bechain (1993)
18. Anmol (1993) .... Dara Shamsher, Zafar's father
19. Prem Deewane (1992) .... Loha Singh
20. Dharam Sankat (1991) .... Dara (the dacoit)
21. Ajooba (1991) .... Maharaja Karan Singh
22. Maut Ki Sazaa (1991) .... Pyara Singh
23. Maula Jatt (1990) .... Maula Jatt
24. Pratigya (1990) .... Daku Delavar Singh
25. Sheran De Putt Sher (1990) .... Subedaar
26. Shehzaade (1989) (uncredited) .... Jailor
27. Elaan-E-Jung (1989)
28. Gharana (1989) .... Vijay Singh Pahelwan
29. "Luv Kush" (1989) TV Series .... Hanuman
30. Paanch Fauladi (1988) .... Ustadji (Fauladi #1)
31. Mahaveera (1988) .... Delar Singh
32. "Mahabharat" (1988) TV Series .... Hanuman
33. Karma (1986) .... Dharma (Jolly's elder brother)
34. Bulekha (1986)
35. Krishna-Krishna (1986) .... Bhagwan Shri Balram
36. "Ramayan" (1986) TV Series .... Hanuman
37. Sajna Sath Nibhana (1986) .... Joseph
38. Mard (1985) .... Raja Azaad Singh
39. Aan Aur Shaan (1984)
40. Babul Da Vehra (1983)
41. Unkhili Muttiar (1983)
42. Main Intequam Loonga (1982) .... Ajay Kumar
43. Rustom (1982)
44. Guru Suleman Chela Pahelwan (1981)
45. Khel Muqaddar Ka (1981)
46. Chambal Ki Rani (1979)
47. Bhakti Mein Shakti (1978) .... Dyanu Bhakt
48. Dhyani Bhagat (1978)
49. Nalayak (1978) .... Pahelwan
50. Sone Ka Dil Lohe Ke Haath (1978) .... Nihalchand
51. Jai Bolo Chakradhari (1977)
52. Ram Bharose (1977)
53. Giddha (1976) .... Bhalwaan ji
54. Jai Bajrang Bali (1976)
55. Lambhardarni (1976)
56. Raakhi Aur Rifle (1976)
57. Sawa Lakh Se Ek Ladaun (1976) .... Kartar Singh
58. Dharam Karam (1975) .... Ustaad ji
59. Dharmatma (1975)
60. Warrant (1975) .... Pyaara Singh
61. Bhagat Dhanna Jatt (1974) .... Dhanna Jatt
62. Dukh Bhanjan Tera Naam (1974) .... Daku Daulay Khan
63. Har Har Mahadev (1974)
64. Kisan Aur Bhagwan (1974)
65. Zehreela Insaan (1974)
66. Hum Sab Chor Hain (1973)
67. Mera Desh Mera Dharam (1973)
68. Aankhon Aankhon Mein (1972) .... Pahelwan
69. Hari Darshan (1972) .... Bhagwan Shiv
70. Lalkaar (1972)
71. Mele Mitran De (1972)
72. Sultana Daku (1972)
73. Ramu Ustad (1971) .... Ramu
74. Tulsi Vivah (1971) .... Bhagwan Shri Shiv
75. Urr chala Jatayu (udd gaya popat)(1949) .... lead
76. Choron Ka Chor (1970)
77. Ilzaam (1970)
78. Mera Naam Joker (1970) .... Sher Singh
79. Nanak Dukhiya Sab Sansar (1970) .... Kartar Singh
80. Apna Khoon Apna Dushman (1969)
81. Toofan (1969) .... Badal
82. Balram Shri Krishna (1968) .... Balram
83. Jung Aur Aman (1968)
84. Chand Par Chadayee (1967)
85. Do Dushman (1967)
86. Daku Mangal Singh (1966)
87. Jawan Mard (1966)
88. Thakur Jarnail Singh (1966)
89. Boxer (1965)
90. Hum Sab Ustad Hain (1965)
91. Khakaan (1965)
92. Lutera (1965)
93. Mahabharat (1965) .... Bheem
94. Raaka (1965)
95. Rustom-E-Hind (1965)
96. Sher Dil (1965)
97. Sikandar E Azam (1965) .... Sikander (Alexander)
98. Tarzan and King Kong (1965) .... Tarzan's opponent
99. Tarzan Comes to Delhi (1965) .... Tarzan
100. Teen Sardar (1965)
101. Aandhi Aur Toofan (1964)
102. Aaya Toofan (1964)
103. Badshah (1964)
104. Darasingh: Ironman (1964) .... Dara Singh
105. Hercules (1964) .... Hercules
106. Samson (1964) .... Samson
107. Veer Bhimsen (1964)
108. Faulad (1963)
109. Rustom-E-Baghdad (1963) .... Dara/Rustom-E-Baghdad
110. King Kong (1962)
111. Jagga Daku (1959) .... Jagga Daku
112. Pehli Jhalak (1955)
113. Sangdil (1952)
114. Mutharamkunnu P.O (1985) .. As Dara Singh himself (language Malayalam)
377
« on: June 14, 2010, 07:20:22 AM »
Shaheed Udham Singh (1899-1940)
Udham Singh, a revolutionary nationalist, was born Sher Singh on 26 December 1899, at Sunam, in the then princely state of Patiala. His father, Tahal Singh, was at that time working as a watchman on a railway crossing in the neighbouring village of Upall. Sher Singh lost his parents before he was seven years and was admitted along with his brother Mukta Singh to the Central Khalsa Orphanage at Amritsar on 24 October 1907. As both brothers were administered the Sikh initiatory rites at the Orphanage, they received new names, Sher Singh becoming Udham Singh and Mukta Singh Sadhu Singh. In 1917, Udham Singh's brother also died, leaving him alone in the world.
Udham Singh left the Orphanage after passing the matriculation examination in 1918. He was present in the Jallianvala Bag on the fateful Baisakhi day, 13 April 1919, when a peaceful assembly of people was fired upon by General Reginald Edward Harry Dyer, killing over one thousand people. The event which Udham Singh used to recall with anger and sorrow, turned him to the path of revolution. Soon after, he left India and went to the United States of America. He felt thrilled to learn about the militant activities of the Babar Akalis in the early 1920's, and returned home. He had secretly brought with him some revolvers and was arrested by the police in Amritsar, and sentenced to four years imprisonment under the Arms Act. On release in 1931, he returned to his native Sunam, but harassed by the local police, he once again returned to Amritsar and opened a shop as a signboard painter, assuming the name of Ram Muhammad Singh Azad. This name, which he was to use later in England, was adopted to emphasize the unity of all the religious communities in India in their struggle for political freedom.
Udham Singh was deeply influenced by the activities of Bhagat Singh and his revolutionary group. In 1935, when he was on a visit to Kashmlr, he was found carrying Bhagat Singh's portrait. He invariably referred to him as his guru. He loved to sing political songs, and was very fond of Ram Prasad Bismal, who was the leading poet of the revolutionaries. After staying for some months in Kashmlr, Udham Singh left India. He wandered about the continent for some time, and reached England by the mid-thirties. He was on the lookout for an opportunity to avenge the Jalliavala Bagh tragedy. The long-waited moment at last came on 13 March 1940. On that day, at 4.30 p.m. in the Caxton Hall, London, where a meeting of the East India Association was being held in conjunction with the Royal Central Asian Society, Udham Singh fired five to six shots from his pistol at Sir Michael O'Dwyer, who was governor of the Punjab when the Amritsar massacre had taken place. O'Dwyer was hit twice and fell to the ground dead and Lord Zetland, the Secretary of State for India, who was presiding over the meeting was injured. Udham Singh was overpowered with a smoking revolver. He in fact made no attempt to escape and continued saying that he had done his duty by his country.
On 1 April 1940, Udham Singh was formally charged with the murder of Sir Michael O'Dwyer. On 4 June 1940, he was committed to trial, at the Central Criminal Court, Old Bailey, before Justice Atkinson, who sentenced him to death. An appeal was filed on his behalf which was dismissed on 15 July 1940. On 31 July 1940, Udham Singh was hanged in Pentonville Prison in London.
Udham Singh was essentially a man of action and save his statement before the judge at his trial, there was no writing from his pen available to historians. Recently, letters written by him to Shiv Singh Jauhal during his days in prison after the shooting of Sir Michael O'Dwyer have been discovered and published. These letters show him as a man of great courage, with a sense of humour. He called himself a guest of His Majesty King George, and he looked upon death as a bride he was going to wed. By remaining cheerful to the last and going joyfully to the gallows, he followed the example of Bhagat Singh who had been his beau ideal. During the trial, Udham Singh had made a request that his ashes be sent back to his country, but this was not allowed. In 1975, however, the Government of India, at the instance of the Punjab Government, finally succeeded in bringing his ashes home. Lakhs of people gathered on the occasion to pay homage to his memory.
378
« on: June 14, 2010, 07:00:54 AM »
Islam is the religion of allegiance to God that began historically with the prophet Muhammad in Arabia in the 7th century. However, according to its own teachings, Islam began as the way of life which God intended for his creation from the start. Human rebellion and sin meant that God constantly sent prophets, including Moses and Jesus, to summon people back to the proper religion. Muhammad was told to warn his people in the town of Mecca, in current day Saudi Arabia, about the truth of God being spoken through him. A small minority of people accepted him and made up the first small community of Muslims. As a result of persecution, they, with Muhammad, moved to Yathrib in 622. This move to Yathrib, also called Medina, is known as the hijra, and the Muslims who followed Muhammad are known as Muhajirun and those who supported Muhammad in Medina are known as Ansar (the helpers). Islam means "entering into a condition of peace and security with God through allegiance and surrender to him." This is what Muhammad discovered when, as a young man, in the midst of rival claims about God from the Jews, Christians, and many polytheists in Arabia, he used to go to Mount Hira near Mecca to search for the truth about God. It was here, in a cave on the mountain, that he was overwhelmed with a tremendous sense of God (or his messenger Gabriel) pressing upon him and saying, "Iqra'," "Recite." In other words, "Recite in the name of your Lord who has created, created man from a drop..." These are the first words revealed by God, which were later collected into the Qur'an, the Islamic holy book. Muslims believe the Qur'an is God's actual utterance and has been with him in heaven from eternity. God has sent this utterance as guidance to humankind through successive messengers such as Musa and 'Isa, who each transmitted it to meet the needs of their own people. Finally, God sent the Qur'an in its complete form through the last messenger, Muhammad, who was only a man, exemplary though he was. He was the human channel of God's will. From the first dramatic moment on Mount Hira, Muhammad was given the all-important understanding that if God is God, there cannot be rival accounts of "who God is," and there certainly cannot be rival gods or many gods. There can only be God, and for that reason he is called Allah, "the one who is God." Neither can there be rival religions or people divided against each other - all people come from God and return to him after death for exact judgement on their actions. All people should, therefore, become a single umma, or community, and every action and aspect of life should bear witness to the fact that "there is no god but God, and Muhammad is his messenger." This witness is the Shahada, the first of the Five Pillars of Islam, the foundations of Muslim life. The Five Pillars give structure and unity to Muslims all over the world. The Foundations of Life: The Qur'an is the nonnegotiable authority in Muslim life and belief. But it does not cover all circumstances in detail, so the words and actions of Muhammad and his companions are accepted as a living commentary on what the Qur'an means and how it should be applied. They were gathered in six revered collections, the Sahib, meaning "sound," and are known collectively as the Hadith or Sunna, the customary practice of the Prophet. Methods of exegesis or interpretation emerged, particularly that of consensus in the community and the use of analogy, ijma and qiyas. Major traditions then developed that drew up law codes for life, known as Shari'a. There are four major schools of Shari'a, and most Muslims live their lives according to one of them. Divisions in Islam: After the death of the Prophet Muhammad in 632, the Muslim community split. Those who thought that his successor or caliph should be the best qualified man chose Abu Bakr. They became the Sunni Muslims, those who follow the Sunna or custome of Muhammad. Others, the shi'at 'Ali, thought that his nearest relative, his cousin and son-in-law 'Ali, should succeed him, and they became the Shi'a Muslims. Not much separates the two groups in belief and practice, but Shi'as exalt their Imams, a succession of leaders, whom they regard as a line of inspired teachers. There have also been bitter political divisions. he Influence of Islam: Within 100 years Islam had swept over the known world, reaching from the Atlantic to the borders of China. It has remained a rapidly expanding religion, with about a quarter of the world's population being Muslims. They form nearly total majorities in countries in the Middle East, northern Africa, parts of central Asia and Indonesia. There are also substantial minorities in the West, in countries such as France, Germany, the UK, and the United States. There is also a substantial population in China. In its early centuries Islam led the world in the recovery of Greek science and philosophy - words starting with al-, "the," such as "algebra" and "alchemy," the beginning of modern chemistry, are a trace of this. In another reaction, some drew closer to God, seeking to know his immediate presense. These were the Sufis, a name probably deriving from suf, the rough wool cloak that they wore. This mystical Islam became widespread in the 12th century and has remained influential ever since.  
379
« on: June 14, 2010, 06:57:27 AM »
Bulleh Shah (1680 – 1757) (Punjabi: بلہے شاہ, ਬੁੱਲ੍ਹੇ ਸ਼ਾਹ, Hindi: बुल्ले शाह), whose real name was Abdullah Shah,[1] was a Punjabi Sufi poet, a humanist and philosopher.
Background information
Born 1680
Uch, Bahawalpur, Punjab (Pakistan)
Died 1757 (aged 77)
Kasur, Punjab, Pakistan
Genres Ghazal, Khayal, Rubai
Occupations Musician, Poet
Early life and background
Bulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, now in Pakistan.
When he was six months old, his parents relocated to Malakwal. There his father, Shah Muhammad Darwaish, was a preacher in the village mosque and a teacher. His father later got a job in Pandoke, about 50 miles southeast of Kasur. Bulleh Shah received his early schooling in Pandoke, and moved to Kasur for higher education. He also received education from Maulana Mohiyuddin. His spiritual teacher was the eminent Sufi saint, Shah Inayat Qadiri, from Arain tribe of Lahore Punjab.
Little is known about Bulleh Shah's direct ancestors, except that they were migrants from Uzbekistan.However, Bulleh Shah's family was directly descended from the Prophet Muhammad.
Career
A large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some "facts" about his life have been pieced together from his own writings. Other "facts" seem to have been passed down through oral traditions.
Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 – 1599), Sultan Bahu (1629 – 1691), and Shah Sharaf (1640 – 1724).
Bulleh Shah lived in the same period as the Sindhi Sufi poet , Shah Abdul Latif Bhatai (1689 – 1752). His lifespan also overlapped with the Punjabi poet Waris Shah (1722 – 1798), of Heer Ranjha fame, and the Sindhi Sufi poet Abdul Wahab (1739 – 1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”). Amongst Urdu poets, Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723 – 1810) of Agra.
Poetry Style
The verse form Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Siraiki poetry used not only by the Sufis of Sindh and Punjab, but also by Sikh gurus.
Bulleh Shah’s poetry and philosophy strongly criticizes Islamic religious orthodoxy of his day.
A Beacon of Peace
Bulleh Shah's time was marked with communal strife between Muslims and Sikhs. But in that age Baba Bulleh Shah was a beacon of hope and peace for the citizens of Punjab. While Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder of some Muslims by Sikhs. Baba Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not the answer to violence. Bulleh Shah also hailed the ninth Sikh Guru, Guru Tegh Bahadur as a Ghazi, or "religious warrior", which caused controversy among Muslims of that time.
Humanist
Bulleh Shah’s writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four stages of Sufism: Shariat (Path), Tariqat (Observance), Haqiqat (Truth) and Marfat (Union). The simplicity with which Bulleh Shah has been able to address the complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned Sufi singers like the Waddali Brothers, Abida Parveen and Pathanay Khan, from the synthesized techno qawwali remixes of UK-based Asian artists to the rock band Junoon.
Bulleh Shah’s popularity stretches uniformly across Hindus, Sikhs and Muslims, to the point that much of the written material about this philosopher is from Hindu and Sikh authors.
Modern Renditions
In the 1990s Junoon, a rock band from Pakistan, rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and Bullah Ki Jaana. In 2004, Rabbi Shergill performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which became hugely popular in India and Pakistan. he Wadali Bandhu, a Punjabi Sufi group from India, also released a version of Bullah Ki Jaana on their album Aa Mil Yaar...Call of the Beloved. Another version was performed by Lakhwinder Wadali titled Bullah. Bulleh Shah's verses have also been adapted and used in Bollywood film songs. Examples include the songs "Chaiyya Chaiyya" and "Thayya Thayya" in the 1998 film Dil Se. The 2007 Pakistani movie Khuda Kay Liye includes Bulleh Shah's poetry in the song "Bandeya Ho". The 2008 film, A Wednesday, included a song titled "Bulle Shah, O Yaar Mere". In 2009, Episode One of Pakistan's Coke Studio Season 2 featured a collaboration between Sain Zahoor and Noori, "Aik Alif". In June 2010 Coke Studio 3 Episode One featured "Na Raindee Hai" performed by Arieb Azhar.
Death
He died in 1757, and his tomb is located in Kasur, Pakistan
380
« on: June 14, 2010, 06:48:59 AM »
Baba Buddha ji(1506 - 1631)
Baba Buddha ji was a most venerated primal figure of early Sikhism, was born on 6 October 1506 at the village of Katthu Nangal, 18 km northeast of Amritsar (31° 36'N, 74° - 50'E). Bura, as he was originally named, was the only son of Bhai Suggha, a Jatt of Randhava clan, and Mai Gauran, born into a Sandhu family.
As a small boy, he was one day grazing cattle outside the village when Guru Nanak happened to pass by. According to Bhai Mani Singh, Sikhan di Bhagat Mala, Bura went up to him and, making obeisance with a bowl of milk as his offering, prayed to him in this manner: "O sustainer of the poor! I am fortunate to have had a sight of you today. Absolve me now from the circuit of birth and death." The Guru said, You are only a child yet. But you talk so wisely." "some soldiers set up camp by our village," replied Bura, "and they mowed down all our crops - ripe as well as unripe. Then it occurred to me that, when no one could check these indiscriminating soldiers, who would restrain Death from laying his hand upon us, young or old." At this Guru Nanak pronounced the words: "You are not a child; you possess the wisdom of an old man." From that day, Bura, came to be known as Bhai Buddha, buddha in Punjabi meaning an old man, and later, when advanced in years, as Baba Buddha.
Bhai Buddha became a devoted disciple. His marriage at the age of seventeen at Achal, 6 km south of Batala (31°- 49'N, 75°- 12'E), did not distract him from his chosen path and he spent more time at Kartarpur where Guru Nanak had taken up his abode than at Katthu Nangal. Such was the eminence he had attained in Sikh piety that, at the time of installation of Bhai Lahina as Guru Angad, i.e. Nanak II, Guru Nanak asked Bhai Buddha to apply the ceremonial tilak on his forehead. Bhai Buddha lived up to a ripe old age and had the unique honour of anointing all of the four following Gurus. He continued to serve the Gurus with complete dedication and remained an example of holy living for the growing body of disciples. He devoted himself zealously to tasks such as the digging of the baoli at Goindval under the instruction of Guru Amar Das and the excavation of the sacred tank at Amritsar under Guru Ram Das and Guru Arjan. The ben tree under which he used to sit supervising the excavation of the Amritsar pool still stands in the precincts of the Golden Temple. He subsequently retired to a bar or forest, where he tended the livestock of the Guru ka Langar. What is left of that forest is still known, after him, as Ber Baba Buddha Sahib.
Guru Arjan dev ji placed his young son, Hargobind, under Bhai Buddha's instruction and training. When the Adi Granth (Guru Granth Sahib) was installed in the Harimandar on 16 August 1604, Bhai Buddha was appointed granthi by Guru Arjan. He thus became the first high priest of the sacred shrine, now known as the Golden Temple. Following the martyrdom of Guru Arjan on 30 May 1606, Guru Hargobind raised opposite the Harimandar a platform called the Akal Takht, the Timeless Throne or the Throne of the Timeless, the construction of which was entrusted to Baba Buddha and Bhai Gurdas, no third person being allowed to take part in it. On this Takht Bhai Buddha performed, on 24 June 1606, the investiture ceremony at which Guru Hargobind put on two swords, one on each side, symbolizing miri and puri, sovereignty and spiritual eminence, respectively...
Baba Buddha passed his last days in meditation at Jhanda Ramdas, or simply called Ramdas, a village founded by his son, Bhai Bhana, where the family had since shifted from its native Katthu Nangal. As the end came, on 16 November 1631, Guru Hargobind was at his bedside. The Guru, as says the Gurbilas Chhevin Patshahi, gave his shoulder to the bier and performed the last rites Bhai Gurdas, further to quote the Gurbilas, started a reading of the Adi Granth in memory of the deceased. The obsequies concluded with Bhai Gurdas completing the recital and Guru Hargobind presenting a turban to Bhai Buddha's son, Bhana. Two shrines stand in Ramdas commemorating Baba Buddha, Gurdwara Tap Asthan Baba Buddha Ji, where the family lived on the southern edge of the village, and Gurdwara Samadhan, where he was cremated.
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