Majhi
Spoken in the heart of Punjab i.e., Lahore , Sialkot, Gujaranwala, Gurdaspur, Amritsar. Most of the population of Punjab lives in this area and linguists also say that Majhi dialect is the "Tixali boli" i.e., it has been influenced by all other dialects

Malwi
Spoken in the east Punjab area of Ludhiana, Ambala, Bathinda, Ganganagar, Maleerkotla Fazilka, Ferozepur. This area (Malwa) is the southern and central part of present day Indian Punjab. Also includes the Punjabi speaking areas of Haryana, viz. Ambala, Hissar, Sirsa, kurukhetra etc. (northern parts of Haryana mainly).

Doabi
Land between the rivers of Beas and Satluj is called Doaba. Do Aaba lierally means "the land between two waters" in persian. It includes Jalandhar, Hoshiarpur.

Pothohari
The area where Pothohari is spoken extends in the north from Kashmir to as far south as Jehlum and Gujar Khan and includes the capital of Pakistan, Islamabad. This dialect is similar to some extent to the Hindko dialect of Punjabi which is spoken in Peshawar, Nowshehra, Mansehra all these areas lie in the North West Frontier Province of Pakistan where majority language is Pashto, but Hindko speakers area also found in sizable numbers.

Jhangvi
The region where Jhangvi is spoken stretches from Khanewal to Jhang and includes the cities of Faisalabad, Chiniot. Jhangvi dialect is also called the ``Jangli'' dialect of Punjabi.

Multani
The dialect spoken in Multan, Bahawalpur, Khairpur, Daira Ghazi Khan, Muzafar Garh i.e., southern deserts of Punjab is called Multani (also Lehndi by some) and perhaps differs from Punjabi more than any other dialect. Those who closely know the dialect say that it is a very "mithi boli." This is the land of Muslim Sufis, perhaps "Shah Shams Sabazwari" who came to Multan in 1165 AD was the first in a long series of Sufis to base themselves in Multan. Multani becomes more and more different as you move down south, as the influence of Sindhi increases, it is also known as Siraiki there. Siraiki itself is Sindhi word and means northern. More Information regarding Punjabi by Serjinder Singh The cliche that Guru Angad Dev ji made the Gurmukhi alphabet is patently false(It was propagated by the enemies of Sikhism known as Handalis who wrote the distorted biography of Guru Nanak Dev ji called Janam Sakhi Bhai Bala). If one reads that part of Guru Granth Sahib which is known Patti one finds that this Gurbani written by the first Guru ji mentions the letters of Gurmukhi by the same names as we know them today. If Guru Angad Dev ji made the Gurmukhi alphabet how Guru Nanak Dev ji could have mentioned it in his bani several decades earlier. This script known as Gurmukhi or literally the script used by Gurmukhs existed long before.
Word Gurmukh did not necessarily refer to Gursikhs alone at that period of time but was used by Naths and Sidhs as well. Guru ji in his discussions with the Sidhs use this word to address them as given in the Guru Granth Sahib under the bani titled "Sidh Ghost". All the relevant arguments in support of the above are given in the text books of degree students in Punjab who study the history of Punjabi language and script. In Ludhiana district of Punjab there is a village named Hathoor. There is a sacred well where pilgrims who were traders used to visit and used to get some bricks with their names and details of donations given laid on the inside wall. One of these is written in Gurmukhi as we know it today and gives the date which is in thirteenth century which is long before Guru Nanak Dev ji. I am refering here to the script which is Gurmukhi.
As far as the language is concerned in Punjab the language that is and was spoken is called Punjabi. Now this Punjabi was similar to the Punjabi that we speak in our homes even now. One can read the Saloks of Baba Farid in Guru Granth Sahib which even you born in the west would be able to understand because these are in Punjabi. Baba Farid lived during the thirteenth century couple of centuries before Guru Nanak Dev ji. In their blind chauvinistic aim to show that the Gurmukhi script belongs only to Sikhs and not to rest of the Punjabis these bigots have created hatred against non-sikhs and alienated them from their own language and past and divided the population of Punjab on religious lines.
The Majhi was called Taxali Boli in earlier part of this century not because it is influenced by other dialects. On the contrary it was considered by some egoist intellectuals living around Lahore and Amritsar that the dialect they speak should be considered standard Punjabi or authentic Punjabi and other dialects were ridiculed.
Word Taxal means mint where authentic coins are made. So, Taxali Boli like the authentic minted coins means authentic or standard language. At present nobody subscribes to this view. Respect shown for all dialects of Punjabi is same. In addition to the dialects listed by you there are some more viz. Puadhi which is spoken in the area between Chandigarh, Patiala and Ropar near the foothills. Dogri or Pahari spoken in Jammu and Mirpur area is also cosidered a dialect of Punjabi.


Okay so far ?

The next argument usually seems to be , why is Guru Granth Sahib so difficult to comprehend , so it cannot be same language ?
Well the language used in it is not uniform , it contains Hindi, Braj Bhasha, Sanskrit, Marathi, Pharsee, Arabic and also the many dialects of punjabi. Sometimes the words are pronounced the same as an existing punjabi word yet the meaning maybe different due to the origin of the word.
Furthermore as mentioned above any language is always in a state of flux, constantly evolving.

More Information regarding Punjabi by Serjinder Singh Regarding the Gurmukhi script, it is derived from Brahmi used for Asoka's edicts. The Landa script is by and large Gurmukhi script without the vowel signs. In Panjabi word Landa means an animal that has lost its tail. Thus the script which does not have its Siharees or Biharees or Hora, Kanna etc is similar to an animal without a tail. That is why it is called Landa. The Landa script has been in use and still is used for writing accounts in Bahee's by the traders in Punjab. Otherwise the Gurmukhi script was known long before Guruji along with the vowel signs. An Arab mathematician mentions in tenth century of a mathematician from Punjanb whom he saw using a single letter for each numeral whereas till then the Romans and the Arabs had been using several letters for one numeral. For instance, for three one wrote III and for eight VIII. In Punjab at that time three was written as 3 which is nothing but the first Gurmukhi letter of the Punjabi word tin for three and 2 is the modified first letter of Punjabi word Do(pronounced as though) for two. No one has noticed this but I can show conclusively that all the nine numerals (which are known as Arabic numerals in West, but Arabs call them Hindsa, meaning brought from Hind or India)are the different letters derived from the Punjabi count words.sucha Ik, Do, Tin, Chaar, Punj etc. Indeed the Arab mathematicial mentions the origin as Punjab of the Hindsas or numerals.

ਅੱਜ ਤੋਂ ਲੱਖਾਂ-ਕਰੋੜਾਂ ਸਾਲ ਪਹਿਲਾਂ ਧਰਤੀ ’ਤੇ ਜੀਵਨ ਹੋਂਦ ਵਿੱਚ ਆਇਆ ਸੀ। ਫਿਰ ਹੌਲੀ-ਹੌਲੀ ਬਦਲਾਓ ਆਉਂਦੇ ਗਏ। ਜਿਵੇਂ-ਜਿਵੇਂ ਇਨਸਾਨ ਦਾ ਵਿਕਾਸ ਹੋਇਆ, ਉਸ ਦੇ ਨਾਲ-ਨਾਲ ਅਲੱਗ-ਅਲੱਗ ਵਿਸ਼ਿਆਂ ਦਾ ਵੀ ਵਿਕਾਸ ਹੋਇਆ ਅਤੇ ਸਾਇੰਸ ਨੇ ਇੱਕ ਅਜਿਹੀ ਦੇਣ ਦਿੱਤੀ, ਜੋ ਅੱਜ ਦੀਆਂ ਬਾਲੜੀਆਂ ਲਈ ਤਰ੍ਹਾਂ ਨਾਲ ਸਰਾਪ ਹੀ ਬਣ ਗਈ ਹੈ ਤੇ ਉਹ ਹੈ ਅਲਟਰਾ-ਸਾਊੰਡ। ਇਹ ਇੱਕ ਅਜਿਹੀ ਤਕਨੀਕ ਹੈ, ਜਿਸ ਦੁਆਰਾ ਮਾਂ ਦੇ ਗਰਭ ਵਿੱਚ ਪਲ ਰਹੇ ਬਾਚੇ ਦੇ ਲਿੰਗ ਦਾ ਪਤਾ ਚੱਲ ਜਾਂਦਾ ਹੈ। ਇਹ ਨਿਰਧਾਰਾਤ ਹੋ ਜਾਂਦਾ ਹੈ ਕਿ ਗਰਭ ਵਿੱਚ ਪਲ ਰਿਹਾ ਬੱਚਾ ਲੜਕਾ ਹੈ ਜਾਂ ਲੜਕੀ।
ਬਿਨਾ ਸ਼ੱਕ ਇਸ ਸਮੇਂ ਅਲਟਰਾ-ਸਾਊਡ ਤਕਨੀਕ ਦੀ ਖੋਜ ਕੀਤੀ ਗਈ ਸੀ, ਇਸ ਸਮੇਂ ਵਿਗਿਆਨੀਆਂ ਨੇ ਇਹ ਸੋਚਿਆ ਸੀ ਕਿ ਇਸ ਦੀ ਵਰਤੋਂ ਸਰੀਰ ਦੀਆ ਅੰਦਰੂਨੀ ਬਿਮਾਰੀਆਂ ਨੂੰ ਲੱਭਣ ਪਰਖਣ ਲਈ ਕੀਤੀ ਜਾਵੇਗੀ, ਤਾਂ ਕਿ ਕੋਈ ਬਿਮਾਰੀ ਅਣਡਿੱਠੀ ਜਾਂ ਲਾਇਲਾਜ ਨਾ ਰਹਿ ਜਾਵੇ, ਪਰ ਸਮੇਂ ਦੇ ਨਾਲ ਇਨਸਾਨ ਦੀ ਸੋਚ ਬਦਲੀ ਅਤੇ ਅੱਜ ਇਸ ਤਕਨੀਕ ਦੀ ਵਰਤੋ ਬਿਮਾਰੀਆਂ ਲੱਭਣ ਦੇ ਨਾਲ-ਨਾਲ ਗਰਭ ਵਿੱਚ ਪਲ ਰਹੇ ਭਰੂਣ ਦੇ ਲਿੰਗ ਨੂੰ ਜਾਣਨ ਲਈ ਵੀ ਕੀਤੀ ਜਾਣ ਲੱਗੀ। ਚਾਹੇ ਦੁਨਿਆ ਅੱਜ ਚੰਦ ਤੇ ਪਹੁੰਚ ਚੁੱਕੀ ਹੈ, ਪਰ ਕੁਝ ਲੋਕਾਂ ਦੀ ਸੋਚ ਅਜੇ ਵੀ ਸਦੀਆਂ ਪਿੱਛੇ ਵਾਲੀ ਹੈ। ਸਾਡੇ ਦੇਸ਼ ਵਿੱਚ ਲੜਕੀਆਂ ਨੂੰ ਲੜਕਿਆਂ ਦੇ ਮੁਕਾਬਲੇ ਘੱਟ ਮਹੱਤਵ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ। ਕਿਹਾ ਤਾਂ ਇਹ ਜਾਂਦਾ ਹੈ ਕਿ ਅੱਜ 21 ਸਦੀ ਵਿੱਚ ਲੜਕੇ-ਲੜਕੀਆਂ ਨੂੰ ਬਰਾਬਰ ਦੇ ਅਧਿਕਾਰ ਹਾਸਿਲ ਹਨ, ਪਰ ਜਿੱਥੇ ਲੜਕੀਆਂ ਜਨਮ ਲੇਣ ਦਾ ਅਧਿਕਾਰ ਨਹੀ ਹੈ, ਉੱਤੇ ਬਾਕੀ ਰਹਿ ਕੀ ਜਾਂਦਾ ਹੈ?
ਵੱਧ ਰਹੀ ਭਰੂਣ ਹੱਤਿਆ ਦਾ ਕਾਰਣ ਸਮਾਜ ਵਿੱਚ ਫੈਲੀ ਅਣਪੜ੍ਹਤਾ, ਅੱਧ-ਵਿਸ਼ਵਾਸ ਅਤੇ ਗਰੀਬੀ ਹੈ। ਹੁਤ ਸਾਰੀਆਂ ਹੋਰ ਵੀ ਕੁਰੀਤੀਆਂ ਵੀ ਹਨ, ਜੋ ਭਰੂਣ ਹੱਤਿਆ ਲਈ ਜਿੰਮੇਵਾਰ ਹਨ. ਜਿਵੇਂ ਕਿ ਦਾਜ, ਮਹਿੰਗੀ ਸਿੱਖਿਆ ਆਦਿ। ਸਿਰਫ ਗਰੀਬ ਅਤੇ ਮੱਧ ਵਰਗੀ ਲੋਕ ਹੀ ਭਰੂਣ ਹੱਤਿਆ ਨਹੀ ਕਰਵਾਉਦੇ, ਸਗੋਂ ਕੁਝ ਪੜ੍ਹੇ-ਲਿਖੇ ਲੋਕਾਂ ਦੀ ਸੋਚ ਵੀ ਰੂੜ੍ਹੀਵਾਦ ਹੈ। ਬਹੁਤੇ ਪੜ੍ਹੇ ਲਿਖੇ ਲੋਕਾਂ ਦੀ ਸੋਚ ਵੀ ਇਦੋ ਹੀ ਹੈ ਜੇ ਪਹਿਲਾ ਬੱਚਾ ਲੜਕੀ ਹੈ ਤਾਂ ਕਹਿਣਗੇ ਕਿ ‘ਬੱਚੇ ਤਾਂ ਦੋ ਹੋਣੇ ਚਾਹੀਦੇ ਹਨ’ , ਭਾਵ ਉਨ੍ਹਾਂ ਦੇ ਮਨ ਵਿੱਚ ਲੜਕੇ ਦੀ ਚਾਹਤ ਹੁੰਦੀ ਹੈ। ਜੇ ਪਹਿਲਾ ਲੜਕਾ ਹੋਵੇ ਤਾਂ ਉਹ ਕਹਿਣਗੇ ‘ਬੱਚਾ ਇੱਕ ਹੀ ਠੀਕ ਹੈ।’ ਇਸ ਤਰ੍ਹਾਂ ਦੀ ਸੋਚ ਵਾਲੇ ਸੋਕਾਂ ਨੂੰ ਕਿਸ ਸ੍ਰੇਣੀ ਵਿੱਚ ਰੱਖਿਆ ਜਾਵੇ?
ਸਾਡੇ ਸਮਾਜ ਵਿੱਚ ਭਰੂਣ ਹੱਤਿਆ ਦਾ ਮੁੱਖ ਕਾਰਨ ਇਹ ਹਾ ਕਿ ਹਰ ਕੋਈ ਇਹ ਚਾਹੁੰਦਾ ਹੈ ਕਿ ਉਸ ਦਾ ਵੰਸ਼ ਅੱਗੇ ਵਧੇ ਤੇ ਅਗਲਾ ਭਾਵ ਇਹ ਹੈ ਕਿ ਵੰਸ਼ ਸਿਰਫ ਲੜਕੇ ਨਾਲ ਹੀ ਵੱਧਦਾ ਹੈ। ਇਸੇ ਕਰਕੇ ਲੜਕੀਆਂ ਨੂੰ ਪੇਟ ਵਿੱਚ ਹੀ ਖਤਮ ਕਰ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ। ਮਾਂ-ਬਾਪ ਲੜਕੀ ਨੂੰ ਪੈਦਾ ਕਰਨਾ ਅਤੇ ਪਾਲਣਾ ਆਪਣੇ ਉੱਪਰ ਬੋਝ ਸਮਝਦੇ ਹਨ। ਗਰੀਬ ਮਾਪੇ ਇਸ ਕਰਕੇ ਡਰ ਜਾਂਦੇ ਹਨ ਕਿ ਉਹ ਆਪਣੀਆਂ ਧੀਆਂ ਨੂੰ ਪਾਲਣਗੇ ਕਿੱਦਾਂ, ਪੜ੍ਹਾਉਣ-ਲਿਖਾਉਣਗੇ ਕਿੱਦਾਂ ਅਤੇ ਫਿਰ ਵਿਆਹ ਕਿੱਦਾਂ ਕਰਨਗੇ? ਜੇ ਇਹ ਸੱਭ ਵੀ ਕਰ ਦਿੱਤਾ ਤਾਂ, ਪਰ ਦਾਜ ਕਾਰਨ ਸਹੁਰਿਆਂ ਨੇ ਲੜਕੀ ਨੂੰ ਮਾਰ ਦਿੱਤਾ ਤਾਂ ਉਹ ਕੀ ਕਰਨਗੇ? ਇਸ ਕਰਕੇ ਉਹ ਬੱਚੀ ਨੂੰ ਪੇਟ ਵਿੱਚ ਖਥਮ ਕਰਨਾ ਹੀ ਬਿਹਤਰ ਸਮਝਦੇ ਹਨ। ਬੁਹਤੇ ਲੋਕੀ ਇਹ ਨਹੀ ਸੋਚਦੇ ਕਿ ਜੇ ਹਰ ਕੋਈ ਆਪਣੀਆਂ ਧੀਆਂ ਨੂੰ ਇਸੇ ਤਰ੍ਹਾਂ ਹੀ ਖਤਮ ਕਰਵਾਉਦਾ ਰਿਹਾ ਤਾਂ ਉਨ੍ਹਾਂ ਦੇ ਮੁੰਡਿਆਂ ਨਾਲ ਵਿਆਹ ਕੌਣ ਕਰਵਾਏਗਾ? ਜਦੋਂ ਕੋਈ ਲੜਕੀ ਬਚਨੀ ਹੀ ਨਹੀ, ਪੈਦਾ ਹੀ ਨਹੀ ਹੋਣ ਦੇਣੀ, ਨੂੰਹ ਕਿੱਥੋ ਆਊਗੀ? ਚਾਹੇ ਅਜਿਹਾ ਕਰਦੇ ਸਮੇਂ ਮਾਂ ਦੀ ਜਾਨ ਹੀ ਚਲੀ ਜਾਵੇ, ਕਿਸੇ ਨੂੰ ਕੋਈ ਪਰਵਾਹ ਨਹੀ ਹੁੰਦੀ।
ਭਰੂਣ ਹੱਤਿਆਂ ਵਿੱਚ ਡਕਟਰਾਂ ਨਰਸਾਂ ਆਦਿ ਦਾ ਵੀ ਅਹਿਮ ਯੋਗਦਾਨ ਹੁੰਦਾ ਹੈ। ਜੇ ਉਹ ਵੀ ਅਜਿਹਾ ਕਰਨ ਤੋਂ ਇਨਕਾਰ ਕਰ ਦੇਣ ਤਾਂ ਕਿੱਦਾਂ ਕੋਈ ਗਰਭਪਾਤ ਕਰਵਾ ਸਕਦਾ ਹੈ? ਕਾਨੂੰਨ ਅਨੁਸਾਰ ਤਾਂ ਸਿਰਫ ਉਸ ਹਾਲਤ ਵਿੱਚ ਹੀ ਗਰਭਪਾਤ ਕੀਤਾ ਜਾਂਦਾ ਹੈ, ਜਦੋਂ ਮਾਂ ਦਾ ਜਾਨ ਨੂੰ ਖਤਰਾ ਹੋਵੇ, ਜਿਸ ਕਾਰਨ ਬੱਚੇ ਦਾ ਵਿਕਾਸ ਸਹੀ ਨਾ ਹੋ ਰਿਹਾ ਹੋਵੇ, ਪਰ ਕਈ ਡਾਕਟਰ ਨਰਸਾਂ ਆਦਿ ਪੈਸੇ ਦੇ ਲਾਲਚ ਕਰ ਕੇ ਗਰਭਪਾਤ ਕਰ ਦਿੰਦੇ ਹਨ। ਉਨ੍ਹਾਂ ਨੂੰ ਸਿਰਫ ਪੈਸੇ ਨਾਲ ਮਤਲਬ ਹੁੰਦਾ ਹੈ ਇਸ ਲਈ ਕਹਿ ਸਕਦੇ ਹਾਂ ਕੋਈ ਪੈਸਾ ਨਾ ਹੋਣ ਕਰਕੇ ਭਰੂਣ ਹੱਤਿਆ ਕਰਵਾਉਦਾ ਹੈ ਅਤੇ ਕੋਈ ਪੈਸਾ ਲੈਣ ਖਾਤਰ ਇਹ ਕੋਝਾ ਕਾਰਾ ਕਰ ਰਿਹਾ ਹੈ।
ਕਈ ਮਾਂ ਬਾਪ ਇਹ ਸੋਚਦੇ ਹਨ ਜੇ ਲੜਕੀ ਹੋ ਵੀ ਗਈ ਤਾਂ ਉਸ ਨੂੰ ਪੜ੍ਹਾਉਣ ਲਿਖਾਉਣ ਦਾ ਕੀ ਫਾਇਦਾ, ਉਸ ਨੇ ਕਹਿੜਾ ਮਦਰ ਟਰੈਸਾ ਬਣ ਜਾਣਾ ਹੈ ਜਾਂ ਕਲਪਣਾ ਚਾਵਲਾ ਬਣ ਜਾਣਾ ਹੈ, ਪਰ ਉਹ ਇਹ ਨਹੀ ਸੋਚਦੇ ਕਿ ਉਨ੍ਹਾਂ ਨੇ ਜੇ ਇਹ ਕੁਝ ਨਹੀ ਬਣਨਾ ਤਾਂ ਕੁਝ ਹੋਰ ਤਾਂ ਬਣ ਸਕਦੀਆਂ ਹਨ, ਚਾਹੇ ਉਹ ਕੰਮ ਸਿਲਾਈ-ਬੁਣਾਈ ਦਾ ਹੀ ਕਿਉ ਨਾ ਹੋਵੇ। ਅੱਜ ਲੜਕੀਆਂ ਕਿਸੇ ਵੀ ਖੇਤਰ ਵਿੱਤ ਪਿੱਛੇ ਨਹੀ ਹਨ। ਉਹ ਡਾਕਟਰ ਹਨ, ਇੰਜੀਨੀਅਰ ਹਨ। ਉਹ ਕੁਝ ਵੀ ਬਣ ਸਕਦੀਆਂ ਹਨ, ਸ਼ਰਤ ਇਹ ਹੈ ਕਿ ਉਨ੍ਹਾਂ ਨੂੰ ਜਨਮ ਲੈਣ ਦਾ ਅਧਿਕਾਰ ਦਿੱਤਾ ਜਾਵੇ ਤੇ ਅੱਗੇ ਵਧਣ ਦੇ ਮੌਕੇ ਪ੍ਰਦਾਨ ਕੀਤੇ ਜਾਣ। ਜੋ ਵੀ ਲੋਕ ਭਰੂਣ ਹੱਤਿਆ ਵਿੱਚ ਯੋਗਦਾਨ ਪਾਉਦੇ ਹਨ, ਜੇ ਉਹ ਇਸ ਦੀ ਥਾਂ ਲੜਕੀਆਂ ਨੂੰ ਪੜ੍ਹਾਉਣ-ਲਿਖਾਉਣ ਵਿੱਚ ਯੋਗਦਾਨ ਪਾਉਣ ਤਾਂ ਇਹ ਕੁਰੀਤੀ ਕਾਫੀ ਹੱਦ ਤੱਕ ਖਤਮ ਹੋ ਸਕਦੀ ਹੈ ਬੱਸ ਇਨਸਾਨ ਨੂੰ ਆਪਣੀ ਸੋਚ ਬਦਲ ਲੈਣੀ ਹੈ ਤੇ ਹਰ ਇੱਕ ਨੂੰ ਇਸ ਸੋਚ ਤੇ ਚੱਲਣਾ ਚਾਹੀਦਾ ਹੈ ਤੇ ਪੁੱਤ ਤੇ ਧੀ ਵਿੱਚ ਕੋਈ ਫਰਕ ਨਹੀ ਹੈ। ਇਸ ਨਾਲ ਕੁੜੀਆਂ ਦੀ ਘਟ ਰਹੀ ਗਿਣਤੀ ਰੁਕ ਸਕਦੀ ਹੈ ਅਤੇ ਲਿੰਗ ਸੰਤੁਲਨ ਵੀ ਕਾਇਮ ਰੱਖਿਆ ਜਾ ਸਕਦਾ ਹੈ।
__________________

saddi russ gai mehbooba
khan pea chaa nall khrbooza
oh v khandi c coffe naal roti
akal c us de motti
tari wali oh gobi banave
masra de daal ch na pani pawe
 puthhe tawe te banawe roti
saddi te yarro kismat khotti.. :laugh: :laugh: :laugh:

: : nice

1.  ਨੱਤੀਆਂ - NATIYAN
2. ਕੜਾ – KADA
3. ਕੈਠਾਂ – KENTHA

4. ਸੱਗੀ ਫੁੱਲ – SAGIFULL

5. ਟਿੱਕਾ – TIKKA

6. ਲੋਟਣ – LOTTEN
7. ਪਿੱਪਲ ਪੱਤੀਆ – PIPPAL PATIYAN
8. ਸਿੰਘ ਤਵੀਤੀ – SINGH TIWETY
9. ਕੰਗਣ – KANGGAN
10. ਚਾਦਰਾ – CHADRA
11. ਨੱਥ ਮੱਛਲੀ – NATH MASHALI
12. ਕੋਕਾ – KOKA

13. ਛੱਲਾ – CHHALA

14. ਲੋਗ਼ – LONG
15. ਵੰਗ਼ਾ - WANGAA




mainu tuhadi sab di help di loar haiiiiii maiii pictures add karni naal buttt mil nhi rahi aa so plz help meeeeeeeeee.........

Nyc simru  =D> =D>toon kithon chaki jani eh sari info ;)

tusie read karoo bassssssssss..... puchoo naaaaaaa  :rockon: :rockon:

ਸੰਖੇਪ ਬਿਓਰਾ:

ਇਸਤਰੀਆਂ ਦੇ ਪ੍ਰਸਿਧ ਲੋਕ-ਨਾਚਾਂ ਵਿੱਚੋਂ ਇੱਕ ਹੈ। ਇਹ ਲੋਕ-ਨਾਚ ਸਾਂਝੇ ਪੰਜਾਬ ਦੇ ਪੱਛਮੀ ਭਾਗ, ਜੋ ਹੁਣ ਪਾਕਿਸਤਾਨ ਵਿੱਚ ਹੈ, ਦੀਆਂ ਬਾਰਾਂ ਦੇ ਇਲਾਕਿਆਂ ਵਿੱਚ ਪ੍ਰਚਲਿਤ ਰਿਹਾ ਹੈ। ਸੰਮੀ ਲੋਕ-ਨਾਚ ਦੀ ਪ੍ਰਮੁੱਖ ਵਿਸ਼ੇਸ਼ਤਾ ਇਹ ਹੈ ਕਿ ਭਾਵੇਂ ਇਹ ਨਾਚ ਗਿੱਧੇ ਵਾਂਗ ਘੇਰਾ ਬਣਾ ਕੇ ਹੀ ਨੱਚਿਆ ਜਾਂਦਾ ਹੈ ਪਰੰਤੂ ਇਸ ਦੀਆਂ ਮੁਦਰਾਵਾਂ ਗਿੱਧੇ ਤੋਂ ਭਿੰਨ ਹੁੰਦੀਆਂ ਹਨ।
ਸੰਮੀ ਲੋਕ-ਨਾਚ ਨੱਚਦੀਆਂ ਨਾਚ-ਸਮੂਹ (ਘੇਰੇ) ਵਿੱਚੋਂ ਕੁਝ ਕੁ ਇਸਤਰੀਆਂ ਖਲੋ ਕੇ, ਉੱਪਰ ਵੱਲ ਹੱਥ ਅਤੇ ਬਾਹਾਂ ਕਰਦੀਆਂ ਹਨ ਤੇ ਫਿਰ ਕਿਸੇ ਪੰਛੀ ਨੂੰ ਅਵਾਜ਼ ਮਾਰਨ ਦਾ ਸੰਕੇਤ ਕਰਦੀਆਂ ਹੋਇਆਂ ਗੀਤ ਦੇ ਬੋਲ ਸੁਰੀਲੀ ਆਵਾਜ਼ ਵਿੱਚ ਅਲਾਪਦੀਆਂ ਹਨ। ਇਹਨਾਂ ਇਸਤਰੀਆਂ ਨੂੰ ਨੱਚਦੇ ਸਮੇਂ ਕਿਸੇ ਢੋਲਕੀ ਜਾਂ ਹੋਰ ਸਾਜ਼ ਦੀ ਲੋੜ ਨਹੀਂ ਪੈਂਦੀ। ਉਹ ਹੱਥਾਂ ਦੀਆਂ ਤਾੜੀਆਂ, ਜੋ ਬਾਹਾਂ ਨੂੰ ਉੱਪਰ ਕਰਕੇ ਅਤੇ ਹੇਠਾਂ ਕਰਕੇ, ਦੋਹਾਂ ਤਰ੍ਹਾਂ ਨਾਲ ਮਾਰੀਆਂ ਜਾਂਦੀਆਂ ਹਨ, ਤੋਂ ਛੁੱਟ ਚੁਟਕੀਆਂ ਅਤੇ ਪੈਰਾਂ ਦੀ ਥਾਪ ਆਦਿ ਨਾਲ ਤਾਲ ਸਿਰਜ ਲੈਂਦੀਆਂ ਹਨ ਅਤੇ ਗੀਤ ਦੇ ਉਚਾਰ ਨਾਲ ਇਕਸੁਰ ਹੋ ਕੇ ਸਮਤਾ ਵਿੱਚ ਇਹ ਨੱਚ ਲੈਂਦੀਆਂ ਹਨ। ਇਸ ਨਾਚ ਦੀ ਇੱਕ ਉੱਘੜਵੀਂ ਵਿਸ਼ੇਸ਼ਤਾ ਇਹ ਹੈ ਕਿ ਇਹ ਵਧੇਰੇ ਕਰਕੇ ਬਾਹਾਂ ਦੇ ਹਿਲੋਰਿਆਂ ਉੱਤੇ ਆਧਾਰਿਤ ਹੈ।

'Takht', literally means a throne or seat of authority is a result of historical growth of Sikhism. There are five Takhats. The Five Takhts are the five gurudwaras and these have a very special significance for the Sikh community. Takht means a throne. They are considered the seats of Sikh religious authority. The important decisions concerning the religious and social life of the Sikh community have been taken here.
 
    

...Sri Akal Takhat Sahib

...Takht Sri Damdama Sahib

...Takht Sri Keshgarh Sahib

...Takht Sri Hazoor Sahib

...Takht Sri Patna Sahib
SRI AKAL TAKHAT SAHIB
 
"Throne of the Almighty"

In the Sikh religion, Akal Takhat Sahib has a prerogative place. "Akal Takht" is a combination of two words: Akal (the Almighty) and Takht (Throne). Meaning thereby: the "Throne of the Almighty". Sahib is used as a mark of respect for Guru Sahib and the Sikh institutions. Akal Takht Sahib represents the Sikh institution of Miri (temporal)-Piri (transcendental). The Sikh concept of Miri-Piri is not the unity of the two domains but it is "oneness" of the two. Both, Miri and Piri, don't stand apart from one another but they resonate each other. Meaning thereby that a man of Miri is obliged to impart Dharma (righteousness) and a man of Piri must not be a silent observer to tyranny, injustice and in-humanism. He has to follow the pat of Guru Sahib. The same is echoed in the words of Guru Gobind Singh Sahib when he says that a Sikh should utter the Name of the Almighty with his tongue but in his heart of hearts, he must be ready for battle for Righteousness (Mukh te Har chitt mai-n yudh bichãrai). The Sikh concept of Miri-Piri is the saviour of humanity, justice, righteousness and spirituality.

Akal Takhat Sahib, as it represents the Almighty, could be made by the Almighty Himself. For humanity Guru Hargobind Sahib, the Sixth Nanak revealed it. Guru Hargobind Sahib laid down the foundation stone of the building of Akal Takhat Sahib (in 1609). The rest of the structure was completed by Sikh saint Baba Buddha and Sikh intellectual Bhai Gurdas.

It is here that Guru Hargobind Sahib used to hold his Court and receive ambassadors, emissaries, diplomats and other dignitaries. In the evenings this was a place for signing of heroic ballads by the "dhadis"(ballad singers), in order to infuse the spirit of "Charhdi Kala" (the Sikh concept of Euphoria) among the Sikhs.

Whenever any important issue arose the Sikh nation held a meeting of the Sarbat Khalsa (the Sikh Commonwealth) at Akal Takht Sahib. Sarbat Khalsa does not mean a big gathering of the thousands of the Sikhs. It is a meeting of the representatives of all the sections of the Sikhs who are loyal to Akal Takht Sahib. This "representative house of the Sikh nation" resolves a Gurmata (the Sikh consensus) with regard to a particular question. This Gurmata is issued as a Hukamnama to the Sikh nation by the caretaker of Akal Takht Sahib.

Akal Takht Sahib is the senior-most seat of Sikh authority. The Hukamnamas issued from Akal Takht Sahib are obligatory for each and every Sikh. A Sikh daring to defy the Hukamnama of Akal Takht Sahib ceases to be a member of the Sikh Panth.

On October 12, 1920, the priests performing the routine duties at Akal Takht Sahib left the throne unattended. At this the Sikhs present there selected a Jatha (band) of 25 Sikhs to take care of Akal Takht Sahib. Jathedar Teja Singh Bhucher was appointed the Jathedar (leader) of this Jatha. Since then, by mistake or due to ignorance, the term Jathedar has come to be used for Akal Takht Sahib.

The destination of "Jathedar" of Akal Takht Sahib has become so popular among a large number of Sikhs that this is being considered a dictatorship or kingship. In the Sikh philosophy and throughout the history of the Sikh nation, there is no mention of a designation such as "Jathedar of Akal Takht Sahib". As evidenced by the Sikh history, the decisions with regard to the Sikh nation issues, had been taken by the Sarbat Khalsa (the Sikh Commonwealth) and the Gurmatas (resolutions) of the Sarbat Khalsa were released as Hukamnamas by the caretaker of Akal Takhat Sahib. The caretaker of Akal Takht Sahib can not issue any orders by himself according to his whim. (it is strange that the Sikh intelligentsia has exhibited impotency by acquiescing the mutilation of the institution of Akal Takht Sahib. On the other hand, the anti - Sikh forces, under the command of the Anti-Sikhism School, too, have collaborated to make attempts at degrading the status of Akal Takht Sahib).
Akal Takht Sahib and its Hukamnama represent the will of the Sikh nation and it is binding on every Sikh.


TAKHAT SRI DAMDAMA SAHIB
Takht Sri Damdama Sahib is situated in the village of Talwandi Sabo near Bhatinda. At this place Guru Gobind Singh stayed here for approximately a year and compiled the final edition of Guru Granth Sahib also known as the Damdama Sahib Bir in 1705. The only difference in this Bir and the Bir compiled by the fifth Nanak, Guru Arjan, was that the Bani of the ninth Nanak, Guru Tegh Bahadur, was added to it.

TAKHAT SRI KESHGARH SAHIB
Takht Sri Keshgarh Sahib is situated at Anandpur Sahib. It is the birthplace of the Khalsa. The order of the Khalsa was founded here by Guru Gobind Singh in 1699. Some of the weapons of Guru Gobind Singh are displayed here. The most precious of these is the actual Khanda (double edged sword) used by Guru Gobind Singh to prepare amrit used in the first Khalsa initiation ceremony.

TAKHAT SRI HAZOOR SAHIB
Takht Sri Hazoor Sahib is situated on the banks of Godavari river in Maharashtra state. This is the place where Guru Gobind Singh left for Heavenly abode. The inner room of the gurdawara is called Angitha Sahib and is built over the place where Guru Gobind Singh was cremated in 1708. The Gurdwara has fallen prey to designs of forces inimical to Sikhs. As a result, many rituals have crept into the service of the Gurdwara which are totally against the Sikh worldview.

TAKHAT SRI PATNA SAHIB
Takht Sri Patna Sahib is situated in Patna city which is also the capital of Bihar state. Guru Gobind Singh was born here in 1666 and he spent his early childhood here before moving to Anandpur Sahib. Besides being the birthplace of Guru Gobind Singh , Patna was also visited by Guru Nanak and Guru Tegh Bahadur at different points of time. Like Takht Sri Hazoor Sahib, here too the anti-Sikh forces have succeeded to a great extent in bringing in practices completely against Sikh worldview.

fer mods di tan lod hi ni rehni ethe  :laugh: :laugh: :laugh:


par je kitte edda di galti ho jave tussi oswele kisse mod nu message kar sakde kyun ki hartime koi na koi mod online hunda hi ah.oh eh kam kar degha.

aghe salah sareya di lao.

ok maan ji now locked this topic

Takhat Sachkhand Sri Hazur Abchalnagar Sahib is the principal shrine at Nanded. It marks the site where the Guru had his camp in 1708 A.D. after the departure of the emperor Bahadur Shah. The tenth Guru held his court and congregation here. It is the site of his own tent where he was convalescing after he was attacked by assasins. It is the place from where the tenth Guru rose to heaven alongwith his horse Dilbag. Guru Gobind Singh, while conferring Guruship on the holy Book, had himself named Nanded as Abchalnagar (lit. steadfast city) after the first word of a hymn read at random on the occasion. Sachkhand (lit. region of Truth) had been used by Guru Nanak Dev to mean the abode of God.

The present building of the Takhat Sahib was got constructed by Maharaja Ranjit Singh with money,artisans and labour sent from Punjab during early 1830s. The control of Takhat Sachkhand Sri Hazur Sahib, which had formerly passed into the hands of Udasi priests was regained by the Sikhs under the influence of the Singh Sabha Movement of the late nineteenth century. In 1956 an Act was passed by the legislature of Hyderabad under which the management of Takhat Sahib and other histoorial Gurudwaras was legally placed under a 17 member Gurudwaras Board and a five member Managing Committee.

The two-storey building of the Takhat Sahib proper standing on a high base has a small sqare room on the second floor bearing the gilded ribbed dome topped with a tall gilded pinnacle and umbrella shaped finial. There are some rooms in the basement too, so that the edifice is technically four-storeyed. Corners of the roof of the first floor are decorated with domed kiosks on octagonal pedestals. Other embellishments on the exterior included oriel windows and a wide coping on the sides and a fancy fencing on the roof top. Inside, the sanctum has marble lining decorated with inset work in floral patterns on lower parts of the walls and stucco and tukari work on the upper parts as well as on the ceiling. The sanctum is not occupied by Guru Granth Sahib during the day as is normally the case in all Gurudwaras. Here some old weapons and other relics are placed on a marbled platform. This include steel quoits, a broad sword, a steel bow and an arrow, a gilded dagger-sized sword, a few swords and a mace. Guru Granth Sahib is seated in the room in front of the sanctum from early morning to late evening and is placed in the sanctum only during the night.

Among the gurpurbs observed at the Takaht Sahib, the largely attended functions of the year are Dussehra in October and Hola Mahalla in March. However the installation day (Gurtagaddi-divas) of Guru Granth Sahib as the Guru eternal of Sikhs is celebrated with much fervour and enthusiasm.
Takhat Ishnaan. Another important largely attended function is Takhat Ishnaan. One day prior to Divali, the whole sanctum sanctorum of Takhat Sachkhand Sri Hazur Sahib is washed with milk, and on the fifth day following Diwali, i.e. Panchami, the huge procession is taken out, culminating at the Takhat Sahib. At this time, the recension (Bir Sahib) anointed Guru by the Tenth Master Guru Gobind Singh is placed for Sangat to have a darshan (view) of it and pay obeisance.

Hazur Sahib Tour  - 5 nights / 6 days.

Day 1 Departure from New Delhi for Hazur Sahib by Train.

Day 2 Reach Hazur Sahib, visit to Gurudwara for evening Aarti.

Day 3 Amritvela at Hazoor Sahib, breakfast and visit of all local historical Gurudwaras of Nandedl

Day 4 Tour of Gurudwara Nanak Jheera, Bidar

Day 5 End of tour. Departure Delhi by Train.

Day 6 Reach Delhi.

Nakodar (pronounced Nuh-Koh-Durh) is a city and a municipal council in Jalandhar district in the Indian state of
Punjab. The city is almost 424 km from Delhi , 24 km from Jalandhar and about 114 from Amritsar . Surrounding
villages include Mehatpur , Nawan Pind Jattan , Bir Pind , Shankar, Nur- Pur- Chatha and Sarih. The Town is of
considerable antiquity and had been held in succession by three,(3) different races , the Kambohs (Kamboj) , the
Khanzadahs and then by the muslim Rajputs , traces of whom still exist in the extensive ruins by which the town is
surrounded. The town was anciently founded by the Hindu Kamboh , according to Sir William Wilson Hunter and
others. The Kamboh settlements lay to the west of present town and the sites are still marked by extensive ruins,
and two old fine tombs, now called the Black and Red Domes, from the color of the material. Tradition attributes
the Kamboh expulsion to the Nawab Kutb Khan who came with an army from Indor near Nuh in 1570 AD. As a
consequence, the lordship of the town thus passed over to the Khanzadaas from the Kamboj tribe. Within two generations, the Rajputs got the town in jagir from Emperor Jahangir, in later sixteenth century, apparently divesting the Khanzadahs, the successor race to the Kambohs. The Rajputs were themselves later ousted during Sikh period by one Sardar Tara Singh Ghaiba who made a fort and made himself the master of the surroundings. From Ghaiba, the town was seized by Maharaja Ranjit Singh in 1816. The town is well pave and has thriving appearances and currently forms a Tehsil of District Jalandhar. Outside the town, there are two large and handsome tombs dating at least from the times of Emperor Jahangir, later one of them is said to be the burial place of the adviser of Emperor Shah Jahan, but it is known who stand buried in the earlier tomb. Nakodar is the homeland of many popular Punjabi bhangra singers like SAI HANS RAJ HANS ( Chief Darvesh of LAL BADSHAH DARBAR NAKODAR).


Nakodar kol painde es darbaar baare jinna kahaan unna ghatt .... ishk di taakat es darbaar te vekhan nu mildi e .... Saai Muraad Shah ji ne sache ishk da boota ese jagah layea ....

us ton baad es gaddi de agle daavedaar bane san Janaab-e-ali Gurdas Mann saahib, par ohna ne daas rehna hi manzoor kita te es gaddi uppar Sai Ghulam Ali Ji baithe jinha da dooja naam Laadi Shah v e ....

Main suneya c k ishk de maareyan nu jeen di raah mil jaandi othe .... te othe ja k jindagi jeen da raah mainu v pta laggeya .... har insaan layi alagg e jindagi ....

jis din ton main us jagah sees nivayea, jindagi badal jihi gayi e .... jubaan de alfaaz badal gaye ....

gaunde vele aisa rang banneya jaanda os jagah te k saari rooh ishk de nashe vich nasheya jaandi e ....

khuda is ishk di gaddi nu ese taraan salaamat rakhe te har aashik nu takdeer bakhshe ethe ikk vaar sir jhukaun di .... aameen