jinna mazza Punjabi vich romantic gall baat da, flirt karn da ay, kisay hor zubaan ch nai ho sakda. aam galbaat vich vi je chaho taaN ainney dohray(double) matlabh niqlday ne ke bandy nu apni 'flirting skills' te yakeen nai aunda...je uproN kehan da lehza ashiqana hovay te sonay te sohaaga...

jadoN Punjabi munde di Punjabi kuRi naal ukh laRhdi ay....te bass samjhou ukh ee laRhdi, hor kujh nai..vicharay gall karn nu tars jaanday ne.....kai kai din, maheenay...te kai vaar saal baad jad mauka milda ay gall karn da, taaN bass ikk ee sawaal bhai saahib puchhday ne "hor kiddaN?" te bass "hor kiddaN?" naal ee sare saal diaN kathiyaN keetiyaN gallaN kuRi naal kar jaanday n

veru nice brother :superhappy:

Mirza–Sahiba is a treasure of Punjabi literature. It is a romantic tragedy. Sahiba was a love-lorn soul. Shayer Pillo raves about her beauty and says," As Sahiba stepped out with a lungi tied around her waist, the nine angels died on seeing her beauty.
Mirza and Sahiba were childhood playmates and both were born in Jat family [1], as mentioned in many books and folk tales in punjab,and they fell in love with each other. But when this beauty is about to be wedded forcibly to Tahar Khan by her parents, without any hesitation she sends a taunting message to Mirza, whom she loves, to his village Danabad, through a Brahmin called Kammu.
"You must come and decorate Sahiban’s hand with the marriage henna.....
Mirza Khan was the son of Wanjhal Khan, the leader of the Kharal tribe in Danabad, a town in the Jaranwala area of Faisalabad, Pakistan. Sahiba was the daughter of Mahni, the chief of Khewa, a town in Sial Territory in the Jhang district Punjab. Mirza was sent to his relatives' house in Khewa to study, where he met Sahiba and they fell in love. Her family opposed the relationship, and instead arranged a marriage with a member of the Chadhar family.
This is the time you have to protect your self respect and love, keep your promises, and sacrifice your life for truth. Mirza arrived on his horse, Bakki, the night before the wedding and secretly carried her away, planning to elope. Sahiba's brothers got to know about this and decided to follow them. On the way, as Mirza lies under the shade of a tree to rest for a few moments, Sahiba's brothers and chanders caught up with them.
Sahiba was a virtuous and a beautiful soul who did not desire any bloodshed to mar the one she loved. She did not want her hands drenched in blood instead of henna. She knew Mirza was a great archer and he will not miss his target, and if he strikes, her brothers would surely die. Before waking up Mirza, Sahiban breaks his arrows so he can't use them. She presumes on seeing her, her brothers would feel sorry and forgive Mirza and take him in their arms. But the brothers and chanders attack Mirza and kill him. Sahiban takes a sword and slaughters herself and thus bids farewell to this world.
Out of all the legendary stories, Mirza Sahiba's story is the only story where the guy's name comes first and then the girl's. All others start with girl's name for example: Heer Ranjha, Sassi Punnun, Sohni Mahiwal, Laila Majnu. Actually the other folk love stories where the guy's name comes first as (Yousaf khan Sherbano)(Mosa khan Gul maky)(Umar Marvi).
Innumerable folk songs of Punjab narrate the love tale of Sassi and Punnu. The women sing these songs with great emotion and feeling, as though they are paying homage to Sassi with lighted on her tomb. It is not the tragedy of the lovers. It is the co ly believed that the soil of the Punjab has been blessed. God has blessed these lovers. Though their love ended in death, death was a blessing in disguise, for this blessing is immortalized.
Waris shah who sings the tale of Heer elevates mortal love to the same pedestal as spiritual love for God saying," When you start the subject of love, first offer your invocation to God". This has always been the custom in Punjab, where mortal love has been immortalized and enshrined as spirit of love.
Just as every society has dual moral values, so does the Punjabi community. Everything is viewed from two angles, one is a close up of morality and the other is a distant perspective. The social, moral convictions on one hand give poison to Heer and on the other make offerings with spiritual convictions at her tomb, where vows are made and blessings sought for redemption from all sufferings and unfulfilled desires.
But the Sassis, Heers, Sohnis and others born on this soil have revolted against these dual moral standards. The folk songs of Punjab still glorify this rebelliousness. Furthermore the introduction of this story in a song format was best illustrated by the late legendary Alam Lohar. His presentation is the best and has sung this story eloquently. Nevertheless:
"When the sheet tear, It can be mended with a patch: How can you darn the torn sky? If the husband dies, another one can be found, But how can one live if the lover dies?"
And perhaps it is the courage of the rebellious Punjabi woman, which has also given her a stupendous sense of perspective. Whenever she asks her lover for a gift she says,
"Get a shirt made for me of the sky And have it trimmed with the earth"

ssa gill bahi tu ta bann gia mood tenu mubarik aa ... hun meri bakri da kisa ho gia tamam...hahhahahhahah

GILL BUHAT BUHAT WADHAYI AA TENU VEERE =D> =D> =D> =D> =D> =D> =D> =D> =D> =D> =D> =D> =D> =D> =D> =D> =D> =D>

 :happy: :happy: :happy: :happy: :happy: :happy:...........................hahahhahahah very nice

Tusi Enj Kro.

Mobile off kro,

Battry kad lo

Sim v kad lo

Mobile Nu Road te rakh k uton

IT mar do

jadon tusi msg e nai krna te is

Kanjar da ki faida.
 :superhappy:

 :happy:buhat vedia ji ..hhahahhahaha

Asaan taan joban rutey marna
Mudd jaana asaan bhare bharaaye.
Hijar teri di kar parkarma.
Asaan taan joban rutey marna!

Joban rutey jo vi marda
Phull baney ja taara.
Joban rutey aashiq marde
Jaan koi karma vaala.
Jaan o maran,
Ki jihna likhaaye
Hijar dhuron vich karmaan.
Hijar tuhaada asaan mubaarik,
Naal bahishti khaddna.
Asaan tan joban ruttey marna!

Sajjan ji,
Bhala kis layi jeena
Saadde jihaan nikarma?
Sootak rut ton,
Joban rut tak
Jinhaa handaaiyaan sharmaan.
Nit lajjiya diyaan jamman-peedaan
Anchaahiyaan vi jarna.
Nit kise deh vich,
Phull bann khiddna
Nit taara bann chaddna.
Asaan tan joban ruttey marna!

Sajjan ji,
Paye sab jag taayin.
Garabh joon vich marna,
Janamo pehlaan auddh handaaiye,
Pher handaaiye sharmaa.
Mar ke kariye,
Ik dooje di,
Mitti di parkarmaa.
Par je mitti vi mar jaaye
Taan jyun ke ki karna?

Asaan taan joban rutey marna
Mudd jaana asaan bhare bharaaye.
Hijar teri di kar parkarma.
Asaan tan joban rutey marna!

dasho sabb

By 1845 the British had moved 32,000 troops to the Sutlej frontier, to secure their northernmost possessions against the succession struggles in the Punjab. In late 1845, British and Sikh troops engaged near Ferozepur, beginning the First Anglo-Sikh War. The war ended the following year, and the territory between the Sutlej and the Beas was ceded to Great Britain, along with Kashmir, which was sold to Gulab Singh of Jammu, who ruled Kashmir as a British vassal.
As a condition of the peace treaty, some British troops, along with a resident political agent and other officials, were left in the Punjab to oversee the regency of Maharaja Dhalip Singh, a minor. The Sikh army was reduced greatly in size. In 1848, out-of-work Sikh troops in Multan revolted, and a British official was killed. Within a few months, the unrest had spread throughout the Punjab, and British troops once again invaded. The British prevailed in the Second Anglo-Sikh War, and under the Treaty of Lahore in 1849, the Punjab was annexed by the British East India Company, and Dhalip Singh was pensioned off. The Punjab became a province of British India, although a number of small states, most notably Patiala, retained local rulers who recognized British sovereignty.
In every way, the Punjab was one of Great Britain's most important assets in colonial India. Its political and geographic predominance gave Britain a base from which to project its power over more than 500 princely states that made up India. Lahore was a center of learning and culture under British rule, and Rawalpindi became an important Army installation.
The Jallianwala Bagh Massacre of 1919 occurred in Amritsar. In 1930, the Indian National Congress proclaimed independence from Lahore. The 1940 Lahore Resolution of the Muslim League to work for Pakistan, made Punjab the centerstage of a different, bloodier and dirtier struggle.
In 1946, massive communal tensions and violence erupted between the majority Muslims of Punjab, and the Hindu and Sikh minorities. The Muslim League attacked the government of Unionist Punjabi Muslims, Sikh Akalis and the Congress, and led to its downfall. Unwilling to be cowed down, Sikhs and Hindus counter-attacked and the resulting bloodshed left the province in great disorder. Both Congress and League leaders agreed to partition Punjab upon religious lines, a precursor to the wider partition of the country.
The British Punjab province, which includes present-day Punjab province of Pakistan, and the Indian states of Punjab, was partitioned in 1947 prior to the independence of Pakistan and subsequently, India. In India, the Panjab province was further partitioned into and forming Haryana, and Himachal Pradesh.