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Messages - Pj Sarpanch
4561
« on: October 31, 2010, 11:52:41 AM »
Sri Guru Granth Sahib Page # : 1127
ਸਾਚਿ ਰਤੇ ਸਚੁ ਅੰਮ੍ਰਿਤੁ ਜਿਹਵਾ ਮਿਥਿਆ ਮੈਲੁ ਨ ਰਾਈ ॥
ਨਿਰਮਲ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖਿਆ ਸਬਦਿ ਰਤੇ ਪਤਿ ਪਾਈ ॥੩॥
ਗੁਣੀ ਗੁਣੀ ਮਿਲਿ ਲਾਹਾ ਪਾਵਸਿ ਗੁਰਮੁਖਿ ਨਾਮਿ ਵਡਾਈ ॥
ਸਗਲੇ ਦੂਖ ਮਿਟਹਿ ਗੁਰ ਸੇਵਾ ਨਾਨਕ ਨਾਮੁ ਸਖਾਈ ॥੪॥੫॥੬॥
ਭੈਰਉ ਮਹਲਾ ੧ ॥
ਹਿਰਦੈ ਨਾਮੁ ਸਰਬ ਧਨੁ ਧਾਰਣੁ ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ॥
ਅਮਰ ਪਦਾਰਥ ਤੇ ਕਿਰਤਾਰਥ ਸਹਜ ਧਿਆਨਿ ਲਿਵ ਲਾਈਐ ॥੧॥
ਮਨ ਰੇ ਰਾਮ ਭਗਤਿ ਚਿਤੁ ਲਾਈਐ ॥
ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮੁ ਜਪਿ ਹਿਰਦੈ ਸਹਜ ਸੇਤੀ ਘਰਿ ਜਾਈਐ ॥੧॥ ਰਹਾਉ ॥
ਭਰਮੁ ਭੇਦੁ ਭਉ ਕਬਹੁ ਨ ਛੂਟਸਿ ਆਵਤ ਜਾਤ ਨ ਜਾਨੀ ॥
ਬਿਨੁ ਹਰਿ ਨਾਮ ਕੋ ਮੁਕਤਿ ਨ ਪਾਵਸਿ ਡੂਬਿ ਮੁਏ ਬਿਨੁ ਪਾਨੀ ॥੨॥
ਧੰਧਾ ਕਰਤ ਸਗਲੀ ਪਤਿ ਖੋਵਸਿ ਭਰਮੁ ਨ ਮਿਟਸਿ ਗਵਾਰਾ ॥
ਬਿਨੁ ਗੁਰ ਸਬਦ ਮੁਕਤਿ ਨਹੀ ਕਬ ਹੀ ਅੰਧੁਲੇ ਧੰਧੁ ਪਸਾਰਾ ॥੩॥
ਅਕੁਲ ਨਿਰੰਜਨ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮੂਆ ॥
ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੋ ਜਾਨਿਆ ਨਾਨਕ ਅਵਰੁ ਨ ਦੂਆ ॥੪॥੬॥੭॥
ਭੈਰਉ ਮਹਲਾ ੧ ॥
ਜਗਨ ਹੋਮ ਪੁੰਨ ਤਪ ਪੂਜਾ ਦੇਹ ਦੁਖੀ ਨਿਤ ਦੂਖ ਸਹੈ ॥
ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਪਾਵਸਿ ਮੁਕਤਿ ਨਾਮਿ ਗੁਰਮੁਖਿ ਲਹੈ ॥੧॥
ਰਾਮ ਨਾਮ ਬਿਨੁ ਬਿਰਥੇ ਜਗਿ ਜਨਮਾ ॥
ਬਿਖੁ ਖਾਵੈ ਬਿਖੁ ਬੋਲੀ ਬੋਲੈ ਬਿਨੁ ਨਾਵੈ ਨਿਹਫਲੁ ਮਰਿ ਭ੍ਰਮਨਾ ॥੧॥ ਰਹਾਉ ॥
ਪੁਸਤਕ ਪਾਠ ਬਿਆਕਰਣ ਵਖਾਣੈ ਸੰਧਿਆ ਕਰਮ ਤਿਕਾਲ ਕਰੈ ॥
ਬਿਨੁ ਗੁਰ ਸਬਦ ਮੁਕਤਿ ਕਹਾ ਪ੍ਰਾਣੀ ਰਾਮ ਨਾਮ ਬਿਨੁ ਉਰਝਿ ਮਰੈ ॥੨॥
ਡੰਡ ਕਮੰਡਲ ਸਿਖਾ ਸੂਤੁ ਧੋਤੀ ਤੀਰਥਿ ਗਵਨੁ ਅਤਿ ਭ੍ਰਮਨੁ ਕਰੈ ॥
ਰਾਮ ਨਾਮ ਬਿਨੁ ਸਾਂਤਿ ਨ ਆਵੈ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੁ ਪਾਰਿ ਪਰੈ ॥੩॥
ਜਟਾ ਮੁਕਟੁ ਤਨਿ ਭਸਮ ਲਗਾਈ ਬਸਤ੍ਰ ਛੋਡਿ ਤਨਿ ਨਗਨੁ ਭਇਆ ॥
ਰਾਮ ਨਾਮ ਬਿਨੁ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਕਿਰਤ ਕੈ ਬਾਂਧੈ ਭੇਖੁ ਭਇਆ ॥੪॥
ਜੇਤੇ ਜੀਅ ਜੰਤ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਜਤ੍ਰ ਕਤ੍ਰ ਤੂ ਸਰਬ ਜੀਆ ॥
ਗੁਰ ਪਰਸਾਦਿ ਰਾਖਿ ਲੇ ਜਨ ਕਉ ਹਰਿ ਰਸੁ ਨਾਨਕ ਝੋਲਿ ਪੀਆ ॥੫॥੭॥੮॥
ਰਾਗੁ ਭੈਰਉ ਮਹਲਾ ੩ ਚਉਪਦੇ ਘਰੁ ੧
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰੀਅਹੁ ਕੋਈ ॥
ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਹੋਈ ॥੧॥
ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥
4562
« on: October 31, 2010, 11:51:50 AM »
Sri Guru Granth Sahib Page # : 1126
ਸਾਚ ਸਬਦ ਬਿਨੁ ਕਬਹੁ ਨ ਛੂਟਸਿ ਬਿਰਥਾ ਜਨਮੁ ਭਇਓ ॥੧॥ ਰਹਾਉ ॥
ਤਨ ਮਹਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਹਉ ਮਮਤਾ ਕਠਿਨ ਪੀਰ ਅਤਿ ਭਾਰੀ ॥
ਗੁਰਮੁਖਿ ਰਾਮ ਜਪਹੁ ਰਸੁ ਰਸਨਾ ਇਨ ਬਿਧਿ ਤਰੁ ਤੂ ਤਾਰੀ ॥੨॥
ਬਹਰੇ ਕਰਨ ਅਕਲਿ ਭਈ ਹੋਛੀ ਸਬਦ ਸਹਜੁ ਨਹੀ ਬੂਝਿਆ ॥
ਜਨਮੁ ਪਦਾਰਥੁ ਮਨਮੁਖਿ ਹਾਰਿਆ ਬਿਨੁ ਗੁਰ ਅੰਧੁ ਨ ਸੂਝਿਆ ॥੩॥
ਰਹੈ ਉਦਾਸੁ ਆਸ ਨਿਰਾਸਾ ਸਹਜ ਧਿਆਨਿ ਬੈਰਾਗੀ ॥
ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਗੁਰਮੁਖਿ ਛੂਟਸਿ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਗੀ ॥੪॥੨॥੩॥
ਭੈਰਉ ਮਹਲਾ ੧ ॥
ਭੂੰਡੀ ਚਾਲ ਚਰਣ ਕਰ ਖਿਸਰੇ ਤੁਚਾ ਦੇਹ ਕੁਮਲਾਨੀ ॥
ਨੇਤ੍ਰੀ ਧੁੰਧਿ ਕਰਨ ਭਏ ਬਹਰੇ ਮਨਮੁਖਿ ਨਾਮੁ ਨ ਜਾਨੀ ॥੧॥
ਅੰਧੁਲੇ ਕਿਆ ਪਾਇਆ ਜਗਿ ਆਇ ॥
ਰਾਮੁ ਰਿਦੈ ਨਹੀ ਗੁਰ ਕੀ ਸੇਵਾ ਚਾਲੇ ਮੂਲੁ ਗਵਾਇ ॥੧॥ ਰਹਾਉ ॥
ਜਿਹਵਾ ਰੰਗਿ ਨਹੀ ਹਰਿ ਰਾਤੀ ਜਬ ਬੋਲੈ ਤਬ ਫੀਕੇ ॥
ਸੰਤ ਜਨਾ ਕੀ ਨਿੰਦਾ ਵਿਆਪਸਿ ਪਸੂ ਭਏ ਕਦੇ ਹੋਹਿ ਨ ਨੀਕੇ ॥੨॥
ਅੰਮ੍ਰਿਤ ਕਾ ਰਸੁ ਵਿਰਲੀ ਪਾਇਆ ਸਤਿਗੁਰ ਮੇਲਿ ਮਿਲਾਏ ॥
ਜਬ ਲਗੁ ਸਬਦ ਭੇਦੁ ਨਹੀ ਆਇਆ ਤਬ ਲਗੁ ਕਾਲੁ ਸੰਤਾਏ ॥੩॥
ਅਨ ਕੋ ਦਰੁ ਘਰੁ ਕਬਹੂ ਨ ਜਾਨਸਿ ਏਕੋ ਦਰੁ ਸਚਿਆਰਾ ॥
ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੪॥੩॥੪॥
ਭੈਰਉ ਮਹਲਾ ੧ ॥
ਸਗਲੀ ਰੈਣਿ ਸੋਵਤ ਗਲਿ ਫਾਹੀ ਦਿਨਸੁ ਜੰਜਾਲਿ ਗਵਾਇਆ ॥
ਖਿਨੁ ਪਲੁ ਘੜੀ ਨਹੀ ਪ੍ਰਭੁ ਜਾਨਿਆ ਜਿਨਿ ਇਹੁ ਜਗਤੁ ਉਪਾਇਆ ॥੧॥
ਮਨ ਰੇ ਕਿਉ ਛੂਟਸਿ ਦੁਖੁ ਭਾਰੀ ॥
ਕਿਆ ਲੇ ਆਵਸਿ ਕਿਆ ਲੇ ਜਾਵਸਿ ਰਾਮ ਜਪਹੁ ਗੁਣਕਾਰੀ ॥੧॥ ਰਹਾਉ ॥
ਊਂਧਉ ਕਵਲੁ ਮਨਮੁਖ ਮਤਿ ਹੋਛੀ ਮਨਿ ਅੰਧੈ ਸਿਰਿ ਧੰਧਾ ॥
ਕਾਲੁ ਬਿਕਾਲੁ ਸਦਾ ਸਿਰਿ ਤੇਰੈ ਬਿਨੁ ਨਾਵੈ ਗਲਿ ਫੰਧਾ ॥੨॥
ਡਗਰੀ ਚਾਲ ਨੇਤ੍ਰ ਫੁਨਿ ਅੰਧੁਲੇ ਸਬਦ ਸੁਰਤਿ ਨਹੀ ਭਾਈ ॥
ਸਾਸਤ੍ਰ ਬੇਦ ਤ੍ਰੈ ਗੁਣ ਹੈ ਮਾਇਆ ਅੰਧੁਲਉ ਧੰਧੁ ਕਮਾਈ ॥੩॥
ਖੋਇਓ ਮੂਲੁ ਲਾਭੁ ਕਹ ਪਾਵਸਿ ਦੁਰਮਤਿ ਗਿਆਨ ਵਿਹੂਣੇ ॥
ਸਬਦੁ ਬੀਚਾਰਿ ਰਾਮ ਰਸੁ ਚਾਖਿਆ ਨਾਨਕ ਸਾਚਿ ਪਤੀਣੇ ॥੪॥੪॥੫॥
ਭੈਰਉ ਮਹਲਾ ੧ ॥
ਗੁਰ ਕੈ ਸੰਗਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਰਾਮੁ ਰਸਨਿ ਰੰਗਿ ਰਾਤਾ ॥
ਅਵਰੁ ਨ ਜਾਣਸਿ ਸਬਦੁ ਪਛਾਣਸਿ ਅੰਤਰਿ ਜਾਣਿ ਪਛਾਤਾ ॥੧॥
ਸੋ ਜਨੁ ਐਸਾ ਮੈ ਮਨਿ ਭਾਵੈ ॥
ਆਪੁ ਮਾਰਿ ਅਪਰੰਪਰਿ ਰਾਤਾ ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥
ਅੰਤਰਿ ਬਾਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਆਦਿ ਪੁਰਖੁ ਆਦੇਸੋ ॥
ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਰਵਿ ਰਹਿਆ ਸਚੁ ਵੇਸੋ ॥੨॥
4563
« on: October 31, 2010, 07:59:35 AM »
I PYAR YOU
4564
« on: October 31, 2010, 07:09:47 AM »
4565
« on: October 31, 2010, 06:41:06 AM »
SATNAM WAHEGURU JI
WELCOME
4566
« on: October 30, 2010, 12:16:10 PM »
Hello Hello :happy:
damn quite a detailed intro.
Name - Jhanda Amli
Kaam - Vehla
Hobbies - Making cha and mixing doddes
Fav Actor - Bhole ka teeda
Fav Actress - Tun Tun
Fav Tappi-kheddo khedari - gwandiya ka roundu.
Bakki Je ayyan nu ji :happy:
:laugh: :laugh: :laugh: :laugh: AMLI BANDA AMLIAA WALE KAM :laugh: :laugh: :laugh:
4567
« on: October 30, 2010, 10:44:25 AM »
:excited: :excited: :excited: :excited: :excited: :excited: :excited: :excited: :excited: :excited: :excited: nice ji.......
4568
« on: October 30, 2010, 10:01:38 AM »
NICE AA 22............. :laugh: :laugh:
4569
« on: October 30, 2010, 10:00:00 AM »
NICE AA 22 JI...............SAHI GAL KAHI AA TU
ਆ ਜੇਹੜੀਆਂ ਜੀ ਕਹਿਣ ਤੇ ਵੀ ਨੀ ਬੋਲਦੀਆਂ_______ ਸਾਲੀਆਂ ਗੋਲੀ ਵਾਲੇ ਬੱਤੇ ਦੀ ਮਾਰ ਨੇ
4570
« on: October 30, 2010, 09:46:39 AM »
Hemkund or Hemkunt is a pilgrimage site for Sikhs in Chamoli district, Uttarakhand, India. With a setting of a glacial lake surrounded by seven mountain peaks and each peak is adorned by a Nishan Sahib on its cliff, it is located in the Himalayas at an elevation of 15,200 ft as per the Survey of India.[1] It is accessible only by foot from Gobindghat on the Rishikesh-Badrinath highway.
Hemkund is famous for the Sikh worship-place Gurudwara, known as Sri Hemkunt Sahib Ji, devoted to Guru Gobind Singh Ji (1666–1708), the tenth Sikh Guru, which finds mention in Dasam Granth, a piece of work narrated by Guru Gobind Singh Ji,Himself. The lake also has a Lakhmana hut on its shore which was later built into proper small shrine by the Sikhs.
Etymology
Hemkund is a Sanskrit name derived from Hem ("Snow") and Kund ("bowl"). Dasam Granth says this is the place where Pandu Raja practiced Yoga.
History
Bachitira Natak is an autobiographical account of incarnated life of Shri Guru Gobind Singh Ji as a powerful youth who was called into existence during Sat Yug, the 'age of truth' (the first of four ages according to Hindu mythology) to do battle with fierce demons that terrorized mortals and gods including Hindu deities and gods. When they had been destroyed, the youth, known as Dusht Daman, the 'destroyer of evil', was instructed to go to Hemkunt Sapatsring to meditate until he was called upon by God. Guru Gobind Singh's own account in Bachitra Natak completes this story. After realizing his oneness wit5h God through meditation and austere discipline, he was reborn in Kal Yug, the 'age of darkness', as the son of the ninth Guru and his wife. Later, after his father's martyrdom, he became the tenth and final living Guru of the Sikhs
[[ਅਬ ਮੈ ਅਪਨੀ ਕਥਾ ਬਖਾਨੋ ॥ ਤਪ ਸਾਧਤ ਜਿਹ ਬਿਧਿ ਮੁਹਿ ਆਨੋ ॥ अब मै अपनी कथा बखानो ॥ तप साधत जिह बिधि मुहि आनो ॥ Now I relate my own story as to how I was brought here, while I was absorbed in deep meditation.
ਹੇਮ ਕੁੰਟ ਪਰਬਤ ਹੈ ਜਹਾਂ ॥ ਸਪਤ ਸ੍ਰਿੰਗ ਸੋਭਿਤ ਹੈ ਤਹਾਂ ॥੧॥ हेम कुंट परबत है जहां ॥ सपत स्रिंग सोभित है तहां ॥१॥ The site was the mountain named Hemkunt, with seven peaks and looks there very impressive.1.
ਸਪਤ ਸ੍ਰਿੰਗ ਤਿਹ ਨਾਮੁ ਕਹਾਵਾ ॥ ਪੰਡੁ ਰਾਜ ਜਹ ਜੋਗੁ ਕਮਾਵਾ ॥ सपत स्रिंग तिह नामु कहावा ॥ पंडु राज जह जोगु कमावा ॥ That mountain is called Sapt Shring (seven-peaked mountain), where the Pandavas Practised Yoga.
ਤਹ ਹਮ ਅਧਿਕ ਤਪਸਿਆ ਸਾਧੀ ॥ ਮਹਾਕਾਲ ਕਾਲਿਕਾ ਅਰਾਧੀ ॥੨॥ तह हम अधिक तपसिआ साधी ॥ महाकाल कालिका अराधी ॥२॥ There I was absorbed in deep meditation on the Primal Power, the Supreme KAL.2.
ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਿਸਆ ਭਯੋ ॥ ਦ੍ਵੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ ॥ इह बिधि करत तपिसआ भयो ॥ द्वै ते एक रूप ह्वै गयो ॥ In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.]]
In the above verses, the Guru Ji tells of His origins. He describes the place Hemkunt Parbat Sapat Sring, the "lake of ice" "mountains" adorned with "seven peaks", as the same place where King Pandu, the forefather of the five Pandava brothers of Mahabharata fame, practiced yoga. There, the Guru Ji did intense meditation and austerities until He merged with God. Because His earthly parents had served God, God was pleased with them and gave a commandment that the Guru Ji to be born to them. In the mortal world He would carry out a mission to teach the true religion and rid people of evil ways. He was reluctant to leave his state of union with the creator, but God compelled Him. In this way the Guru Ji took birth into the world.
The search for and discovery of Hemkunt came out of the desire of the Sikhs to erect shrines to honour places consecrated by the visit of the tenth Guru during his lifetime or, in the case of Hemkunt, during his previous lifetime. Although Bachitra Natak was included in the Dasam Granth some time in the 1730s, Sikhs apparently did not consider looking for Hemkunt Sapatsring until the late nineteenth century. It did not become a place of pilgrimage until the twentieth century. Pandit Tara Singh Narotam, a nineteenth century Nirmala scholar, was the first Sikh to trace the geographical location of Hemkunt. He wrote of Hemkunt as one among the 508 Sikh shrines he described in Sri Gur Tirath Sangrah (first published in 1884). Much later, renowned Sikh scholar Bhai Vir Singh was instrumental in developing Hemkunt after it had been, in a sense, re-discovered by another Sikh in search of the Guru's tap asthan.
Sohan Singh was a retired granthi from the Indian army who was working in a gurdwara (Sikh temple) in Tehri Garhwal. In 1932, he read the description of Hemkunt in Bhai Vir Singh's Sri Kalgidhar Chamatkar (1929). This account of the place and the meditation of a great yogi there was based on the tale of Guru Gobind Singh's life and previous life as told in Bachitra Natak and the Suraj [Prakash] Granth.
In 1930, Sant Sohan Singh, a retired granthi from the Indian Army, claimed to have found Hemkunt as stated in Bachitra Natak. To some extent he was financed by Bhai Vir Singh, a romantic poet of Punjab, belonging to landed gentry. Bachitra Natak was somehow able to capture the imagination of Sikhs, largely because of the beautiful poetry, and songs and verses that resonated to their sentiments and music. Sohan Singh, who died around 1937, was assisted by a Sikh soldier, Havildar Modan Singh of the Bengal Sappers and Miners, who then laid the foundation of the first building and opened access to the public through Govindghat. Later, he went on to live here and stayed until his death in 1960.[3][4] The Sikh religious organizations designated Hemkund as a special place for worship.
Below are the comments from Foreign Scholars on Sikhism
This is what Max Arthur Macauliffe writes about the authenticity of the Guru's teaching:
The Sikh religion differs as regards the authenticity of its dogmas from most other theological systems. Many of the great teachers the world has known, have not left a line of their own composition and we only know what they taught through tradition or second-hand information. If Pythagoras wrote of his tenets, his writings have not descended to us. We know the teachings of Socrates only through the writings of Plato and Xenophon. Buddha has left no written memorial of his teaching. Kungfu-tze, known to Europeans as Confucius, left no documents in which he detailed the principles of his moral and social system. The founder of Christianity did not reduce his doctrines to writing and for them we are obliged to trust to the gospels according to Matthew, Mark, Luke and John. The Arabian Prophet did not himself reduce to writing the chapters of the Quran. They were written or compiled by his adherents and followers. But the compositions of Sikh Gurus are preserved and we know at first hand what they taught.
Pearl Buck, a Nobel laureate, gives the following comment on receiving the First English translation of the Guru Granth Sahib:
... I have studied the scriptures of the great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart, varying from the most noble concept of God, to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzles me until I learned that they are in fact comparatively modern, compiled as late as the 16th century, when explorers were beginning to discover that the globe upon which we all live is a single entity divided only by arbitrary lines of our own making. Perhaps this sense of unity is the source of power I find in these volumes. They speak to a person of any religion or of none. They speak for the human heart and the searching mind. ... •
Travel
Hemkund is inaccessible because of snow from October through April. Each year the first Sikh pilgrims arrive in May and set to work to repair the damage to the path over the winter. This Sikh tradition is called kar seva ("work service"), a concept which forms an important tenet of the Sikh faith of belonging to and contributing to the community.
The take-off point for Hemkund is the town of Govindghat about 275 kilometres (171 mi) from Rishikesh. The 13 kilometres (8.1 mi) trek is along a reasonably well maintained path to the village of Ghangaria. There is another Gurudwara where pilgrims can spend the night. In addition there are a few hotels and a campground with tents and mattresses. A 1,100-metre (3,600 ft)climb on a 6-kilometre (3.7 mi) of stone paved path leads Hemkund. There are no sleeping arrangements at Hemkund so it is necessary to leave by 2 pm to make it back to Govindghat by nightfall.
From Delhi, tourists take the train to Haridwar and then travel by bus to Govindghat via Rishikesh. It is also possible to drive from Delhi to Govindghat. It takes about 18 hours. Auli, a ski resort at 3,000 m (9,800 ft), is often used to rest and acclimatise to the high altitude. The main town below Auli is Joshimath.
Present Gurudwara
Design and construction of the present gurudwara was started in the mid-1960s, after Major General Harkirat Singh, Engineer-in-Chief, Indian Army visited the gurudwara. Major General Harkirat Singh selected Architect Siali to head the design and construction effort. Thereafter, Architect Siali made annual trips to Hemkunt and organized and supervised the very complex construction process.
This year, there was Live Telecast of Kirtan from Gurudwara Sahib on MH1 Channel every morning from 10 AM to 12 Noon. Gurudwara Sahib represents abode of Akal Purukh Primal God and one feels heavenly and lucky to visit this godly place.
Nature
The tributaries of the Ganges merge along the way and the towns at the confluences carry the suffix prayag ("confluence").
At all major prayags there are Hindu temples precisely in the V of the confluence, and it is generally possible to walk down to these temples and watch the water up close.
Valley of Flowers
About 3 km from Gobinddham is the 5 km long Valley of Flowers. The Indian Government has declared this valley a national park. It is situated in Nanda Devi Bio Reserve, and all activities are carefully regulated to preserve the valley in pristine condition. The best months to visit are July and August, during the monsoons. The valley can be closed to visitors if the weather is totally inclement. Legend has it that a flower called Brahma-Kamal blossoms here every 12 years.
The trek to the valley is relatively easy and is a popular second destination for pilgrims visiting Hemkund.
4571
« on: October 30, 2010, 09:19:17 AM »
The Three Pillars of Sikhism were formalised by Guru Nanak as:
1. The Guru led the Sikhs directly to practise Simran and Naam Japna—meditation on God and reciting and chanting of God’s Name—Waheguru. The Sikh is to recite the
Nitnem banis daily in remembrance of the grace and kirpa of the Almighty.
2. He asked the Sikhs to live as householders and practise Kirat Karni: to honestly earn by one's physical and mental effort, while accepting God's gifts and blessing. One is to speak the truth at all times and only fear God. Live a life of decency, high moral values and spirituality.
3. The Sikhs were asked to share their wealth within the community by practising Vaṇḍ Chakkō—“Share and Consume together”. The community or Sadh Sangat is an important part of Sikhism. One must be part of a community that is pursuing the values set out by the Sikh Gurus and every Sikh has to give in whatever way possible to the community. This spirit of Giving is an important message from Guru Nanak.
4572
« on: October 30, 2010, 09:15:12 AM »
Jo Bole So Nihaal or Bole So Nihal (Punjabi: ਜੋ ਬੋਲੇ ਸੋ ਨਿਹਾਲ, meaning "Whoever utters, shall be fulfilled.") is part of the traditional greeting used by the followers of the Sikh religion and a call to action or duty.
Jo Bole So Nihal...Sat Sri Akal is the Sikh slogan or jaikara (literally shout of victory, triumph or exultation). It is divided in two parts or phrases. The first, "bole so nihal" or "jo bole so nihal", is a statement meaning "whoever utters (the phrase following) shall be happy, shall be fulfilled," and the second part "sat sri akal" ("Eternal is the Holy/Great Timeless Lord"). This slogan, first popularized by Guru Gobind Singh, Nanak X, has become, besides being a popular mode of expressing ebullient religious fervour or a mood of joy and celebration, an integral part of Sikh liturgy and is shouted at the end of ardas or prayer and said in sangat or holy congregation. One of the Sikhs in the sangat, particularly the one leading ardas, shouts the first phrase, "jo bole so nihal", in response to which the entire congregation, including in most cases the leading Sikh himself, utter in unison "sati sri akal" in a long-drawn full-throated shout. The jaikara expresses the Sikh belief that all victory (Jaya or jai) belongs to God, Waheguru, a belief that is also expressed in the Sikh salutation "Wahiguru ji ka Khalsa, Wahiguru ji ki Fateh" ("Khalsa is of God and to God belongs the victory", or "Hail the Guru’s Khalsa! Hail the Guru’s victory!")
Sat Sri Akal has been so used through the 300-year history of the Sikh people, since the creation of the Khalsa. In a normal situation, when two Sikhs meet they exchange greetings by saying "Sat Sri Akal". Although it is now the customary Sikh greeting, it does not have the sanction of history or orthodoxy. "Wahiguru ji ka Khalsa Wahiguru ji ki Fateh", the other salutation, is generally used only by people punctilious in the observance of proper form. Those addressing a Sikh religious congregation will, as a rule, greet the audience with the salutation, "Wahiguru ji ka Khalsa Wahiguru ji ki Fateh". "Sat Sri Akal" shouted in unison responding to the call "jo bole so nihal" is a call to action, or expression of ecstatic joy or an invocation for Divine aid or succour. While sat or sati (Sanskrit satya) means ‘true’, ‘good’, ‘abiding’, ‘real’ and ‘eternal’, sri is an honorific denoting beauty, glory, grace or majesty.
Sati has the sanction of Guru Nanak’s Mul Mantra in the Japu where it appears, after Ik Onkar, as a constituent of Satinamu (Reality Eternal). Akal also occurs in Mul Mantra in the phrase Akal Murati (Form Eternal), descriptive of the Absolute.
4573
« on: October 30, 2010, 09:08:25 AM »
Bhai Mani Singh, a great Sikh personality of eighteenth century, occupies a very esteemed position in Sikh history. He assumed the control and steered the course of the Sikh destiny at a very critical stage in their history. A great scholar, a devoted Sikh, and a courageous leader, Bhai Mani Singh willingly laid down his life to uphold the dignity of the Sikh religion as well as nation. The nature of his martyrdom has become a part of the daily Sikh Ardas
Family background
Bhai Mani Singh is one of the most famous martyrs of the Sikh faith. He was from a distinguished family of Sikh warriors. In the days when the Mughals ruled Punjab and were bent on exterminating the Sikhs, no Sikh was allowed to utter the word "Guru". In 1733 when there was a price on the head of every Sikh, it was Bhai Mani Singh, the custodian of the Harmandir Sahib, a Saint-Soldier who had the courage to invite Sikhs to Amritsar for the celebration of Biasakhi and the celebration of the founding of the Khalsa. When Mughal military maneuvers caused the celebration not to be well attended and Bhai Mani Singh could not pay the fine the dues he had agreed to pay the Mughals (to legally hold the event) Bhai Mani Singh was ordered to convert to Islam. Refusing to give up his beliefs Bhai Mani Singh was dismembered joint by joint. The tale is told that when the executioner started to begin with his wrists, Bhai Mani Singh mockingly reminded the executioner of the sentence, reminding him of the joints in his hands.
Bhai Mani Singh spent a considerable part of his life in service at the Golden Temple in Amritsar. He was born in Alipur distt Multan , one of the 12 sons of Mai Das. His grandfather was Bhai Bhaloo Rai, a great warrior who was a soldier in Guru Hargobind's army who took part in all the battles fought by Guru Hargobind against the Mughal attackers.
When Mani Singh was 13 years old, his father, Bhai Mai Das, took him to Guru Har Rai at Kiratpur to pay their homage. When Mani Singh, in paying his respects, prostated himself before Guru Har Rai, the Guru prophesied, "This lad, full of good deeds, will be world famous." Mani Singh spent about two years at Kiratpur in the service of Guru Har Rai. He served in the Guru's kitchen everyday, scrubbing cooking pots and utensils. He also attended to other chores and at the same time found time to learn Gurbani. He took part in prayer sessions with great zeal.
When Mani Singh was 15 years old, his father applied to Guru Har Rai for leave to be granted to Mani Singh for a short period. Leaving having been granted, Mani Singh and his father returned to their village Alipur. At the age of 15, Mani Singh was married to Bibi Seetobai, the daughter of Lakhi Rai, also known as Lakhi Shah who later, when Guru Teg Bahadur was beheaded in Delhi, recovered the Guru's body, took it home and set fire to his home in Raisina in order to cremate the Guru's body. At that site now stands Gurdwara Rikabganj. After his marriage Mani Singh spent some time with his family in his village.
Subsequently, Mani Singh, accompanied by his elder brothers, Bhai Jetha Singh and Bhai Dial Das, went to Kiratpur and presented themselves before Guru Har Rai for service at his shrine. Mani Singh's great desire was to spend all his life in the service of the Guru.
After the passing away of Guru Har Rai, Mani Singh started serving Guru Harkrishan Sahib. When Guru Harkrishan proceeded to Delhi, Mani Singh was one of the Sikhs who accompanied him. When Guru Harkrishan Sahib died on 30 March 1664 in Delhi, Mani Singh escorted the Guru's mother, Mata Sulakhani to Bakala and presented himself before Guru Teg Bahadur for service. Mani Singh's elder brothers, Bhai Jetha Singh and Bhai Dial Das also arrived at Bakala for service with the Guru. Mani Singh was at that time 20 years of age. After serving some time in the service of Guru Teg Bahahdur, Mani Singh took leave of the Guru and returned to his village in Alipur.
Mani Singh later, accompanied by his family, proceeded to Anandpur Sahib for the Baisakhi festival. Guru Teg Bahadur had then just arrived at Anandpur Sahib after a preaching tour in the East. This was in 1672. Living in the presence of Guru Teg Bahadur, Mani Singh continued with great zeal making copies and preparing small pothis (books) of Gurbani.
When Guru Teg Bahadur heeded the appeal of the Kashmiri Pandits and their request for help in saving the Hindu religion, Guru Teg Bahadur decided to proceed to Delhi. Bhai Jetha and Mani Singh and some other Sikhs remained at Anandpur with Guru Gohind Singh to look after him. Bhai Mati Das, Bhai Sati Das and Bhai Dial Das accompanied Guru Teg Bahadur to Delhi. They were arrested together with Guru Teg Bahadur and taken to Delhi where all of them suffered martyrdom at the hands of the Mughals. Bhai Dial Das was, as stated earlier, the elder brother of Bhai Mani Singh while Mati Das and Sati Das were the grandsons of Lakhi Rai, the father-in-law of Mani Singh.
Mani Singh was not only a great scholar of Sikh sacred scripture and wrote books on it but was also a warrior who accompanied Guru Gobind Singh as one of his body guards on many occasions. In 1685, when Guru Gobind Singh went to Nahan, on the invitation of Raja Maidani Prakash, Mani Singh was one of the Sikhs who accompanied the Guru.
In 1687, when the Guru received a request for help from the widow of Baba Ram Rai, because the Masands were ill treating her, Guru Gobind Singh accompanied by Mani Singh went to Derah Doon, taught the Masands a good lesson and put them in their proper place.
In 1688, at the Barsi (Death anniversary) of Baba Ram Rai, Guru Gobind Singh sent Mani Singh at the head of a Jatha of 50 Sikhs to represent him at the Barsi.
In 1688, at the battle of Bhangani, Mani Singh showed his prowess with the sword. In this battle his younger brother Hati Chand was killed.
In 1690, in the battle of Nadaun, Mani Singh showed great bravery and prowess with the sword; so much so that after the victory of the Guru's forces, Guru Gobind Singh bestowed on Mani Singh the title of Diwan (Minister).
In 1699, on Baisakhi day when Guru Gobind Singh established the Khalsa Panth, Mani took Amrit and from Mani Ram he became Mani Singh. On this day five of Mani Singh's sons were also initiated as Khalsas. They were :
Bachitar Singh
Udai Singh
Anaik Singh
Ajab Singh
Ajaib Singh
Mani Singh's brothers, Rai Singh, Roop Singh and Man Singh were also initiated.
The brave deeds of Mani Singh in so many battles earned him the reputation of a great warrior. In his position of being the Guru's Diwan (Minister) he had to attend to many matters in the Guru's establishment. Nevertheless he had time to study the Sikh scripture under the Guru's guidance and became an accomplished theologian. He acquired so much knowledge and understanding of Gurbani, that he used to do Katha (Exposition) of the Granth Sahib to the Sangat (Congregation) both at Anandpur Sahib and later at the Harmandir Sahib.
Bhai Mani Singh, his grandfather, eleven brothers and seven of his ten sons died in battles fought on behalf of the Guru.
The following seven sons of the Mai Das were from his wife Madribai:
Bhai Jetha Singh, martyred at Alowal in 1711.
Bhai Dial Das, accompanied Guru Teg Bahadur to Delhi where he was martyred in 1675.
Bhai Mani Singh, martyred in Lahore in 1734.
Bhai Dan Singh, killed in the battle of Chamkaur in 1705.
Bhai Man Singh, killed in the battle of Chitor - Garh in 1708.
Bhai Amar Chand, died in infancy.
Bhai Roop Singh, killed with his elder brother Jetha Singh in Alowal in 1711.
The following five sons of Mai Das were from his wife Ladki:
Bhai Jagat Singh, martyred together with Bhai Mani Singh in Lahore in 1734.
Bhai Sohan Chand, killed in the battle of Nadaun in 1691.
Bhai Lehna Ji, killed in the battle of Gular in 1696.
Bhai Rai Singh, killed in the battle of Muktsar in 1705.
Bhai Hati Chand, killed in the battle of Bhangani in 1688.
List of Bhai Mani Singh's sons:
Chitar Singh, martyred with Mani Singh in Lahore in 1734.
Bachitar Singh, martyred in the battle of Nihan near Anandpur in 1704.
Udai Singh, martyred in Sahi Tibi near Anandpur in 1704.
Anaik Singh, killed in the battle of Chamkaur in 1704.
Ajab Singh, killed in the battle of Chamkaur in 1704.
Ajaib Singh, killed in the battle of Chamkaur in 1704.
Gurbaksh Singh, martyred with Mani Singh in Lahore in 1734.
Bhagwan Singh
Balram Singh
Desa Singh - the author of the Rahetnama (Code of conduct) of the Khalsa.
Seven of Mani Singh's sons were from his first wife, Seetobai and the remainder from his second wife Khemi.
In 1699, after the Khalsa Panth was created with the famous Amrit ceremony and Rahit Maryada (Code of conduct of the Khalsa) was ordained, Guru Gobind Singh sent Bhai Mani Singh and five other Khalsas to Amritsar with instructions to take possession of the Harmandir Sahib. Bhai Mani Singh was appointed Granthi of the Harmandir Sahib and Jathedar of the Akal Takhat. Mani Singh thus became the third Granthi of the Harmandir Sahib, after Baba Buddha and Bhai Gurdas. Mani Singh did away with all the Hindu practices that had crept into the Harmandir and restored all the traditional ceremonies of the Khalsa which became a regular daily feature. Apart from Kirtan Singing of hymns from the Granth Sahib, Mani Singh used to do Katha (Exposition of Gurbani) which became a very popular daily feature. Rahit Maryada was propagated and arrangements were made for administering Pahul (initiation) to new converts to the Khalsa fold. As a result of Bhai Mani Singh's efforts, a large number of Jats (farmers) from northern Punjab were initiated as Khalsas, whose numbers increased day by day. Many of them, when they went back to their villages, persuaded others to take the pahul and become Khalsas. Periodically, Bhai Mani Singh used to go to Anandpur Sahib to pay homage to Guru Gobind Singh and keep him informed of the affairs and happenings at Amritsar.
In the first battle fought by Guru Gobind Singh after the creation of the Khalsa Panth in 1699, against Raja Ajmer Chand and his Mughal supporters, Bhai Mani Singh and his sons were in the first line of the Guru's forces. The Guru was so pleased with the bravery and the performance of Mani Singh's sons that after the Khalsa victory, the Guru issued a special Hukumnama (Edict) in praise of them. Mani Singh's sons mentioned in the Hukumnama were :
Bachitar Singh
Udai Singh
Anaik Singh
Ajab Singh
Ajaib Singh
Year of birth
There is know uncertainty about the exact year of birth of Bhai Mani Singh. The following scholars er greatly and show how uncertain and unlearned unsikh like they were: Giani Thakur Singh writes his year of birth as 1672 AD while some other writers put it at 1670 AD. But according to Sohan Singh Seetal, a well known Sikh historian, Bhai Mani Singh was born in 1664 AD. Principle Satbir Singh wrote the year of birth as 1672 in his 1970 edition but changed it to 1662 AD in the later editions of "Sada Itihaas" [1]. According to Dr Santokh Singh also, Bhai Mani Singh was born in 1662 AD [2]. These earlier dates are indirectly based on Giani Giani Singh's references to ninth Guru's visit to village Akoi/Malwa in year 1665 AD. Based on critical analysis of ancient Sikh writings, it may appear that Bhai Mani Singh was born no later than 1665 AD, hence years given by Giani Sohan Singh Seetal or Principal Satbir Singh/Dr Santokh Singh etc. appear much closer to the truth.
In the service of the Guru
Bhai Mani Singh is said to have been brought in the early years of his childhood to the presence of Guru Tegh Bahadur at Anandpur. He was not of the same age as the Guru's own son, Gobind Rai but much younger. Mani Singh remained in his company even after he had ascended the religious seat as Guru. Mani Singh accompanied the Guru to the seclusion of Paonta where Guru Gobind Singh spent some three years exclusively given to literary work.
Bhai Mani Singh took Amrit at the hands of Guru Gobind Singh Ji on the day of the creation of Khalsa. When Guru Gobind Singh Ji left Anandpur on the night of December 20, 1704, his family got separated at river Sirsa in the confusion created by the Mughal attack. Bhai Mani Singh took Mata Sundri Ji and Mata Sahib Devan to Delhi via Ambala.
In 1706, Bhai Mani Singh escorted Guru Sahib's wife and Mata Sahib Devan to Talwandi Sabo where the Guru was staying. When Guru Sahib left Agra with Emperor Bahadur Shah for Nanded in 1707, Mata Sahib Devan and Bhai Mani Singh accompanied him. Afterwards Bhai Mani Singh escorted Mata Sahib Devan Ji back to Delhi where she lived with Mata Sundri Ji for the rest of her life.
Mata Sundri Ji came to know of the trouble that was brewing between the Tat Khalsa and Bandai Khalsa military factions of the Sikhs. She appointed Bhai Mani Singh as the Granthi of Harmandir Sahib and sent him to Amritsar with Mama Kirpal Singh (Chand), the maternal uncle of Guru Gobind Singh Ji. On his arrival at Amritsar in 1721, Bhai Mani Singh restored peace among the Khalsa and put the affairs of Harmandir Sahib in order.
The Mughal Empire
By 1737, the Mughal government of Lahore had strictly prohibited the Sikhs to visit Amritsar and bathe in the holy tank. To overcome this restriction, Bhai Mani Singh applied to Governor Zakariya Khan for permission to hold the Diwali festival at the Golden Temple. The permission was granted for a tribute of Rs.5,000. He hoped that he would be able to pay the sum out of the offerings to be made by the Sikhs who were invited to come.
The Sikhs came in large numbers, and Zakariya Khan, under the pretext of keeping order, sent a force under Diwan Lakhpat Rae to Amritsar. It was to march towards the city on the day of the festival in order to intimidate and disperse the Sikhs, and the festival broke up at the approach of the Mughal army.
Execution
Bhai Mani Singh was arrested for not paying the stipulated sum. He was asked by the Qazi to embrace Islam or else face death. Bhai Mani Singh stoutly refused to barter his faith and boldly opted for death. By orders of Zakarya Khan, Bhai Mani Singh was executed at Nakhas, Lahore in December, 1737 AD. The Nakhas has since been known as Shaheed Ganj - the place of martyrdom [3]. This was a gruesome execution in which Bhai Mani Singh's body was chopped to pieces joint by joint starting from the extremities.The irony of the execution was that when the executioner started to cut into Bhai Mani Singh wrist Bhai Mani singh gestured to the executioner that he should follow the orders of his lord with strictness like a true Muslim. Very puzzled the executioner and guards asked what he meant The Great Shaheed replied you have been ordered to execute me by way of chopping my joints, lest we forget that my joints start with my fingers.
A scholar
Bhai Mani Singh acted as scribe when Guru Gobind Singh Ji - the then Guru of the Sikhs - dictated Sri Guru Granth Sahib he was only aged 14. He also transcribed many copies of the sacred Sikh scriptures which were sent to different preaching centers in India. He also taught the reading of Gurbani and its philosophy to the Sikhs.
Bhai Sahib was responsible for collecting the Gurbani[1] of Guru Gobind Singh Ji and compiling it in the form of Dasam Granth (Book of the Tenth Guru)[dubious – discuss]. Besides this, Bhai Sahib also authored Japji Sahib Da Garb Ganjni Teeka (teeka means translation and explanation of a work). He expanded the first of Bhai Gurdas's Vaars into a life of Guru Nanak which is called Gyan Ratnawali. Mani Singh wrote another work, the Bhagat Ratnawali, an expansion of Bhai Gurdas's eleventh Vaar, which contains a list of famous Sikhs up to the time of Guru Har Gobind.
In his capacity as a Granthi of Darbar Sahib at the Golden Temple, Bhai Singh is also stated to have composed the Ardas (Supplication) in its current format; he also started the tradition of mentioning deeds of various Gursikhs with the supplication.
4574
« on: October 30, 2010, 08:25:45 AM »
Diwali (also spelled Divali in other countries) or Deepavali[1] is popularly known as the festival of lights. It is an important five-day festival in Hinduism, Sikhism and Jainism, occurring between mid-October and mid-November. For most of the hindus/Indians and working class, this is the biggest festival and the day when they want to be with their families and perform the prayers together in their homes. Deepavali is an official holiday in India, [2] Guyana, Trinidad & Tobago, Mauritius, Malaysia, Nepal, Singapore, Sri Lanka, Myanmar , Fiji and Surinam.
The name Diwali is itself a contraction of the word Deepavali (Sanskrit: दीपावली Dīpāvali), which translates into row of lamps (in Sanskrit).[3] Diwali involves the lighting of small clay lamps (diyas) (or Deep in Sanskrit: दीप) filled with oil to signify the triumph of good over evil. During Diwali celebrants wear new clothes and share sweets and snacks with family members and friends. Some Indian business communities begin the financial year on the first day of Diwali, hoping for prosperity the following year.
In Hinduism, Deepavali marks the return of Lord Rama to his kingdom of Ayodhya after defeating (the demon king) Ravana, the ruler of Lanka, in the epic Ramayana. In Jainism, Diwali marks the attainment of moksha by Mahavira in 527 BC.[4][5] In Sikhism, Deepavali commemorates the return of Guru Har Gobind Ji to Amritsar after freeing 52 Hindu kings imprisoned in Fort Gwalior by Emperor Jahangir; the people lit candles and diyas to celebrate his return. This is the reason Sikhs also refer to Deepavali as Bandi Chhorh Divas, "the day of release of detainees". Deepavali is considered a national festival in India and Nepal. They never start Deepavali in debt.
Spiritual Significance
While Deepavali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light". Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. Just as we celebrate the birth of our physical being, Diwali is the celebration of this inner light, in particular the knowing of which outshines all darkness (removes all obstacles and dispels all ignorance), awakening the individual to one's true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With the realization of the Atman comes universal compassion, love, and the awareness of the oneness of all things (higher knowledge). This brings Ananda (joy or peace).
While the story behind Deepavali and manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying reality of all things (Brahman).
Dates
Deepavali is celebrated for five days according to the lunisolar Hindu Calendar. It begins in late Ashvin (between September and October) and ends in early Kartika (between October and November). The first day is Dhan Teras. The last day is Yama Dvitiya, which signifies the second day of the light half of Kartika. Each day of Deepavali marks one celebration of the six principal stories associated with the festival.[6].
Hindus have several significant events associated with Diwali:
The return of Sri Ram after 14 years of Vanvas (banishment). To welcome his return, candles were lit in rows of 20.
The killing of Narakasura: Celebrated as Naraka Chaturdashi, one day before Deepavali, it commemorates the killing of the evil demon Narakasura, who wrecked havoc. Krishna's wife Satyabhama killed Narakasura during the Dwapara yuga. In another version of the belief, the demon was killed by Krishna or Krishna provoked his wife Satyabhama to kill Narshna, defeating Indra.
Govardhan Puja is celebrated the day after Deepavali and is the day Krishna defeated Indra, the deity of thunder and rain. According to the story, Krishna saw preparations for an annual offering to Lord Indra and asked his father Nanda about it. He debated with the villagers about what their 'dharma' truly was. They were farmers, they should do their duty and concentrate on farming and protection of their cattle. He said that all human beings should do their 'karma' to the best of their ability and not pray for natural phenomenon. The villagers were convinced by Krishna, and did not proceed with the special puja (prayer). Indra was then angered, and flooded the village. Krishna lifted Mount Govardhan and held to protect the people and cattle from the rain. Indra finally accepted defeat and recognized Krishna as supreme. Although this aspect of Krishna's life is sometimes ignored[citation needed] it sets up the basis of the 'karma' philosophy later detailed in the Bhagavat Gita.
Deepavali celebrations are spread over five days.[7] All the days except Diwali are named according to their designation in the Hindu calendar. The days are:
Vasu Baras (27 Ashvin or 12 Krishna Paksha Ashvin): Baras means the 12th day and vasu means cow. On this day the cow and calf are worshiped.
Dhanatrayodashi or Dhan teras or Dhanwantari Triodasi'[8] (8 Ashvin or 13 Krishna Paksha Ashvin): Dhan means wealth and Trayodashi means 13th day. This day falls on the 13th day of the second half of the lunar month. It is considered an auspicious day for buying utensils and gold. This day is regarded as the Jayanti of God Dhanvantri who came out during the churning of the great ocean by the gods and the demons.
Naraka Chaturdashi (29 Ashvin or 14 Krishna Paksha Ashvin): Chaturdashi is the 14th day on which the demon Narakasura was killed by Krishna – an incarnation of Vishnu. It signifies the victory of good over evil and light over darkness (Gujarati: Kali Chaudas, Rajasthan : Roop Chaudas). In southern India, this is the actual day of festivities. Hindus wake up before dawn, have a fragrant oil bath and dress in new clothes. They light small lamps all around the house and draw elaborate kolams /rangolis outside their homes. They perform a special puja with offerings to Krishna or Vishnu, as he liberated the world from the demon Narakasura on this day. It is believed that taking a bath before sunrise, when the stars are still visible in the sky is equivalent to taking a bath in the holy Ganges. After the puja, children burst firecrackers heralding the defeat of the demon. As this is a day of rejoicing, many will have very elaborate breakfasts and lunches and meet family and friends.
Lakshmi Puja (30 Ashvin or 15 Krishna Paksha Ashvin): Lakshmi Puja marks the most important day of Diwali celebrations in North India. Hindu homes worship Lakshmi, the goddess of wealth, and Ganesh, the God of auspicious beginnings, and then light lamps in the streets and homes to welcome prosperity and well-being.
Bali Pratipada and Govardhan Puja (1 Kartika or 1 Shukla Paksha Kartika) : In North India, this day is celebrated as Govardhan Puja, also called Annakut, and is celebrated as the day Krishna – an incarnation of god Vishnu – defeated Indra and by the lifting of Govardhana hill to save his kinsmen and cattle from rain and floods. For Annakut, large quantities of food are decorated symbolizing the Govardhan hill lifted by Krishna. In Maharashtra, Tamil Nadu and Karnataka, it is celebrated as Bali-Pratipada or Bali Padyami. The day commemorates the victory of Vishnu in his dwarf form Vamana over the demon-king Bali, who was pushed to the nether-world, and the return of Bali to earth from the nether-world. In Maharashtra, it is called as Padava or Nava Diwas (new day). Men present gifts to their wives on this day. It is celebrated as the first day of the Vikram Samvat calender, in Gujarat.
Bhaiduj (also Bhayyaduj, Bhaubeej or Bhayitika) (2 Kartika or 2 Shukla Paksha Kartika): on this day, brothers and sisters meet to express love and affection for each other (Gujarati: Bhai Bij, Bengali: Bhai Phota). It is based on a story when Yama, lord of Death, visited his sister Yami. Yami welcomed Yama with an Aarti and they had a feast together. Yama gave a gift to Yami while leaving as a token of his appreciation. So, the day is also called 'YAM DWITIYA'.
Lakshmi Puja
Deepavali marks the end of the harvest season in most of India. Farmers give thanks for the bounty of the year gone by, and pray for a good harvest for the year to come. Traditionally this marked the closing of accounts for businesses dependent on the agrarian cycle, and is the last major celebration before winter. Lakshmi symbolizes wealth and prosperity, and her blessings are invoked for a good year ahead.
There are two legends that associate the worship of Lakshmi on this day. According to the first legend, on this day, Lakshmi emerged from Kshira Sagar, the Ocean of Milk, during the great churning of the oceans, Samudra manthan. The second legend (more popular in western India) relates to the Vamana avatar of the big three Vishnu, the incarnation he assumed to kill the demon king Bali. On this day, Vishnu came back to his abode the Vaikuntha; so those who worship Lakshmi receive the benefit of her benevolent mood, and are blessed with mental, physical and material well-being.[9]
As per spiritual references, on this day "Lakshmi-panchayatan" enters the Universe. Vishnu, Indra, Kubera, Gajendra and Lakshmi are elements of this "panchayatan" (a group of five). The tasks of these elements are:
Lakshmi: Divine Energy (Shakti) which provides energy to all the above activities.
Vishnu: Happiness (happiness and satisfaction)
Kubera: Wealth (Generosity; one who gives away wealth)
Indra: Opulence (satisfaction due to wealth)
Gajendra: Carries the wealth
Sikhism
Bandi Chhorh Divas
For Sikhs, Diwali is particularly important because it celebrates the release from prison of the sixth guru, Guru Hargobind Ji, (hence also called "Bandi Chorr Devas"), and 52 other princes from the Gwalior Fort in 1619.
The Mughal Emperor Jahangir had imprisoned Guru Har Gobind and 52 other Hindu princes fearing the Guru's growing following and power. The Emperor was asked to release Guru Har Gobind which he agreed to do. However, Guru Har Gobind asked that the Hindu princes be released, too. The Emperor agreed, but said only those who could hold onto his cloak tail would be allowed to leave the prison. This was in order to limit the number of prisoners who could leave.
However, Guru Har Gobind had made a cloak with 52 tassels and so each King was able to hold onto one tassel and leave prison.
The Sikhs celebrated the return of Guru Har Gobind by lighting the Golden Temple and this tradition continues today.
4575
« on: October 30, 2010, 08:04:16 AM »
SATNAM WAHEGURU JI................
4576
« on: October 30, 2010, 07:02:14 AM »
new............
4577
« on: October 30, 2010, 05:57:52 AM »
SAT SHRI AKAL JI.................... 8-> 8-> 8-> 8-> 8->
4578
« on: October 30, 2010, 05:34:44 AM »
HI
NAMASKAAR
SALAAM
JASS
:pjrocks: :pjrocks: :pjrocks: :pjrocks: :pjrocks: :pjrocks:
4579
« on: October 30, 2010, 05:03:40 AM »
]ਕੱਚ ਅਤੇ ਦਿਲ ਦੀ ਇੱਕੋ ਤਕਦੀਰ,,,
ਲੱਖ ਸਾਂਬ ਲਵੋ ਦੋਵੇਂ ਟੁੱਟਦੇ ਅਖੀਰ,
ਟੁਟੇ ਜਦੋਂ ਕੱਚ ਕਰੇ ਜਖਮੀਂ,,
ਪਰ ਜਦੋਂ ਟੁੱਟਦਾ ਹੈ ਦਿਲ ਵਗੇ ਅੱਖੀਆਂ ਚੋਂ ਨੀਰ.
4580
« on: October 30, 2010, 03:38:23 AM »
=D> =D> =D> =D> =D> =D>
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