Ajit jalandhar punjab di awaz
1 ਜੂਨ ਨੂੰ ਕੌਣ ਮਾਰੇਗਾ ਬਾਜ਼ੀ, ਲੋਕਾਂ ਨੇ ਕਰਤਾ ਐਲਾਨ Punjab Election Update Janta Di Awaaj
2024.05.14 14:57 chardiklasingh 1 ਜੂਨ ਨੂੰ ਕੌਣ ਮਾਰੇਗਾ ਬਾਜ਼ੀ, ਲੋਕਾਂ ਨੇ ਕਰਤਾ ਐਲਾਨ Punjab Election Update Janta Di Awaaj
 | submitted by chardiklasingh to northamericapunjabi [link] [comments] |
2024.05.11 11:10 JG98 Dr. Surjit Patar, the legendary Panjabi poet and academic, has passed away. This post is dedicated in his honour. R.I.P.
 | Surjit Patar (January 14 1945 - May 11 2024) was a prominent Panjabi poet and academic whose work captured the essence of Panjabi life, emotions, and social struggles. submitted by JG98 to punjab [link] [comments] Born Surjit Singh Hunjan in 1945 in Pattar Kalan village, Jalandhar, he adopted his pen name 'Patar' from his birthplace. Patar's early life was shaped by his father's absence. Working in Kenya for years, his father returned home only briefly. This experience instilled in Patar a sense of responsibility as the sole male child, caring for his mother and sisters. While details of his personal life are relatively private, it's known that his early dreams revolved around music, perhaps influenced by his father's religious devotion and singing of Gurbani hymns. These emotions likely influenced the lyrical quality of his future poetry. Despite his initial science studies, Patar's academic journey shifted towards literature. He graduated from Randhir College, Kapurthala, and went on to earn a Master's degree from Punjabi University, Patiala. His academic pursuits culminated in a PhD in Literature from Guru Nanak Dev University, Amritsar. His doctoral thesis explored the 'Transformation of Folklore in Guru Nanak Vani', demonstrating his deep interest in Panjabi heritage and religious traditions. Patar began writing poetry in the mid-1960s, his work gaining recognition for its unique blend of personal experiences, social commentary, and lyrical beauty. He published numerous acclaimed poetry collections, including 'Hawa Vich Likhe Harf' (Words Written in the Air), a collection that established him as a prominent voice in Panjabi literature. Other notable works include 'Birkh Arz Kare' (Thus Spake the Tree), which explored environmental concerns, and 'Hanere Vich Sulagdi Varnmala' (Garland Burning in the Darkness), a collection that delved into themes of love, loss, and the human condition. Patar's literary contributions earned him prestigious awards. He received the Sahitya Akademi Award, a national honor for Indian literature, and the Padma Shri, one of India's highest civilian awards (which he later returned in protest of farmer's rights violations). He was also bestowed the Saraswati Samman, another prestigious literary award. Patar's dedication to Panjabi literature extended beyond his own writing. He served as president of the Punjab Arts Council and the Punjabi Sahit Akademi, actively promoting Panjabi language and literature. An accomplished scholar, Patar translated the works of renowned poets and playwrights like Federico García Lorca, Bertolt Brecht, Pablo Neruda, and Girish Karnad into Panjabi, enriching the Panjabi literary landscape. He also wrote dialogues for the Panjabi films 'Shaheed Uddham Singh' and 'Videsh' (the Panjabi version of Deepa Mehta's 'Heaven on Earth'). Surjit Patar's life and work were dedicated to celebrating and exploring the complexities of Panjabi culture. His legacy continues to inspire readers and writers, reminding them of the power of words to capture the essence of human experience. |
2024.05.10 11:24 JG98 Today I want to highlight Jaswant Singh Khalra, the prominent human rights activist from Panjab.
 | Jaswant Singh Khalra (November 2 1952 - September 6 1995) was a prominent human rights activist who shone a light on the dark period of violence in Charda Panjab. He is remembered for his bravery in uncovering illegal killings and cremations by the state police during the militancy period. submitted by JG98 to punjab [link] [comments] Born in Amritsar, Khalra came from a family with a history of activism. His grandfather, Harnam Singh, participated in the Ghadar movement, advocating for India's independence. In 1914, Harnam Singh was even among the passengers on the famous Komagata Maru ship, denied entry to Canada and forced to return to India, where he faced imprisonment for his activism. The events of 1984 Sikh genocide, and the subsequent police state, marked a turning point for Jaswant Singh Khalra. Witnessing the violence and the broad powers given to Police during the counter-insurgency period, Khalra became determined to fight for justice. He embarked on a mission to document human rights abuses, meticulously investigating disappearances, extrajudicial killings, and the chilling practice of secret cremations employed by the police. His research extended beyond civilian deaths; he even documented the alleged killings of around 2,000 police officers who refused to participate in these acts. Khalra's relentless pursuit of the truth led him to investigate specific cases that exemplified the human rights violations taking place. One such case involved the death of a man named Behla in police custody, highlighting the dangers of custodial killings. Another case exposed the use of civilians as human shields by security forces, resulting in the deaths of innocent people. Perhaps most disturbing was Khalra's discovery of a horrifying pattern - state Police cremating a staggering number of unidentified bodies. His research in Amritsar alone suggested over 2,000 such cases, raising serious questions about the legitimacy of these deaths and the lack of proper investigations. Khalra's most explosive finding, however, may have been the alleged killings of around 2,000 police officers who refused to participate in these human rights abuses. This documented internal conflict within the police force painted a grim picture of the situation in Panjab. Khalra's pursuit of the truth wasn't limited to individual cases. While searching for missing colleagues, he made a chilling discovery in municipal corporation records in Amritsar. These records contained the names, ages, and addresses of those killed and cremated by the police, revealing a much larger scale of human rights violations. Further investigation across Panjab unearthed thousands more cases. The horrific truth that Khalra uncovered was corroborated by official sources. The National Human Rights Commission released a list of identified bodies cremated by police in Amritsar, Majitha, and Tarn Taran districts. The Supreme Court of India and the National Human Rights Commission validated this data. The Central Bureau of Investigation (CBI) also independently investigated and concluded that police had illegally cremated over 2,000 people in just Tarn Taran district alone. These findings strengthened the credibility of Khalra's broader claims about the human rights violations that had taken place. On September 6, 1995, while washing his car in front of his house, Khalra's fight for justice was tragically cut short. Witnesses reported seeing him abducted by plain clothes Police personnel and taken to Jhabal Police Station. Despite these statements implicating the police, including Director General Kanwar Pal Singh Gill, authorities initially denied any involvement and claimed to have no knowledge of Khalra's whereabouts. However, the fight for truth continued. In 1996, the Central Bureau of Investigation found evidence that Khalra was held at a police station in Tarn Taran. The CBI recommended prosecution of nine police officials for murder and kidnapping. The wait for justice was long, with charges against the accused coming only ten years later. It's important to note that one of the suspects, Senior Superintendent of Police Ajit Singh Sandhu, was himself murdered in 1997, though his death was staged as a suicide. Finally, in 2005, a glimmer of justice emerged. Six police officials were convicted for Khalra's abduction and murder. Two defendants received life sentences, while the others faced seven years imprisonment. The following years saw further legal battles. In 2007, the Punjab and Haryana High Court extended the sentences to life imprisonment for four of the remaining accused. The Supreme Court of India upheld these sentences in 2011, dismissing the appeal that was filed. The legacy of Jaswant Singh Khalra has inspired many documentaries and even a feature biopic, 'Punjab 95'. The film starring Diljit Dosanjh as Jaswant Singh Khalra was supposed to premier in 2023 at the Toronto International Film Festival, but it was pulled due to censorship requirements from the Indian film board (21 cuts and a title change from the original working title 'Gallughara'). The film makers have challenged the cuts and hope to release the full uncut biopic in the near future. |
2024.05.07 08:51 Mudi_Xi Aaj story ni sunaunga, Aaj tehelka story sunaunga (img change krdi mods)
 | To all my regarded aspirants have some popcorn and sitback. Y ek aisi kahani h jiske baare m sirf main ar Mera dost jaanta h. The first time he heard this he was flabbergasted. submitted by Mudi_Xi to JEENEETards [link] [comments] To mods 🥺: delete mt Krna yaar I'm trying to cope a bit, also science h daba k story m to it's legal :) ~Love, TARS, love. It's just like Brand said. My connection with M*rs, it is quantifiable. I was 11-12 yr old. Ar jawani aane s pehle mene kudh ko applied science k torch-bearer ki mehtvapoorna zimmedari saunp di thi. Ab marte jeete mera ek hi kaam tha; motor khojke manuj-peedhi k liye zaruri avishkaar krna. Mere Ghar s kabadi wala kabhi ek tukde m saman ni le jata tha, kyuki jb bhi koi electronic appliance kharab hota tha to ghar ka ek zimmedar beta hone k naate, m uska purn roop s vishleshan krne k baad bolta tha ki Naya lelo ye to ni bnne wala. Ar ab vo lawaris device mere mazboot haatho m aa jati thi. Ar jb kisi ka dhyaan ni hota tha to pechkas, machis, hathodi, bhala-talvaar leke m usko shundar-shundar kr deta tha. Ek din aise hi purani tv m se ek bhi motor na Milne k baad, main apne agle sikhaar k talash m tha. Ghar p majoor lge the Jo Ghar m kuch fix krre the ar mauka sahi tha. Poore Ghar ka ghanto tk chkkr lgane k baad mujhe kuch kabaad ni mila.. Apun ko lga, aaj science ki haar hogyi h ar duniya ko apne avishkaaro s jagmagane ka sapna, sapna hi reh jayega... Har k seedhi p baithe baithe mujhe Curie ar Archimedes ki yaad aai. Ar mene khudko saameta ar paripakvata ka ek paath pdhaya. “Ni mere jeete-ji, science ni haarega. Ye kaam asan ni h, iss lone torch-bearer of science ki haar aisi choti rukavato s ni hogi.” Aisa smjane k baad ek baad firse mene Ghar scan mara ar apne beeshma pratigya ko safal krne m mujhe sirf maut dikh ri thi. Mujhe kuch aisa mil gya tha jisme sucess rate to find motor ar death rate maximum the. Mere haath peeche hore the tb firse mene khudko smjhaya ki brother soch agar Madam Curie bhi maut s dar gyi hoti to aaj hum manushya kitne peeche hote... Apne bahubali haatho ka prayog mene uss vish ko uthane m kiya jo meri maut ka karan bnne wala tha. Ar science ka naam leke mene bahar nikala vo kaala, bhaari, dhul m sana hua magar sbse sundar electric appliance: vo DVD player 📀. Hn vahi DVD player 📀 jo didi hath bhi lgane s mana ki thi. Mummy ne bola tha isko chuoge to taang tod denge. Maut ka dar ar jeevan ka moh chorke mene pechkas nikala ar fata fat us DVD player 📀 ko dekhte hi dekhte shundar-shundar kr diya. Ar usko kholne k baad smjho kayanaat palat gyi. 1 nahi 2 nahi balki 3 motors. Ab mujse control ni hora tha mene pechkas ki kabiliyat p zyada bharosa kr liya tha (fuck you do muh wale pechkas). Vo chote wale screw apne pe ad gye the, mene pyaar s unhe manane ki koshish ki magar vo mere ar mere namakool pechkas k incompetence p hasse jaa rhe the. “Bhaya binu hogi na preeti”, madam Curie lgataar mere dimag m ye chaupaai bole jaa rhi thi. Naa chahte huye mujhe vo kadam uthana pda jo m ni krna chahta tha. Mera plan tha: chup chaap kholo. Dheeme s motor nikaalo, motor kabze m aate hi chup chaap dhkaan lga k vapis aa jao jaise kuch hua hi ni tha. Magar un choote screws ne apni shudra-vyaktitva ko zaahir kr diya tha. Mene apne namakool pechkas ko choda ar apne har dukh k saathi; hathodi ko uthaya. Those screw saw the wrath of lone torch-bearer of Science that day. Trr trrr khatt-khattt. Aakhirkaar universe k is mushkil kasauti ko m paar kr gya. Ar ab vo teen motors sirf ar sirf mere the. Mene nazar-chakshu bagal m ghumaye to DVD player 📀 ka haal dekha ni jaara tha. Isse pehle koi ye murder dekhe, mujhe iss laash ko thikane lgana tha. Maine saare tukdo ko sametna shuru kiya. Ar DVD player 📀 ko antim vidaai di. Plastic k jhole m uss DVD player 📀 ki atim yatra hui ar boht door jaane k baad mene ek sahi location paai; ek koode ka spot jaha kisi ki nazar ni pdegi. Mitti khod k uss DVD player 📀 ki laash ko mene apne Bahubali haathon s thikane lga diya ar vapas Ghar aa gya. Ghar to aa gya tha but ldai khtm ni hui thi. Chup chap gate bnd krke m didi no 2 k pass gya ar ek plan sochne lga. Didi no 2 tv dekhne m mashroof thi ar bahar s majooron ki awaz aari thi. Mere shatir dimag m neurons shoot hue ar ek nayab plan soojha. Mene didi ko bola: 😾 ooye paagal! Kyaa krri h?? Ghar m majdoor lge h ar andr aise baithi h! Hosh khabar rkha kriye thoda! Abhi kuch utha k nikl jayenge sb to pta bhi ni chlega! Abhi hm ek bnde ko kal s dekh rhe h us ‘TV AR DVD PLAYER 📀’ k bgl m khada hoke kuch dekhra tha! Sochiye abhi hum ni hote to utha k nikal jata vo ‘DVD PLAYER 📀’! 😾 The idea was incepted. All I needed was it to ripe. Kuch mahine beete mummy diwali ki safai krri thi ar didi no 1 chilla k bulai. BAABUUU... m iss situation k liye m poorna roop s taiyaar tha. M saamne gya ar bola kya hua. Didi no 1 was on fire. KAHA H VO DVD PLAYER 📀??? I said: ni milra na! Hum bhi khoojre itne din s humko lga aap log chupa k rkhi h. Jeshtha purna roop s vismrit thi. Vo kuch ar kehti usse pehle bagal se didi no 2 aai ar boli hn hum bhi dekhre h itne din s. Humko lgra h vo last time kaam lga tha tbhi s gaayab hua h. Vo sb the bhi chor type k. Mauke ka faida utha k maine bola: hn hn aap to bolri thi na ki dekhi thi kisi ko tv bgl m kuch dekhra tha. And she thought and said: hn hn pta ni kaise kb utha k le gye... Itne m mummy aai ar boli: jaane do kon ab usme dekh bhi rha h movie voovie. And I ended the conversation: jaane dijiye tsk tsk le Jana hi tha to kamse kam humko bta diya hota hum us DVD player 📀 m s motor to nikal liye hote |
2024.05.05 18:53 tallteensforlife5911 GLAD TO SEE SOME PEOPLE STILL HAVING MORALS.
 | submitted by tallteensforlife5911 to indiadiscussion [link] [comments] |
2024.05.05 14:19 designer558winx Android Development in Jalandhar Mobile App Development Punjab
 | submitted by designer558winx to u/designer558winx [link] [comments] |
2024.05.04 09:07 JG98 Today I want to highlight Dr. Lakhwinder Johal, acclaimed Panjabi poet and literary critic.
 | Dr. Lakhwinder Johal (born Feburary 12 1955) is a prominent Panjabi poet and literary critic. He is recognized for his exceptional academic achievements, his captivating poetry collections, and his contributions to promoting Panjabi literature. submitted by JG98 to punjab [link] [comments] Born in Jalandhar, Panjab, Dr. Johal comes from a family with a strong academic background. This likely influenced his own pursuit of knowledge and literary expression. Dr. Johal obtained his B.A. and M.A. degrees in Mathematics, showcasing his intellectual versatility. Although he initially considered a career in civil services, his academic journey led him to a fulfilling life dedicated to literature. He retired from Doordarshan, India's national television broadcaster, as a program executive. However, his true passion lay in the world of Panjabi literature. Dr. Johal has authored seven poetry collections, including the highly acclaimed "Athru Di Aatamkatha" (The Autobiography of a Tear) and "Ikk Supna, Ikk Samwaad" (A Dream, A Dialogue) – a work featuring imaginary conversations between Mahatma Gandhi and Bhagat Singh. Dr. Johal's literary contributions have garnered him respect and recognition within the Punjabi literary community. He currently serves as the president of the Panjabi Sahit Akademi, a prestigious association dedicated to promoting Panjabi literature. Beyond his own writing, Dr. Johal actively champions the development of Panjabi literature. He has served as the secretary-general of the Panjab Arts Council and is known for his efforts to enhance the curriculum for Panjabi language studies. Dr. Lakhwinder Johal embodies the spirit of a scholar-poet. His dedication to both creating and promoting Panjabi literature ensures his lasting legacy within the cultural landscape of Panjab. Note: I am bringing back my posts highlighting individuals and historic events, in a more limited manner (no longer daily, but hopefully frequent). |
2024.05.03 12:14 False-Manager39 Rattaa (Red) / Saavaa (Green)
These two words for colors are spoken throughout West Punjab According East Punjabis they do not use these words, but it is heard of in song/poem
Hence they prefer Laal and Haraa (Thus the flair will be of "Western Punjabi")
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Rattaa usage throughout Western Punjab:
Punjabi comedy: "Comment vii keetay karo, Rattay button nu manDya vii keeta karo!"
Chhaachi Attock Dialect Vlogger: "Rattay-Laal"
Sahiwal Punjabi Vlog: "Rattiiyaa'n mirchaa'n"
Sargodha Punjabi: "Ratiiyaa'n marchaa'n" / "Saaviiyaa'n marchaa'n" for Red and Green chillies
Jatki Punjabi Comedy: "KukkaR Khvaasaa'n Rattii Kalangi (Crown) AaLaa"
Hafizabad District 1:45: "Rattay Shaapar"
Saavaa is the common word for green in all WP dialects
From Rattaa we also have the common word "Ratt" (blood) used throughout Western Punjab and also in Eastern Punjabi literature. Examples for Ratt will be in the comments.
submitted by False-Manager39 to ThethPunjabi [link] [comments]
Hence they prefer Laal and Haraa (Thus the flair will be of "Western Punjabi")
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Rattaa usage throughout Western Punjab:
Punjabi comedy: "Comment vii keetay karo, Rattay button nu manDya vii keeta karo!"
Chhaachi Attock Dialect Vlogger: "Rattay-Laal"
Sahiwal Punjabi Vlog: "Rattiiyaa'n mirchaa'n"
Sargodha Punjabi: "Ratiiyaa'n marchaa'n" / "Saaviiyaa'n marchaa'n" for Red and Green chillies
Jatki Punjabi Comedy: "KukkaR Khvaasaa'n Rattii Kalangi (Crown) AaLaa"
Hafizabad District 1:45: "Rattay Shaapar"
Saavaa is the common word for green in all WP dialects
2024.05.02 10:11 VelocityRAY17 Perfume Suggestions Specific to Pakistan’s Climate
Generally the case with Pakistan, at least from Punjab to down south, is that we have quite a hot and humid climate, and I don’t think I’m alone in feeling that perfumes here just don’t last long enough.
I’ve tried a few impressions from scents n stories, a-scent fragrances etc. but they usually give a 2-3 hour lasting.
I was wondering if original scents, particularly in your experience, have proven to be long lastlng with good projection.
If so, which ones? Looking to invest in a good perfume.
I personally like Acqua di Gio, Aventus Creed, CK Eternity type vibes for the summer, but all recommendations wanted.
Thanks! 🙏
submitted by VelocityRAY17 to pakistan [link] [comments]
I’ve tried a few impressions from scents n stories, a-scent fragrances etc. but they usually give a 2-3 hour lasting.
I was wondering if original scents, particularly in your experience, have proven to be long lastlng with good projection.
If so, which ones? Looking to invest in a good perfume.
I personally like Acqua di Gio, Aventus Creed, CK Eternity type vibes for the summer, but all recommendations wanted.
Thanks! 🙏
2024.05.01 17:53 Zestyclose_Skirt7930 "I hate high scoring it's too unrealistic". Also the very first two matches of ipl
 | submitted by Zestyclose_Skirt7930 to CricketShitpost [link] [comments] |
2024.05.01 17:48 Zestyclose_Skirt7930 "I hate high scoring it's too unrealistic". Also the very first two matches of ipl
 | submitted by Zestyclose_Skirt7930 to ipl [link] [comments] |
2024.04.30 20:02 False-Manager39 Words For Milna in Western Punjabi: LabbhNa/DheevNa/JhallNa (Obtain/Receive/Get)
LabbhNaa / لبھّنڑا is a common and basic Punjabi word for Finding/Searching (DhoonDnaa) However its meaning as "Milnaa" (To obtain/To get/To receive) is equally as important but sadly less discussed.
Pothohari Comedy Drama: "Haye Vey JaNyaa! Pooraa Panjii Hzaahr Pyaa Aa, Jado'n Tukii Labbhsii... (Poora Pachees Hazaar PaRa Hai, Jab Tujhay Milegaa)
Pothohari Drama: "Eh MaahRay Kammo'n Vi Geysii, JehRaa Koi Do Chaar Hzaahr Labbhsi, Chalo Do Chaar DihaaRay Taa'n Guzrii GeysaN" (Money that will be earned after selling) (To Yey Meray Kaam Se Bhi Jaaegii, Jo Kuchh Do Chaar Hazaar Milegaa, Chale'n Do Chaar Din To Beet Jaae'ngay)
Mandi Bahudin Good Vloggers: (1:56) "Eh NaaLay Koi Inaam Vii Koni Labbhda Ehday To'n" (You get no reward) (Our Koi Inaam Bhi Nahi Miltaa Is Se)
Mandi Bahudin Vlogger: (2:55) "Kamm Changga Keeta Ae, Keeta JaNay Dyaa'n Putraa'n Aalaa Ae, Tey Shaabash Vii SohNi Labbhdi Pyi Ae" (Kaam Achha Kiiya Hai, Kiiyaa Insaan Ke Bacho'n Waalaa Hai, Our Shaabaash Bhii K'haasii Mil Rahi Hai)
Jhang Punjabi: "Hikk Daaktar Kol Jaao, Dooay Kol Ghall Deynda Ae, Kahe'n SaaDa Elaaj Nhi Keetaa Tey Dhakkay Saanu Labbhin Ethay" (Kisii Ne Hamaara Elaaj Nahi Kiiya, Our Dhakkay Hame'n Miley Hai'n)
Chakwal Dhanni Punjabi Tiktoker: (1:16) "JitNaa Svaab SajjNaa'n Beyliiyaa'n n' Labbh Pvay, EtNaa Ee Changga Aa, MainDi Taa'n Eh Neeyat Ae" (Jitnaa Svaab Dosto'n-Yaaro'n Ko Mil Jaaye, Itnaa Hi Achhaa Hai, Meri To Yey Neeyat Hai)
Pothohari Drama: "DihaaRii Poorii Koi Lasii Na Glass Labbhii Gachhay Taa'n Oh Pee ShoRnaa'n" (Saaraa Din Koi Lassi Ka Glass Mil Jaaye, To Woh Pee Leta Hoo'n)
Sargodha Punjabi Promoter: "Koi ChvaaNi Saan' Vii Labbhay" (Koi Chaar Aanay Hame'n Bhi Mile'n)
Other examples "Bazaaro'n Labbh Jaandaa Ae?" (Baazaar Se Mil Jaata Hai?) 1 "Gharay Taa'n Koni Labbhi Pyi" (Ghar PaR To Nahi Mil Rahi) "Labbh Pyaa !" (Mil Gyaa) "Mauqaa Labbhyaa" "Vehl Labbhay" (Free Time Milay)
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DHeevNaa / ਢੀਵਣਾ / ڈھِیونڑا
Used in all of Jatki Punjabi regions (Shahpuri/Jhangochi and even Fazilka district in EastPunjab)
Means MilNaa/LabbhNaa
DHeevNaa (getting) is the passive of DeyvNaa/DeNaa (giving) (dictionary example 1, 2, 3)
Sahiwal Jatki Example: "Jihlay Chor Saanu DHee Gyaa" (Mil Gya) Jhangochi Example: "Pyo-Daadyo'n Shee'nh (lion) Da Laqab DHeeyaa (Milya) Ae" Jhangochi Example by proud Punjabi Poet: "Jitthay Muft Kitaabaa'n DHeendyaa'n Hin, Kaai Fees PaRhaai Di Nhi Lagdi" Fazilka East Punjab Example: "Eh Taa'n Bhaau Othay Chal Ke Pata Lagsii Tenu DHeenda Ae Ke Menu" Jatki Comedy: "Tenu Chhohr Nhi DHeeyaa! Tenu Taa'n Bili Da Bacha DHeesi" (you will birth a cat) Sargodha Shahpuri Example: "Menu Laggda Es Laanti Kolo'n Koi Nhi DHeeNay" Sargodha Example: "Dhee Pondi Aa" (Mil Jaati Hai)
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Jhall-Gyaa, Jhall-Veyndaa, Jhall-Jaandaa Also mean "Milnaa" (Obtain/Receive/Get) in Shahpuri Punjabi mainly.
https://www.facebook.com/reel/910204877404917 (Sargodha Comedy) https://www.youtube.com/watch?v=JPM6TvyYGbg&t=116s (Sargodha Vlog using both Dhee and Jhall) "Tuhaanu Hor KhaDaavNay Jhall Gaye" (Poem) https://www.facebook.com/watch/?v=153049580734740 (Mandi Bahudin Vlog)
Dictionary image
JhallNaa more commonly means to endure (SaTTaa'n JhallNiyaa'n, Littar JhallNay, Dhupp JhallNii)
(Sehnaa/Jheylnaa in Urdu/Hindi, Bardaasht Karnaa)
submitted by False-Manager39 to ThethPunjabi [link] [comments]
Pothohari Comedy Drama: "Haye Vey JaNyaa! Pooraa Panjii Hzaahr Pyaa Aa, Jado'n Tukii Labbhsii... (Poora Pachees Hazaar PaRa Hai, Jab Tujhay Milegaa)
Pothohari Drama: "Eh MaahRay Kammo'n Vi Geysii, JehRaa Koi Do Chaar Hzaahr Labbhsi, Chalo Do Chaar DihaaRay Taa'n Guzrii GeysaN" (Money that will be earned after selling) (To Yey Meray Kaam Se Bhi Jaaegii, Jo Kuchh Do Chaar Hazaar Milegaa, Chale'n Do Chaar Din To Beet Jaae'ngay)
Mandi Bahudin Good Vloggers: (1:56) "Eh NaaLay Koi Inaam Vii Koni Labbhda Ehday To'n" (You get no reward) (Our Koi Inaam Bhi Nahi Miltaa Is Se)
Mandi Bahudin Vlogger: (2:55) "Kamm Changga Keeta Ae, Keeta JaNay Dyaa'n Putraa'n Aalaa Ae, Tey Shaabash Vii SohNi Labbhdi Pyi Ae" (Kaam Achha Kiiya Hai, Kiiyaa Insaan Ke Bacho'n Waalaa Hai, Our Shaabaash Bhii K'haasii Mil Rahi Hai)
Jhang Punjabi: "Hikk Daaktar Kol Jaao, Dooay Kol Ghall Deynda Ae, Kahe'n SaaDa Elaaj Nhi Keetaa Tey Dhakkay Saanu Labbhin Ethay" (Kisii Ne Hamaara Elaaj Nahi Kiiya, Our Dhakkay Hame'n Miley Hai'n)
Chakwal Dhanni Punjabi Tiktoker: (1:16) "JitNaa Svaab SajjNaa'n Beyliiyaa'n n' Labbh Pvay, EtNaa Ee Changga Aa, MainDi Taa'n Eh Neeyat Ae" (Jitnaa Svaab Dosto'n-Yaaro'n Ko Mil Jaaye, Itnaa Hi Achhaa Hai, Meri To Yey Neeyat Hai)
Pothohari Drama: "DihaaRii Poorii Koi Lasii Na Glass Labbhii Gachhay Taa'n Oh Pee ShoRnaa'n" (Saaraa Din Koi Lassi Ka Glass Mil Jaaye, To Woh Pee Leta Hoo'n)
Sargodha Punjabi Promoter: "Koi ChvaaNi Saan' Vii Labbhay" (Koi Chaar Aanay Hame'n Bhi Mile'n)
Other examples "Bazaaro'n Labbh Jaandaa Ae?" (Baazaar Se Mil Jaata Hai?) 1 "Gharay Taa'n Koni Labbhi Pyi" (Ghar PaR To Nahi Mil Rahi) "Labbh Pyaa !" (Mil Gyaa) "Mauqaa Labbhyaa" "Vehl Labbhay" (Free Time Milay)
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DHeevNaa / ਢੀਵਣਾ / ڈھِیونڑا
Used in all of Jatki Punjabi regions (Shahpuri/Jhangochi and even Fazilka district in EastPunjab)
Means MilNaa/LabbhNaa
DHeevNaa (getting) is the passive of DeyvNaa/DeNaa (giving) (dictionary example 1, 2, 3)
Sahiwal Jatki Example: "Jihlay Chor Saanu DHee Gyaa" (Mil Gya) Jhangochi Example: "Pyo-Daadyo'n Shee'nh (lion) Da Laqab DHeeyaa (Milya) Ae" Jhangochi Example by proud Punjabi Poet: "Jitthay Muft Kitaabaa'n DHeendyaa'n Hin, Kaai Fees PaRhaai Di Nhi Lagdi" Fazilka East Punjab Example: "Eh Taa'n Bhaau Othay Chal Ke Pata Lagsii Tenu DHeenda Ae Ke Menu" Jatki Comedy: "Tenu Chhohr Nhi DHeeyaa! Tenu Taa'n Bili Da Bacha DHeesi" (you will birth a cat) Sargodha Shahpuri Example: "Menu Laggda Es Laanti Kolo'n Koi Nhi DHeeNay" Sargodha Example: "Dhee Pondi Aa" (Mil Jaati Hai)
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Jhall-Gyaa, Jhall-Veyndaa, Jhall-Jaandaa Also mean "Milnaa" (Obtain/Receive/Get) in Shahpuri Punjabi mainly.
https://www.facebook.com/reel/910204877404917 (Sargodha Comedy) https://www.youtube.com/watch?v=JPM6TvyYGbg&t=116s (Sargodha Vlog using both Dhee and Jhall) "Tuhaanu Hor KhaDaavNay Jhall Gaye" (Poem) https://www.facebook.com/watch/?v=153049580734740 (Mandi Bahudin Vlog)
Dictionary image
JhallNaa more commonly means to endure (SaTTaa'n JhallNiyaa'n, Littar JhallNay, Dhupp JhallNii)
(Sehnaa/Jheylnaa in Urdu/Hindi, Bardaasht Karnaa)
2024.04.29 15:12 Bhatnura Sikh History This Week (April 29-May 5) Post 2218. ਸਿੱਖ ਇਤਿਹਾਸ ਇਸ ਹਫ਼ਤੇ
ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖ਼ਾਲਸਾ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਿਹ Sikh History This Week (April 29-May 5) Post 2218. ਸਿੱਖ ਇਤਿਹਾਸ ਇਸ ਹਫ਼ਤੇ *Knowing the past helps create a better future. * ਅਤੀਤ ਜਾਣਨਾ ਇੱਕ ਬਿਹਤਰ ਭਵਿੱਖ ਦੀ ਸਿਰਜਨਾ ਕਰਦਾ ਹੈ।
Highlights: 1. April 29,1797: Ahmad Shah Abdali’s grandson and one of Zaman Shah’s sons Ahmad Khan Shehanchibachi,commander of Rohtas fort in Jhelum district, is killed in a battle with Sikhs and head severed and displayed at village Bartonkal, by Sardar Sahib Singh Bhangi and Ranjit Singh.Sikhs heard of his abduction of a Brahmin girl. The Girl was restored to parents.This boosted Sikh confidence to have their own kingdom under Ranjit Singh (ref:History of the Sikhs by Hari Ram Gupta, vol 4, page 248).
submitted by Bhatnura to Sikh [link] [comments]
Highlights: 1. April 29,1797: Ahmad Shah Abdali’s grandson and one of Zaman Shah’s sons Ahmad Khan Shehanchibachi,commander of Rohtas fort in Jhelum district, is killed in a battle with Sikhs and head severed and displayed at village Bartonkal, by Sardar Sahib Singh Bhangi and Ranjit Singh.Sikhs heard of his abduction of a Brahmin girl. The Girl was restored to parents.This boosted Sikh confidence to have their own kingdom under Ranjit Singh (ref:History of the Sikhs by Hari Ram Gupta, vol 4, page 248).
- April 29, 1986: Sikh Homeland Khalistan declared by Sarbat Khalsa conclave at Akal Takhat Amritsar. Akali Dal Barnala government invades Durbar Sahib, militant families & pilgrims rounded up. Police Commits atrocities. Later CM Barnala accepts punishment awarded by Akal Takhat Jathedar Prof. Darshan Singh.
- April 30, 1837: Shahidi/death of great Sardar Hari Singh Nalwa while Sardar Mangal Singh (nephew of S.Jassa Singh Ramgarhia), was injured in breaking the siege of Jamrud Fort held by Afghans. Sikh onslaught was so powerful that Afghans fled across Khyber Pass.(read more)
- May 1, 1746: First Holocaust of Sikhs /Chhota Ghalughara occurs, a large proportion of the Sikh population is massacred by Mughals. In lead was Hindu Diwan of Lahore Lakhpat Rai. Sikhs revived their struggle and was offered power sharing(Nawabi) by Mughal a decade later.
- May 2, 1563: Guru Arjan Dev ji’s Prakash Dihara/Birth Anniversary (Nanakshahi 556,19 Vaisakh) Guru ji undertook lot of reforms, built Harimandar Sahib (Now The Golden Temple). Also wrote Gurbani & compiled Guru Granth Sahibji.(read more on his life and times)
- May 3, 1698: Bhai Mani Singh takes charge of Harimandar Sahib on orders of Tenth Guru to restore Maryada.The complex was under Sodhis & Masands after Sixth Guru Hargobind ji moved to Kiratpur Sahib. Sikh religious code was not being followed by Masands..
- May 3, 1705: Mughals & Hill Rajas combined to start the Siege of Anandpur Sahib lasting 7months, and Tenth Guru Sahib had to abandon it under an agreement of safe passage.(read more)
- May 4, 1705. Shahidi Dihara(day) of Chali/40 Mukte at Muktsar (earlier Khidrane Di Dhaab) is now Sri Muktsar Sahib,capital city & district of Punjab
- May 5,1739: Sikhs plunder Iranian Sultan Nadir Shah’s Caravan at Akhnoor near Jammu and liberated women folks of Mughal families. Shah took away expensive Peacock Throne and Kohinoor from Delhi, and hundreds of cart load of jewelry& expensive materials.
- May 5,1723, : Birth of Great Sikh Chief S. Jassa Singh Ramgarhia, He built a fort called Ram Rauni and Ramgarhia Bungas (watchtowers) to oversee enemy movements from Durbar sahib Amritsar. He captured Delhi from a different route in 1783. Dhanvad/thanks Compiled/edited/translated by karamjeet Singh Bhatnura. (Source History of the Sikhs by Hari Ram Gupta, Ajaib Singh Dhillon’s chronological order etc)
2024.04.29 10:57 Aarjav812 Please koi bata do 😭
I Got 98.73 percentile (20k CRL). Please tell me the best option I can get. Home state is Punjab. I have looked all josaa cutoffs but I m very confused about what's best for me. I want to pursue CSE cause genuine interest hai but lagta hai ki I have fucked up my career (Shuru hone se pahale hi khatam ho gya). Some options I got are: IIIT pune, nagpur, vadodra, Bhopal, and almost all new IIITS NIT me North eastern mil rhi hain bas aur NIT jalandhar me IT mil rhi hai. Some people adviced me to take ece but I have idea about ece and it's curriculum. Please help 🥺😭
submitted by Aarjav812 to JEENEETards [link] [comments]
2024.04.28 22:52 hatink_45 MUA reccomendation Punjab
Hey everyone. I’m getting married in Punjab (Jalandhar) next year and would love to know your MUA recommendations. I do have a darker skin complexion so would preferably want an artist who is familiar on working with that. Thanks :)
submitted by hatink_45 to DesiWeddings [link] [comments]
2024.04.28 08:16 False-Manager39 Pheyra Maari Aavaa'n / KeDii-Hikk TaRi Ditti / Khairii-Mehrii / MoDHa DeyvNa / KaiR LaiNii / NabeyRa Kar / Takko Na
My first post on Theth Punjabi verbs My second post on some Theth Punjabi terms My third post on some Theth Punjabi terms My fourth post on many-many Theth Punjabi verbs My fifth post on many Theth Punjabi terms My sixth post on many Theth Punjabi verbs My seventh post on many Theth Punjabi verbs
As always, my posts have video examples. Please check the above linked ones as well!
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Pheyraa Maarii Aavaa'n / پھیرا ماری آواں
Pheyraa in Punjabi means visit/round/quick-check
In Punjabi we say "Pheyraa Maarnaa" / "Pheyraa PaavNaa" In Urdu/Hindi we say "Chakkar Lagaana"
Jhang Punjabi Drama: "Halaa NabeyRaa Kar, Mein Maal Valloo'n Pheyraa Maarii Aavaa'n" (Achhaa K'hatam Karo, Mein Jaanvaro'n Kii Tarf Chakkar Lagaa Aaoo'n)
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KeDii-Hikk TaRii Ditti / کَیڈی ہِکّ تڑی دِتّی
In Punjabi the Theth word for warning/threat is "TaRii" In Urdu/Hindi the word "Dhamkii" is used (Also in Punjabi)
TaRii is used in both Punjabs, and is so common even in Urdu our journalists like this word.
Jhang Punjabi Drama: "Nhii Eh Men' TaRii HuN Vekh Laa, KeDii-Hikk Es Dittii Aa" (Nahi Yey Mujhay Dhamki Ab Dekh Lo, Kitni BaRii Usne Dii Hai)
Other examples of KeDa/AeDa in Punjabi
KeDay KooR Mareyndaa Ae (Kitnaa JhooT Boltaa Hai) KeDaa-Hikk Till Aa 2:35 (Kitni Jaan Hai / Kitnaa Zor Hai) KeDii-Chass-Haayi (Kitnaa Maza Thhaa) KeDaa Trikkha (Kitnaa Tez) KeDaa Changgaa (Kitnaa Achhaa) KeDaa SohNaa (Kitnaa K'hoobsurat)
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Khairii-Mehrii / خَیری مہری
K'hair is an Arabic word for Peace/Safety/Well-being (It is part of Theth vocabulary) Mehr is a Persian word with the same meaning In Urdu we say "Sahi-Salaamat"
In Punjabi grammar addng ee'n/ee/ay to the end of words gives the addition of in/with/on/at Such as: Raatee'n/DihaaRii/Gharay/Schoolay/Umray/Hatthay/Hatthee'n/Akkhee'n/Kannee'n/Nukkray/etc
Khairii-Mehrii means "With Khair and Mehr" Means peacefully, with safety, without any trouble
Beautiful phrase in Punjabi for asking of people
"Shaalaa K'hairii-Mehrii Gharay AppRan" (May they reach home safely)
Sargodha Comedy: "SaaDay Dohve'n Leylay K'hairii-Mehrii Baddhay Niii...Tey MuR Raatee'n Asaa'n Kay Khaadhaa Ae?"
Mandi Bahudin: "Har K'hairii-Mehrii Shae Shae K'hraab Kar ChhaDDday O" (1:31)
Sargodha Punjabi Promoting Youtuber: "Tey K'hair-Mehr Hondi Haayii"
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MoDHaa-DeyvNaa / موڈھّا دیونڑا
In Urdu/Hindi we say "Saath Denaa" In Punjabi we say "NaaL-KhloNaa" / "MoDHaa-DeyvNaa" Means to be with someone, to stand with them, to support them in need
Sahiwal Popular Punjabi Poet: "Matlab Taaii'n Har Koi MoDHay Deyndae, Sadaa Koi Nhoo'n Naal Khlondaa!"
Same poet: "Oh Kidday Gaye JehRay Aahday Hann Asii'n Meesam Ten' ChhoRsaaye'n Nhi? Bhaave'n Mulkkh Nu MoDHay DeyvNay Pae Gaye, Taa'n Vii Ten' Asii'n KanD Karsaaye'n Nhi"
Mandi Bahudin Good Vlogger: "Doojay Eh Ba Punjabi Industry Saarii Nu Us MoDHa Dittaa Haayii"
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KaiR LaiNii / کَیڑ لَینڑی
In Punjabi we say KaiR-LaiNii or Saar LaiNii or Pataa Karnaa
Theth Punjabi: KaiR-LaiNii Urdu/Hindi: K'habar Lenii
Mandi Bahudin Good Vloggers: "Mein Kidaaiiyo'n Vi Nahi...Mein Aakhyaa Baa' Etho'n La'gghda Pyaa'n, KaiR Lvaa'n So" (Mein Kahee'n Se Bhi Nahi....Mein Ne Sochaa Ke Yahaa'n Se Guzar Raha Hoo'n, Uski K'habar Le Loo'n)
Same channel: "Mein DiTTHa Mein Aakhyaa DeRay Tey JaNaa Treejaa DihaaRaa Koi Nhi Aonda Pya, KaiR Lvaa'n!"
Mandi Bahudin Old Man: "Hikki-Doojay Dii KaiR-BaiR Lyii" (2:33) (Eik Doosray Kii K'habar Lii)
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NabeyRaa-Kar / نبیڑا کر
In Punjabi a decision, conclusion of finishing up something is called "NabeyRaa" (from NabeyRnaa) or "Mukk-Mukaa" (from MukaavNaa)
Jhang Punjabi Drama: "Halaa NabeyRaa Kar, Mein Maal Valloo'n Pheyraa Maarii Aavaa'n" (Achhaa K'hatam Karo, Mein Jaanvaro'n Kii Tarf Chakkar Lagaa Aaoo'n)
Jatki Comedy: "Chaachi Ehnu BhonkaN De, Aapaa'n Deg Da NabeyRa Kariiye"
Famous Qwali by NFAK "Othay Amlaa'n De HoNey Ne NabeyRay"
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Takko-Na / تکّو نا
In Punjabi "Takko-Na" means "Check this out!"
Urdu slang for this is "Arey Check Karo!"
"Takko" also means in Punjabi like "Look.....Try to understand/Let me explain" (Like "Vekho...")
Because TakkNaa and VekhNaa are synonyms, hence we say "Koi VekhaN-TakkaN Aalaa Vi Hovay" "Bandaa Vekh-Takk Laindaa Ae" "Tusii'n HuN Nikkay Nu Koi Cartoon Vakhaao-Takaao....Mein Nikalnaa'n"
Chakwal Vlogger: "Eh Vekh....Takko Na Baadshaao!"
Chakwal Tiktokker: "JitNaa Svaab SajjNaa'n-Beyliyaa'n Labbh Pvay, OtNa Ee Changgaa Aa MainDi Taa'n Eh Neeyat Ae" (1:13)
Pothohari Drama: "Takko....JvaaNi Ch Banda Bhukkh Bardaasht Karii SakNaa...BuDHiyaa'n Umraa'n Ch Roz Roz Faaqa Karna Changga Nahi"
TakaaNaa in Punjabi means to show Just like "VakhaavNaa" (I have 5-6 video examples of TakaaNaa in this post)
Just like "Takko Na Yraa" means "Dude check this out!" "Takaa Na Yraa!" means "Show already man! I'm curious!"
submitted by False-Manager39 to ThethPunjabi [link] [comments]
As always, my posts have video examples. Please check the above linked ones as well!
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Pheyraa Maarii Aavaa'n / پھیرا ماری آواں
Pheyraa in Punjabi means visit/round/quick-check
In Punjabi we say "Pheyraa Maarnaa" / "Pheyraa PaavNaa" In Urdu/Hindi we say "Chakkar Lagaana"
Jhang Punjabi Drama: "Halaa NabeyRaa Kar, Mein Maal Valloo'n Pheyraa Maarii Aavaa'n" (Achhaa K'hatam Karo, Mein Jaanvaro'n Kii Tarf Chakkar Lagaa Aaoo'n)
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KeDii-Hikk TaRii Ditti / کَیڈی ہِکّ تڑی دِتّی
In Punjabi the Theth word for warning/threat is "TaRii" In Urdu/Hindi the word "Dhamkii" is used (Also in Punjabi)
TaRii is used in both Punjabs, and is so common even in Urdu our journalists like this word.
Jhang Punjabi Drama: "Nhii Eh Men' TaRii HuN Vekh Laa, KeDii-Hikk Es Dittii Aa" (Nahi Yey Mujhay Dhamki Ab Dekh Lo, Kitni BaRii Usne Dii Hai)
Other examples of KeDa/AeDa in Punjabi
KeDay KooR Mareyndaa Ae (Kitnaa JhooT Boltaa Hai) KeDaa-Hikk Till Aa 2:35 (Kitni Jaan Hai / Kitnaa Zor Hai) KeDii-Chass-Haayi (Kitnaa Maza Thhaa) KeDaa Trikkha (Kitnaa Tez) KeDaa Changgaa (Kitnaa Achhaa) KeDaa SohNaa (Kitnaa K'hoobsurat)
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Khairii-Mehrii / خَیری مہری
K'hair is an Arabic word for Peace/Safety/Well-being (It is part of Theth vocabulary) Mehr is a Persian word with the same meaning In Urdu we say "Sahi-Salaamat"
In Punjabi grammar addng ee'n/ee/ay to the end of words gives the addition of in/with/on/at Such as: Raatee'n/DihaaRii/Gharay/Schoolay/Umray/Hatthay/Hatthee'n/Akkhee'n/Kannee'n/Nukkray/etc
Khairii-Mehrii means "With Khair and Mehr" Means peacefully, with safety, without any trouble
Beautiful phrase in Punjabi for asking of people
"Shaalaa K'hairii-Mehrii Gharay AppRan" (May they reach home safely)
Sargodha Comedy: "SaaDay Dohve'n Leylay K'hairii-Mehrii Baddhay Niii...Tey MuR Raatee'n Asaa'n Kay Khaadhaa Ae?"
Mandi Bahudin: "Har K'hairii-Mehrii Shae Shae K'hraab Kar ChhaDDday O" (1:31)
Sargodha Punjabi Promoting Youtuber: "Tey K'hair-Mehr Hondi Haayii"
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MoDHaa-DeyvNaa / موڈھّا دیونڑا
In Urdu/Hindi we say "Saath Denaa" In Punjabi we say "NaaL-KhloNaa" / "MoDHaa-DeyvNaa" Means to be with someone, to stand with them, to support them in need
Sahiwal Popular Punjabi Poet: "Matlab Taaii'n Har Koi MoDHay Deyndae, Sadaa Koi Nhoo'n Naal Khlondaa!"
Same poet: "Oh Kidday Gaye JehRay Aahday Hann Asii'n Meesam Ten' ChhoRsaaye'n Nhi? Bhaave'n Mulkkh Nu MoDHay DeyvNay Pae Gaye, Taa'n Vii Ten' Asii'n KanD Karsaaye'n Nhi"
Mandi Bahudin Good Vlogger: "Doojay Eh Ba Punjabi Industry Saarii Nu Us MoDHa Dittaa Haayii"
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KaiR LaiNii / کَیڑ لَینڑی
In Punjabi we say KaiR-LaiNii or Saar LaiNii or Pataa Karnaa
Theth Punjabi: KaiR-LaiNii Urdu/Hindi: K'habar Lenii
Mandi Bahudin Good Vloggers: "Mein Kidaaiiyo'n Vi Nahi...Mein Aakhyaa Baa' Etho'n La'gghda Pyaa'n, KaiR Lvaa'n So" (Mein Kahee'n Se Bhi Nahi....Mein Ne Sochaa Ke Yahaa'n Se Guzar Raha Hoo'n, Uski K'habar Le Loo'n)
Same channel: "Mein DiTTHa Mein Aakhyaa DeRay Tey JaNaa Treejaa DihaaRaa Koi Nhi Aonda Pya, KaiR Lvaa'n!"
Mandi Bahudin Old Man: "Hikki-Doojay Dii KaiR-BaiR Lyii" (2:33) (Eik Doosray Kii K'habar Lii)
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NabeyRaa-Kar / نبیڑا کر
In Punjabi a decision, conclusion of finishing up something is called "NabeyRaa" (from NabeyRnaa) or "Mukk-Mukaa" (from MukaavNaa)
Jhang Punjabi Drama: "Halaa NabeyRaa Kar, Mein Maal Valloo'n Pheyraa Maarii Aavaa'n" (Achhaa K'hatam Karo, Mein Jaanvaro'n Kii Tarf Chakkar Lagaa Aaoo'n)
Jatki Comedy: "Chaachi Ehnu BhonkaN De, Aapaa'n Deg Da NabeyRa Kariiye"
Famous Qwali by NFAK "Othay Amlaa'n De HoNey Ne NabeyRay"
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Takko-Na / تکّو نا
In Punjabi "Takko-Na" means "Check this out!"
Urdu slang for this is "Arey Check Karo!"
"Takko" also means in Punjabi like "Look.....Try to understand/Let me explain" (Like "Vekho...")
Because TakkNaa and VekhNaa are synonyms, hence we say "Koi VekhaN-TakkaN Aalaa Vi Hovay" "Bandaa Vekh-Takk Laindaa Ae" "Tusii'n HuN Nikkay Nu Koi Cartoon Vakhaao-Takaao....Mein Nikalnaa'n"
Chakwal Vlogger: "Eh Vekh....Takko Na Baadshaao!"
Chakwal Tiktokker: "JitNaa Svaab SajjNaa'n-Beyliyaa'n Labbh Pvay, OtNa Ee Changgaa Aa MainDi Taa'n Eh Neeyat Ae" (1:13)
Pothohari Drama: "Takko....JvaaNi Ch Banda Bhukkh Bardaasht Karii SakNaa...BuDHiyaa'n Umraa'n Ch Roz Roz Faaqa Karna Changga Nahi"
TakaaNaa in Punjabi means to show Just like "VakhaavNaa" (I have 5-6 video examples of TakaaNaa in this post)
Just like "Takko Na Yraa" means "Dude check this out!" "Takaa Na Yraa!" means "Show already man! I'm curious!"
2024.04.28 02:17 pixiegirl224 Who the hell drew this?
 | Why does it say “occupied by Pakistan” and cut off all our regions of Kashmir? I thought Britannica was supposed to be neutral? submitted by pixiegirl224 to pakistan [link] [comments] |
2024.04.26 15:30 This_Reference80052 The Congress on Sunday issued another list of 10 candidates for the Lok Sabha election in Delhi and Punjab, tapping former Punjab chief minister Charanjit Singh Channi for the Jalandhar-SC Lok Sabha seat.
 | The Congress on Sunday issued another list of 10 candidates for the Lok Sabha election in Delhi and Punjab, tapping former Punjab chief minister Charanjit Singh Channi for the Jalandhar-SC Lok Sabha seat. According to the list, the party has fielded veteran politician JP Agarwal from the Chandni Chowk seat and youth leader Kanhaiya Kumar from the North East Delhi seat. Mr Kumar will be pitted against BJP’s Manoj Tiwari, the sole BJP candidate not replaced in the national capital. submitted by This_Reference80052 to indianews [link] [comments] |
2024.04.26 08:58 KhouruPatt INTERNATIONALISM AND THE SIKHS (author: Prof. Puran Singh)
The Sikhs are creations of the Guru’s universal love. They are by their very birth of His spirit citizens of the world.
This small world has been knitted together now as never before. Though wars still rage and will rage, for brothers must fight for patrimony, the spirit of fraternal reconciliation is in the air. Blood is thicker than water, and of the same wheaten bread and water and grapes and salt and wine we make the scarlet blood. The human body is one, the human soul is one. Human beauty is one. Our perception of the Beautiful is one; our self-intoxication is the same. Our pursuits of pleasure are alike. There is no difference between man and man. Our Guru says, the ears, the eyes, the speech of man are the same all the world over. The Guru also traces the angelic and the divine in us and emphasises this feature of our nature, showing how we may indistinguishably mingle with the angels in the Realm of angels. The heart-beat of man is alike from Japan to America, and man has already begun to recognize his heart-beat in all living things. Abraham Lincoln’s fight for the freedom of slaves in America gives him the dignity of a prophet amongst statesmen. That large sympathy of man for man is the recognition of the same heart-beat. Men, few men, have gone further, some for brief moments of inspiration, others for long, and they feel their blood in the veins of the animals. Buddha prohibited animal slaughter. Priyadasa issued edicts which made the beef-eating Aryan races of India vegetarian. This was the mass appreciation of Tathagatha’s great compassion for all sentient beings. The Society for the Prevention of Cruelty to Animals is typical of the curious contradiction of the nature of the man who eats chicken with his plate of rice and goes out of doors to prosecute a driver who is beating mercilessly with his lash his jaded horse in order to get a little more speed out of him. Wars rage and sisters of mercy nurse the wounded of both camps. All these contradictions of feeling only show that something nobler is stirring in the human mind and soon it will be born.
The universal brotherhood of man has become a cant from the lips of the priest, as the universal oneness of life from the lips of the philosopher. All the higher tendencies of civilized and cultured men tend towards universal kinship. All desire peace upon the earth, this small sweet home of man. The days of patriotism are gone: patriotism was a foolish clannishness. In these days man with a patriotic feeling is a brute, because patriotism makes him blind to the larger interest of the family of man. All the barbaric selfishness that still dominates the narrow-minded politics of the governments of different countries is due to the wrong notion, “This, for me alone and for none else.” We need not recall here the stupid jealousy of the white settlers in different parts of the world who reserve the best pieces of land and the best rights of man for themselves and look with manifest contempt on the coloured races. For that jealousy is the rotten patriotism of the old world when brother was divided from brother and neighbour waged war against neighbour. We need not refer to the strength of arms that crushes the low-lying victim and eats it up, for there are men who have not yet been able to rise above man-eating tendencies. We need not refer to the fight that is going on apace all over the world between capital and labour, the aristocratic state and the proletariat, for this strife only thickens the gloom before us. The gloom of centuries seems to thicken still in the old ways of the brute and the beast. We, however, wish to look at the distant rays of the coming Dawn of Peace between brother and brother, members of the one human family.
In the modern world, there is no towering personality, the race of the old worthies has been run. England has not yet given us another Carlyle nor America produced another Abraham Lincoln. And because of this want of greatness, there is confusion not only in the direction of world-politics but in all human affairs. Little points that Napoleon would have solved as part of the day’s work, are put before committees and sub-committees and take years of discussion and still remain the fourteen points unsolved.
This is the misfortune of modern times. Great men are true representatives of the people. So, they have been in all ages, for true greatness is always representative. But the giants are gone, and now the tiny dwarfs flutter and shake their wings. They have not the soul in them to take any responsibility. They are not great enough. They have misunderstood democracy. By the introduction of the idea of democracy into politics, perhaps, that tall, Himalayan kind of human personality has been made impossible. All have become sand grains in one great level desert. The winds blow and heaps of sand arc gathered here and there and then are blown away. Such is the fate of human affairs in this age—a significant fate! All ideals are in the melting pot and from the great liquid will crystalize the New Ideals. Then the world being tired of these dwarfs will cry for its old Himalayan giants again. “Down with democracy!” will they cry, as they once cried “Down with Kingship.” There will be no revolutions, for revolutions have not made us a bit more comfortable than the old obedience. Better obedience.
At present, we can only see the tendencies. One great bent of human thought is towards internationalism. And I dare say this thought began in the modern world with Guru Nanak. “Down with caste distinctions!” Man is one. There is no such thing as Hindu or Sikh or Mohammadan or Christian, the eastern or the western. Man is man, and man is one. As long as man carries a label distinguishing him from his brother man, he has not risen to the dignity of man. True culture is that which does not make him a Sikh, or Mohammadan or Hindu or Christian, but a man. True education is that which does not make him Indian or English or Japanese or American but man. A truly educated and cultured man is he whose radiant sympathy, whose genuine feelings, whose brilliant mind, whose God-like manners bring him the spontaneous kinship of all the races of man wherever he may go, so that he becomes indistinguishably a man of all countries, colours, climes and castes. This is the spirit of the Gurus. Guru Nanak fascinated Mardana. Mardana never after seeing him called himself a Mohammadan. Bhai Nand Lai after seeing Guru Gobind Singh never called himself a Hindu. Who so ever met the Guru in his soul said “he was no other but a man”. There is one sky over a Mohammadan’s, a Hindu’s, a Christian’s head; the same winds blow for everyman, for everyman the same waters flow. When the river has no such labels, it is gross ignorance to call ourselves Hindus, Mohammadans, Sikhs, Christians—and there are many others—names which divide rather than knit us together. Of what use is our going to the prophets and saying we are their followers, if we are a disgrace to their genius, genius which was exhausted by making the human wolves flock together as lambs under the protection of one shepherd? When the Guru says man is one, it is blasphemy for us to recognize Hindus, Mohammadans and Christians any more. Bhai Bir Singh of the Sikh time is the type of the Guru’s man. He lived in a fort, he was of the Guru. Though a man of renunciation he lived like a king in a fort, such is the need of the soul that is given to the Guru. He had minstrels to sing to him, for they loved to see him grow translucent in flesh as they sang and loved to see the tears of ecstasy roll down from his closed eyes on his cheek, as a baby weeping in his cradle in dream. They said he had more of Him than they had, so they sang to him, they recognized him as their prince. And the Fort was a temple in the image of the Golden Temple of the Guru. The herd of Sikh soldiery mad with lust of revenge on the men and Princes who opposed their mob rule beseiged the Fort of Baba Bir Singh. “Either surrender such and such a Sikh prince who has taken refuge in the Fort or we blow it up.” The ultimatum was given. “My fort? No, it is the Temple of Guru Nanak. The prince has taken shelter with the Guru. I am nobody here. All right let them blow us up.”
The mad soldiery started the firing.
“Come, ye minstrels, and sing now our wedding song,” said the old saint whom the religious history of the world does not know, because the Guru’s man never proclaims himself. Loving the rapturous silence of His Love he lives and dies in it. “My system is for me to live by. And I am as a tree that gives shade wherever I am”. And the minstrels came and gathered round him. They began singing the psalms of the Guru. The shells fell. That rampart is gone, that parapet is broken. And then fell a shell in the choir and the Baba was gone. But before this happened, the inmates of the Fort asked his permission to reply fire. For they had all fire-arms and ammunition. “No”, said the Baba, “They are brothers, not enemies.” But they are firing.” “They know not we are their brothers. We know they are. This knowledge makes all the difference.” The difference was death. For those who value the Guru’s ideal of brotherhood prefer death. There is indeed no justification for the man of the Guru to hate any sentient thing, far less a man. It is therefore no fanatic thought of a fervent Sikh that this ideal of the brotherhood of man starts with the Guru. This one great tendency of the modern epoch of the world of internationalism has its root in the ideals of the Guru. These ideals put you to shame. You are not amongst yourselves full of pure love for each other, you have not yet dropped selfishness in love and given yourselves wholly to love. In face of this small performance, your calling yourselves His only is empty talk. But we must hang our heads in shame and stand condemned, if we have not yet acknowledged love as the only substance of human life. It is not for me to remind you of your performance. I am showing you how in the modern world the idea of the Guru is slowly appearing as softly and as brightly as the morning sun embroiders with a thin ribbon of gold the black velvet of the winter clouds. We have not yet risen to His Ideal. We are not His yet, in spite of wearing two swords and two turbans and drinking the sugared syrup to our heart’s content. Self-flattery cannot give us wings to fly. Those who have wings fly and never see the earth. The larks know naught but their own song.
The second great tendency of the modern world is towards dropping the so-called religions. Enough of them. The world is tired of them. And I call your attention to this, this very disgust of the Guru, the disgust of a well-informed, fully emancipated mind of the modern age apparent in every page of the Guru’s writings. If you read closely Asa-di-Var, you will find it. If you read Akal Ustati of Guru Gobind Singh you will find it, indelibly written. All gods are relegated to the past. All religions are thrown away. If you look at the type of lives the Guru created in the Punjab you will for the first time see the Ideals of civic life coming into being. You will see men with families serving the poor and the weak with their very lives. A man apparently not of their persuasion comes complaining to the Sikhs assembled in the Golden Temple at Amritsar that a tyrant has snatched away his wife. The assembled men all rise and go. Some of them die in the affray, others restore the wife to her husband. These were men wholly unpractical in the ordinary worldly prudent sense. They reeked not of power and of the kingdoms of this world. For all belong to the Guru, we are his dedicated servants. This feeling made the men of the Guru as universal as wind and river and light. If our daily life is not ideal as was that of the old disciples of the Guru’s, if we have no spiritual expression of the Guru’s ideal in our society, and in our homes, if there is no musical peace of the soul as expressed, say in the homes of artistic Kyoto or Tokio, nay more, if there is not more cleanliness, more divine human feeling, more spiritual charm that fascinates us in the aesthetic Japanese, in the temples and offices of the Shiromani Gurudwara Parbhandak Committee, then of what use is our falling flat with both our arms spread on the floor of our temple and of what use is our cry to possess them? Then I will frankly call this possession of temples by my Akali brothers a bearish embrace of brick and mortar. If the spirit of the Guru which alone makes all temples sacred has departed from our hearts, of what interest to us or to the world are our shrines? If our shrines do not establish an atmosphere of that inner music which rained down from the thorny branches of the Punjab acacia when Brother Lehna shook it under the bidding of Guru Nanak and the hungry were fed, the significance of shrines to a people so lost to love and passionate love of the Guru’s perfection shrinks to nothingness. And the superstitions and formal sanctimonious regard for them is the sign of the death of that feeling which brought them into existence. I am for the absolute maintenance of the spiritual atmosphere, but not for that exclusive possession as of our peculiar inherited property. I see no reason why in the Golden Temple should not gather the Hindu and the Moslem and the Christian to recite their kathas and songs, provided they serve to maintain the peaceful, radiant spiritual atmosphere characteristic of the Guru’s teaching. That great calm harmony of the complexity of faiths and the inner oneness of all religions is the special theme of the Gurus. The very first thinker on comparative religion was Guru Nanak. Akbar followed in a weak dreamy way, obsessed with the sense of his being an Emperor and capable of starting a new religion. Abul Faizi perhaps was responsible for his doings. The modern world East and West followed. The great spirit of toleration for all religions that modern religious movements such as Theosophy have started, the unifying cultural movements of the world, are all under the driving sankalpa of the Guru whose mind governs the activities of the coining world that is to take shape according to His will. In fact, there were many Hindus who had staunch devotion for the Sikh ideals. True they did not join us, but they had sympathy with our persuasion and we have thrown them out. Our Guru says, “I embrace the sweeper who has His Nam in him.” And we shut the doors of our heart. The shutting of temple doors is immaterial, but the shutting of the doors of the heart is not in harmony with the Guru’s ideal of the universal kinship of man. People point out that we do not treat the low castes that have joined (perhaps only outwardly for social reasons) our persuasion on a basis of human equality. The sad fact is not our treatment of these people, but the smallness of our moral stature in comparison with the ideals of the Guru. Closely connected with this comes the question of what they are pleased to call “our symbols”. We as men of the Guru have no symbols. We, I say, as men of the Guru have no so-called religion or religious creed as others have. “Then what are these impediments of long hair and beard?” asks the impatient young Sikh who sees that the see no reason whole world is clean-shaven with a cigarette in its lips. And it is so neat looking. “I wish to be like that. After all what does the hair matter when my heart is pure?” The question is quite simple to answer when the answer is based on an intellectual analysis of things. And who is there to compel any one to be of the Guru, unless one feels the need of His love and His protection and His Ideal and unless one seeks ardently for Him?
But those who have been to Him and have loved Him and have received His gifts cannot throw the gifts of the Guru to the winds and still say they love Him. It is a question of the intensity of personal love for the Guru. Those braids of Jesus Christ and these sacred knots of the Five Beloved of Guru Gobind Singh who tied them on their heads with his own hands are His Gifts thenceforward. For one who has any feeling in his breast, death is more welcome than parting with His gifts. But at the same time, we should not be so foolish as to impose the possession of these gifts as a condition on the modern man for his capacity to sympathize with the Guru’s ideals and to accept them for his soul. As I told you, I feel it is the Guru’s ideals that are working in the world today and the shape and colour and race and religion of the different nations of the earth do not hinder the growing acceptance of those ideals. Men are driven to go Guru-ward. All the modern tendencies, political and religious, are turning men towards Him. It is simply stupid in this age of the progressive tendencies of man to tie him down to any superstitious symbols. Symbols will be discarded if they are merely symbols. But we Sikhs of the Punjab saw Him, met Him. He gave us His personal love and we gave Him ours, though we went astray and still go astray. The sacred knot of hair is our veritable crown, because it is His gift. Better death than parting with this gift. After a short while, except for this shape of the Guru, all other things they call symbols shall be as one chooses. To say that because a Punjabi Sikh binds a turban, the American Sikh sympathiser shall therefore be precluded from wearing his hat is the idle jugglery of an ignorant fanaticism for a local personal gratefulness to Him who freed us from caste and superstition and saved us from the hands of political tyrants. But different indeed shall be the covering of one who meets Guru Gobind Singh and gets a particular headwear as a gift. You all remember how Guru Amar Das during his discipleship received from Guru Angad Dev a piece of khaddur as a gift and token of His love for Him. The disciple knew not where to keep it. So he put it on his head and there it remained. A year later he was given another piece and he put that on his head over the old piece. It is madness to bring such things under intellectual analysis. Feeling alone understands and worships such sublimity of feeling. Personal love given to the Guru is our discipleship. But we have no right to call others to discipleship unless the Guru is revealed in us and the soul of man is instinctively attracted to that Great Love. To other men the call will come direct. We have got a bad habit from the modern Christian missionary of going with the Bible in hand in the dust and noise of the streets, saying “Believe in Jesus or you are forever damned”. None has the right to preach such things which are on the face of it concerned with personality. Is it not shameful that we go and auction our Beloved for the fun of preaching a sermon that has but one effect of causing hatred between man and man? Because of my personal love of my Beloved, I should be so radiant that my radiance should conceal me and my Beloved from all. And yet my radiance should be a revelation of Him, as is the fragrance of the rose. It is certainly a tiresome futility for us to go impressing on the busy world of to-day that unless they keep long, hair and wear turbans they cannot understand the Guru. The Guru is already diffusing his mind in the world-mind and if, like other theologians and priests, we strive to force upon the world our particular theology and rites and symbols we shall certainly fail. As the shape of nose and ear and eye cannot be limitations for the ecstasy of the soul, so no symbol, no rite, no particular form, no particular virtue or vice can impede the inner realization of the great ideals of the Guru. But as the mystic expressional types of the Guru’s mind, we have to roam in this world and spread the fragrance of the Guru with the braid-knot he gave us, and the flowing beards. Our shapes indeed can, in no sense, be considered symbols. But more important is the expression of the Sikh soul through their medium, and if that expression is lacking, our very life and body, whether our head be dressed or clean shaven, are meaningless superstitions. To a person given to religion, as one given to intense human love, trifles relating to the soul are more essential than realms of silver and gold. Surely for such people the very superstitions contain more reflections of truth than the gathered facts of the learned people of the world. If one who is at peace and fully intoxicated on those delectable heights closes his eyes in ecstasy, this closing of his eyes in no symbol of religion and yet, in a sense, it is. So should be with us Sikhs the wearing of His knot, His beard, His shape and His obedience. Our form and shape of the Guru will radiate with His inspired and extraordinary humanity. Lacking that one thing, all shall be lacking. Without that spirit within us both life and death are devoid of meaning and truth.
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This small world has been knitted together now as never before. Though wars still rage and will rage, for brothers must fight for patrimony, the spirit of fraternal reconciliation is in the air. Blood is thicker than water, and of the same wheaten bread and water and grapes and salt and wine we make the scarlet blood. The human body is one, the human soul is one. Human beauty is one. Our perception of the Beautiful is one; our self-intoxication is the same. Our pursuits of pleasure are alike. There is no difference between man and man. Our Guru says, the ears, the eyes, the speech of man are the same all the world over. The Guru also traces the angelic and the divine in us and emphasises this feature of our nature, showing how we may indistinguishably mingle with the angels in the Realm of angels. The heart-beat of man is alike from Japan to America, and man has already begun to recognize his heart-beat in all living things. Abraham Lincoln’s fight for the freedom of slaves in America gives him the dignity of a prophet amongst statesmen. That large sympathy of man for man is the recognition of the same heart-beat. Men, few men, have gone further, some for brief moments of inspiration, others for long, and they feel their blood in the veins of the animals. Buddha prohibited animal slaughter. Priyadasa issued edicts which made the beef-eating Aryan races of India vegetarian. This was the mass appreciation of Tathagatha’s great compassion for all sentient beings. The Society for the Prevention of Cruelty to Animals is typical of the curious contradiction of the nature of the man who eats chicken with his plate of rice and goes out of doors to prosecute a driver who is beating mercilessly with his lash his jaded horse in order to get a little more speed out of him. Wars rage and sisters of mercy nurse the wounded of both camps. All these contradictions of feeling only show that something nobler is stirring in the human mind and soon it will be born.
The universal brotherhood of man has become a cant from the lips of the priest, as the universal oneness of life from the lips of the philosopher. All the higher tendencies of civilized and cultured men tend towards universal kinship. All desire peace upon the earth, this small sweet home of man. The days of patriotism are gone: patriotism was a foolish clannishness. In these days man with a patriotic feeling is a brute, because patriotism makes him blind to the larger interest of the family of man. All the barbaric selfishness that still dominates the narrow-minded politics of the governments of different countries is due to the wrong notion, “This, for me alone and for none else.” We need not recall here the stupid jealousy of the white settlers in different parts of the world who reserve the best pieces of land and the best rights of man for themselves and look with manifest contempt on the coloured races. For that jealousy is the rotten patriotism of the old world when brother was divided from brother and neighbour waged war against neighbour. We need not refer to the strength of arms that crushes the low-lying victim and eats it up, for there are men who have not yet been able to rise above man-eating tendencies. We need not refer to the fight that is going on apace all over the world between capital and labour, the aristocratic state and the proletariat, for this strife only thickens the gloom before us. The gloom of centuries seems to thicken still in the old ways of the brute and the beast. We, however, wish to look at the distant rays of the coming Dawn of Peace between brother and brother, members of the one human family.
In the modern world, there is no towering personality, the race of the old worthies has been run. England has not yet given us another Carlyle nor America produced another Abraham Lincoln. And because of this want of greatness, there is confusion not only in the direction of world-politics but in all human affairs. Little points that Napoleon would have solved as part of the day’s work, are put before committees and sub-committees and take years of discussion and still remain the fourteen points unsolved.
This is the misfortune of modern times. Great men are true representatives of the people. So, they have been in all ages, for true greatness is always representative. But the giants are gone, and now the tiny dwarfs flutter and shake their wings. They have not the soul in them to take any responsibility. They are not great enough. They have misunderstood democracy. By the introduction of the idea of democracy into politics, perhaps, that tall, Himalayan kind of human personality has been made impossible. All have become sand grains in one great level desert. The winds blow and heaps of sand arc gathered here and there and then are blown away. Such is the fate of human affairs in this age—a significant fate! All ideals are in the melting pot and from the great liquid will crystalize the New Ideals. Then the world being tired of these dwarfs will cry for its old Himalayan giants again. “Down with democracy!” will they cry, as they once cried “Down with Kingship.” There will be no revolutions, for revolutions have not made us a bit more comfortable than the old obedience. Better obedience.
At present, we can only see the tendencies. One great bent of human thought is towards internationalism. And I dare say this thought began in the modern world with Guru Nanak. “Down with caste distinctions!” Man is one. There is no such thing as Hindu or Sikh or Mohammadan or Christian, the eastern or the western. Man is man, and man is one. As long as man carries a label distinguishing him from his brother man, he has not risen to the dignity of man. True culture is that which does not make him a Sikh, or Mohammadan or Hindu or Christian, but a man. True education is that which does not make him Indian or English or Japanese or American but man. A truly educated and cultured man is he whose radiant sympathy, whose genuine feelings, whose brilliant mind, whose God-like manners bring him the spontaneous kinship of all the races of man wherever he may go, so that he becomes indistinguishably a man of all countries, colours, climes and castes. This is the spirit of the Gurus. Guru Nanak fascinated Mardana. Mardana never after seeing him called himself a Mohammadan. Bhai Nand Lai after seeing Guru Gobind Singh never called himself a Hindu. Who so ever met the Guru in his soul said “he was no other but a man”. There is one sky over a Mohammadan’s, a Hindu’s, a Christian’s head; the same winds blow for everyman, for everyman the same waters flow. When the river has no such labels, it is gross ignorance to call ourselves Hindus, Mohammadans, Sikhs, Christians—and there are many others—names which divide rather than knit us together. Of what use is our going to the prophets and saying we are their followers, if we are a disgrace to their genius, genius which was exhausted by making the human wolves flock together as lambs under the protection of one shepherd? When the Guru says man is one, it is blasphemy for us to recognize Hindus, Mohammadans and Christians any more. Bhai Bir Singh of the Sikh time is the type of the Guru’s man. He lived in a fort, he was of the Guru. Though a man of renunciation he lived like a king in a fort, such is the need of the soul that is given to the Guru. He had minstrels to sing to him, for they loved to see him grow translucent in flesh as they sang and loved to see the tears of ecstasy roll down from his closed eyes on his cheek, as a baby weeping in his cradle in dream. They said he had more of Him than they had, so they sang to him, they recognized him as their prince. And the Fort was a temple in the image of the Golden Temple of the Guru. The herd of Sikh soldiery mad with lust of revenge on the men and Princes who opposed their mob rule beseiged the Fort of Baba Bir Singh. “Either surrender such and such a Sikh prince who has taken refuge in the Fort or we blow it up.” The ultimatum was given. “My fort? No, it is the Temple of Guru Nanak. The prince has taken shelter with the Guru. I am nobody here. All right let them blow us up.”
The mad soldiery started the firing.
“Come, ye minstrels, and sing now our wedding song,” said the old saint whom the religious history of the world does not know, because the Guru’s man never proclaims himself. Loving the rapturous silence of His Love he lives and dies in it. “My system is for me to live by. And I am as a tree that gives shade wherever I am”. And the minstrels came and gathered round him. They began singing the psalms of the Guru. The shells fell. That rampart is gone, that parapet is broken. And then fell a shell in the choir and the Baba was gone. But before this happened, the inmates of the Fort asked his permission to reply fire. For they had all fire-arms and ammunition. “No”, said the Baba, “They are brothers, not enemies.” But they are firing.” “They know not we are their brothers. We know they are. This knowledge makes all the difference.” The difference was death. For those who value the Guru’s ideal of brotherhood prefer death. There is indeed no justification for the man of the Guru to hate any sentient thing, far less a man. It is therefore no fanatic thought of a fervent Sikh that this ideal of the brotherhood of man starts with the Guru. This one great tendency of the modern epoch of the world of internationalism has its root in the ideals of the Guru. These ideals put you to shame. You are not amongst yourselves full of pure love for each other, you have not yet dropped selfishness in love and given yourselves wholly to love. In face of this small performance, your calling yourselves His only is empty talk. But we must hang our heads in shame and stand condemned, if we have not yet acknowledged love as the only substance of human life. It is not for me to remind you of your performance. I am showing you how in the modern world the idea of the Guru is slowly appearing as softly and as brightly as the morning sun embroiders with a thin ribbon of gold the black velvet of the winter clouds. We have not yet risen to His Ideal. We are not His yet, in spite of wearing two swords and two turbans and drinking the sugared syrup to our heart’s content. Self-flattery cannot give us wings to fly. Those who have wings fly and never see the earth. The larks know naught but their own song.
The second great tendency of the modern world is towards dropping the so-called religions. Enough of them. The world is tired of them. And I call your attention to this, this very disgust of the Guru, the disgust of a well-informed, fully emancipated mind of the modern age apparent in every page of the Guru’s writings. If you read closely Asa-di-Var, you will find it. If you read Akal Ustati of Guru Gobind Singh you will find it, indelibly written. All gods are relegated to the past. All religions are thrown away. If you look at the type of lives the Guru created in the Punjab you will for the first time see the Ideals of civic life coming into being. You will see men with families serving the poor and the weak with their very lives. A man apparently not of their persuasion comes complaining to the Sikhs assembled in the Golden Temple at Amritsar that a tyrant has snatched away his wife. The assembled men all rise and go. Some of them die in the affray, others restore the wife to her husband. These were men wholly unpractical in the ordinary worldly prudent sense. They reeked not of power and of the kingdoms of this world. For all belong to the Guru, we are his dedicated servants. This feeling made the men of the Guru as universal as wind and river and light. If our daily life is not ideal as was that of the old disciples of the Guru’s, if we have no spiritual expression of the Guru’s ideal in our society, and in our homes, if there is no musical peace of the soul as expressed, say in the homes of artistic Kyoto or Tokio, nay more, if there is not more cleanliness, more divine human feeling, more spiritual charm that fascinates us in the aesthetic Japanese, in the temples and offices of the Shiromani Gurudwara Parbhandak Committee, then of what use is our falling flat with both our arms spread on the floor of our temple and of what use is our cry to possess them? Then I will frankly call this possession of temples by my Akali brothers a bearish embrace of brick and mortar. If the spirit of the Guru which alone makes all temples sacred has departed from our hearts, of what interest to us or to the world are our shrines? If our shrines do not establish an atmosphere of that inner music which rained down from the thorny branches of the Punjab acacia when Brother Lehna shook it under the bidding of Guru Nanak and the hungry were fed, the significance of shrines to a people so lost to love and passionate love of the Guru’s perfection shrinks to nothingness. And the superstitions and formal sanctimonious regard for them is the sign of the death of that feeling which brought them into existence. I am for the absolute maintenance of the spiritual atmosphere, but not for that exclusive possession as of our peculiar inherited property. I see no reason why in the Golden Temple should not gather the Hindu and the Moslem and the Christian to recite their kathas and songs, provided they serve to maintain the peaceful, radiant spiritual atmosphere characteristic of the Guru’s teaching. That great calm harmony of the complexity of faiths and the inner oneness of all religions is the special theme of the Gurus. The very first thinker on comparative religion was Guru Nanak. Akbar followed in a weak dreamy way, obsessed with the sense of his being an Emperor and capable of starting a new religion. Abul Faizi perhaps was responsible for his doings. The modern world East and West followed. The great spirit of toleration for all religions that modern religious movements such as Theosophy have started, the unifying cultural movements of the world, are all under the driving sankalpa of the Guru whose mind governs the activities of the coining world that is to take shape according to His will. In fact, there were many Hindus who had staunch devotion for the Sikh ideals. True they did not join us, but they had sympathy with our persuasion and we have thrown them out. Our Guru says, “I embrace the sweeper who has His Nam in him.” And we shut the doors of our heart. The shutting of temple doors is immaterial, but the shutting of the doors of the heart is not in harmony with the Guru’s ideal of the universal kinship of man. People point out that we do not treat the low castes that have joined (perhaps only outwardly for social reasons) our persuasion on a basis of human equality. The sad fact is not our treatment of these people, but the smallness of our moral stature in comparison with the ideals of the Guru. Closely connected with this comes the question of what they are pleased to call “our symbols”. We as men of the Guru have no symbols. We, I say, as men of the Guru have no so-called religion or religious creed as others have. “Then what are these impediments of long hair and beard?” asks the impatient young Sikh who sees that the see no reason whole world is clean-shaven with a cigarette in its lips. And it is so neat looking. “I wish to be like that. After all what does the hair matter when my heart is pure?” The question is quite simple to answer when the answer is based on an intellectual analysis of things. And who is there to compel any one to be of the Guru, unless one feels the need of His love and His protection and His Ideal and unless one seeks ardently for Him?
But those who have been to Him and have loved Him and have received His gifts cannot throw the gifts of the Guru to the winds and still say they love Him. It is a question of the intensity of personal love for the Guru. Those braids of Jesus Christ and these sacred knots of the Five Beloved of Guru Gobind Singh who tied them on their heads with his own hands are His Gifts thenceforward. For one who has any feeling in his breast, death is more welcome than parting with His gifts. But at the same time, we should not be so foolish as to impose the possession of these gifts as a condition on the modern man for his capacity to sympathize with the Guru’s ideals and to accept them for his soul. As I told you, I feel it is the Guru’s ideals that are working in the world today and the shape and colour and race and religion of the different nations of the earth do not hinder the growing acceptance of those ideals. Men are driven to go Guru-ward. All the modern tendencies, political and religious, are turning men towards Him. It is simply stupid in this age of the progressive tendencies of man to tie him down to any superstitious symbols. Symbols will be discarded if they are merely symbols. But we Sikhs of the Punjab saw Him, met Him. He gave us His personal love and we gave Him ours, though we went astray and still go astray. The sacred knot of hair is our veritable crown, because it is His gift. Better death than parting with this gift. After a short while, except for this shape of the Guru, all other things they call symbols shall be as one chooses. To say that because a Punjabi Sikh binds a turban, the American Sikh sympathiser shall therefore be precluded from wearing his hat is the idle jugglery of an ignorant fanaticism for a local personal gratefulness to Him who freed us from caste and superstition and saved us from the hands of political tyrants. But different indeed shall be the covering of one who meets Guru Gobind Singh and gets a particular headwear as a gift. You all remember how Guru Amar Das during his discipleship received from Guru Angad Dev a piece of khaddur as a gift and token of His love for Him. The disciple knew not where to keep it. So he put it on his head and there it remained. A year later he was given another piece and he put that on his head over the old piece. It is madness to bring such things under intellectual analysis. Feeling alone understands and worships such sublimity of feeling. Personal love given to the Guru is our discipleship. But we have no right to call others to discipleship unless the Guru is revealed in us and the soul of man is instinctively attracted to that Great Love. To other men the call will come direct. We have got a bad habit from the modern Christian missionary of going with the Bible in hand in the dust and noise of the streets, saying “Believe in Jesus or you are forever damned”. None has the right to preach such things which are on the face of it concerned with personality. Is it not shameful that we go and auction our Beloved for the fun of preaching a sermon that has but one effect of causing hatred between man and man? Because of my personal love of my Beloved, I should be so radiant that my radiance should conceal me and my Beloved from all. And yet my radiance should be a revelation of Him, as is the fragrance of the rose. It is certainly a tiresome futility for us to go impressing on the busy world of to-day that unless they keep long, hair and wear turbans they cannot understand the Guru. The Guru is already diffusing his mind in the world-mind and if, like other theologians and priests, we strive to force upon the world our particular theology and rites and symbols we shall certainly fail. As the shape of nose and ear and eye cannot be limitations for the ecstasy of the soul, so no symbol, no rite, no particular form, no particular virtue or vice can impede the inner realization of the great ideals of the Guru. But as the mystic expressional types of the Guru’s mind, we have to roam in this world and spread the fragrance of the Guru with the braid-knot he gave us, and the flowing beards. Our shapes indeed can, in no sense, be considered symbols. But more important is the expression of the Sikh soul through their medium, and if that expression is lacking, our very life and body, whether our head be dressed or clean shaven, are meaningless superstitions. To a person given to religion, as one given to intense human love, trifles relating to the soul are more essential than realms of silver and gold. Surely for such people the very superstitions contain more reflections of truth than the gathered facts of the learned people of the world. If one who is at peace and fully intoxicated on those delectable heights closes his eyes in ecstasy, this closing of his eyes in no symbol of religion and yet, in a sense, it is. So should be with us Sikhs the wearing of His knot, His beard, His shape and His obedience. Our form and shape of the Guru will radiate with His inspired and extraordinary humanity. Lacking that one thing, all shall be lacking. Without that spirit within us both life and death are devoid of meaning and truth.
2024.04.25 18:24 TarquiniusSuperbus_ Guidance Chahiye Thi (help!)
Do saal offline local coaching se ki hai padhai and iss time mai kucch idea nahi tha kya hai colleges ke liye jaane ka rasta and all. Last 4-5 months mai hi pata laga ki JEE mains is for NITs and Advanced for IITs... Abhi confusion hai result ke baad kya karna chahiye.
All over google koi definite list nahi milti hai for rankings of NITs. 98.4%ile, around 25k rank ban rahi hai (Automobile/Mechanical pursue karni hai), wanted to know ki konsi best NIT mil sakti hai iss rank par. Ghar parivar mai toh naam hi badnaam kar diya hai, because unki 2 min ki research se NITs mai sirf 15k+ rank ko hi seats milti hai, and unko mera samjhana is more difficult than advanced conic sections I would argue.
Please drop down your suggestions kya karna chahiye, I'm currently studying for Advanced, BITS ka form bhara hai and VIT, SRM ke exams de chuka hu.
And one more question, state quota milta hai kisi state se 12th pass karne ka ya fir jaha ka birth state hai udhar ka cus meri passing 12th Gujarat state se hai but born in Punjab, so kis state ke benfits mil sakte hai woh bhi batana please.
Also Manipal (MET) bhi di thi, usmai 142/240 hai marks, iske hisaab se main campus mai mil sakti hai mech?
Thanks 👍
submitted by TarquiniusSuperbus_ to JEENEETards [link] [comments]
All over google koi definite list nahi milti hai for rankings of NITs. 98.4%ile, around 25k rank ban rahi hai (Automobile/Mechanical pursue karni hai), wanted to know ki konsi best NIT mil sakti hai iss rank par. Ghar parivar mai toh naam hi badnaam kar diya hai, because unki 2 min ki research se NITs mai sirf 15k+ rank ko hi seats milti hai, and unko mera samjhana is more difficult than advanced conic sections I would argue.
Please drop down your suggestions kya karna chahiye, I'm currently studying for Advanced, BITS ka form bhara hai and VIT, SRM ke exams de chuka hu.
And one more question, state quota milta hai kisi state se 12th pass karne ka ya fir jaha ka birth state hai udhar ka cus meri passing 12th Gujarat state se hai but born in Punjab, so kis state ke benfits mil sakte hai woh bhi batana please.
Also Manipal (MET) bhi di thi, usmai 142/240 hai marks, iske hisaab se main campus mai mil sakti hai mech?
Thanks 👍
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submitted by trinetradetective to u/trinetradetective [link] [comments]
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We specialize in pre matrimonial investigation services in Punjab. Entering a marriage is a big decision, and you deserve to have all the information before you say, yes Our discreet and confidential investigations can help you uncover any potential red flags and give you peace of mind.
Perhaps you're already married and facing challenges. Trinetra Detectives also offers the best post matrimonial investigation in Punjab and the best divorce case services. If you suspect infidelity or require evidence for a divorce settlement, our team can gather the information you need to move forward with confidence.
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2024.04.23 20:10 RedditIndiaGuesser Guess which subreddit these 3 images are from! #4112
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