Gurus, Holymen and Solar Eclipses: How NASA Helped Solve a 300-year-old Sikh Mystery.

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Today's date, September 14th, has been firmly imprinted in the minds of the GT1588 team thanks to the work of a remarkable astrophysicist at the world's foremost space agency.
Back in 2008, the team was busy with the painstaking process of fact-checking the manuscript of a book that was due to be released on the tercentary anniversary of Guru Gobind Singh's passing away in October 1708.http://punjabiturban.com/videos.php














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The book was titled 'In the Masters Presence: The Sikhs of Hazoor Sahib', and it told the hidden history of the Sikhs of Central India, where Guru Gobind Singh spent his last days.

The authors had come across the traditional account of how the Tenth Guru went to the camp of a Bairagi holyman, Madho Das, nestled in the jungle on the banks of the Godavari River near the village of Nanded. This remarkable man would later become famous as the Guru's disciple, Banda Bahadur.According to the tradition, Banda had briefly left his camp shortly before the Guru arrived there unannounced. While waiting for him to return, the Guru ordered his warriors to slaughter some of the holyman's goats. These were to be cooked for a meal, and the poor locals were invited to partake alongside the Sikhs.

The cracks of the Sikhs' rifles attracted Madho Das' attention. When he returned to his dwelling, the blood-soaked scene that presented itself naturally shocked him.

Significantly, the traditional account aligns this event with a solar eclipse, a factor that would have made the killings even more ominous in 18th-century India.

The authors of 'In the Master's Presence' had been unable to pin down a date for this historic meeting. They had, however, come across references that placed it sometime in the middle of September 1708.

When our resident cynic, Amandeep Singh Madra, reviewed this part of the manuscript, he immediately raised a red flag. It was suspected that the traditional account - which would probably have been transmitted orally before being reduced to writing several generations down the line - had been intentionally 'sexed' up by an over-zealous Sikh devotee with the inclusion of a dramatic astronomical incident.

Given the rarity of these solar events, the limited visibility of eclipses and the fact that the Guru was only in Nanded for a few months, it seemed to be a relatively simple case of proving whether or not the event occurred by finding out if a solar eclipse visible in India actually happened in September 1708. If it didn't, then the entire account of the meeting was potentially corrupted and, hence, difficult to rely upon.

Hampered somewhat by being located in an Italian hotel room during the fact-checking phase, Amandeep turned to the internet in his search for answers.

He discovered that 300-year old eclipses are not widely reported. However, through a sereis of phone calls to various Californian universities and research institutes, he was eventually put in touch with an amazing NASA astrophysicist, Fred Espanak.

Fred was leading a project to map 5,000 years of eclipses around the world. Buried deep within his arcane research lay a truth that was simultaneously stunning and spine-chilling.

On 14 September 1708 a solar eclips was seen in Eastern and Northern India. Standing in Madho Das's encampment on the banks of the Godavari River in Central India, Guru Gobind Singh would have seen it as a partial eclipse.

When the discovery was shared with the team, jaws quite literally dropped. The traditional account had proved accurate in this important detail, so it remained in the book. In the footnote on page 6, we credited Fred Espanak's work. Today, we would like to thank him again for his role in bringing the often distant worlds of astrophysics and Sikh history together.

Bhai Dayala Ji , Latest Wallpaper 2012 Sikhsm

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Bhai Dayala was one of those Sikhs who were allowed by Sri Guru Teg Bahadur Sahib to remain with him and be arrested along with him under the orders of Emperor Aurangzeb. The other two were Bhai Mati Dass and Bhai Sati Dass.
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Aurangzeb who was determined to convert the entire Hindu population of India into Islam even by force was immensly pleased by the message of Guru Teg Bahadur received by him through Kashmiri Brahmins and Governor of Lahore. He thought, it would not be difficult to deter the Ninth Guru of the Sikhs to shun the idea of coming to the
rescue of Hindus from his tyrant methods of conversion. He was confident that his learned Kazis and scholars of Islam would easily persuade the Sikh Guru to himself become a MuslmanThe learned Kazis questioned the advisibility of Guru in taking up the cause of Hindus, the idol worshippers, when he himself had no faith in idol worship. They further told him that Islam preaches worship of one God like Sikh Gurus. Islam even promised paradise for idol destroyers.

Guru Teg Bahadur’s reply to Kazi’s persuation and arguments was. “Those using force and the influence of the State to bring about conversion of population from one religion to another can never be graced by God. They should only expect condemnation and punishment at the hands of the Lord. Every one should have the freedom of worship according to one’s belief. He said that while it was true that he was trying to educate people about the futility of idol worship and ritualism and concentration on the worship of one God. Since the advent of Guru Nanak, the founder of Sikh religion, millions of Hindus and Muslims have adopted Sikh religion, only through preaching and persuation. He told them that they were also at liberty to adopt methods used by Sikh Gurus to convince people of other religions to join Muslim faith.
When Kazis, the learned scholars of Islam, failed to convince Guru Teg Bahadur about the supermacy of their religion and found that the Guru was stead fast towards his own religion, they planned to terrify him. In this regard, they cut Bhai Mati Dass into two pieces with a big saw. When Bhai Mati Dass’s brutal death in front of his eyes failed to terrify Guru Teg Bahadur. Bhai Dayala bound with iron shackles was marched to the place Chandni Chowk where Bhai Mati Dass was done to death. The Kazi offered to set him free and luxurious life if he accepted to be converted to Islam, or a torturous death in the event of refusal.
Bhai Dayala who had witnessed the horrible scene of two executioners sawing Bhai Mati Dass alive in front of thousands of spectators, had mentally and physically prepared himself for a similar treatment.
He told the Kazi, “Don’t think Bhai Mati Dass is dead. He is sitting happily in the lap of merciful God and will live forever in the hearts of godly people. Be quick and despatch me quickly to the heavanly abode where Bhai Mati Dass is waiting for me. However, I too wish that I should also be allowed to lay down my life while facing my beloved Guru’s cage.”
Under the orders of the Kazi, a big Cauldrum (a very big vessel) was brought. Bhai Dayala was made to sit in this vessel. Water was put into the vessel and fire was lit under the vessel.
While Bhai Dayala satrted reciting Gurbani the water started boiling in the cauldrum. Kazi continued to persuade Bhai Ji to save his precious life by accepting conversion to Islam. Bhai Dayala paid no heed to it and kept meditating on the name of God, with grace of his Guru, who was witnessing from his cage his devout disciple was laying down his life in the most courageous and peaceful manner unmindful of the brutal manner, the tryants were doing him to death. Boils appeared on the entire body of Bhai Dayala and the spectators were terrified by the most inhuman scene. But Bhai Ji had before his eyes the model of martyrdom of the Guru Arjan Dev Ji, who was done to death under the orders of Emperor Jahangir in a similar but much worse manner.

Under the watchful eyes of thousands of spectators many of who were sobbing and graceful eyes of his Guru, Bhai Dayala’s soul left his body and acquired the grace of Guru and God.

His example of courage and conviction of his faith in Sikh religion and stead fastness to his belief will keep inspiring the Sikh youth and others for generations to come. He thus contributed his share in making the Sikh heritage richer still.

"Sat Kartar, Guru Nanak & Kauda

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Kauda Bheel (also Known as Kauda Rakshish, Kauda Bheel) was once a cannibal, who became a Sikh after an encounter with Guru Nanak that changed his life. Guru Ji, during his Southern journeys, often crossed forests, baren lands and mountains, which resulted in his entering the area of the Bheel people. His now famous encounter with Kauda was (Acc. to Pr
of. Sahib Singh) near Kudapa, which is today a village about 70 km from Vijayawada in the Andhra Pardesh section of India.
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Kauda belonged to the Bheel (a non Aryan, Dravidian tribe). tribe which had been driven from fertile land into jungles and barren land, in order to filling their stomachs the Bheels were known to eat human flesh. If they found some aryan coming they used to kill them. Area from Orrisa to Rameshwaram is called Dravirh and Bheel is a word for BOW in dravirhian language. (Kauda, like others of his tribe, hid in the forests of Kudapa and ambushed travellers who passed through their areas, robbed them and then ate them, as many had become Cannibals. They usually listed as Dravidic and referred to as Shudras. They inhabit the Vindhya, Satpura, and Satmala Hills. Today they live in Gujarat, Maharashtra, Karnataka and Rajasthan.

Painters depict Kauda Bheel as a Demon of Hindu Mythology with Big teeth, horns on head and very shabby look. He looked like common people as we are. So in forests their food habits also changed To feed their hungry belly, they started eating animals and humans too. So Kauda also was one of Cannibal. Many Historians support that he was head of Bheel tribe of that region.
Guru Nanak & Kauda
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There are many versions of the meeting of Guru Nanak and Kauda:

Local villagers seek his help  

When he rested close to the out-skirts of a small town, he heard something very distressing and painful. The local people who had gathered to listen to the Kirtan in the evening told Guru ji that there lived a tribe in the jungle of man-eaters. The tribe used to capture anyone who ventured into the forest. The people lived in constant fear from this tribe of cannibals. Many children and adults who had gone into the forest to collect fire-wood had never returned and were feared dead. The local expressed to Guru ji their concern that the cannibals had eaten their friends and relations who had not returned from the forest.

On hearing this the Guru became very sad and was lost in thought. He decided to act at once. Guru ji decided that he must meet these man-eaters and must make them give up this cruel way of life. He decided that he must end the misery of the town's people and free them from this constant fear of becoming victims of these merciless cannibals.

He got ready to go. His two companions readily agreed to go with him. But the people said, "Guru ji, please don’t go, Sir. They will kill you and eat your flesh." The Guru replied, "No, I must do my duty. I must make them give up their cruel way of life. I want to make them live like good God-fearing people. I have no fear. God is always with me. He will help me in this work. It is His work. He will save me from the man-eaters. Have no fear. Please pray to God for my success. My success will bring joy to your people. They need to be taught a new and better way of life and be shown that they are doing wrong."

Accordingly, the Guru, along with his two companions, started towards the jungle. Guru ji had been told that the chief of the man-eaters was named Kauda. He had also learnt where that chief man-eater lived. He decided to meet Kauda directly and try and reform him. If he succeeded then, Guru ji knew that Kauda would then reform others of his tribe. With this end in mind, the Guru started towards Kauda’s hut. Soon, he and his two companions were quite near it.

Encounter of Guru with Kauda

Kauda saw three men coming. He was highly pleased and had a big smile on his face. He used to go far to catch men for food. That day, three of them were coming to him of their own free will. That was lucky, indeed. He would have enough meat for many days for him and his family.

He had a large, deep, cauldron full of oil. He lit fire under it, in order to make the oil boil. The three men had come very near. He felt the oil. It was as cool as before. The fire had lost the power to heat the oil. He could not understand what had happened to the fire. He decided to roast one of the three on the fire direct. He would keep the other two safely bound. He would eat them later. Guru ji was, then, almost at Kauda's hut. The Guru and his companions were then just very near. The Guru was in front. Kauda caught Guru ji in his arms.

Guru Nanak smiled and said, "Sat Kartar, Sat Kartar". Kauda was puzzled and a little confused. He had caught and eaten many men before. None of them had behaved in this manner. He threw Guru ji into the fire. He was hoping that the fire would kill Guru ji and roast him. But Guru ji stood up in the fire. He was smiling at Kauda. Guru ji companions were saying aloud, "Sat Kartar, Sat Kartar". Kauda began to tremble.

Guru ji stepped out of the fire.

Kauda at Guru's Nanak's feet

Kauda was stunned. He was amazed that the fire had no power to hurt the Guru. He did not try to push Guru ji back into the fire. Kauda became totally confused and seemed to have lost his mind; his body just froze and lost the power to move.

Guru ji sat on the ground near the fire. He recited Gurbani. Kauda stood listening. His head was bowed. His hands were folded before him.

After a time, the Guru stopped singing the Gurbani. He looked at Kauda with a kind smile. Kauda fell at his feet. The Guru said, ‘Rise, brother Kauda ! Guru ji looked at him compassionately and graciously and said, "Kauda! You do not see what you do. You have gone blind. Why do you want to cast yourself in the burning fire of hell?"

Kauda, whose conscience was dead with heinous crimes, suddenly came to realization and was overwhelmed with repentance. Guru ji said, "Give up your cruel way of life. Take a vow not to harm anyone. Be kind and merciful. Help and serve others."

The very gracious and holy sight of the Divine Master made Kauda realize his guilt and he fell on the feet of the Master once again and prayed for mercy. The gracious Master blessed him with Naam. ("God's Name").

Guru ji told him, "Always remember God. Repeat His name. Earn your bread with honest work. Share your earnings with others. Do all this yourself and teach others of your tribe to do the same."

Kauda the Gursikh
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Kauda promised to live and act as advised by the Guru. From a killer and eater of men he became a servant and teacher of men. He was a completely changed person and thereafter lived as a devout disciple of the Guru as a completely honest worshipper of God.

Kauda, in peoples talk, is most often referred to as 'Kauda the cannibal', but given the meeting with Guru Nanak and his conversion and his later live as a devout disciple of Guru Nanak, it would, perhaps, be better to refer to him as Kauda the Gursikh.

Sardar Bhagat Pipa Ji

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Name:- Sri Pipa ji
Birth:- 1426 A. D.
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Birth Place:- Gagron village Patan(Kota Rajasthan-India0
Father’s name, Mother’s name: information not available
Wife’s name :- Sita ji
Place of worship:- Patan(near Jodhpur)
Religious education:- Swami Ramanand ji
Bani registered in Sri Guru Granth Sahib ji:_ only one shabad on page 695
Other writings:- Bani Pipa ji, Sarb Gutka
Total Age:-136 years
Memorial:- A Matth(Hindu Temple) in Dwarka called Pipa Watt Matth
Heavenly departure:- 1562 A.D.
Principal Teachings : Almighty God who is the Master of this universe does not reside in some forest, hills or temples. He resides in the temple of human heart which He Himself created. The success or achievement in spirituality is only by the grace of the Guru through exploring one’s mind.
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Bhagat Pipa ji
Our life is governed by the combination of two entities. One is our body and the second is its driving force the soul. A person feels dissatisfied even after all bodily and worldly needs are fulfilled. He remains miserable and sad even after getting all the wealth, property, ability to rule others, pleasures, comforts, good reputation and honor. So Sri Guru Arjun Dev ji states in Sukhmani Sahib on page264:-
sagal srisat ko raajaa dukhee-aa. The rulers of the all the world are unhappy
The power to rule is the biggest possession in the world. If a person gets all the pleasures, powers, comfort, and other things in life and yet he remains unhappy then that person has something to think about deeply. But the impact of Maya(mammon or wealth) is such that instead of finding a way for real and eternal peace and happiness, a person always makes aimless efforts to acquire materialistic things and tries to obtain happiness from their achievement.
But there are a few lucky people who are loved by the Guru, who don’t desire pleasure even after mastering worldly possessions. These blessed people who turn their back and ignore the comforts of materialistic life, toil hard for better and higher eternal pleasure.
Such a man was Bhagat Pipa ji, the king of Gagron. He was born in the village Patan(near Kota, Rajasthan India) in the royal family of Rajputs. Due to this inherited status of being a king, he did not encounter any scarcity of material possessions or things. He had every type of comfort and royal pleasure one could want. He had 12 very beautiful queens. He was not happy within in spite of having all these worldly sources of pleasure. So in order to get liberation from this sorrow and to get inner peace, he started to worship Goddess Durga (goddess of power in Hindu religion). But Durga who is but the creation of the Creator (God) couldn’t satisfy him spiritually.
One day a group of Vaishnav Sadhus (saints) came to his city. They sang hymns in a very endearing and captivating manner. Pipa ji felt relief and a soothing sensation when he heard the melodious hymns of God’s devotees. He asked them who inspired them to adopt this way of life. They replied that Ramanand ji, a highly spiritual saint of that time was the guiding star of their activities.
From that time Bhagat Pipa ji decided to become a disciple of Ramanand. He found out where Ramanand ji lived and reached his place with all the royal party including his queens and other attendants. Ramanand ji refused to see him when he saw the royal entourage and glamorous attendants. The great saint Ramanand ji sent word through his messenger to Pipa ji that even the human body does not come with you to the place to which he wants to go and become an inhabitant of. A person who cannot leave the royal comfort of queens, officers and attendants here, how can he be accepted in the court of God? To get to that place even pride of renunciation has to be abandoned.
Pipa ji realized his mistake. He sent his officers and queens back to his place and he himself reached the place of Ramanand ji to quench his spiritual thirst. He sent a request through one of the disciples of Sri Ramanand ji to bless his glimpse, but Ramanand ji in order to test him said,” A yagna (Holy feast with spiritual Mantras) is going on. I have no time.”
Pipa ji just stood there with closed eyes and waited for the next order. Ramanand ji felt his pious internal desire to meditate and made him his disciple. Pipa ji stayed for sometime with his Guru Ramanand ji, meditated on naam and got the order from his guru to go back to his city Gagron.
Now he would spend most of his time reciting naam and meditating and less time in official and administrative affairs. With the passing of time, he was so involved in spiritual activities that he felt that royal affairs were becoming obstacles in his spiritual path. So he left his kingdom and
became an Ascetic(Sadhu). His queens too got ready to go with him. He told them that if they want to go with him, they had to take off their royal clothes and put on a ragged blanket for clothing. The queens could not accept this condition. Only the youngest one whose name was Sita obeyed his order. She wore a ragged blanket and stayed by her husband throughout his life.
He constructed a small hut far away from a river and started his meditation just as a student starts his studies in a school. As a teacher gives a test to his students to evaluate their learning so that they can receive degrees, similarly God also checks the devotion of his devotees. One day he saw a pot full of gold coins on the way. He used to go to take a bath on the river and pass this way every day. He shunned that route forever saying that it was possessed with Maya.
Due to his meditation and recitation, his reputation spread everywhere. Even kings came to receive religious sermons from him and started meditation of God.
Brahmins began to feel jealous after seeing his glorious reputation. Devotees and congregation flocked together from all directions and the offerings they brought started to pile up. Pipa ji always remained level headed. If somebody donated or stole something then Bhagat Pipa ji would say to his disciples that God Himself sent donations and thieves too came under His order.
There is a beautiful Matth (religious place) at Dwarka in the memory of Bhagat Pipa ji. It is called Pipa vutt. Two manuscripts of his written bani are available. One of them is “Bani Sri Pipa ji” and second is “Sarab Gutka(encyclopedia of Sikhism) . But only one shabad is enshrined in Sri Guru Granth Sahib ji in which he tells us clearly about the real residing place of Almighty God and the method to arrive there.
The residing place of God is not a temple made of bricks and cement. He(God Almighty) resides in the human body. So the body is a beautiful temple in which Almighty God lives in the form of a Divine Light.
To achieve God, some people wear the dress of a yogi, some go to pilgrimage, some worship idols and others light lamps for meditation and still others offer flowers, leaves and food to their deities.
Bhagat Pipa ji says,” I searched a lot for God through external rituals but all in vain. But when I explored Him through introspection and recited His naam with all my concentration, then I found the master of all treasures(God) within me. With His Grace, I have come to know that this world is a game. Neither anything comes nor anything goes but remains constant merely changing forms and with this knowledge my cycle of rebirths is finished. The real thing is that the Creator who is the Master of this Universe resides in our heart and not outside somewhere. He who finds Him (God) within one’s own self, achieves Him(God). Who ever tries to find God in forests, Hills or Caves gets nothing. Almighty God is the root of the entire Universe but His knowledge and perception comes through Satguru.

ik najar Sri Guru Granth Sahib ji And 10 Sikh Gurus

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ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ..............................
ਰਤਨਾ ਰਤਨ ਪਦਾਰਥ ਬਹੁ ਸਾਗਰੁ ਭਰਿਆ ਰਾਮ॥ ਅੰਗ: ੪੪੨ (ਆਦਿ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ)
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ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਸ਼ਬਦ ਰੂਪ ਦੇ ਗੁਰੂ ਹਨ| (ਸਦਾ ਅਚੱਲ ਗੁਰਿਆਈ) ੧੭੬੫ (1765)ਬਿ: ਕਤਕ ਸੁਦੀ ਦੂਜ ਨੂੰ ਸ੍ਰੀ ਹਜੂਰ ਸਾਹਿਬ ਨਦੇੜ ਵਿਖੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਸਨਮੁਖ, ਪੰਜਾਂ ਸਿੰਘਾਂ (੧.ਪਿਆਰੇ ਭਾਈ ਧਰਮ ਸਿੰਘ ੨. ਭਾਈ ਦਇਆ ਸਿੰਘ ਜੀ, ੩.ਭਾਈ ਮਾਨ ਸਿੰਘ ਜੀ ੪. ਭਾਈ ਸੰਤੋਖ ਸਿੰਘ ਜੀ, ਸੇਵਾਦਾਰ ਸ੍ਰੀ ਹਜੂਰ ਸਾਹਿਬ ਜੀ ੫. ਭਾਈ ਹਰਿ ਸਿੰਘ ਜੀ, ਸਤਿਗੁਰੂ ਜੀ ਦੀ ਰੋਜ਼ ਦੀ ਡਾਇਰੀ ਲਿਖਣ ਵਾਲੇ) ਤਾਬਿਆ ਖੜੇ ਕਰਕੇ ਆਪ ਜੀ ਨੇ ਸਾਰੇ ਪੰਥ ਨੂੰ ਆਗਿਆ ਕੀਤੀ:-
ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ ਤਬੀ ਚਲਾਇਓ ਪੰਥ॥
ਸਭ ਸਿੱਖਨ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਿਓ ਗ੍ਰੰਥ॥
ਗੁਰੂ ਗ੍ਰੰਥ ਜੀ ਮਾਨਿਓ ਪ੍ਰਗਟ ਗੁਰਾਂ ਕੀ ਦੇਹ॥
ਜੋ ਪ੍ਰਭ ਕੋ ਮਿਲਿਬੋ ਚਹੈ ਖੋਜ ਸਬਦ ਮਹਿ ਲੇਹ॥


ਜਿਨ ਭੈ ਅਦਬ ਨ ਬਾਣੀ ਧਾਰਾ॥ ਜਾਨਹੁ ਸੋ ਸਿਖ ਨਾਹਿ ਹਮਾਰਾ॥

ਸ੍ਰੀ ਗੁਰੂ ਗਰੰਥ ਸਾਹਿਬ- ਆਦਿ ਗਰੰਥ ਜਾਂ ਆਦਿ ਸ੍ਰੀ ਗੁਰੂ ਗਰੰਥ ਸਾਹਿਬ ਕਰਕੇ ਵੀ ਜਾਣੇ ਜਾਂਦੇ-ਅੱਜ ਸਿਖਾਂ ਦੇ ਸ਼ਾਖਸਾਤ ਗੁਰੂ ਹਨ।ਇਨ੍ਹਾਂ ਪਦਿਆਂ ਵਿਚ ਮੂਲ ਸ਼ਬਦ ਹੈ ਗਰੰਥ ਜਿਸ ਦਾ ਲਫ਼ਜ਼ੀ ਅਰਥ ਹੈ ਕਿਤਾਬ।ਸਾਹਿਬ ਤੇ ਸ੍ਰੀ ,ਸਾਹਿਬ ਸਤਕਾਰ ਦੇ ਲਖਾਇਕ ਹਨ,ਗੁਰੂ ਸ਼ਬਦ ਗੁਰਿਆਈ ਦੇ ਵਾਰਸ ਹੋਣ ਨਾਲ ਸੰਬੰਧ ਰਕਦਾ ਹੈ ਅਤੇ ਆਦਿ ਦੇ ਲਫ਼ਜ਼ੀ ਮਾਹਿਨੇ ਹਨ ਮੁਢਲਾ ਯਾ ਪਹਿਲਾ, ਜੋ ਇਸ ਗਰੰਥ ਨੁੰ ਸਿਖਾਂ ਦੀ ਦੂਸਰੀ ਪਵਿੱਤਰ ਪੁਸਤਕ ‘ਦਸਮ ਗਰੰਥ’ਜਿਸ ਵਿਚ ਦਸਵੈਂ ਪਾਤਸ਼ਾਹ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੀਆਂ ਬਾਣੀਆਂ ਹਨ ਤੌਂ ਨਿਖੇੜਦਾ ਹੈ। ਗੁਰੂ ਗਰੰਥ ਸਾਹਿਬ ਦਿਾਂ ਰਚਨਾਵਾਂ ਦੇ ਰਚਨਹਾਰੇ ਵਖ ਵਖ ਸ਼੍ਰੇਣਿਆਂ ਤੇ ਫਿਰਕਿਅਨਾਲ ਸੰਭੰਧ ਰਖਦੇ ਹਨ ,ਉਨ੍ਹਾਂ ਵਿਚ ਹਿੰਧੂ ਹਨ,ਮੁਸਲਮਾਨ ਹਨ ਅਤੇ ਨੀਵੀਆਂ ਤੇ ਉਚੀਆਂ ਜਾਤਾਂ ਦੇ ਵੀ ਹਨ।

ਜਿੰਨੇ ਵਖ ਵਖ ਰਚਨਹਾਰੇ ਹਨ ਉਨ੍ਹੀਆਂ ਹੀ ਹਨ ਇਸ ਵਿਚ ਰਾਗ ਤੇ ਰਾਗਨੀਆਂ।ਸਾਰੇ ਮਜ਼ਮੂਨ ਨੂੰ ਵਖ ਵਖ ਤਰ੍ਹਾਂ ਦੇ ਕਾਵ ਰੂਪਾਂ ਵਿਚ ਪ੍ਰਗਟਾਇਆ ਹੈ। ੩੧ ਰਾਗ ਵਰਤੇ ਗਏ ਹਨ। ਉਨ੍ਹਾਂ ਨੂੰ ਪਦਿਆਂ,ਅਸਟਪਦੀਆਂ ਤੇ ੪ ਲਾਇਨਾਂ ਵਾਲੇ ਸਲੋਕਾਂ ਵਿਚ ਕਲਮਬੰਦ ਕੀਤਾ ਹੈ। ਲੰਬੀਆਂ ਰਚਨਾਵਾਂ ਵਾਰਾਂ ਦੇ ਰੂਪ ਵਿਚ ਹਨ।ਇਨ੍ਹਾਂ ਸਭ ਰਚਨਾਵਾਂ ਨੂੰ ਰਾਗਾਂ ਦੇ ਅਧਿਆਇਆਂ ਵਿਚ ਕਰਤੇ ਦੇ ਕ੍ਰਮ ਅਨੁਸਾਰ ਰਖਿਆ ਗਿਆ ਹੈ।੧੪੩੦ ਅੰਗਾਂ ਵਾਲੀ ਬੀੜ ਜਿਸ ਨੂੰ ਸਿਖਾਂ ਦੀ ਪ੍ਰਤਿਨਿਧ ਸਭਾ ਸ਼ੋਮਣੀ ਗੁਰਦੁਆਰਾ ਪ੍ਰਬੰਧਕ ਕਮੇਟੀ ਵਲੌਂ ਇਸ ਰੂਪ ਵਿਚ ਛਾਪਣ ਦੀ ਮਾਨਤਾ ਹੈ ਇਕ ਮਿਆਰ ਬਣ ਗਈ ਹੈ । ਇਸ ਰੂਪ ਵਿਚ ਪੰਨਿਆਂ ਦਾ ਕ੍ਰਮ ਹੇਠ ਲਿਖੇ ਅਨੁਸਾਰ ਹੈ-

ਤਤਕਰਾ(੧-੧੩),ਸਿਰੀ ਰਾਗ(੧੪-੯੩),ਮਾਝ(੯੪-੧੫੦),ਗਉੜੀ(੧੫੧-੩੪੬),ਆਸਾ(੩੪੭-੪੮੮),ਗੂਜਰੀ(੪੮੯-੫੨੬),ਦੇਵਗੰਧਾਰੀ(੫੨੭-੫੩੬),ਬਿਹਾਗੜਾ(੫੩੭-੫੫੬),ਵਡਹੰਸ(੫੫੭-੫੯੪),ਸੋਰਠ(੫੯੫-੬੫੯),ਧਨਾਸਰੀ(੬੬੦-੬੯੫),ਜੈਤਸਰੀ(੬੯੬-੭੧੦),ਟੋਡੀ(੭੧੧-੭੧੮),ਬੈਰਾੜੀ(੭੧੯-੭੨੦),ਤੈਲੰਗ(੭੨੧-੭੨੭),ਸੂਹੀ(੭੨੮-੭੯੪),ਬਿਲਾਵਲ(੭੯੫-੮੫੮),ਗੌਂਡ(੮੫੪-੮੭੫),ਰਾਮਕਲੀ(੮੭੬-੯੭੪),ਨਟ ਨਰਾਇਣ(੯੭੫-੯੮੩),ਮਾਲਿ ਗਉੜਾ(੯੮੪-੯੮੮),ਮਾਰੂ(੯੮੯-੧੧੦੬),ਤੁਖਾਰੀ(੧੧੦੭-੧੧੧੭),ਕੇਦਾਰਾ(੧੧੧੮-੧੧੨੪),ਭੈਰਉ(੧੧੨੫-੧੧੬੭),ਬੈਸੰਤ(੧੧੫੮-੧੧੯੬),ਸਾਰੰਗ(੧੧੯੭-੧੨੫੩),ਮਲਾਰ(੧੨੫੪-੧੨੯੩),ਕਾਨੜਾ(੧੨੯੪-੧੩੧੮),ਕਲਿਆਣ(੧੩੧੯-੧੩੨੬),ਪਰਭਾਤੀ(੧੩੨੭-੧੩੫੧),ਜੈਜਾਵੰਤੀ(੧੩੫੨-੧੩੫੩),ਸਲੋਕ ਸਹਸਕ੍ਰਿਤੀ(੧੩੫੩-੧੩੬੦),ਗਾਥਾ,ਫ਼ੁਨਹੇ ਤੇ ਚਉਬੋਲੇ(੧੩੬੦-੧੩੬੪),ਸਲੋਕ ਕਬੀਰ(੧੩੬੪-੧੩੭੭),ਸਲੋਕ ਫ਼ਰੀਦ(੧੩੭੭-੧੩੮੪),ਸਵੱਈਏ(੧੩੮੫-੧੪੦੯),ਸਲੋਕ ਵਾਰਾਂ ਤੌਂ ਵਧੀਕ(੧੪੧੦-੧੪੨੯),ਮੁੰਦਾਵਣੀ ਤੇ ਰਾਗਮਾਲਾ(੧੪੨੯-੧੪੩੦)

Today in sikh history........ 26 Sep. 1914

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Salute to Baba Sohan Singh Bhakna ji ........... A Great Warrior..
Sikh All History http://punjabiturban.com/videos.php
Kamagata Maru ship arrived at Calcutta where the Budge Budge incident took place. 
Kamagata Maru arrived in Calcutta. The forcibly returning ship "Nanak Nam Jahaj" (Koma Gata Maru) was fired upon by the British forces. The police insisted that all returning passengers should board the train bound for Punjab. Only 50 men and 2 children boarded the train while others defied the police. In the combat 19 were killed, 203 were arrested and 32 abscended. Baba Gurdit Singh was one of those who escaped the police net.

1978............ 
8 Sikhs were massacared by Nirankaris while police killed 10 sikhs at Kanpur. The U.P. police arrested a very large number of Sikhs instead of Nirankaris. 

-Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective By Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon Edited By: A.T. Kerr Page 110-119

dhan dhan Baba Budha Ji

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Baba Budha ji de purab aagman dian sarian sangta nu kotan kot mubaraka hovan ji,,,,,,,,,,,,,,,,,,,,,

Today in Sikh History - 26th September 1563.............
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Bhai Budha Ji was born in village of Ramdas. 
==> BABA BUDHA JI: born on 7 katak sanmat 1563 at Kathunangal (Dist. Amritsar) to father Sudhae and mother Gora. Parents named the child as Budda. In sanmat 1574, Guru Nanak Dev Ji visited Kathunangal village. While grazing cattle, Budda met Guru Nanak and served milk in sewa. During their conversation, Guru Nanak declared that though young in age, he was "Budha" in terms of understanding and wisdom. Since then he came to known as Budha.
Budha adopted Sikh faith and lived an exemplary GurSikh living. As a result he came to respectfully known as "Baba Budha" and righteously earned some of the highest Gurughar honors. In sanmat 1661, he was bestowed the honor of being the first Granthi (head priest) of the holy Harminder Sahib after installation of the holy Guru Granth Sahib there for the first time. He had the privilege to serve, enjoy the company, and receive blessing of first six Gurus. Guru Har Gobind Sahib learned gurmukhi from Baba Budha. Since Guru Angad Dev Ji period and until Guru Har Gobind Sahib, Baba Budha was responsible for tilak during the gur gadhi ceremonies. http://punjabiturban.com/videos.php
Finally on 18 Maghar Sanmat 1688, Baba Budha Ji passed away in village Ramdas (Dist. Amritsar). Guru Har Gobind personally conducted the cremation and last rituals. At the place of cremation, a beautiful Mandir named "SachKhand", was established
Since Sujan Singh Ji did not have any children, Baba Budha's Gadhi came under the control of Udasi Pracharaks, which is as follows:

Charandas, 
Brahamprakas 
Ramprasaad 
Thajurdas 
Raghudas, who became Raghubir Singh after partaking Amrit. Raghubir Singh was the last Mahant after whom the control was passed onto the Shiromani Gurudwara Prabandak Committee. 

Present generations from Baba Buddha's brothers still flourish in Badhae Ramdaspurae.

Hey, guys. This is Balpreet Kaur, the girl from the picture.

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I'm a baptized Sikh woman with facial hair: True Beauty of God! Let's learn to Live as God Waheguru Ji created us in His Infinte Wisdom! Like, Share, Tag, Comment, Donate here & Come to http://punjabiturban.com/contact.htm
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& be blessed.

Hey, guys. This is Balpreet Kaur, the girl from the picture. I actually didn't know about this until one of my friends told on facebook. If the OP wanted a picture, they could have just asked and I could have smiled :) 

However, I'm not embarrased or even humiliated by the attention [negative and positve] that this picture is getting because, it's who I am. 

Yes, I'm a baptized Sikh woman with facial hair. Yes, I realize that my gender is often confused and I look different than most women. However, baptized Sikhs believe in the sacredness of this body - it is a gift that has been given to us by the Divine Being [which is genderless, actually] and, must keep it intact as a submission to the divine will. 

Just as a child doesn't reject the gift of his/her parents, Sikhs do not reject the body that has been given to us. By crying 'mine, mine' and changing this body-tool, we are essentially living in ego and creating a seperateness between ourselves and the divinity within us. 

By transcending societal views of beauty, I believe that I can focus more on my actions. My attitude and thoughts and actions have more value in them than my body because I recognize that this body is just going to become ash in the end, so why fuss about it? 

When I die, no one is going to remember what I looked like, heck, my kids will forget my voice, and slowly, all physical memory will fade away. However, my impact and legacy will remain: and, by not focusing on the physical beauty, I have time to cultivate those inner virtues and hopefully, focus my life on creating change and progress for this world in any way I can. 

So, to me, my face isn't important but the smile and the happiness that lie behind the face are. :-) So, if anyone sees me at OSU, please come up and say hello. I appreciate all of the comments here, both positive and less positive because I've gotten a better understanding of myself and others from this. 

Also, the yoga pants are quite comfortable and the Better Together tshirt is actually from Interfaith Youth Core, an organization that focuses on storytelling and engagement between different faiths. :) 

I hope this explains everything a bit more, and I apologize for causing such confusion and uttering anything that hurt anyone. 

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Balpreet Kaur, Sikh Woman, Proudly Sports Facial Hair In Accordance With Her Faith

A picture snapped surreptitiously and posted to Reddit's r/funny thread has drawn attention to a little known tenet of the Sikh faith. 

"Yes, I’m a baptized Sikh woman with facial hair," Balpreet Kaur, a college student, wrote in response to her picture. 

Kaur, an Ohio State University sophomore studying neuroscience and psychology, is a baptized Sikh, and as such follows the so-called "5 Ks," or five physical symbols that date back to the creation of the faith by Guru Gobind Singh in 1699, according to BBC.

One of the tenets is kesh, or uncut hair.

"Yes, I realize that my gender is often confused and I look different than most women. However, baptized Sikhs believe in the sacredness of this body - it is a gift that has been given to us by the Divine Being [which is genderless, actually] and, must keep it intact as a submission to the divine will," she added to her response on Reddit. 

The photo was also picked up by Cracked.com, which lauded the student for her "graceful and fresh" response. 

The poised student, who is also president of the Sikh Student Association and plans to be a neurosurgeon, also said that she believes that by not worrying on her outward appearance, she is able to better focus on actions that matter. 

"When I die, no one is going to remember what I looked like, heck, my kids will forget my voice, and slowly, all physical memory will fade away," she writes. "However, my impact and legacy will remain: and, by not focusing on the physical beauty, I have time to cultivate those inner virtues and hopefully, focus my life on creating change and progress for this world in any way I can."

While not alone in her adherence, Western culture's standards of beauty -- which involve all sorts of waxing and shaving -- have made many Sikh women disregard the rule.

According to Gurinder Singh Mann, a professor of Sikh studies at UC Santa Barbara, more and more women have begun to treat the religious requirement as flexible.

"The winds of all this modernity and secularism are growing," Singh Mann said in an interview with the Los Angeles Times.

For Kaur, however, there's nothing to be ashamed of. 

"I’m not embarrased or even humiliated by the attention [negative and positive] that this picture is getting because, it’s who I am," Kaur wrote. And, she added, if you're out and about on the OSU campus, by all means come by and say hello.

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Bibi Amro Ji

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Bibi Amro ji was the daughter of Guru Angad Dev ji, the Second Guru. She was born in 1532 in the village of Khadur Sahib, District Amritsar. She received her early education and training directly from her parents Guru Angad Dev ji and Mata Khivi. Guru Angad spent a lot of time with his children. He taught them the Gurmukhi script that he had revised and simplified which is used in Guru Granth Sahib. When she came of age she was married to Bhai Jasoo son of Manak Chand of Basarke village.

About History Bibi Amro Ji 
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As was the custom of the day she was sent to live with her husband's family. Her father encouraged her to continue doing kirtan and to preach Sikhism to all that she came in contact with. Amar Das who was her husband's uncle was quite taken by her sweet melodious voice when he heard her singing shabads (holy hymns). It was she who first introduced him to the teachings of Sikhism. As his interest grew it was she who sent him to her father to learn more about these teachings. Amar Das was so deeply influenced by Guru Angad Dev ji that he became a devout Sikhs, so much that Guru Angad Dev ji announced him as his Successors. Thus Guru Amar Das ji, the third Guru got to his destiny of becoming a Guru through Bibi Amro ji.

Years laters when Guru Amar Das ji gave structure to the Sikh Nation and organised his preachers into 22 teaching districts he put Bibi Amro ji in-charge of one of these districts that he callcd Manji. What Manji meant was that a person who was leading a Kirtan to be sit on the Manji while whole sangat in front of him. The person occupying Manji was the Sikh preacher appointed by Guru Amardas. This appointmcet can best be compared to the position of Bishop in thc Christian Church today. It was an administrative position, with full responsibility for the equality and content of the preaching. She also would have the responsibility of collecting revenues and making decisions for the welfare of her diocese. Her manji or diocese included Basarke, her husband's village, where they made their home. It is the direct result of the efforts of Bibi Amro and other Sikh preaches that Amritsar today is synonomous with Sikhism. Today, close to the village of Basarke, there is a tank (man made pond) bearing the name Bibi Amro da Talab (Tank of Bibi Amro) in her memory.

Bibi Harsharn Kaur was a brave Sikh woman

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About All Sikh History , http://punjabiturban.com/videos.php
Bibi Harsharn Kaur was a brave Sikh woman who gave her life to fulfill her obligation. She faced odds and did not allow dangers to stand in her way. She is well known for responding to the call of her duty ignoring her safety. Bhai Vir Singh in his book Kalghidhar Chamatkar Part V named her Sharan Kaur Guru Gobind Singh with his two elder sons, five beloved ones and thirty-five other Sikhs, forty-three souls in all reached Chamkaur, a village sixteen kilometers from the river Sirsa, which they crossed on 21st December 1704. Realizing that the enemy was in front and in the rear, they occupied a mud-built double-storied house there. The next morning they were besieged by thousands of Mogul soldiers. Two under aged princes, Ajit Singh, and Jujhar Singh (still in their teens), and thirty-five of the remaining Sikhs laid down their lives fighting bravely at the altar of faith and freedom before the night fall when the fight ended. The Guru himself took part in the battle, and killed, and wounded many.
Friends See More All History Of Bibi Harsharn Kaur 
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Now the Guru was left with only five Sikhs who told the Guru that at that moment they were the Guru and he was the Khalsa. They ordered him to escape in the interest of the community. Three would accompany him and the remaining two would stay behind to continue the fight. Pressed by the repeated humble requests of the five Sikhs, the Guru was obliged to leave the place under the cover of darkness at midnight. Three Sikhs also left one by one. It was decided that they would meet in the garden near Machhiwara. Tired Moghul soldiers were also resting in darkness in the surrounding area. After leaving Chamkaur, the Guru reached a village where Harsharn Kaur, a baptized Sikh lady, lived. She recognized the Guru, bowed before him and asked about the princes and the other Sikhs. She had been a nursing sister to the princes. The Guru told her about their martyrdom. Hearing this, she made up her mind to cremate the dead bodies of the princes and other Sikhs. She realized that it was her moral duty to give these martyrs a decent cremation even if it cost her life.

She disguised herself as a Muslim woman, armed herself and secretly started for the battle scene. On reaching there, she saw that the Moghul soldiers were enjoying a sound sleep in their tents as they had been burying their dead soldiers throughout the day and were tired. She gathered all the dead bodies of the Sikh martyrs at one place. She collected sufficient dry wood and bushes, and piled them high. She placed all the dead bodies on the pile, prayed with tears in her eyes, and set them on fire. Flames of fire woke the sleeping soldiers. They ran to the scene and were disappointed to find that there was no dead body left. Now they could not show the identities of their victims and thus earn prizes and honors form their superiors.

In the light of the fire, they were surprised to find a woman. They asked her who she was and from whence she came. She did not speak, as she did not want to tell a lie. She stood without any sign of fear. They threatened her, but nothing could make her speak. When they saw that she had a sword in her hand, they became furious and one of them fired at her and injured her seriously. Now two soldiers lifted her and threw her body along with her sword in the fire. Thus she, too, obtained martyrdom on 23rd December 1704. Her soul met her martyred brothers. Her sacrifice is narrated many times. 

Sikh Kaur , Bibi Rajni Ji , Khalsa

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Bibi Rajni Ji * Sikh websitehttp://punjabiturban.com/gallery.htm
In the era of Guru Ram Das, one cannot leave out Rajni, youngest daughter of Rai Duni Chand, revenue collector (kardar) of Patti. (The story has all the myth, magic and miracles of a genuine Sakhi, but is nevertheless a charming story). Rajni was a Sikh, a disciple of the Guru. One day she was sitting with her sisters admiring some new clothing they all had received from their father. The girls were ecstatic and exclaiming how good their father was to them. Rajni observed that all gifts are ultimately from God. Their father was merely an instrument of His greatness. Unfortunately for her, he overheard her comment and became very angry.
Bibi Rajni Ji 
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It was not the First time that she incurred his wrath because of her extreme piety. The infuriated father, believing her to be an ungrateful wretch, married her to a leper with a taunt that he would see how her God would help her lead a normal life. The leper was severely disfigured and a foul smell came from his body. The poor girl had accepted her fate ungrudgingly and worked hard to maintain herself and her crippled husband. She kept repeating the name of God, and was certain that he was testing her with this turn of events. She was forced to beg for a living. Still she bathed and fed her leper husband, never losing faith. One day, she reached the site of a pool on her way to a neighbouring village. Placing the basket containing her husband by the side of the pool, she had gone otf on an errand, most probably to look for food. In the meantime, her crippled husband had seen a black crow dip into the water of the pool and come out white. Amazed at this miracle, the man crawled up to the edge of the pool and managed a dip. He found himself completely cured. When his wife returned, she was amazed to find her husband in good health. He was handsome and whole. At first, she was alarmed and suspected that he might be a different person. He had, however, kept one finger with leprosy marks un-dipped. He showed her the diseased finger as proof of his identity. The couple thanked God, and went to the Guru to seek his blessings.

The pool was the future site of the Golden Temple. The medicinal properties of the water were said to have come trom Basil (Tulsi), which grew in abundance on its banks. Guru Amar Das used to pick the herb there to make poultices for an infected toe that plagued Guru Angad. The legendary importance of the site highlights the medicinal properties of the waters of the pool, Rajni's leper husband was cured in. 
Sakhi relates that if you keep faith in God then one day all rewards are paid. Bibi Rajni had always kept the faith in Guru and God, being happy with whatever she had and thus was rewarded at the end 

In the era of Guru Ram Das, one cannot leave out Rajni, youngest daughter of Rai Duni Chand, revenue collector (kardar) of Patti. (The story has all the myth, magic and miracles of a genuine Sakhi, but is nevertheless a charming story). Rajni was a Sikh, a disciple of the Guru. One day she was sitting with her sisters admiring some new clothing they all had received from their father. The girls were ecstatic and exclaiming how good their father was to them. Rajni observed that all gifts are ultimately from God. Their father was merely an instrument of His greatness. Unfortunately for her, he overheard her comment and became very angry.

It was not the First time that she incurred his wrath because of her extreme piety. The infuriated father, believing her to be an ungrateful wretch, married her to a leper with a taunt that he would see how her God would help her lead a normal life. The leper was severely disfigured and a foul smell came from his body. The poor girl had accepted her fate ungrudgingly and worked hard to maintain herself and her crippled husband. She kept repeating the name of God, and was certain that he was testing her with this turn of events. She was forced to beg for a living. Still she bathed and fed her leper husband, never losing faith. One day, she reached the site of a pool on her way to a neighbouring village. Placing the basket containing her husband by the side of the pool, she had gone otf on an errand, most probably to look for food. In the meantime, her crippled husband had seen a black crow dip into the water of the pool and come out white. Amazed at this miracle, the man crawled up to the edge of the pool and managed a dip. He found himself completely cured. When his wife returned, she was amazed to find her husband in good health. He was handsome and whole. At first, she was alarmed and suspected that he might be a different person. He had, however, kept one finger with leprosy marks un-dipped. He showed her the diseased finger as proof of his identity. The couple thanked God, and went to the Guru to seek his blessings.

The pool was the future site of the Golden Temple. The medicinal properties of the water were said to have come trom Basil (Tulsi), which grew in abundance on its banks. Guru Amar Das used to pick the herb there to make poultices for an infected toe that plagued Guru Angad. The legendary importance of the site highlights the medicinal properties of the waters of the pool, Rajni's leper husband was cured in. 
Sakhi relates that if you keep faith in God then one day all rewards are paid. Bibi Rajni had always kept the faith in Guru and God, being happy with whatever she had and thus was rewarded at the end  

Bhatt Kallh Sahaar ji , Punjabi History

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Bhatt Kallh Sahaar ji Kallh Sahaar ji was the chief of all the Bhatts who came to seek the shelter of Guru Arjun Dev ji and were blessed with the boon of Sikhism. Kallh ji wrote 54 Swayias in the praise of five Sat gurus which are enshrined in Sri Guru Granth Sahib ji. He was the son of Sri Chokha ji and was the younger brother of Bhatt Bhikha ji. He was a great Scholar and very intelligent. He has used the words “Kallh’ and “ Tallh” as last name instead of using their own name. Before writing Swayias in the praise of Guru Nanak Dev ji, Kallh Sahaar had taken the shelter of one Creator almighty that is also the shelter of the saints. Kallh praised the omnipotent Almighty lord because he blesses everything. He wrote in the praise of Guru Nanak ji that,”O Guru Nanak Dev ji, you are the ocean of pleasures, destroyer of sins, and a store-house of patience and sobriety. You are the source of “Shabad Bani”. You are worshipped by all the Yogis, Jangams, Shivji, Brahma, Vishnu, Rishis and Munis from all classes, six Shastars, Sankad, Jankaad and Sheshnaag for ever. “ “ Heaven is echoing with your greatness and dear Bhagats of Kalyug like Kabir ji, Ravidas ji, Naam Dev ji, Tirlochan ji, Bhagat Beni ji, Sukhdev and Prikhat sing your praises daily.

Rise Of The Khalsa , Punjabi Movie 2012

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MARTYRS is a documentary based on sikh history and this is the first time any film on sikh history is made with this kind of vfx and sound design. It took 3 years to complete this film and its going to be in english and punjabi and later in spanish as well. http://punjabiturban.com/videos.php


This documentary feature will have basic introduction to sikhi and all the ten gurus in the first 15 mins. Then film picks up from the mid seventeenth century when Aurangzeb took over the reigns of mughal empire and talks about Guru Tegh Bahadur’s great sacrifice followed by other great sikh Martyrs. The film connects the past to the present. http://punjabiturban.com/videos.php
The director of the film Jagmeet Singh samundri has won the best direction award for his last documentary RISE OF THE KHALSA at newyork international film festival.

Directed By- jagmeet Singh Samundri
Written By- Jagmeet Singh Samundri
Screenplay By- Jagmeet Singh Samundri
Produced By- Sikh media society / Samundri creations
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Virasat-e-Khalsa at Sri Anandpur Sahib

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Punjab state government will develop holy towns : Punjab government would lay thrust on the development of the holy towns of the state said Chief Minister. He informed that government had laid special focus on erecting state-of-the-art memorials viz. Virasat-e-Khalsa at Sri Anandpur Sahib, War Memorials of Chota Ghallughara at Kahnuwan and Wadda Ghallughara at Kup Rohira along with at Fateh Burj at village Chapar Chiri in the memory of legendary warrior Baba Banda Singh Bahadur, for perpetuating the rich cultural heritage for the coming generations.

Likewise he said that the work on the construction of world class 'Jang-e-Azaadi' memorial for showcasing the rich role of Punjabis in national freedom struggle would also start soon. Badal said that to be built over 25 acre of land the 'Jang-e-Azaadi' memorial would come up at Kartarpur near Jalandhar at a cost of Rs 100 crore. 

All TURBAN TRAINING CENTRE INDIA IN PUNJAB

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Ferozpuria Turban Training Centre In Bathinda ,Punjab 
Full Turban Training Videos 

BHULLAR TURBAN TRAINING CENTRE

JASSI DASTAR INSTITUTE OF LUDHIANA

HARPREET SINGH

KHALSA TURBAN TRAINING CENTRE

THIND TURBAN ACADEMY

FRIENDS DASTAR CENTRE

BABBU TURBAN TRAINING CENTRE

KHALSA TURBAN TRAINING CENTRE

KHALSA YOUTH SEWAK JATHA

MANGI TURBAN TRAINING CENTRE

RIWAAZ DULHA DULHAN SHOP

TALWAR TURBAN TRAINING CENTRE

SARDARIAN YOUTH CLUB (R) 

Sardarian Youth Charitable Trust (Regd.)

What Is Kaur , Kaur history

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Kaur is a name used by Sikh women either as the middle name, or as a last name. It can be regarded as a true surname.[citation needed] The tenth guru of Sikhs, Guru Gobind Singh, made it mandatory for Sikh females to use the name Kaur and for Sikh males to use the name Singh, when he administered Amrit baptism to both males and female Sikhs. All female Sikhs were asked to use the name Kaur after their forename and males were to use the name Singh Since 'Kaur' means Princess Lioness it acts as a symbol of equality among males and females.) This custom further confirmed the equality of both genders as was the tradition set by the founder of Sikhism, Shri Guru Nanak Dev Ji. It was intended to give women a sense of self-respect. Singh is also used by some females because Singh can be a last name. It is the most common last name used by Sikhs.
Kaur provides Sikh women with a status equal to all men. This was also intended to reduce the prejudice created by caste-typing based on the family name. Prejudice based on caste was still rampant during Guru Gobind's time 17th century This particularly affected women who were expected to take their husband's family name upon marriage The British required women to take on their husbands' names. Sikh principles believe that all men and women are completely equal. Therefore, a woman is a princess and can lead her own life as an individual, equal to man. She does not need a man's title to raise her own status. Saying this would go against the principles stated in the Sri Guru Granth Sahib, the religious text of Sikhism. Guru Nanak Dev Ji states:

What Is Sat Sri Akal ( ਸਤਿ ਸ੍ਰੀ ਅਕਾਲ ) About

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Sat Sri Akal ( ਸਤਿ ਸ੍ਰੀ ਅਕਾਲ ) Pronunciation  listen  is a greeting in the Punjabi language used mostly by the followers of the Sikh religion. sat means truth, sri is an honorific word and Akaal (or Akal) means the
timeless being, God and thus the phrase can roughly be translated to, “God is the ultimate truth”.
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Sat Sri Akaal is exclusively used by Sikhs to greet each other, as their tenth master gave them the jaikara, “"Bole So Nihal, Sat Sri Akaal"”. The saying implies that the one will be blessed eternally who says that God is the ultimate truth.[1] In contrast, Muslims living in West Punjab (Pakistani Punjab) use the usual Muslim greeting "Assalam-o-alaikum" (peace on you, and the other replies "waa alaikum assalaam" meaning peace on you too), and Punjabi Hindus use 'Namaskar' or 'Namaste'.
"Sat Sri Akal" is used by Sikhs throughout the world when greeting other Sikhs, regardless of their native language. For instance, two members of the Punjabi Diaspora who exclusively speak English may still greet each other with this blessing, although this is not universal. The saying is also the only formal greeting in the Punjabi language.
The usage of Sat Sri Akal as a greeting, although used by the majority of people who identify themselves as being Punjabi Sikh, is regarded as incorrect usage by Amritdhari (Baptized) Sikhs, as the term is historically the second half of the Sikh war cry, "Bolay So Nihal, Sat Sri Akal", and is still used in the same way. As per the Sikh Rehat Maryada, or Code of Conduct, Amritdhari Sikhs greet each other with "Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh", meaning "The Khalsa of God, Victory is of God".


                                                    ਪੰਜਾਬੀ ਭਾਸ਼ਾ - Punjabi language
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ਸਤਿ ਸ੍ਰੀ ਅਕਾਲ ਪੰਜਾਬੀ ਲੋਕਾਂ ਵੱਲੋਂ ਕਿਸੇ ਨੂੰ ਮਿਲਣ ਵੇਲ਼ੇ ਵਰਤਿਆ ਜਾਣ ਵਾਲ਼ਾ ਫ਼ਿਕਰਾ ਹੈ। ਆਮ ਤੌਰ ਤੇ ਸਾਰੇ ਪੰਜਾਬੀ ਲੋਕਾਂ ਵੱਲੋਂ ਇਸਦੀ ਵਰਤੋਂ ਕੀਤੀ ਜਾਂਦੀ ਹੈ ਪਰ ਸਿੱਖ ਧਰਮ ਮੰਨਣ ਵਾਲ਼ਿਆਂ ਵਿਚ ਇਸਦੀ ਖ਼ਾਸ ਅਹਿਮੀਅਤ ਹੈ।
ਸਤਿ ਦਾ ਮਾਇਨਾ ਹੈ ਸੱਚ, ਸ੍ਰੀ ਅਦਬ ਵਜੋਂ ਲਾਇਆ ਗਿਆ ਹੈ ਅਤੇ ਅਕਾਲ ਦਾ ਮਾਇਨਾ ਹੈ ਵਕਤ ਤੋਂ ਪਰ੍ਹੇ ਦਾ ਯਾਨੀ ਪਰਵਰਦਗਾਰ (ਪਰਮਾਤਮਾ)। ਸੋ ਇਸ ਪੂਰੇ ਫ਼ਿਕਰੇ ਦਾ ਮਾਇਨੇ ਹੋਏ, “ਪਰਮਾਤਮਾ ਹੀ ਆਖ਼ਰੀ ਸੱਚ ਹੈ”।

Giddha - A truly colorful dance of punjabi womens

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Giddha - A truly colorful dance of punjabi womens
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The vitality of Bhangra can also be seen in the Giddha dance of the women of Punjab. This dance translates into gestures, bolian-verses of different length satirizing politics, the excesses committed by husbands, their sisters and mothers, loneliness of a young bride separated from her husband, evils of society or expressing guileless deep love. The dance is derived from the ancient ring dance. One of the girls plays on the drum or 'dholki' while others form a circle. Some times even the dholki is dispensed with. While moving in a circle, the girls raise their hands to the level of their shoulders and clap their hands in unison. Then they strike their palms against those of their neighbors. Rhythm is generally provided by clapping of hands.

Giddha is a very vigorous folk dance and like other such dances it is very much an affair of the legs. So quick is the movement of the feet in its faster parts that it is difficult for the spectator even to wink till the tempo falls again. The embroidered 'duppattas' and heavy jewelry of the participants whose number is unrestricted further exaggerate the movements.

During the dance 'giddha' songs called 'bolis' are also sung. One participant generally sings the 'bolis' and when the last but one line is reached, the tempo of the song rises and all start dancing. In this manner 'bolis' alternate with the dance sequence which continue for a considerable period of time.

Mimicry is aso very popular in 'Giddha'. One girl may play the aged bridegroom and another his young bride; or one may play a quarellsome sister in law and another a humble bride. In this way Giddha provides for all the best forum for giving vent to one's emotions.

The traditional dress during giddha dance is short female style shirt (choli) with ghagra or lehnga (loose shirt upto ankle-length) or ordinary Punjabi Salwar-Kamiz, rich in colour, cloth and design. The ornaments that they wear are suggi-phul (worn on head) to pazaibs (anklets), haar-hamela, (gem-studded golden necklace) baazu-band (worn around upper-arm) and raani-haar (a long necklace made of solid gold).

TEEYAN:
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Giddha can be seen at its best when 'Teeyan' or the women's dance festival is celebrated. This festival in Punjab is celebrated in the month of Sawan. The dance usually takes place on the bank of some river or pond under big shady trees. Swings are thrown over the branches and singing, swinging and dancing starts. On this day when the married daughters come to their parent's house their brothers fix the swings for them. As they swing they share their anxieties with each other through songs. Dressed in their best and decked by ornaments, girls gather during these festivals like the fairies. These dancers look a medley of color and beauty. The festival continues till the 3rd Lunar day in the month to full moon and there is a gala function on the concluding day.


KIKLI:
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Kilkli, is more of a sport than a dance, is generally popular with the young girls. The dance performed in pairs, is a favourite of the young girls. It can be done by any even number of performers starting with two. Before beginning the dance, the two participants stand face to face with their feet close to each other’s and their bodies inclined back. Standing in this pose the arms of the dancers are stretched to the maximum limitand their hands are interlocked firmly.

The dance is performed when the pairs, maintaining this pose, wheel round and round in a fast movement at the same spot with the feet serving as the pivotal points. The girls sing as they swirl around with colorful ‘orhnis’ or ‘daupttas’ flowing from their heads and anklets producing tinkling melodies.

There is a rich repertoire of traditional songs available that are used to accompany the ‘kikli’ dance. Most of these songs consist merely of loosely rhyming lines without underlying theme. One of the examples is :

SAMMI:
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The fairy dancers of the court of lord Indira are reputed to have taught the technique of Giddha and Sammi to the girls of this earth. The fairy which taught Giddha was known as Giddho while the one who taught Sammi was named as such. This kind of dance form is popular in Sandal Bar which now is in Pakistan. Sammi has not been able to gain popular acceptance and is breathing its last in the huts of the tribals. Women of Baazigars, Rai Sikhs, Lobanas and Sansi lot tribes dance in this medium. This is also danced in the privacy of women.

This women’s dance is also performed like ‘Giddha’. The dancers stand in a circle and swing their hands, bringing them up from the sides, right in front up to the chest level and clap: they take their hands down in accordance with a rythem and clap again. Repeating this gesture, they bend forward and clap again, and go round and round in a circle. As the rythem is maintained with the beat of the feet, various kinds of swinging movements are performed with the arms. Most of the gestures are confined to the movement of the arms, clicking and clapping. No instrument is required as an accompaniment to this dance. Rythem is kept up with the beating of the feet and clapping.
Special make-up is done by its performers. They knit their hair into thin plaits all over their head into intricate patterns and tie the remaining length of the hair in one full plait. In the middle of their head they fix a domed ornament shaped like an inverted lotus called phul-chowk or Suggiphul (flower of the crossings of the plaits). The performers wear a unisex kurta (male shirt) and the tehmet (lower cloth) and cover their head with a thick cloth of loose rectangular dimension, called 'Bhochhan'. Chutki is a frictional sound of single note created by pressing and then sIiding the thumb and the index or the middle finger and is used to keep the beat in this lance. The background song of this dance is also called sammi. This is also a dance of controlled movements. It is said that even the Devtas (angels) get inebriated while seeing this dance.