#punjab village life

[onlinesikhstore]

Mera Pind Book by Giani Gurdit Singh Punjabi Gurmukhi Reading Literature B59 Mera Pind Book by Giani Gurdit Singh Punjabi Gurmukhi Reading Literature Mera Pind (My Village) is a book written by Giani Gurdit Singh. In continuous print since it was first published in 1961, the book is considered a classic in the Punjabi language. Writing in The Illustrated Weekly of India, Khushwant Singh wrote; “Mera Pind by Giani Gurdit Singh is a collection of delightful essays on various aspects of village life in the Eastern Punjab. The book gives us a lively picture of pastoral life, written in delectable prose, studded with aphorisms, anecdotes, proverbs and songs. The one thing that will give Mera Pind a long lease of life, if not immortality, is the fact that the author has used the Punjabi language as it is spoken by the common people, The Punjabi of Mera Pind is full-blooded, rugged and masculine.” It is a recommended text for the Masters classes in Punjabi literature by various universities. The book is known as the dictionary of the cultural legacy of the Punjab Punjabi Literature Book (Language is Indian Punjabi Gurmukhi) Pages 480. Paperback Author: Giani Gurdit Singh - First Published in 1961 We have Punjabi Literature books of several Popular writes in stock, please message more information. We have many other Punjabi books (Punjabi Alphabets, Punjabi Mini Stories, Punjabi word Sounds, Punjabi Pronunciation, Grand mother's Punjabi Stories with Morals etc.) listed in our eBay shop to learn Punjabi and will personally recommend you all. Should you have any queries please do not hesitate to contact us. We are UK based supplier OnlineSikhStore. Items can be collected from our shop in Rochester, Kent, UK. We have 100% positive feedback. Please bid with confidence and check our other fantastic listings. If you are not happy with your purchase we will give you 100% refund on return of item. No hard and fast rules for refunds and returns. Free Royal Mail Economy Postage in UK. Postage discounts will be given to International buyers for multi-buys. Any questions please do not hesitate to contact us. Follow us on Instagram, Twitter & Facebook: #OnlineSikhStore P.S. Colour of item may slightly vary due to camera flash and light conditions. Please note cover of paper may vary as publishers keep on changing front of books each time they publish new edition. Please buy with confidence. Format: Paperback Modified Item: No Subject: Punjabi - Gurmukhi (Indian Punjabi) Type: Textbook Country/Region of Manufacture: India Author: Giani Gurdit Singh Publication Year: 2020 Special Attributes: Paperback Educational Level: Comprehensive School,Primary School,Secondary School,Sixth Form College,Vocational School Product Type: Reading Book Publisher: Sahit Prakashan Series: No Topic: Literature Language: Punjabi https://www.etsy.com/listing/955682046/mera-pind-book-by-giani-gurdit-singh

[ahl-e-dil]

Wanna go back go to the pind so badly.

[sukhdeepdhillon]

ਪੰਜਾਬੀਆਂ ਦਾ ਰਹਿਣ ਸਹਿਣ ਤੇ ਰਸਮ ਰਿਵਾਜ਼

ਦੋਸਤੋ! ਤੁਹਾਡੇ ਸੁਝਾਵਾਂ ਦਾ ਹਮੇਸ�� ਸਵਾਗਤ ਹੈ। ਤੁਹਾਡੇ ਸੁਝਾਵੇਂ ਦੀ ਉਡੀਕ ਵਿੱਚ

[germanpostwarmodern]

In 1951 Le Corbusier embarked on his „aventure indienne“, his Indian adventure, to design and build Chandigarh, the new capital of the Punjab. On February 20 he boarded a flight to Bombay together with his cousin Pierre Jeanneret and on February 23 the two met up with the players to be involved in the project: Maxwell Fry, engineer P.L. Varma as well as government official P.N. Thapar. At the time of their arrival at the designated site of the future capital it was a wide plain dotted with numerous villages and lush vegetation. On the same day Le Corbusier began writing and drawing in his so-called „Album Punjab“, a notebook he would continue to fill until March 11 and which today represents a unique source to the events, ideas and impressions preceding the design and construction of Chandigarh. The „Album Punjab“ has recently been published for the first time as a facsimile by Lars Müller Publishers and is accompanied by a volume written by Maristella Casciato providing additional context to LC’s commission, unpublished photographs taken by Pierre Jeanneret during the trip and a day-by-day synopsis of the notebook. Already the first entry tells of Corbusier’s deep interest in the existing landscape and villages, their scale and density as well as the daily life going on. At the same time he also began to search for solutions regarding water supply, spatial approaches to climate control and air circulation in residential buildings as well as he sketched a road system for the future capital and its capitol complex. Consecutively Le Corbusier elaborated these initial impressions and sketches and delved into the local architecture, the spatial organization of traditional houses and already drew planimetric arrangements of low-cost housing units. In terms of the overall urban planning LC harked back to the Pilot Plan he developed for Bogotá together with José Luis Sert. A pressing issue that also came up during the trip were construction costs and the high cost of wood which made the use of concrete even more appealing. In view of the far-reaching insights the book provides it is an important addition to the literature on Le Corbusier and highly recommended!

[apenitentialprayer]

article by Sunita Puri, published October 5th, 2024. Bolded emphases added.

The first person who taught me something about death and defiance was the mother of a family friend, an older woman who had moved from Punjab to the United States to be closer to her son. I remember her as delicate and draped always in pastel salwar kameezes. After she was diagnosed with breast cancer, which moved quickly to claim her bones and her brain, her desire to return to Punjab intensified. When my parents told me about the end of her life, it was with a mixture of disbelief and conviction: She survived the days-long journey to the village where she’d been born—laboring to breathe for nearly the entire flight, grimacing through prayers when she ran out of pain medication—and died two days after she arrived.

I thought of her story this week as I read about former President Jimmy Carter’s intention to live long enough to vote for Kamala Harris. Carter, who has been on hospice for well over a year, turned 100 on Tuesday and has survived far longer than many expected he would. The notion that he has rallied in order to contribute in one final way to American democracy raises a familiar question that arises in my own work with patients and families: Do we have some control, conscious or not, over when we die? Can a person stretch the days of their life to include a last meaningful act or moment?

As a palliative-care physician, I have encountered the phenomenon of people dying only after specific circumstances materialize. There was the gentleman whose family held vigil in the intensive-care unit while he continued on, improbably, even without the support of the ventilator, dying only after his estranged son had arrived. There was the woman whose fragility precluded any further chemotherapy, but who survived long enough without it to witness the birth of her first grandchild. There was the woman who was deeply protective of her daughter, and died from cirrhosis only after she’d left for the night, possibly to spare her the agony of witnessing her death. The unexpected happens frequently enough that I tell patients and families that two timelines shape the moment of death: the timeline of the body, governed by the more predictable laws of physiology, and that of the soul, which may determine the moment of death in a way that defies medical understanding and human expectations. When people wonder about the circumstance of the last heartbeat, of the final breath, I can see how they never stop searching for their loved ones’ personhood or intention, a last gesture that reveals or solidifies who that person is.

Despite the prevalence of stories suggesting that people may have the ability to time their death, no scientific evidence supports this observation. Decades ago, several studies documented a dip in deaths just before Jewish holidays, with a corresponding rise immediately afterward, suggesting that perhaps people could choose to die after one final holiday celebration. A larger study later found that certain holidays (Christmas and Thanksgiving, in this case) and personally meaningful days (birthdays) had no significant effect on patterns of dying. But this phenomenon doesn’t lend itself easily to statistical analysis, either: The importance of holidays, for instance, can’t quite stand in for the very individual motivations that define the anecdotes shared in hospital break rooms or around a dinner table. And the human truth that many recognize in these stories raises the question of whether we believe them any less fully in the absence of proof.

Palliative care often involves helping people confront and develop a relationship to uncertainty, which governs so much of the experience of illness. And when my patients tell me about themselves and about who they are now that they are sick, willpower often makes an appearance. Many say that if they focus on the positive, or visualize the disappearance of their cancer, or fight hard enough, they will win the battle for more time. I hear in their words echoes of what Nietzsche wrote, what the psychiatrist Viktor Frankl used to make sense of his years in German concentration camps: “He who has a why to live for can bear almost any how.”

And we want to believe that love or desire or commitment or heroism is still possible right up until the very end. As my patients grow sicker, and as death approaches, I talk with them and their families about what they can hope for even if a cure isn’t possible. That, in fact, death can still contain something generative. A time that may have seemed beyond further meaning becomes instead an opportunity, or an extension of the dying person’s commitments to their country, their family, their dreams. Soon, President Carter will be able to cast that vote: Next week, Georgia registrars will start mailing out absentee ballots; early voting begins the week after that. His promise to himself is a reminder that dying cannot fully dampen purpose, even as a person’s life narrows.

The idea that willpower can be an ally against death is appealing too, because it offers the possibility of transcendence, of defying the limits that the body, or illness, may impose. But, having also seen the many ways that the body does not bend to the mind, I do find myself regarding willpower with caution: What if you as a person are a fighter, but your body simply cannot fight the cancer any longer? I wonder, with my patients, if they can strive for more time without shouldering personal responsibility for the limits of biology. Similarly, two people on ventilators may love their families equally. One may die only after the final beloved family member arrives, whereas the other may die before the person rushing across the ocean makes it home. We don’t always know why. If Carter casts his vote and dies shortly thereafter, that might affirm the notion that others, too, can write the final sentence in their story. But what would it mean if Carter died before casting his vote? If he lived another year, or if he lived to see Donald Trump take office again, or watch the election be violently contested? Living with loss requires remembering that we can locate the person we have loved or admired in any given set of events that comprised their life, not just the last one.

I try to imagine my family friend’s long flight from Los Angeles to Delhi, and her ride in the taxi back to Punjab. I think about how she found a way to endure what she was told she couldn’t, all to feel beneath her feet the soil she knew best, to die in the one place that she felt belonged to her. What if her doctors had been right and she had died on the plane? My family might have mourned her single-mindedness, or we might have admired her defiance nonetheless. What makes these stories so compelling is that they remind us that death, however ravenous, cannot devour hope or possibility, even if what transpires is not the ending we imagined.

[mybeautifulchristianjourney]

Younis Bhatti, known as Bhagat, had been arrested and charged with desecrating the Quran under Section 295-B of Pakistan’s blasphemy statutes, which carries a mandatory life sentence, in village 211-RB, Jaranwala Tehsil, Faisalabad District, Punjab Province, on Feb. 10.

Sosan Fatima, a member of the Brethren house church founded by the Bhatti family, had accused him of forcing his way into her house when she was reading the...

[beardedmrbean]

Canada has long been a draw for people from India's Punjab province seeking new opportunities elsewhere. But has the Canadian dream soured?

It's hard to miss the ardour of Punjab's migrant ambitions when driving through its fertile rural plains.

Billboards promising easy immigration to Canada, Australia, New Zealand and the UK jut out through ample mustard fields.

Off the highways, consultancies offer English language coaching to eager youth.

Single-storey brick homes double up as canvasses for hand-painted mural advertisements promising quick visas. And in the town of Bathinda, hundreds of agents jostle for space on a single narrow street, pledging to speed up the youth's runaway dreams.

For over a century, this province in India's northwest has seen waves of overseas migration; from the Sikh soldiers inducted into the British Indian Army travelling to Canada, through to rural Punjabis settling in England post-independence.

But some, especially from Canada, are now choosing to come back home.

One of those is 28-year-old Balkar, who returned in early 2023 after just one year in Toronto. Citizenship was his ultimate goal when he left his little hamlet of Pitho in the wake of the Covid-19 pandemic. His family mortgaged their land to fund his education.

But his Canadian dream quickly lost its allure a few months into his life there.

"Everything was so expensive. I had to work 50 hours every week after college, just to survive," he told the BBC. "High inflation is making many students leave their studies."

Balkar now runs an embroidery business from a small room on one side of the expansive central courtyard in his typical Punjabi home. He also helps on his family's farm to supplement his income.

Opportunities for employment are few and far between in these rural areas, but technology has allowed entrepreneurs like him to conquer the tyranny of distance. Balkar gets the bulk of his business through Instagram.

"I have a good life here. Why should I face hardships there when I can live at home and make good money?" he asks.

The BBC spoke to at least half a dozen reverse migrants in Punjab who shared similar sentiments.

It was also a common refrain in the scores of videos on YouTube shared by Indians who had chosen to abandon their life in Canada and return home. There was a stark difference one young returnee told the BBC between the "rosy picture" immigration agents painted and the rough reality of immigrant life in Toronto and Vancouver.

The "Canada craze" has let up a bit - and especially so among well-off migrants who have a fallback option at home, says Raj Karan Brar, an immigration agent in Bathinda who helps hundreds of Punjabis get permanent residencies and student visas every year.

The desire for a Canadian citizenship remains as strong as ever though among middle- and lower middle-class clients in rural communities.

But viral YouTube videos of students talking about the difficulty in finding jobs and protests over a lack of housing and work opportunities has created an air of nervousness among these students, say immigration agents.

There was a 40% decline in applications from India for Canadian study permits in the second half of 2023, according to one estimate. This was, in part, also due to the ongoing diplomatic tensions between India and Canada over allegations Indian agents were involved in the murder of Canadian Sikh separatist leader Hardeep Singh Nijjar.

There are also hints of deeper cultural factors at play, for a waning Canadian dream among an older generation of Indian migrants.

Karan Aulakh, who spent nearly 15 years in Edmonton and achieved career and financial success, left his managerial job for a comfortable rural life in Khane ki Daab, the village where he was born in 1985. He told the BBC he was upset by LGBT-inclusive education policies in Canada and its 2018 decision to legalise recreational cannabis. Incompatibility with the Western way of life, a struggling healthcare system, and better economic prospects in India were, he said, key reasons why many older Canadian Indians are preparing to leave the country.

"I started an online consultancy - Back to the Motherland - a month and a half ago, to help those who want to reverse migrate. I get at least two to three calls every day, mostly from people in Canada who want to know what job opportunities there are in Punjab and how they can come back," said Mr Aulakh.

For a country that places such a high value on immigration, these trends are "concerning" and are "being received with a bit of a sting politically", says Daniel Bernhard of the Institute of Canadian Citizenship, an immigration advocacy group.

A liberalised immigration regime has been Prime Minister Justin Trudeau's signature policy to counter slowing economic growth and a rapidly aging population.

According to Canada's statistics agency, immigration accounted for 90% of Canada's labour force growth and 75% of population growth in 2021.

International students contribute to over C$20bn ($14.7bn; £11.7bn) to Canada's economy each year, a bulk of them Indians who now make up one in five recent immigrants to the country.

India was also Canada's leading source for immigration in 2022.

The numbers of those leaving are still small in absolute terms with immigration levels at all-time highs in Canada - the country welcomed nearly half a million new migrants each year over the past few years.

But the rate of reverse migration hit a two decade high in 2019, signalling that migrants were "losing confidence" in the country said Mr Bernhard.

Country specific statistics for such emigrants, or reverse migrants, are not available.

But official data obtained by Reuters shows between 80,000 and 90,000 immigrants left Canada in 2021 and 2022 and either went back to their countries, or onward elsewhere.

Some 42,000 people departed in the first half of 2023.

Fewer permanent residents are also going on to become Canadian citizens, according to census data cited by the Institute for Canadian Citizenship. In 2001, 75% of those eligible became citizens. Two decades later, it was 45%.

Canada needs to "restore the value of its citizenship," said Mr Bernhard.

It comes as Canada debates its aggressive immigration targets given country's struggle to absorb more people.

A recent report from National Bank of Canada economists cautioned that the population growth was putting pressure on its already tight housing supply and strained healthcare system.

Canada has seen a population surge - an increase of 1.2 million people in 2023 - driven mostly by newcomers.

The report argued that growth needed to be slowed to an annual increase of up to 500,000 people in order to preserve or increase the standard of living.

There appears to have been a tacit acceptance of this evaluation by policymakers.

Mr Trudeau's Liberal government recently introduced a cap on international student permits that would result in a temporary decrease of 35% in approved study visas.

It's a significant policy shift that some believe may end up further reducing Canada's appeal amid a wave of reverse migrations.

[livesanskrit]

Send from Sansgreet Android App. Sanskrit greetings app from team @livesanskrit .

It's the first Android app for sending @sanskrit greetings. Download app from https://livesanskrit.com/sansgreet

Baba Buddha.

Baba Buddha (6 October 1506 – 8 September 1631) was a prime figure in early Sikhism. He was born in 1506 in the village of Kathu Nangal, in Amritsar. As a child, while grazing cattle outside his village, he met Guru Nanak. He asked Guru Nanak many questions regarding life and death, such that, at his young age, Guru Nanak blessed him with name Buddha, as he spoke as if he were a wise elder. He was one of the earliest Sikhs of Guru Nanak. He performed the formal coronation ceremonies of five Sikh gurus; Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan, and Guru Hargobind.

#sansgreet #sanskritgreetings #greetingsinsanskrit #sanskritquotes #sanskritthoughts #emergingsanskrit #sanskrittrends #trendsinsanskrit #livesanskrit #sanskritlanguage #sanskritlove #sanskritdailyquotes #sanskritdailythoughts #sanskrit #samskrit #resanskrit #bababuddhaji #bababuddha #sikhism #sikhismੴ #amritsar #punjab #punjabi #sikhguru #sikh #sikhexpo #harmandirsahib #adigranth #granthi #celebratingsanskrit

[blessed1neha]

How did the Sikh religion come to birth? Who were the 10 Gurus ?

The Sikh religion, also known as Sikhism, was founded in the late 15th century in the Indian subcontinent by Guru Nanak Dev Ji, the first of the ten Sikh Gurus. Sikhism emerged as a distinct religious and spiritual movement that sought to bridge the gap between Hinduism and Islam, emphasizing the oneness of God and the equality of all human beings.

The birth of Sikhism can be traced back to the life and teachings of Guru Nanak Dev Ji (1469-1539). He was born in the village of Talwandi, which is now known as Nankana Sahib in present-day Pakistan. Guru Nanak belonged to a Hindu family, but from a young age, he showed a profound interest in spirituality and a questioning mind. He embarked on numerous spiritual journeys, engaging in deep contemplation and seeking spiritual truths.

The pivotal moment that marked the beginning of Sikhism occurred when Guru Nanak had a spiritual experience during one of his meditations. He emerged from this experience with a profound realization of the divine unity that underlies all existence. He proclaimed, "There is no Hindu, there is no Muslim," emphasizing the universal nature of spirituality and the oneness of God.

Guru Nanak's teachings revolved around the concept of one God (Ik Onkar) and the rejection of rituals, caste system, and religious divisions. He advocated the importance of selfless service, equality, compassion, and the pursuit of an honest and meaningful way of life.

Throughout his life, Guru Nanak traveled extensively, spreading his teachings and gathering disciples who were inspired by his message. His followers came to be known as Sikhs, a term derived from the Sanskrit word "shishya," meaning disciple or student.

After Guru Nanak, the mantle of leadership passed to nine more Gurus, each contributing to the development and consolidation of Sikhism. The Guru Granth Sahib, the holy scripture of the Sikhs, includes the writings of Guru Nanak and the subsequent Gurus, along with compositions of saints from different religious backgrounds.

Sikhism was established and developed by ten Gurus during the period 1469 to 1708. Sikhs regard the ten Gurus not as divine, but as enlightened teachers through whom God revealed his will. Each Guru appointed his successor. Guru Nanak Dev was the first Guru and Guru Gobind Singh the final Guru in human form. Guru Gobind Singh designated the Sri Guru Granth Sahib the ultimate and final Sikh Guru. The ten Gurus are:

Guru Nanak Dev (1469-1539). The founder of Sikhism (see above).

Guru Angad Dev (1504-52). Developed Gurmukhi, the script used for the Punjab language and composed 62 hymns that were later included in the Guru Granth Sahib.

Guru Amar Das (1479-1574). Became Guru at the age of 73. Organized three annual gatherings for Sikhs, set up the first pilgrimage site at Goindval Sahib and introduced Sikh rituals for birth and death. His most famous hymn, Anand Sahib, is part of Sikh daily ritual.

Guru Ram Das (1534-1581). Founded Amritsar, the holy city of Sikhism. His followers dug the pool that became the holy lake surrounding the Golden Temple. Composed the Lavan marriage hymn, still used in Sikh marriages.

Guru Arjan Dev (1563-1606). Collected the hymns of previous Gurus and added 2616 of his own to form the Guru Granth Sahib, the holy book of Sikhism. He also built the Golden Temple. Sikhism was well established by the time of Guru Arjan Dev Guru Arjan completed the establishment of Amritsar as the capital of the Sikh world, and compiled the first authorised book of Sikh scripture, the Adi Granth.However, during Arjan's time Sikhism was seen as a threat by the state and Guru Arjan was eventually executed for his faith in 1606.

Guru Hargobind (1595-1644). The son of Guru Arjan. Proclaimed that the Guru is a military leader as well as spiritual leader, leading to conflict with the Mughal emperor Shah Jahan.

Guru Har Rai (1630-1661). Grandson of Guru Hargobind.

Guru Har Krishan (1656-1664). Younger son of Guru Har Rai. Became guru at the age of 5 and died of smallpox at the age of 8. He is the only Guru depicted in art without a beard.

Guru Tegh Bahadur (1621-75). Great-uncle of Guru Har Krishan. Was barred from Amritsar by Sikh rivals, so founded the Sikh center of Anandpur. Was beheaded in Delhi by Muslims for helping Brahmins avoid forcible conversion to Islam. who used force to make his subjects accept Islam.Aurangzeb had the ninth Guru Tegh Bahadur arrested and executed in 1675.

Guru Gobind Singh (1666-1708). Son of Guru Tegh Bahadur. Second only to Guru Nanak in importance, he is often shown prominently next to Nanak in Sikh art. Resisted oppression by Mughgal and Hindu authorities, exemplifying the Sikh ideal of the heroic saint-soldier. Founded the Khalsa and Sikh baptism, composed many poems, and nominated the Sikh sacred text as the final and enduring Guru.

The tenth and final Guru, Guru Gobind Singh Ji, bestowed the status of the eternal Guru upon the Guru Granth Sahib before passing away. From that moment on, Sikhs consider the Guru Granth Sahib as their eternal and spiritual guide. Sikhism has since grown into a significant religion with a rich cultural and historical heritage, centered around the teachings of its Gurus and the principles of equality, service, and devotion to the divine.

After the Gurus

The first military leader of the Sikhs to follow the Gurus was Banda Singh Bahadur.

He led a successful campaign against the Moghals until he was captured and executed in 1716.

In the middle of the century the Sikhs rose up again, and over the next 50 years took over more and more territory.

In 1799 Ranjit Singh captured Lahore, and in 1801 established the Punjab as an independent state, with himself as Maharaja.

He proved an adept ruler of a state in which Sikhs were still in a minority.

Although a devout Sikh, he took part in religious acts Muslims and Hindus too

Defeated by the British

After Ranjit Singh died in 1839 the Sikh state crumbled, damaged by vicious internal battles for the leadership.

In 1845-6 troops of the British Empire defeated the Sikh armies, and took over much Sikh territory.

The Sikhs rebelled again in 1849, and were defeated by the British, this time conclusively.

The Sikhs and the British Raj

After this final battle, the Sikhs and the British discovered they had much in common and built a good relationship. The tradition began of Sikhs serving with great distinction in the British Army.

The Sikhs got on well with the British partly because they came to think of themselves less as subjects of the Raj than as partners of the British.

The British helped themselves get a favourable religious spin when they took control of the Sikh religious establishment by putting their own choices in control of the Gurdwaras.

Good relations between Sikhs and British came to an end in 1919 with the Amritsar massacre.

[mkpenvs3000w23]

My Relationship with Nature

Hello everyone, I am excited to get this blog started and would love to welcome everyone on this journey with me!

I consider myself a nature loving person. Although the fast-paced lives I am sure most of us are living do not allow us to spend every second outdoors, it is something that I personally enjoy doing. My love for nature started when my parents would take me back to our village in Punjab, India, where most people lived farmer’s lives. The open fields, fresh vegetables, spending most of the time there outdoors was something I looked forward to every year. Walking through one of our familiar fields with my grandfather as he broke me a sugarcane and told me to eat it, is a memory that I always seem to associate with nature when I think of crops and fields in Punjab. My grandfather is the reason I feel I am connected to nature the way I am. All the animals he had, the tractors rides through the village, the pointing out specific crops and his favourites is what started my fondness of nature. Growing up in a Canadian-Punjabi household, farming has always been a crucial part of my life, specifically the summers. Whether this means growing our own fruits and vegetables or going out to local farms to see what we can collect. Due to COVID, my yearly visits back home to Punjab have been on a hold so one way I get to see the life I am missing out on over there is by video calling my cousins or doing similar tasks here in my home.

Now that I am older, I find I appreciate the little things in nature a lot more. Whether that be something as little as the squirrel that visits my backyard daily, sunsets, sunrises, hikes, apple picking, having tea with my mom outdoors, watering the plants and flowers with my dad, taking care of the indoor plants in my home, afternoon strolls in the neighbourhood, camping trips, playing soccer outdoors in the summers, skating outdoors in the winters and so much more.

I try to go camping with my family every summer and last summer we went to the provincial park: Algonquin. The view of the stars was surreal. I definitely will never forget the excitement I felt liking up at the big dipper that night. I also had the opportunity to take a nature walk in the dark and it was truly an amazing experience that ended with a nice stroll by the beach with he people I love.

I also had the opportunity to go to a farm in Caledon with my mom where we got to go into their open field of spinach and collect as much as we would like. The photo below was taken by me while my mom yelled at me to hurry up!

As my grandparents and parents are getting older, I really enjoy reminiscing with them about the times we spent when my siblings and I were younger. Somehow, no matter what the conversation is about, it ends up with us planning something outdoors which can really be anything from going on a walk spontaneously, to having a get together/ picnic in a park, to booking flights back home.

I would love to hear about your experiences with nature! Did the pandemic have an effect on your relationship with nature?

[onlinesikhstore]

Hameergarh Novel by Ram Saroop Ankhi Literature Punjabi Reading Book B38 New

Asshra Daandu Novel Ram Saroop Ankhi Literature Punjabi Reading Panjabi Book

Book Ref: B38

Novel by Ram Saroop Ankhi - Punjabi Reading Literature Book 

Punjabi Literature Book 

Pages 153. Paperback, Size approx 18cm x 12cm x 0.7cm, Weight approx 132g

Author: Ram Saroop Ankhi

Language: Indian Punjabi Gurmukhi

We have Punjabi Literature books of several Popular writes in stock, please message more information.

We have many other Punjabi books (Punjabi Alphabets, Punjabi Mini Stories, Punjabi word Sounds, Punjabi Pronunciation, Grand mother's Punjabi Stories with Morals etc.) listed in our shop to learn Punjabi and will personally recommend you all.

Should you have any queries please do not hesitate to contact us.

Free Royal Mail Economy Postage in UK. 

Postage discounts for multi-buys. 

Any questions please do not hesitate to contact us.

P.S. Colour of item may slightly vary due to camera flash and light conditions. Please note cover of paper may vary as publishers keep on changing front of books each time they publish new edition.

Please buy with confidence. 

Country/Region of Manufacture: India

Topic: Literature

Format: Paperback

Product Type: Reading Book

Educational Level: Comprehensive School,Primary School,Secondary School,Sixth Form College,Vocational School

Author: Ram Saroop Ankhi

Subject: Punjabi - Gurmukhi (Indian Punjabi)

Publication Year: 2019

Language: Punjabi

ISBN: Does not apply

[welidot]

Geeta Phogat

This Biography is about one of the best Professional Cricketer  of the world Geeta Phogat including her Height, weight, Age & Other Detail… Express info Real Name Geeta Phogat Nickname Not Known Profession Freestyle Wrestler Age (as in 2023) 34 Years old Physical Stats & More Info Height in centimeters- 162 cm in meters- 1.62 m in Feet Inches- 5’ 3½” Weight in Kilograms- 55 kg in Pounds- 121 lbs Eye Colour Black Hair Colour Black Wrestling of Geeta Phogat Category 55 kg freestyle International Debut Commonwealth Wrestling Championship in Jalandhar, Punjab (2009) Coach/Mentor Mahavir Singh Phogat (Father and coach) Records/Achievements • Won Gold medal in the 55 kg freestyle category at the 2010 Commonwealth Games. • First Indian woman wrestler to have qualified for the Olympics. Career Turning Point 2010 Commonwealth Games Personal Life of Geeta Phogat Date of Birth 15 December 1988 Birth Place Balali village, Haryana Zodiac sign/Sun sign Sagittarius Nationality Indian Hometown Balali village, Haryana School Not Known College MDU, Rohtak, Haryana Educational Qualifications Not Known Family Father- Mahavir Singh Phogat (Wrestler)Mother- Shobha KaurBrother- ModuSister- Babita Kumari (Westler), Sangita Phogat, Ritu Phogat Religion Hinduism Hobbies Travelling, Running Boys, Affairs and More Marital Status Married Affairs/Girlfriends Not Known Husband Pawan Kumar (Wrestler, m.2016-present) This Biography written by www.welidot.com Read the full article

[bloggerfromouttaspace]

Religious Views

For a very long time, I have pounded over the meaning of religion and where I belong. I still found nothing at the end. For I am a Sikh without its knowledge of its descent imbibed by the western tradition of Christianity.  

For me as a whole god is nothing but one, god is what is in every little thing we do. God is present in every country regardless of church, kuil, mosque, temple, or a religious venue, god is still one that everyone prays nor worship for the bread and butter of every daily living.  

When I was a child I had been lost of the motherhood of my tongue, for some reason I have always spoken and thought in English without the genuine curiosity of my own religion as being ‘’Khalsa’’, warrior. I had always enjoyed the western culture since a young age.  

When I had grown to my adolescent years, I had become aware of a certain energy that made me stand out among the rest, where my face had the identity of a khalsa, but my voice had the essence of a typical white boy.

I had stood out among the rest, without a clue of where I belong or where I am even from.  

I am a Punjabi Indian descent that was born in multinational country where Muslim Chinese and Indian had a say on it. Muslim’s originated from the land itself and the Chinese empire took over to endure and establish multiple business and the Indians were brought along with the Britain's during the world war sequence.

They were natural aboriginals, Islam was introduced by the Persians during the 15th century along with Indian traders to establish a law of order for freedom and democracy, as they like to pronounce – MERDEKA, where in 1957 Malaysia received its independence against the colonisation of mining rubber metal and gold by the Britain.  

How do I know this ? Let's continue on the fact that I am a foreigner wherever I go, I am what they call a 3rd generation Indian. In simple terms, it is the lost touch of my own religious values as it I got more immune to the surrounding religions that I was raised in.  

This is where I hate to admit it, as I am a Punjabi from Punjab that was born in Malaysia and raised in New Zealand. I still do not know the laws behind, the most righteous religion of them all in my opinion is Sikhism. Judging by the history of my own, men came from a small village fighting rights against corruption against the Muslim and Hindus for generations but yet we don’t have a place we can call home, do we ? We are well spread, mostly lost, emotionally drained of the truth of when we as Khalsa’s will put down the sword and retired in independence with peacefulness across the nation or even one nation.   

That’s enough history lessons, let me explain my own. I am imbibed by the western society where I found love for Jesus Christ through relationships that made me and my life sour. I have always tried to learn about the bible as it is in English and a way for me to understand what god is telling me during my difficult moments. I found love for Christianity.  

Through my journey with Christ and learnings I have perceived the knowledge of common law and order place against churches, that creates gossip after one another for growth, or the worship that we pray to endure such energy, either way you can spit it out in the streets or at church, Christ lives inside us and is with us everywhere we go. Familiar? As I mentioned, god is one, and I am pretty sure you know that god lives inside us, and no matter what kind of what god it is. It is call GOD, the one who provides, that is the meaning of god. There are over 2,500 to 18,000 different kind of gods in this world and people worship for one reason and one reason only, is to be provided by the provider, where in any way you can have conversations about it, you will still end up calling that positive deity GOD.  

As being said and spoken of independence and world war, we live in a very old world. Where many have come and gone, struggled to worship and provide their families what was being provided to them by a certain provider, where It's still the three same letters god. So plenty of cosmologies, histories, myths that took place for it to be called a modern civilization. As they saw the younger generation being more lazy and less stressed about life and growth, religious views are a good strategy to keep the family focused on achieving their goals, hence to provide a better civilization with more production of work and mental growth for independence.  

I personally think it is the war of who came first and created it all and who stood out among the rest.

Being corrupted by greed is what torments this world, where money could build hospitals, but it can also burn down a family or church. For the oppressors to acquire control and pride in doing so to feel like a general leader for shellfish egotistic esteem they find in themselves. Leaves the poor poorer and the richer rich I guess.  

The moral of the story is that god is one all that provides is god, and it is one that provides, to remember that think of yourself as a one-year-old and your god are your parents, that provides and gave you such life to walk or stand. Regardless of any manners you were taught in school, respect is one I believe people should ponder their emotions about to avoid such corruption in civilization, heck I mean racism from one tone to another. Whole Different story in today's world, mate !

God is one, god is all, god provides, god is inside, it cannot be seen, it can only be felt, so what are your thoughts about what I just said??? God is only one right.  

[experion]

Amritsar plot for sale | Experion

Golden opportunity in the city of the Golden Temple!

The beautiful city of Amritsar has a host of luxurious possibilities en route to Darbar Sahib where Experion Virsa is located. It is a grand 93 Acre (37.635 Hectare) of lush landscape and serene vistas offering the blend of tradition and modernity to its residents. Experion Virsa is crafted to represent the Punjabi culture, its rich heritage, and its philosophy of the external meets the internal through the symbolic reference of Miri and Piri at the Entrance Gate. The most marvellous property in Amritsar where residents get to embrace the outstanding privileges of world-class amenities, good connectivity to the major attractions as well as commercial hubs, public institutions such as school and healthcare, etc.

A lucrative township with all the luxuries of living a truly fulfilling life, Virsa is an iconic dreamscape for people looking to invest in properties. There are 5 main Chowks namely Raavi, Satluj, Beas, Chenab, and Jhelum named after the 5 rivers of Punjab also representing the significance of the holy number of 5. The Chowks are planned based on the vernacular village patterns to foster connection and the spirit of togetherness during festivities.

The property has a wide-ranging array of amenities including beautiful walkways for morning or evening strolls, a Gazebo, Amphitheatre, Multi-purpose Court for Sports and recreational activities, Kids’ Play Area, surrounded by ample greenery and breezy calmness. This property for sale in Amritsar is a terrific investment for people who want to embrace the integration of culture and worldliness and live a holistic lifestyle that feels rewarding in all aspects of life.

You can build the home of your dreams to accommodate your family and the upcoming generation or to enjoy the same as a vacation home far from the hustle and bustle of the city. The picturesque landscape with natural light and clean air, the view to wake up to, and the atmosphere of state-of-the-art privileges makes it an unmissable property in Amritsar worthy of investment at a time when the world is looking to have a space of comfort and luxury away from the clutter and noise of city life flooded with pollution and stressful living.

Enjoy the balance of incredible bliss at Experion Virsa and discover the joy of living a hustle-free and harmonious life. 

[musicverse11]

Exploring the Sufi Legacy of Hans Raj Hans

Hans Raj Hans, a name synonymous with soul-stirring music and powerful vocals, is a celebrated figure in Indian music, particularly in Punjabi and Sufi genres. His contributions have transcended boundaries, making him a household name across cultures and generations. Known for his ability to evoke emotions through his rich voice, Hans Raj Hans has gifted the world songs that resonate with the essence of love, spirituality, and life’s myriad experiences. In this article, we delve into the timeless appeal of Hans Raj Hans, tracing his journey from humble beginnings to becoming a global musical icon.

A Humble Beginning in Punjab

Born in a small village, Shafipur, in Punjab, Hans Raj Hans grew up surrounded by the rich traditions of Punjabi folk music. From a young age, he showed an affinity for music, often inspired by the cultural and religious melodies that were an integral part of his upbringing. His deep, resonant voice quickly set him apart, and it was clear that he was destined for greatness.

Hans Raj Hans received formal training in classical music, which laid the foundation for his mastery over diverse genres. His mentor, Ustad Puran Shah Koti, played a pivotal role in shaping his musical sensibilities. Under this guidance, Hans Raj Hans developed a profound understanding of the emotional and spiritual aspects of music, a trait that would define his career.

Key Milestones in His Music Career

Hans Raj Hans’s entry into the music industry marked the beginning of an illustrious journey. His unique ability to blend the earthy tones of Punjabi folk with the transcendental vibes of Sufi music set him apart. Over the years, he delivered numerous chart-topping hits that are still celebrated today.

One of his earliest and most iconic songs, Dil Chori Sada Ho Gaya, became an instant classic. The song’s catchy melody and heartfelt lyrics struck a chord with listeners and solidified his position as a leading Punjabi singer. This was followed by several other hits like Nach Punjaban and Ik Kudi Jida Naam Mohabbat Hai, each showcasing his versatility and deep connection to the music.

Hans Raj Hans also ventured into Bollywood, lending his voice to memorable tracks such as Dil Tote Tote Ho Gaya from the movie Bichhoo. His ability to convey complex emotions through his voice made him a favorite among music directors and fans alike.

The Sufi Influence

One of the defining aspects of Hans Raj Hans’s music is its spiritual depth. Deeply inspired by Sufi philosophy, his songs often explore themes of love, devotion, and the divine. Tracks like Aaja Nachle and Mitti Da Bawa reflect his inclination towards the mystical and spiritual aspects of life.

His music serves as a bridge between the material and the spiritual, offering listeners a sense of solace and connection. Hans Raj Hans’s commitment to preserving and promoting the Sufi tradition has earned him accolades not just in India but globally. His concerts and performances, infused with Sufi elements, continue to mesmerize audiences worldwide.

Global Recognition

Hans Raj Hans’s appeal is not limited to India. His music has crossed borders, earning him fans from all corners of the globe. Through international tours and collaborations, he has introduced Punjabi and Sufi music to audiences who might not have encountered these genres otherwise.

Notably, his collaborations with Western artists have helped create a fusion of sounds that appeal to a global audience. This blend of traditional and contemporary music highlights Hans Raj Hans’s adaptability and innovative spirit.

Impact on Punjabi Music and Culture

Hans Raj Hans’s contributions have played a significant role in shaping the landscape of Punjabi music. At a time when Punjabi music was primarily regional, his efforts helped bring it into the mainstream. His ability to infuse traditional Punjabi folk with modern sounds made the genre more accessible to younger generations.

Beyond his music, Hans Raj Hans is an ambassador of Punjabi culture. His commitment to preserving the language and traditions of Punjab is evident in his work and public engagements. He has inspired countless artists, proving that cultural roots and global appeal can coexist.

Legacy and Influence

Hans Raj Hans’s music has left an indelible mark on the hearts of his listeners. Over the years, he has received numerous awards and honors for his contributions to music and culture. His ability to connect with his audience, regardless of age or background, is a testament to his talent and authenticity.

His influence extends beyond the world of music. Hans Raj Hans has also ventured into politics, using his platform to advocate for social and cultural issues. Despite his political commitments, he continues to be an active and passionate musician, ensuring that his legacy remains alive and vibrant.

Conclusion

Hans Raj Hans journey is one of passion, perseverance, and unparalleled talent. From his humble beginnings in Punjab to becoming a global icon, he has remained true to his roots while continuously evolving as an artist. His songs, steeped in emotion and spirituality, have the power to move hearts and transcend boundaries.

As we celebrate his timeless appeal, it’s clear that Hans Raj Hans is not just a musician but a cultural phenomenon. His music will continue to inspire and connect people across the world for generations to come.

Are you a fan of Hans Raj Hans’s music? Share your favorite song in the comments below! Don’t forget to explore our curated playlist of his iconic tracks and immerse yourself in the magic of his voice. Whether you’re revisiting old favorites or discovering his music for the first time, Hans Raj Hans promises an unforgettable journey through sound and soul.

[my-music-1460]

Karan Aujla’s Top Songs: A Playlist for Every Mood

Karan Aujla, a name synonymous with modern Punjabi music, has transformed the industry with his unmatched talent, captivating lyrics, and unforgettable melodies. Known as a lyrical genius and an artist who speaks directly to the hearts of his fans, Karan Aujla has carved out a niche as one of the most influential figures in the Punjabi music scene. With chart-topping hits and a global fanbase, Karan Aujla has become a voice for the youth and a symbol of resilience and success.

This article takes you through the incredible journey of Karan Aujla, from his humble beginnings in Punjab to his rise as a global icon. Along the way, we’ll explore his challenges, achievements, and the unique impact he has made on Punjabi music and culture. Whether you’re a longtime fan or just discovering his music, the story of Karan Aujla is one of passion, perseverance, and creativity.

Early Beginnings in Punjab

Born on January 18, 1997, in Ghurala, Punjab, Karan Aujla grew up surrounded by the rich cultural traditions of Punjabi music and poetry. From a young age, he showed a keen interest in writing and often penned lyrics that reflected his experiences and dreams. Tragedy struck early in his life with the loss of both his parents. This profound loss shaped his outlook and became a driving force behind his music, which often speaks of perseverance and overcoming adversity.

Karan’s love for music didn’t go unnoticed. His lyrical talent began to attract attention when he wrote songs for local events and gatherings. However, he knew that reaching his goals would require hard work, persistence, and a move beyond his small village.

Breaking into the Punjabi Music Industry

Karan Aujla’s path to fame wasn’t without its hurdles. He started as a lyricist, writing songs for other artists while working tirelessly to make a name for himself. His big break came when he collaborated with established artists like Deep Jandu and Elly Mangat. Songs like “Property of Punjab” and “Soch” quickly gained traction, showcasing his talent for crafting lyrics that resonate deeply with listeners.

Despite his early success as a songwriter, Karan Aujla dreamed of stepping into the spotlight as a singer. In 2016, he released his debut single, “Property of Punjab,” which became a hit and marked the beginning of his singing career. From there, his rise was meteoric.

A Hitmaker Like No Other

Karan Aujla’s discography is a testament to his versatility as an artist. Whether it’s the hard-hitting beats of “Don’t Look,” the cultural pride in “Chitta Kurta,” or the romantic ballad “Jhanjar,” each song showcases his ability to blend modern sounds with traditional Punjabi influences.

His lyrical style is a mix of storytelling and emotional depth, touching on themes like love, ambition, struggle, and success. Tracks like “Sheesha” highlight the vulnerability and heartbreak that listeners relate to, while songs like “Mexico” and “Let ’Em Play” exude confidence and swagger.

Karan’s collaborations with top artists and producers like Bohemia, Gurlez Akhtar, and Deep Jandu have further cemented his status as a powerhouse in the music industry. Each collaboration brings a fresh dimension to his music, ensuring that every release feels new and exciting.

Global Appeal and Cultural Impact

One of the most remarkable aspects of Karan Aujla’s career is his ability to bridge the gap between Punjabi music and global audiences. His songs have consistently trended on platforms like YouTube and Spotify, drawing listeners from all over the world. This global reach has made him a cultural ambassador, representing Punjabi music on an international stage.

Karan’s music resonates with the Punjabi diaspora, offering a sense of connection and pride. His lyrics often celebrate Punjabi traditions, language, and identity, making him a voice for millions of people who see their stories reflected in his work.

Beyond his music, Karan Aujla has become a style icon and a role model for aspiring artists. His journey from humble beginnings to global fame serves as proof that hard work and authenticity can break any barrier.

Challenges and Rivalries

Like any successful artist, Karan Aujla has faced his fair share of challenges. From controversies and rivalries within the Punjabi music industry to the pressures of staying relevant in a fast-paced world, he has navigated it all with determination and focus.

Despite occasional criticism and misunderstandings, Karan has remained steadfast in his mission to create meaningful music. His ability to rise above negativity and focus on his craft has earned him admiration from fans and peers alike.

The Legacy of Karan Aujla

As an artist, Karan Aujla has not only delivered hit songs but also redefined what it means to be a modern Punjabi singer. He has brought innovation to the industry by blending traditional Punjabi music with contemporary influences, creating a sound that feels both timeless and fresh.

Karan’s music isn’t just entertainment; it’s a reflection of his journey, his struggles, and his triumphs. For fans, his songs are more than melodies — they are life lessons and sources of inspiration.

Conclusion Karan Aujla has become a revolutionary voice in Punjabi music, inspiring millions with his talent, passion, and resilience. From his humble beginnings in Punjab to his global success, Karan Aujla’s journey is a testament to the power of perseverance and authenticity. His music has not only entertained but also connected people across cultures, making him one of the most celebrated artists in the industry.

As he continues to push boundaries and innovate, Karan Aujla’s legacy in Punjabi music is only growing stronger. For fans, he is more than just a singer — he is a storyteller, a cultural icon, and a symbol of hope. With every song, he reminds us that dreams can become reality with hard work and determination.