~~~~Punjabi Love Stories N culture~~~


This thread is mah dedication to all the punjabis arnd the wrld....who r in india or r away frm their motherland n miss it alot.....
i'll keep postin stuff abt pnjab over ere n ne1 else who wanna contribute over ere is free to do soo as well.....:um :um


Mirza–Sahiban, a love-lore is a treasure of Punjabi literature. It is a romantic tragedy. Sahiban was another love-lorn soul. Shayer Pillo raves about her beauty and says," As Sahiban stepped out with a lungi tied around her waist, the nine angels died on seeing her beauty and God started counting his last breath…"

Mirza and Sahiban who were cousins and childhood playmates, fell in love with each other. But when this beauty is about to be wedded forcibly to Tahar Khan by her parents, without any hesitation she sends a taunting message to Mirza, whom she loves, to his village Danabad, through a Brahmin called Kammu.

"You must come and decorate Sahiban’s hand with the marriage henna."

This is the time you have to protect your self respect and love, keep your promises, and sacrifice your life for truth. Mirza who was a young full-blooded man, makes Sahiba sit on his horse and rides away with her. But on the way, as he lies under the shade of a tree to rest for a few moments, the people who were following them on horseback with swords in their hands catch up with them.
Sahiba was a virtuous and a beautiful soul who did not desire any bloodshed to mar the one she loved. She did not want her hands drenched in blood instead of henna. She thinks Mirza cannot miss his target, and if he strikes, her brothers would surely die. Before waking up Mirza, Sahiban puts away his quiver on the tree. She presumes on seeing her, her brothers would feel sorry and forgive Mirza and take him in their arms. But the brothers attack Mirza and kill him. Sahiban takes a sword and slaughters herself and thus bids farewell to this world.

Innumerable folk songs of Punjab narrate the love tale of Sassi and Punnu. The women sing these songs with great emotion and feeling, as though they are paying homage to Sassi with lighted on her tomb. It is not the tragedy of the lovers. It is the conviction of the heart of the lovers. It is firmly believed that the soil of the Punjab has been blessed. God has blessed these lovers to. Though there love ended in death, death was a blessing in disguise, for this blessing is immortalized.

Waris shah who sings the tale of Heer elevates mortal love to the same pedestal as spiritual love for God saying," When you start the subject of love, first offer your invocation to God". This has always been the custom in Punjab, where mortal love has been immortalized and enshrined as spirit of love.

Just as every society has dual moral values, so does the Punjabi community. Everything is viewed from two angles, one is a close up of morality and the other is a distant perspective. The social, moral convictions on one hand give poison to Heer and on the other make offerings with spiritual convictions at her tomb, where vows are made and blessings sought for redemption from all sufferings and unfulfilled desires.

But the Sassis, Heers, Sohnis and others born on this soil have revolted against these dual moral standards. The folk songs of Punjab still glorify this rebelliousness.

"When the sheet tear,
It can be mended with a patch:
How can you darn the torn sky?
If the husband dies, another one can be found,
But how can one live if the lover dies?"

And perhaps it is the courage of the rebellious Punjabi woman, which has also given her a stupendous sense of perspective. Whenever she asks her lover for a gift she says,

" Get a shirt made for me of the sky

And have it trimmed with the earth"




The word "Punjab" is made up of two Persian words -Panj- and -Aab-. Panj means five and Aab means water. This name was probably given to this land possibly in an era when this region came into close contact with Persia. The Punjab was known as land of five rivers because of the five rivers that ran through it. They are Indus, Ravi, Beas, Sutlaj and Ghaggar. Prior to Persian period this region was known by different names at different times. Probably, at the height of its glory it was known as Sapta Sindhu, land of the seven rivers, namely Sindhu (Indus), Vitasta (Jehlum), Asuhi (chenab), Purshin (Ravi), Vipasa (Beas), Satadru (Sutleg) and Saruri (Saraswati). The last one is a dried up stream now and its traces are found in the present seasonal streams that flow near Pehowa in Haryana.

Punjab is said to have derived its name from the five rivers that flow through this region. The Indus, the Sutlej, the Beas, the Ravi and the Ghaggar which water this state make it a part of the northern fertile plain.

Prior to Persian period this region was known by different names at different times. Probably, at the height of its glory it was known as Sapta Sindhu, land of the seven rivers, namely Sindhu (Indus), Vitasta (Jehlum), Asuhi (chenab), Purshin (Ravi), Vipasa (Beas), Satadru (Sutleg) and Saruri (Saraswati). The last one is a dried up stream now and its traces are found in the present seasonal streams that flow near Pehowa in Haryana.

During Greek occupation, the territory had shrunk into the area covering the five rivers. It was a region that formed parts of the Indus Valley civilization.

The Aryans settled in this region in about 1500B.C. It was in about 900B.C that the battle of Kurukshetra mentioned in the Epic Mahabharata was believed to have taken place in Kurukshetra.

In the early, 19th century the British established their influence. After independence this region witnessed mass migration and distribution of property. In 1947 when India was partitioned, the larger half of Punjab went to Pakistan. In 1966 the Indian smaller half was further divided into three: Punjab, Haryana and Himachal Pradesh.


>>>>>sports in punjab<<<<<

In villages which formed the first habitation of civilised man rural sports grew out of sheer necessity. The need for cultivating individual strength for labour on the fields, the interdependence within the community and need of defence, joint defence against onslaughts of a common foe and dangerous animals must have given birth to sports like wrestling, running, jumping, weightlifting and such performing arts as of measuring
strength by holding wrists, twisting hands. Kabaddi which is another expression of the same spirit has become the mother of games in Punjab.
In order to toughen the frames and steel the minds of his followers Guru Hargobindji had started the tradition of holding wrestling bouts within the precincts of Akal Takht Sahib and it is mostly because of the fillip that he gave and the seal of ethics that he put on them that sports become a proud facet of life in Punjab. On the common grounds of villages, in the fairs, during the festivals, at the hermitages of pirs, graves of preceptors, wrestling became a part of high recreation. Villages adopt and feed wrestlers and also give prizes to them as a matter of honour in Punjab today.

During the Hola Mohalla celebrations at Anandpur Sahib tent pegging competitions, archery, fencing and riding competitions, gymnastic and acrobatic displays which the Nihangs put up and the tournaments held at Diwali have a hoary history. To the Punjabis goes the distinction of organising rural games into tournaments.

Almost sixty years ago when the Grewal Sports Association had begun to hold competitions in rural sports at Village Quilla Raipur little would have anyone thought that this tournament will become a movement in Punjab.

Today in almost 7000 villages in Punjab in one decade or the other rural sports competitions are being held. Rural folk organise them. It is they who extend all hospitality to the competitors also. In fact these village sports have opened the floodgates of village development.

Before Independence in 1947 major importance was given only to Kabaddi and wrestling, after Independence the circle of rural sports also got widened. The rustic "Khido Khoondi" (literally a ball made out of cuttings of cloth and a stick twisted at the end like a flat hockey blade) was replaced by proper hockey and players from villages, having no facilities beyond uneven grounds to play began to dominate in the game. Twelve of our country-s greatest hockey players have come out of a single village called SANSARPUR in Jalandhar District.

Recently not only revival of sports fairs has taken place in Punjab but their number has also increased tremendously. Twenty years ago, for instance, their number was limited to

. Babehali-di-Chhinj,

. Bhaggowal-di-Chhinj,

. Shikar-Macchian di-Parewi,

. Jaura-Chhatra-di-Parewi,

. Bhomey-Wadaley-di-Chhinj,

. Quilla Raipur-s sports,

. Shanker-di-Chhinj

. Munun-honey-di-Chhinj etc.

Now sports meets are held almost in every significant village in Punjab.

Following the Kila Raipur Rural Sports meet the Kalgidhar Tournament of Kamalpur has also completed half-a-century. Dhudike-s Lala Lajpat Rai Memorial Sports Fair has completed three decades. Gujarwal, Mullanpur, Sahnewal, Ghungali Rajputtana Hambla., Dhamto are flourishing. The -small sports meets of Lalto Kalan, Dhurkot, Rauni, Dyalpur, Rurka Kalan, Bhinder Kalan, Duare-ana are gaining stature day by day.

Three types of competitions are held during rural meets, Purely rural games : Kabaddi, Wrestling, Weight-lifting etc. Modern sports like athletics, hockey, football, volleyball, cycling, handball etc. Performing sports like acrobatics, twisting an iron-rod by placing it on Adam-s apple, passing tractor over the rib-ease, cracking a big stone by placing it on the chest etc. Now another colour is also being added to these sports fairs. They have got intermixed with folk singing when sun sets after the days sports competitions the notes of music begin to emanate and singing continues, sometimes, late in the night. Music contest that was held between Karamjit Dhuri and Jagmohan Kaur at Kila Raipur is still fondly remembered. At the Gujarwal Meet the singing of Parminder Sandhu, Hans Raj Hans and Surinder Chhinda and at fairs of Majha region the notes o Toombi (one-stringed instrument) of Amarjit remain fixed in the minds of the people.

Villagers are not just fond of their own competitions they also like to size-up the skill and power of their animals like bulls, horses, dogs on the sports ground. Bullockcart racing has become a passion in Punjab. Because of a ban on hunting, hound-races are held in Punjab by dangling a bait of fake hare before them. At places cock-fights are also held and pigeon fights are contested. In some parts of Punjab people indulge in fighting a bull by bare hands.

Rural Sports are a personification of the virility of Punjab.

Source : Punjab govt website


>>>>Punjabi and sikh hospitality<<<<

The culture of Punjab, from among the cultures of the world, has its own unique fragrance. It is unmatched. The scent of this fertile land is such in which the warmth of you-are-my-own is inborn. All communities hold pride in their traditions and the Punjabis whose open-mindedness has become proverbial also hold their unique tradition of hospitality high in their estimation as well as in their values of life. A guest in Punjab is considered as a representative sent by God.

Hospitality promotes brother-hood and holds a special significance for bringing people closer, love and kindness flow Out Of it and in Punjab they say that the more you love the more it multiplies and you receive back many more times the kindness that you give.

The land of Punjab which is variously described as the land of the Gurus, Pirs and the warriors, as a matter of faith believes in earning honest living through hard labour and in sharing the Fruits of this labour with others without expecting any returns. Hospitality is a living aspect of our culture which is shown even to the migratory birds who seek sojourn here.

Punjabis don-t profess and practice hospitality in their own land only but carry it, untainted and virgin to the lands where they emigrate and keep alight the zest of humane love which is an organic trait of their culture. There in no country in the world where the have not created waves.

Hospitality binds people together in bonds of love, it increases the circles of friendship and makes the atmosphere aglow with human warmth. Punjabis have proved this in all corners of the world in seemingly alien lands and because of these qualities they have been willingly accepted as useful, responsible citizens of the world, warm neighbours and good friends.

Man is a social animal and hospitality is an initimate aspect of social intercourse in which Punjabis excel. When the British landed in Punjab as victors they were astonished to find that every little village and every mohalla in the larger cities of Punjab had special places to receive and honour guests and that the people of this land were irrepressible extroverts. The District Gazetteers of the time bring forth Punjab-s generous hospitality in bold relief.

Although Punjab has received hospitality as a God-s gift yet, on account of recent disturbances and rising prices it is coming under strain in the cities of Punjab. However, in villages it still remains supreme. It resides in the soul of rural folks. Reach a home in the middle of the night, the ladies will happily get up and cook fresh food for you. You can-t pass by certain vilIages without enjoying hospitality. You-ll be looked after so long as you stay. You will be warmly sent off, not empty handed, but with a gift of whatever is available in the house. Like all other human traits of the people of Punjab their hospitality is also guileless, rare and intense. It is an ubiquitous theme of Punjabi folk lore. When the crow, sitting atop the roof, crows, or dough when it is being kneaded bubbles, folk songs tell us that these are auspicious omens which convey that a guest is on his way. There are several other sayings which speak of the pleasures that are derived by looking after visitors.

Good habitat, laughter, playfulness and love form the environment in which hospitality grows. May the culture of this blessed land of the five rivers perpetuate and ever grow !


>>>>punjabi weddin traditions<<<<

Throughout India, most marriages are arranged by the couple’s families and a generation ago it was not uncommon for bride and bridegroom to meet for the first time at the marriage ceremony itself. Nowadays, the personal preferences of the young people are given greater importance and families accept the children’s’ wish to get to know the potential spouse before making a
commitment. Given the fact that marriage in India represents a very strong, lifetime commitment and society accepts divorce only in the most extreme circumstances, this is a very understandable wish.

As in every society, Punjabi society has its traditions to mark every stage of life from birth to death. Perhaps no other life-event is more surrounded by tradition than marriage.

After the young people have made up their mind to marry, the first step is a simple ceremony called rokai or thaka. The girl’s father, accompanied by some friends and relatives, visits the young man’s house and presents sweets and a small gift of money. The engagement ceremony, or mangani, takes place when the boy’s family returns the visit and in the presence of friends and relatives the intended marriage is announced. Prayers are said at this time, and the couple exchange gifts.

The wedding itself is a grand affair stretching over several days and attended by all the relatives and innumerable friends. For nights before the ceremony, women gather to sing and dance. The bridegroom’s entourage, the barat, has its own customs to observe – more singing and dancing, decking up the bridegroom, tying a sort of ornamental veil, the sehra, over his face, leading him in procession, often on horseback, to the marriage venue to the accompaniment of a brass band. Milani is the ceremonial welcome of the barat at the gate of the marriage venue – more gifts change hands with the bridegroom’s family on the receiving end. Feasting is on a lavish scale.

The Hindu bride and bridegroom along with their parents will sit around the sacred fire while pandits chant the marriage mantras. They are deemed to be married after they have walked around the sacred fire lawan phere. The Sikh couple will sit before the holy book, the Guru Granth Sahib, while prayers are said and the granthi instructs them on the duties of marriage; finally they will walk around the Guru Granth Sahib. Prasad, a buttery, wheat-flour based sweet, is distributed to all present and signals the completion of the ceremony.

After this, both Sikh and Hindu weddings are marked by more feasting. The concluding item is doli, literally "palanquin", when the bride is given an emotional send off to her new home and family. More ceremonies await the bride at her husband’s home but the main extravaganza is over. Another point of difference between Hindu and Sikh marriages is that Hindu marriages are usually performed at night, while Sikh marriages are performed in the morning.

A sect of the Sikhs, the Namdharis, as an article of faith, marry very simply and often in ceremonies where many couples are married at the same time. The parents of the boy and the girl settle the marriage but the approval of the head of the Namdhari sect is essential. Unlike Hindu and conventional Sikh marriages, dowry is not a part of the Namdhari marriage and the couples are dressed in simple white clothes. The scarves worn by the girl and boy and knotted together, and hymns from the Granth Sahib are sung.



>>>>Punjabi Festivals - Baisakhi<<<<

Baisakhi generally falls in the first half of April. It is the birthday of Khalsa. This is also a threeday-celebration at great centres and one-day celebration at other places. Kirtans, kathas, lectures and langars, form the essential parts of the day-s function. Every Sikh family is out to the gurdwara. They are joined by Hindus also in this celebration
Baisakhi generally falls in the first half of April. It is the birthday of Khalsa. This is also a threeday-celebration at great centres and one-day celebration at other places. Kirtans, kathas, lectures and langars, form the essential parts of the day-s function. Every Sikh family is out to the gurdwara. They are joined by Hindus also in this celebration


>>>>>Punjabi Festival- Hola Mohalla<<<<<<

In India a festival named Holi is celebrated annually in remembrance of the legend of Prahlad. On the same day this festival is also celebrated at Anandpur Sahib in which thousands of people take part. Guru Gobind Singh started it as a gathering of Sikhs for military exercises and mock battles on the day following the Indian festival of Holi. The mock battles were followed by music and poetry competitions. The Nihang Singh-s carry on the martial tradition with mock battles and displays of swordsmanship and horse riding. Apart from feats of bravery there are also Kirtan Darbars held in the presence of the Holy Guru Granth Sahib Ji where kirtan and religious lectures take place. The festival culminates in a large parade headed by the nishan sahibs of the gurdwaras in the region. Hola Mohalla is held around the middle of March


>>>>Punjab the land of festivals n Joy<<<<<

There are numerous Sikh fairs and festivals. Some are of local importance as Maghi of Muktsar and Hola Mohalla of Anandpur. The most important festivals are observed by the Sikhs wherever they are. On such occasions the whole Sikh families of a particular place gather in a gurudwara. It is properly decorated and illuminated. The Granth is read constantly. Hymns are sung in chorus or by professional Sikh singers. Prayer is said. Sweet pudding (karah prasad) is distributed in the whole congregation. In hot weather sweetened and iced water is served at various places. Houses are lighted in the evening. A free langar at the main gurudwara is a must for every fair and festival. As the congregations gather in thousands, the festival is usually converted into a fair. Innumerable shops, stalls, recreation centers spring up everywhere for the shopping and entertainments of visitors. The fair begins a day before and ends a day after the actual day of celebration.


>>>>>Punjabi Festivals- Lohri: The Dawn of New Year In Punjab<<<<<<

SUNDER MUNDRIYE.......Hoey..... Among the popular festivals enriching the varied culture of India, is the festival of Lohri. Lohri "The Bonfire Festival" is celebrated on 13th January every year. It is a festival that marks the solar equinox and the sun starts moving towards Uttarayan (North). People specially the farming community of Punjab celebrate it with a lot of zeal and enthusiasm. Bonfires, songs and dance til Jaggery and peanuts are the essence of Lohri. Punjab being a predominantly agricultural state that prides itself on its food grain production it is little wonder that its most significant festival is Baisakhi.Baisakhi (also called Vaisakhi) is a harvest festival which is celebrated on the thirteenth day of April according to the solar calendar. It is celebrated in North India, particularly in Punjab and Haryana, when the rabi crop is ready for harvesting. This tough agricultural operation is rendered into a lighter occupation by merry community festivities such as the Bhangra dance by men, who pound the ground with vigorous steps accompanied by singing.

Women, too, break into a revelry of dances, principally the Gidda dance, executed with fervour and rhythmic exactitude. On these occasions, men and women adorn themselves with gay-coloured clothes and traditional jewellery. Generally, the sites of these festivities are on the banks of the rivers which have their sacred import with myths and legends woven around their origin and names.

In the morning on Lohri day, children go from door to door singing and demanding the Lohri 'loot' in the form of money and eatables like til (sesame) seeds, peanuts, jaggery, or sweets like gajak, rewri, etc. They sing in praise of Dulha Bhatti, a Punjabi avatar of Robin Hood who robbed the rich to help the poor, and once helped a miserable village girl out of her misery by getting her married off like his own sister.

In praise of Dhulla Bhati they sing a song.
Sundar Mundariye....
Tera kaun vichara..ho
Dulla Bhatti walla..ho
Dulle ne ti viahiyi..ho
Saer Shakar payi..ho
Kudi de boje payee..ho
Shallu kaun samete..ho
Chacha galee dese..ho
Chache choori kutee..ho
Zamindaran lutee..ho
Zamindara sidaye..ho
Gin-gin pole layee..ho
Ik pola reh gaya..ho
Sipahi farh ke lei gaya..ho
Aakho mundao taana..
Mukai da dana..
Aana lei ke jana..

In the evening, with the setting of the sun, huge bonfires are lit in the harvested fields and in the front yards of houses and people gather around the rising flames, circle around (parikrama) the bonfire and throw puffed rice, popcorn and other munchies into the fire, shouting "Isar aye dilather jaye" (May honor come and poverty vanish!), and sing popular folk songs. This is a sort of prayer to Agni, the fire god, to bless the land with abundance and prosperity. After the parikrama, people meet friends and relatives, exchange greetings and gifts, and distribute prasad (offerings made to god). The prasad comprises five main items: til, gajak, jaggery, peanuts, and popcorn. Winter savories are served around the bonfire with the traditional dinner of makki-ki-roti (multi-millet hand-rolled bread) and sarson-ka-saag (cooked mustard herbs).

Bhangra dance by men begins after the offering to the bonfire. Dancing continues till late night with new groups joining in amid the beat of drums. Traditionally, women do not join Bhangra. They hold a separate bonfire in their courtyard orbiting it with the graceful gidda dance.

The day following Lohri is called 'Maghi', signifying the beginning of the month of Magh. According to Hindu beliefs, this is an auspicious day to take a holy dip in the river and give away charity. Sweet dishes (usually kheer) are prepared with sugar cane juice to mark the day.



>>>>>Punjabi Folk Dances - Jhummar<<<<

This dance has originally come from Sandalbar (now in Pakistan), but is now very much a part of Punjab folk heritage. It is a dance of graceful gait, based on specific Jhumar rhythm. The Jhummar is a dance of ecstasy. It is a living testimony of the happiness of men. Any time is Jhummar time especially during Melas, weddings and other major functions and celebrations. Performed exclusively by men, it is a common feature to see three generations - father, son and grandson - dancing all together. There are three main types of jhummar, each of which has a different mood, and is therefore suited to different occasionally, reason of its predominating mood
This is also performed in a circle. The dancers dance around a single drummer standing in the center. Dancers circle around the drummer, and keep up a soft, sibilant chorus as they dance.It's costumes are the same as that of Bhangra. It is danced to the tune of emotional songs. The dance is without acrobatics. The movement of the arms only is considered its main forte. Toes are musically placed in front and backwards and turnings are taken to the right, sometimes the dancers place their one hand below the ribs on the left and gesticulate with the right hand. This dance does not tire out its performers and it is normally danced on moonlit nights in the villages away from the habitation. It is mostly danced by tribal Sikh professional acrobats and has yet not been owned by all Punjabis. The dancers of this dance let-off a sound, "dee dee" in tune with the beat of the dance which adds to its grace. This dance has also been integrated into Bhangra.



>>>>Music Of Panjab<<<<<<

A glimpse into the lives and culture of the people of Punjab can be got through the folk idiom of Punjab. There is a great repertoire of music, right from the time of birth to death, of love and separation of dance and rejoicement, of marriage and fulfilment. Culturally Punjab can be divided into three riegions, Malwa, Majha and Doaba. Today Malwa represents the true spirit of Punjabi folk traditions. The Punjabi fold idiom is so rich, so varied and so very versatile. It is a culture of generous, vast, large hearted people which is devoid of any fanaticism and religious narrow mindedness of ideology.

If we go deep into the folk music of the land, it is difficult to classify it. But perhaps we can draw board divisions for every season, every festive occasion has music associated with it. Even food is associated with a change in season. The festivals of Punjab are numerous. Lohri is the time after which the biting cold of winter begins to taper off. In the olden days, it was more of a community festival, where the birth of a son, the first year of marriage was celebrated all through the village in front of the sacred fire. Songs like -Sunder mundriye, tera kaun vichara, Dulla Bhathi Wala.-were sung to the beat of virourous claps. Groups of little children would go singing round the village collecting -gur- and -rewari- for themselves. -Lohri- was preceded by Maagh and the famous Maaghi Da Mela, and followed by Baisakhi, where the Bhangra was danced by the men of the Village.


>>>>Bhangra with Dhol<<<<<

Bhangra celebrates the harvest and is associated with the festival of Baisakhi (April 13) when the sight of tall heaps of golden wheat fill the farmer’s heart with joy. To the accompaniment of large drums called dhols, he and his fellow villagers circle round and round in a leaping, laughing caper.
It’s a dance that cuts across all divisions of class and education. At marriages, parties, or celebrations of any sort, it is quite common for men to break out in Bhangra. There are few sights more cheering than that of a dignified elder in three-piece suit getting up to join the young fellows for a moment of bhangra revelry.

The Bhangra is perhaps the most virile form of Indian Folk Dances. Springing from the land of five rivers, it abundantly reflects the vigor, the vitality, the leaven of exuberance, and the hilarity permeated among the rural folk by the promise of a bumper crop. The Bhangra season starts with the wheat sowing and then every full moon attracts teams of young men in every village who dance for hours in open fields. The dancers begin to move in a circle around the drummer, who now and then lifts the two sticks, with which he beats the drum, to beckon the dancers to a higher tempo of movement. They start with a slow movement of their feet. As the tempo increases, the hands, the feet and in fact the whole body comes into action. They whirl round and round bending and straightening their bodies alternatively, hopping on one leg, raising their hands, clapping with their handkerchiefs and exclaiming Bale Bale! Oh Bale Bale to inspire themselves and others to the abandon of the dance

Da Tiwana

Inspector Sa'ab ;)
good work aa beeba ji keep it up
dhanwaad aa tuhaada for sharing all this stuff here with all of us. :D


>>>>>>Sassi Punnu<<<<<
ehna di luv story baarey teh minu pata hi nai si massah milli :thinking :thinking

Sassi was another romantic soul, the daughter of King Adamkhan of Bhambour. At her birth the astrologers predicted that she was a curse for the royal family’s prestige. The king ordered that the child be put in a wooden chest with a ‘taweez’ tied on her neck and thrown into the river Chenab. The chest was seen floating by Atta, the washer man of Bamboon village. The dhobi believed the child was a blessing from God and took her home and adopted her as his child. Many, many years passed by and the king did not have another child, so he decides to get married again. When he heard that the daughter of Atta, the washer man, was as beautiful as the angels, the king summoned her to the palace. Sassi was still wearing the tabiz (amulet), which the queen mother had put around her neck when she was taken away to be drowned. The king recognized his daughter immediately on seeing the tabiz. The pent-up sufferings of the parents flowed into tears. They wanted their lost child to return to the palace and bring joy and brightness to their lives, but Sassi refused and preferred to live in the house where she had grown up. She refused to leave the man who had adopted her.

Sassi did not go to the palace but the king presented her with abundant gifts, lands and gardens where she could grow and blossom like a flower. As all the rare things of the world were within her reach she wanted to acquire knowledge and sent for learned teachers and scholars. She made sincere efforts to increase her knowledge. During this time she heard about the trader from Gajni, who had a garden mad with a monument, the inner portion of which was enriched with exquisite paintings.

When Sassi visited the place to offer her tributes and admire the rich art, she instantly fell in love with a painting, which was a masterpiece of heavenly creation. She soon discovered this was the portrait of Prince Pannu, son of King Ali Hoot, the ruler of Kicham.

Sassi became desperate to meet Punnu, so she issued an order that any businessman coming from Kicham town should be presented before her. There was a flutter within the business community as this news spread and someone informed Punnu about Sassi’s love for him. He assumed the garb of a businessman and carrying a bagful of different perfumes came to meet Sassi. The moment Sassi saw him she couldn’t help saying," Praise to be God!"

Punu’s Baluchi brothers developed an enmity for Sassi. They followed him and on reaching the town they saw the marriage celebrations of Sassi and Pannu in full swing, they could not bear the rejoicing. That night the brothers pretended to enjoy and participate in the marriage celebrations and forced Punnu to drink different types of liquor. When he was dead drunk the brothers carried him on a camel’s back and returned to their hometown Kicham.

The next morning when she realized that she was cheated she became mad with the grief of separation from her lover and ran barefoot towards the city of Kicham. To reach the city she had to cross miles of desert land, the journey that was full of dangerous hazards, leading to the end of world.

Her end was similar to the end of Kaknoos bird. It is said that when this bird sings, fire leaps out from its wings and it is reduced to ashes in its own flames. Similarly Punnu’s name was the death song for Sassi who repeated it like a song and flames of fire leapt up and she was also reduced to ashes.



>>>>>Sohni Mahiwaal<<<<<

:um Mah favr8 punjabi luv story :dr :dr :um

Sohni was the daughter of a potter named Tula, who lived in Punjab near the banks of the Chenab River. As soon as the Surahis (water pitchers) and mugs came off the wheels, she would draw floral designs on them and transform them into masterpieces of art.

Izzat Biag, the rich trader form Balakh Bukhara, came to Hindustan on business but when he saw the beautiful Sohni he was completely enchanted. Instead of keeping mohars (gold coins) in his pockets, he roamed around with his pockets full of love. Just to get a glimpse of Sohni he would end up buying the water pitchers and mugs everyday.

Sohni lost her heart to Izzat Baig. Instead of making floral designs on earthenware she started building castles of love in her dreams. Izzat Baig sent off his companions to Balakh Bukhara. He took the job of a servant in the house of Tula, the potter. He would even take their buffaloes for grazing. Soon he was known as Mahiwal (potter).

When the people started spreading rumors about the love of Sohni and Mahiwal, without her consent her parents arranged her marriage with another potter.

Suddenly, one day his barat (marriage party) arrived at the threshold of her house. Sohni was helpless and in a poignant state. Her parents bundled her off in the doli (palanquin), but they could not pack off her love in any doli (box).

Izzat Baig renounced the world and started living like a fakir (hermit) in a small hut across the river. The earth of Sohni’s land was like a dargah (shrine) for him. He had forgotten his own land, his own people and his world. Taking refuge in the darkness of the night when the world was fast asleep Sohni would come by the riverside and Izzat Baig would swim across the river to meet her. He would regularly roast a fish and bring it for her. It is said that once due to high tide he could not catch a fish, so he cut a piece of his thigh and roasted it. Seeing the bandage on his thigh, Sohni opened it, saw the wound and cried.

From the next day Sohni started swimming across the river with the help of an earthen pitcher as Izzat Baig was so badly wounded, he could not swim across the river. Soon spread the rumors of their romantic rendezvous. One-day Sohni’s sister-in-law followed her and saw the hiding place where Sohni used to keep her earthen pitcher among the bushes. The next day her sister-in-law removed the hard baked pitcher and replaced it with an unbaked one. At night when Sohni tried to cross the river with the help of the pitcher, it dissolved in the water and Sohni was drowned. From the other side of the river Mahiwal saw Sohni drowning and jumped into the river.

This was Sohni’s courage, which every woman of Punjab has recognized, applauded in songs: "Sohni was drowned, but her soul still swims in water..."



In the world of field hockey, it's almost impossible that any player or fan is ignorant about Sansarpur. This is not the name of any player or any big city. It's a small village in Punjab. The quote "actions speak louder than the words" pertinently sums up this village.
This village feels proud because it has given 14 Olympian hockey stars to the world. An interesting fact about this village is that all the 14 Olympians bear same surname "Kular" and all were from the same street in this village of Sansarpur.
No village or place in the world can claim to have more hockey stars than this village.

The village is located just outside of Jalandhar in Punjab. The tradition of following one hockey star after another was achieved by this famous village without any funding from government agencies and without any foreign trained coaches. Even without having a hockey ground or astro-turf, the players of this village have always had their spirits up.

There was a time when national and international hockey matches were impossible without including players from Sansarpur. Once it was called the "Nursery of Indian hockey." Sansarpur boasts eight gold medals, one silver, and six bronze medals in the Olympic Games and four gold and eight silver medals in the Asian Games. Five Olympians have also won the Arjana Award, which is the highest sports award in India.

Major Dhyan Chand and Sansarpur have boosted Indian hockey in the world. Dyan Chand is very famous as a "magician of hockey" and Sansarpur as an Olympian village contributed a lot to hockey. Indian hockey is incomplete without these two names.

These days, this village is losing its charm and popularity. A lack of proper facilities and a mixing of politics in the sport are creating hurdles. For a long time, no player has been selected for the national team.

Balbir Singh, a former hockey Olympian, and Arjuna Awardee are from Sansarpur.

Sansarpur Olympians

Representing India:
1. Col Gurmit Singh Kular 1932
2. Udham Singh Kular 1952, '56, '60, '64
3. Gurdev Singh Kular 1956
4. Dashan Singh Kular 1964
5. Balbir Singh Kular 1964, 68
6. Col. Balbir Singh Kular 1968
7. Jagjit Singh Kular 1964, 68
8. Tarsem Singh Kular 1968
9. Ajit Pal Singh Kular 1968, '72, '76

Representing Kenya
1. Late Hardian Singh Kular 1968, '72
2.. Hardev Singh Kular 1956, 1960
3.. Jagjit Singh Kular 1968
4.. Harvinder Singh Kular 1988

Representing Canada
1. Bindi Singh Kular 2000

Asian Games
1. Udham Singh Kular 1958
2. Gurdev Singh Kular 1958, '62
3. Balbir Singh Kular 1958
4. Gurjit Singh Kular 1958
5. Darshan Singh Kular 1962
6. Balbir Singh Kular 1966
7. Col Balbir Singh Kular 1966
8. Jagjit Singh Kular 1966
9. Tarsem Singh Kular 1966
10. Ajit Pal Singh Kular 1970, '74

Arjuna Awardees
1. Udham Singh Kular 1965
2. Jagjit Singh Kular 1967
3. Col Balbir Singh Kular 1968
4. Ajit Pal Singh Kular 1970
5. Balbir Singh Kular 2001




At Dera Baba Nanak the first Prophet of Sikhism, Sri Guru Nanak
Dev Ji spent the last days of his life. At the historic Gurdwara built in his memory holy robes that were presented to him at Mecca are still preserved. Qadian is the home of the founder of the Ahmedyia Sect of the Muslims. At Kalanaur,Akbar-the-great was coroneted. Pathankot is India's link city to the State of Jammu and Kashmir and the best tourist destinations of Himachal Pradesh