Valmiki Tirath

An Important pilgrimage for the Bharati, Valmiki Tirath /Ram Temple dates back to the Ramayana Period. It is believed to be the ashram of Sage Valmiki, where Mata Sita took shelter on being abandoned by her husband Lord Rama. Luv and Kush, the sons of lord Rama are believed to have been born here. The entire complex has a number of temples, which exhibit scenes from Ramayana. An annual fair of four days every year in November draws a large number of devotes to this place.It is a massive complex which is situated 11 km west of Amritsar. A sarovar with fountains adds charm to the place.

Ram Tirath

Ramayana Sahib

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Ramayana

Ram Tirath

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Story Of Ramayana

Ramayana And Yog Vaisistha written by by Maharishi Valmiki Ji

Numerology

Prist / padhi

Holy Room / Weed Sahib

valmiki ki jai jai bhagwan valmiki ki jai jai satguru valmiki ki jai jai sakal sristi ke mailk sakal sristi ke mailk mukti ke bhoo daata guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai sarv kala sampurn teeno lok rachta bhagwan teeno lok rachta satguru teeno lok rachta alakh niranjan swami tum sabke karta bhagwan valmiki ki jai jai satguru bhagwan valmiki ki jai jai guru bhagwan valmiki ki jai jai valmiki ki jai jai bhagwan valmiki ki jai jai satguru valmiki ki jai jai sakal sristi ke mailk sakal sristi ke mailk mukti ke bhoo daata guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai valmiki parmeshwar aadi ka tu ananta je jagaad ka tu ananta din bandhu mere dina bandhu mere purn bhagwanta guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai valmiki ki jai jai bhagwan valmiki ki jai jai satguru valmiki ki jai jai sakal sristi ke mailk sakal sristi ke mailk mukti ke bhoo daata guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai purn guru shri dayala sabke dukh harta bhagwan sabke dukh harta shaam sawere tumra bhajan ram harta guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai valmiki ki jai jai bhagwan valmiki ki jai jai satguru valmiki ki jai jai sakal sristi ke mailk sakal sristi ke mailk mukti ke bhoo daata guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai yog vasishth banaya ramcharitr racha satguru ramcharitr racha lakhon papi tar gaye sunkar amar katha guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai valmiki ki jai jai bhagwan valmiki ki jai jai satguru valmiki ki jai jai sakal sristi ke mailk sakal sristi ke mailk mukti ke bhoo daata guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai valmiki ji ki aarti jo koi nar gaaye bhagwan jo koi nar gaaye satguru jo koi nar gaaye kahat gyan nath swami man ichha phal paave guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai valmiki ki jai jai bhagwan valmiki ki jai jai satguru valmiki ki jai jai sakal sristi ke mailk sakal sristi ke mailk mukti ke bhoo daata guru valmiki ki jai jai swami valmiki ki jai jai satguru valmiki ki jai jai

karah

Dining: Free Refreshment

Temple/Gurudwara Sahib

By contrast with the prevailing norms of corporate community worship, domestic worship, particularly among the local Valmiki families, is often characteristically Hindu - a simple puja (act of worship involving the offering of light, food etc. to deities). The range of domestic prayer and worship reported by children was diverse in character and content. Some Valmiki children reported lighting an incense stick and praying in front of a religious idol (of Guru Valmiki Ji ) but none spoke of worshipping in front of a grouping of pictures and/or images. Using the Punjabi word dhuf for incense one eight year old girl said: We really pray to Guru Valmiki Ji . Karah is a type of whole wheat flour halva made with equal portions of whole-wheat flour, clarified butter, and sugar.[1] It is offered to all visitors to the Valmiki Temple / GuruDwara in a Gurdwara/Temple. It is regarded as a treat for attendees of gurmat seminars. As a sign of humanity and respect, visitors accept the Karah sitting, with hands raised and cupped. The offering and receiving of this food is a vital part of hospitality protocols. It has the same amount of whole-wheat flour, clarified butter and sugar, to emphasize the equality of men and women. The Sewadar serves it out of the same bowl to everyone in equal portions.[2] The Karah prasad is a sacred food; if it is not accepted, it may be interpreted by some Sikhs as an insult. Karah is also taken at the initiation ceremony of Amrit Sanchar at the very end where it is shared out equally among all. It is a symbol showing that everyone is equal. माता सीता आरती: आरती श्री जनक दुलारी की, सीता जी रघुवर प्यारी की॥जगत जननी जग की विस्तारिणी, नित्य सत्य साकेत विहारिणी। परम दयामयी दिनोधारिणी, सीता मैय्या भक्तन हितकारी की॥ ॥ आरती श्री जनक दुलारी की ॥ श्री शिरोमणि पति हित कारिणी, पति सेवा वित्र वन वन चारिणी। पति हित पति वियोग स्वीकारिणी, त्याग धर्म मूर्ति धरी की॥ आरती श्री जनक दुलारी की ॥ विमल कीर्ति सब लोकन छाई, नाम लेत पवन मति आई। सुमिरत काटत कष्ट दुःख दाई, शरणागत जन भय हरी की॥ ॥ आरती श्री जनक दुलारी की ॥

Meditation Hall: Pray Now

Parshadh

Satsang Time

Executive Path Puja / Satsung Room

family pray for about fifteen minutes between 6.30 and 7.30. In the room they have pictures of Krishna, Valmik and others including the goddess ‘sitting on a lion’ i.e. Ambaji and a book. Her mum would make karah12 or her brother would bring Indian sweets home to be distributed later as prashad). Before going in everyone washes their face, removes their shoes and sometimes the girls put a chunni (Punjabi scarf) on their heads. Lights are lit. Her dad would read from the book and they would sing. When they prayed, she said, they would move their lips quietly, in their own words praying to God ‘to look after our house when we go out’. They would next put their hands together, touch the board and then their head. The board, she explained, is below the pictures ‘where the feet of God are’ so, although the girl did not say so, this gesture demonstrated, In the room they have pictures of Krishna, Valmik and others including the goddess ‘sitting on a lion’ i.e. Ambaji and a book. Her mum would make karah12 or her brother would bring Indian sweets home to be distributed later as prashad). Before going in everyone washes their face, removes their shoes and sometimes the girls put a chunni (Punjabi scarf) on their heads. Lights are lit. Her dad would read from the book and they would sing. When they prayed, she said, they would move their lips quietly, in their own words praying to God ‘to look after our house when we go out’. They would next put their hands together, touch the board and then their head. The board, she explained, is below the pictures ‘where the feet of God are’ so, although the girl did not say so, this gesture demonstrated

Ardas Now

Deliberations / Speeches

Story Telling from Ramayana

Arayana Kand, Kishkinda Kand, Yudha Kanda

Marriages All the children referred to marriages. Some described them in detail. All involved the traditional features shared by Punjabi families both Hindu and Sikh. For instance in their respective homes, as in many North Indian communities, the bride and group are beautified with turmeric paste, or gram flour paste, during the week before the wedding day. It is a light-hearted occasion and the paste is supposed to make the complexion more beautiful. On the eve of the wedding the bride’s hands and feet are decorated with a paste made from ground henna leaves. This is called mehndi.After the solemnisation they compete in untying threads from each other’s wrists and in snatching a coin from a bowl of cloudy water. All the Mazbhi Sikh described weddings of the anand karaj type. This involves the groom leading the bride around the Guru Granth Sahib while stanzas of Guru Ram Das’s lavan hymn are sung. (The word lavan means circumambulation.) Valmiki children described family weddings of this type and also weddings of a Hindu type in which thecouple circumambulated a sacred fire. These ceremonies are known as vedi viah. Vedi means the container for the fire. Viah is the Punjabi for marriage. The nine year old Valmiki girl quoted above described both a Hindu-style family marriage in Britain and a Sikh-style one in India. Children’s descriptions reflected whether they were ‘on the boy's side’ or ‘on the girl's side’. These days, although the bridegroom's mother may sit outside, the female relatives of the groom attend the marriage ceremony, whereas in the past this did not happen. In the days preceding the marriage the preparations in the two households and the songs which accompany significant events differ. The civil marriage, like the engagement, becomes a preliminary ceremony. It is followed by a party including the formal cutting of the wedding cake. Here the nine year old Valmiki girl describes the preliminaries involving the bridegroom: On the girl’s side they don’t have a party then - we have a party on the boy’s side ... and first it’s maian.14 You put some sort of gram flour and water together. This happened [at my] mum’s cousin’s wedding. They mixed it on a board, the women went to the wall and printed some on the wall outside in the garden. Next day you put mehndi on the man, dots and lines on his fingers.15 Everyone who wanted to [do so] put some on but I don't like it much. Her twelve year old male cousin described what happened in the run up to his father's younger brother's marriage. In this account ‘cream’ refers to the yellow paste made with turmeric mentioned above. Recently my uncle got married. First we had the registration. I went. I had to take a day off school. Following week’s time they had a sort of ceremony where all the

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Arti

the Valmiki community’s Ardas (hymn for which the congregation stand at the close of worship)

the Valmiki community’s Ardas (hymn for which the congregation stand at the close of worship) Valmiki boy described the procedure: .. First we go in, take our shoes off, then put some money down. Then we used to come, sit down. Then when everything's finished they did this special God-food, and then you eat it and then you have to go into the kind of kitchen.11 They give you something to eat there – first the ladies, then the children, then the boys - men.

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Yog Vaisistha and Ramayana Sahib

श्री रामायण जी की आरती आरती श्री रामायण जी की । कीरत कलित ललित सिय पिय की ॥ गावत ब्रह्मादिक मुनि नारद, बाल्मीक विज्ञानी विशारद । शुक सनकादि शेष अरु सारद, वरनि पवन सुत कीरति निकी ॥ आरती श्री रामायण जी की... संतन गावत शम्भु भवानी, असु घट सम्भव मुनि विज्ञानी । व्यास आदि कवि पुंज बखानी, काकभूसुंडि गरुड़ के हिय की ॥ आरती श्री रामायण जी की... चारों वेद पूरान अष्टदस, छहों होण शास्त्र सब ग्रंथन को रस । तन मन धन संतन को सर्वस, सारा अंश सम्मत सब ही की ॥ आरती श्री रामायण जी की... कलिमल हरनि विषय रस फीकी, सुभग सिंगार मुक्ती जुवती की । हरनि रोग भव भूरी अमी की, तात मात सब विधि तुलसी की ॥ आरती श्री रामायण जी की... आरती श्री रामायण जी की । कीरत कलित ललित सिय पिय की ॥

Procedure to Worship

a Taking amrit (sweetened water) in act of commitment b Observing Covering Head (Valmiki code of discipline) c Going to gurdwara as place of worship d Celebrating gurpurbs (anniversaries of Gurus) e Anand karaj/vedi Marriage form of marriage f Use of Ramayana or Maha Ramayana as a Holy Script name g Revering Yog Vaisistha h Respecting Maharishi Valmiki Ji i Revering saints, living and deceased j Festivals e.g. Shivratri k Observing vrat (vows involving abstinence from food) e.g. Karva Chauth l Marrying within caste (jati) m Diet - avoidance of meat especially beef n Going to mandir (temple) o Performing puja (making offerings in act of worship) p Belief in deities and avatars e.g. Rama, Krishna q Vedi viah (marriage in front of sacred fire) r Mundan (ritual shaving of boy's first hair) s Death rites including shraddh (annual commemoration of dead) t Sacred texts e.g. Bhagavad Gita u Horoscope (to decide time of marriage etc.)

Kriya/Rasam Pagri [6/22/2022] at Ludiana Daramsala

Mahjabi Sikhs / Valmikis

Especially among the Valmikis - one parent comes from a family which follows Hindu custom, the other from a family which has adopted a Sikh identity. Many Valmiki parents resident in Yuba City originate from the village of Punjab where people of the most oppressed caste have become Mazhabi Sikhs. Since, in accordance with custom, their spouses have come from different villages, and these may have been less influenced by Sikhism, children encounter both Sikh and Hindu styles of devotion in the home. One thirteen year old Valmiki girl could articulate the situation:

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Meditation

Funeral rites In the course of their interviews, children did not refer to funerals although adults described what would take place. The body of the deceased would be in the family’s house so that relatives could come and pay their respects. During the research period the Valmikis’ community centre was opened and the bodies of members who died were brought from their home to lie there. Men and women come to pay their respects before proceeding to the crematorium. After the cremation a path (reading from scripture) took place for a number of days in the home of the bereaved family, concluding with a final reading and langar (corporate meal) in the temple. A term referred to masos, (grief) one Punjabi word (the other is aphsos) for when ‘people come round to your house and sit and cry and that’. As explained ‘I never go to one of them because our parents think that children shouldn't go to things like that’. Not surprisingly children knew less about funerals than about marriages. Shraddh Shraddh is the annual autumn commemoration of deceased relatives in the home. While talking about the pictures in the domestic shrine, the nine year old Valmiki girl mentioned that: We’ve got a picture of my granddad - because you know people who die, we put pictures of [them in the shrine]. And you know what we do sometimes? We do this every year in October, I think. We

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Special Family Occasions

Children did not mention the milni, the occasion when the senior relatives of the bride and groom formally meet their counterparts in their future in-laws’ family. Boys witnessed the milni which precedes the marriage ceremony when men folk laughingly try to lift their counterparts off the ground. Girls were present when the two mothers and close female relatives embraced, danced and sang mocking songs after a Ravidasi anand karaj ceremony which I attended. Even if unconscious of the significance of the milni children thus grow accustomed to marriages as a visible union of families, not merely of two individuals. a Bhagavati jagran (night of singing to the goddess) in the bridegroom’s house. The marriage, conducted by a granthi (the reader of the Guru Granth Sahib) from the Valmiki community, included none of the distinctive Valmiki liturgy which is used in public worship

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Valmiki Ramayana

To bring out a translation of the original text of Ramayana of Sri Valmiki through Electronic and print media. To bring out selected Sanskrit commentaries on Ramayana along with English translation. To propagate the text and commentaries all over the world through Electronic media in English and in as many Indian languages as possible. To protect and preserve the ancient literary works on Ramayana in Sanskrit. To bring in cultural awareness and universal brotherhood among international community. To bring in behavioral change towards establishing creedless and broadminded society. To develop ability to appreciate the essence of Ramayana at cognitive and co native levels. To prepare glossary of Ramayana in English Language.

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Wohi Ek Braham

Path will commence on October 24th, 2021 [Sunday]USA

Valmiki Tirath

Ramayana Sahib