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Consciousness

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Consciousness last won the day on September 13 2012

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  1. There is only 1 satguru/god. Behind everything there is a controller who does all actions, which is God. This is the same power that makes people speak and act etc etc. Through Guru Nanak it made him act perfectly-no flaws, through krishna there were a few more flaws and through us it causes us to do many flaws. We are non sentient there is only 1 sentient source/God. Boasting about, which guru or prophet is better is ignorance if you have followed the above.
  2. It depends on what avasta you are at. If you are at stage where you are repeating Gurbani separately and then later Japping gurmantar then doing both is important. A stage will eventually come where there is no difference between naam and gurbani so then you won't need to worry. Also throughout this journey I would like to state that your definition of naam will keep changing as your understanding increases.
  3. http://www.youtube.com/watch?v=cMgqwmDngzU
  4. :laugh2: hahah that was so funny :lol: I highly doubt by getting a sikh on a TV game show will distract sikhs from the recent op bluestar inquiry.
  5. Don't sit down until your pain goes away. Stand at the back of the gurdwara hall until your tail bone gets better and contemplate/meditate on the gurbani/kirtan/naam that is being read/sung. It's not beadbi guru sahib knows you are in pain and if you keep on sitting down it will only get worse until you cannot sit anymore. Also go and see the doctor and get creams and what not.
  6. Firstly good on you for meditating. The reason you're probably feeling bad when you stop meditating is because you lose your bliss as you mentioned in your post "after meditating i am in bliss." Losing that experience and deep connection with God when you stop meditating is painful. Without meditation it is like being in a nightmare that never ends and when you connect with the truth the illusion is lifted away; you finally wake up! The illusion of doubt, ego, fear, death and birth, karma all make sense and you realise your true self. Yes there are many stages of experience but all of them are hurdles on this path. The final "experience" is void of experience and is totally objective in it's nature - it doesn't even require a you to experience it hence death cannot touch it. In the meantime keep on walking the path and live a truthful life.
  7. - MOOL - ------------------ ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Moolu na boojhahi aapanaa se pasooaa se dhor jeeou : Those who do not understand their own Mool (Source, Origin, Jot...); they are beasts and they are cattle (i.e., great fools of animal intellect-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! (sggs 751). <><><><> The Gurbani tells us that the very purpose of this human birth is to Recognize or Understand our True Nature (ਅਪਣੇ ਅਸਲੀ ਸਰੂਪ ਨੂੰ ਪਛਾਣ ਲੈਣਾਂ), and thus become One with our Mool ( ਮੂਲ : Source, Origin, Jot, Reality, ਅਸਲਾ...) within. Once we become One with our Mool within (i.e., become Saabat-Soorat : ਸਾਬਤ ਸੂਰਤਿ...), then we become One with everything else. ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥: Yaa Yug mahi ekahi kaou aaiaa. (sggs 251). ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥: Oupadesu sunahu tum gursikhahu sachaa ihai suaaou: O Gur-Sikhs! Listen to the Teachings (of the Gur-Shabad: Gurmat, Aatam Giaan, Spiritual Wisdom...). This alone is the true purpose of life (sggs 963). The Gurbani tells us that without being united (linked, One...) with our Mool within, the mind will not be satisfied (truly contented-ਸਤ ਸੰਤੋਖੀ, annihilated, subdued, conquered...). If not connected to its Mool, the mind will certainly remain connected to Maya (the sense of duality, Doojaa- Bhaav, Dubidhaa, two-ness, the principle of plurality...). ਮਮਾ ਮੂਲ ਗਹਿਆ ਮਨੁ ਮਾਨੈ ॥: Mamaa mool gahiaa manu maanai: MAMAA: Clinging to the Mool, the mind is satisfied (ਮੰਨੇ, ਸਮਝੇ, comply...). (sggs 342). ਮੂਲੁ ਛੋਡਿ ਲਾਗੇ ਦੂਜੈ ਭਾਈ ॥: Moolu chhodi laage doojai bhaaee: Abandoning the Mool, (Mayaic Jeev) become attached to the love of duality. (sggs 232). ਮੂਲੁ ਨ ਬੂਝਹਿ ਸਾਚਿ ਨ ਰੀਝਹਿ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ ਹੇ ॥੩॥: Moolu n boojhahi saach n reejhehi doojai bharam Bhulaaee Hae ||3||: (The false ones) do not understand their Mool, they are not pleased (satisfied or gratified) with the Truth, and so they wander in duality and doubt. ||3|| (sggs 1024). Furthermore, the Gurbani reveals to us that the True Nature of our mind is Joti-Svaroopa (embodiment or the True Image of the Divine Light). The Gurbani asks us to recognize this Truth, here and now. ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Iou kahai Nanaku man toon joti saroopu hai apanaa moolu pashaanu ||5||: Thus says Nanak - O mind! Your "Saroop" (your own, True State) is "Joti" (Divine Light)! Recognize your Mool (Source, Origin, Reality...) ||5|| (sggs 441). Otherwise, the Gurbani says: ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Moolu na boojhahi aapanaa se pasooaa se dhor jeeou : Those who do not understand their own Mool (Source, Origin, Jot...); they are beasts and they are cattle (i.e., great fools of animal intellect-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! (sggs 751). Question: If Joti-Svaroop (embodiment or the True Image of the Divine Light...) is man's Real Nature, what did shatter his this Eternal State? In other words, what did go wrong? Simply put: it is the rise of Mayaic Budhi or false ego-sense (Haumai) that creates havoc in the forest of the body - the birth of man's all troubles. On account of Doojaa Bhaav (duality), doubts (Bharam), false intellect (ਝੂਠੀ ਮਤ), etc., our psychological or mental conditioning veils our Mool from us. As a result, one thinks himself "other" than the Mool. That is, one thinks himself separate from the Mool. This is the notion of two-ness (ਦੁਬਿਧਾ-Dubidhaa...). Thus, duality is nothing but our love (Bhaav) of two-ness (Doojaa ...). To put it otherwise, by associating with duality one looses Divine Understanding ( Aatam Giaan...). This loosening of Divine Understanding gives rise to forgetfulness, ignorance, or obliviousness of the Mool so much talked about in the Gurbani. As a result, we miss out the opportunity (ਆਪਣੇ ਅਸਲ-ਮਨੋਰਥ ਵਲੋਂ ਖੁੰਝ ਜਾਣਾਂ) to Realize our Mool within. It is Maya with her dualistic principle of delusion or the law of opposites that deludes us from our very birth. ਨਉ ਘਰ ਦੇਖਿ ਜੁ ਕਾਮਨਿ ਭੂਲੀ ਬਸਤੁ ਅਨੂਪ ਨ ਪਾਈ ॥: Naou ghar dekhi ju kaamani bhoolee basatu anoop paaee: Seeing the nine openings of the body, the soul-bride (ਜੀਵ- ਇਸਤ੍ਰੀ, Jeev) is led astray, and does not attain the Incomparable Substance (peerless, unequal, unique, or Real Thing within - Mool, ਜੋਤ-ਰੂਪ...). (sggs 339). As a result - although our Mool within is our Mooring - but we have lost that Mooring, and consequently have gone astray due to our doubts (Bharam), egotism (Haumai ), love or hunger for Maya (ਮਾਇਆ ਦੀ ਭੁੱਖ, Bikaar-lust, anger, greed, etc.), and so on. In other words, it's one's Manmukh or Saakat (Mayaic ...) lifestyle that is responsible for losing connection with the Mool. ਮਨਮੁਖ ਮੂਲਹੁ ਭੁਲਿਆ ਵਿਚਿ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ॥: Manmukh moolahu bhuliaa vichi labu lobhu ahankaar: The Manmukh (self-willed...) forget the Mool; for they are caught in greed, avarice, and pride (i.e., Bikaar ). (sggs 316). ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥: Saakat nirgunaariaa apnaa moolu pashaanu : O devoid of all virtues - ਗੁਣ-ਹੀਨ, Saakat - recognize your own Mool (Source, Origin...)! (sggs 63). ਗੁਰਮੁਖਿ ਲਾਹਾ ਲੈ ਗਏ ਮਨਮੁਖ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ਜੀਉ ॥੧੯॥: Gurmukhi laahaa lai gaye manmukh chale moolu gavaai jeeou . ||19|| (sggs 74). ਮੂਲੁ ਨ ਬੁਝੈ ਆਪਣਾ ਵਸਤੁ ਰਹੀ ਘਰ ਬਾਰਿ: Mool n boojhai aapanaa vasatu rahee ghar baari: (Who does) not understand the Mool, his Real Wealth (ਅਸਲ ਸਰਮਾਇਆ) remains undiscovered (ਅਣਪਛਾਤਾ) within his Heart. (sggs 56). ਨਾਮੁ ਬਿਸਾਰਿ ਲੋਭਿ ਮੂਲੁ ਖੋਇਓ ਸਿਰਿ ਧਰਮ ਰਾਇ ਕਾ ਡੰਡੁ ਪਰੇ ॥੧੦॥: Naamu bisaar lobhi Moolu khoeiou siri Dharam Raai kaa dandu Pare ||10||: Forgetting the Naam, and caught by greed, (the mortal) loses his Mool; the club of the Dharma Raai (Divine Hukam...) will fall on his head. ||10|| (sggs 1014). ਮੂਲੁ ਨ ਬੂਝੈ ਆਪੁ ਨ ਸੂਝੈ ਭਰਮਿ ਬਿਆਪੀ ਅਹੰ ਮਨੀ ॥੧॥: Moolu n boojhai aapu a soojhai bharami biaapee aham Manee ||1||: Engrossed in doubt and egotism, (The mortal does) not know the Mool; he does not understand his ownself. ||1|| (sggs 1186). The Gurbani says we can still regain our link with our Original Mooring (Mool) while still living in the midst of the happenings of the world (Maya). But, that requires making our Mann (ਮਨ), Chit (ਚਿਤ), and Hukam (ਹੁਕਮ, Shabad, Naam...) as One. ਤ੍ਰਿਤੀਆ ਤੀਨੇ ਸਮ ਕਰਿ ਲਿਆਵੈ ॥ ਆਨਦ ਮੂਲ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥: Triteeaa teene sam kari liaavai. Aanad mool param padu paavai: Triteeaa (Third...), one who maintains his equilibrium (Aatmac Adolataa -ਆਤਮਕ ਅਡੋਲਤਾ) amidst the three modes (of Maya - making Mann, Chit, and Hukam as One...), attains the Mool, (the Source of ) Aanand (Bliss), and the Param Pada (the Supreme State of becoming One with the Shabad within, ਉੱਚੀ ਆਤਮਕ ਅਵਸਥਾ...). (sggs 343). ਗੁਰ ਸਬਦਿ ਸਮਾਵਏ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ਜੀਉ ॥: Gur sabadi samaavaye avaru n jaanai koi jeeou : (One who is) merged (become One, Leen-ਲੀਨ) in the Gur-Shabad, does not know any other. (sggs 923). ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥: Je iku hoi t ougavai ruti hoo ruti hoi (sggs 468). For one to link with his Mool, the Gurbani says that he needs to become the Gurmukh (Spiritual Being, Aatam or Brahm Giaanee ...). Because, the Gurbani indicates that only by becoming the Gurmukh one can come out of the egg of doubt (Bharam-ਭਰਮ) and eliminate the egotism (Haumai), and become established in Sahaj Avasthaa (Natural State of Being, ਗਿਆਨ ਅਵਸਥਾ, ਆਤਮਕ ਅਡੋਲਤਾ, ਜਾਗਰਤ ਅਵਸਤਾ...), become one with the Satgur within ... ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥: Ihu manu nihachalu hiradai vaseeale gurmukhi moolu pachhaani rahai: By becoming the Gurmukh, when one Realizes his Mool (Source, Origin, Jot...), then his mind (that has become stable-ਅਡੋਲ) abides in the Heart within (sggs 945). ਕਿਉ ਮੂਲੁ ਪਛਾਣੈ ਆਤਮੁ ਜਾਣੈ ਕਿਉ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥ ਗੁਰਮੁਖਿ ਹਉਮੈ ਵਿਚਹੁ ਖੋਵੈ ਤਉ ਨਾਨਕ ਸਹਜਿ ਸਮਾਵੈ ॥੬੪॥: Kiou moolu pachhaanai aatamu jaanai kiou sasi ghari sooru samaavai. Gurmukhi haoumai vichahu khovai taou Nanak sahaji samaavai : How can the Mool be Realized? How can the Soul be Known? How can the sun enter into the Home of the moon? By becoming the Gurmukh, egotism from within is eliminated; then, O Nanak! Naturally (with Sahaj, the sun - i.e., the mind, ਮਨ...) enters (into the Home of the moon - i.e., Consciousness, ਚਿਤ...). ||64|| (sggs 945). ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥: Satiguru jaagataa hai deou ||1|| Rahaaou||: The Satiguru is the Living Lord (ਜੀਉਂਦਾ ਜਾਗਦਾ ਦੇਵਤਾ). ||1||Pause|| (sggs 479). ਗੁਰਮੁਖਿ ਬਖਸਿ ਜਮਾਈਅਨੁ ਮਨਮੁਖੀ ਮੂਲੁ ਗਵਾਇਆ ॥: Gurmukhi bakhasi jamaaeeanu manmukhee moolu gavaaiaa (sggs 304). ਆਪਨ ਆਪੁ ਆਪ ਮੋ ਦਰਸੈ ॥ ਅੰਤਰਿ ਗੁਰੂ ਆਤਮਾ ਪਰਸੈ ॥ ਇਕ ਛਾਡਿ ਕੈ ਅਨਤ ਨ ਧਾਵੈ ॥ ਤਬ ਹੀ ਪਰਮ ਤਤੁ ਕੋ ਪਾਵੈ ॥੧੭੮॥: Aapan Aapu Aap Mo Darsai. Antari Guroo Aatmaa Parsai. Ik Chhaadi Kai Anat Na Dhaavai. Tab Hee param Tatu Ko Paavai ||178|| (Dasam Granth, 1247). A Manmukh is opposite of the Gurmukh. That is, the Gurmukh's mind has entered into his Mool (Jot , Source, Origin...) within by removing the division or duality (Maya) through the Shabad-Vichaar (Gurmat - Aatam Giaan, Spiritual Wisdom...). However, the Manmukhs mind remains divided, thus separated from his Mool. But still many of these Manmukhs or Saakats (in the disguise of so called Sants-"ਸੰਤ ਸਮੂਹ", etc.) pretend or boast to know their Mool. However, the reality is that they cannot even see beyond Maya (ਮਾਇਆ ਤੋਂ ਅੱਗੇ ਨਹੀਂ ਦੇਖ ਸਕਦੇ)! ਇਕਿ ਮੂਲੁ ਨ ਬੁਝਨ੍ਹ੍ਹਿ ਆਪਣਾ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ॥: Eiki Moolu n bujhanih aapanaa anahodaa aapu ganaaide : Some do not understand their Mool, and without cause (without understanding their Mool), they display their self-conceit (ਆਪਣੇ ਆਪ ਨੂੰ ਵੱਡਾ ਜਤਲਾਂਣਾਂ, they act or pretend what they are not...). (sggs 468). ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥: Galee jinhaa jap maaleeaa lote hathi nibag. Oi Hari ke sant n aakheeahi Baanaaras ke thug: They have rosaries around their necks, and they carry glittering jugs in their hands. They are not called God's Saints they are thugs of Benares (sggs 476). ਸੂਰ ਸੁਰਾਰਦਨ ਸੁਧ ਸੁਧਾਦਿਕ ਸੰਤ ਸਮੂਹ ਅਨੇਕ ਮਤੀ ਕੇ ॥...ਸ੍ਰੀ ਭਗਵਾਨ ਕੀ ਭਾਇ ਕ੍ਰਿਪਾ ਹੂ ਤੇ ਏਕ ਰਤੀ ਬਿਨੁ ਏਕ ਰਤੀ ਕੇ ॥੧॥੨੧॥: Soor suraaradan sudh sudhaadik sant smooh anek mati ke || Sree bhagavaan kee bhaai kripaa te ek ratee binu ek ratee ke: (Dasam Granth, 21). ਜੋ ਸੋਵੈ ਸੋ ਮੂਲੁ ਗਵਾਵੈ ॥ ਜੋ ਜਾਗੈ ਹਰਿ ਹ੍ਰਿਦੈ ਬਸਾਵੈ ॥ ਸੱਤਿ ਬੋਲਿ ਯਾ ਕੀ ਹਮ ਮਾਨੀ ॥ ਜੋਗ ਗਿਆਨ ਜਾਗੈ ਤੇ ਜਾਨੀ ॥੨੧੦॥: Jo sovai so moolu gavaavai. Jo jaagai hari hridai basaavai. satti boli yaa kee ham maanee.Jog giaan jaagai te jaanee . (Dasam Granth, 1251). The Gurbani indicates that when the Surat (ਸੁਰਤ, consciousness, recollection...) gets absorbed in its Mool or Original Source from which it was born, then the Kaal (fear of death, Mayaic thoughts, imaginations, ਫੁਰਨੇ...) does not come near it (i.e., becomes Free from repeated suffering). ਜਹ ਕੀ ਉਪਜੀ ਤਹ ਰਚੀ ਪੀਵਤ ਮਰਦਨ ਲਾਗ ॥: Jah kee oupajee tah rachee peevat maradn laag . (sggs 337). ਮੂਲੁ ਪਛਾਣਨਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸਾ ਸਹਜੇ ਹੀ ਸੁਖੁ ਹੋਈ ॥: Moolu pashhaanani tin nij ghari vaasaa sahaje hee sukh hoee : (Those who) understand their own Mool dwell within the Home of their Inner Being (Nij Ghar) in Peace and Sahaj (Natural State of Being, ਆਤਮਕ ਅਡੋਲਤਾ, ਗਿਆਨ ਅਵਸਤਾ...). (sggs 1334). The Gurbani also urges us to talk to those who already have Realized their Mool within (i.e., the Gurmukhs). ਮੂਲੁ ਜਾਣਿ ਗਲਾ ਕਰੇ ਹਾਣਿ ਲਾਏ ਹਾਣੁ ॥: Moolu jaani galaa kare haani laae haanu: (One who assays his own-self...) Speaks with those (ਆਪਣੇ ਸੁਭਾਉ ਵਾਲੇ, who have similar inclinations...) who know the Mool. (sggs 148). The Gurbani is meant to be read, its true meanings understood through Shabad-Vichaar, and its instructions (Giaan, Wisdom...) then applied to one's day-to-day living. Merely keeping the Gurbani wrapped in fancy fabric and worshipping it like an idol will not do the trick. This is the Gurbani's edict. Most importantly, therefore, after reading, the Gurbani must be thoroughly Understood, and then lived. In other words, mere robotic, mechanical, or ritualistic reading (for the sake of Mayaic hunger...) of the Gurbani without living it and without understanding the Mool with the help of its Divine Knowledge would be unavailing. ਮੂਰਖ ਦੁਬਿਧਾ ਪੜ੍ਹਹਿ ਮੂਲੁ ਨ ਪਛਾਣਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥: Moorakh dhubidhaa parrhahi Mool n pashhaanahi birathaa janamu gavaaiaa : Fools read in duality, (as a result, they) do not recognize their Mool (Jot...); (thus, they) waste their lives uselessly. (sggs 1133). ਮੂਲੁ ਨ ਬੂਝਹਿ ਸਾਚਿ ਨ ਰੀਝਹਿ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ ਹੇ ॥੩॥: Moolu n boojhahi saachi n reejhahi dojai bharami bhulaae hae (1024).
  8. You encounter a happy-go-lucky ordinary man who challenges you thus: "I find characi lakh joon, this earthly life, rather enjoyable. My family is healthy and well off. My job is great. My son and daughter are well settled. My wife and I are a great couple. I have no need of a better afterlife or liberation whether that be positively blissful or completely devoid of pain as its content. I have all the bliss I need here and now. As a result, I will NOT remember or enquire on Waheguru How will you respond to him?
  9. Consciousness

    Mukti

    Nice post Lucky singh ji. When "one" becomes mukht there is literally no change on the karma basis (at the level of mental activity or physical activity as it will still exist) however in gurbani it says when one meets God then all karma ceases to exist. Gurbani is addressing this point from the nirgun perspective where there already has never been any action to begin with hence you are always mukht but the catch is we must realise this on the nirgun aspect for this premise to be valid LOL. When I refer to the nirgun aspect that is what the true "I" is however in maya the true self has purposely superimposed itself on the body/mind (ego) without losing its true essence. So what appears is the coherent existence of sargun and nirgun that simultaneously occur together. Yes, you are absolutely correct that GOD cannot be separate than you in sachkand - if sackhand were a place then we have to say it is all places as God is omnipresent everywhere and has no preference over one place then the other. But even now God is not separate than us there is only him my point being that since the origin/locus being God which itself is timeless then it makes his sargun aspect timeless as well. Therefore this will cause maya at the physical and mental level to always exist even after mukhti. "The easiest way to think of mukhti is probably as per gurbani- and that is the freedom from cycles of birth and death. To die and not have to die again as Kabirji says. - 'aisee marni jo marey baar na marney koyee' ^Beautiful!
  10. Yes, definitely I agree with you that he was really welcoming and I would love to meet him again if I could.. and I'm aware there will probably always be controversial views in sikhi. My concern however is not with him although with speach or veechar that causes dispute, segregation and doubt amongst youth. Preaching my certain technique is better than your technique in simran is ignorance and causes doubt in others especially in the youth and at that time I remember asking my friend for fun whether you think my "simran" without the akj method was less worth than yours? Which to my friend very doubtfully said I think akj simran must be higher because there must be a reason to why shingara singh said so. So my point being that if youth look up to elders as authority they themselves will start preaching this kind of veechar, which will lead to further ignorance and divides. I don't care whether someone does the naam drir technique or what not.
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