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  1. 6 points
    Reader

    Is Sikhism a religion

    Because most people cant be arsed with your usual drivel. You keep harping on about science but its apparent you're about as good at science as Ranjit Singh is at controlling his bowels. We say Sciences is limited to the material and Gurbani transcends all that. You wanted proof and we gave you loads from Gurbani about miracles happening but apparently since science says no, you'll just say Gurbani is false. We've asked 10 times now, FIND 1 SOURCE pre-1800, anything that says all the things you do. You claim to have core sikhi down so show us. Nice, so you cherry picked stuff to prove your point. Did you forget Gurbani also says that God is antarjami (all knowing) that's not possible as a universal consciousness is unscientific as atoms aren't life. Guru Ji also says God gives his Bhagats whatever they want, He's benevolent. The God you keep going on about is impersonal and doesn't care one way or another as Nature is impersonal and thus unable to be benevolent at all, survival of anything else is unimportant to it as it has no sense of self. The God of Guru Nanak Dev Ji has personal and impersonal guns, so stop ignoring one for the other because it deletes your entire premise. I've read Stephen Hawking's work, he explicitly points out that God for him=universe. The universe created itself, it doesn't need a creator. Gurbani says that God created this universe and countless others i.e it wasn't self creating. shocking, as you hate Hindus yet the Vedas contain EVERYTHING that Spinoza talks about. But "muh hindus bad bad" right? Before I dissect this "article" (I wouldn't even call it this as its nonsense written by someone with no grasp of either science or basic Gurmat) Congraulations on posting something from Ranjit Singh's own page you claimed here you don't follow him but you seem to link his crap left, right and centre. I got to ask, has you initiated you into his jatha with mouth to mouth simran? or have you guys gone a bit further? I just hope he managed to teach you to control your bowels better than he can. Someone should pick up a physics book once in a while. Everything at the core might be the same, but on larger scales they can be completely different, just like Brahman can expand into infinite beings and each of them are wearing different guises (thus "different") but at the core are the same. Properties change depending on what you adapt I almost choked on my taco over this. What a load of nonsense, and the fact that you buy into it really makes me chuckle. You want to talk about laws of nature that's fine. So tell me why Guru Nanak Dev Ji didn't sit down and write down all these theories then and there, He could have. You're gonna say "oh cuz the superficial masses wouldn't accept him etc etc" but here's the little snag in your stupid logic. That form of thought was already prevalent in India, that Nature=God=Laws of Nature, it had many forms, namely Ājīvika and Charvaka. Read them, they pretty much say what you're saying. Reincarnation is wrong etc etc. What more crap, let's take some of these "laws" as you guys call them. Morality falls into this, these laws have no right or wrong yet Gurmat always does. By your logic it would be ok to force yourself on a women if it was for the progression of the species? By your own logic, yes. What law in the universe says that God (or as you dudes say "nature") laughs and takes a saroop to give darshan to Bhagat Naamdev Ji. What law says that a cow that's been dead for ages comes back to life and God himself gives Darshan to Bhagat NaamDev Ji, what law of science says that Man can float on water without aid like Bhagat Kabir Ji (all these are some of the countless examples in Gurbani). Science is restricted but God isn't bound by it, he can make and break them as he wishes. No one says that, Science is the most plausible explanation of a certain event, its an uncertainty (that's the very definition of the scientific principle). Gurbani is absolute, For a Sikh Gurbani will always be above science, not on the same level. no it isn't. That goes against the very definition of what religion is. In that exact text Guru Gobind Singh Ji has a conversation with Waheguru, so tell me how an unfathomable God who's inaccessible is talking to him.
  2. 6 points
    This is an invaluable write up by a Gurmukh on the path of surat shabad marg. Take laha and inspriation from it friends. OUR NIJ GHAR- THE FOURTH SUNN Our mind thinks incessantly and does not hold still even for an instant. Under all sorts of distractions it wanders aimlessly in all directions. Only after finding a perfect Guru thru good fortune, who gives mantra of Lord's Name (for japna) that mind becomes quiet and tranquil: "Eh mun na tikay bauhrangee deh dis dhavay. Gur poora paaia vadbhagee Har Mantar deea mun thadhay" p-171 This is what Naam Japna does to a wandering mind. It tries to make it still, till it stops thinking when it is lured into the 'dhun' of the japna and comes inside where it is totally disconnected from the input of the five sense organs. It becomes totally thoughtless, a condition called 'sunn' in Gurbani. In this condition mind stops giving any instructions to the body which becomes still and is said to be in 'smadhee'. It is in this condition the mind is disconnected from world of Maya of three modes and comes in where Naam/ Sabad is. This space where mind comes in is called 'sunn mandal'. Gurbani mentions about sunn many a time, as location of Naam, Satguru and God. Purpose of Naam Japna is to disconnect the mind from Maya and its bad effects in Raj Gun and Tum Gun and clean it up with Naam/ Sabad :"Bhareeay matt papaan kay sung. O dhopay naavay kay rung." Sabad is God's utterance in all the bodies: "Ghat ghat vaajay naad." and cleans the dirt caused by Mayan thoughts: "Mun dhovo sabad laago Har sio raho chit laa-ay."p-919 The inner journey for spiritual development is thru sunn where Naam/Sabad Guru who is also called Satguru in Gurbani, who not only gives spiritual knowledge but also prepares the mind for meeting with Nirankar. "Sabade he Naaon upjay sabade mail milaaia." p-646 As the mind just enters into sunn it is said to be sitting in FIRST SUNN. When the thoughtless mind in sunn merges with the ambient of the sunn mandal it adopts the nature of air there, the first creation of God, Sach: "Saachay te pavna bhaiaa." p-19 "Suneh sunn miliaa samdarsi pavan roop ho jaae-geh." p-1103 This condition of mind in Sunn Mandal when it merges with air is called the SECOND SUNN. Continuing progress on this journey in sunn, Anhad Sabad, the unstruck divine melodies are heard there. These are the utterances of the Nirankar inside us as Sabad Guru. It is here that mind starts getting cleansed by Sabad/ Naam to prepare for the journey to the goal. This zone in the sunn manadal is called Amritsar or Pool of ambrosial nectar of Naam where mind bathes in it to clean itself: "Antar koohnta Amrit bharia" p-570. This zone is also called Dev Sathan, the area where devtas, the angels live in three gunas after physical death as they did not reach the Nirankar yet: "Dev sathany kia nissani. Teh bajay Sabad anahad banee."p-974 Devtas are stuck here and could not go beyond for not having done enough bhagti to cross over the 'bhavjal sagar'. They don't have to be born again but can't go beyond to unite with Nirankar. And beg God to give them another chance in human body so that they can do more bhagti to crossover to higher level: "Is dehi ko simray dev. So dehee bhaj Har kee sev." p-1159 This state of mind surrounded by Anhad Sabad is called the THIRD SUNN. This is also called 'dhaval', a cross over between Bhavjal Sagar and Nij Ghar. Here mind is with air which it sheds before entering into the next sunn. This is also called 'dar' or doorway to the Sach Mehal/Parkash Mehal, the Mansion of the Divine. It is about this state Guru Nanak Ji is writing about in 27th Pauri of Jap Ji Sahib, describing the symphony of celestial music going on at the dar or gate of the Sach Ghar where all His creation is singing praises to Him: "So dar keha so ghar keha jit beh sarab smaalay. Vaajay naad anake asankha ketay vavanhaary. Ketay raag paree sio kaheean ketay gavanharay. Gaavay tohnau paun panee baisantar gavay raja dharan duaaray."p-6 Next step in progress comes when the mind is fully cleansed of the filth of Maya and is waiting for the Grace of God to open the Tenth Door to let His child in. This is preceded by sounding of Toor and Naad: "Anhad Banee Naad vajaaia."p-375 As the Door opens amidst sounding of Five Sabads, mind is welcome home having conquered five doots of Maya. Mind sheds the air and is illumined with Jot of God and is fully awakened to its spiritual self by the Sabad: "Dhun upjee Sabad jgaaia" p-1039. Free from bondage of Maya, mind sees nothing but Parkash or Divine Light/ Jot and finally meets the Beloved Lord: "Pargati Jot milay Ram Piaray."p-375 This happens with the Grace of the Guru that one meets the Lord, finds perfect peace and tranquility with such ease: "Guru Nanak tutha miliaa Har Raaia. Sukh raen vihaani sehaj subhhaia."p-375. This is the area where dwells the perfect Lord Brahm in sunn-smadh and holds discussions with Bhagats. There is no happiness or grief and no death or birth (but absolute tranquility): "Sun samadh gufa te asan. Kewal Brahm pooran teh basan. Bhagat sang Prabh gosht karat. Taha harakh na sog na janam marat."p-894. This is the Fourth SUNN and end of mind's journey back to its Nij Ghar and Sehaj Ghar where it can live in perfect bliss and becomes Jiwan Mukat, liberated while alive. This sunn is also called Anhad Sunn. Those minds who reach this sunn become just like the One Who created them: 'Anahad sunn rattay se kaisay. Jistay upjay tishee jaisay." p-943 Sunn prevails inside and outside in all three zones; earth, sky and nether-lands. In fourth sunn mind becomes Gurmukh and its karmas are over and is not judged for these: "Antar sunan bahar sunnan tri-bhavan sunam sunan: Chauthai sunun jo nar jaanai ta ko paap na punnan." p-943 This is the house of the True One as told by the Satguru and is also the true house of His child, mind who is on a physical journey on this planet, Earth: "Satgur tay paa-ay veechara . Sunn Samadh Sachay Ghar bara." p-1037 Gurbani guides us how to make it to our true home while alive and become a jeevan-mukat so that at the end of our physical life we land straight into Nijh Ghar and are met with our Father, Nirankar who greets us with a hug, congratulating us for our victory in fight with five-doots of Maya: "Jo jan Har Prabh Har Har sarna tin dargeh Har Har deh vadiaaee. Dhan dhan sabaas kahay harjan ko Nanak mel la-ay gal laee." p-493 Gurmukhs thus establish an easy access to Nij Ghar from Bhavjal Sagar via sunn, Anhad Sabad, Toor and back to Bhavjal Sagar for their mundane responsibilities following the same route back. 'Gurmukh aavay jaa-ay nisang." p-932 https://m.facebook.com/story.php?story_fbid=10155685879796417&id=528556416
  3. 6 points
    Baat agam ki is a collection of discourses in Punjabi by Sant Isher Singh Ji Rara Sahib Wale discussing every aspect of Naam Simran and how to meet God. These are the English translations Discourses On The Beyond Part 1 Discourses On The Beyond Part 2 Discourses On The Beyond Part 3 Discourses On The Beyond Part 4 Discourses On The Beyond Part 5 Also below is the Punjabi version Baat Agam Ki 1 Baat Agam Ki 2 Baat Agam Ki 3 Baat Agam Ki 4 Baat Agam Ki 5 Baat Agam Ki 6 Baat Agam Ki 7
  4. 5 points
    Mooorakh

    Simran help needed!

    Yes darling that's wat I mean. .. And I really don't understand why sinful?? I mean is it something bad or wrong we are doing intentionally?? It's something natural.. If it's wrong then he's at fault he's committing sin not me. I have mentioned it before.. This is something that a woman should be proud of... As it makes her productive... BTW Simran is food for soul. Do we stop eating during periods?? Rather since we r physically not that active during these days, we can put in more time for Waheguru ji Haina??
  5. 5 points
    Gosh this gyan is so deep that it's so difficult to absorb. I somewhat remember the slide that used to be shown on mysimran.info God | You where the line represents your thoughts (khoor da paal) dividing the two. Problems in Meditation and Their Equivalent When Dying The aspirant will notice (if he is honest enough and truly seeks to know himself) that, in the beginning of his spiritual practice, when he is still struggling with the initial efforts to remain as “present” and as concentrated as he can during his meditation, he has a hidden desire to stop most of the time—and is almost even relieved when he finishes meditating. It is as though he is secretly glad to return to his customary outer-life conditions, once more settling into the ease of his usual vain reveries, habitual feelings, and ordinary preoccupations, preferring all this—including the worries, turmoil, and endless pains this condition brings with it—than to have to make the requisite effort to remain concentrated and present to himself; it is as if, in some inconceivably strange way, he needed all these inner and outer problems to fill an emptiness in his life, which would otherwise be too intolerable to support. The aspirant must clearly see what is happening in him during his meditation (something which, in the usual course of events, would remain concealed from his knowledge) so that the reverse of this way of meditating starts to take place in him. That is to say, instead of secretly wishing to finish his spiritual practice quickly so as to go back to whatever is drawing him outwardly, he will actually long to accomplish rapidly whatever is preoccupying him externally in order to be able to return to his meditation—failing which, there will always be a hidden conflict in him while he is trying to meditate, and his spiritual efforts may then come to nothing. He may finally even be prompted to give up his meditation altogether—something that happens to many seekers without their realizing the true cause for it. But what has been said above must on no account be taken to signify that the seeker should neglect or fulfill his outer duties poorly—for everything must be used as a means to render one more refined, noble, and worthy. When, during his meditation, the aspirant begins to be touched by the effulgence of his Supreme Being, he will, of himself, little by little—through a quiet and subtle discernment that will have imperceptibly germinated in him—start to feel the uselessness of the ordinary aspect of himself in which he has passed the greater part of his earthly existence. He will begin to wish to return continually to this blissful state of reverential inner silence each time he becomes separated from it, in much the same way that someone wants to hear again and again the inspiring strains of a sublime and highly moving piece of music for the feeling of great beauty and subtle truth it inexplicably echoes in the depths of his being. The seeker will, from then onward, ardently look forward to every moment he can get away from his ordinary preoccupations in order to come back to his meditation. And, as he goes deeper into himself, experiencing ever greater states of inner tranquillity and ecstasy, not only will his meditation become less and less difficult, but there will naturally grow in him an untiring desire and love for it. This beatific and immutable state that he will experience during his meditation will become for him the only true reality there is in these ever-changing conditions of an impermanent worldly existence. He will now yearn to be able to maintain this unusual state of inner presence in active life as well. He will perceive for himself the urgent need there is for it. For he will find that the more he can remain present to himself in outer life, the more it will afterward have a positive effect on his meditation as well; and the deeper the absorption in meditation, the more present he will be able to be in active life also. Thus, the one will help the other. At the beginning of his practice, a sincere seeker may have noticed that not only was his restless mind refusing to give up its preoccupations and making him even secretly long to finish meditating in order to return to outer activities that kept surreptitiously calling him to them, but that he was also at times using all kinds of subtle inner arguments and pretexts to cease his meditation and get up—because of the necessity to attend to all sorts of important matters first that urgently needed settling. What he may not really see in the beginning is that to all of these things he was, and still is, painfully attached. As has been said earlier, a reversal of the aspirant’s feelings and way of being during his spiritual practice is of extreme importance and must start to take place in him while he is still alive. Just as, when trying to meditate, something in him refuses to abandon whatever it is preoccupied with and to which it is in fact deeply attached, so, when this momentous hour comes when he will be called upon to relinquish his earthly envelope, the same phenomenon will then take place in him. That is to say, all his thoughts and feelings will, at that crucial moment, be directed out toward the world to which he is unwittingly about to bid farewell and to which he has become accustomed and so desperately attached (it being the only thing he has known). Without being aware of it, his attention will be focused with acute nostalgia and pain mainly on the things he was familiar with, on his unsatisfied desires and on his unrealized dreams, most of which are profitless and weighty baggage, unhelpful to him for the great lone journey he is about to embark upon—a lone journey for which he may now find himself dramatically unprepared. He will sense an inexplicable fear and unconscious refusal to enter and abide in this—hitherto unknown to him—mysterious state, a state of subtle consciousness that will seem to him as an incomprehensible void but which, in reality, is his true condition of Being, the Divine Source from which he and all sentient beings originated. If he has not come to recognize the Sacred in himself while still carrying his mortal body, if he has not arrived at a state of knowing this luminous consciousness and vast cosmic silence during his lifetime—be it only a little—then it will not be possible for him to understand it after he leaves this form of existence. When, in active life, the aspirant learns to be more and more “present”—inwardly connected to his Supreme Source—he will then already and inevitably be practicing this indispensable detachment from the bondage to his ordinary self. And each time he loses the felicity of this inner presence again, he will feel as if shipwrecked and cast on a parched, empty, and harsh desert island. It will then seem to him like a cruel inner death. Like a drowning person gasping for breath, he will feel suffocated and experience a painful need to return once more to the fullness of the celestial aspect of his double nature. He will begin to realize that this is the only true life there is and the only real Source from which a higher wisdom can come. If one’s meditation is to become what it should really be—that is to say, pure in the strictest sense of the word—then it is necessary to be able to perceive clearly whenever this higher state of being has become diluted and mixed up again with one’s ordinary state of consciousness. Meditation in its truest sense requires the utmost vigilance and sincerity on the part of the aspirant. At the same time, care must be taken never to force it. The effort to remain present to oneself, although resolute, must at the same time be a very calm and gentle one. The intensity of this effort has to be in the right proportion, neither too much nor too little. If it is overdone, one will not be able to maintain it, and its aftereffect may be very unpleasant. And if it is underdone, it will lead nowhere: one will simply dream away. The aspirant must also, little by little, learn the subtle art of recognizing when the right and delicate moment has arrived for him cautiously to start relaxing his effort, as well as the extent to which he should do so in order to abandon himself to that which is higher in him without the risk of sinking again into his habitual state. Like a kite that has finally become airborne, he should now let himself be carried by the resplendent light of his Supreme Being and be merged in and “one with” the sublime ocean of this Immutable Celestial Consciousness in him. When the aspirant first starts this spiritual work, he will observe that hardly has he touched a more exalted state in himself than his ordinary self and habitual feeling immediately rise up again like a big tidal wave to engulf it. If, after persistent and patient efforts, he can later find enough strength to sustain this superior state of awareness for longer periods, he will then see with yet greater clarity how difficult it is to keep up the quality of this unusual presence in its purest condition for more than a short while, and how, before he realizes what is happening, this state will have begun to be adulterated once more and mixed up with his customary lower consciousness. If he does not clearly see and understand this problem, then there will always be the risk that whatever light that might reach him from the higher regions of his being will always become mingled with all kinds of fantasies and imaginings from his inferior self, and this ineffable divine flame will once more become smothered before it is given the chance fully to reveal and affirm its august presence in him. And if, during meditation, this luminous expanse of consciousness becomes adulterated and diluted in the slightest degree with his habitual state, it will then inevitably cease to be the Truth. For it cannot mix or coexist with his old self and will unavoidably recede into the background, once more becoming obscured and hidden from him, veiled by the haze of his ordinary thinking. Its place will have been usurped once again by his customary everyday self. The greatest sincerity, integrity, and tenacity are vital at the beginning of the aspirant’s struggles. As he advances, he will, little by little, discover the subtle way of sitting still—being actively passive and vigilantly immobile—whereby, in a simple and natural way, he becomes connected to and “one with” the higher aspect of his being. To fully recognize this exalted state in oneself as being the Ultimate and Supreme Truth is to have found the secret key that will open the door of this enigmatic prison in which one is enclosed, eventually releasing one from the tyranny and bondage of one’s lower nature and of duality. One’s purification and deliverance from all the sufferings that ensued from one’s ordinary self will have now begun. It also signifies the extraordinary hope of eventually overcoming death itself—on condition that one has fully understood what death really is. That is to say, in what sense it is to be taken, in what manner one is “dying” all the time without seeing it, and which aspect of one’s nature is subjected to it.
  6. 5 points
    Sat1176

    Sleep during meditation

    If your doing simran slowly and elongated (with slow long breathing) then sehaj avasta will naturally come as mind stills. Personally I don't think it's a bad thing. Lets say your doing you jaap during the day and you have had a good nights sleep then this is a very good stage. If your lacking sleep then it can also be a natural body response. If once in sehaj there are no dreams and thought, then that is also very good. If your falling into dreams then not so good. Ideally one need to start hearing anhad shabads in this sunn/sehaj state. This can take time to manifest. In one katha I heard you have to repeatedly keep pushing the mind into this state and eventually the mind begins to awaken within. When in the stage of no thoughts whether conscious or unconscious two jahaj's take off from that place. One is that of anhad shabad, and the second is that of falling into dreams and into thoughts and visions. You want to take the jahaj that is naam and keep surti attached to that with no thoughts. If you want to stay awake you will need to do jaap with determination, josh and more faster pace. I took these notes from Gurmat Meditation youtube channel about how to go to sleep with simran and continue bhagti throughout the night. Maybe it will offer you some guidance. 1.Elongate waaaahe guuuuru jap and listen to dhun. This should help stop thoughts 2.Listen to sehaj dhun if you can hear dhun and fall asleep 3.You will enter deep sleep without dreams 4.Then after some time you will come back for a short moment. Maybe to change sides. Don’t open eyes. Repeat gurmantar with surti or listen to anhad shabad or start gurmantar again. 5.You will fall asleep again. 6.Then you will awake again. 7.Listen to anhad or simran 8.5 shabads will start 9.Anhad Toor (very loud) may come as combined sounds or like loud horn being blown 10.Put dhyan (listen) on Toor if possible after which Parkash may manifest 11.Put dhyan (look) on Parkash (Transparent glistening light - Nirankar)
  7. 5 points
    Most inspiring katha vichar. Those walking on this path of simran will gain a lot of guidance from this video if you listen carefully. For those who hear the high pitched frequency sound like peeeeeeeeeeeeeeeeeee or teeeeeeeeeeeeeeeee. Listen from time index 12:25 seconds to the video below (although advised to listen to the whole thing ). There were many posts in this thread when we talked about it and others ask if that was it.
  8. 5 points
    Practice. Massive amounts of practice. At one point in my life where I was reciting Japji Sahib ten times daily, I could recite Japji Sahib in about four minutes. Neither tongue nor throat moved. It was pure thought. I was told abhiyaasi Gursikhs could recite Japji Sahib in 2 minutes and I was trying to emulate them. Sadly I could never achieve it.
  9. 5 points
    Mooorakh

    Anger after Paath

    Wow what a great video. Thanks much. Actually I was feeling the same as u. Anger overtook me everytime I used to come out of the Babaji room and started shouting on the kids for creating mess or doing whatever wrong they are always upto... And that caused a fight between us all. one day he shouted "path karke Ehsaan Karti ho kya " Then I Self analysed.. I was bringing bad name to my Babaji as well.. wat I realised is that when we do path it requires a lot of our energy"Aakhan Aukha Sacha Naam".. we tend to loose patience easily and being mentally tired we react vigorously. Then I made intentional efforts to improve.. be polite n sweet as my Guru Sahib is 'mithbolra'.. I should thus follow.. n m trying to.. though it's pretty hard. Probably that's our initial stage n soon we ll get rass- amrit n its power
  10. 5 points
    Are we taking this issue as seriously as we should?
  11. 5 points
    Chandi is the jagatmata, the energy from which the universe was created. Durga is an expansion of chandi, she is present within all. She is the power or shakti of Akal Purakh. Chandi is merely one among her many names. She is the one that helps us move, think, grow, talk, etc. Lakshmi, Sarswati and Parvati are merely representations of her satto, rajo and tamo qualities, respectively. In reality, chandi is the feminine shakti form of Akal Purukh, hence they are the same. Many believe that Chandi di vaar, Shastar naam mala, etc. are about Durga, in reality guru ji is praising the divine shakti, as discussed above, that resides in Durga, Kali, shastar, astar, rakatbeej, etc. not just Durga alone. Just like how Lakshmi is the personification of Vishnu ji's shakti, likewise Sarswati and parvati are of Brahma and Mahesh, respectively. Even so is Chandi/ Bhagauti/ Maya the personification of Vaheguru's Shakti. If you read chandi di vaar, it says "Khanda prithmai saaj kai, jin sai(n)saar oopaiya. Brahma bisan saaj(eh) kudrat da khel rachaa(ai) baNaa(ai)aa." This tells that at the beginning of the creation, Vaheguru created the Khanda (referring to Chandi, feminine Shakti form of Akal Purukh), from which shakti the trinity, Brahma, Vishnu and Mahesh came into being. Now it makes sense that guru ji wrote such banis so that we could plead the mercy of Chandi so that she may reside in us and shastars so that we may gain victory on the field of battle. Those who are familiar with Chandi di Vaar may understand this, "taitho(n) hi bal raam l(ai) naal baNaa da(h)sir ghaa(ai)yaa, taitho(n) hi bal krisan l(ai) Kans kesi(n) paka(rh) giraa(ai)yaa." this is referring to the shakti of Akal Purukh, Chandi. Bal=shakti, hence Ram and Krishan also took shakti from Akal Purukh in order to defeat Ravan and Kans, respectively. Even though no one can describe Chandi as she is beyond description, may this help in getting a vague idea of Jagatmata Chandika.
  12. 5 points
    paapiman

    Dhadrianwala Vs Great Sikhs

    On what basis will the family file a police complaint? Dhadri did not make a legal deal with them. Did you even understand the above video? So according to you, Bhai Jaswinder Singh jee USA and his former comrade are lying? Can you prove that they are lying? Bhul chuk maaf
  13. 4 points
    Thank you again, and now I completely understand why did you want to share the post with me. Actually while looking for a way of not sleeping, by the grace of guru ji's, I found how to do rom rom simran. what you shared I also started doing for last 10 days. I am going to keep on practicing this. I am making good progress but wants to do rom rom simran all the time instead of me focusing and starting this by controlling my breath and moving the focus on heartbeat and then naval pulses. I hope this will start automatically at some time. Thank you again for sharing this, It confirms that I am moving in the right direction.
  14. 4 points
    Dhan Sri Guru Hargobind Sahib Ji Sache Patshah Ji Maharaj, May 27.
  15. 4 points
    Sukh_preet

    Simran help needed!

    Hanji, she's right
  16. 4 points
    Mooorakh

    Simran help needed!

    Absolutely! N thanks to our Gurbani that makes things clear for us.. Guru Sahib says that unclean is 'Not' the woman with periods it's that every person who is filled with an unclean mann- filth of paap. Gurbani has answers to everything in life. It's amazing!!
  17. 4 points
    Listen from 22:30 minutes where he explains stages of gurmantar jap and how to tell How to tell when Sass Giras Parpakh –Only sound of jap (Gurmantar) will remain and body will be forgotten –Rom Rom will start –Mind will enter in Sunn state either via sleep or consciously awake but silent (dhyan) –When you hear sehaj dhun in sunn then listen to this. –No load on body whilst listening (like listening in dream state) –When listening to sehaj dhun (anhad) •Jat/Sat/Sunjam •Mind will get brahm gyan •More anhad sounds •Naad - Toor (Loud Powerful Sound) •Parkash •Amrit Ras •Sunn Mandal / Astral Plane and beyond
  18. 4 points
    Waheguru ji ka khala Waheguru ji ki Fateh Veerji, I am putting little on what I know to help u. ((Others please correct me if I am wrong and put ur inputs)) The Bani Ath Chandi Charitar Ustat Barnan is a part of morning Nitnem for 'Budha Dal Sikhs'. Here 'Ath' means now and the Bani is mainly praise of the Chandi Charitar path. It marks the importance of why we should do 'Chandi Charitar'. The last stanza is also included in 'Hazoori Rehraas Sahib " Chandi Charitar Ustat Barnan" is sung daily when U do Chandi Charitr Paths occasionally as here Guru Sahib have told various attributes of Chandi. He has made it clear in this ustat barnan that Chandi is not a Human(lady) or not some deity but it is formless and is willpower (Shakti) of human brain under the hukam of Parbrahm These Banis are very powerful. If done regularly they are capable of providing anything you can ask for. ((Jaap Sahib still remains on top though and is highly recommended before any Dasam Bani)) Maryaada is same as Chandi di Vaar i.e avoid in the evening hours or continue for the whole night. And proper hygiene etc
  19. 4 points
    Daya Singh

    Hazur sahib Maryada

    Vaheguru Jee ka khalsa vaheguru Jee kee fateh Hazur sahib maryada is awesome I would just like an open discussion with all the Sangat on this forum about what you think of hazur sahib maryada and. Personally I think it's brilliant and when I visited takkht sahib there is a feeling which cannot be experienced anywhere else. Bhull chuk Muaaf jee
  20. 4 points
    Jageera

    Anger after Paath

    2nd update.There is improvement.Anger still comes almost everyday but I manage to do nothing and wait it out.Found a good tip by veer Bhagat Singh in the Meditation thread where he says to analyze the anger,its source,where I feel it in my body etc when it happens.It comes from the stomach area and spreads all over the torso.My mind starts making up stories and scenarios that fuel the anger.I start imagining scenarios that haven't happened and might never happen and this adds to the anger.It is like my mind provokes me to be angry and miserable and then laughs at me when I do get angry.So I just sit and endure the never ending thoughts and scenarios until I start thinking about something else.I try to chant Gurmantar to replace the thoughts but I seem to fail more often than not.The heat inside can be felt almost the whole day.I just try my best not to react to it.I have also been practicing the subtle art of keeping my mouth shut and so far the results have been forthcoming.I also suggest to myself that I should not make others around me miserable just because I am. Can't say much about the salt foot soak as I tried 3 tablespoons for a couple of days and ran out of H.salt.Have yet to buy more so can't update much on this. I do the breathing simran after JapjiSahib and Benti Chaupai daily.Usually lasts 5 to 15 minutes.Today I sat for 2-3 minutes and just got up and walked out of the room.I notice every time I try to do simran I start thinking I have something else important to do when I don't have anything else to do at that moment.I try to keep on breathing and saying Waheguru in my head as long as I can.Then I just start verbally reciting Gurmantar for a few minutes and end the session.I am going to have a shower and try doing simran again in a while.The good news is the days I manage to do simran properly for 15minutes I feel calm and content.Less negative thoughts. Will update again in a couple of weeks.
  21. 4 points
    Jageera

    Battling Addiction with Gurbani

    Just an update.Today marks 100 days since I quit Alcohol and Cigarettes.Still think about it once in a while but the strong urges have gone. Social life took a hit as I rarely go out any longer but no problem.It is better this way.Now is a time I get to know who my real friends are. Been doing daily some Mool mantar jaap,Japji Sahib,Chaupai Sahib,some breathing simran and I believe it is powering me to carry on. I will update again here in another 100 days.Thanks to all members here who helped me in this journey to clean up my act.
  22. 4 points
    Mooorakh

    Is the Sikh God Evil?

    Pls all for God's sake stop attacking each other. When Guru Gobind Singh Sahib was asked which 'panth is better he never said mine .. he answered " Tumhe tumhara khoob humein hamaara khoob" i.e U love Urs. I love mine. We are not supposed to disrespect any religion just because most of us have less knowledge about Christianity ...we are not able to compare and answer doesn't mean we will find flaws and attack each other. We don't force anyone to 'convert' but @LetsSee if u have come to this forum probably u have some unanswered questions One of the common points in both our religion is that we Sikhs just like Muslims and Christians believe in one God, but unlike Christians and Muslims we don't believe in the existence of Satan or . Our Babaji talks about MAYA instead who's also the creation of one God. There's NO ONE EXCEPT HIM. HE CREATED ALL . Even Maya with whose three vices we are all influenced and perform negative things.. Who can compare. the two religions better than one the who has been a Christian for 44 yrs and then stepped into Sikhism and is loving it. Pls watch
  23. 4 points
    jaikaara

    30,000 jaap of a shabad

    i personally feel that just like there are some degrees which are not achieved just by doing study for hours for eg. say if you study for 8 hours a day it still doesn't guarantee that you would be a doctor. Similarly numbers of Jaap cannot guarantee that you would be a sidh. It is still considered as a abhyas. The Kathakaars give those examples since they want to inspire the sangat to be engrossed in Naam. Someone who does Jaap abhyaas would be lost in meditation and would lose the count. Naam Ras gives you peace and tranquil, you stop worrying about things happening around. Who will count for you ? The Jaap is nirantar inside...you will want to lose count. Siddhis come and are a blessing of Akaal. However i personally feel that energy will only reside in that body that can hold it. There are peoople who may start seeing things and predicting future but then along with these capabilities comes haume, arrogance. This arrogance kills abhyas with time. So rather than focussing on magic , i personally want to request you to focus on abhyaas. Let Parmatma be the decision maker, He always is , but as for now we feel we would do so and so and we would become so and so. My 2 cents bro, Waheguru Ang Sang Sahaai.
  24. 4 points
    chatanga1

    Is Sikhism a religion

    I'm asking you again mr health discussion. where the word "Guru" is, in the original gurbani sentence.  The above question still stands. Healthy discussion..... I have given the Guru Sahib's definition of God as in the Mool Mantar. I am asking you to use science and logic to prove that definition of God as in the Mool Mantar. You replied with this effort: I don't know about them. I'm still waiting for answers from you for my previous questions. Don't use others as a shield for your own shortcomings. I don't care about your understanding. You have already distorted Gurbani at least 3 times on this forum explicitly and have been exposed. Quote directly from Gurbani where it says the above point number 1.
  25. 4 points
    amardeep

    Is Sikhism a religion

    I think you need to spend some more time studying what Vedanta is. A lot of the things you ascribe to the Gurus can already be found in Vedanta, - that is why the Nirmale and others started to interpret Sikhi in this lense. This does not mean that Sikhs are Hindus – but it is a common framework to interpret reality. For instance, many people think that Sikhi rejects the Vedas because Sikhi puts naam and Brahmgian at the front while it limits the importance of the Vedas. This stance, however, is a key component of Vedanta!!! The Mundaka Upanishad divides wisdom into two categories: The higher and the lower. The higher form of wisdom is Brahmgyan while the lower is knowledge of Vedas, phonetics, grammar, etymology, meter, astronomy and the knowledge of sacrifices and rituals. This atittude towards Vedas is entirely in line with both Vedanta and Gurmat. In this regard, your understanding of Jup can most likely easily be found within the terminology of Vedanta and is not unique to Gurmat. And terms like karma, samsara, jeev, brahman, maya, prakrit etc are all from the Vedantic corpus of philosophy. Gurbani was revealed through shabads that came individually to different people at different times. If Guru Nanak in South India used the word Atma, it is expected that the Hindu would understand what this word meant without having to read 600 shabads of Guru Nanak (revealed in Northern India) to understand what is being said to him. Gurbani was revealed over centuries, - it does’nt make sense that only people who had studied all the shabads would be able to understand what they were being told when the Guru revealed shabads to them. Your approach seems to be heavily depend on logic. But Sikhi defies logic. This does not mean that Sikhi is all Disney world and mythology. But a traditional premise is that Sikhi breaks the make up of the mind. You say that Jup comes from the process of Jupi. You equate jup with jupi. This is very logical, that X is connected with Y and therefore through doing X you will attain Y. BUT the foundation of Gurmat through the Sri Japji Sahib is ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ and ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ . So here clearly the Guru is breaking common logic by going the other way and saying Soch does NOT happen through Sochai. And chup does not happen through chupai! This is a clear break with the way we understand logic and how Things are connected. Your idea that SIkhi fits with grammar, science and logic is fair to have but it does not have any tradition behind it. Whereas the Sampradays stretch back hundreds of years and that in itself Means their ideas have to be taken seriosly. You say that jupi happens through Listening ,Believing Accepting and Living. This is called shravan, manan, and nididhyasana in Vedanta and is a key component in understanding reality and transcending the self. Again, your use of grammar takes you back to a Vedantic mindset which the sampradays could easily have done through their traditions, uthankas etc. Again – there is NO way Gurbani discards the old meaning of these words. Gurbani is didactic – it is supposed to change your ways and by this , it implies that the orders given are understood by the people. If Gurbani says to do X it must be inferred that people understand what X means. And not that they have to study six hundred pages of philosophy and grammar to understand what is really meant. In your example, it means that the Panth was dillued for 300 years until Professor Sri Sahib Singh wrote his teeka. That does NOT make any sense and defies all logic of what a coherent, strong and independant religion is about.
  26. 4 points
  27. 4 points
    Sibling? Wrong again. Sri Dasame Patshah Granth Sahib says that The Sodhis are descendants of Lav Kush. Do YOU trust Sri Dasme Patshahs Granth Sahib? The same Pracharaks whom you have labelled foolish do. How ? By kissing young men on the lips to impart naam jap techniques. That’s why you love ghaghri isn’t it.
  28. 4 points
    daas ne diwali mahatam da pdf v bnaya hai ji see this video to know about it diwali mahatam.pdf
  29. 4 points
    paapiman

    Today - Gurpurab

    Today is the Gurgaddi Diwas of Sri Satguru jee (Eighth Master) Happy Gurpurab to All. Dhan Dhan Dhan Satguru Sri Guru Harkrishan Sahib jee Maharaaj Bhul chuk maaf
  30. 4 points
    paapiman

    Ate meat by accident

    @MrDoaba - There is another story with regards to Akbar's previous life. He too, was drunk in his previous life (just before death) and become a Muslim in his next life. So, maybe there is a connection with dying drunk and becoming a Muslim in the next life. Bhul chuk maaf
  31. 4 points
    Dhan Sri Guru Har Rai Sahib Ji & Dhan Sri Guru Harkrishan Sahib Ji, November 2.
  32. 4 points
  33. 4 points
  34. 4 points
    akali dilsidak singh

    Suraj Kavach Astotar

    duja pdf v tyar hai ji suraj kavach ram kavach ram astotar te bhagauti astotar(baba deep singh ji wala) sarbloh 2.pdf
  35. 4 points
    ਸਿਖ੍ਯ can possible refer to ਸਿੱਖਿਆ which can mean education/knowledge. ਅਸਿੱਖਿਤ can possibly refer to illiteracy or ignorance. Another possible interpretation of the verse above: Protect the knowledge (like spiritual) and destroy illiteracy/ignorance. Bhul chuk maaf
  36. 4 points
    the "ਅ" at the beginning of the word also describe s the opposite/opposition. ie ਸੁਰ\ਅਸੁਰ Devta and Demons who were always at war with each other. I think here ਅਸਿਖ੍ਯ could mean someone/peoples who were opposed to the Sikhs as a people/panth.
  37. 4 points
    Wohhh, you're feeling it for sure. The order of changes sounds decent but you should have gotten absorbed in the first shabad sound when it were getting loud.. The crashing airplane like and screeching shouldn't have distracted you away from the loud shabad. Try and aim to drown in the shabad and leave all else behind. Say, you are watching TV and absorbed into something so deeply. Your phone is nearby and it starts ringing. The power of absorption between you and the TV is so high that you may hear the phone ringing in background, but it's not enough to divert your attention from the TV. , The shabad has to be like the TV. and all other thunder like experiences have to be in the background. The roller coater, jet like that you described; ….was that an internal kinetic energy like feel or was it heard. What I mean is, was it a motion like energy inside or was it sound vibration only?
  38. 4 points
    DeNiro

    PDF's of Sikh Books

    Good man. You remind me of myself when I was about 23/24 yrs age. Doing the banis was the ignition that got me climbing. I'd say it lay the foundations that gave further discipline and dedication. I maximized the hours and began cutting off from maya with time. This was preliminary for getting all amped and psyched when I began serious years of bhagti.
  39. 4 points
    DeNiro

    Avoid Disclosing Spiritual Status

    Totally get you there. I would never discuss with anyone in person, unless they are more advanced. I've learnt from my fair share of repercussions. On that note, I'd probably say a wee bit more on here because you only know me as DeNiro. But I'm still going to practice restraint and keep energies away from nastiks and sakats.
  40. 4 points
    Soulfinder

    Today - Gurpurab

    Thanks veer ji best wishes and to everyone on here !!
  41. 4 points
    Soulfinder

    Suraj Kavach Astotar

    Veer ji here is a list of links i have found with the steek/ teeka and full bir pdfs of Sri Sarbolh Granth Sahib http://sikhbookclub.com/Book/Complete-Sri-Sarbloh-Granth-Sahib-Ji-Steek http://khalsaforce.in/handwritten-puratan-saroop-sarbloh-granth-pdf http://sarblohgranth.moonfruit.com https://www.scribd.com/document/28563324/Complete-Sri-Sarbloh-Granth-Sahib-Ji-Steek http://www.sikhee.com/downloads/index.php?q=f&f=%2FGurbani%2FEntire+Sri+SarbLoh+Granth+Sahib+Ji
  42. 4 points
    Oh my lord, mate, I'm trying to become a doctor too lol.
  43. 4 points
    https://www.manglacharan.com/home/three-paths-to-liberation-and-the-gobind-gita
  44. 4 points
    tva prasad

    Dhadrianwala Vs Great Sikhs

    Even if, Vidya Martand Srimaan 108 Gyani Gurbachan Singh Ji Khalsa Bhindranwale has such a respectable title, he did indeed live up to it. Unlike, maybe someone you like to follow, he spread the truth among the masses.
  45. 4 points
    Daya Singh

    Hazur sahib Maryada

    I find that there is a lot of peace at takkht sahib and one can do a lot of abhyaas because how peaceful it is. Personally when I went there I was in total bliss and experienced some things which I haven't experienced anywhere else. I would like to keep these experiences gupt but I think the Sangat knows what I mean. The maryada is also very good and there is a lot of respect for maharajj jee that's why I think it is so peaceful. Plus Mahapurakh is there.
  46. 4 points
    paapiman

    Sikhi and Conversions

    In Sri Japji Sahib jee, there is a Pauri which lists all the immoral/unethical/sinful activities which people indulge in. Please look at a verse from that Pauri below: ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥ Countless impose their will by force. From the above verse, one can easily deduce that forcing someone to adopt a religion is an immoral activity and thereby, completely against Sikh religion. There are more verses which can allude to this fact. Please let me know, if you want to know more about them. Bhul chuk maaf
  47. 4 points
    Irrespective of his personal life, he has brought forward many experiences of Naam abhiyasiye Singhs for the benefit of the sangat. Bhul chuk maaf
  48. 4 points
    Major experience this morning. I just wrote down bullet points quickly right after on my phone while the memory was fresh: First the conch shell started getting loud. Then it sounded like an airplane was about to take off Loud screeching noises started happening Then it felt like a rollercoaster. or like I was on a jet, or a rocketship etc Something happened and then I was somewhere with nothing but blue and white. like looking at a sky At that moment I started hearing multiple instruments I don't know what happened, honestly. But this is one of the most intense ones I've had so far.
  49. 4 points
    I am finally starting to experience this. Not to the same extreme but I’m listening to the air conditioning circulating in the house and it’s in synch with it. It’s been happening especially at night when I’m about to sleep. I can unmatch it by changing the rhytm forcefully, but as soon as I stop doing that it automatically goes in synch again. Still needs practice though because it breaks and reconnects at times. I had a very very brief moment where I felt rain drops on my skin - happened a few days ago. Hasn’t happened since but I think it’s still a good sign. I am also getting moments where my entire focus is absorbing into the rom rom. There is no recognition of who I am, or where I am. It’s complete absorption into the jaap. Those moments are the best. I usually have to set an alarm nowadays because I don’t know how long I would be out for. Things keep getting better. However, I have been regretting packing up my schedule so much. Most of the time I just feel like ditching all of my work and just doing saas saas and rom rom. I just need to finish up the last bit of work and then I’ll have complete freedom starting Aug 2 until school starts in september. I think the major gains will happen during that time. Kaal is really starting to fight back now. The mind felt stable for so long. But these past few days I have been finding myself in situations that are triggering some thoughts. I don’t know how the idea of “tests” work as per gurmat. But essentially I have been in a few very bad circumstances recently where I found out close friends were doing nindhia/spreading lies about me. Social issues that are over 3 years old resurfacing, etc. So I have been trying to avoid people as much as possible. And then focusing on the jaap if any thoughts arise. The boat flipped over yesterday and I caught myself in some negative thoughts. This hasn’t happened in so long so a lot of concern arose from that. I had to take time off of my studying to just do jaap and get back on track. But it’s a very good reminder that anything can happen at any time. You need to be very careful that you don’t slip. I’ve heard you risk losing everything in some situations.
  50. 4 points
    I live a pretty busy lifestyle but I put meditation at the front because it helps me in every aspect of life. I'm trying to become a doctor so this entire summer is just me studying for my mcat. I'm really career focused. I am one of the directors on the board of my local hospital. I was actually probably the youngest to ever join - at the age of 17. And I owe that to the bhagti for sharpening my confidence and helping me approach problems with a lot of patience. I have also spearheaded/been lead on a few major projects for both the hospital and other healthcare related work. Again - the calmness that bhagti leaves you with is responsible for this. I have worked in academia, research, published a scientific article on meditation and neuroplasticity, edited a science vs meditation textbook (not released to the public yet but will be soon - the prof in charge will be selling it to profs who teach spirituality courses at universities) etc. Meditation helps you learn and study because you're not easily frustrated when you can't figure something out. I also work for the universities student union, been the student media spokesperson for the past provincial election. (But as of last week have taken some time off to focus on my test). Really involved with helping the local gurdwara and running its social media (I live in a city which is/was primarily white growing up so got really involved with the gurdwara due to the small sikh population). I don't know if any of that is meaningful though lol. It probably sounds really boring but I love all of this. Especially the science stuff - I am a huge biology nerd. And I love brains (lol... don't be creeped out) Plus part of a lot of clubs, services, etc at school. However... no longer part of the sikh student association... essentially banned for speaking out against anything that goes against popular belief. There was a time when I would stay silent and heavily help out. But I couldn't sit around and listen to people talk about topics like "possible sikhi-related solutions to mental health" but not hear anyone say anything about the path of japa - then be told jaap isn't part of sikhi. This is a longer discussion, but you know exactly what I'm talking about with the views of most of the community these days. And I couldn't sit around and watch them pretend like they can't be friends with non-sikhs, or their lack of professionalism in certain academic/career related environments. Non-academic side I have a kirtan ustaad - not going to mention his name because many know him - and it would give away who I am. But I think that goes hand in hand with bhagti. Kirtan has always helped me increase love for god and motivate the mind to do more bhagti. I used to work out 7 days a week but I am so tight on time these days I fell off of that. Can't start back up until september because I have my mcat on Aug 2 and then I'm back in England until September. But main reason for the 7 days was that it had tremendous benefits on meditation. Back then balancing breath was a struggle and the lifting got the job done. Also do cryptocurrency day trading... it's pretty fun. Busy with studying right now so I set up a bot to do it for me. Socially I would consider myself pretty extroverted. I have a habit of being friends with/starting a conversation with every second person I see on the street. I know a lot of people which is good and bad in many ways. As of now, it's been not the best because someone always wants to go for lunch or hangout but I need to study and do bhagti. But on the brightside - if I do notice someone is not the best sangat, I am able to drop them immediately and never look back. Due to the detachment. Doesn't matter how close they are. Even dropped a 12 year long friendship because I realized the guy is completely immersed in the same sikh-youth mindset as everyone else and I didn't want to waste my time there. I don't care what I say in any situation - I just freely speak whatever is on my mind. Could not care less what people think. I don't see any reason to pretend to be someone else. The meditation has brought on this freedom. I love cars as well. I drive a manual audi. Probably my most valued possesion. This one doesn't relate to meditation but I think it's one every guy on this site can relate to. Only thing I can think of is the attachment to it. I did have a situation a little while back where something went wrong... and long story short the mechanic said the price to fix it was more than the car itself. The initial thought was "cool, I'll just sell the parts, buy some cool shoes and start walking wherever I go". Which a year ago, I probably would have flipped and gone into depression. Luckily, I took it to an old friend and he figured out a way to make it as good as new without spending more than $20. So essentially, I would say meditation is the only meaningful activity I do because none of my other activities would exist/have meaning without it. It has literally created a life of complete freedom where I just do what I feel like doing with no care for the consequences. Which is not a bad thing because with sikhi/gurmat, you never have ill intentions. When a lot of people talk about bhagti, they say you can't do things you enjoy, or hangout with non-bhagti type people... but honestly 85%+ of my social groups are people who are not Sikh. Less than 3-5% probably do bhagti (I just have this forum and a local simran group that I only see a few sundays a month). So all I have to say to people that live in that closed off mentality is... LIVE LIFE. Do what you have to do in tregun on a day to day basis. And then when that's over, learn to connect internally. Obviously, that does not mean go drink and party everyday. I still practice brahmachariya, I still restrain myself from indulging in unhealthy food, I restrain from the 4 kurehits, I read gurbani everyday and do kirtan, I wear my kakars. But... I live life in a way that is enjoyable and integrates with western society. You don't have to be "the religious" guy in every social situation that makes other people feel like they can't have a good time (I used to be that guy many years ago). You need to live life in a way where you integrate into society and inspire other people to do jaap. Find what you enjoy in life and be the life of that group. The greater the mental stability, the more you will enjoy the activity. And just an fyi - I know a lot of the activities I stated above may not be appealing to most people. I am that weird 20 year old nerd that likes to wear a dress shirt/tie all the time and read science or psychology articles/watch videos on politics. It's just the type of person I am... But I do know people around my age who practice meditation and still do all of the same activities young people do but they remain detached internally. My younger brother for example, he's a huge basketball fan. Even runs a big instagram fan page. Dresses like every other 17-18 year old you see these days. But interally completely silent. He hasn't been practicing for as long but the differences I see between him and his friends are insane. I know this was a really long post - but I have very strong opinions when it comes to balancing tregun with spirituality.
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