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Punjab witnessed 600% growth in conversions – 1800 new churches!

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Indian-American Christian group says Punjab witnessed 600% growth in conversions – 1800 new churches!

December 29, 2021

The increase in Christian evangelical activities in Punjab has been highlighted time and again. The confirmation for the same now comes from a member of the Indian-American Christian group who glorified the growth in conversions and the rise in the number of Churches across North and Central Bharat in general and Punjab in particular.

One of the speakers in a webinar organized by the Federation of Indian American Christian Organizations (FIACONA) spoke about the tremendous growth of Christianity in Bharat, particularly in states where earlier there was resistance to missionaries. “This is happening in states like Bihar and Odisha, and we are involved in every state. We have seen tremendous growth in both central and northern states where there was tremendous resistance to the gospel”, the member can be heard saying.

He then goes on to talk about a particular northern state where conversions to Christianity have seen a 600% growth in a decade. He further says “10 years ago there were less than 300 churches in the state, today we have more than 1800 local churches with the baptized community. These are things that are happening and haven’t been reported”.

Speaking about his ‘work’ in Punjab for the last three decades, he states “I have been working in Punjab for more than 30 years. Punjab was one of the most resistant places to the gospel. In the last census, the only state where the Government of India reported growth among Christians is the state of Punjab. In another state, we are into the fourth generation of churches”.

“Each time a church plants another church that is one more generation. When there are four streams of Church planting that becomes a movement and we are seeing that movement in one particular state. We are into the fourth generation of churches in less than ten years”, he proudly declares.

As HinduPost had pointed out earlier, in the census of 2011, Punjab had a total of 3,48,230 Christians. If these numbers are correct, in the last years, the population of Christians has increased at least 10 times. 10% of Punjab is now Christian and the conversions to Christianity are increasing on a daily basis. Punjab is now on target for rapid Christianization after Andhra Pradesh.

It is important to know how Punjab’s 10% population became Christian. There are dozens of “pastors”, “prophets” and “apostles” running this conversion business. We have already seen Ankur Narula. There are others like Gursharan Kaur, Bajinder Singh, Kanchan Mittal, etc. All of these are converted from either or Sikhs and retain Hindu-Sikh names as well as symbols like Pagri etc. Each of these has tens of thousands to lakhs of followers and has made crores of money. Now, these are in the process of granting franchises to others for their conversion business. More and more such peddlers of faith enter the fray every month.

In view of these facts, claims such as 600% growth in conversions made by the speaker are definitely not farfetched.


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One solution possibly, spin it with Advait philosophy propagated by Sri Ramana maharishi and they can also use Sant Mani Singh ji uk wale-


And also Sant Baba Jagjit Singh Ji Harkhowale:

That will slow down their propaganda. Reference below:



1. I am that I am
Be still, do not think, and know that I AM (Conscious Immortality, 49).
Know the Self, and God is known. Of all the definitions of God, none is so well put as the Biblical I am that I AM in the book of Exodus.(Conscious Immortality, 159)
God says I AM before Abraham He does not say I was but I Am (Talks, 408).
Your duty is TO BE and not, to be this or that. I AM THAT I AM sums up the whole truth: the method is summarized in ˜BE STILL " (Maharshi Gospel, 33)
The Christ also declared that He was even before Abraham (Talks, 127,para. 145; said to Brunton).
The Hebrew Jehovah=I am expresses God correctly (Talks, 106).
TO BE is to realise hence I AM THAT I AM, I AM is Siva (Reflections,101).
The Cosmic Mind, being not limited by the ego, has nothing separate from itself and is therefore only aware. This is what the Bible means by ‘I am that I am’ (Reflections, 111).
Christ also said that he was before Abraham (Teachings, 28).
I am that I AM and Be still and know that I am God.(Talks, 307).
Of all the definitions of God, none is indeed so well put as the Biblical statement I AM THAT I AM in Exodus (Cap. 3). There are other statements, such as Brahmaivaham, Aham Brahmasmi and Soham. But none is so direct as the name JEHOVAH=I AM. The Absolute Being is what is“ It is the Self. It is God. Knowing the Self, God is known. In fact God is none other than the Self. (Talks. 103)
The I thought is the ego and that is lost. The real I is I am that I am.
(Teachings, 58; Talks, 164).
TO BE is to realise hence I AM THAT I AM, I AM is Siva (Reflections,101).
The Cosmic Mind, being not limited by the ego, has nothing separate from itself and is therefore only aware. This is what the Bible means by 'I am that I am' (Reflections, 111).
Of all the definitions of God, none is so well put as the Biblical I am that
I AM in the book of Exodus (Conscious Immortality, 159).
An entire article on I Am has since appeared in the journal for Ramana ashram, The Mountain Path. It collects all the I am statements of Jesus. The article specifically refers to Abhishiktananda, and cites some of his letters.
Ramana had a discussion with the sage Yogananda about the nature of the Self. It is
interesting that Ramana refers to the Self as ones Being, and then refers to the Biblical definition of God in Exodus: I am that I am. Ramana also says that if we search for the source of the ego, then Bliss is revealed (Talks 102).
Ramana compares the name of Yahweh to the advaitic experience. He says that the Hebrew Jehovahâ is equivalent to I am, and that it expresses God correctly.Lakshmana Sarma (one of Ramana's early disciples) refers to Ramana's statements about I AM THAT I AM.He also uses Jesus statement My father and I are One to
describe Ramana's own enlightenment. He says that Ramana became a perfect sage when he realized that he and Arunachala, whom he called his Father, were one.
We find similar emphases on the I am experience in other writers dealing with comparative mysticism. Rudolf Otto comments on Eckhart's use of the verse I am that I am and compares this to Shankara.D.T. Suzuki says that all our religious or spiritual experiences start from the name of God given to Moses, I am that I am. He says this is the same as Christ's saying, I am
2. Be still and know that I am God.
A certain Christian asked Ramana for advice. Ramana told him to follow his words and practice:
Be still. Be without the disturbance of your mind. Mind only disturbs your natural stillness. Stillness is your nature. (More Talks p. 77 (18.12.44)
Be still and know that I am God. Here stillness is total surrender without a vestige of individuality. Stillness will prevail and there will be no agitation of mind. I am that I am.
I am is god not thinking, I am God. Realise I am and do not think I am. Know I am God it is said, and not Think I am God. (Talks 322-23).
The experience of I am is to Be Still (Talks, 187).
The whole Vedanta is contained in the two Biblical statements: I am that I AM and Be still and know that I am God (Talks, 307).
All that is required to realize the Self is to Be Still.� (Talks, 345).
Be still and know that I AM GOD. Stillness here means Being free from thoughts.� (Talks, 458).
The only permanent thing is Reality; and that is the Self. You say, I am,I am going,I am speaking,I am working, etc. Hyphenate I am in all of them. Thus I AM, That is the abiding and fundamental Reality.This truth was taught by God to Moses: I AM that I-AM.Be still and know that I AM God So I AM is God. (Talks, 487).
We learn that the thoughts in the waking state form the obstacle to gaining the stillness of sleep. Be still and know that I AM God. (Talks, 563).
Be still and know that I am God (Erase the Ego, 24).
The Bible says, Be Still and Know that I am God (Reflections, 168).
Be still, do not think, and know that I AM (Conscious Immortality, 49).
The Bible says, Be still and Know that I am God. (Reflections, 168).
G.V. Subbaramayya reports that at Christmas, 1936, he attended Sri Bhagavan's Jayanti celebration for the first time.
Many Western visitors had come. One of them, Mr. Maurice Frydman, a Polish Jew of subtle intellect, plied Sri Bhagavan with ingenious pleas for practical guidance for Self-realization. Sri Bhagavan followed his arguments with keen interest but kept silent all the time. When pressed to say something, Sri Bhagavan only quoted from the Bible, Be still and know that I am God, and added The Lord said know and not, think that I am God. We understood Sri Bhagavan as meaning that all these arguments were spun by the intellect, the stilling of which was the only way to Realisation.
3. The Kingdom of God is within you.�
Ramana frequently refers to this saying of Christ:
The Kingdom of God is within you (Chadwick, 70).
The Kingdom of Heaven is within you (Reflections, 82).
The Kingdom of Heaven is within you (Conscious Immortality, 122).
Christ told the simple truth: The Kingdom of Heaven is within you (Talks, 92).
Sarma refers to the saying in several places, too. He says that the reference to the kingdom within you is the egoless state, the heart (Maha Yoga, 114 fn and 129).
4. Sons of God
Ramana understood the meaning of the phrase Son of God as that Jesus rose after being crucified and went to heaven:
The body is the cross; the sense of its self-hood is named Jesus; his attainment of the State of the Real Self by the extinction of that sense is the resurrection (Guru-Ramana-Vachana-Mala, 18).
H says that all who have won this state are Sons of God.
5. Christ
Ramana had considerable knowledge of Christ and his teachings. But Ramana interprets Christ's sayings in Hindu terms and experience. For example, he interprets Christ as referring to reincarnation and previous births.He refers to Christ's saying that he was before Abraham (Teachings, 28). Ramana makes a similar reference in Talks, 127.
Christ also declared he was before Abraham. Ramana sees this in terms of Christ having many incarnations. He compares this to Krishna conforming to the outlook of Arjuna.Jesus says he had taught the truth to Abraham. Ramana sees this as evidence that there is no contradiction between not having a selfhood, and having previous births (Conscious Immortality, 53).
For Ramana, Christ-consciousness and Self-Realisation are all the same.
The body is the cross. Jesus, the son of man, is the ego or 'I-am-the-body'-idea. When the son of man is crucified on the cross, the ego perishes, and what survives is the Absolute Being. It is the resurrection of the Glorious Self, of the Christ, the Son of God (Maharshi's Gospel, 29).
Ramana was asked, But how is crucifixion justified? Is not killing a terrible crime? His response was,Everyone is committing suicide. The eternal, blissful, natural State has been smothered by this ignorant life. In this way the present life is due to the killing of the eternal, positive Existence. Is it not really a case of suicide? So, why worry about killing, etc.? (Maharshi's Gospel 29)
The first question that Major Chadwick asked Ramana was why Jesus called out My God, My God while being crucified. Ramana's answer was,It might have been an intercession on behalf of the two thieves who were crucified with Him (Chadwick, 21).
Similarly, he gives the inner meaning of the Biblical narrative that Jesus rose up after being crucified and went to heaven:
The body is the cross; the sense of its self-hood is named Jesus; his attainment of the State of the Real Self by the extinction of that sense is the resurrection.
All those men that have won this State are (alike) Sons of God, since they have overcome maya; they are worthy of being adored. (Sarma, Guru Ramana, 18).
And Ramana says that if the ego is killed the eternal Self is revealed in all its glory: Jesus the Son of Man is the ego, or the I am the body idea. When he is crucified he is resurrected, a glorious Self, Jesus, the Son of God! Give up this life if thou wouldst live. Matt. 10:39 (Conscious Immortality, 88).
Christ is the ego (IMHO slight clarification - subtle mind). The Cross is the Body. When the ego is crucified, and it perishes, what survives is the Absolute Being (God), (I and my Father are one) and this glorious survival is called Resurrection (Talks, 86).
Many of those who sought advice from Ramana also had knowledge of Christ. In 1908,V. Ramaswamy Iyer: his question to Ramana was, Jesus and other great souls came into the world to redeem sinners. Is there no hope for me? Ramana replied in English that there was hope (Narasimha, 96).
He was asked regarding the lost soul spoken of by Jesus. Ramana replied, There is nothing to be lost except that which is acquired. The Self can never be lost (Talks, 18).
Evans-Wentz asked Ramana whether Jesus was a Perfect Being possessing occult powers (siddhis). Ramana replied that Jesus could not have been aware of his powers.
Ramana relates a strange story (not found in the Bible), of a man cured of his blindness by Jesus. Jesus later met him and asked him why he had become wicked. The man said that when he was blind, he could not commit sin, but since Jesus had cured him, he grew wicked and Jesus was responsible for his wickedness (Talks, 17)
6. Is God personal?
One of Brunton's criticisms of Ramana was that Ramana did not believe in a personal God. And yet there are statements where Ramana says the opposite. Ramana responds to the question, Is God personal? as follows:
M. Yes, He is always the first person, the I, ever standing before you.Because you give precedence to worldly things, God appears to have receded to the background. If you give up all else and seek Him alone, He alone will remain as the I, the Self (Maharshi's Gospel, 55).
But other statements indicate a God far removed from our personal concerns:God has no purpose. He is not bound by any action. The world's activities cannot affect him. (Osborne, Path of Self-Knowledge, 87, in answer to question is not this world the result of God's will?)
7. Other statements by Ramana about Christianity
Ramana criticized some Christians for clinging to the idea of a permanently real and separate ego, although he says that the greatest mystics did not do so (Osborne, Path of Self-Knowledge, 46). With respect to the mystics, he responds to a question about the Christian mystic St. Theresa (Conscious Immortality, 43). Ramana also refers to St. Paul.He said that Paul was always thinking about Christ and the Christians, so when he returned to self-consciousness after his experience, he identified his realization with this predominant thought. Ramana referred to Ravana as an example. He hated Rama, and never ceased to think of him, but in dying, Rama was the uppermost thought in his mind and so he realized God. “Not a question of love or hate, just what is in the mind.� (Chadwick 24).
Ramana refers to the Christian idea of prayer. He says that Western thinkers pray to God and finish with Thy Will be done! He comments that it is better to remain silent: If His Will be done why do they pray at all? It is true that the Divine Will prevails at all times and under all circumstances. The individuals cannot act of their own accord. Recognise the force of the Divine Will and keep quiet (Talks, 546).
Even Ramana's words to his disciples are similar to what is recorded of Jesus words to his disciples, I am with you always (Matt. 28:20): Bhagavan is always with you, in you and you are yourself Bhagavan.

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