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Gurbani (14-53)
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
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Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
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Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
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ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
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Sehskritee Mahala 1
Sehskritee Mahala 5
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Shaloks Bhagat Kabir
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Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Discovery OF Self Through Simran
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<blockquote data-quote="Sikh80" data-source="post: 68575" data-attributes="member: 5290"><p style="text-align: center"><p style="text-align: center"><strong><span style="color: red"><span style="font-family: 'Times New Roman'">Discovery of Self through <em>Naam-Simran</em></span></span></strong></p> <p style="text-align: center"><strong><em><span style="color: fuchsia"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Gulshan Jeet Singh*</span></span></span></em></strong></p> </p><p><em><span style="color: blue"><span style="font-family: 'Times New Roman'">* 5-Rampur Mandi Road, Dehradun-248001. U.P.</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Naam Simran</em> is a purely spiritual experience within reach of all humanity irrespective of race creed on social status. Success varies and depends on the practitioner’s earnestness as well as the Master’s grace.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Why we must practice ‘Naam simran’</em>? Because it brings inner tranquillity. This practice is superior to all other forms of worship. It is at the root of <em>Gurbani</em>. It places no restriction of time and space and does not need the help of any other person or material posture.Amongst all religious practices ‘<em>Naam-simran</em>’ is the simplest, a purifier for both mind and heart. It is like the all-pervasive light of the sun.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">‘<em>Naam-simran</em>’ reins in the mind and intellect <strong>(</strong><em>man aur budhi</em><strong>)</strong> from within, order to understand the physical phenomenal word and transcend its wisdom. <em>Naam</em> is the holiest of the holy; practice of <em>simran</em> destroys the cause of our bondage, namely, our Karma (good or bad actions). Even the greatest sinner attains to the supreme position through <em>Naam-simran</em>. The only focus that one discovers by study of Guru Granth Sahib is that we must always and constantly meditate on Him and His Name. Just as the furnace melts gold and other metals so as to purify them, so the Name of the Lord acts as the best <em>solvent</em> of all problems of this world. No evil can befall one who is engrossed in <em>Naam</em>.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">There are however some pitfalls. Sadly ‘<em>Naam-simran</em>’ has become a topic of discussion rather than of practice amongst our intellectuals. <strong>Argument is the antithesis of meditation</strong>. Efforts for conducting seminars on topic are merely intellectual exercises, missing the <em>Naam</em> - <em>Amrit</em> and initiation. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Internalising the Divine Spirit:</strong> The word <strong>‘</strong><em>Naam</em>’ is the object of <em>simran</em> (meditation) whereas the word <strong><em>‘</em></strong><em>Simran’</em> is remembering, uttering, or <em>Jap</em> in meditation. Thus ‘<em>Naam-simran</em>’ is remembrance of God’s <em>Name</em>. The question arises, what or whose name? The simple answer is <em>Satnaam</em> Waheguru the name of True Wonderful Lord, who is All-pervading True and Eternal. The Lord is One Alone, Who Ever was, Is Now and Ever shall be, - the Akal Purukh, ‘Waheguru’. His name is True. Guru Nanak and successor Gurus, throughout the holy <em>Gurbani,</em> maintain that one must contemplate upon formless God, Infinite God alone, Who is Creator, and dwells everywhere.</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">"Life makes it opportune </span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">To seek the glorious Divine</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The Divine is within and not without</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Properly attune-or One’s out".</span></span></em></p><p style="text-align: right"><p style="text-align: right"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Guru Nanak: <em>Raag Prabhati</em></span></span></p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>"</strong><em>niralamb nirahar nehkewal nirbhav tadi lawai</em><strong>"</strong> (....resting mind on the Self, Detached, Hungerless and Fearless God). In an answer to the Siddhas, Guru Nanak replies thus: <strong>"</strong><em>antar bahar eko janai</em><strong>"</strong> - focus the mind upon One Lord (who is One within and outward)</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Fix thy mind on the Enternal Being, the True <em>Purusha" sat-purkh akal murat ridai dharoh dhian".</em></span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">"Ved puran jas gun gavat tako naam hiai mai dharre<strong>".</strong></span></span></em></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Tegh Bahadar says, in <em>Raga Gaudi</em>. Enshrine yea His Name in thy heart Whose praise is sung by Vedas and Puranas".</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Guru Arjun : <em>Sukhmani Raag Gaudi.</em></span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>"naam ke dhare sagle jant-naam ke dhare khand brahmand</em><strong>,</strong></span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Naam ke dhare sagal akar-naam ke dhare puria sabh bhavan."</span></span></em></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Thy Name (the All Pervading Divine Spirit) is support of all beings, O Lord.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Thy Name is the support of the worlds, verify the Universe.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Thy Name is Support of all life forms.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Yea, Thy Name is the support of all continents and spheres.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The Tenth Master, Guru Govind Singh, defined the objective as follow :</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>"tahi ko dhian parman hie jou tha, ab hai ar agai u jaiv hai</em>".</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>A Slow Process</strong> : We must understand that if our meagre and early practice of <em>‘Naam-simran’</em> does not produce any earth-shaking result we should not lose patience. We should feel encouraged by the belief that the path has been found out, and it is only a question of time when we will reach our destination.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">There are some hymns which must necessarily be taken from the Guru Granth Sahib with the help of a pious friend, or elder or scholar - Granthi. The most popular technique is the repetition and daily reciting of <em>Gurbani</em>. ‘<em>Sat Naam’</em> or ‘<em>Waheguru</em>’ is very powerful <em>jaap</em>; several practitioners reveal that without ‘<em>Satnm, Waheguru’</em> the seeker cannot achieve his purpose. For the name and the object named are not different. When the heart is purified by the practice of Pranava, or <em>Dhun/Naad,</em> the practice hears same sound. In the first stage, one feels a thrilling sensation in the skin, gradually passes through several stages to reach last and final (tenth) stage; that through devotion to Waheguru, the Self is known, and the difficulties are removed.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Realisation Within:</strong> By practicing <strong>‘</strong><em>Naam-simran’</em> the seeker of Truth, or Gursikh, comes to know the secret of <em>Gurbani</em> within himself, in second to fourth stage he perceives the finer spring of words, hear cosmic (<em>Naad</em>) sound, next he starts loosening of worldly sense and at last stage the knowledge of Divine Self comes in full effulgence.</span></span></p><p><a href="http://www.sikhreview.org/june2000/naamology.htm" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #800080">http://www.sikhreview.org/june2000/naamology.htm</span></span></span></u></a></p></blockquote><p></p>
[QUOTE="Sikh80, post: 68575, member: 5290"] [CENTER][CENTER][B][COLOR=red][FONT=Times New Roman]Discovery of Self through [I]Naam-Simran[/I][/FONT][/COLOR][/B][/CENTER] [CENTER][B][I][COLOR=fuchsia][SIZE=3][FONT=Times New Roman]Gulshan Jeet Singh*[/FONT][/SIZE][/COLOR][/I][/B][/CENTER][/CENTER] [I][COLOR=blue][FONT=Times New Roman]* 5-Rampur Mandi Road, Dehradun-248001. U.P.[/FONT][/COLOR][/I] [SIZE=3][FONT=Times New Roman][I]Naam Simran[/I] is a purely spiritual experience within reach of all humanity irrespective of race creed on social status. Success varies and depends on the practitioner’s earnestness as well as the Master’s grace.[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][I]Why we must practice ‘Naam simran’[/I]? Because it brings inner tranquillity. This practice is superior to all other forms of worship. It is at the root of [I]Gurbani[/I]. It places no restriction of time and space and does not need the help of any other person or material posture.Amongst all religious practices ‘[I]Naam-simran[/I]’ is the simplest, a purifier for both mind and heart. It is like the all-pervasive light of the sun.[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]‘[I]Naam-simran[/I]’ reins in the mind and intellect [B]([/B][I]man aur budhi[/I][B])[/B] from within, order to understand the physical phenomenal word and transcend its wisdom. [I]Naam[/I] is the holiest of the holy; practice of [I]simran[/I] destroys the cause of our bondage, namely, our Karma (good or bad actions). Even the greatest sinner attains to the supreme position through [I]Naam-simran[/I]. The only focus that one discovers by study of Guru Granth Sahib is that we must always and constantly meditate on Him and His Name. Just as the furnace melts gold and other metals so as to purify them, so the Name of the Lord acts as the best [I]solvent[/I] of all problems of this world. No evil can befall one who is engrossed in [I]Naam[/I].[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]There are however some pitfalls. Sadly ‘[I]Naam-simran[/I]’ has become a topic of discussion rather than of practice amongst our intellectuals. [B]Argument is the antithesis of meditation[/B]. Efforts for conducting seminars on topic are merely intellectual exercises, missing the [I]Naam[/I] - [I]Amrit[/I] and initiation. [/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Internalising the Divine Spirit:[/B] The word [B]‘[/B][I]Naam[/I]’ is the object of [I]simran[/I] (meditation) whereas the word [B][I]‘[/I][/B][I]Simran’[/I] is remembering, uttering, or [I]Jap[/I] in meditation. Thus ‘[I]Naam-simran[/I]’ is remembrance of God’s [I]Name[/I]. The question arises, what or whose name? The simple answer is [I]Satnaam[/I] Waheguru the name of True Wonderful Lord, who is All-pervading True and Eternal. The Lord is One Alone, Who Ever was, Is Now and Ever shall be, - the Akal Purukh, ‘Waheguru’. His name is True. Guru Nanak and successor Gurus, throughout the holy [I]Gurbani,[/I] maintain that one must contemplate upon formless God, Infinite God alone, Who is Creator, and dwells everywhere.[/FONT][/SIZE] [I][SIZE=3][FONT=Times New Roman]"Life makes it opportune [/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]To seek the glorious Divine[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]The Divine is within and not without[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Properly attune-or One’s out".[/FONT][/SIZE][/I] [RIGHT][RIGHT][SIZE=3][FONT=Times New Roman]Guru Nanak: [I]Raag Prabhati[/I][/FONT][/SIZE][/RIGHT][/RIGHT] [SIZE=3][FONT=Times New Roman][B]"[/B][I]niralamb nirahar nehkewal nirbhav tadi lawai[/I][B]"[/B] (....resting mind on the Self, Detached, Hungerless and Fearless God). In an answer to the Siddhas, Guru Nanak replies thus: [B]"[/B][I]antar bahar eko janai[/I][B]"[/B] - focus the mind upon One Lord (who is One within and outward)[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]Fix thy mind on the Enternal Being, the True [I]Purusha" sat-purkh akal murat ridai dharoh dhian".[/I][/FONT][/SIZE] [I][SIZE=3][FONT=Times New Roman]"Ved puran jas gun gavat tako naam hiai mai dharre[B]".[/B][/FONT][/SIZE][/I] [FONT=Times New Roman][SIZE=3]Guru Tegh Bahadar says, in [I]Raga Gaudi[/I]. Enshrine yea His Name in thy heart Whose praise is sung by Vedas and Puranas".[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]Guru Arjun : [I]Sukhmani Raag Gaudi.[/I][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][I]"naam ke dhare sagle jant-naam ke dhare khand brahmand[/I][B],[/B][/FONT][/SIZE] [I][SIZE=3][FONT=Times New Roman]Naam ke dhare sagal akar-naam ke dhare puria sabh bhavan."[/FONT][/SIZE][/I] [FONT=Times New Roman][SIZE=3]Thy Name (the All Pervading Divine Spirit) is support of all beings, O Lord.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Thy Name is the support of the worlds, verify the Universe.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Thy Name is Support of all life forms.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Yea, Thy Name is the support of all continents and spheres.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The Tenth Master, Guru Govind Singh, defined the objective as follow :[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][I]"tahi ko dhian parman hie jou tha, ab hai ar agai u jaiv hai[/I]".[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][B]A Slow Process[/B] : We must understand that if our meagre and early practice of [I]‘Naam-simran’[/I] does not produce any earth-shaking result we should not lose patience. We should feel encouraged by the belief that the path has been found out, and it is only a question of time when we will reach our destination.[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]There are some hymns which must necessarily be taken from the Guru Granth Sahib with the help of a pious friend, or elder or scholar - Granthi. The most popular technique is the repetition and daily reciting of [I]Gurbani[/I]. ‘[I]Sat Naam’[/I] or ‘[I]Waheguru[/I]’ is very powerful [I]jaap[/I]; several practitioners reveal that without ‘[I]Satnm, Waheguru’[/I] the seeker cannot achieve his purpose. For the name and the object named are not different. When the heart is purified by the practice of Pranava, or [I]Dhun/Naad,[/I] the practice hears same sound. In the first stage, one feels a thrilling sensation in the skin, gradually passes through several stages to reach last and final (tenth) stage; that through devotion to Waheguru, the Self is known, and the difficulties are removed.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Realisation Within:[/B] By practicing [B]‘[/B][I]Naam-simran’[/I] the seeker of Truth, or Gursikh, comes to know the secret of [I]Gurbani[/I] within himself, in second to fourth stage he perceives the finer spring of words, hear cosmic ([I]Naad[/I]) sound, next he starts loosening of worldly sense and at last stage the knowledge of Divine Self comes in full effulgence.[/FONT][/SIZE] [URL="http://www.sikhreview.org/june2000/naamology.htm"][U][FONT=Times New Roman][SIZE=3][COLOR=#800080]http://www.sikhreview.org/june2000/naamology.htm[/COLOR][/SIZE][/FONT][/U][/URL] [SIZE=3][/SIZE] [/QUOTE]
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