Sat Sri Akaal Ji.
Balbir Ji, please take a deep breath because this reply is really long, something that you are not used to!
I feel that in your last post you have misinterpreted Gurbani. So, i will jump straight to that part first and try my best to point out the shortcomings in your interpretation. After that i will get to all the other points that you have raised from my posts, which i assure you are not controversies at all!
Balbir Ji:
You referred Guru Arjan Dev Ji's wonderful Vaak "Prabh Kee Ustat Karho Sant Meet, Saavdhaan Ekaagar Cheet." SGGS Ang 295-15
In my view, 'Ustat' means praise. Praise and slandering are two opposite words belonging to this world. God's Ustat is done to achieve material worlds. Then God is the giver of all. This is why Gurdev sang about achieving Ridhis, Sidhis and Nidhis in this Pauri not Salvation.
Gurdev is not singing here "Prabh Ka Simran Karho Sant Meet, Saavdhaan Ekaagar Cheet."
Through Simran we reach the ultimate goal of human life, i.e., Mukti. Naturally Ustat of Prabh is done with attention, a one-pointedness chit to achieve all material things. This is a different story why people do Ustat of worldly bosses with one-pointedness on materials to achieve those.
snavneet:
Guruji's Baani that is under consideration is this:
"
Prabh Kee Ustat Karho Sant Meet,
Saavdhaan Ekaagar Cheet."
In the beginning you were of the view that 'Ekaagar Cheet' was a result of True Sumiran and that True Ustat was possible only after becoming 'Ekaagar Cheet'. At that time you were not ready to accept the importance of 'Ekaagar Cheet' during Sumiran. And you also had no issues with the word 'Ustat'. And in your latest post, God's Ustat has suddenly become something very ordinary for you. You say that people do Ustat to gain worldly things. If you read Gurbani attentively, you will find out that our Gurus and Bhagats have done Ustat of God all the time. So, were they doing it for worldly gain? So, if one praises the Lord out of true love for Him, is it to gain material wealth and powers? There are so many Bhagats who have realized God just by doing His Ustat, this is what 'Prem Bhagti' is all about. And how can you say that Sumiran leads to Mukti and Ustat leads to worldly gain only? I REQUEST YOU to carefully and attentively go through the lines following the above two lines in Guruji's Baani. In the same 'pad' Guruji also says the following, "
Bahur Na Hovai Aavan Jaan" which means that "
Such a person does not fall into the cycle of birth and death any longer". Isn't that Mukti? 'Maya' becomes the 'daasi' (servant) of the one who is 'Mukt' and so Guruji also spoke of Ridhis, Sidhis and Nidhis becoming available to such a person. Apart from these, Guruji spoke of other attributes of a Mukt person in the same 'pad', but you seem to have ignored those.
Also, just like "Ustat" means praise and has an opposite called "Nindaa" or slander, similarly "Sumiran" also has an opposite. Sumiran is also a word of this world, it is bound to have an opposite. "Sumiran" or "Simran" comes from the Sanskrit word "Smaran", which means "remembrance". In our case, "Sumiran" is the remembrance of God or God's Naam. The opposite of "Smaran" is "Vismaran", which means "to forget". Forgetting God or His Naam is termed as "Vismaran".
Moreover, if people can do Ustat just for material gain then people can do Sumiran just for the same purpose too, isn't it? You say that 'Ustat' with 'Ekaagar Cheet' leads to material gain, but just doing 'Sumiran' leads to 'Mukti'. Yes, Sumiran is capable of leading one to Mukti but so is Ustat. It all depends on how deeply and truly involved a person is, in either or both of the acts.
But now, once again, you seem to want to do Sumiran without paying any attention to it, without any 'Ekaagar Cheet', even though you had accepted the importance of 'Ekaagar Cheet' going along with Sumiran in an earlier message. Why are you getting so confused? You want to do Sumiran without being focused on it? Okay. Try it. See what happens. Experience it for yourself. Like i said earlier, then there would be no difference between you and the Sumiran done by a parrot or even a machine because even a machine can repeat 'Waheguru' like that, without focusing on what it is doing. Is it really so hard to grasp?
NOW I SHALL REPLY TO YOUR OTHER QUERIES...
Balbir Ji: I found some time to go through your posts in this thread again. These posts have many controversies. Please clear them if possible.
snavneet:
Indeed, i will clear your doubts as many times as you raise them. I will not get tired because i like discussing spiritual matters. Maybe you will get tired of asking questions. In fact, i feel that i have answered many of your questions in detail in my previous posts. But i am ready to explain everything again and again, in new ways, till the ideas become clear to you.
You speak of 'many' controversies in my posts. Could it be that they appear to be controversies to you, but in reality they are not? Maybe a few more perusals of my posts by you and the controversies could disappear.
We live in a world of duality, in a world of polar opposites. Hence controversies exist because the mind sees two possibilities in everything. And, the unenlightened human mind keeps wavering between these polarities like a pendulum and as a result it remains in distress. So, the ones who have become enlightened try to show us the way. They try to help us find a balance in everything. They guide us to find the middle path. All true religions constitute an attempt to bring the mind at the exact centre of the two polarities. This is elucidated by Guruji when he says, "
Khanihu Tikhi Vaalhu Nikee Aet Maarag Jaanaa" meaning that "
The path that you have to tread is like the edge of a sword, it is thinner than a hair", indicating that one may easily fall towards either side, towards either polarity. And this falling on either side can happen with respect to Gurbani also, if one is not aware enough. For example, Guru Gobind Singh Ji says, "
Namo Andhkaare, Namo Tej Tejey", which means that "
God is darkness and God is also the light of lights" or "
Salutations to darkness and Salutations to the light of lights". So, is this a controversy? To me, it does not appear to be a controversy. But to a layman, this will appear controversial. The mind of a layman would think, 'Why is Guruji saluting darkness'? Such lay-people find many controversies in Gurbani based on their level of understanding. But that doesn't mean that Gurbani is at fault. The fault lies in the interpretation of Gurbani by these people. And such things happen when people expound Gurbani without living it.
Balbir Ji:
Quotes from Post #23 dated 05-12-2006 >>>At the beginning of our spiritual journey, we don't know God at all! Then, how can we meditate on God? Hence, in the beginning we meditate on something that reminds us of God . . . Meditation begins with great effort, gradually becomes effortless and ends in effortlessness . . . The journey begins with Jaap and ends in Ajapaa Jaap. <<<
Quote from the controversial Post #32 dated 05-16-2006 >>>Balbir ji, we all have been on this journey since time immemorial. We are all journeying 'through' God, so how can the journey ever begin? And for that matter how can it ever end, if God is infinite? There is no single point in anyone's life which can be marked as the starting moment of the journey towards God. <<<
snavneet:
I can assure you that there is no controversy in the above two statements from my posts. You call it a controversy because in one post i spoke of 'the beginning and the end of our spiritual journey' and in the other post i spoke of 'there being no beginning or end to this journey'. But during your observation, you have not considered the contexts in both the posts.
I will try my best to be simple and concise. Requesting your kind attention.
The 'beginnings' and 'ends' of journeys refer to finite things. A journey refers to traveling from one point to another, it could be in space or time or both. A human body can have a journey in space and time. For example, your body started its journey when you were born at some time and place and it will end its journey when you will die at some time and place. This example is from the grosser world. The mind, which is subtler, also has a journey, which is just in time, nevertheless it is a journey in the literal sense. A day will come when you will become 'no-mind', when you will become enlightened, that will be the end of the journey for the mind. This means that there has to be a day when you descended into the world of the mind. But what was there before you descended? In fact, 'what' descended into the world of the mind would constitute a better question? It was your soul. What will become awakened when you become no-mind? The soul. And through Gurbani, we know that the soul is a part of God. And if God has no beginning and no end in time then how can the soul have a beginning and an end in time? If God is beyond time then how can the soul be bound by time? We may talk of the journey of the mind but not the journey of the soul because the journey of the soul never began and will never end.
In my first post, in reply to il_sikh ji, i was speaking of the spiritual journey of the mind. He stated that salvation can be achieved by meditation on God. And i simply wanted to point out that the mind cannot know God and hence it cannot meditate 'on' God. Since the mind is finite, it has to focus on something finite to be able to meditate on it. And that is what i explained in the first post. Simply put, i was talking about the mind and with respect to the mind, there can be a journey, a beginning and an end.
In the other post, in reply to you, i said that 'we all have been on this journey since time immemorial'. Over here i was talking about the journey of the soul, which is a part ("ang") of God. And with respect to the soul, there really cannot be a journey in the literal sense because there is no start or end in this case.
Balbir Ji:
Quote from post #23 dated 05-12-2006 >>>We may meditate on the Naam, on the Guru, on our breath, etc . . . Three stages of Jaap are usually identified. One is Oral Jaap, where one may recite any name given to God. It could be Waheguru, Ram, Allah, etc. <<<
It is strange that first and second stages of Jaap, from your explanation, are because of our efforts. I do not know if ego of any person can start Jap with his attempts.
Gurdev sings.
mn kI ibiD siqgur qy jwxY Anidnu lwgY sd hir isau iDAwnu ]
"man kee biDh satgur tay jaanai an-din laagai sad har si-o Dhi-aan." SGGS Ang 1259-19
Technique of (taming) mind is known by Sat Guru. Day and night it establishes meditation in Sad Hari.
Gurbani raises curiosity and answers this way.
kaunu ibiD qw kI khw krau ]
"ka-un biDh taa kee kahaa kara-o." SGGS Ang 1322-11
Which technique it is, says to do
..... khu nwnk nwm rsu pweIAY swDU crn gha
"kaho naanak naam ras paa-ee-ai saaDhoo charan gaha-o." SGGS Ang 1322-13
Says Nanak, we receive Naam Essence at Sadhu's Charan.
snavneet:
So, you mean to say that the ego of a person and Jaap cannot co-exist? Anybody who starts Jaap, starts also with an ego. It never happens that the ego disppears as soon as the Guru asks us to do Jaap. One has to make some effort. Is it really so hard to grasp?? I knew someone in my family who used to do Jaap, day-in and day-out, but was very egoistic during day-to-day interactions. And you will find many such people in the world. They do not put in the required efforts and expect miracles to happen. Ego doesn't disappear with Jaap or during Jaap. In fact, many-a-times, people become egoistic about the act of doing Jaap! They start competing with others. I have known such people. This clearly indicates that there is something wrong with their efforts and not with Jaap. Ego disappears completely only when "Ajapaa Jaap" is heard. "Ajapaa Jaap" is a kind of confirmation from God, that now you are free of ego! The attempt at Jaap has to be genuine. The rest will be handled by the Guru.
Moreover, i never said that the first two stages of Jaap demand 100% effort from the meditator. I just said that one simply has to make the effort to sit and do Jaap with a one-pointed mind and if the effort is genuine then the Guru's blessings are automatically received. You must have heard the word "Udam"? It occurs many times in Gurbani in various contexts. It simply means "genuine/sincere effort". Consider these simple and straight-forward lines from Gurbani talking about the significance of Udam.
"
Sagal Udam Mah Udam Bhala, Har Ka Naam Japahu Jiya Sada."
which means,
"
The best effort among all efforts is to always chant the name of God in one's heart."
(this should really clear your doubts about the significance of sincere effort during Jaap)
"
Udam Karat Seetal Mann Bhaey."
which means,
"
By putting in genuine efforts, the mind became calm and quiet."
Now, let's move to the 3 lines from Gurbani that you quoted.
The first line says that "The technique of taming the mind is known from the Satguru". Indeed, the technique is learnt from the Satguru. But somebody has got to practice the technique, isn't it? Who is going to do it? It has to be done. That's the only amount of effort the Guru expects you to put in. There are many in this world who know all the techniques but do not put them into practice, so they never realize the blessings of the Guru.
The second line says that "Which technique should i use (to realize God), what should i do"? Now, this is a genuine inquiry that comes to the mind of a truth seeker. If one is not fortunate enough to have the guidance of the Satguru then one may go astray. Indeed, the technique to realize God is received at the feet of the True Guru. But there have been many unfortunate ones, who inspite of being at the Guru's feet and inspite of receiving the technique failed to realize God, simply because they did not put the right effort and bring it into practice.
The third line says that "We receive the essence of the Naam at the feet of the holy". Indeed, we may receive the essence of the Naam at the feet of the realized One. But is that enough? Is nothing expected from your end? At the very least, do you not have to follow your Guru? Isn't following the Guru sincerely, also an Udam, a genuine effort?
I don't know why you quoted these lines because they do not contradict anything that i said before. These lines do not talk of the effort expected from the Sikh, they talk about the ways in which one may receive the right technique to put effort into.
Balbir ji:
Quote from post #25 dated 05-13-2006 >>>This Ajapaa Jaap is the True Name of God, the one given by God. This is the Sat Naam that Gurbani points to. This stage comes to us as Gur-Parsaad, a gift from the Guru, once our effort has matured to its peak, once we are just ripe enough to be plucked by God Himself! <<<
I feel it is only ego that gets matured to its peak if it is our effort, not the Ajapaa Jap.
snavneet:
Did i ever say that Ajapaa Jaap gets matured? Did i ever say that we hear Ajapaa Jaap right from our first attempt at Sumiran? Not even once. Then why even bring Ajapaa Jaap into context when you are asking about one's ego getting matured through effort?
Now let us talk about the maturing of one's effort during Naam-Jap. There comes a time when someone does Sumiran for the first time. Ego remains, it doesn't disappear immediately. Under the guidance of the Guru, as one progresses and becomes more involved in Sumiran, ego weakens more and more, until one day the last vestige of ego remains. Again with the guidance of the Guru, and with Udam of the Sikh, this last remaining amount of ego also disappears and one becomes Mukt of ego permanently. The Guru's role is that of guiding the Sikh at each step and preventing him from going astray or falling asleep. But the Guru will not carry the Sikh on the path, the Guru will never force the Sikh. The Sikh has to walk on his own, on the path shown by the Guru. What is so hard to understand in that? Simply put, the Guru guides and the Sikh follows. At least, that much effort is expected from the Sikh. But if the Sikh starts feeling that he is smarter than the Guru and does not need the Guru's guidance and leaves the Guru, only then does his ego mature. When i speak of effort, i am just appreciating the importance of sincere effort or 'Udam' from the devotee, which is the basic minimum as per Gurbani. If there is no 'Udam' then one cannot mature on the spiritual path. 'Udam' is just about facing the Guru all the time and not turning your back towards Him. Hence Gurbani speaks of Gurmukhs and Manmukhs. 'Gurmukh' is someone who remains facing towards the Guru, always ready to learn, and Manmukh is someone who turns the back towards the Guru. The Guru will never force you to turn around. He will just keep showering His wisdom on you, until you put that little bit of effort and turn away from your mind and turn towards your Guru. That little bit of effort, 'to remain focused on the Guru', is required.
I hope this clears it up for you.
Balbir Ji:
Quote from post #25 dated 05-13-2006 >>>Ajapaa Jaap is the sound of Om that resonates throughout existence, within us and without also. <<<
Please provide one reference from Gurbani. I will be grateful.
snavneet:
In Gurbani, you will not find a single line that says, "Ek Omkar is equal to Ajapaa Jaap". Gurbani is not teaching us mathematical equations. If you are looking for that kind of a reference then i am sorry i cannot provide one. But i can assure you that the references required to understand the above are available in Gurbani. But you will have to explore!
Moreover, i want to say some more very important things, which you will have to try to understand. So, i request your complete attention. Gurbani says that God is unfathomable, that God cannot be described, that one may keep on describing God but that process will never end. I hope you agree. And Gurbani itself is not excluded from this fact. Gurbani does not attempt to describe God completely because in that case Sri Guru Granth Sahib Ji would be never ending, and that is not the case. Gurbani guides us so that God may be experienced by us. Gurbani makes us aware of facts that are capable of inspiring us, so that we could reach that stage where we may experience God ourselves. So, Gurbani is not an attempt at the complete description of God or His Creation because Gurbani itself declares that it is not possible to do so. But whatever Gurbani says is True because it comes out of the Self-Realization of many souls. But there are many things that Gurbani doesn't say directly. But that doesn't mean that they become false. Gurbani doesn't claim that truth starts and ends with Gurbani because then truth would become finite, God would become finite, God's Creation would become finite. But Gurbani can help us realize and experience the truth for ourselves. I am saying all this because you will keep asking for proofs for whatever i say, but there is no readymade proof of things that are existentially true. And i am not asking you to believe me either. I am requesting you to explore Gurbani as much as possible so that you may realize things on your own. And, i do have the right to state what i have understood, don't i? And i can definitely clarify things for you as much as they are clear for me.
'Omkar' is the 'Dhun' of 'Om' that is 'kar' (resonating) throughout the Creation and it is 'Ek' (one). It is the 'Anhad Dhun' and the 'Ajapaa Jaap'. It is 'Anhad' because nothing was struck to create this sound because in order to strike and generate a sound two objects are needed, one that you strike with and one that is struck. But this "Anhad Dhun" does not arise from duality, it comes from God, it is One, it is not produced due to friction between two objects. It is called 'Ajapaa' because after realization it is heard even though one may stop one's oral or mindful Jaap. And there appears to be no source of the 'Dhun' or 'Jaap'. The sound is just heard, at all times, at every place. Everything seems to be the source because God is in everything. One cannot single out any source of the sound. The qualities of "Ek Omkar" that Gurbani mentions match perfectly with the qualitites of "Ajapaa Jaap" or "Anhad Dhun" that Gurbani expounds. Gurbani will guide you to the above realization.
My friend, Gurbani has to be lived and realized. Even if i rationally prove something to you then that will not become true for you because truth is all about experience. The word Self-realization sums this up. Realize it for yourself and nobody will have to convince you. What i have understood from Gurbani is what i have written above. But that doesn't mean that you have to believe me blindly.
Balbir Ji: Quote from post #25 dated 05-13-2006 >>>Once we are fit to hear it, the "Ajapaa Jaap" or "Ek Omkar" requires no effort from the meditator. <<<
Why suddenly in Ajapaa Jaap, "Ek Omkar" replaces by the Om sound. Please explain.
snavneet:
Although "Ek" goes along with "Omkar", it is not a part of "Omkar". It is just indicative that there is only "One" like the "Omkar", that there is no other.
Etymologically, based on Gurmukhi grammar, "Omkar" can be split up into "Om" and "kar", where "kar" means something that keeps repeating itself, such as in "Jaikar". In "Omkar", what is that which is repeating? It has to be "Om" because "kar" is attached to it. My point is that "Ek" and "kar" are describing the essential qualities of "Om", that there is only "One" like it and it "repeats forever". Hope this helps.
Balbir Ji:
Quote from post #25 dated 05-13-2006 >>>Indeed, every bit of progress we make is a gift from God, but we have to make some effort, however tiny, so that we can make progress. <<<
Please elaborate. Why ego could attempt, however tiny, when every bit of progress, we make, is a gift from God.
snavneet:
I have explained this above. But, in short, i will explain it again.
Ego is something that leaves us gradually. It doesn't leave us on our first day of meditation itself. You must have done Jaap at some or the other time in the past. Are you egoless now? No. The reason is that you haven't reached that stage when the Guru may pull you out of it with your readiness and without using any force. I have been doing Jaap for quite some time and i can assure you that i have felt my ego diminish in the process. This, i speak out of my experience. But the ego is still there in me in subtler forms, but i am not giving up. I have full faith in the Guru. He is helping me to get ready, when i am ready he will pull me to the next level. My role is to just remain attentive and facing towards my Guru. That is my effort. And that is what i have been talking of. Paying full attention to the Guru is what a Sikh needs to do. Then he is a Gurmukh. As you remain facing to the Guru and be aware while listening to His guidance and then follow Him then your ego will diminish. But, atleast remain aware and facing to the Guru! That's the effort a Sikh needs to put in! That's the attempt of the ego, if you want to call it that! It is a tiny effort which makes us ready to receive the Guru's blessings.
Consider this example:
Suppose we all are buckets lying upside down in the rain.
The rain is always pouring on us but we are not facing it and hence not getting filled with its water.
The drops hitting us on the back are inspiring us to turn.
If we, the buckets, could just turn around and face the rain then it would fill us to the brim.
Similarly, if we just face the Guru and remain that way, we will eventually become full of His blessings to the brim! We will overflow with bliss! This just indicates that God's bliss is always pouring on us, we are just not accepting it.
I hope that sums it up for you!
You referred Bhai Gurdas Ji's words "Charan Saran Gur EK PAINDA Jae Chal, Satgur KOT PAINDA aagey hoe laet hai."
Why one needs to search examples from others than the Gurus to support ego. Please provide one similar statement from the Gurus too?
Perhaps one can understand here why The Gurus did not offer Bhai Gurdas Ji Gurgaddi.
snavneet:
In short, let us recollect some history of Bhai Gurdaas Ji. Bhai Gurdaas Ji is one of the most respected personalities in Sikh history. He lived with the 3rd, 4th, 5th and 6th Gurus, and all of them praised Bhai Gurdaas Ji for his contributions to Sikh literature. He was nephew to Guru Amar Daas Ji, cousin of Guru Ram Daas Ji and maternal uncle of Guru Arjan Dev Ji. He scribed the "Aad Granth Sahib Ji" under the guidance and dictation of Guru Arjan Dev Ji. He helped in the settlement of Amritsar and construction of Sarovar at Harimandir Sahib Ji.
While writing the Bhagat Baani in "Aad Granth Sahib Ji", Bhai Gurdaas Ji was asked by Guru Arjan Dev Ji, if he wished to add any of his contributions to the Granth, to which Bhai Gurdaas Ji humbly declined, saying that a servant cannot be raised to sit at the level of the Guru. So, just by offering Bhai Gurdaas Ji's baani a place in "Aad Granth Sahib Ji", Guru Arjan Dev Ji showed the kind of respect He had for Bhaiji and his baani. Later on in His life, Guru Arjan Dev Ji declared that Bhai Gurdaas Ji's Baani could be used as a "Teeka" (simplified guide) for easy understanding of Gurbani from the "Aad Granth Sahib Ji". This is a blessing given by Guru Arjan Dev Ji to Bhai Gurdaas Ji's baani, which means that the baani of Bhai Gurdaas Ji was also acceptable to Guru Arjan Dev Ji. Owing to this, Bhai Gurdaas Ji's baani is sung at Sri Harmandir Sahib Ji and countless other Gurudwaaras. The above Shabad is very frequently heard during Keertan because it throws light on the relation between a Sikh and his Satguru. The Shabad has the seal of approval of Guru Arjan Dev Ji and yet you deny its validity? This is not right.
And please, this Shabad is not in support of ego, as in the case of Manmukhi nature of the human mind! It is in support of sincere efforts by the seeker in following the Guru and blessings from Guruji being received by the seeker as a result of it. Ego remains till the end, but you have the choice not to follow it. Ego will try to distract you right till the moment just before enlightenment. The mind is the subtlest form of ego, which separates you from the Guru. Hence Gurbani also talks of the death of the mind because only when the mind dies, does one Unite with God. A Gurmukh is someone who follows the Guru steadfastly. He uses the mind just as an instrument to perform according to the Guru's advice. He doesn't follow the mind, even though it is there, he uses the mind as per the Guru's instructions. Sort of like being a "sanyaasee" while also being a "grihastee".
I hope this clears things up for you.
Balbir Ji:
Reading your views praising small efforts of ego is interesting and on the other hand in the same post this statement "The tiny bit of free will that their drop of a soul can exhibit is spent in denying the Hukam, but their denial does not change the Truth. If i close my eyes and proclaim that the Sun doesn't exist then that won't have any effect on the truth of the Sun's existence. Now, such people just listen to their egos, that's why they are called Manmukhs."
snavneet:
Where have i "praised" the efforts of the ego!!? Please tell me one line in which i have "praised" it!
In the above line, through an analogy, i am talking about the grossest form of ego, due which one doesn't even believe in the Guru. The state of a Manmukh, who closes his eyes and says that the sun doesn't exist.
'Water' can quench one's thirst but it can also 'drown' the same person. So, is water good or bad?
Simply speaking, the mind of a Manmukh is his enemy but the same mind can become a Gurmukh under the guidance of the Guru. It has the potential of becoming a friend. The subtlest form of ego is simply the mind, the feeling of "I exist as a separate entity from the rest". Now, if someone remains facing towards this feeling then one eventually drowns in ego, but if one simply faces the Guru and follows Him then this mind (or subtlest ego) can also be used as an instrument.
A 'sword' can be used to carry out atrocities on innocent people and the same 'sword' can be used to protect the weak from evil! Doesn't this make things clear to you? The mind is a potential, like this sword. Under the guidance of the Guru, it can be made into a useful sword! The mind or the ego can be transformed into something useful, can be used as an instrument! I can go on and on!
Hope this much helps for now.
Balbir Ji:
This post is getting long. I am not used to write long letters. I may write more when God wants me. Please do not take it personally but as Satsang with all.
snavneet:
Indeed, this post is getting long, but this alone shouldn't stop you from replying. A seeker of truth has to be very patient and his patience has to evolve because at the tenth door, which is the door of salvation, infinite patience is required! You are not used to writing long letters and i am not even used to writing letters!
And yes, i am not taking anything personally. That would be giving my ego a chance to drag me back into oblivion. I am here to share what little i know and also to learn from others.
Finally, remember one important thing, that there is a subtle difference between 'curiosity' and 'inquiry'. 'Curiosity' seeks to improve upon 'knowledge' whereas 'inquiry' seeks to improve upon 'experience'.
Bhull Chukk Di Khima Mangdaa Haan.
