Rain of Naam

Naam is one of the terms often used willy-nilly. The Pujaaree groups (priest-class , ਪੁਜਾਰੀ ਲਾਣਾ, Ragi, Parchaarak, etc.) repeats it incessantly, but without explaining from the Gurbani’s point of view as to what it is and how to experience it.

Many go to the good-for-nothing Deraavaad Baabaa (“ਬਾਨਾਰਸਿ ਕੇ ਠਗ”) to get Naam, as they are the Thekedaar (contractor) of Naam, with exclusive rights to market it!

Some will secretly blow it in your ear and will ask you not to reveal it to anybody or share with anybody!

Some will spit it in your mouth!

Nowadays, some are heard selling Naam via email!

This is all fraud as per the Gurbani.

Such religious or spiritual fraud becomes an abominable cruelty when many — instead of understanding the Gurbani through the Gurbani — glorify their own mental inertia and disgusting intellectual morbidity with the plumes of misquoted declarations of the Gurbani.

Who are the victims of religious or spiritual fraud? Obviously, those who are doubt-ridden and lack the Gurbani’s understanding (ਸੂਝ-ਬੂਝ).

According to the Gurbani, the Naam is located within, not outside! For, as indicated throughout the Gurbani, “everything” is within, including Naam, Shabad, well filled with Amrit

  • ਇਹੁ ਮਨੁ ਦੇਹੀ ਸੋਧਿ ਤੂੰ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਨਕ ਇਸੁ ਦੇਹੀ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪਾਈਐ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੮॥੧੦॥੩੨॥: Search this mind and body, by the Gur-Shabad-Vichaar (by reflecting on the Gur-Shabad…). O Nanak! Within this body is the Treasure of the Naam; it is attained through the unbounded love for the Gur (Gur-Giaan…) ||8||10||32|| (sggs 427).
  • ਅੰਤਰਿ ਤੀਰਥੁ ਗਿਆਨੁ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥ ਮੈਲੁ ਗਈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਅੰਮ੍ਰਿਤ ਸਰਿ ਤੀਰਥਿ ਨਾਇ ॥: Deep within is the sacred shrine (Teerath) of Giaan (Spiritual Wisdom…), which the Satigur has revealed. Bathing in (this sacred shrine), the pool of Amrit, filth of the mind (filth of passions, Bikaars…) is removed and it becomes pure. (sggs 587).
  • ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥: That (Universal Energy), which functions outside in Brahmand, the same also functions within the body; whoever seeks, obtains (understands…). (sggs 695).
  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥: Sabh kishu ghar mahi baahari … (sggs 102).
  • ਗ੍ਰਿਹ ਸਰੀਰ ਮਹਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਗੁਰ ਪਰਸਾਦੀ ਅਪਣਾ ਹਰਿ ਪ੍ਰਭੁ ਲਹਹਿ ॥੮॥: (sggs 909).

How can the Naam be realized within?

The Gurbani explains to us in very simple terms as to how we all may realize the Naam within, Here and Now. The simple formula given by the Gurbani is as follows.

First off, the Gurbani urges us to bring about a “storm of Wisdom” within through the Shabad-Vichaar . This practice of the Gur-Shabad (ਸਬਦ ਕਮਾਈ) will remove our doubts (Bharam), the spell of Maya (love or hunger of Maya), duality, attachment, desires, wicked intellect, and so on. This all is clearly explained in the following verses:

  • ਦੇਖੌ ਭਾਈ ਗ੍ਯ੍ਯਾਨ ਕੀ ਆਈ ਆਂਧੀ ॥ ਸਭੈ ਉਡਾਨੀ ਭ੍ਰਮ ਕੀ ਟਾਟੀ ਰਹੈ ਨ ਮਾਇਆ ਬਾਂਧੀ ॥੧॥ ਰਹਾਉ ॥ ਦੁਚਿਤੇ ਕੀ ਦੁਇ ਥੂਨਿ ਗਿਰਾਨੀ ਮੋਹ ਬਲੇਡਾ ਟੂਟਾ ॥ ਤਿਸਨਾ ਛਾਨਿ ਪਰੀ ਧਰ ਊਪਰਿ ਦੁਰਮਤਿ ਭਾਂਡਾ ਫੂਟਾ ॥੧॥: Behold, O brother! (When) the storm of Spiritual Wisdom comes, (then) the thatched hut of doubt gets blown away; supported by bonds of Maya (this thatched hut of doubt) cannot continue to remain behind (the storm of Spiritual Wisdom or Aatam-Giaan). ||1||Pause|| (As a result) The pillar of duality of the puzzled (i.e., wavering mind, ਮਨ ਦੀ ਇਹ ਡਾਵਾਂ-ਡੋਲ ਹਾਲਤ) drops, and the beam of attachment (supported on the pillar of duality) comes crashing down. The thatched roof (supported on the beam of attachment) of desires caves in, and the pitcher of wicked intellect breaks down. ||1|| (sggs 331).

After the “storm of Wisdom” has taken place within, or after the  Gurmat (Wisdom, Giaan, Upadesh or Way of the Sri Guru Granth Sahib, SGGS…) is understood, then, according to the Gurbani, the magic happens!

That is, the torrential rain of Naam (ਨਾਮ ਦੀ ਬਰਖਾ-ਬਰਸਾਤ) begins to fall, within! This all is clearly explained in the Gur-Shabad:

  • ਬਰਸੈ ਮੇਘੁ ਸਖੀ ਘਰਿ ਪਾਹੁਨ ਆਏ ॥: O Mate! The cloud rains (within). The Guest (Truth, Wisdom…) has walked into my (Heart-) Home. (sggs 1266).
  • ਆਂਧੀ ਪਾਛੇ ਜੋ ਜਲੁ ਬਰਖੈ ਤਿਹਿ ਤੇਰਾ ਜਨੁ ਭੀਨਾਂ ॥ ਕਹਿ ਕਬੀਰ ਮਨਿ ਭਇਆ ਪ੍ਰਗਾਸਾ ਉਦੈ ਭਾਨੁ ਜਬ ਚੀਨਾ ॥੨॥੪੩॥: Your Jan (Bhagat, Daas, Gurmukh…) in drenched with the Water (of the Naam) that rains down in this storm (of the Divine Knowledge). Says Kabeer! Seeing the Sun (of Naam…) rise within, (my) mind is enlightened. ||2||43|| (sggs 332).
  • ਮੀਹੁ ਪਇਆ ਪਰਮੇਸਰਿ ਪਾਇਆ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਸੁਖੀ ਵਸਾਇਆ ॥ ਗਇਆ ਕਲੇਸੁ ਭਇਆ ਸੁਖੁ ਸਾਚਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਮਾਲੀ ਜੀਉ ॥੧॥: Meehu paiaa parmesari paaiaa (sggs 105).

The word “ਜਲੁ-Jalu” (literally meaning water) in the foregoing verse symbolizes Naam-Amrit. Here are a few verses from the Gurbani where Naam-Amrit is said to be “ਜਲੁ-Jalu”:

  • ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਨਿਰਮਲੁ ਇਹੁ ਅਉਖਧੁ ਜਗਿ ਸਾਰਾ ॥: The Water of the Hari’s Naam-Amrit is immaculate. This is the best medicine in the world (to obtain Liberation). (sggs 659).
  • ਗੁਰਮਤਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਾਇਆ ਅਗਨਿ ਬੁਝੀ ਗੁਰ ਸਬਦਿ ਬੁਝਈਆ ॥੪॥: Following the Gurmat (Teachings of the Gurbani), (whosoever has) obtained the Water of the Naam-Amrit, (his) fire (of Maya, desires…) has been put out. The Gur-Shabad put out (this fire). ||4|| (sggs 834).
  • ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਜਲੁ ਸੰਚਿਆ ਗੁਰ ਭਏ ਸਹਾਈ ॥੨॥: Amrit Naamu jalu sanchiaa gur bhaye sahaaee (sggs 814).
  • ਝਿਮਿ ਝਿਮਿ ਵਰਸੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥ ਮਨੁ ਪੀਵੈ ਸੁਨਿ ਸਬਦੁ ਬੀਚਾਰਾ ॥: (Those who have found or realized their Mool within) the uniform stream of Amrit rains (within them). The mind drinks it in hearing and reflecting on the Shabad (i.e., Shabad Vichaar is the stream of Amrit). (sggs 102).
  • ਸਾਵਣੁ ਆਇਆ ਝਿਮਝਿਮਾ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥: Saavan aaiaa ... (sggs 1250).

The Gurbani further simplifies the process of realizing Naam within — it is a question of becoming the Gurmukh through the Gur-Shabd (Shabad-Vichaar …):

  • ਹਰਿ ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਮੇਰੇ ਗੋਵਿੰਦਾ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪ੍ਰਭੁ ਗਾਜੈ ਜੀਉ ॥: The treasure of the Hari Naam is within; (this Naam of) Hari is revealed (becomes apparent or evident, ਪਰਗਟ) through the (Wisdom or Brahm-Giaan of the) Gur-Shabad (sggs 174).
  • ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ॥: Antari naamu nidhaanu gurmukhi paaeeai (sggs 369).

Now, perhaps we can appreciate as to why the Gurbani indicates Naam Padaarath and Giaan padaarath to be essentially one and the same.

  • ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥: The Gur-Giaan (Spiritual Wisdom…) is the Naam Padaarath. (Hence, the Guru) makes the Hari Naam firm (resolved, stable, strong, properly understood, ਪੱਕਾ, ਦ੍ਰਿੜ, etc., in the mind of the sincere seeker of Truth – ਜਗ੍ਯਾਸੂ…). (sggs 759).
  • ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥: Raam Naam is my Brahm Giaan (Divine Wisdom…). ||1||Pause|| (sggs 1159).

Furthermore, to become immersed in the Naam-Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲੇ ਹਰਿ-ਨਾਮ ਵਿਚ ਲੀਨ ਹੋਣਾਂ), the Gurbani urges us to realize the Gur-Shabad (ਬਾਣੀ ਨਾਲ ਸਾਂਝ ਪਾਣੀ).

In nutshell, “Brahm-Giaan” of the entire Gurbani (Naam, Shabad, Hukam…) is the Naam-Amrit.

  • ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਣੀਐ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਸਮਾਇ ॥ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੨॥: By becoming the Gurmukh Shabad is realized; (and who realizes becomes) immersed in the Amrit-Naam. (Whosoever within) has lit the bright (Light or Lamp of) Gur-Giaan or Spiritual Wisdom, (from within him) the darkness of ignorance gets dispelled ||2|| (sggs 29).
  • ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਣੀਐ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਸਮਾਇ ॥ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੨॥: By becoming the Gurmukh realize the Gur-Shabad; (who realizes the Gur-Shabad, he is) immersed in the Amrit-Naam. (Whosoever within) has lit the bright (Light or Lamp of) Gur-Giaan or Spiritual Wisdom, (from within him) the darkness of ignorance gets dispelled ||2|| (sggs 29).
  • ਗੁਰ ਸਬਦੀ ਮਨਿ ਨਾਮਿ ਨਿਵਾਸੁ ॥: Through the Gur-Shabad, the Naam abides within the mind (sggs 158).
  • ਗੁਰਬਾਣੀ ਵਰਤੀ ਜਗ ਅੰਤਰਿ ਇਸੁ ਬਾਣੀ ਤੇ ਹਰਿ ਨਾਮੁ ਪਾਇਦਾ ॥੩॥: The Gurbani has manifeted (ਪਰਗਟ ਹੋਈ ਹੈ…) in this world, the “Hari Naam” is obtained from this Bani. ||3|| (1066).
  • ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਗੁਣ ਬਾਣੀ ਗੁਰਬਾਣੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੪॥੫॥: “Janu” Nanak utters the Bani of the Divine Virtues [i.e., the Divine Wisdom (“Gur-ਗੁਰ”) and the Divine Virtues (“Gun-ਗੁਣ”) are embedded in the Gurbani]; one gets absorbed in the Hari Naam through the Gurbani (i.e., living by the Divine Wisdom and the Divine Virtues of the Gurbani). ||4||5|| (sggs 494).

However — either willfully, or because of ignorance of the Gurbani, or both — the majority (if not all) of the Pujaaree-Group seldom explains this term “Naam” in its true perspective as seen by the Gurbani!

The Gurbani is “Brahm Beechaar” (“ਬ੍ਰਹਮ ਬੀਚਾਰ”). There is no place for Karamkaand (rituals) in Brahm-Vichaar or external paraphernalia!

Those who think otherwise apparently take the Gur-Shabad to be just a song or “ਗੀਤੁ-Geetu” and don’t understand the Gurbani, or don’t want to understand it, or just blindly follow the Karamkaand and superstitions propagated by the greedy and crafty Pujaaree-group (ਪੁਜਾਰੀ ਲਾਣਾ) and Deraavaad Baabaa or Sant (“ਬਾਨਾਰਸਿ ਕੇ ਠਗ”), which have been outright rejected in the Gurbani.

  • ਲੋਗੁ ਜਾਨੈ ਇਹੁ ਗੀਤੁ ਹੈ ਇਹੁ ਤਉ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥: People think that the (Gur-Shabad) is (an ordinary) song, but it is a “Brahm Beechaar”. (sggs 335).
  • ਨਾਨਕੁ ਬੋਲੈ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥੨॥੧੧॥: Nanak speaks the “Brahm Beechaaru” (sggs 1138).
  • ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥: Whatever the Pandit and the Mullaan have written (the path of Karamkaand, Shariyat…), I have abandoned (all of that); I have not taken any of it ||3||. (sggs 1159).

50 comments

  1. Bhai Sahib Kirpal Singh Jio, thank you for sharing your Vichaar.

    The simple, and the eternal Truth of the Gur-Shabad tells me:
    • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: (sggs 943).
    • ਨਾਨਕ ਸਬਦੁ ਪਛਾਣੀਐ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥: (sggs 646).

  2. Dear Kirpal Singh ji,
    Respecting your views i have few points for your kind consideration as
    1…There is no word in Gurbanee to be known as Waheguru.
    In my understanding the words are WAHiGuROO/WAH GuROO
    2….There is more emphasis on “NAAMu” than NAAM

    You can see for in ਗੁਰਮਤਿ ਨਾਮੁ the reference is for NAAMu
    It is surprising why we do not want to have the knowledge about the use of matra of Aukad under last letter of the word like in ਨਾਮੁ .
    Unless this understanding ic acquired it is just impossible to know NAAMu but once this is understood the ਗੁਰਮਤਿ ਨਾਮੁ shall become
    clear and known.

  3. The following data about Naam in Guru Granth Sahib goes to prove:- “NANAK KE GHAR KEWAL NAAM”.
    ਨਾਮ (5110 time) ਤੁਲਿ ਕਛੁ ਅਵਰੁ ਨ ਹੋਇ ॥(Raag Gauri M. 5, GGS. 265-8). ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ (3303 times) ਪਾਵੈ ਜਨੁ ਕੋਇ ॥੮॥੨॥
    ਰਾਜ ਲੀਲਾ ਤੇਰੈ ਨਾਮਿ ( 646 times) ਬਨਾਈ ॥ (Raag Asa, M. 3, GGS. 385-10).
    Your missive triggers me to share my evolving humble experience with Gurmat Naam.
    ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Goojree M. 4, GGS. 10-3).
    Guramath Naam Maeraa Praan Sakhaaee Har Keerath Hamaree Reharaas ||1|| Rehaao ||
    Through the Guru’s Teachings, the Naam is my breath of life. The Kirtan of the Lord’s Praise is my life’s occupation. ||1||Pause||
    My take is that ‘Naam” like Waheguru is beant (without defined limits) but it has a ‘Divine Ras’.
    Naam is divine virtues/soojh-boojh/budh-bebik/sumat arising out of connectivity with Waheguru in an egoless state where one proclaims that “hoon aappu bol na janda’. And it comes with Divine grace/kirpa/nadr/gurparsa/bakhshish… of Waheguru.
    Discussion on Naam will ever remain inconclusive due to its vastness……..
    Bani (Gurbani) – Naam – Guru and Waheguru are interconnected with definite linkage. …

    Admin’s Note: Bhai Sahib kirpal Singh Ji: Huble request – please keep your responses short and sweet. Thank you.

  4. A quote from Gurbanee as
    “AMRIT BANEE HARi.HARi TEREE
    SUNi SUNi HOWEY PARAM GATi MEREE”

    Does this Quote not give the hint for NAAMu?

  5. Considering a Quote from Gurbanee as
    “ANDIN JAPIHU GuROO GuR NAAM
    TAA TE SIDH HOYE SAGALE KAAM”
    It would be worth understanding the meaning GuROO GuR NAAM

  6. Dear Kirpal Singh ji,
    I refer to a Quote from your message as
    ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ (Raag Asa M. 1, 358-7).
    Dheevaa Maeraa Eaek Naam Dhukh Vich Paaeiaa Thael ||
    Waheguru’s Name is my lamp; I have put the oil of suffering into it

    It is obvious from the meanings of “Waheguru’s Name” that NAME is different for WAHiGuROO.

    .

  7. Dear ‘J’ Ji,

    Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

    This salutation with “Waheguru appearing twice’ was given by Guru Gobind Singh and ‘Bolo Ji Waheguru’ is part of Sikh daily Ardas (repeated over 10 times).

    I would think it is part of Gurmat and not manmatt.

  8. Dear Respected T Singh Ji, if all translations are polluted where can we find the best or non polluted translation?

    Kirpal Singh Ji please do not change gurbani translation, it does not say the word waheguru in the quotes you have placed above, Gurus were perfect if they wanted to use the word Waheguru they would have. Don’t change gurmat to manmat . Thanks.

  9. Thanks Veer T Singh ji for your affirmative words,
    My understanding as graced by HaRi ji I find that generally we are confused about the reference meanings of NAME and NAAMu. We have been given to understand NAME as NAAMu but actually it does not seem to be so.
    There is a very distinct difference in the reference meanings of the words NAME and NAAMu which I think can be clearly understood from the grammar of the words
    More over there is a specific separate word for NAME in Gurbanee and that word is Naa-u.
    NAME……..Any NOUN word
    for a person/place or thing
    Singular as Masculine or Feminine Gender
    NAAMu……Any NOUN word
    for a single pair of two persons/place or things
    SINGULAR
    GENDERLESS
    Second observation is that NAME is for reference to ant ENTITY whereas NAAMu is for reference of GURJOTi/PRABH JOTi
    Therfore one should try to understand NAME and or NAAMu in above contexts…….I strongly feel that in above contexts one should be able to get to know and understand NAAMu as being envisaged in Gurbanee.

  10. Thank you Bhai Sahib Jio for continuously sharing Vichaar.

    Is NAAMu not revealed within Gurbanee?

    Yes, Bhai Sahib Jio – Naam is revealed within the Gurbani. In fact, the entire Gurbani is Naam (Shabad, Hukam, Brahm-Giaan…).
    All the Guroo ang Bhagat did not hide. They gave us 1430 pages packed with Naam! There is no hiding on their part.

  11. Veer t Singh ji,
    I would like to seek some clarification on a point refered as
    • ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥ ਜਿਨਿ ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥: Kaani re bakabaadu laaio. Jini hari paaio tinahi shapaaio ||1|| Rahaaou ||: Why do you speak nonsense (ਕਿਉ ਬਕਬਾਦ ਕਰਦੇ ਹੋ)? (That) Who has Realized Hari (Mool-Source, Jot…), he hides it (i.e., he does not hide). ||1||Pause|| ||2||1||

    Is that NAAMu hidden by our all ist NANAK to 10th NANAK ?
    Is NAAMu not revealed within Gurbanee?

  12. It should not be difficult to know/understand NAAMu if we sincerely contemplate a Quote from Gurbaanee as
    “HAu BAliHAARee SATiGuR APNE JINI GUPT NAAMu PARGAAJHA”
    This means NAAMu can be revealed only thru the understanding of SATiGuRu as this is more clear from another Quote as
    “BIN SATiGuRu KINAE NAA PAEYO BIN SATiGuRu KINAE NAA PAYIAA” i e
    NAAMu can be realized from SATiGuRu only
    So it is important to get the knowledge about SATiGuRu first and from SATiGuRu one can be graced for the NAAMu.

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