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 |   As the first blog entry got exhausted. My second book |
| Evolution of Love Part 2 |
| So, the mind has this quality of intelligence and, naturally, with that intelligence goes compassion, love. Love is something other than mere sensation; it is totally unrelated to our demands and fulfilments and all the rest of it. So the mind now has this quality, this stability. It is like a rock in the midst of a stream, in the midst of a river, immovable. And that which is stable is silent. Do be absolutely clear about this. That clarity is stability; that clarity can then examine any problem. Without this clarity the mind is confused, contradictory, broken up; it is unstable, neurotic, seeking, striving, struggling. So we come to a point where the mind is totally clear and therefore completely immovable. Immovable, not in the sense of a mountain, but in the sense that it is completely without problems; therefore it is extraordinarily stable and yet pliable. Now, such a mind is quiet. And you need to have a mind that is absolutely silent—absolutely, not relatively. There is the silence when you go of an evening into the woods; all the birds are still, the wind and the whisper of the leaves have ended; there is great outward stillness. And people observe this stillness and say, ‘I must have that stillness,’ and they depend on the stillness of being alone, being in solitude. But that is not stillness. Nor is the stillness created by thought which says, ‘I must be still, I must be quiet, I mustn’t chatter’. But that is not it, because that is the result of thought operating on noise. We are talking of a stillness which is not dependent on anything. It is only this quality of stillness, this absolute silence of the mind, that can see that which is eternal, timeless, nameless—which is meditation. |
Ma has in some rare instances revealed Her own swarupa as under. Some are listed below : 1.When Nishi Babu and Bholanath asked Ma, who are you, there slowly issued forth from Ma’s mouth – Purna Brahmă Narayan. This time Bholanath came forward, and asked again – If you are Purna Brahmă Narayan, then who am I? Mahadeva – replied Ma. Bholanath repeated again – If I am Mahadeva, then you? THAT only – Mahadeva, Mahadevi too….( MRH and SS, Volume 4) 2.Ma, who are You? Ma says, “You and I, transcending you and I - the infinite yet the only one – THAT only.” ( SS, vol 4) 3.“I experienced Myself as the creator, the preserver, and that I existed in everything.”… (MRH) 4. “The word ‘so’ham’ would emerge from My lips, … meaning being established in oneself, “I am THAT”….(MRH) 5.“And, Father, in front of you now, ‘I am the same.’ Ever afterward, though the dance of creation change around Me in the hall of eternity, ‘I shall be the same.’ ”..MA to Pujya Yoganandaji (MRH). 6. “For this Body, there is no such thing as being near or far. She is the same for all persons, at all places, under all circumstances”…. (MRH) 7.“There was the constant kheyāl that whatever was seen, heard or spoken was the ‘Self’. The self was not this “limited ‘I’” - that can be burnt or melted - burnt by vivek or vairāgya, or melted by devotion. Sometimes it came to this Body’s consciousness that ‘If this is I; that too is I’; but the awareness was always firmly present that there is nothing but the ‘Self’. Therefore, to this Body, ‘you and I’ are but one and the same. There had come a time earlier when the feeling was, ‘This is I, that too is I’ and again, ‘This is You, that too is You’. But outwardly the Supreme Being was always expressed by this Body as ‘That’, meaning ‘there is nothing but That alone.’Two or three months went by in this manner and then it became only ‘That is I, and, I am That.’ This was what emerged as the final revelation.” Ma on Her sadhan lila to Pujya Bhaiji (MRH) 8. Pujya Bhaiji asked, “There are so many paths to realization and so many doctrines. What are we then to understand by the unfolding process of revelation?”Mā replied, “Ah! These are special activities of a unique state - the Supreme. All traditions, doctrines, paths are within ‘That’, which is the eternal source of the universe! This (indicating Herself) is but the form of the One you take to be the Supreme Being. It is but you yourself who exists in every form, so why do you view these as separate?” (MRH) 9..“This Body experienced a feeling of oneness with everything around Me as if nothing had a separate identity.”…MA (MRH) 10. Ma was being repeatedly questioned – Ma, who are you, in what manner can you to be comprehended?. In reply Ma said – Here you specify, I and mine, you and yours, I am such and such, you are such and such – all these too are limited by definition. This body is of course ‘elomelo’, leave aside this body. Realise your own Self. You and I, transcending you and I, there is infinitely yet the one only – THAT, THAT, THAT, whatever you call it, it is that only. That which is your own self, try to realise that. Here Ma burst into a laugh and said – grasp, whatever you can. All aspects including (Her) body and beyond that, where again is there any question of beyond and not beyond turning Her hand around, Ma said with a little smile - whatever you say.” |
| "A lady from Australia, who was feeling rather bewildered at the very great difference between the Hindu conception of purity and that of the West, begged an explanation from Mataji. The following is the gist of what Mataji spoke: Purity is an attitude of mind. Some people think if everything is spotlessly clean, looks clean, it is also pure. But, take for instance germs—a place may look perfectly clean and yet be full of germs. Germs, although invisible to the naked eye, cause illness. Qualities cannot be seen, yet it is man's qualities that make him pure or impure. I was told of a mother who had a violent quarrel with someone, which deeply upset her. The quarrel occurred just before her baby's feeding time. The child drank his mother's milk and died on the spot. The doctor who was consulted declared that by her excessive anger the woman's whole system had been affected so that her milk became poisonous. Whatever a man touches takes on some of his characteristics. The ancient Rishis devised the caste system, in order that each of the four castes might develop certain special qualities and capacities. The members of the different castes were therefore required to observe strict rules when mixing with anyone belonging to another caste. A thing is called pure when it is without mixture, without alloy, entirely true to itself; when mixed with another substance it is said to be impure. Suppose someone brings you water from the tap in a perfectly clean vessel. Although the water is itself clean, it carries something of the quality of the person who fetched it. Brahmanas were asked not to drink water touched by anyone belonging to another caste. A Brahmana's duty is to seek Brahmavidyā, the knowledge of the Absolute. For this reason, he should not mix with those who are engaged in other pursuits. This is how the question of untouchability arose. Now concerning service: If you serve human beings or animals as such, it is not pure service. But, if you serve them with the thought that there is only the ONE, that by serving whomsoever, you are serving God (The Absolute) in that particular guise, then and then only does it become real service. Since nothing exists really but the Supreme Being, one should serve THAT alone. Purity means Truth, that which IS. Essentially, whatever aids towards the realization of Truth may be called pure and whatever is apt to retard it, impure. A very learned professor who had traveled widely in India and Europe remarked: "The Ganges is said to be pure, but on visiting Varanasi I found the drains emptying themselves into the river, and a few yards away someone drinking the water. I was disgusted. I can't bathe in the Ganges—it makes me feel sick." Mataji said: The very nature of the Ganges is to purify. Whatever is immersed in the Ganges becomes absorbed by its purity, just as fire purifies. No matter what you throw into it, it will be burnt to ashes. You think tap water is cleaner than Ganges water but tap water at Varanasi also comes from the Ganges. It is a matter of point of view. From your angle of vision, you are right. Yet, fundamentally purity and impurity are of the mind. There is only one Atma. Filth and sandal-paste are both the ONE—there is neither purity or impurity. The pure food you eat today, will by tomorrow have turned into excrement, into filth. Nevertheless, some creatures feed on it. A dead body which is putrid floats on the Ganges. Vultures swoop down and eat of its flesh. It is the vulture's natural food, the bird thrives on it. Life is one. What is dirt to one creature, may be sustenance to another. We must reach the state where we know the ONE alone and everything as The Supreme forms. There is only One-Brahman, without a second." |
| No one dies here nor is anyone born: these two notions arise in consciousness and it appears as though death and birth are real. If there is death as the final end in fact and in truth, then it is indeed a most welcome and happy event! But, if one who dies is capable of being seen again, then surely he was alive all the time. Thus, there is no death, and by the same token there is no birth either. The two events appear to be real because of the movement in consciousness; they are otherwise unreal. If they are thought of as real, they are real; if they are known to be unreal, they are unreal. This means thought alone is real. Tell me if there is any life at all devoid of consciousness. In that pure consciousness there is no sorrow nor death: then, who experiences sorrow and who dies? What a whirlpool is to water, the body is to the supreme truth. The appearance is pervaded by the reality, and the appearance is but an appearance, without a substantiality of its own. There is no division, distinction or contradiction between the two. Yet, the infinite consciousness appears to be this creation full of contradictions — this indeed is a great wonder. Realize that this world-appearance with all its contradictions is nothing more than appearance which is non-existent. That infinite and indivisible consciousness alone exists as one thing here and as another thing there; therefore, there is neither diversity nor even unity. There is no contradiction nor is there a non-contradiction. They who know the truth realize that it is neither real nor unreal: hence, they realize the truth as utter silence. What is seen here as the objective universe is in truth the supreme Brahman. |
| Most people just want to have an image and adore it, be it Ramana, Robert or Jesus. How much reality that image has is of little interest to them but much more the moods created by it. This kind of 'devotion' is still immature and selfish and closed-minded, unable to see facts and even getting angry when such facts are disturbing their pet emotions! This is the result of the statements our page made regarding Robert. There were many, and still are, who cannot even for a moment question their set of beliefs. And i replied to them that everyone should feel free to follow his or her intuition. But there were many others also, who wrote to me, or the page and really inquired, interested to hear facts even if these present a new angle. Bhagavan himself often pointed out that it is not sufficient to focus on his person as this would never reveal the fullness of one's own inner integrity. He even said sometimes to some mature devotees that they could stay at home as there was no need to come. He sent his master-disciple Annamalai Swami away, cutting all outer dependence and connection with him. Of course, we are most grateful to have all these wonderful photos and reports about Bhagavan, his teachings and stories of devotees interacting with him. But let us not get stuck on this outer level of devotion- which is still the realm of the mind, of religion, of change. Let us do our best to give all emphasis to the immutable stillness at the core of it all. |
| Needed so deeply now here, though originally written for India by the great poet "Where the mind is without fear and the head held high, Where knowledge is free, Where the world has not been broken up into fragments By narrow domestic walls, Where words come out from the depth of truth, Where tireless striving stretches its arms towards perfection, Where the clear stream of reason has not lost its way Into the dreary desert sand of dead habit, Where the mind is led forward by Thee Into ever-widening thought and action. Into that heaven of freedom, my Father, let my country awake." |
| THE DEATH EXPERIENCE EXPLAINED BY A SPIRITUAL MASTER: Paramahansa Yogananda says: “Don't depend on death to liberate you from your imperfections. You are exactly the same after death as you were before. Nothing changes; you only give up the body. If you are a thief or a liar or a cheater before death, you don't become an angel merely by dying. If this was possible, then let us all go and jump in the ocean now and become angels at once! Whatever you have made of yourself thus far, so will you be hereafter. And when you reincarnate, you will bring that same nature with you. To change, you have to make the effort now and this world we are living in is the place to do it. We don't become angels merely by the instrument of death. If we are angels now, we will be angels in the hereafter. If we are dark, negative personalities now, we will be the same after death. Death is not as terrible as you think. It comes to you as a healer. Sleep is nothing but a counterfeit death. What happens in death we can picture in sleep. All our sufferings vanish in sleep. When death comes, all our mortal tortures cease; they cannot go beyond the portals of death. He says we must remember that from joy people are born; for joy they live and in that same joy they melt at death. So death is an ecstasy, for it removes the burden of the body and frees the soul of all pain springing from body identification. It is the cessation of pain and sorrow. At physical death man loses his consciousness of the flesh and becomes conscious of his astral body in the astral world. Thus physical death is astral birth. Later, he passes from the consciousness of luminous astral birth to the consciousness of dark astral death and awakens in a new physical body. Thus astral death is physical birth. These recurrent cycles of physical and astral encasements are the ineluctable destiny of all unenlightened men. Births and deaths are inevitable for man only during the state of ignorance in which he thinks he is the body and cannot exist without it. Only the man who will not seek the awakening of wisdom must suffer the nightmares and delusive dreams of births and deaths and the fanciful miseries and limitations attending them. Death is not a blotting-out of existence, a final escape from life; nor is death the door to immortality. He who has fled his Self in earthly joys will not recapture It amidst the gossamer charms of an astral world. There he merely accumulates finer perceptions and more sensitive responses to the beautiful and the good, which are one. It is on the anvil of this gross earth that struggling man must hammer out the imperishable gold of spiritual identity. Take life as it comes and death as it comes. Death is really beautiful; if it were a bad thing, God would not let it happen to us. It is really freedom, an entry into another, higher life. We must utilize this life in order to realize the life beyond this one. Beyond this earth garden is the infinite land wherein we meet those whom we have thought lost. Although we must not seek death, when it comes we should know that it is the final examination for a great reward. When you reflect that this world is filled with death, and that your body, too, has to be relinquished, God's plan seems very cruel. You can't imagine that He is merciful. But when you look at the process of death with the eye of wisdom, you see that after all it is merely a thought of God passing through a nightmare of change into blissful freedom in Him again. Saint and sinner alike are given freedom at death, to a greater or lesser degree according to merit. In the Lord's dream astral world— the land to which souls go at death—they enjoy a freedom such as they never knew during their earthly life. So don't pity the person who is passing through the delusion of death, for in a little while he will be free. Once he gets out of that delusion, he sees that death was not so bad after all. He realizes his mortality was only a dream and that he is free and safe. The astral world is the subtle sphere or "heaven" behind the gross physical world. The Bhagavad Gita gives this beautiful description of the soul, “No weapon can pierce the soul; no fire can burn it; no water can moisten it; nor can any wind wither it. The soul is immutable, all-permeating, ever calm, and immovable, eternally the same. The soul is said to be imponderable, unmanifested, and unchangeable. Therefore, knowing it to be such, thou shouldst not lament.” But such is the delusion of desire for material things that, after a time of freedom from the body, the soul wants to come back to earth again. Even though the soul knows that the body is subject to disease and troubles, these delusive desires for earthly experience veil that knowledge and deceive his consciousness. So after a karmically predetermined time in the astral world, he is reborn on earth. When death comes, he goes forth once more from the gross dream of this earth experience to the finer dream of the astral plane, only to be drawn back to this world. And again and again he returns, until he is no longer desirous of an earthly life. When a dear one dies, instead of grieving unreasonably, realize that they have gone on to a higher plane at the will of God, and that God knows what is best for them. Rejoice that they are free. Pray that your love and goodwill be messengers of encouragement to them on their forward path. This attitude is much more helpful. Of course, we would not be human if we did not miss loved ones; but in feeling lonesome for them we don't want selfish attachment to be the cause of keeping them earthbound. Extreme sorrow prevents a departed soul from going ahead toward greater peace and freedom. Death must be good, otherwise God would not have ordained that it happen to everyone. Why live in fear of it? If one dies of natural causes or is spiritually advanced, the body of sensations simply drops off, and when the consciousness reawakens on another plane it has all the sensations of the body without any physical form. In death one merely sloughs off his gross physical body, which is only a lower form of mind and the cause of all manner of troubles for the soul. Death is not a punishment; it is an awakening; it is a release. We cry for a loved one, saying, "How terrible. He is gone." Still, we are the ones to be pitied. One great saint in India said: "Insult not my death with your pity, ye who are left on these desolate shores still to mourn and deplore; it is I who pity you." After death, the soul, in an astral body of light, gradually awakens to a new existence in the astral world, or heaven, on a high or low plane corresponding to the merit of its actions on earth. The soul remains in the astral world for a karmically predetermined time; then it returns to earth in a new physical incarnation. These life-death cycles continue until the soul breaks all mortal bonds and becomes liberated and returns to God. If death were the end then there is no God and there are no realised masters - it is all a pack of lies. The great ones wouldn't urge you to became better, for what would be the use of it. What would be the value of the scriptures? There would be no justice whatsoever if this present existence is all there is to each individual life. An adept of Kriya Yoga conquers death by taking the soul beyond identification with the physical body, consciously and at will. By this process, he experiences the body as merely the material dwelling place of the soul. He can remain therein as long as he wants; and after that body has fulfilled its usefulness, he can quit it at will without suffering physical pain or mental pain due to attachment, and enter his omnipresent home in God. The greatest dread of ordinary man is death, with its rude imposition interrupting fortuitous plans and fondest attachments with an unknown and unwelcome change. The yogi is a conqueror of the grief associated with death. By control of mind and life force and the development of wisdom, he makes friends with the change of consciousness called death—he becomes familiar with the state of inner calmness and aloofness from identification with the mortal body. Life and death are but a passing from dream to dream. They are only thoughts: you are dreaming you are alive, and you are dreaming you are dead. When you get into the great state of Christ Consciousness, you see that life and death are dreams of God. Death is the means by which dream matter changes back into the consciousness of God, releasing the soul within it for the next step in its progressive return journey to God. Thus death is a part of the process of salvation. The upward cycle of evolving intelligence in potentially more efficient instruments of expression continues until it reaches the ultimate form in man. Only a human being has the ability to express his innate divinity and to consciously realize God and transcend His maya dream of delusion. Birth and death are doors through which you pass from one dream to another. All you are doing is going back and forth between this gross dream world and the finer astral dream world; between these two chambers of dream nightmares and dream pleasures. Thus reincarnation is a series of dreams within a dream: man's individual dreams within the greater dream of God. At the time of death a yogi reaches the Supreme Effulgent Lord if, with love and by the power of yoga, he fully penetrates his life force between the eyebrows which is the seat of the spiritual eye. And if he fixes his mind unwaveringly on the Being who, beyond all delusions of darkness, shines like the sun—the One whose form is unimaginable, subtler than the finest atom, the Supporter of all, the Great Ruler, who is eternal and omniscient. The Bhagavad Gita pointed out in these verses the three qualifications by which a great yogi passes from his physical body into the Divine Essence. First, love of God. Second, mastery of that kingly science of Kriya Yoga, by which he can usher his consciousness into the Infinite through the agency of the "single eye" in the forehead. Third through perfect control of the mind. Which is made possible through constancy in yoga meditation which enables him to place his thoughts undeviatingly on the Lord at the time of death—an hour whose finality is always known in advance by a spiritually advanced yogi. Yogananda says that we have passed through death and rebirth so many times, so why be afraid of death? It comes to free us. He says we shouldn't wish for death, but be comforted in the realization that it is our escape from so many troubles; it is a pension after the hard work of life........... |
| A Domestic flight is on its way to Chandigarh, when a passenger Harpreet Kaur in the Economy Class gets up and moves to the First Class section and sits down. The flight attendant watches her do this and asks to see her ticket. She then tells Harpreet Kaur that she paid for economy class and will have to sit at the back. Harpreet Kaur replies, “I’m Sardarni, I’m beautiful, I’m going to Chandigarh and I’m staying right here” The flight attendant goes into the cockpit and tells the pilot and the co-pilot that there is a Sardarni sitting in first class, who belongs in economy and isn’t moving back to her actual seat. The co-pilot goes back to Harpreet Kaur and tries to explain that because since she only paid for economy she will have to leave and return to her seat. Harpreet Kaur replies, “I’m a Sardarni, I’m beautiful, I’m going to Chandigarh and I’m staying right here.” The co-pilot tells the pilot The pilot says, “You say she is a sardarni? I’ll handle this; I’m married to a sardarni. I will speak sardar’s language.” He goes back to Harpreet Kaur and whispers something in her ear, and she says, “Oh, I’m sorry” and gets up and goes back to her seat in economy class… The flight attendant and co-pilot are amazed and ask him what he said to make her move without any fuss. I told her, “First Class is Not Going to Chandigarh” 😝😝😝😝😝😝🏃🏃🏃🏃🏃🏃 |
1942 After a month at Kashi and a fortnight at Vindhyachal MA went to Allahabad to attend the PumaKumbh. She was there for a few hours and did not care to take a dip even though she went to the confluence of three rivers. She went to Pundari village, 36 miles off Etawah, where the local landlord Navratan Singh had a deity of Radha-Krishna installed in her presence. There she stayed for two weeks to bless the devotees. Navratan received her special grace when MA gifted him her bed roll while departing. She made a trip to Lucknow. While returning on Magh 28, she received, at the railway station, the news of the death of Jamnalal Bajaj. He used to be a child in MA’s presence. When Gurupriya lamented his death, MA said, ‘Who goes way- who else is that arrives? What is the distinction between life and death. One who passes away, in fact, merges into the One who is ever-existent”. She moved to Jhansi to respond to the call of a little girl, daughter of the Manager of local Imperial Bank, Beharilal, an ardent devotee. While there, she composed a verse impromptu as an answer to a devotee’s letter: Leave aside every other thought Just say Hari Hari Have faith in Him And cross the sea of world. On Falgun 3, MA moved from Jliansi to Lalitpur, 56 miles away where a tent had been pitched for her stay. The next morning she was taken ill with a weak heart and pain all over the body. But she had the power to get well all by herself. As she suddenly sat up and started chanting mantras, visible changes came over her body. She set out again the very next day to reach Nagpur via Tarsi. The following day MA left for Wardha. On the way, she stopped at Gopuri to be with the family of the late Jamnalal Bajaj to console his widow, Janaki Bai and son Kamalnain Bajaj. She said, “Whatever happens should be accepted as good. If one can develop this attitude one would not suffer. It is the desire which is painful and causes repeated cycles of birth and death.” It was revealed that before his death Jamnalal had spun yam himself to weave a pair of dresses (Sari) for MA. She told the family members, “There is no death of the soul. Can anyone knife through water and divide it into two parts? Death is just a change of state. Everything remains as it was.” There was recitation from the Ramayana wishing peace for the departed soul. MA’s advice to the assembled ladies was that in this world where one had to split oneself into two, there would be suffering. But if one can concentrate on the Supreme Being, who is indivisible, one can achieve peace of mind. MA was an invitee to the Sevagram Ashram of Mahatma Gandhi. Dr. Rajendra Prasad and Acharya Vinóba Bhave came to have her darshan. Vinobhaji repeatedly said that Gandhiji was very eager to meet MA. MA and her followers, Gurupriya, Parmananda Swami,Hanram Joshi, Dr. Rajendra Prasad and Janaki Bai were taken to Sevagram by Kamalnain. Gandhiji greeted her and addressed her as ‘Mataji’ and MA reciprocated by addressing him as ‘Pitaji’. Mahatmaji took her in his arms like a little child and she turned into one hiding her face in his chest. Gandhiji’s first words were “Perhaps you know that it was I who sent Jamnalal to you. He came back and told me that he got the peace of mind from you which I failed to give him” Mentioning Kamala Nehru’s devotion to MA, Gandhiji told those present that Kamala used to treat her as her Guru. MA immediately protested: “Pitaji, I cannot be a Guru to anyone. I am just a little girl.” The two spent the, whole day like a little daughter meeting her father after a long time. Gandhiji would not leave her. Even at night the two slept in adjacent beds. At night, Kasturba came once to pay her homage to MA and said, “This is my great fortune that I have got your darshan.” Gandhiji asked her to stay back in Sevagram for at least two days. But MA in her own mood decided to leave the next day. She went to Sagar via Nagpur and from there to a Dharamshala on the banks of the river Vyas. After spending a fortnight, she moved to Barman Ghat, 65 miles away and then to Ramghat, another mile away. The place was inside a forest and by the Narmada river - a secluded spot marked by silence. Even there the visitors came in their numbers to have a darshan. She moved again to Kashi via Jhansi, then to Vindhyachal and from there on to Delhi and Dehradun. From Kishanpur ashram, she moved to the ashram at Raipur where she stayed for some time. Her birth anniversary was celebrated at Raipur that year. On Baishakh 22, she set out for Bhimtal where one day she experienced travelling in an ethereal form to be with Shri Aurobindo. After some time she moved to Nainital where, one-day, during a Kirtan, she suddenly found that the congregation comprised a myriad Krishnas. There was just one image of Krishna but in her eyes all participants had turned into living Krishnas. A similar thing happened in a gathering singing the glory of Ram. In her eyes, all those present had been transformed into Ram. Speaking about high significance of Nam Kirtan, MA said one day “It is not being suggested that you leave everything behind and run away. Be with the world and its various demands, but keep a fire burning - the fire of His name. If He chooses to bless you, then this fire will burn all impurities and lead your pure soul unto Him. Live your life in this world but keep Him along.” She moved again to Delhi, Dehradun, Donga, Meerut, Hardwar and back to Raipur near Dehradun. The Guru Pumnima and the Jhoolan Purnima were celebrated at Raipur. One of her close associates, Kanai, niece of Neeraj, passed away at Raipur Ashram. MA had another experience of travelling in an ethereal form to be with Gandhiji. The annual Durga and Laxmi Pujas were held at Raipur that year. She had occasional spells of divine reaction, when certain Kriyas would be manifest in her body, she would chant mantras and hymns and the body will move into yogic postures. On Agrahayan 8th, she left Raipur for Solan. A week after she moved to Swaimadhopur via Delhi where she spent 10 days. She spent another 18 days at Pundari village in Mainpuri. |
| 🤣😁🤣 The wife checked her husband's phone and found these names: - The Tender one - The Amazing one - Lady of my Dreams She got angry and called the first number to find out that was his Mother. Then she called the second number on which his Sister replied. When she dialed the third number, her own phone rang !! She cried until her eyes got swollen because she had doubted her innocent husband, So she gave him her whole month's salary to make up for it... Husband took the money and bought a gift for his girlfriend whose name was saved as "Ghafoor Bhai mechanic” 😂😂😂😂🤣🤣🤣🤣 |
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