laalsingh

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Rajai came from Ridha, Arabic word and Muslim concept. This concept has nothing to do with word Raja (King) or Vaishnav mat. Similar is Punjabi word ਰੱਜਣਾ. Hukam does not mean relationship between Guru and Chela. Please read Japji's second Pauri. Is Satguru talking about "charan pahul" or "prapatti or whatever" here? No!! Writing long posts does not make you right. I made it short and was just pointing out that you are a liar. ALLAH HOO AKBAR!! and Good Bye.

Make up your mind.

Are you implying that ਰਜਾਈ from ਹੁਕਮਿ ਰਜਾਈ is taken from Sanskrit?

That is not the answer. I repeat, Hukam is first step in Sikh's journey. Living Guru and Chela relationship is not Hukam. First understand Hukam and then we can talk. Long posts do not mean anything. These Tuks do not have anything to do with Razai and Hukam. First Tuk is about humility and second Tuk is about following Gurmat.

You removed Khalsa from your name and became a Shakta now?

Journey starts with accepting Hukam. I don't know about Vaishnavs. What do they say about Hukam and Razai?

Word 'Bhujangi' comes to mind.

ਕੋਈ ਨਹੀਂ ਸਾਨੀ ਕਲਗੀਆਂ ਵਾਲੇ ਦਾ। ਦਾਤਿਆ, ਧੰਨਵਾਦ ਈ ਤੇਰਾ ਜੋ ਐਸਾ ਪਿਤਾ ਦਿੱਤਾ ਏ।

One 'pehar' is 3 hours. A very much used term 'Dopahar' means exactly noon. That means first 'pehar' should be around 6am. 'Pichchla pehar' is most probably last 'pehar'. Anyway don't be so literal with these timings. Here what Satguru Nanak says on Ang 146, ਸਲੋਕੁ ਮਃ ੧ ॥ ਸਬਾਹੀ ਸਾਲਾਹ ਜਿਨੀ ਧਿਆਇਆ ਇਕ ਮਨਿ ॥ ਸੇਈ ਪੂਰੇ ਸਾਹ ਵਖਤੈ ਉਪਰਿ ਲੜਿ ਮੁਏ ॥ ਦੂਜੈ ਬਹੁਤੇ ਰਾਹ ਮਨ ਕੀਆ ਮਤੀ ਖਿੰਡੀਆ ॥ ਬਹੁਤੁ ਪਏ ਅਸਗਾਹ ਗੋਤੇ ਖਾਹਿ ਨ ਨਿਕਲਹਿ ॥ ਤੀਜੈ ਮੁਹੀ ਗਿਰਾਹ ਭੁਖ ਤਿਖਾ ਦੁਇ ਭਉਕੀਆ ॥ ਖਾਧਾ ਹੋਇ ਸੁਆਹ ਭੀ ਖਾਣੇ ਸਿਉ ਦੋਸਤੀ ॥ ਚਉਥੈ ਆਈ ਊਂਘ ਅਖੀ ਮੀਟਿ ਪਵਾਰਿ ਗਇਆ ॥ ਭੀ ਉਠਿ ਰਚਿਓਨੁ ਵਾਦੁ ਸੈ ਵਰ੍ਹ੍ਹਿਆ ਕੀ ਪਿੜ ਬਧੀ ॥ ਸਭੇ ਵੇਲਾ ਵਖਤ ਸਭਿ ਜੇ ਅਠੀ ਭਉ ਹੋਇ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਸਚਾ ਨਾਵਣੁ ਹੋਇ ॥੧॥ Shalok starts with Satguru comparing hardship for getting up early in the morning to the kings who die fighting for their duty at the right time. (This is start.) Then shalok explains how mind got engrossed in duality and physical needs like hunger and sleep for rest of the day. In the last tuks, Satguru says that if we remember our beloved during all the eight 'pehars'. Then He is obtained. (This is manzil.)

Bhagat Peepa ji said it very much literally. Same is the reason pilgrimage, bathing in holy rivers of pools and other outside rituals are useless in our spiritual progress. Only continuous Naam Simran and contemplation on Gurbani will get us towards our goal. Guru Amardas ji says on Ang 441. ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥

1. I started doing a variation of 'Vipasna'. I can see consciousness wrapped in emotions and senses of this body. Stay focused and keep stripping these layers of 'maya'. When you feel that it is pure (or better), say 'Waheguru' with attention towards Lord. It will be like shouting in a empty hall. Pure bliss. (It happened over a long period.) 2. Now problem with this approach. When my consciousness is pure (or free from senses and emotions), I tried listening to Gurbani or Keertan and felt nothing. Normally, I would have forgotten everything and closed eyes in love for beloved. Bhakti path needs love to progress out of set of emotions we have. (As Satguru said in Japji, love is language of Lord.) Result (for now): Buddhist style effort to get rid of our emotions can be good to concentrate. But Bhakti marg need love from this (otherwise useless) spectrum of emotions to reach Lord (or next stage). Rest later.

During paath, these two tuks would have taken few seconds to recite (and ignored by most). But look at power of music. By mentioning raags, Satguru made music integral part of Gurbani.

ਉਤੰਗੀ - ਉਤ ਅੰਗੀ meaning taller ਪੈਓਹਰੀ - Word is from Pyodhar in Hindi which means milk or water. So ਪੈਓਹਰੀ means woman with full breasts or in second context it could be clouds. But here Satguru is talking about young proud woman, so it must be full breasts. ਗਹਿਰੀ ਗੰਭੀਰੀ - ਗਹਿਰ means deep, ਗੰਭੀਰ means lost in thoughts. Together it means self absorbed. She is tall, young with full breasts and self absorbed in her pride (of being full figured). ਸਸੁੜਿ ਸੁਹੀਆ ਕਿਵ ਕਰੀ ਨਿਵਣੁ ਨ ਜਾਇ ਥਣੀ ॥ Now look at excuse. How can I bow in front of my mother-in-law, my full breasts won't let me? Next two tuks are the answers. ਗਚੁ ਜਿ ਲਗਾ ਗਿੜਵੜੀ ਸਖੀਏ ਧਉਲਹਰੀ ॥ ਸੇ ਭੀ ਢਹਦੇ ਡਿਠੁ ਮੈ ਮੁੰਧ ਨ ਗਰਬੁ ਥਣੀ ॥੧॥ Full translation from Prof Sahib Singh is ਉੱਚੇ ਲੰਮੇ ਕੱਦ ਵਾਲੀ, ਭਰ-ਜੁਆਨੀ ਤੇ ਅੱਪੜੀ ਹੋਈ, ਮਾਣ ਵਿਚ ਮੱਤੀ ਹੋਈ ਮਸਤ ਚਾਲ ਵਾਲੀ (ਆਪਣੀ ਸਹੇਲੀ ਨੂੰ ਆਖਦੀ ਹੈ-ਹੇ ਸਹੇਲੀਏ!) ਭਰਵੀਂ ਛਾਤੀ ਦੇ ਕਾਰਨ ਮੈਥੋਂ ਲਿਫ਼ਿਆ ਨਹੀਂ ਜਾਂਦਾ। (ਦੱਸ,) ਮੈਂ (ਆਪਣੀ) ਸੱਸ ਨੂੰ ਨਮਸਕਾਰ ਕਿਵੇਂ ਕਰਾਂ? (ਮੱਥਾ ਕਿਵੇਂ ਟੇਕਾਂ?)। (ਅਗੋਂ ਸਹੇਲੀ ਉੱਤਰ ਦੇਂਦੀ ਹੈ-) ਹੇ ਸਹੇਲੀਏ! (ਇਸ) ਭਰਵੀਂ ਜੁਆਨੀ ਦੇ ਕਾਰਨ ਅਹੰਕਾਰ ਨਾ ਕਰ (ਇਹ ਜੁਆਨੀ ਜਾਂਦਿਆਂ ਚਿਰ ਨਹੀਂ ਲੱਗਣਾ। ਵੇਖ,) ਜਿਹੜੇ ਪਹਾੜਾਂ ਵਰਗੇ ਪੱਕੇ ਮਹੱਲਾਂ ਨੂੰ ਚੂਨੇ ਦਾ ਪਲਸਤਰ ਲੱਗਾ ਹੁੰਦਾ ਸੀ, ਉਹ (ਪੱਕੇ ਮਹੱਲ) ਭੀ ਡਿਗਦੇ ਮੈਂ ਵੇਖ ਲਏ ਹਨ (ਤੇਰੀ ਜੁਆਨੀ ਦੀ ਤਾਂ ਕੋਈ ਪਾਂਇਆਂ ਹੀ ਨਹੀਂ ਹੈ)।੧।

Arth by Prof Sahib Singh are very clear.

Or white. Nothing of it. We are beyond this league.

Question is not new. Green or orange? It should be black, inclusive of all.

How can 'Dhur ki bani' evolve? These pothis were held by different fake gurus or gurugadhis. These pothis can be easily copied from original writings. If somebody believe that Dhur ki Bani evolve, why evolution stopped after Tenth Master? Anyway Tenth Master gave gurgaddi to Adi Granth. And that is Dhur ki bani. Researchers had never and will never stop writing these papers for their own selfish agendas.

Before being in tune with Gurmat, we have to understand it. Maybe Teja Singh never understood Gurmat, otherwise he didn't have to omit Hari, Karishna or other Hindu names from Guru Granth.

Five beloved are guru roop. One man guruship is not allowed in Sikhism after Tenth Master. Panth and Granth hold the guruship. Granth being spiritual and Panth is temporal.

It even goes beyond that. Nirankar exists even if this universe (along with time and space) disappears.

Kalijug ji, of course, Lord is creator and creation. Shakti is part of His creation. But Shakti is Maya, root of five vices and three gunas and hindrance to our way to Lord. Bhagat Kabir even called her snake. Gursikh should worship Akal only. Bhagat Beni on Ang 96 ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਛੋਡਿ ਸੁਕ੍ਰਿਤ ਮਤਿ ਰਾਮ ਨਾਮੁ ਨ ਅਰਾਧਿਆ ॥ਉਛਲਿਆ ਕਾਮੁ ਕਾਲ ਮਤਿ ਲਾਗੀ ਤਉ ਆਨਿ ਸਕਤਿ ਗਲਿ ਬਾਂਧਿਆ ॥੨॥ Bhagat Kabir on Ang 332 ਗੁਰ ਕੈ ਬਾਣਿ ਬਜਰ ਕਲ ਛੇਦੀ ਪ੍ਰਗਟਿਆ ਪਦੁ ਪਰਗਾਸਾ ॥ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁ ਸਿਵ ਘਰਿ ਬਾਸਾ ॥੨॥ Bhagat Kabir on Ang 339 ਕਾਟਿ ਸਕਤਿ ਸਿਵ ਸਹਜੁ ਪ੍ਰਗਾਸਿਓ ਏਕੈ ਏਕ ਸਮਾਨਾਨਾ ॥ਕਹਿ ਕਬੀਰ ਗੁਰ ਭੇਟਿ ਮਹਾ ਸੁਖ ਭ੍ਰਮਤ ਰਹੇ ਮਨੁ ਮਾਨਾਨਾਂ ॥੪॥੨੩॥੭੪॥ Bhagat Kabir on Ang 447 ਸਕਤਿ ਸਨੇਹੁ ਕਰਿ ਸੁੰਨਤਿ ਕਰੀਐ ਮੈ ਨ ਬਦਉਗਾ ਭਾਈ ॥ਜਉ ਰੇ ਖੁਦਾਇ ਮੋਹਿ ਤੁਰਕੁ ਕਰੈਗਾ ਆਪਨ ਹੀ ਕਟਿ ਜਾਈ ॥੨॥ Third Master on Ang 506 advising to banish Shakti's maya and enter Shiv's house. ਅਨਦਿਨੁ ਨਾਚੈ ਸਕਤਿ ਨਿਵਾਰੈ ਸਿਵ ਘਰਿ ਨੀਦ ਨ ਹੋਈ ॥ਸਕਤੀ ਘਰਿ ਜਗਤੁ ਸੂਤਾ ਨਾਚੈ ਟਾਪੈ ਅਵਰੋ ਗਾਵੈ ਮਨਮੁਖਿ ਭਗਤਿ ਨ ਹੋਈ ॥੩॥ Guru Amardas on Ang 786 ਸੂਹਵੀਏ ਸੂਹਾ ਸਭੁ ਸੰਸਾਰੁ ਹੈ ਜਿਨ ਦੁਰਮਤਿ ਦੂਜਾ ਭਾਉ ॥ਖਿਨ ਮਹਿ ਝੂਠੁ ਸਭੁ ਬਿਨਸਿ ਜਾਇ ਜਿਉ ਟਿਕੈ ਨ ਬਿਰਖ ਕੀ ਛਾਉ ॥ਗੁਰਮੁਖਿ ਲਾਲੋ ਲਾਲੁ ਹੈ ਜਿਉ ਰੰਗਿ ਮਜੀਠ ਸਚੜਾਉ ॥ਉਲਟੀ ਸਕਤਿ ਸਿਵੈ ਘਰਿ ਆਈ ਮਨਿ ਵਸਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਉ ॥ਨਾਨਕ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਜਿਤੁ ਮਿਲਿਐ ਹਰਿ ਗੁਣ ਗਾਉ ॥੧॥ Guru Amardas on Ang 1090 made it clear that Shakti is not the way to Lord ਦੋਵੈ ਤਰਫਾ ਉਪਾਈਓਨੁ ਵਿਚਿ ਸਕਤਿ ਸਿਵ ਵਾਸਾ ॥ਸਕਤੀ ਕਿਨੈ ਨ ਪਾਇਓ ਫਿਰਿ ਜਨਮਿ ਬਿਨਾਸਾ ॥

Guru Arjun Dev ji on Ang 868. ਤੀਨਿ ਗੁਣਾ ਇਕ ਸਕਤਿ ਉਪਾਇਆ ॥ਮਹਾ ਮਾਇਆ ਤਾ ਕੀ ਹੈ ਛਾਇਆ ॥ Also on Ang 865 ਪੰਚ ਪੂਤ ਜਣੇ ਇਕ ਮਾਇ ॥ ਉਤਭੁਜ ਖੇਲੁ ਕਰਿ ਜਗਤ ਵਿਆਇ ॥ ਤੀਨਿ ਗੁਣਾ ਕੈ ਸੰਗਿ ਰਚਿ ਰਸੇ ॥ ਇਨ ਕਉ ਛੋਡਿ ਊਪਰਿ ਜਨ ਬਸੇ ॥੩॥ Paur 30 ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥ Lord created this world in Maya. Though trimurti (Brahama, Vishnu and Mahesh) is accepted as three disciples (as creator, protector and destroyer), but Lord is the creator, Lord is the protector and Lord is the destroyer. A Gursikh is above Maya and never worship Maya or Shakti or Lakshmi or any other Devi representation of Maya. Gursikh worship Akal and only Akal. A link I came across shows how some people are running their show by misinterpreting this tuk http://www.adishakti.org/meeting_his_messe...uru_nanak_2.htm

Khalsa Fauj, you are right, but there is more. Once they were kings and lived human lives. But these names represents different things in different shabads. It all depends what kind of audience Gurus or Bhagats had at the time of recitation of Shabad. In one shabad, Guru Arjun Dev is calling Lord with name Govind (name of Vishnu's avatar Karishna, literally meaning cow herder), and in other shabad, Guru Arjun Dev is saying that Lord created millions of Vishnus. On other places, Vishnu is one of the Hindu trinity. Why? For Saivites, Shiv is supreme being. Though name is taken from some old king, but it represents very similar to God from Mool Mantar. For Vaishnavs, Vishnu is supreme being (creator and creation) and has number of avatars. For Hindus, somehow these three different gods synthesized into trimurti and started representing three aspect of Lord i.e. creation, protection and destruction. Though Allah was one of many Arabic dieties, still after Islam it started representing Almighty Lord. When Gurus said Allah, it was not pagan deity, but it was Almighty Lord. So call Him Bisan, Allah, Govind, Gopal, Hari or any of the many names from Gurbani, Dhyan should be in Almighty, All prevading Lord mentioned in Mool Mantar. This is from my limited knowledge. Please add something.

Now we have three Granths side by side on Gurgaddi. Lucky us! We need few more 96 Kroris to bring out more Granths from hiding. Soon we will have full set.