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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
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)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
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)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Sikh Sikhi Sikhism
The Sword - Bhagoutee - ਭਗੌਤੀ
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<blockquote data-quote="Sherdil" data-source="post: 206614" data-attributes="member: 20261"><p>[USER=138]@Tejwant Singh[/USER]</p><p></p><p>The same Hukam that causes the volcano to erupt and the earth to mend itself also unites us with the Divine. </p><p></p><p>It is the Shabadh that creates, sustains and destroys the cosmos. It is the Shabadh that dissipates the illusion of duality from our mind. The Shabadh is the utterance of the Divine through which the Hukam (Divine Command) transpires. </p><p></p><p>The "Word of the Shabadh" is the word that was uttered by the Divine. It is the Kavaao (utterance). It is the Akhar (word) from which everything is created. That word is known to us as Onkar. It is the Sargun aspect of the Divine. </p><p></p><p>If you had to explain this to a Hindu, you would say that Onkar is the Aadi Shakti (primordial energy), which created the Trinity whose function is to create, sustain and destroy. From the Trinity came Durga, which is a manifestation of pure Shakti. From her, other lesser gods spring forth with their own niche function. </p><p></p><p>In the Hindu pantheon, there are 330 million gods who all serve to explain the intricate sub-functions of the original Trinity. What Sikhi does is cut out the middle-man and goes directly to the source. It is the Onkar that does all of the above, and the Onkar emanates from the Ek. </p><p></p><p>You would continue to explain to the Hindu that since Durga arises from the Trinity as a pure manifestation of Aadi Shakti, she is an anthropomorphic representation of the Onkar that resonates within all things as the Dhunn (vibration). You will then explain that the picture of Durga slaying the Buffalo Demon (Ego) is an anthropomorphic representation of the "Word of the Shabadh" dissipating Haumai. </p><p></p><p>You will conclude your explanation by telling the Hindu that because Durga is but an anthropomorphic representation of Onkar, Bhagauti Di Vaar is actually an ode to Onkar. </p><p></p><p>The Gurus never criticized people's belief systems. They only showed them the proper method of practice. Why worship Devi, when Devi is meditating on Onkar? If you are a true follower of Devi, then you will meditate on the Shabadh just as She is. </p><p></p><p>As for the authorship of the Vaar in question, I think it's a pointless debate because there is no way to prove beyond a reasonable doubt the author's identity. We can only speculate. </p><p></p><p>For all parties concerned my intent was not to debate the validity of DG in its entirety. It was simply to explore the meaning of Bhagauti in our Ardas which takes precedence over the Gurus, which shows obvious links to Divinity. The reason being for this I believe to be less sinister than other participants of this thread would believe.</p></blockquote><p></p>
[QUOTE="Sherdil, post: 206614, member: 20261"] [USER=138]@Tejwant Singh[/USER] The same Hukam that causes the volcano to erupt and the earth to mend itself also unites us with the Divine. It is the Shabadh that creates, sustains and destroys the cosmos. It is the Shabadh that dissipates the illusion of duality from our mind. The Shabadh is the utterance of the Divine through which the Hukam (Divine Command) transpires. The "Word of the Shabadh" is the word that was uttered by the Divine. It is the Kavaao (utterance). It is the Akhar (word) from which everything is created. That word is known to us as Onkar. It is the Sargun aspect of the Divine. If you had to explain this to a Hindu, you would say that Onkar is the Aadi Shakti (primordial energy), which created the Trinity whose function is to create, sustain and destroy. From the Trinity came Durga, which is a manifestation of pure Shakti. From her, other lesser gods spring forth with their own niche function. In the Hindu pantheon, there are 330 million gods who all serve to explain the intricate sub-functions of the original Trinity. What Sikhi does is cut out the middle-man and goes directly to the source. It is the Onkar that does all of the above, and the Onkar emanates from the Ek. You would continue to explain to the Hindu that since Durga arises from the Trinity as a pure manifestation of Aadi Shakti, she is an anthropomorphic representation of the Onkar that resonates within all things as the Dhunn (vibration). You will then explain that the picture of Durga slaying the Buffalo Demon (Ego) is an anthropomorphic representation of the "Word of the Shabadh" dissipating Haumai. You will conclude your explanation by telling the Hindu that because Durga is but an anthropomorphic representation of Onkar, Bhagauti Di Vaar is actually an ode to Onkar. The Gurus never criticized people's belief systems. They only showed them the proper method of practice. Why worship Devi, when Devi is meditating on Onkar? If you are a true follower of Devi, then you will meditate on the Shabadh just as She is. As for the authorship of the Vaar in question, I think it's a pointless debate because there is no way to prove beyond a reasonable doubt the author's identity. We can only speculate. For all parties concerned my intent was not to debate the validity of DG in its entirety. It was simply to explore the meaning of Bhagauti in our Ardas which takes precedence over the Gurus, which shows obvious links to Divinity. The reason being for this I believe to be less sinister than other participants of this thread would believe. [/QUOTE]
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The Sword - Bhagoutee - ਭਗੌਤੀ
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