The Sword - Bhagoutee - ਭਗੌਤੀ

[Sherdil]

Bhagoutee from the word Bhagawati, which is one of the names for the Hindu goddess Shakti.

Shakti is the agent of creation and change in the Universe. It is the source of power.

Its parallel concept in Gurbani is Hukam (Divine Command). According to the Hukam, all things come to pass in the Universe.

In my opinion, this is a beautiful way of marrying the Muslim concept of Allah's Will (Hukam, from Arabic) with the Hindu concept of Shakti. There is only one elephant, i.e. God, which blind mice see from their own perspectives. They are describing the same thing, which is why Guru ji found favor among both Muslims and Hindus.

Guru Gobind Singh ji poetically represents Hukam with the sword, which he refers to as Bhagoutee. The sword was the source of power and the agent of change in Guru ji's time, hence the reason he led his Sikhs to take up arms against tyranny.

The following is a copy of the Mool Mantar attributed to Guru Gobind Singh ji. Notice the sword (Bhagoutee) drawn above the Onkar.

From Gurbani, we know the Onkar to be the Akhar (word) uttered by the Divine as the Shabad / Kavaao (utterance). This utterance is the original Hukam (command) through which all creation manifests, changes, and will eventually disappear.

Poetically the sword (Hukam) also represents the Guru's Matt (wisdom). This wisdom is imparted to us by the Shabadh (Divine Utterance) through which the Hukam transpires. Gurbani states that one who understands Hukam does not speak in Haumai (I am). In other words, one who is attuned to the Shabadh does not view himself / herself as a distinct entity. He or she is part and parcel of the Universe itself.

Related topic - Spn Project: Ardaas In Focus

 

[Ishna]

In Max Arthur Macauliffe's The Sikh Religion : volume 5 (the life of Guru Gobind Singh), 1909, the author writes on pages 81-82:

The first Chandi Charitar begins as follows : Ek oamkar, Sri Waheguru ji ki fatah. Ath Chandi Charitar ukt bilas--Now the tale (bilas) of the deeds of Chandi will be told (ukt). the second Chandi Charitar begins in the same way but without the words ukt bilas. The Bhagauti ki War begins as follows : Ek oamkar Sri Waheguru ji ki fatah ! Sri Bhagauti ji sahai ! War Sri Bhagauti ji ki Patshahi das--There is one God. Victory to the holy Wahguru! We implore the favour of the holy Bhagauti (Sword)! The paean of the holy Bhagauti of the tenth Guru. It thus appears that the Bhagauti ki War was written by the tenth Guru himself.

The Hindus maintain that in the tenth Guru's writings the word Bhagauti means Durga. In the two Chadi Charitars the word Bhagauti does not occur at all, and even in the Bhagauti ki War it is only found three times--once in the title of the composition, a second time in the first line, and a third time elsewhere. In the latter instance, Lai Bhagauti Durg shah, it is clear that the word Bhagauti means a sword--'The goddess Durga took up the sword.' This is also attested by Gur Das. In the sixth pauri of his twenty-fifth War he refers to the manner in which the signification of words is often altered, and writes--Nam bhagauti loh gharaya--Man hath fashioned what is called the sword (bhagauti) from iron.

In further proof that Bhagauti does not mean Durga in the Sikh scriptures the following line in the Ad Granth is cited--Bhagauti mudra man mohiya maya, the translation of which is--Men wear God's marks while their minds are fascinated with mammon.

<...>

The train of thought by which the Guru made God and the sword one was as follows : In the 'Shastar Nam Mala; is read:--

I first mention the word shatru (and enemy) and then the word daman (subduer).
Know that the words compounded mean the Lord of the world : be assured of this.

The meaning is--God subdues enemies, so does the sword; therefore the sword is God, and God is the sword.​

 

[Sherdil]

Bhagauti is spelled differently in the Ardas than in Gurbani and Bhai Gurdas ji's vaars.

In the Ardaas and Bhagauti di vaar, the word is ਭਗੌਤੀ = sword

In Gurbani and Bhai Gurdas ji's vaars, the word is ਭਗਉਤੀ = devotee

Dr. Sant Singh Khalsa specifically denotes ਭਗਉਤੀ as a devotee of Adi Shakti (primordial energy). Guru ji guides us on the proper conduct of a Bhagauti ਭਗਉਤੀ in the same way it guides on the proper conduct of a Vaishnaav, Pandit, and even a Muslim in other parts of Gurbani.

GGS, page 274:

ਬੈਸਨੋ ਸੋ ਜਿਸੁ ਊਪਰਿ ਸੁਪ੍ਰਸੰਨ ॥

बैसनो सो जिसु ऊपरि सुप्रसंन ॥

Baisno so jis ūpar suparsan.

The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased.

ਬਿਸਨ ਕੀ ਮਾਇਆ ਤੇ ਹੋਇ ਭਿੰਨ ॥
बिसन की माइआ ते होइ भिंन ॥

Bisan kī mā▫i▫ā ṯe ho▫e bẖinn.

He dwells apart from Maya.

ਕਰਮ ਕਰਤ ਹੋਵੈ ਨਿਹਕਰਮ ॥

करम करत होवै निहकरम ॥

Karam karaṯ hovai nihkaram.

Performing good deeds, he does not seek rewards.

ਤਿਸੁ ਬੈਸਨੋ ਕਾ ਨਿਰਮਲ ਧਰਮ ॥

तिसु बैसनो का निरमल धरम ॥

Ŧis baisno kā nirmal ḏẖaram.
Spotlessly pure is the religion of such a Vaishnaav;

ਕਾਹੂ ਫਲ ਕੀ ਇਛਾ ਨਹੀ ਬਾਛੈ ॥
काहू फल की इछा नही बाछै ॥

Kāhū fal kī icẖẖā nahī bācẖẖai.

he has no desire for the fruits of his labors.

ਕੇਵਲ ਭਗਤਿ ਕੀਰਤਨ ਸੰਗਿ ਰਾਚੈ ॥
केवल भगति कीरतन संगि राचै ॥

Keval bẖagaṯ kīrṯan sang rācẖai.

He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lord's Glory.

ਮਨ ਤਨ ਅੰਤਰਿ ਸਿਮਰਨ ਗੋਪਾਲ ॥

मन तन अंतरि सिमरन गोपाल ॥

Man ṯan anṯar simran gopāl.

Within his mind and body, he meditates in remembrance on the Lord of the Universe.

ਸਭ ਊਪਰਿ ਹੋਵਤ ਕਿਰਪਾਲ ॥
सभ ऊपरि होवत किरपाल ॥

Sabẖ ūpar hovaṯ kirpāl.
He is kind to all creatures.

ਆਪਿ ਦ੍ਰਿੜੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ
॥
आपि द्रिड़ै अवरह नामु जपावै ॥

Āp ḏariṛai avrah nām japāvai.
He holds fast to the Naam, and inspires others to chant it.

ਨਾਨਕ ਓਹੁ ਬੈਸਨੋ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੨॥

नानक ओहु बैसनो परम गति पावै ॥२॥

Nānak oh baisno param gaṯ pāvai. ||2||

O Nanak, such a Vaishnaav obtains the supreme status. ||2||

ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗੁ ॥

भगउती भगवंत भगति का रंगु ॥

Bẖag▫uṯī bẖagvanṯ bẖagaṯ kā rang.

The true Bhagaautee, the devotee of Adi Shakti, loves the devotional worship of God.

ਸਗਲ ਤਿਆਗੈ ਦੁਸਟ ਕਾ ਸੰਗੁ ॥

सगल तिआगै दुसट का संगु ॥

Sagal ṯi▫āgai ḏusat kā sang.
He forsakes the company of all wicked people.

ਮਨ ਤੇ ਬਿਨਸੈ ਸਗਲਾ ਭਰਮੁ ॥

मन ते बिनसै सगला भरमु ॥

Man ṯe binsai saglā bẖaram.
All doubts are removed from his mind.

ਕਰਿ ਪੂਜੈ ਸਗਲ ਪਾਰਬ੍ਰਹਮੁ ॥

करि पूजै सगल पारब्रहमु ॥

Kar pūjai sagal pārbarahm.
He performs devotional service to the Supreme Lord God in all.

ਸਾਧਸੰਗਿ ਪਾਪਾ ਮਲੁ ਖੋਵੈ ॥

साधसंगि पापा मलु खोवै ॥

Sāḏẖsang pāpā mal kẖovai.

In the Company of the Holy, the filth of sin is washed away.

ਤਿਸੁ ਭਗਉਤੀ ਕੀ ਮਤਿ ਊਤਮ ਹੋਵੈ ॥

तिसु भगउती की मति ऊतम होवै ॥

Ŧis bẖag▫uṯī kī maṯ ūṯam hovai.

The wisdom of such a Bhagaautee becomes supreme.

ਭਗਵੰਤ ਕੀ ਟਹਲ ਕਰੈ ਨਿਤ ਨੀਤਿ ॥

भगवंत की टहल करै नित नीति ॥

Bẖagvanṯ kī tahal karai niṯ nīṯ.

He constantly performs the service of the Supreme Lord God.

ਮਨੁ ਤਨੁ ਅਰਪੈ ਬਿਸਨ ਪਰੀਤਿ ॥
मनु तनु अरपै बिसन परीति ॥

Man ṯan arpai bisan parīṯ.

He dedicates his mind and body to the Love of God.

ਹਰਿ ਕੇ ਚਰਨ ਹਿਰਦੈ ਬਸਾਵੈ ॥

हरि के चरन हिरदै बसावै ॥

Har ke cẖaran hirḏai basāvai.

The Lotus Feet of the Lord abide in his heart.

ਨਾਨਕ ਐਸਾ ਭਗਉਤੀ ਭਗਵੰਤ ਕਉ ਪਾਵੈ ॥੩॥

नानक ऐसा भगउती भगवंत कउ पावै ॥३॥

Nānak aisā bẖag▫uṯī bẖagvanṯ ka▫o pāvai. ||3||

O Nanak, such a Bhagaautee attains the Lord God. ||3||

ਸੋ ਪੰਡਿਤੁ ਜੋ ਮਨੁ ਪਰਬੋਧੈ ॥

सो पंडितु जो मनु परबोधै ॥

So pandiṯ jo man parboḏẖai.

He is a true Pandit, a religious scholar, who instructs his own mind.

ਰਾਮ ਨਾਮੁ ਆਤਮ ਮਹਿ ਸੋਧੈ ॥

राम नामु आतम महि सोधै ॥

Rām nām āṯam mėh soḏẖai.

He searches for the Lord's Name within his own soul.

ਰਾਮ ਨਾਮ ਸਾਰੁ ਰਸੁ ਪੀਵੈ ॥

राम नाम सारु रसु पीवै ॥

Rām nām sār ras pīvai.

He drinks in the Exquisite Nectar of the Lord's Name.

ਉਸੁ ਪੰਡਿਤ ਕੈ ਉਪਦੇਸਿ ਜਗੁ ਜੀਵੈ ॥

उसु पंडित कै उपदेसि जगु जीवै ॥

Us pandiṯ kai upḏes jag jīvai.

By that Pandit's teachings, the world lives.

ਹਰਿ ਕੀ ਕਥਾ ਹਿਰਦੈ ਬਸਾਵੈ ॥

हरि की कथा हिरदै बसावै ॥

Har kī kathā hirḏai basāvai.

He implants the Sermon of the Lord in his heart.

ਸੋ ਪੰਡਿਤੁ ਫਿਰਿ ਜੋਨਿ ਨ ਆਵੈ ॥

सो पंडितु फिरि जोनि न आवै ॥

So pandiṯ fir jon na āvai.

Such a Pandit is not cast into the womb of reincarnation again.

ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਬੂਝੈ ਮੂਲ ॥

बेद पुरान सिम्रिति बूझै मूल ॥

Beḏ purān simriṯ būjẖai mūl.

He understands the fundamental essence of the Vedas, the Puraanas and the Simritees.

ਸੂਖਮ ਮਹਿ ਜਾਨੈ ਅਸਥੂਲੁ ॥

सूखम महि जानै असथूलु ॥

Sūkẖam mėh jānai asthūl.

In the unmanifest, he sees the manifest world to exist.

ਚਹੁ ਵਰਨਾ ਕਉ ਦੇ ਉਪਦੇਸੁ ॥
चहु वरना कउ दे उपदेसु ॥

Cẖahu varnā ka▫o ḏe upḏes.

He gives instruction to people of all castes and social classes.

ਨਾਨਕ ਉਸੁ ਪੰਡਿਤ ਕਉ ਸਦਾ ਅਦੇਸੁ ॥੪॥

नानक उसु पंडित कउ सदा अदेसु ॥४॥

Nānak us pandiṯ ka▫o saḏā aḏes.
||4||
O Nanak, to such a Pandit, I bow in salutation forever. ||4||

Bhai Gurdas ji also uses the same spelling of ਭਗਉਤੀ to refer to the sword.

Vaar 25, pauri 6:

ਜਾਣੁ ਕਥੂਰੀ ਮਿਰਗ ਤਨਿ ਨਾਉ ਭਗਉਤੀ ਲੋਹੁ ਘੜਾਇਆ।
Jaanu Kadooree Mirag Tani Naau Bhagaoutee Lohu Gharhaaiaa.
The musk is found in the navel of deer and from ordinary iron the powerful sword is aced.

It (sword) is given the name ਭਗਉਤੀ, forged from iron.

ਭਗਉਤੀ doesn't mean sword. It is the title bestowed upon the sword. Poetically it embodies Shakti (power), and can therefore be considered ਭਗਉਤੀ (devotee of Shakti). The complete pauri discusses how the immaculate comes from the mundane. In my opinion, this illustrates the Aadi Shakti (primordial energy) within all things.

ਭਗੌਤੀ from Ardaas and Bhagauti di vaar specifically means sword. This is why Durga is able the wield ਭਗੌਤੀ (sword). The sword becomes a metaphor for Shakti. It is Shakti that operates through Durga and Durga is able to vanquish her enemies with the aid of Shakti.

The Aadi Shakti (primordial energy) is Onkar. It emanates from Akaal Purakh. It is referred to as Dunn, Shabadh, Kavaao, Naam, Naad, etc.

When the ardas tells us to first remember ਭਗੌਤੀ, it is referring to the Divine Sword (Onkar). This is also known as the Shabadh Guru, which was Guru Nanak's Guru. The ardas then continues with the subsequent succession of gurus.

This is my interpretation. It fills in the missing pieces from MacCauliffe's interpretation, from my perspective. I leave myself open to correction.

 

[Tejwant Singh]

Sherdil ji,

Guru Fateh,

Thanks for the interesting thread. After you posted it, I did check Srigranth.org and found Bhagauti-ਭਗਉਤੀ in the SGGS, our only Guru but not Bhagauti-ਭਗੌਤੀ which is spelled in the same way in English. One wonders why the latter is never mentioned in the SGGS because SGGS is compiled in such a perfect manner with one thought process of Gurmat values!

There seem to be not a crack or a gap but a big canyon between the two, showing quite nitidly that there is one Sikhi school of thought that is enshrined in the SGGS, our only Guru and then there is another school of thought which cuts its umbilical cord from the Gurmat values, hence Sikhi and was named Dasam Granth not in quite a distant past .

These two schools are in head on collision with each other and some of us try to mix these two as if they were ying - yang which in my opinion they are not. Many try to find a partial consensus between the opposite schools together; perhaps out of sheer fear, lack of knowledge, being out cast in some groups as our history shows or of some other reasons.. The two examples of the out cast are Kala Afghana and Prof. Darshan Singh who ruffled a lot of feathers in the Sikhi circle by rejecting the second school of thought. For some they became heroes and to others they became villains of Sikhi. Both of them were "disqualified" as Sikhs by many and were also called traitors to Sikhi. They were even "banned" from Sikhi if that is possible as per SGGS.

To me they are neither heroes nor villains but just Sikhs who showed us that Sikhi is all about learning,unlearning and relearning daily.

Before we interact further on this, I have two questions to the Sikh Sadh Sangat.

Why would Guru Gobind Singh call himself Patshahi 10th when our Gurus never did ?

Why doesn't 'his poetry' end with the word Nanak as by all our Gurus in the SGGS?

Once we delve into this and find the answer collectively, then we can later talk about which Banis may have been used during Khandei di Pahul on the Vasakhi day of 1699.

We have many threads here that ask the question about the real Ardaas in Sikhi that our Gurus used which you many find interesting.

@Admin Kaur ji:

"The train of thought by which the Guru made God and the sword one was as follows : In the 'Shastar Nam Mala; is read:--

I first mention the word shatru (and enemy) and then the word daman (subduer).
Know that the words compounded mean the Lord of the world : be assured of this.

The meaning is--God subdues enemies, so does the sword; therefore the sword is God, and God is the sword".

According to Mool Mantar, Ik Ong Kaar is Nirbhau and Nirvair which totally contradicts the above but gives us lots of food for thought. Anyone famished?

Thanks again for starting this thought provoking thread.

Regards

Tejwant Singh

 

[Ishna]

I'd really like to see the thread focus on the meaning and usage of the word 'Bhagoutee' in both it's spellings, without going off into the discussion of Dasam Granth. It seems plausible that analyzing the language may say more about the Truth than debating the DG ever will.

 

[Tejwant Singh]

I'd really like to see the thread focus on the meaning and usage of the word 'Bhagoutee' in both it's spellings, without going off into the discussion of Dasam Granth. It seems plausible that analyzing the language may say more about the Truth than debating the DG ever will.

Admin Kaur ji,

Guru Fateh.

Would you elaborate what you mean by the above because the earlier part of Ardaas that we do everyday has been said to be written by Guru Gobind Singh? This is the reason I asked why Patshai 10th when none of our Gurus called themselves like Patshai 1st etc. etc.

In the SGGS, Patshah is used for Ik Ong Kaar not for the Gurus.

It becomes difficult to discuss the two meanings of the word when one comes from SGGS, our only Guru and the second is from "Patshai 10th" whoever he/she may be.

I would appreciate if you could guide us how to discuss the two meanings of Bhagauti.

Thanks

Tejwant Singh

 

[Ishna]

We'll see how the discussion unfolds, but it would be a shame to see the thread lose focus from talking about the word 'Bhagoutee' and similar, into a debate about the DG overall. It's a high risk, so I wanted to nip it in the bud. That's all.

Your points are valid, lets just keep an eye that the thread doesn't get away too far from its title.

 

[Sherdil]

According to Mool Mantar, Ik Ong Kaar is Nirbhau and Nirvair which totally contradicts the above but gives us lots of food for thought. Anyone famished?

The Divine is indeed Nirbhou and Nirvair.

The only enemies that exist are within the mind. We call them the 5 Thieves. These thieves stem from Haumai and they rob us of our Divinity.

The Shabadh is the only weapon that can subdue these enemies.

GGS, page 1045:

ਹਉਮੈ ਮਾਰੇ ਸਬਦਿ ਨਿਵਾਰੇ ॥
हउमै मारे सबदि निवारे ॥

Ha▫umai māre sabaḏ nivāre.

Egotism is conquered and subdued by the Shabad.

ਹਰਿ ਕਾ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰੇ ॥
हरि का नामु रखै उरि धारे ॥

Har kā nām rakẖai ur ḏẖāre.

I have enshrined the Name of the Lord within my heart.

ਏਕਸੁ ਬਿਨੁ ਹਉ ਹੋਰੁ ਨ ਜਾਣਾ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਈ ਹੇ ॥੧੪॥

एकसु बिनु हउ होरु न जाणा सहजे होइ सु होई हे ॥१४॥

Ėkas bin ha▫o hor na jāṇā sėhje ho▫e so ho▫ī he. ||14||

Other than the One Lord, I know nothing at all. Whatever will be, will automatically be. ||14||

Even the mythical battles of Hindu lore illustrate the struggle between different aspects of our psychology. Continuing with the theme of Durga, we see here a picture of her subduing the buffalo demon representing Ego.

If we continue with the Shabadh as the dynamic force in the Universe, akin to the Hindu concept of Shakti, then the ode to Bhagauti becomes an ode to Onkar, of which Durga is merely as extension. Onkar is the Word of Shabadh.

GGS, page 117:

ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥
उतपति परलउ सबदे होवै ॥
Uṯpaṯ parla▫o sabḏe hovai.
Creation and destruction happen through the Word of the Shabad.

ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥
सबदे ही फिरि ओपति होवै ॥
Sabḏe hī fir opaṯ hovai.
Through the Shabad, creation happens again.

ਗੁਰਮੁਖਿ ਵਰਤੈ ਸਭੁ ਆਪੇ ਸਚਾ ਗੁਰਮੁਖਿ ਉਪਾਇ ਸਮਾਵਣਿਆ ॥੧॥
गुरमुखि वरतै सभु आपे सचा गुरमुखि उपाइ समावणिआ ॥१॥
Gurmukẖ varṯai sabẖ āpe sacẖā gurmukẖ upā▫e samāvaṇi▫ā. ||1||
The Gurmukh knows that the True Lord is all-pervading. The Gurmukh understands creation and merger. ||1||

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੁਰੁ ਪੂਰਾ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥
हउ वारी जीउ वारी गुरु पूरा मंनि वसावणिआ ॥
Ha▫o vārī jī▫o vārī gur pūrā man vasāvaṇi▫ā.
I am a sacrifice, my soul is a sacrifice, to those who enshrine the Perfect Guru within their minds.

ਗੁਰ ਤੇ ਸਾਤਿ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
गुर ते साति भगति करे दिनु राती गुण कहि गुणी समावणिआ ॥१॥ रहाउ ॥
Gur ṯe sāṯ bẖagaṯ kare ḏin rāṯī guṇ kahi guṇī samāvaṇi▫ā. ||1|| rahā▫o.
From the Guru comes peace and tranquility; worship Him with devotion, day and night. Chanting His Glorious Praises, merge into the Glorious Lord. ||1||Pause||

ਗੁਰਮੁਖਿ ਧਰਤੀ ਗੁਰਮੁਖਿ ਪਾਣੀ ॥
गुरमुखि धरती गुरमुखि पाणी ॥
Gurmukẖ ḏẖarṯī gurmukẖ pāṇī.
The Gurmukh sees the Lord on the earth, and the Gurmukh sees Him in the water.

ਗੁਰਮੁਖਿ ਪਵਣੁ ਬੈਸੰਤਰੁ ਖੇਲੈ ਵਿਡਾਣੀ ॥
गुरमुखि पवणु बैसंतरु खेलै विडाणी ॥
Gurmukẖ pavaṇ baisanṯar kẖelai vidāṇī.
The Gurmukh sees Him in wind and fire; such is the wonder of His Play.

ਸੋ ਨਿਗੁਰਾ ਜੋ ਮਰਿ ਮਰਿ ਜੰਮੈ ਨਿਗੁਰੇ ਆਵਣ ਜਾਵਣਿਆ ॥੨॥
सो निगुरा जो मरि मरि जमै निगुरे आवण जावणिआ ॥२॥
So nigurā jo mar mar jammai nigure āvaṇ jāvaṇi▫ā. ||2||
One who has no Guru, dies over and over again, only to be re-born. One who has no Guru continues coming and going in reincarnation. ||2||

ਤਿਨਿ ਕਰਤੈ ਇਕੁ ਖੇਲੁ ਰਚਾਇਆ ॥
तिनि करतै इकु खेलु रचाइआ ॥
Ŧin karṯai ik kẖel racẖā▫i▫ā.
The One Creator has set this play in motion.

ਕਾਇਆ ਸਰੀਰੈ ਵਿਚਿ ਸਭੁ ਕਿਛੁ ਪਾਇਆ ॥
काइआ सरीरै विचि सभु किछु पाइआ ॥
Kā▫i▫ā sarīrai vicẖ sabẖ kicẖẖ pā▫i▫ā.
In the frame of the human body, He has placed all things.

ਸਬਦਿ ਭੇਦਿ ਕੋਈ ਮਹਲੁ ਪਾਏ ਮਹਲੇ ਮਹਲਿ ਬੁਲਾਵਣਿਆ ॥੩॥
सबदि भेदि कोई महलु पाए महले महलि बुलावणिआ ॥३॥
Sabaḏ bẖeḏ ko▫ī mahal pā▫e mahle mahal bulāvaṇi▫ā. ||3||
Those few who are pierced through by the Word of the Shabad, obtain the Mansion of the Lord's Presence. He calls them into His Wondrous Palace. ||3||

ਸਚਾ ਸਾਹੁ ਸਚੇ ਵਣਜਾਰੇ ॥
सचा साहु सचे वणजारे ॥
Sacẖā sāhu sacẖe vaṇjāre.
True is the Banker, and true are His traders.

ਸਚੁ ਵਣੰਜਹਿ ਗੁਰ ਹੇਤਿ ਅਪਾਰੇ ॥
सचु वणंजहि गुर हेति अपारे ॥
Sacẖ vaṇaʼnjahi gur heṯ apāre.
They purchase Truth, with infinite love for the Guru.

ਸਚੁ ਵਿਹਾਝਹਿ ਸਚੁ ਕਮਾਵਹਿ ਸਚੋ ਸਚੁ ਕਮਾਵਣਿਆ ॥੪॥
सचु विहाझहि सचु कमावहि सचो सचु कमावणिआ ॥४॥
Sacẖ vihājẖėh sacẖ kamāvėh sacẖo sacẖ kamāvaṇi▫ā. ||4||
They deal in Truth, and they practice Truth. They earn Truth, and only Truth. ||4||

ਬਿਨੁ ਰਾਸੀ ਕੋ ਵਥੁ ਕਿਉ ਪਾਏ ॥
बिनु रासी को वथु किउ पाए ॥
Bin rāsī ko vath ki▫o pā▫e.
Without investment capital, how can anyone acquire merchandise?

ਮਨਮੁਖ ਭੂਲੇ ਲੋਕ ਸਬਾਏ ॥
मनमुख भूले लोक सबाए ॥
Manmukẖ bẖūle lok sabā▫e.
The self-willed manmukhs have all gone astray.

ਬਿਨੁ ਰਾਸੀ ਸਭ ਖਾਲੀ ਚਲੇ ਖਾਲੀ ਜਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੫॥
बिनु रासी सभ खाली चले खाली जाइ दुखु पावणिआ ॥५॥
Bin rāsī sabẖ kẖālī cẖale kẖālī jā▫e ḏukẖ pāvṇi▫ā. ||5||
Without true wealth, everyone goes empty-handed; going empty-handed, they suffer in pain. ||5||

ਇਕਿ ਸਚੁ ਵਣੰਜਹਿ ਗੁਰ ਸਬਦਿ ਪਿਆਰੇ ॥
इकि सचु वणंजहि गुर सबदि पिआरे ॥
Ik sacẖ vaṇaʼnjahi gur sabaḏ pi▫āre.
Some deal in Truth, through love of the Guru's Shabad.

ਆਪਿ ਤਰਹਿ ਸਗਲੇ ਕੁਲ ਤਾਰੇ ॥
आपि तरहि सगले कुल तारे ॥
Āp ṯarėh sagle kul ṯāre.
They save themselves, and save all their ancestors as well.

ਆਏ ਸੇ ਪਰਵਾਣੁ ਹੋਏ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਵਣਿਆ ॥੬॥
आए से परवाणु होए मिलि प्रीतम सुखु पावणिआ ॥६॥
Ā▫e se parvāṇ ho▫e mil parīṯam sukẖ pāvṇi▫ā. ||6||
Very auspicious is the coming of those who meet their Beloved and find peace. ||6||

ਅੰਤਰਿ ਵਸਤੁ ਮੂੜਾ ਬਾਹਰੁ ਭਾਲੇ ॥
अंतरि वसतु मूड़ा बाहरु भाले ॥
Anṯar vasaṯ mūṛā bāhar bẖāle.
Deep within the self is the secret, but the fool looks for it outside.

ਮਨਮੁਖ ਅੰਧੇ ਫਿਰਹਿ ਬੇਤਾਲੇ ॥
मनमुख अंधे फिरहि बेताले ॥
Manmukẖ anḏẖe firėh beṯāle.
The blind self-willed manmukhs wander around like demons;

ਜਿਥੈ ਵਥੁ ਹੋਵੈ ਤਿਥਹੁ ਕੋਇ ਨ ਪਾਵੈ ਮਨਮੁਖ ਭਰਮਿ ਭੁਲਾਵਣਿਆ ॥੭॥
जिथै वथु होवै तिथहु कोइ न पावै मनमुख भरमि भुलावणिआ ॥७॥
Jithai vath hovai ṯithhu ko▫e na pāvai manmukẖ bẖaram bẖulāvaṇi▫ā. ||7||
but where the secret is, there, they do not find it. The manmukhs are deluded by doubt. ||7||

ਆਪੇ ਦੇਵੈ ਸਬਦਿ ਬੁਲਾਏ ॥
आपे देवै सबदि बुलाए ॥
Āpe ḏevai sabaḏ bulā▫e.
He Himself calls us, and bestows the Word of the Shabad.

ਮਹਲੀ ਮਹਲਿ ਸਹਜ ਸੁਖੁ ਪਾਏ ॥
महली महलि सहज सुखु पाए ॥
Mahlī mahal sahj sukẖ pā▫e.
The soul-bride finds intuitive peace and poise in the Mansion of the Lord's Presence.

ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਆਪੇ ਸੁਣਿ ਸੁਣਿ ਧਿਆਵਣਿਆ ॥੮॥੧੩॥੧੪॥
नानक नामि मिलै वडिआई आपे सुणि सुणि धिआवणिआ ॥८॥१३॥१४॥
Nānak nām milai vadi▫ā▫ī āpe suṇ suṇ ḏẖi▫āvaṇi▫ā. ||8||13||14||
O Nanak, she obtains the glorious greatness of the Naam; she hears it again and again, and she meditates on it. ||8||13||14||

 

[Tejwant Singh]

Sherdil ji,

Guru Fateh.

="Sherdil, post: 206611, member: 20261"]The Divine is indeed Nirbhou and Nirvair.

The only enemies that exist are within the mind. We call them the 5 Thieves. These thieves stem from Haumai and they rob us of our Divinity.

I agree.

Even the mythical battles of Hindu lore illustrate the struggle between different aspects of our psychology. Continuing with the theme of Durga, we see here a picture of her subduing the buffalo demon representing Ego.

If we continue with the Shabadh as the dynamic force in the Universe, akin to the Hindu concept of Shakti, then the ode to Bhagauti becomes an ode to Onkar, of which Durga is merely as extension. Onkar is the Word of Shabadh.

Pardon my ignorance but I do not see the connection between the two. I would need your help in that.

GGS, page 117:

ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥
उतपति परलउ सबदे होवै ॥
Uṯpaṯ parla▫o sabḏe hovai.
Creation and destruction happen through the Word of the Shabad.

ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥
सबदे ही फिरि ओपति होवै ॥
Sabḏe hī fir opaṯ hovai.
Through the Shabad, creation happens again.

ਗੁਰਮੁਖਿ ਵਰਤੈ ਸਭੁ ਆਪੇ ਸਚਾ ਗੁਰਮੁਖਿ ਉਪਾਇ ਸਮਾਵਣਿਆ ॥੧॥
गुरमुखि वरतै सभु आपे सचा गुरमुखि उपाइ समावणिआ ॥१॥
Gurmukẖ varṯai sabẖ āpe sacẖā gurmukẖ upā▫e samāvaṇi▫ā. ||1||
The Gurmukh knows that the True Lord is all-pervading. The Gurmukh understands creation and merger. ||1||

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੁਰੁ ਪੂਰਾ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥
हउ वारी जीउ वारी गुरु पूरा मंनि वसावणिआ ॥
Ha▫o vārī jī▫o vārī gur pūrā man vasāvaṇi▫ā.
I am a sacrifice, my soul is a sacrifice, to those who enshrine the Perfect Guru within their minds.

ਗੁਰ ਤੇ ਸਾਤਿ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
गुर ते साति भगति करे दिनु राती गुण कहि गुणी समावणिआ ॥१॥ रहाउ ॥
Gur ṯe sāṯ bẖagaṯ kare ḏin rāṯī guṇ kahi guṇī samāvaṇi▫ā. ||1|| rahā▫o.
From the Guru comes peace and tranquility; worship Him with devotion, day and night. Chanting His Glorious Praises, merge into the Glorious Lord. ||1||Pause||

ਗੁਰਮੁਖਿ ਧਰਤੀ ਗੁਰਮੁਖਿ ਪਾਣੀ ॥
गुरमुखि धरती गुरमुखि पाणी ॥
Gurmukẖ ḏẖarṯī gurmukẖ pāṇī.
The Gurmukh sees the Lord on the earth, and the Gurmukh sees Him in the water.

ਗੁਰਮੁਖਿ ਪਵਣੁ ਬੈਸੰਤਰੁ ਖੇਲੈ ਵਿਡਾਣੀ ॥
गुरमुखि पवणु बैसंतरु खेलै विडाणी ॥
Gurmukẖ pavaṇ baisanṯar kẖelai vidāṇī.
The Gurmukh sees Him in wind and fire; such is the wonder of His Play.

ਸੋ ਨਿਗੁਰਾ ਜੋ ਮਰਿ ਮਰਿ ਜੰਮੈ ਨਿਗੁਰੇ ਆਵਣ ਜਾਵਣਿਆ ॥੨॥
सो निगुरा जो मरि मरि जमै निगुरे आवण जावणिआ ॥२॥
So nigurā jo mar mar jammai nigure āvaṇ jāvaṇi▫ā. ||2||
One who has no Guru, dies over and over again, only to be re-born. One who has no Guru continues coming and going in reincarnation. ||2||

ਤਿਨਿ ਕਰਤੈ ਇਕੁ ਖੇਲੁ ਰਚਾਇਆ ॥
तिनि करतै इकु खेलु रचाइआ ॥
Ŧin karṯai ik kẖel racẖā▫i▫ā.
The One Creator has set this play in motion.

ਕਾਇਆ ਸਰੀਰੈ ਵਿਚਿ ਸਭੁ ਕਿਛੁ ਪਾਇਆ ॥
काइआ सरीरै विचि सभु किछु पाइआ ॥
Kā▫i▫ā sarīrai vicẖ sabẖ kicẖẖ pā▫i▫ā.
In the frame of the human body, He has placed all things.

ਸਬਦਿ ਭੇਦਿ ਕੋਈ ਮਹਲੁ ਪਾਏ ਮਹਲੇ ਮਹਲਿ ਬੁਲਾਵਣਿਆ ॥੩॥
सबदि भेदि कोई महलु पाए महले महलि बुलावणिआ ॥३॥
Sabaḏ bẖeḏ ko▫ī mahal pā▫e mahle mahal bulāvaṇi▫ā. ||3||
Those few who are pierced through by the Word of the Shabad, obtain the Mansion of the Lord's Presence. He calls them into His Wondrous Palace. ||3||

ਸਚਾ ਸਾਹੁ ਸਚੇ ਵਣਜਾਰੇ ॥
सचा साहु सचे वणजारे ॥
Sacẖā sāhu sacẖe vaṇjāre.
True is the Banker, and true are His traders.

ਸਚੁ ਵਣੰਜਹਿ ਗੁਰ ਹੇਤਿ ਅਪਾਰੇ ॥
सचु वणंजहि गुर हेति अपारे ॥
Sacẖ vaṇaʼnjahi gur heṯ apāre.
They purchase Truth, with infinite love for the Guru.

ਸਚੁ ਵਿਹਾਝਹਿ ਸਚੁ ਕਮਾਵਹਿ ਸਚੋ ਸਚੁ ਕਮਾਵਣਿਆ ॥੪॥
सचु विहाझहि सचु कमावहि सचो सचु कमावणिआ ॥४॥
Sacẖ vihājẖėh sacẖ kamāvėh sacẖo sacẖ kamāvaṇi▫ā. ||4||
They deal in Truth, and they practice Truth. They earn Truth, and only Truth. ||4||

ਬਿਨੁ ਰਾਸੀ ਕੋ ਵਥੁ ਕਿਉ ਪਾਏ ॥
बिनु रासी को वथु किउ पाए ॥
Bin rāsī ko vath ki▫o pā▫e.
Without investment capital, how can anyone acquire merchandise?

ਮਨਮੁਖ ਭੂਲੇ ਲੋਕ ਸਬਾਏ ॥
मनमुख भूले लोक सबाए ॥
Manmukẖ bẖūle lok sabā▫e.
The self-willed manmukhs have all gone astray.

ਬਿਨੁ ਰਾਸੀ ਸਭ ਖਾਲੀ ਚਲੇ ਖਾਲੀ ਜਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੫॥
बिनु रासी सभ खाली चले खाली जाइ दुखु पावणिआ ॥५॥
Bin rāsī sabẖ kẖālī cẖale kẖālī jā▫e ḏukẖ pāvṇi▫ā. ||5||
Without true wealth, everyone goes empty-handed; going empty-handed, they suffer in pain. ||5||

ਇਕਿ ਸਚੁ ਵਣੰਜਹਿ ਗੁਰ ਸਬਦਿ ਪਿਆਰੇ ॥
इकि सचु वणंजहि गुर सबदि पिआरे ॥
Ik sacẖ vaṇaʼnjahi gur sabaḏ pi▫āre.
Some deal in Truth, through love of the Guru's Shabad.

ਆਪਿ ਤਰਹਿ ਸਗਲੇ ਕੁਲ ਤਾਰੇ ॥
आपि तरहि सगले कुल तारे ॥
Āp ṯarėh sagle kul ṯāre.
They save themselves, and save all their ancestors as well.

ਆਏ ਸੇ ਪਰਵਾਣੁ ਹੋਏ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਵਣਿਆ ॥੬॥
आए से परवाणु होए मिलि प्रीतम सुखु पावणिआ ॥६॥
Ā▫e se parvāṇ ho▫e mil parīṯam sukẖ pāvṇi▫ā. ||6||
Very auspicious is the coming of those who meet their Beloved and find peace. ||6||

ਅੰਤਰਿ ਵਸਤੁ ਮੂੜਾ ਬਾਹਰੁ ਭਾਲੇ ॥
अंतरि वसतु मूड़ा बाहरु भाले ॥
Anṯar vasaṯ mūṛā bāhar bẖāle.
Deep within the self is the secret, but the fool looks for it outside.

ਮਨਮੁਖ ਅੰਧੇ ਫਿਰਹਿ ਬੇਤਾਲੇ ॥
मनमुख अंधे फिरहि बेताले ॥
Manmukẖ anḏẖe firėh beṯāle.
The blind self-willed manmukhs wander around like demons;

ਜਿਥੈ ਵਥੁ ਹੋਵੈ ਤਿਥਹੁ ਕੋਇ ਨ ਪਾਵੈ ਮਨਮੁਖ ਭਰਮਿ ਭੁਲਾਵਣਿਆ ॥੭॥
जिथै वथु होवै तिथहु कोइ न पावै मनमुख भरमि भुलावणिआ ॥७॥
Jithai vath hovai ṯithhu ko▫e na pāvai manmukẖ bẖaram bẖulāvaṇi▫ā. ||7||
but where the secret is, there, they do not find it. The manmukhs are deluded by doubt. ||7||

ਆਪੇ ਦੇਵੈ ਸਬਦਿ ਬੁਲਾਏ ॥
आपे देवै सबदि बुलाए ॥
Āpe ḏevai sabaḏ bulā▫e.
He Himself calls us, and bestows the Word of the Shabad.

ਮਹਲੀ ਮਹਲਿ ਸਹਜ ਸੁਖੁ ਪਾਏ ॥
महली महलि सहज सुखु पाए ॥
Mahlī mahal sahj sukẖ pā▫e.
The soul-bride finds intuitive peace and poise in the Mansion of the Lord's Presence.

ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਆਪੇ ਸੁਣਿ ਸੁਣਿ ਧਿਆਵਣਿਆ ॥੮॥੧੩॥੧੪॥
नानक नामि मिलै वडिआई आपे सुणि सुणि धिआवणिआ ॥८॥१३॥१४॥
Nānak nām milai vadi▫ā▫ī āpe suṇ suṇ ḏẖi▫āvaṇi▫ā. ||8||13||14||
O Nanak, she obtains the glorious greatness of the Naam; she hears it again and again, and she meditates on it. ||8||13||14||

I apologise again, but the above shabad has nothing to do with destruction as per the picture of Hindu deity Durga unless you see it differently.

The destruction and mending later on is the law of this land and the celestial ones. Natural forests fires happen and things grow back.

The eruption of the volcano at Mount St. Helens in 1980 destroyed everything in its way and much more but after many years, the nature has mended itself.

This has nothing to do with good vs evil where Shakti- bhagauti in involved.

Having said that, I am still confused about your juxtaposition of Bhagauti from the Ardaas which no one knows who wrote and Bhagauti from the SGGS whose authors and meanings we know.

I would need your help to clarify this in my mind.

Thanks & regards

Tejwant Singh

 

[Sherdil]

@Tejwant Singh

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.

 

[japjisahib04]

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.

Sherdil Jee, Can you further elaborate. Do the divine utter word of the shabad and when does He utter? Is the shabad voice of innerself or Hukam?

 

[Sherdil]

Sherdil Jee, Can you further elaborate. Do the divine utter word of the shabad and when does He utter? Is the shabad voice of innerself or Hukam?

The Divine uttered the Akhar (word) at the beginning of creation. The Word is still transpiring as the Shabadh (utterance). It is still being uttered. Through the Shabadh (utterance) the Hukam transpires. Through the Shabadh (utterance) the One is Karta (active, doing). We are a part of this Shabadh (utterance) as all creation is, therefore this Shabadh resonates within ourselves. Attuning ourselves to the Shabadh (utterance) dissipates the illusion of duality separating ourselves from another and all that surrounds us. It kills the Haumai (I am).

 

[Tejwant Singh]

Sherdil ji,

Guru Fateh.

First of all,we all agree that SGGS is our only Guru.

Secondly, let's keep in mind that all of us learners and are here to practice the same. There is no argument there.

I am still confused what Bhagauti- Ardaas has to do with Bhagauti in the SGGS.

Would you be kind enough to explain the difference and which one shall we have the emphasis on out of the two and why?

Thanks

Tejwant Singh

 

[Sherdil]

Sherdil ji,

Guru Fateh.

First of all,we all agree that SGGS is our only Guru.

Secondly, let's keep in mind that all of us learners and are here to practice the same. There is no argument there.

I am still confused what Bhagauti- Ardaas has to do with Bhagauti in the SGGS.

Would you be kind enough to explain the difference and which one shall we have the emphasis on out of the two and why?

Thanks

Tejwant Singh

Ji, my motivation wasn't to create argument. I just wanted to clarify my stance because I sensed that my intentions for starting this thread were being misconstrued. The written word is a poor medium of communication because much of how we interpret another person's message depends on facial expression, body language and tone of voice. In the absence of these things, we may sense hostility when there really isn't any.
Emojis can only do so much.

Bhagauti in Gurbani indeed has a different spelling from that in Ardas. It is given the connotations of a devotee, of whom we may say is Aadi Shakti.

Bhai Gurdas ji confers the title of ਭਗਉਤੀ to the sword forged from iron. If we view it from the perspective of a 17th century South Asian, we can say that iron is stronger than other materials because of the Shakti (energy) contained within it.

In the ardas, the spelling is ਭਗੌਤੀ which specifically refers to sword, illustrated by the example of Durga wielding ਭਗੌਤੀ (sword). One can conjecture that by the time Guru Gobind Singh ji assumed gurgaddi, the term ਭਗੌਤੀ had become a colloquial term for the sword among Sikh circles. The change in spelling being reflective of how language evolves and new words arise into our lexicon.

The sword then known as ਭਗੌਤੀ becomes a symbol of Shakti or Onkar in its own right, Instead of ਭਗਉਤੀ being a title conferred upon the sword.

The root word of all is Bhagavana, which is used as a name for God. The female version of this is Bhagavati. In Hinduism Shakti is considered to be a feminine energy, therefore Aadi Shakti is referred to as Bhagavati. Since Durga is a manifestion of pure Shakti, she is also known as Bhagavati.

In Punjabi, the word then becomes Bhagauti. It is used in reference to a devotee of Bhagavati in the same way that Christians are followers of Christ or Mohammedans are followers of Mohammad.