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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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Who or what is Bhagauti?
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<blockquote data-quote="Sikh Theology" data-source="post: 226327" data-attributes="member: 27410"><p><em>From:</em><a href="https://bhagauti.substack.com/p/whowhat-is-bhagauti" target="_blank"><em> https://bhagauti.substack.com/p/whowhat-is-bhagauti</em></a></p><p></p><p>In our daily Ardaas, we are called upon to meditate upon <em>Bhagauti</em>:</p><p></p><p></p><p>This line comes from the Sri Guru Gobind Singh Ji’s famous Bani, <strong>Chandi Di Vaar</strong>: <strong>The Ballad of Durga</strong>. What is this Bhagauti that we are called to remember?</p><p></p><p>Bhagauti, as well as being a name for the warrior goddess Durga, is a word that has a very special meaning in Gurbani.</p><p></p><p>In Chandi Di Vaar, the “Ballad of Durga”, Guru Sahib says:</p><p></p><p></p><p>In this line, <em>Bhagauti</em> clearly means sword, and not Durga. Durga, on the other hand, is described as a deity who was created by Akal Purakh for the purpose of destroying demons. In all of Chandi Di Vaar, the word Bhagauti is never used to refer to Durga (who is instead referred to by various other names such as Chandi and Durgsa).</p><p></p><p>Applying this definition of Bhagauti to the first line of Chandi Di Vaar can be confounding. Why is Guru Sahib asking us to <strong>ਸਿਮਰਿ</strong> (<em>do Simran of/remember</em>) a sword, before Guru Nanak Dev Ji?</p><p></p><p>A clue lies in another line from Chandi Di Vaar:</p><p></p><p></p><p>This tells us that before the creation, Akal Purakh established a sword: a celestial <em>Khanda</em>, from which the entire universe was created. This Khanda is not a physical Khanda. It is Naam - the first seed (<em>beej</em>) or root (<em>mool</em>) of creation established by Vaheguru, as per Gurbani:</p><p></p><p></p><p>Naam is the universal, qualitative manifestation of the transcendent Lord, spread through all of Creation; it is Akal Purakh’s immanence; and it is the source of all life.</p><p></p><p><em>Khanda</em> is a metaphor for Naam. It is this <em>Naam-Khanda</em> that we are ordered to remember at the start of Chandi Di Vaar and Ardaas. The word <em>Bhagauti</em> represents this Naam Khanda, which is why we are commanded to meditate on it.</p><p></p><p>This usage of the word in this context holds powerful implications.</p><p></p><p>By giving the primal Naam-Khanda the feminine title of Bhagauti, Sri Guru Gobind Singh Ji has rejected any gender-based ideology that could be used to appropriate the <em>Khande-Ke-Pahul </em>Amrit Ceremony to one specific gender.</p><p></p><p>During the Khandey-Ke-Pahul Amrit Ceremony, the double-edged Khanda, which simultaneously takes life and gives life, becomes the physical manifestation of the primal Naam-Khanda that pervades the entire universe.</p><p>The use of the word Bhagauti to represent this very same Naam-Khanda dismantles the ridiculously simple-minded, false notion that the Khande-Ke-Pahul Amrit Ceremony is “male-only” since “the Khanda is a male.”</p><p></p><p>Let’s hope our Panth can get to a place where we can abandon slow-witted, sexist rhetoric and replace it with an understanding of the true metaphysical depths of our Gurus’ Naam-centered philosophy.</p></blockquote><p></p>
[QUOTE="Sikh Theology, post: 226327, member: 27410"] [I]From:[/I][URL='https://bhagauti.substack.com/p/whowhat-is-bhagauti'][I] https://bhagauti.substack.com/p/whowhat-is-bhagauti[/I][/URL] In our daily Ardaas, we are called upon to meditate upon [I]Bhagauti[/I]: This line comes from the Sri Guru Gobind Singh Ji’s famous Bani, [B]Chandi Di Vaar[/B]: [B]The Ballad of Durga[/B]. What is this Bhagauti that we are called to remember? Bhagauti, as well as being a name for the warrior goddess Durga, is a word that has a very special meaning in Gurbani. In Chandi Di Vaar, the “Ballad of Durga”, Guru Sahib says: In this line, [I]Bhagauti[/I] clearly means sword, and not Durga. Durga, on the other hand, is described as a deity who was created by Akal Purakh for the purpose of destroying demons. In all of Chandi Di Vaar, the word Bhagauti is never used to refer to Durga (who is instead referred to by various other names such as Chandi and Durgsa). Applying this definition of Bhagauti to the first line of Chandi Di Vaar can be confounding. Why is Guru Sahib asking us to [B]ਸਿਮਰਿ[/B] ([I]do Simran of/remember[/I]) a sword, before Guru Nanak Dev Ji? A clue lies in another line from Chandi Di Vaar: This tells us that before the creation, Akal Purakh established a sword: a celestial [I]Khanda[/I], from which the entire universe was created. This Khanda is not a physical Khanda. It is Naam - the first seed ([I]beej[/I]) or root ([I]mool[/I]) of creation established by Vaheguru, as per Gurbani: Naam is the universal, qualitative manifestation of the transcendent Lord, spread through all of Creation; it is Akal Purakh’s immanence; and it is the source of all life. [I]Khanda[/I] is a metaphor for Naam. It is this [I]Naam-Khanda[/I] that we are ordered to remember at the start of Chandi Di Vaar and Ardaas. The word [I]Bhagauti[/I] represents this Naam Khanda, which is why we are commanded to meditate on it. This usage of the word in this context holds powerful implications. By giving the primal Naam-Khanda the feminine title of Bhagauti, Sri Guru Gobind Singh Ji has rejected any gender-based ideology that could be used to appropriate the [I]Khande-Ke-Pahul [/I]Amrit Ceremony to one specific gender. During the Khandey-Ke-Pahul Amrit Ceremony, the double-edged Khanda, which simultaneously takes life and gives life, becomes the physical manifestation of the primal Naam-Khanda that pervades the entire universe. The use of the word Bhagauti to represent this very same Naam-Khanda dismantles the ridiculously simple-minded, false notion that the Khande-Ke-Pahul Amrit Ceremony is “male-only” since “the Khanda is a male.” Let’s hope our Panth can get to a place where we can abandon slow-witted, sexist rhetoric and replace it with an understanding of the true metaphysical depths of our Gurus’ Naam-centered philosophy. [/QUOTE]
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