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Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh,
As I have been getting older and hopefully with the blessings of Maharaj, a little more able to understand baani, i have been reading a lot of Sri Dasam Granth Sahib Ji, cross referencing with many different great scholars interpretations and wanted to raise the topic of Durga/Bhagauti ji?
I dont mean to offend anyone or their beliefs by raising this topic, i would just like a deeper understanding of this matter. I am aware of the interpretation of Adi Shakti and the interpretations of Bhagauti being a sword, however this begs the question to what Bhagauti stands for then when at the start of Chandi Di Vaar, Guru Gobind Singh Ji Maharaj writes:

ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥
ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ॥ ਪਾਤਸਾਹੀ ੧੦ ॥
Now im humbly an okay reader of Gurmukhi but everywhere you look into the translations, the first interprets ਭਗਉਤੀ as a sword, then when speaking of the poem of Bhagauti in the sentence directly after, everyone interprets ਭਗਉਤੀ as Durga Maa in every translation. Why and how is this the case?
If ਭਗਉਤੀ means the sword then would the tale of Chandi Di Vaar not make sense and why does it mean different in the next sentence? and if it is Durga Maa then whats the big deal and why do people get really offended when this is raised because isn't she just the sargun personification of the Adi Shakti of Akaal Purakh ji? And by interpreting it in this way its not in any way forgetting Akaal Purakh or worshiping another its just a way of understanding an aspect right?

In addition to this, wouldnt all the beautiful puratan swaroops of Dasam Granth Sahib Ji make more sense this way as they have pictures of Durga?

I am very sorry if this offends anyone or i have made grave mistakes or been misled, im just humbly trying to expand my knowledge and understanding and would greatly appreciate if anyone could help?
thanks sangat ji.

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scali    197

let's get one thing clear one God. It includes you, me and everything including bhaguti, chandi, Adi shakti etc...... The only difference between anyone is how much one is aware. Each time one comes back it remembers more of your real self (GOD). Please read Akal Ustat.

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Thanks for the response Paaji, and 100% agree in one God thats why i wrote 'just the sargun personification of the Adi Shakti of Akaal Purakh Ji' as Akaal Purakh includes everything, not disagreeing or discussing that point at all though but thank you for the response but that doesnt answer my questions. Have read but as always will re-read to grasp as much knowlege as i can.

Thank you.

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scali    197

By dissecting or bisecting these concepts one will end up being a missionary. One must agree there are are few things one might never understand due to our limited awareness. Only the Ego wants to be in charge. Now bhaguti is power, steel, whaeguru, Durga, Chandi what difference does it really make?

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Scali Ji just trying to get a deeper understanding of Guru Ji's concepts and words which would make a great difference to most peoples lives hopefully. But thank you anyway. And many thanks DeccanSingh Ji, have read those.

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singh598    381

have you listened to all the katha of Adi Gurbani and portions of katha from Dasam Granth by Sant Giani Gurbachan Singh Bindravale. If not then that is a good place to start

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sikhiseeker    263

WJKK WJKF,

I believe bhaugati/Durga maa is a primal being, meaning one of waheguru's very first manifestations of a highly knowledgeable and strong entity. The entity instills and defines the very first foundation of a warrior spirit of waheguru, hence why bhaugati, Durga maa and the sword are all the same. Similarly As was the first guru sahib, throughout to the last living guru sahib, then the Shiri Guru Granth Sahib ji and the khalsa (Guru Granth Guru Panth) at the same time. It is from this point that the ideology of waheguru's warrior begun and now the khalsa is the army of waheguru, resonating that very first primal warrior spirit, the protector of all, the khalsa.

WJKK WJKF

Edited by sikhiseeker

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N30S1NGH    2,987
According to sant gurbachan singh ji bhindranwale katha where he quoted from amar kosh and indicated bhaugati to have four meaning -


1. Akaal purkh including all sargun aspects (sargun and nirgun is one non dual ikongkar leaving no room for duality)

2. Kirpan- Sri Sahib (sargun aspect)

3. Bhagvati durga Chandi (sargun aspect)

4. Aad Shakti( shakti maya-sargun aspect-shiv shakti)


All four forms of interpretations are accepted and used depending on the context of gurbani in sri dasam granth sahib, you cannot confine bhaugti to (nirgun only when clearly in shabd its mentioning sargun manifestations of that nirgun) and and overall you cannot confine to one sargun aspect(sri sahib only) while totally rejecting other sargun aspects which is all sargun personfication of aad shakti/akaal purkh.

Edited by N30S1NGH
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Thanks N30S1NGH just seen your post, that's great information. Much appreciated. Is it correct in saying then that Durga/Kirpan/adi shakti are all the same just represented in different ways i.e sargun and nirgun and therefore an aspect of Akaal purkh but they're all the same thing at the end?

Edited by akalinihangguptsingh
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N30S1NGH    2,987

Thanks N30S1NGH just seen your post, that's great information. Much appreciated. Is it correct in saying then that Durga/Kirpan/adi shakti are all the same just represented in different ways i.e sargun and nirgun and therefore an aspect of Akaal purkh but they're all the same thing at the end?

Correct, its all same as there is no duality as such, also do remember whatever is outside is also inside (bhagat pipa shabad in sri guru granth sahib), so internal antriv(spiritual) arths of shakti shabads in sri dasam granth sahib are also accepted- for eg- bhaugti can also be interpreted as kundalini energy etc within all of us..!!

Edited by N30S1NGH

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DSGj    339
ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ Kabeer, it does make a difference, how you chant the Lord's Name, 'Raam'. This is something to consider.
ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥ Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ||190||
ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ Kabeer, use the word 'Raam', only to speak of the All-pervading Lord. You must make that distinction.
ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ One 'Raam' is pervading everywhere, while the other is contained only in himself. ||191||
ਦੇਖੋ, ਭਗਉਤੀ.
ਭਗਵਤ- ਭਕ੍ਤ. ਕਰਤਾਰ ਦਾ ਉਪਸਾਕ. "ਸੋ ਭਗਉਤੀ, ਜੋ ਭਗਵੰਤੈ ਜਾਣੈ। ਗੁਰਪਰਸਾਦੀ ਆਪੁ ਪਛਾਣੈ। ਧਾਵਤੁ ਰਾਖੈ ਇਕਤੁ ਘਰਿ ਆਣੈ। ਜੀਵਤੁ ਮਰੈ ਹਰਿਨਾਮੁ ਵਖਾਣੈ। ਐਸਾ ਭਗਉਤੀ ਉਤਮੁ ਹੋਇ। ਨਾਨਕ ਸਚਿ ਸਮਾਵੈ ਸੋਇ।।" (ਮਃ ੩. ਵਾਰ ਸ੍ਰੀ) "ਸਾਧ ਸੰਗਿ ਪਾਪਾਂਮਲੁ ਧੋਵੈ। ਤਿਸ ਭਗਉਤੀ ਕੀ ਮਤਿ ਊਤਮ ਹੋਵੈ." (ਸੁਖਮਨੀ) ੨. ਭਗਵਤ ਦੀ. "ਭਗਉਤੀ ਮੁਦ੍ਰਾ. ਮਨੁ ਮੋਹਿਆ ਮਾਇਆ." (ਪ੍ਰਭਾ ਅਃ ਮਃ ੫) ਪਰਮੇਸ਼੍ਵਰ ਦੇ ਭੇਖ ਦੀ ਮੁਦ੍ਰਾ ਹੈ, ਪਰ ਮਨ ਮਾਇਆ ਮੋਹਿਆ। ੩. ਭਗਵਤੀ. ਦੁਰਗਾ. ਦੇਵੀ. "ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ." (ਚੰਡੀ ੩) ੪. ਖੜਗ. ਸ਼੍ਰੀਸਾਹਿਬ, ਤਲਵਾਰ. "ਲਈ ਭਗਉਤੀ ਦੁਰਗਸਾਹ." (ਚੰਡੀ ੩) "ਲਏ ਭਗਉਤੀ ਨਿਕਸ ਹੈ ਆਪ ਕਲੰਕੀ ਹਾਥ." (ਸਨਾਮਾ) "ਨਾਉ ਭਗਉਤੀ ਲੋਹ ਘੜਾਇਆ." (ਭਾਗੁ) ੫. ਮਹਾਕਾਲ. "ਪ੍ਰਿਥਮ ਭਗਉਤੀ ਸਿਮਰਕੈ." (ਚੰਡੀ ੩) ੬. ਇੱਕ ਛੰਦ. ਕਈ ਥਾਂਈਂ "ਸ੍ਰੀ ਭਗਵਤੀ" ਭੀ ਇਸ ਛੰਦ ਦਾ ਨਾਮ ਹੈ. ਦਸਮਗ੍ਰੰਥ ਵਿੱਚ ਇਸ ਦੇ ਦੋ ਰੂਪ ਹਨ. ਇੱਕ ਸੋਮਰਾਜੀ ਅਥਵਾ ਸ਼ੰਖਨਾਰੀ ਦਾ ਹੈ, ਅਰਥਾਤ ਪ੍ਰਤਿ ਚਰਣ ਦੋ ਯਗਣ. #ਉਦਾਹਰਣ-#ਕਿ ਆਛਿੱਜ ਦੇਸੈ। ਕਿ ਆਭਿੱਜ ਭੇਸੈ। (ਜਾਪੁ) ਇਹੀ ਰੂਪ ਕਲਕੀ ਅਵਤਾਰ ਵਿੱਚ ਹੈ, ਯਥਾ-#ਕਿ ਜੁੱਟੇਤ ਵੀਰੰ। ਕਿ ਛੁੱਟੇਤ ਤੀਰੰ।#ਜਹਾਂ ਬੀਰ ਜੁੱਟੈ। ਸਭੈ ਠਾਟ ਠੱਟੈ।#(ਅ) ਦੂਜਾ ਰੂਪ ਹੈ ਪ੍ਰਤਿ ਚਰਣ ਜ, ਸ, ਲ, ਗ. #ਉਦਾਹਰਣ#ਕਿ ਜਾਹਰ ਜਹੂਰ ਹੈਂ। ਕਿ ਹਾਜਰ ਹਜੂਰ ਹੈਂ।#ਹਮੇਸੁਲਸਲਾਮ ਹੈਂ। ਸਮਸ੍‌ਤੁਲਕਲਾਮ ਹੈਂ।(ਜਾਪੁ)
ਸੰ. भगवत्- ਭਗਵਤ. ਵਿ- ਭਗ (ਐਸ਼੍ਵਰਯ) ਵਾਲਾ। ੨. ਸੰਗ੍ਯਾ- ਪਾਰਬ੍ਰਹਮ. ਵਾਹਗੁਰੂ. ਦੇਖੋ, ਭਗਵਤ ਸ਼ਬਦ.
ਵਿ- ਅਨਨ੍ਯ ਭਗਤ. ਇੱਕ ਦਾ ਉਪਾਸਕ. ਇੱਕ ਤੋਂ ਬਿਨਾ ਦੂਜੇ ਦੀ ਭਗਤਿ ਦਾ ਤਿਆਗੀ. "ਕੋਈ ਕਹਿਤਉ ਅਨੰਨਿਭਗਉਤੀ" (ਰਾਮ ਅਃ ਮਃ ੫) ੨. ਅਨਨ੍ਯਭਕ੍ਤਿ. ਇੱਕ ਦੀ ਉਪਾਸਨਾ.
ਦੇਖੋ, ਭਗਵਤੀ.
ਵਿ- ਗਿਆਨ ਆਦਿ ਗੁਣਾਂ ਵਾਲੀ. ਐਸ਼੍ਵਰਯ ਵਾਲੀ। ੨. ਸੰਗ੍ਯਾ- ਦੁਰਗਾ. ਦੇਵੀ। ੩. ਤਲਵਾਰ. "ਕੋਪ ਸਿੰਘ ਭਗਵਤੀ ਨਿਕਾਰੀ." (ਗੁਰੁਸੋਭਾ) ੫. ਇੱਕ ਛੰਦ. ਦੇਖੋ, ਭਗਉਤੀ ੬.
भगवत्. ਵਿ- ਐਸ਼੍ਵਰਯ ਵਾਲਾ। ੨. ਸੰਗ੍ਯਾ- ਕਰਤਾਰ. ਵਾਹਗੁਰੂ. ਦੇਖੋ, ਭਗਵਾਨ। ੩. ਭਾਗਵਤ ਦੀ ਥਾਂ ਭੀ ਭਗਵਤ ਸ਼ਬਦ ਆਇਆ ਹੈ. ਦੇਖੋ, ਕਲਿਭਗਵਤ ਅਤੇ ਭੀਰਿ.
ਸੰ. ਕਲਿਭਾਗਵਤ. ਕਲਿਯੁਗ ਦਾ ਭਗਤ. ਪਾਖੰਡੀ ਭਗਤ. "ਕਲਿਭਗਵਤ ਬੰਦ ਚਿਰਾਮੰ." (ਪ੍ਰਭਾ ਬੇਣੀ) ਲੋਕਾਂ ਨੂੰ ਦਿਖਾਉਣ ਲਈ ਚਿਰ ਤੀਕ ਬੰਦਨਾ ਕਰਦਾ ਹੈ.
ਪੌੜੀ ਛੰਦ ਵਿੱਚ ਭਗਵਤੀ (ਦੁਰਗਾ) ਦੀ ਯੁੱਧਕਥਾ. ਇਸ ਨਾਮ ਦੀਆਂ ਦੋ ਵਾਰਾਂ ਹਨ.
ਇੱਕ ਦਸਮਗ੍ਰੰਥ ਦੇ ਦੋਹਾਂ ਚੰਡੀ ਚਰਿਤ੍ਰਾਂ ਪਿੱਛੋਂ ਪੰਜਾਬੀ ਦੀ ਮਨੋਹਰ ਰਚਨਾ ਹੈ. ਇਸ ਦੀਆਂ ੫੫ ਪੌੜੀਆਂ ਹਨ. ਇਸ ਵਿੱਚ ਮਾਰਕੰਡੇਯ ਪੁਰਾਣ ਦੀ "ਦੁਰਗਾ ਸਪਤਸ਼ਤੀ" ਦਾ ਖੁਲਾਸਾ ਹੈ.
ਦੂਜੀ ਦਸਮ ਗ੍ਰੰਥ ਦੀ ਖ਼ਾਸ ਬੀੜ, ਜਿਸ ਵਿੱਚ ਸੁਖਮਨਾ, ਮਾਲਕੌਸ ਕੀ ਵਾਰ ਆਦਿਕ ਵਾਧੂ ਬਾਣੀਆਂ ਹਨ, ਉਸ ਵਿੱਚ ਦੇਖੀ ਜਾਂਦੀ ਹੈ, ਜਿਸ ਦਾ ਪਾਠ ਇਹ ਹੈ-
ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤੇ
ਵਾਰ ਸ਼੍ਰੀ ਭਗੌਤੀ ਜੀ ਕੀ ਪਾਤਸ਼ਾਹੀ ੧੦
ਦੋਹਰਾ
ਭਗਤ ਭਗੌਤੀ ਤਿਸਹ ਕੀ ਜੋ ਜਨ ਧੀਰ ਧਰੈ ॥ ਅੰਗ ਸੰਗ ਹਉਂ ਲਾਗਹੂੰ ਪਾਛੈ ਪਗ ਨ ਕਰੈ ॥
ਸਵੈਯਾ
ਭਗਤ ਭਗੌਤੀ ਸਾਜਕੈ ਪ੍ਰਭੁ ਜਗ ਆਰੰਭ ਰਚਾਇ ਹੈ ॥ ਰਨਭੂਮਿ ਭਭੂਤ ਚੜ੍ਹਾਇਕੈ ਡਫ ਡਉਰੂ ਡੰਕ ਬਜਾਇਹੈ ॥
ਕਲ ਨਾਰਦ ਹੜ ਹੜ ਹੱਸਿਆ ਰਨ ਸਾਬਤ ਜੁੱਝ ਮਚਾਇਹੈ ॥ ਦੁਲਦੁਲ ਖਿੰਗ ਬਿਗੱਸਿਆ ਰਨ ਰੁਹਰ ਕਹਰ ਬਰਖਾਇ ਹੈ ॥
ਘਰ ਸੁੱਤਾ ਸਿੰਘ ਜਗਾਇਆ ਖੜ ਧਰਤੀ ਹਾਕ ਚਲਾਇਹੈ ॥ ਮਾਨੁਖ ਪਕੜ ਭੱਕਲਿਆ ਕਰ ਜੱਗ ਘਮੰਡ ਮਚਾਇ ਹੈ ॥
ਭਕਲ ਭਗੌਤੀ ਦੁਰਜਨਾ ਫਟ ਠੁੰਠੁਰ ਮਿੰਝ ਕਢਾਇਹੈ ॥ ਹਥ ਖੱਪਰ ਫਟਕਣ ਡਮਰਚੂ ਕਢ ਕੰਗਲ ਖੋਲਿ ਬਲਾਇਹੈ ॥
ਉਥ ਫੁੱਥਲ ਘੁੰਮਨ ਘੋਰ ਕਰ ਭਕਰੂਲਹ ਧੁਧ ਮਚਾਇਹੈ ॥ ਲੁੱਥ ਪਲੁਥ ਧਰ ਨਾਲ ਧੜ ਪਿੰਜਰ ਕੁੰਤਕ ਖਇਹੈ॥
ਲਪਟ ਝਪਟ ਲੇ ਤੇਗਨਾ ਲਰ ਸੂਰਾ ਘਨਾ ਘਤਾਇਹੈ॥ ਖਚਕ ਖਪਨ ਜਹਿ" ਜਮਧੜੇ ਰਣ ਲੁੱਥ ਪਲੁੱਥ ਲੁਠਾਇਹੈ॥
ਰਕਤ ਪਲੇਟੀ ਜੋਗਣੀ ਹੁਣ ਦੁਰਜਨ ਖੇਤ ਖਪਾਇ ਹੈ ॥ ਰੁੰਡ ਮੁੰਡ ਘਮਸਾਣ ਖੇਤ ਰਣ ਜੰਬੁਕ ਗਿਰਝ ਅਘਾਇਹੈ॥
ਧਮ ਧਮਾਕੋ ਜਬਜਰਜੰਗ ਗੜ੍ਹ ਕੋਟਨ ਕੋਟਕ ਢਾਹਿਹੈ॥ ਕੜ ਧੜਦੇ ਪੜਸਨ ਭੇੜ ਕਰ ਸੈਲਹਿ ਸੈਲ ਭਿੜਾਇਹੈ॥
ਗਗਨ ਕੜੱਕੀ ਬੀਜੁਲੀ ਪਰਲਉ ਪਰਲੋਕ ਖਪਾਇਹੈ॥ ਉਤਲਕ ਧੁਮੰਤਲ ਢਾਇਅਨੁ ਬਹੁ ਮੁੰਡਕ ਮੁੰਡ ਭਿੜਾਇਹੈ॥
ਬਰਹਰ ਕੰਪੈ ਧਰਮਰਾਇ ਰਣ ਸੂਰਾ ਘਾਨ ਘਤਾਇਹੈ॥ ਸੱਜੇ ਬੋਹਿਥ ਧੱਕਿਆ ਕਰ ਖੱਬੇ ਖੜਗ ਮਚਾਇਹੈ॥
ਨਿਬੇੜਾ ਹਿੰਦੂ ਤੁਰਕ ਦਾ ਰਣ ਮੱਧੇ ਖੜਗ ਚੁਕਾਇਹੈ॥ ਜੱਗ ਅਰੰਭ ਤਿਂਹ ਜੁੱਗ ਹੁਣ ਮਾਸ ਮਾਨੁਖ ਵਿੱਚ ਘਤਾਇਹੈ॥
ਰਕਤ ਖਪਰ ਭਰ ਜੋਗਣੀ ਰਣ ਮਸਤ ਮੰਗਲ ਗੁਣ ਗਾਇਹੈ॥ ਕੇਸ ਬਿਨਾ ਸਿਰ ਕੱਟੀਐ ਚਿੰਘਾਵੈ ਕਵਣ ਛੋਡਾਇਹੈ॥
ਹੁਕਮ ਮੰਨੇ ਪ੍ਰਭੁ ਬਖਸਲੇ ਨਿਗੁਰਾਂ ਨੂੰ ਇਹੋ ਸਜਾਇਹੈ॥ ਵਡੇ ਜੰਗ ਗੋਬਿੰਦਸਿੰਘ ਦਲ ਕੋਕਟ ਕੋਟ ਖਪਾਇਹੈ॥#॥
ਦੋਹਰਾ ॥ ਆਸਾ ਨਾ ਕਰੁ ਬ੍ਰਹਮਨਾ ਨਾ ਪਰਸੋ ਪਗ ਜਾਇ ॥ ਪ੍ਰਭੁ ਤ੍ਯਾਗ ਦੂਜੇ ਲਗੇ ਕੁੰਭਿ ਨਰਕ ਮਹਿ ਪਾਇ ॥
ਭੈਰਉ ਮਹਲਾ Bhairao, Fifth Mehl:
ਸਤਿਗੁਰ ਮੇਰੇ ਸਚਾ ਸਾਜੁ My True Guru is adorned with Truth.
ਸਤਿਗੁਰੁ ਮੇਰਾ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥੧॥ My True Guru is the Primal Creator Lord, the Architect of Destiny. ||1||
ਗੁਰ ਜੈਸਾ ਨਾਹੀ ਕੋ ਦੇਵ There is no deity equal to the Guru.
ਜਿਸੁ ਮਸਤਕਿ ਭਾਗੁ ਸੁ ਲਾਗਾ ਸੇਵ ॥੧॥ ਰਹਾਉ Whoever has good destiny inscribed on his forehead, applies himself to seva - selfless service. ||1||Pause||
ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਰਬ ਪ੍ਰਤਿਪਾਲੈ My True Guru is the Sustainer and Cherisher of all.
ਸਤਿਗੁਰ ਮੇਰੇ ਕੀ ਵਡਿਆਈ The glorious greatness of my True Guru,
ਪ੍ਰਗਟੁ ਭਈ ਹੈ ਸਭਨੀ ਥਾਈ ॥੨॥ has become manifest everywhere. ||2||
ਸਤਿਗੁਰੁ ਮੇਰਾ ਤਾਣੁ ਨਿਤਾਣੁ My True Guru is the power of the powerless.
ਸਤਿਗੁਰ ਕੈ ਹਉ ਸਦ ਬਲਿ ਜਾਇਆ I am forever a sacrifice to the True Guru.
ਜਿਨਿ ਗੁਰੁ ਸੇਵਿਆ ਤਿਸੁ ਭਉ ਬਿਆਪੈ One who serves the Guru is not afflicted with fear.
ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ Nanak has studied the Simritees and the Vedas.
ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਨਾਹੀ ਭੇਦ ॥੪॥੧੧॥੨੪॥ There is no difference between the Supreme Lord God and the Guru. ||4||11||24||
Edited by DSGj

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