Eye Witness Account Of Amrit Ceremony Of 1699

[G.Kaur]

Waheguru ji ke khalsa, waheguru ji ke fateh

Pyare jio, Many of us come together to celebrate the occasion of vaisakhi, but what actually happened on this Glorious day. The message of Sahib Siri Guru Nanak Dev Ji had been culminated by Sahib Siri Guru Gobind Singh Ji to create the ideal human being, “A Khalsa”, The Legion of the Pure. A human who lives free from lust, anger, attachment, greed and ego. One who dedicates their existence to serving humanity, and spreading the message of God.

Many people have commented on the events of that day. However below is the version which "Abu-ul-Turani" has narrated in his book or memoirs presumed to be held in the archives of the Aligarh University. It is a record of accounts that are supposedly eye-witnessed by "Abu-ul-Turani", who was under the employment of Emperor Aurangzeb. The Emperor had instructed him to keep a watchful eye on Sahib Siri Guru Gobind Singh ji, and act as the Emperor's informer to keep him informed of all the activities and movements of Guru Sahib.

-----------------------------------

"The day Guru Gobind Singh prepared the nectar at “Anandpur”, the congregation was estimated to around thirty five to forty thousand sikhs who had come from far and wide. I had seen the grandeur of the “Mughal Darbars” but this “Guru's Darbar” had a charm of its own - simply majestic and beyond comparison.

The Guru came on the stage and after drawing his sword demanded a “head” from the Sangat present. This awesome call from the Guru sent a shiver to spines of the sikhs present in the congregation. Amidst all this a brave person emerged from the crowd and with his clasped hands humbly presented himself to the Guru. The Guru, with one stroke if his sword, beheaded the sikh in front of all the stunned 'sangat', and again asked for another 'head'. Another person who came on the stage was similarly beheaded. The Guru made the eerie call again and simultaneously three devout sikhs came on the stage and met the same fate under the merciless sword of the Guru. The

stage was a ghastly sight with the torsos and heads of the five drenched in pools of blood. All the trace of blood diminished after the Guru cleaned it with water. The Guru then medically joined each head on a different body and thereafter covered them with white sheets.

He then ordered a stone urn and on top of it he put an iron pot in which he added some water. He put his sword in it and started moving it, while chanting some words. He took some time and during this period some woman from the Guru's household came and put something in the pot. The nectar (Abe-Hayat) was now ready. The Guru then removed the white sheets from one body and poured the nectar into the dead man's mouth, on the hair and on the body. While he was performing this ritual he kept on pronouncing "Waheguru ji ka Khalsa, Waheguru ji ki Fateh" (The Khalsa belongs to the Almighty and to the Almighty is the victory ). To the amazement of the 'sangat', the person sat up and loudly chanted "Waheguru ji ka Khalsa, Waheguru ji ki Fateh".

The whole congregation was aghast and taken aback by this miracle. The Guru

did the same to the rest of the four bodies and they also like their counterpart rose up with shouts of "Waheguru ji ka Khalsa, Waheguru ji ki Fateh". The Guru then took these five sikhs into a tent and after some time they emerged wearing new white clothes. The Guru then kneeled down in front of them and asked them to give him the life giving nectar. Obligingly they obeyed and baptized the Guru .

The Guru named them Daya Singh, Dharam Singh, Himmat Singh, Mohkam Singh and Sahib Singh and consequently changed his name from Gobind Rai to Gobind Singh. What happened in front of my eyes completely entranced me, and my heart longed to be in the Guru's eternal feet. With a lump in my throat, I approached the Guru and begged him to baptize me and take me in his abode. The Guru smiled and baptized me and named me 'Ajmer Singh'. Thus with the

Guru's blessing I attained absolute bliss. This was the last report I sent to Aurangzeb in which I mentioned that the Guru was not an ordinary person but was 'Allah' Himself. Furthermore I warned the Emperor that his enmity towards the Guru will lead to the downfall and destruction of the Mughal Empire."

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There are many on this earth who feel the blessings of the beloved Sahib Siri Guru Gobind Singh ji. If one takes one step towards his Guru, the Guru takes thousands of steps towards him. In our lives, we wander aimlessly in materialism, and other worldly interests and desires. We tend to neglect our soul, which searches for a divine state of contentment and peace. Spirituality is an essential part of our existence, yet one which we often ignore it. We should never underestimate the value of what our beloved Guru Shabaan have gifted us with in the form of the Sahib Siri Guru Granth Sahib Ji. When one reads and absorbs the message of the Sahib Siri Guru Granth Ji, does one truly understand its Magnificence. Take this Vaisakhi as a starting point to educating yourself on what your Guru is actually blessing you with. Take that one step, and start to read Gurbani, even if it is in English translation, or Romanised first. Shabad is the Guru, and Guru is the Shabad. It is in this that we discover ourselves, and then God, who exists in everything and everyone around us.

Waheguru ji ke khalsa, waheguru ji ke fateh

[kdsingh80]

It is better If there is really a an eyewitness account

then Sikhs should obtain it from Aligarh Muslim university.In 2006 A person came to SPN who was doing research on this topic.He Later informed the people their that he contacted the university and there is eyewitness account of it,but the account say nothing about cutting about head,The account only mention creation of Khalsa

http://www.sikhphilosophy.net/history-of-sikhism/8274-more-info-about-eyewitness-account-creation.html

[Keerat Singh]

Bhai Jaita (Shahid Bhai Jeevan Singh Jee) has also written an eye witness account in Sri Guru Khata. His account is abit different from Abul turani. For example he mentions a tent being used. However one thing which he makes clear is that the panj Piyari were killed and came back alive. When the panj piyari were killed this caused chaos and shock amongst the sangat. There are two hand written text of Sri Guru Khata availble. Niranjan Arifi used one text in his book and Gurmukh Singh used the other. Niranjan Arifi's text remained with the Rangrettrai. If one reads their ithaas, it makes perfect sense why they remained away from the rest of the panth and Sri Guru Khata only remained in their community. Gurmukh Singh got his text from another source. Bhai Jaita jee also wrote another granth which like most of our history seems to have got lost.

Savayai

Teh bi Satgur Bahai pakar kar, Tamboo Bheetar pakar patayioo.

Eev hee Satgur Panch sikhan koo,tanboo maih li jaat suhayioo.

Kete bar baee satgur too, pun tamboo ti bahar na ayaoo.

khusar Musaar Sikhan maih hoeehai, Panchoon ko gur mar mukayioo. (pauri 58)

The above is from Gurmukh Singh jees version. Sri Guru Khata also explains how Amrit is prepared, panj bania which are recited, panj kakkar, rehit etc. None Samparda/Sant jhata's will be the first to reject Bhai Jaita's writing becuase his writings dont fit their agenda.

There is another eye witness account which many mahapursh used to qoute. The diary of Bhai Har Singh jee used to be at Hazoor Sahib. Sant baba Gurbachan Singh jee did darshan of Bhai Har Singh jee diary. He referred to this diary during a visit around Harkowal, Dera Santgarh (Jabbar) between Jullandhar and Hoshiarpur. Those who were around Baba jees time and connected to the mahapursh heard the khata. My teacher Sant baba Mehar Singh jee has also referred to this dairy. However Baba jee tried to do darshan in the 60/70s, unfortunantly the Singhs at Hazoor Sahib claimed they have never heard of it. I tried around 10 years ago aswell...but I got the same response.

Edited April 19, 2011 by Keerat Singh

[amardeep]

Interesting.

What does it say regarding the 5 banis and the 5 kakaars?

[Keerat Singh]

Veer jee for the kakkar it will give AKJs a real headache because he mentions kesh. The rest are what everyone agrees on. Also he directly uses the word Kakkar.

Panch badi prabh kai dar hai ar panch ka maan hai gurdarbari

Kirpan kara kach kesh kankat kar deenhang nischai panch kakkari

Panch Kakkar deai gur ni punj panch ka panch vikaran mari

Bhed kohe goop neh en moohang prab ki chin panch praboo at piyari.

2 pauri's later he writes abit more on the kakkar.

Panj bania he refers to when preparing amrit:

panch he bani ko paath pareejai.

Jap Jaap savayaai chaupai Anand ko, Paath soo pahul tiyar kareejai

On a side note when reading Sri Guru Khata i came across Bhai Jaita jee referring to Guru Tegh Bahadur jees shahidi, Guru Gobind Singh jees response when Guru Tegh Bahadur jees head was bought to Anandpur, the battles at Anandpur, Qoutes from Sri Dasam Granth etc.

[dalsingh101]

Bhai Jaita (Shahid Bhai Jeevan Singh Jee) has also written an eye witness account in Sri Guru Khata. His account is abit different from Abul turani. For example he mentions a tent being used. However one thing which he makes clear is that the panj Piyari were killed and came back alive. When the panj piyari were killed this caused chaos and shock amongst the sangat. There are two hand written text of Sri Guru Khata availble. Niranjan Arifi used one text in his book and Gurmukh Singh used the other. Niranjan Arifi's text remained with the Rangrettrai. If one reads their ithaas, it makes perfect sense why they remained away from the rest of the panth and Sri Guru Khata only remained in their community. Gurmukh Singh got his text from another source. Bhai Jaita jee also wrote another granth which like most of our history seems to have got lost.

There are a number of ways to verify the manuscripts. Why hasn't this been done?

It isn't a bad thing to be a bit cautious.

If these manuscripts are extant and real, you really do have to ask why they haven't been studied and dated properly yet.

Then when people do do this, if things appear that put question marks on the authenticity, they get upset.

Some of us want to truly khoj our itihaas, not just reinforce traditional narratives.

Edited April 19, 2011 by dalsingh101

[Keerat Singh]

There are a number of ways to verify the manuscripts. Why hasn't this been done?

It isn't a bad thing to be a bit cautious.

If these manuscripts are extant and real, you really do have to ask why they haven't been studied and dated properly yet.

Then when people do do this, if things appear that put question marks on the authenticity, they get upset at this.

How do you know this has not been done?

Because you became aware of it today it does not mean its just appeared out of thin air. The problem remains that no one can be bothered to buy Niranjan Arifi or Gurmukh Singh jees books. Pehla kitab di darshan ta kar loo. Then start point fingers!!!!

No one will put question marks on the authenticity of it until someone does a translation, because our mahaan vidvaan cant read these manuscripts. Mayb its a good thing Arifi and Gurmukh Singh didnt do a translation. Lets the Khoji try and figure it out.

Both books were published over 20 years ago. So you can still buy a copy. I know that Basha Vibhag has 2 manusripts. They have the Rangreetari copy. I cant remember where Gurmukh Singhs version is.

Edited April 19, 2011 by Keerat Singh

[amardeep]

Dalsingh:

There are probably tons of books out there in private collections which have not been discovered yet. I think Bhatt Vahis was a collection of sakhis from 1790s that were not found published in printed form untill 2001 or somthing..

In Fenechs book he translates a non-published rehitnama of bhai nand lal were maharajs talks about his 4 forms (granth, panth, sikh and the sword) as well as deep discussions with maharaj and bhai nand lal on the bhagavad gita etc.... these are not printed either..

Edited April 19, 2011 by amardeep

[dalsingh101]

Because you became aware of it today it does not mean its just appeared out of thin air.

I have heard of one of them before.

When I read some scanned pages of Bhai Jetha's text on another forum the language seemed very modern. Besides I'm not talking about modern published versions. I'm talking about original manuscripts.

Plus bringing out one or two acccounts that support one position still doesn't explain why the vast majority of the rest of them don't corroborate them.

Edited April 19, 2011 by dalsingh101

[dalsingh101]

Dalsingh:

There are probably tons of books out there in private collections which have not been discovered yet. I think Bhatt Vahis was a collection of sakhis from 1790s that were not found published in printed form untill 2001 or somthing..

There may well be some undiscovered texts out there. I hope so and I look forward to learning about them.

As far as I am aware no original manuscripts of bhatt vahis are extant.

[Keerat Singh]

I have heard of one of them before.

When I read some scanned pages of Bhai Jetha's text on another forum the language seemed very modern. Besides I'm not talking about modern published versions. I'm talking about original manuscripts.

Plus bringing out one or two acccounts that support one position still doesn't explain why the vast majority of the rest of them don't corroborate them.

Like I said you can see the original manuscripts for yourself. The Rangrettrari version is in bad condition, the other one can be easily read. However Reading the whole published version would be a good start.

I dont know how you have concluded that the language seems modern. Some parts are very similar to Guru Gobind Singh jees bani, others resemble Saintapati's works.

for example:

Kaha Prabhu taruu ar neer maih hai bandeevan

Kaha Prabhu mari aoo majar maih parkash hai

kaha prabhu pahan aoo agan pravist aaor

example of influence from Akal Ustat:

Ad na ant na roop na rang na naam na tham na jaat na liki hai.

Another example:

Chab roop kee anoop jan anbrai ki bhoop, Drig kanj seer bhol nav jovan lobhat hai.

Infuence from SGGS:

Satgur tum sharnai aya

another example:

Keet patang bohu bar leea pab pas pashu janmaih bharmioo (SGGS Shabad: Kahee janam beh keet patanga)

The Shabadavali also has alot of influence from Farsi and other parchalat bhasa used in Sri Dasam Granth and writings from that time.

In relation to one or two accounts supporting a particluar view, you cannot conclude that the one or two account is wrong and the majority is correct. When does history first mention Goats being killed? Why is there no mention of goats being chatka for so many years?

If you follow the majority vote when looking at history then Sant Singh/Sangat Singh was given the kalgi at Chamkaur Sahib yet contemporary sources state that they became shahid before reaching Chamkaur and Shahid Bhai Jeevan Singh jee was given the Kalgi. Nihang Singh jathebandi also preach that Bhai Jeevan Singh was given the kalgi. Go to the gurdwara controlled by Nihangs at Chamkaur where guru jee used to drink water from the khoo in Chamkaur. But the majority vote would say otherwise.

Majority vote would change history as we know it. Another example would be Mati Das, Sati Das and Bhai Diyala did not even become shahids in Delhi. As soon as our vidvaan realise this Giani Gian Singh will be blamed for introducing the shahidi of the Sikhs with Guru Tegh Bahadur Singh jee.

[Keerat Singh]

It is also worth looking at Bhai Nand lal jees bani and how different sections are written in different styles. You cant conclude that the Ghazaals and Rehitnama are written by different people because the style is different. You will find the same in Sri Guru Khata. For example Amrit Bidh which I assume is what was scanned online and you read is totally different to Ustat or the first Swayaai for that matter.

[dalsingh101]

Well what can I say?

You want to talk disrespectfully throwing the word 'vidwaan' about sarcastically, is it worth it?

In the end you have to face the fact that historical sources themselves don't support the black and white interpretation of Sikh itihaas you are espousing.You can take that however you want.

So if I (or anyone else) don't share your perspective, it shouldn't really come as a big shock to you.

It isn't worth people here acting like they have some magic ability to time travel and talk with absolute authority on what happened in the past.

Edited April 19, 2011 by dalsingh101

[kdsingh80]

Majority vote would change history as we know it. Another example would be Mati Das, Sati Das and Bhai Diyala did not even become shahids in Delhi. As soon as our vidvaan realise this Giani Gian Singh will be blamed for introducing the shahidi of the Sikhs with Guru Tegh Bahadur Singh jee.

Quite interesting ,so no other sikhs became shahhed at Delhi along with Guru tegh bahadur ji.What I don't understand is then why we need those fake saakhi's if they didn't become shaheed at Delhi.

[Keerat Singh]

Well what can I say?

You want to talk disrespectfully throwing the word 'vidwaan' about sarcastically, is it worth it?

In the end you have to face the fact that historical sources themselves don't support the black and white interpretation of Sikh itihaas you are espousing.You can take that however you want.

So if I (or anyone else) don't share your perspective, it shouldn't really come as a big shock to you.

It isn't worth people here acting like they have some magic ability to time travel and talk with absolute authority on what happened in the past.

I was talking about the majaority vote and how this can be dangerous, however I was not directing the vidvaan thing to you. I was referring to people like Ghagga, Kala Afghana and Dilgeer who pick one story from a ithaasic granth and then use that udharan for their own agenda against roohani shakti. I was referring sarcastically to such people which ive misdirected. Like I was saying the example of Bhai Diyala, Bhai Sati Das and Mati Das will be used when they catch onto this. After all they believe guru jee had no roohani shakti, so how could their Sikhs have any? So Giani Gian Singh being a nirmala will be to blame for all this being apart of history. I did not mean to offend you. Nor was i intending to point this towards you. I apologise for the offence created.

In fact im saying that historical sources are not black and white. The Kalgi being given to either Sant Singh or Bhai Jeevan Singh jee is a good example. However I dont believe the majority vote is the right answer and surely contemporary sources have to be taken seriously. Kavi Kankan comments on Chamkaur Sahib and Bhai Jaita for example. But in relation 1699 I dont understand why it took so many years for any ithass to mention the goats.

Sri Guru Khata is an interesting read regadless. If this Abul Turrani account exists in India then its different from the account of Bhai Jaita which is quite intersting.

[Keerat Singh]

Quite interesting ,so no other sikhs became shahhed at Delhi along with Guru tegh bahadur ji.What I don't understand is then why we need those fake saakhi's if they didn't become shaheed at Delhi.

Lol. Ithasic Granths might not mention it but the Sikhs of Jassa Singh Ahluwalia's time believed they became shahid. Otherwise why construct the places in memory of them in Delhi. I think things which have been passsed down Seena Baseena is important and can still be considered. Most of the historical granths were also written in accordance with seena baseena tradition anyway.

Edited April 19, 2011 by Keerat Singh

[dalsingh101]

I apologise for the offence created.

No problem, it was a simple misunderstanding on my part. No one really considers the opinions of those people you mention seriously so lets leave them out of it. I don't think they represent any 'majority' view or even scholarship based on a 'majority' of sources.

In fact im saying that historical sources are not black and white. The Kalgi being given to either Sant Singh or Bhai Jeevan Singh jee is a good example. However I dont believe the majority vote is the right answer and surely contemporary sources have to be taken seriously. Kavi Kankan comments on Chamkaur Sahib and Bhai Jaita for example. But in relation 1699 I dont understand why it took so many years for any ithass to mention the goats.

Fair enough, but it is pretty surprising that even people like Kavi Kankan, Sainpati, Sewa Das don't explicitly mention what happened in 1699 in the way we understand it today. What shocked me most was that even Bhangu, writing in the early 1800s doesn't.

Sri Guru Khata is an interesting read regadless. If this Abul Turrani account exists in India then its different from the account of Bhai Jaita which is quite intersting.

Kavi kankan seems to repeat the story of worshiping devi on the eve of creating the Khalsa. What I recall of his mentioning of 1699 didn't go into lots of detail. Do you have his work so you can share it with us? I've attached the small portion I have to this post.

Personally I'm not accepting the account by Abul Turrani until it's provenance is properly established. Seeing as a number of people have contacted Aligarh uni about it with no success, I remain unconvinced about it until further evidence emerges.

Edited April 20, 2011 by dalsingh101

[Keerat Singh]

No problem, it was a simple misunderstanding on my part. No one really considers the opinions of those people you mention seriously so lets leave them out of it. I don't think they represent any 'majority' view or even scholarship based on a 'majority' of sources.

Fair enough, but it is pretty surprising that even people like Kavi Kankan, Sainpati, Sewa Das don't explicitly mention what happened in 1699 in the way we understand it today. What shocked me most was that even Bhangu, writing in the early 1800s doesn't.

Kavi kankan seems to repeat the story of worshiping devi on the eve of creating the Khalsa. What I recall of his mentioning of 1699 didn't go into lots of detail. Do you have his work so you can share it with us? I've attached the small portion I have to this post.

Personally I'm not accepting the account by Abul Turrani until it's provenance is properly established. Seeing as a number of people have contacted Aligarh uni about it with no success, I remain unconvinced about it until further evidence emerges.

The thing is some historical events are written in short cut. So we dont really know what Kavi Kankan, Sainapati etc point of view is. Maybe its because its written in poetry. A good example is Guru Nanak Dev jees visit to Mecca which Bhai Gurdas jee refers to. However he only refers to the story of the kabba moving when guru jees legs were moved. There is alot more that happened. For example the second time guru jee returned to Mecca the Muslims were doubting Guru jees shakti and guru jee once again showed another kautik. Another example is the Shahidi of a Muslim Mullah of Mecca who became a follower of Guru Nanak Dev jee. He was eventually killed for becoming a faqir and singing Guru Nanak Dev jees praises. Maybe this is the reason no one converted to Sikhi in Arabia and Middle East, because they were to busy killing the ones who did. There is a really good book I got from a sant in Moga written by a Muslim who converted to Sikhism in the 40s. He met a Muslim faqir who had darshan of Guru Nanak Dev jee 500 years ago. From hearing the Kautik of guru jee from the Faqqir the muslim became a Sikh.

The Devi/devti becoming pargat is normally in ithaas and gurbani. Gurar becoming pargat in Bhagat jees bani, Hanuman pargat in Sri Lanka when Guru Nanak Dev jee was there etc is all part of ithaas. Ive been taught and mahapursh of Jabbar, Harkowal always used to teach that Devi/Devti served the guru. They do what ever the guru told them. I dont know their position now. However obviously this is not everyones cup of tea. so until recently the idea of Devi becoming pargat was normal. Maybe the Nirmala belief is the same. But its a regular occurance in our ithasic granths.

Personally Im convinced from Sri Guru Khata. Even though no one seems to have seen Abul Turrani's account, at the moment im not willing to say it dont exist. But lets say it does exist...Sri Guru Khata and Abul Turrani will be two eye witness acounts which contradict each other.

[amardeep]

Fair enough, but it is pretty surprising that even people like Kavi Kankan, Sainpati, Sewa Das don't explicitly mention what happened in 1699 in the way we understand it today. What shocked me most was that even Bhangu, writing in the early 1800s doesn't.

Is'nt that because they were mainly udasis and nirmale from his court, and the events in 1699 were more related to the nihang and tamo gun khalsa?

I think the later litterature such as bansavalinama and gurbilas litterature put lots of emphazise on it. Think i read that some where (where also the goat story first appears)

[dalsingh101]

Is'nt that because they were mainly udasis and nirmale from his court, and the events in 1699 were more related to the nihang and tamo gun khalsa?

Even so, given the epochal nature of 1699, it is surprising they didn't go into more detail. Kankan does however say "5 Sikhs were asked for".

I think the later litterature such as bansavalinama and gurbilas litterature put lots of emphazise on it. Think i read that some where (where also the goat story first appears)

If the 5 were taken into tents then only they and Guru ji really know what happened, what makes me laugh is when people today talk as if they actually witnessed the day itself.

I don't know what the big fuss is about myself. All accounts seem to point at 5 people being chosen. Amrit being given with a khanda. Keeping of kesh and weapons and following some injunctions especially in terms of avoiding certain schismatic groups. Goats or no goats, it doesn't change the test and the fact that they came forward not knowing what was to happen to them. A test of loyalty, bravery, conviction etc.

Edited April 20, 2011 by dalsingh101

[amardeep]

True that.

[amardeep]

Panth Parkash of the seena baseena tradition:

Dohra : After thoroughly deliberating over the whole situation,

Guru Gobind Singh arrived at a firm resolution.

Thereafter, positioning himself at Keshgarh1 (Sahib),

He started making endeavours to implement his resolution. (1)

He summoned the services of learned Brahmins and great astrologers,

To make a prediction about the auspicious moment for launching his mission.

He made a selection of five sprightly youths,

One each out of the five Indian castes. (2)

Chaupai : By selecting these five youths from the five different castes,

Guru Gobind Singh created a common brotherhood of all the four main castes.

S. Daya Singh Sobti was the first to be selected from the Kshtriya2 caste,

Who was a prominent inhabitant of the city of Lahore. (3)

Dharam Singh from Hastinapur3 was the second to be chosen,

Who happened to be a Jat4 with flowing Shiva like5 locks of hair.

Mohkam Singh was the third, born and bred at Dwarka,

The place from where Namdev’s6 spiritual guide Krishna hailed. (4)

Sahib Singh, a barbar by caste, was the fourth from a place,

Which was also the abode of Bhagat/Saint Sain7 .

Himmat Singh, the water-carrier, was the fifth chosen,

Thus, the five youths from the five castes were identified. (5)

Thereafter, Guru Gobind Singh got the ‘Khandey ki Pahul’8 prepared,

By mixing sweet-candies in a bowl of water.

He stirred the sweetened solution with a double-edged sword,

By keeping its sharp edge all the time towards himself. (6)

Dohra : Satguru Guru Gobind Singh kept on chanting the true name of God,

And kept on reciting the name of God, The Creator.

He continued meditating on the timeless eternal God,

In order to invoke His grace for the success of his mission. (7)

Chaupai : First, Guru Gobind Singh recited the ballad consecrated to Bhagwati9 (the primal force),

He himself had composed this ballad for the first time.

Then he invoked the grace of earlier Nine Sikh Gurus10 ,

And beseeched them to bestow their blessings on the Tenth Guru. (8)

Thereafter he recited the thirty-two savyeeyas11 ,

Which also came out from his own sacred lips.

This war ballad “Chandi-di-War”12 was a very inspiring composition,

The recitation of which was also made mandatory during initiation ceremony. (9)

Tirbhange13

Chhand : O/ the primal force/Bhagwati/the Sword

Which is capable of making a mince-meat of the wicked;

Which is capable of decimating the forces of ignorance;

Which is capable of waging a mighty war in the field;

Which bestows its blessings on the mighty warriors.

Which protects the mighty arms from being broken;

Which ignites and illuminates the whole environment;

Which emanates an ever-steady and undiminished brilliance,

Which shines and illuminates as brightly as the sun.

Which brings about peace and comfort for the saints;

Which annihilates all kinds of evil and the wicked;

Which eliminates all kinds of sins and strife;

I have sought the protection and blessings of that Divine Power.

Praise be to that creative Force of the Universe;

Which sustains and preserves the whole creation;

Which shields and protects me as well;

Praise be to that sword, the emblem/incarnation of Bhagwati.

Dohra : Filling his cupped hands with the prepared Amrit Pahul (elixir)

Satguru exhorted the five chosen ones to present themselves.

Instructing them to face him with their eyes open wide,

He sprinkled the cupped elixir into their eyes. (10)

Chaupai : He made them recite and repeat the name of the timeless/eternal,

And bade them shout the slogan, “Victory be to God”.

Thereafter, he poured the cupped elixir five times into each one’s head,

As well as made each one of them drink five draughts of this elixir. (11)

Then he made them partake food from the same steel bowl,

In order to eliminate all distinctions of caste and race.

He instructed them to discard the four distinctions of caste,

As well as their symbolic emblems such as the thread14 and saffron mark. (12)

Thereafter, Satguru bade them to obey the following injunctions:

They would neither have any dealings with the Masands15 .

Nor with those indulging in female foeticide or smoking or being the followers of Ram Rai16 ,

For whosoever dealt with them was bound to come to grief. (13)

They must also contribute to Guru’s House as per their financial capacity,

As well as offer sacred ‘karah Parshad17 ’ to the Khalsa fraternity.

They must wear the Sikh undergarment18 and a turban on their heads,

And follow the teachings of Sri Guru Granth Sahib. (14)

Dohra : Satguru, after delivering these instructions to the chosen five,

Made them sling a sword from their shoulders.

He also made them wear a dagger-studded steel rings around their turban,

In the midst of chanting the name of eternal God. (15)

Chaupai : Guru Gobind Singh further instructed them to read Gurbani,

And meditate on God’s name both in the morning and evening.

They must also recite hymns of Anand Sahib19 and Rehras20 ,

As well as recite the text of “Chandi-di-Var”21 . (16)

They must wear a turban twice a day on their heads,

As well as wear the ordained arms round the clock.

They should go on hunting expeditions after partaking Amrit,

So that they might become well-versed in handling of arms. (17)

They should eat mutton only after slaughtering the animal with one stroke,

And desist from eating the meat of dead animals22 .

They must clean and nourish the hair on their heads and their beards,

And desist from shaving their hair with a blade. (18)

They must discard the rituals associated with their dead ancestors,

And concentrate and meditate on Guru-ordained teachings.

They must remain vigilant against those going astray from the prescribed regimen,

And award them suitable punishment for their acts of misdemeaneur. (19)

Dohra : Whatever ceremonial procedure Satguru had devised earlier,

He repeated the same procedure once again.

He begged to be initiated himself in the same manner,

From those five chosen ones whom he himself had initiated. (20)

Chaupai : After being initiated by the five initiated ones in the same manner,

He came to be known as Teacher-disciple rolled into one.

This has been the tradition from the very beginning,

As Guru Nanak had also accepted Guru Angad as his Guru. (21)

After taking of Pahul-Amrit as per Guru’s instructions,

The Khalsa Panth flourished and went from strength to strength.

It was in the year of seventeen hundred and fifty two,

That the Khalsa Panth was founded on Wednesday in the month of Vaisakh.23

[Keerat Singh]

Even so, given the epochal nature of 1699, it is surprising they didn't go into more detail. Kankan say "5 Sikhs were asked for".

If the 5 were taken into tents then only they and Guru ji really know what happened, what makes me laugh is when people today talk as if they actually witnessed the day itself.

I don't know what the big fuss is about myself. All accounts seem to point at 5 people being chosen. Amrit being given with a khanda. Keeping of kesh and weapons and following some injunctions especially in terms of avoiding certain schismatic groups. Goats or no goats, it doesn't change the test and the fact that they came forward not knowing what was to happen to them. A test of loyalty, bravery, conviction etc.

As Humans I think we have the urge to know what happened. You make a good point about it just being a fuss. Its so true, they didnt know what was going to happen. But some people have the belief that if guru jee said something, their bachan is ataal and therefore only the heads of the panj piyari and not goats could be taken off. From that point of view its something to argue about. Jo gur kahai soee bhaal manoo.

[dalsingh101]

As Humans I think we have the urge to know what happened. You make a good point about it just being a fuss. Its so true, they didnt know what was going to happen. But some people have the belief that if guru jee said something, their bachan is ataal and therefore only the heads of the panj piyari and not goats could be taken off. From that point of view its something to argue about. Jo gur kahai soee bhaal manoo.

What if the reality is that we will never know exactly what happened based on contemporary and near contemporary accounts. Why is it that some people can live without knowing every last detail, whilst others start throwing around accusations of lack of faith when someone doesn't fully accept the traditional narrative?

Strange phenomena. Causes even more tension for no reason.

[Keerat Singh]

What if the reality is that we will never know exactly what happened based on contemporary and near contemporary accounts. Why is it that some people can live without knowing every last detail, whilst others start throwing around accusations of lack of faith when someone doesn't fully accept the traditional narrative?

Strange phenomena. Causes even more tension for no reason.

You make a real good point about never knowing. Unless you are some Brahmgiani ofcourse. We have quite a few of them around . Only joking.

It works the other way aswell. Those who accept the traditional narrative are accused of being followers of Bipran kee Reet or Kalka fauj. Amrit kisi Chooha nu vini jeenda kar sakda is what is often heard amongst certain groups. Two extremes on both sides.