Where does it say that the panj banies (five proscribed prayers) were recited by Guru Gobind Singh Ji on the original Vaisakhi day in 1699?


Crucially here we have a description of the Amrit ceremony.

1) Sikhs became alive which is the miracle of Guru Sahib.

The enemy from within is generally regarded as the worst type and in Sikhism we have more than our fair share. Not only are they intent on attacking our institutions and traditions but with each swipe they grow bolder and now strike at the very heart of our faith. They will question each and every aspect of Sikhism with a view to cause doubt and confusion. The question has now been asked that how do we know that the panj banies (five morning prayers all Sikhs are required to recite) were actually recited on Vaisakhi day 1699 when the Khalsa was born by the sacred hands of Guru Gobind Singh Ji.

Bhai Jaita Ji’s name shines in Sikh history like a flawless diamond. He made a great sacrifice for the panth. In the dark days of persecution when all Hindus and Sikhs were forcibly being converted it was Guru Tegh Bahadur Ji’s ultimate sacrifice that stemmed the tide of man’s inhumanity to man. As Guru Ji’s “sees” lay separated from Guru Ji’s body at Chandni Chawk, Delhi nobody had the guts to come forward and claim them. It was with great bravery that Bhai Jaita Ji plucked up the courage and wrapped Guru Ji’s ‘sees’ and under cover of darkness and with great difficulty on the long journey took it to Guru Gobind Rai at Anandpur Sahib. From that day forward, blessed by the tenth Guru , Bhai Jaita Ji remained in Guru Ji’s service distinguishing himself as a great warrior. He fought alongside Guru Ji in many battles and was finally martyred at Chamkaur Sahib. His loyalty and devotion to Guru Ji is unquestionable. Not only was he a great warrior, but in the tradition of sant-sapahi he was also a great poet and writer.

He wrote Siri Gur Katha granth which remained hidden from the panth through the turmoil after the ascension of Guru Gobind Singh Ji. Maybe this was a good thing as many a valuable writing has been lost over the centuries due to the turbulent times the Sikhs faced. Even today most of the Sikhs are unaware of its existence. Bhai Sahib wrote much more but it is believed that due to wars and persecution most of the compositions were lost. What remained stayed in the family of a Gursikh.

Luckily, what remained is perhaps the most crucial information Sikhs need today. In the document Siri Gur Katha, Bhai Sahib wrote eye witness accounts of Guru Tegh Bahadur Ji’s Shaheedi, description of Guru Gobind Singh Ji, account of wars fought, and most importantly the first Amrit Sanchaar in 1699. It also highlights rehat and kurehats and some very fundamental beliefs of Gurmat which many of the Sikhs today hesitate to accept.

Here is a summary of some points highlighted by Bhai Jaita Ji:

1) There is no one equal to Guru Sahib throughout ages. Following Gurmat will bring salvation.
2) “Waheguru” is gurmantar. A Sikh should always recite this.3) Sikhs are not to lie, slander, eat tobacco, eat kuttha, smoke, drink, commit adultery, and follow brahmanical rituals.
4) Piercing is forbidden.
5) Always remember Waheguru and be prepared to fight for Dharam. 6)Help everyone who comes to you.
7) Realize that everyone is the child of Waheguru. Reject caste system.
8) Always wear Shastars without which one is a jackal.
9) Never cut or trim hair.
10) Always greet everyone with Fateh.
11) Do not wear “Laal Sooha” and “Nasvaar” clothes.
12) Always do sangat of Gursikhs. Do not intermingle with patits.
13) Worship only Akal Purakh.
14) Always eat the food prepared by Amritdharis.
15) Accept everything as will of Waheguru.
16) Five Kakkars are Kes, Kangha, Kara, Kirpan and Kachera.
17) Always wear dastaar on the head.


2) Five Kakkars were given to the Pyaras.

3) Amrit preparation begins.

4) How Amrit is prepared.

5) Five Banis are recited.

Bhai Jaita Ji whose credentials are impeccable writes clearly that the prayers recited at the creation of the Khalsa were Jap Ji, Jaap Sahib, Swayia, Benti Chaupai and Anand Sahib.


Harnam Singh Shan, D.Litt. (Eminent scholar, former Prof. & Chair, Guru Nanak Studies, Punjab University, Chandigarh. 605, Sector 16 Chandigarh, 160015, Punjab ) describes the creation of the Khalsa as described by Bhatt Sarup Singh Kaushish in "Guru Kian Sakhian"

Bhai Sarup Singh Kaushish who wrote the account of that great event 14 years after Bhalla, 21 years after Chhibbar and 39 years after Koer Singh. He seems to have followed only the first-hand information he found recorded in the Bhatt Vahis of his ancestors who remained in attendance with Sri Guru Gobind Singh and happened to be eye-witness to most of the events associated with his court and camp till he passed away.

Basing his account on such an authentic and reliable contemporary source, Kaushish related the first "baptismal" ceremony, held at Keshgarh Sahib on the Vaisakhi Day (30 March) of 1699, in the next Sakhi, bearing no. 59, as follows:

That is, "now begins the anecdote regarding initiation with ambrosial baptism by the nectar of the double-edged broadsword."

"Guru ji asked Diwan Dharam Chand to bring a stone mortar, a steel bowl and the double-edged broadsword. Obeying the command, Diwan ji brought in the same.

"Placing the bowl on the stone mortar and putting in it the water of river Sutluj, Guru ji started the preparation of his ambrosial nectar. He began to stir the Khanda in it with his hand in front of the five Sikhs - Bhai Daya Ram and others. He recited at first Japji Sahib.

"The revered mother asked Bhai Kirpa Ram, ‘What Guru ji is doing?’ He said, ‘Revered mother’, Guru ji is preparing ambrosial nectar of the double-edged broadsword for administering it to the Sikhs.’ The revered mother was deeply moved on hearing this. She instantly came to Guru’s presence with a lawful of patasas. Paying at first her obeisance to Guru ji, she poured the patasas from her lap into that bowl. The all-knowing Guru ji did not look at her and continued with his recitation of Jap ji with full concentration. After reciting the sacred compositions of Jap Ji, Jaap Sahib, Sawayyas and Chaupai, he recited Anand Sahib. When the ambrosial elixir became ready, he stood up and performed the Ardas. Concluding it with the prayer; he called out Fateh, and raised aloud the spirited chant of Sat Sri Akal.

"The True Guru, then, dripped the ambrosial nectar five times, from the edge of the Khanda into his own mouth, repeating each time the Fateh, salutation of God’s victory.

"The True Guru, thereafter, holding the Khanda in his right hand, said, ‘This broadsword with the stirring of which I am going to give you the ambrosial nectar of steel, was endowed to me by the Immanent and Eternal Being (God) on His calling me from the mountain of Hemkunt. Keep it (its replica) under your short turban. With its blessing you will gain victory in every field of activity.’

"After this, he uttered the following three couplets38 in a roaring voice:

You are the Timeless

You are the goddess of death;

You are the arrow.

You are the symbol of victory.

You are the Almighty Hero of the world.38


"After uttering the above couplets, he looked towards the Five, Daya Ram and others, who were standing in front and watching with fixed gaze the bowl of nectar. Making them sit in the bir-asan, he administered to each, by turns, that ambrosial nectar of the broadsword. Then, starting at first from Bhai Daya Ram and going up to Bhai Himmat Chand, he made them drink three sips each of whatever nectar was left over in the bowl. Returning them from Bhai Himmat Rai and proceeding towards Bhai Daya Ram, he finished the nectar by letting them take two more sips each.

"Assigning the word Singh first to his own name and thence to the names of all the Five Chosen Sikhs, Guru ji called out Fateh (the victory salutation) and raised aloud the spirited chant of Sat Sri Akal.

"Thereafter, Guru ji pronounced, ‘on your rebirth in the Khalsa Panth, your previous lineage, caste, creed, calling, customs, beliefs and superstitions, etc. stand annulled from now onwards. Transforming you into the Order of Khalsa, I have endowed you with the apparel of the Almighty God, you shall have to keep its honour. Before administering this nectar of steel, I also bestowed you with five kakaars (Ks, i.e. defining emblems). You have never to keep them away from your body even by mistake. I gave you, at the start, kes, kangha, kirpan, sarbloh ka kara and white kachhehra. In the event of the loss or misplacement of any of these, get its infringement pardoned in the Sangat by going to Gurdwara without any delay.

"Now listen to the following four bajjar kurehats (negative injunctions or transgressions) by the commission of any of them a Sikh becomes an apostate and cannot intermingle with the Sikh sangat. The first is the dishonouring of one’s rom (hair) from top to be. The next are eating of kutha, using of tobacco and cohabiting with a Muslim woman. In the event of the infringement of any one of these, you must get yourself pardoned by having yourself re-baptized with the nectar of the broadsword. Do not cherish any relation or communication with the five antagonists of the Panth, that is, the descendants and followers of Prithi Chand, Dhir Mal, Ram Rai, masands and the shaven. Whosoever from any of them shall come to the Sangat and shall present himself for forgiveness for his omissions or commissions, he should be forgiven without any suspicion or hesitation. You shall not fix your faith, even by mistake, in any monastery, crematory, tomb or grave, excepting in God, the only One Timeless Being. I have blended you with gold’ - So do not harbour delusions and suspicions, differentiations and discriminations among yourselves".

It is very useful and encouraging to note that the basic elements of the process of the preparation of the nectar and its administration, as mentioned by Kaushish, accords in their basic formation with what is outlined in the Sikh Rehat Maryada approved in 1945 by the Shiromani Gurdwara Prabandhak Committee, Amritsar, and which are in actual practice until now, that is more than two hundred years after the completion of the text of Guru Kian Sakhian by Bhai Sarup Singh Kaushish.