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AMRIT (AMBROISIAL) IN SIKH HISTORY
Dr DALVINDER SINGH GREWAL
Professor Emeritus, Desh Bhagat University
Dr DALVINDER SINGH GREWAL
Professor Emeritus, Desh Bhagat University
Amrit (ambrosial) or Amrut (Amr+ut) is a Sanskrit word meaning ‘never to die; cannot be destroyed.' 1. According to Hindu mythology Amrit (ambrosial) was extracted by billowing the Kheer Sagar and given to the gods to save them from extinction during a war with the demons.2
Man always fears the unknown. It fears death because he does not know what is to happen to him after death. He thus wants to live forever. He has always been wishing that he gets some element like water, which saves him from death. Amrit (ambrosial) for Hindus, Nectar for the Christians & Jews & Abe Hayat for Muslims were invented to reduce fear of death in man. If Hindus consider it to be a resultant of billowing of seven seas, Muslims consider it to be available in Chashma-e-Kausar in heaven.
Man always fears the unknown. It fears death because he does not know what is to happen to him after death. He thus wants to live forever. He has always been wishing that he gets some element like water, which saves him from death. Amrit (ambrosial) for Hindus, Nectar for the Christians & Jews & Abe Hayat for Muslims were invented to reduce fear of death in man. If Hindus consider it to be a resultant of billowing of seven seas, Muslims consider it to be available in Chashma-e-Kausar in heaven.
In Sikh history, word Amrit (ambrosial) is found recorded several times in Sri Guru Granth Sahib and represents different aspects. These aspects are as follows: -
1: -Water of immortality: - Who-ever partakes amrit (ambrosial) becomes immortal.3
Words of immortality: O Lord Your Name is an immortal word; I will be redeemed listening to this (Lord’s Name)4
Immortal: The immortal body remains easy and wins over this world.5
Lord’s Name 6 Through relent search, I have quaffed the Name-Nectar
The Lord’sName7 :In this world drinking the Name-Nectar is only profitable.
Milk: The golden vessel filled with nectar(milk) is kept before the Lord after reciting His Name.8
Tasty food: By His blessing one takes thirty-six types of amrit(ambrosial).9
Lord’s blessings: 10 The content-person remains sated with the alms of the Name and easily receives Lord’s blessing-Nectar
Butter: 11’Churning curd by Guru’s instructions, the treasure of the ambrosial Name is found
10 Supreme: 12 The supreme quality is to recite Guru’s hymns.
The meaning of Lord’s Name or Guru’s Word has often been given in the holy book of Sikhs, Sri Guru Granth Sahib (S.G.G.S.), and the purpose has been stated as ‘to become immortal through Lord’s Name.'
The use of amrit(ambrosial) for initiation into Sikhism is first found recorded by Bhai Gurdas (who penned the Adi Granth.) In Var 1 Paudi 23, he writes, ‘After recitation of Baani of Rehras, Guru Nanak offered "charanamrit" (ambrosial) (nectar prepared of water by washing the feet) to the Sikhs.' 13 Offering "charanamrit" (ambrosial) to a disciple was an old and sacred tradition in Hindu religion. The feet of the Guru were considered so sacred that a wash of his feet was considered to be nectar. Bhai Gurdas cites many examples in Varan, wherein he mentions the importance of ‘Charan Amrit (ambrosial).’ The Ganges has been considered sacred because it entered earth from heaven after washing the feet of 52 avtars.14 Even Yudhister enjoyed the nectar of feet of Lord Krishna. 15 Bhai Gurdas gives the importance of charanamrit (ambrosial) (charnodik) in several stanzas, but two stanzas (Var 25 Paudi 12 & Var 39 Paudi 4) are entirely attributed to this subject. Giving out the importance of charanAmrit (ambrosial) in Sikhism he states, “The charanamrit(ambrosial) is pure which a Sikh gets after washing the lotus-feet of the Guru. Charanamrit (ambrosial) removes all the sins and the bad lifelines.” 16
The tradition of imparting charanamrit (ambrosial) by The Five Beloved was first started by Guru Hargobind. Kesar Singh Chhibber records in "Bansawli Nama Dasan Patshaheean Ka," in the 1678 Samwat Bikrami era, after the birth of Guru Tegh Bahadur, on the Vaisakhi fair, "Sangat gathered in number to take fellowship by touching Guru Hargobind’s feet." Guru Hargobind addressed the congregation, “Wherever there is Dharmsal (religious temple) in the settlements, the Sikhs must sit together with love and affection and read shabad (hymns) from Granth Pothee (A:d(i) Granth). They must sing hymns, give descriptions, and discuss Gurus. Take a clean pan (Katora) and put water in it. The water must then be put on the thumb of the right foot of the Five Sikhs. On that five steps of Japu followed by five steps of Anand should be recited. Water so prepared must be given to Sikhs as charnamrit (ambrosial) (nectar prepared by foot-touch) and should be distributed after prayers." 17
Guru Gobind Singh stopped the use of panchamrit (ambrosial). Instead, he started initiating with khande da pahul. This great event is recorded in Guru Kian Sakhian by Guru’s Bhatts. ‘On the Sangrand of Vaisakh 1755 (30 March, 1699 A.D.) at Anandpur in the congregation of around 5,000 devotees, Guru Gobind Singh came out on the dais with a naked sword and demanded for a Sikh to offer himself for sacrifice. It caused deadening silence among the people and a fear gripped many. It was Daya Ram Sobti Khatri who came out to offer himself for the sacrifice. He showed no fear of death at the hands of the Guru as he himself had totally committed to the Guru and his ideals. As he led, four more Sikhs, Muhkam Chand of Dwarka, tailor by trade, Sahib Chand of Bidar Karnatak, barber by trade , Dharam Chand of Hastinapur Utter Pradesh and a farmer by trade and Himmat Chand of Jagannath Orissa, water carrier by trade followed and offered themselves for the sacrifice one after the other.
After performing the rituals, the Guru asked them to have bath washing their hair, and handed over a wear which included Kangha (a wooden comb) for the Kesh (hair), Sarb Loh Kada (an iron bracelet) for the wrist, Kachha (a pair of shorts) and Kirpan( a sword) in a cloth belt to be worn along with a kesri (pink) dress and double blue turban. Guru too wore the same dress and came on the dais in front of the congregation astonishing everyone sitting. The Guru then declared, “Dear Sikhs, in the trial of Guru Nanak only one Sikh Bhai Lehna (Guru Angad) passed the test and Guru Nanak closeted him and gave the name Angad. This time these five Sikhs have passed the test of sacrifice. I give them the position of ‘Panj Piare’ (The Beloved Five). They shall be ever remembered so. Now on wards, their name will always be included in the prayer which we do two times a day. Whenever the Parsad (sacred sweet-pudding) of three equal items (Ghee, floor and sugar) is prepared a share will be taken out for them after the Guru’s share.”
Thereafter the Guru addressed himself to Bhai Chaupat Rai and said, “Brother Sikh! Take this pot-full charanamrit prepared by touch of foot and clear it off in the River Satluj. On return, you collect the fresh water of the river; I am to prepare amrit (ambrosial) of double-edged sword (khanda).
Guruji asked Diwan Dharam Chand to bring a stone pan (Koonda) and iron pan (batta) & a double edged sword (khanda). Guruji poured the water of Satluj in the iron pan in front of Bhau Daya Singh others rotated khanda in the water, reciting Japuji Sahib first. Mata Jeeto ji enquired from Bhai Kirpa Ram as to what was happening. Bhai Kirpa Ram explained that Guruji was preparing Pahul of khanda. She was touched at the idea and reached the congregation hall bringing small sugar cakes (pastashas) with her. Bowing before the Guru, she poured these patashas into the iron pan. The Guru understood the feelings of Mata ji. (Jeeto Ji) but without looking up and keeping his concentration, continued reciting Japuji. Thereafter he recited Ja
, Sawaie, Chaupai and Sri Anand Sahib. As the nectar was ready, he prayed to the Lord for the well being of all humanity and gave the winning call on Lord’s name.
He then put a drop on the edge of the ‘khanda’(two-sided sword), put five drops into his own mouth and called ‘Wahe Guru ji ka Khalsa, Waheguru ji ki Fateh’ (Hail! The Khalsa belongs to The True Lord and the True Lord is victorious) five times. He explained the importance of khanda stating that it is the same khanda given to him by the Mahakal (Lord of death) after his meditation at Hemkunt. This must be kept under the small turban. You will always succeed by its blessings. He then recited three verses from Shashtarnama. The Guru then gave the pahul of khanda to Bhai Daya Ram and the other Beloved Ones, one by one making them to bend on one knee. The three drops each of the amrit(ambrosial) was distributed among the beloved five starting from Bhai Daya Ram and ending with Bhai Himmat Chand and the balance drops were distributed in the reverse order i.e., from Bhai Himmat Chand to Bhai Daya Ram. Guru then attached suffix Singh to his name followed by the Beloved Five. He shouted, “Wahiguru ji ka Khalsa Wahiguru ji Fateh”(Hail! The Khalsa belongs to the True Lord and the True Lord is victorious.) and gave the winning call (Jaikara)”
The Guru then instructed these five beloved ones to prepare amrit(ambrosial) -pahul for others. Those who partook amrit (ambrosial) at the hands of the Beloved five were in groups as follows: - First group: Bhai Dewa Ram, Ram Chand, Tehal Dass, Ishar Dass and Fateh Chand. Second group:- Diwan Mani Ram, Chitar Dass, Bachitar Dass, Udai Rai, Anik Dass, Ajab Dass, Ajaib Chand, Chaupat Rai, Deewan Dharam Chand, A: lam Chand, Sahib Ram and Ram Kuer (11Sikhs) Third group: - Rai Chand Multani, Gurbakhash Rai, Kirpa Ram Dutt, Subhegh Chand, Gurmukh Dass, Sanmukh Dass and Amrik Chand. Alongwith came, Purohit Daya Ram, Baran, Ani Dass, lal Chand Pishawaria, Roop Chand, Sodhi Deep Chand, Nand Chand, Nanu Ram Dilwali and Hazari, Bhandari and Darbari of Sirhaind etc. Whole day of Waisakhi was committed to initiating by pahul. Next day the group of five Sikhs gave pahul to all the Sikhs who came from near and far. The pahul partaking continued for many days. There was no limit. Next day the group of five Sikhs gave pahul to all the Sikhs who came from near and far. The pahul partaking continued for many days.18
Guru Gobind Singh, in his later instructions, sermons, and epistles (Hukamnamas), asked the entire Sangat to take ‘khande da pahul’ and become Khalsa. An epistle to the congregation of Qabul (Afghanistan) is translated here: ‘The One Indivisible Supreme Being, the Lord Eternal, be of help.' The Guru will take care of the entire congregation of Qabul. We are very pleased with you. You must take ‘Nectar of Two-edged Sword’ (khande da amrit (ambrosial)) from the five beloved ones. You must keep hair. Hair is our stamp. Never relent on keeping the sword and knickers. Always wear the steel bangle on your wrist. Clean your hair two times a day. None from the congregation should eat meat prepared by Zibah (kuthha). Never use tobacco. Don’t keep relationships with those who cut the newly grown hair of the child (bhadan) or with those who kill the girl child. Don’t be in the company of Meena, Masand, or Ramraieea. Always read Gurbani (composition of Gurus) and recite Wahiguru. My pleasure will be bestowed on the entire congregation. (The 10th Guru, Jeth 26 Samwat 1756)’. 19
The traditions set by Guru Gobind Singh and initiation into Sikhism by ‘khande da pahul’ have been followed to date and have been included in the Sikh Rahit Maryada adopted by the Shromani Grudwara Parbandhak Committee on 3-2-1945. Initiation by ‘khande da pahul’ has been made mandatory for all Sikhs if they want to be known as followers of Sikhism. 20
Amrit thus is unique, which is connected with the true faith. It transforms the soul and creates a sense of belongingness to the True Lord. It initiates into Simran of the Lord and binds one to the meditation. It extinguishes the desire for vices and helps control the ego. It decreases the fear of death and ignites the spirit to stand against untruth and injustice and strengthens the will to fight for right. Amrit, the ‘Khande ka Pahul,' is a gift given by the Guru to the world when the world divided by castes, creeds, and religions was creating oppressors and the oppressed. Amrit mixes all barriers of caste and creed in 'baata' and creates a new person who thinks of the entire world as his home and all his brothers; he prays for the welfare of all and bears no ill will for anyone.
There are no oppressors or the oppressed; thus, as all are equal, all are brethren (bhai).
The tradition of imparting charanamrit (ambrosial) by The Five Beloved was first started by Guru Hargobind. Kesar Singh Chhibber records in "Bansawli Nama Dasan Patshaheean Ka," in the 1678 Samwat Bikrami era, after the birth of Guru Tegh Bahadur, on the Vaisakhi fair, "Sangat gathered in number to take fellowship by touching Guru Hargobind’s feet." Guru Hargobind addressed the congregation, “Wherever there is Dharmsal (religious temple) in the settlements, the Sikhs must sit together with love and affection and read shabad (hymns) from Granth Pothee (A:d(i) Granth). They must sing hymns, give descriptions, and discuss Gurus. Take a clean pan (Katora) and put water in it. The water must then be put on the thumb of the right foot of the Five Sikhs. On that five steps of Japu followed by five steps of Anand should be recited. Water so prepared must be given to Sikhs as charnamrit (ambrosial) (nectar prepared by foot-touch) and should be distributed after prayers." 17
Guru Gobind Singh stopped the use of panchamrit (ambrosial). Instead, he started initiating with khande da pahul. This great event is recorded in Guru Kian Sakhian by Guru’s Bhatts. ‘On the Sangrand of Vaisakh 1755 (30 March, 1699 A.D.) at Anandpur in the congregation of around 5,000 devotees, Guru Gobind Singh came out on the dais with a naked sword and demanded for a Sikh to offer himself for sacrifice. It caused deadening silence among the people and a fear gripped many. It was Daya Ram Sobti Khatri who came out to offer himself for the sacrifice. He showed no fear of death at the hands of the Guru as he himself had totally committed to the Guru and his ideals. As he led, four more Sikhs, Muhkam Chand of Dwarka, tailor by trade, Sahib Chand of Bidar Karnatak, barber by trade , Dharam Chand of Hastinapur Utter Pradesh and a farmer by trade and Himmat Chand of Jagannath Orissa, water carrier by trade followed and offered themselves for the sacrifice one after the other.
After performing the rituals, the Guru asked them to have bath washing their hair, and handed over a wear which included Kangha (a wooden comb) for the Kesh (hair), Sarb Loh Kada (an iron bracelet) for the wrist, Kachha (a pair of shorts) and Kirpan( a sword) in a cloth belt to be worn along with a kesri (pink) dress and double blue turban. Guru too wore the same dress and came on the dais in front of the congregation astonishing everyone sitting. The Guru then declared, “Dear Sikhs, in the trial of Guru Nanak only one Sikh Bhai Lehna (Guru Angad) passed the test and Guru Nanak closeted him and gave the name Angad. This time these five Sikhs have passed the test of sacrifice. I give them the position of ‘Panj Piare’ (The Beloved Five). They shall be ever remembered so. Now on wards, their name will always be included in the prayer which we do two times a day. Whenever the Parsad (sacred sweet-pudding) of three equal items (Ghee, floor and sugar) is prepared a share will be taken out for them after the Guru’s share.”
Thereafter the Guru addressed himself to Bhai Chaupat Rai and said, “Brother Sikh! Take this pot-full charanamrit prepared by touch of foot and clear it off in the River Satluj. On return, you collect the fresh water of the river; I am to prepare amrit (ambrosial) of double-edged sword (khanda).
Guruji asked Diwan Dharam Chand to bring a stone pan (Koonda) and iron pan (batta) & a double edged sword (khanda). Guruji poured the water of Satluj in the iron pan in front of Bhau Daya Singh others rotated khanda in the water, reciting Japuji Sahib first. Mata Jeeto ji enquired from Bhai Kirpa Ram as to what was happening. Bhai Kirpa Ram explained that Guruji was preparing Pahul of khanda. She was touched at the idea and reached the congregation hall bringing small sugar cakes (pastashas) with her. Bowing before the Guru, she poured these patashas into the iron pan. The Guru understood the feelings of Mata ji. (Jeeto Ji) but without looking up and keeping his concentration, continued reciting Japuji. Thereafter he recited Ja
, Sawaie, Chaupai and Sri Anand Sahib. As the nectar was ready, he prayed to the Lord for the well being of all humanity and gave the winning call on Lord’s name.He then put a drop on the edge of the ‘khanda’(two-sided sword), put five drops into his own mouth and called ‘Wahe Guru ji ka Khalsa, Waheguru ji ki Fateh’ (Hail! The Khalsa belongs to The True Lord and the True Lord is victorious) five times. He explained the importance of khanda stating that it is the same khanda given to him by the Mahakal (Lord of death) after his meditation at Hemkunt. This must be kept under the small turban. You will always succeed by its blessings. He then recited three verses from Shashtarnama. The Guru then gave the pahul of khanda to Bhai Daya Ram and the other Beloved Ones, one by one making them to bend on one knee. The three drops each of the amrit(ambrosial) was distributed among the beloved five starting from Bhai Daya Ram and ending with Bhai Himmat Chand and the balance drops were distributed in the reverse order i.e., from Bhai Himmat Chand to Bhai Daya Ram. Guru then attached suffix Singh to his name followed by the Beloved Five. He shouted, “Wahiguru ji ka Khalsa Wahiguru ji Fateh”(Hail! The Khalsa belongs to the True Lord and the True Lord is victorious.) and gave the winning call (Jaikara)”
The Guru then instructed these five beloved ones to prepare amrit(ambrosial) -pahul for others. Those who partook amrit (ambrosial) at the hands of the Beloved five were in groups as follows: - First group: Bhai Dewa Ram, Ram Chand, Tehal Dass, Ishar Dass and Fateh Chand. Second group:- Diwan Mani Ram, Chitar Dass, Bachitar Dass, Udai Rai, Anik Dass, Ajab Dass, Ajaib Chand, Chaupat Rai, Deewan Dharam Chand, A: lam Chand, Sahib Ram and Ram Kuer (11Sikhs) Third group: - Rai Chand Multani, Gurbakhash Rai, Kirpa Ram Dutt, Subhegh Chand, Gurmukh Dass, Sanmukh Dass and Amrik Chand. Alongwith came, Purohit Daya Ram, Baran, Ani Dass, lal Chand Pishawaria, Roop Chand, Sodhi Deep Chand, Nand Chand, Nanu Ram Dilwali and Hazari, Bhandari and Darbari of Sirhaind etc. Whole day of Waisakhi was committed to initiating by pahul. Next day the group of five Sikhs gave pahul to all the Sikhs who came from near and far. The pahul partaking continued for many days. There was no limit. Next day the group of five Sikhs gave pahul to all the Sikhs who came from near and far. The pahul partaking continued for many days.18
Guru Gobind Singh, in his later instructions, sermons, and epistles (Hukamnamas), asked the entire Sangat to take ‘khande da pahul’ and become Khalsa. An epistle to the congregation of Qabul (Afghanistan) is translated here: ‘The One Indivisible Supreme Being, the Lord Eternal, be of help.' The Guru will take care of the entire congregation of Qabul. We are very pleased with you. You must take ‘Nectar of Two-edged Sword’ (khande da amrit (ambrosial)) from the five beloved ones. You must keep hair. Hair is our stamp. Never relent on keeping the sword and knickers. Always wear the steel bangle on your wrist. Clean your hair two times a day. None from the congregation should eat meat prepared by Zibah (kuthha). Never use tobacco. Don’t keep relationships with those who cut the newly grown hair of the child (bhadan) or with those who kill the girl child. Don’t be in the company of Meena, Masand, or Ramraieea. Always read Gurbani (composition of Gurus) and recite Wahiguru. My pleasure will be bestowed on the entire congregation. (The 10th Guru, Jeth 26 Samwat 1756)’. 19
The traditions set by Guru Gobind Singh and initiation into Sikhism by ‘khande da pahul’ have been followed to date and have been included in the Sikh Rahit Maryada adopted by the Shromani Grudwara Parbandhak Committee on 3-2-1945. Initiation by ‘khande da pahul’ has been made mandatory for all Sikhs if they want to be known as followers of Sikhism. 20
Amrit thus is unique, which is connected with the true faith. It transforms the soul and creates a sense of belongingness to the True Lord. It initiates into Simran of the Lord and binds one to the meditation. It extinguishes the desire for vices and helps control the ego. It decreases the fear of death and ignites the spirit to stand against untruth and injustice and strengthens the will to fight for right. Amrit, the ‘Khande ka Pahul,' is a gift given by the Guru to the world when the world divided by castes, creeds, and religions was creating oppressors and the oppressed. Amrit mixes all barriers of caste and creed in 'baata' and creates a new person who thinks of the entire world as his home and all his brothers; he prays for the welfare of all and bears no ill will for anyone.
There are no oppressors or the oppressed; thus, as all are equal, all are brethren (bhai).
1
2 Kheer samund(u) virolke…mad(u) Amrit(u) dev danav reete.’
Bhai Gurdas; Varan , Amritsar, S.G.P.C.,1964 (2nd Edn),Var 26 Paudi 23 p.288.
3 Amrit peevai amar so hoi: SGGS. P.287
4 Amrit banee har(i) har(i) teri. Sun(i) sun(i) hovai paramgat(i) meri. S.G.G.S. p.103
5 Amrit kaaya rahai sukhali bajee ih sansaro. S.G.G.S. p.154
6 Khojat khojat amrit(u) peeya S.G.G.S. p.932
7 Laha Nam(u) sansaar(i) amrit(i) peechaee. S.G,G.S. p.1285
8 Suin katoree amrit bharee. Lai namai har(i) aagai dharee. S.G.G.S. p.1163
9 Jih parsad(i) chhateeh amrit khah(i). S.G.G.S. p. 269
10 Bhikia naam rajai santokhi amrit(i) sahaj peeaaee. S.G.G.S. p.599
11 Gurmatee dudh(i) mathiai amrit paaiai naam(u) nidhana, S.G.G.S. p.1009
12 Amrit gun uchrai Prabh baanee. S.G.G.S. p.184
13 ‘Suni pukar(i) datar prabh(u ) Gur(u) Nanak jag mah(i) pathaia.
Charan dhoi rahras(i) kar(i) charnAmrit(u) sikhian peelaia’
Bhai Gurdas; Varan , Var 1 Paudi 23: p.12
14 ‘Charnodik hoi sursari taj(i) baikunth dhart(i) vich(i) aaee.
Bhai Gurdas Var23 Pauri 4.
15 ‘Pair dhoi charnadik manai’ Bhai Gurdas Var 23 paudi 9
16 ‘Charnodik pavitar hai charan kamal gur(u) sikh dhuaae.
Charnamrit kasmal kate gur(u) dhooree burai lekh mitae.’
Bhai Gurdas: Var 40 paudi 22, p.435
17 ‘Samat sola sau athhatar beete. Guru Tegh Bahadur Mata Nanaki de udron janam leete……(107) Mela visakhi da aya. Sangat(i) bahut aaee. Lain gur deekhia lagn(i) charnee jayee. Tan sahin cha:la: aisa thehraia. Sikhan nun a rasni samjhaia.(108) Wa:see wich jithe hoe dharmsal(i). Sikh mil baithan prem muhabbat nal(i). Shabd sa:khi Granth pothee padie. Keertan katha Gur charcha karie. (109)… Hachha sucha katora kar(i) pa:nee pa:na. Panj sikhan de angoothhe upar pa:nee wahana.(110) Tis pa:ni upper(i) Jap panj paodian padhna. Fer panj paudian anand ucharna. So pa:nee sikh nun charanamrit kar dena. Kar Arda:s parsa:d(i) wartai laina.(111)’(Basanwali Nama Dasan Pasahian Ksa p.67)
18 Swaroop Singh Koshish: Guru Kian Sakhian, ed. Prof Piara Singh Padam & Gyani Garja Singh, Patiala, Kalam Mandir, P.111-116.
19 The hukamnama is preserved in Central Sikh Library.
20 Sikh Rehit Maryada, Shromani Gurdwara Parbandhak Committee.,2 Kheer samund(u) virolke…mad(u) Amrit(u) dev danav reete.’
Bhai Gurdas; Varan , Amritsar, S.G.P.C.,1964 (2nd Edn),Var 26 Paudi 23 p.288.
3 Amrit peevai amar so hoi: SGGS. P.287
4 Amrit banee har(i) har(i) teri. Sun(i) sun(i) hovai paramgat(i) meri. S.G.G.S. p.103
5 Amrit kaaya rahai sukhali bajee ih sansaro. S.G.G.S. p.154
6 Khojat khojat amrit(u) peeya S.G.G.S. p.932
7 Laha Nam(u) sansaar(i) amrit(i) peechaee. S.G,G.S. p.1285
8 Suin katoree amrit bharee. Lai namai har(i) aagai dharee. S.G.G.S. p.1163
9 Jih parsad(i) chhateeh amrit khah(i). S.G.G.S. p. 269
10 Bhikia naam rajai santokhi amrit(i) sahaj peeaaee. S.G.G.S. p.599
11 Gurmatee dudh(i) mathiai amrit paaiai naam(u) nidhana, S.G.G.S. p.1009
12 Amrit gun uchrai Prabh baanee. S.G.G.S. p.184
13 ‘Suni pukar(i) datar prabh(u ) Gur(u) Nanak jag mah(i) pathaia.
Charan dhoi rahras(i) kar(i) charnAmrit(u) sikhian peelaia’
Bhai Gurdas; Varan , Var 1 Paudi 23: p.12
14 ‘Charnodik hoi sursari taj(i) baikunth dhart(i) vich(i) aaee.
Bhai Gurdas Var23 Pauri 4.
15 ‘Pair dhoi charnadik manai’ Bhai Gurdas Var 23 paudi 9
16 ‘Charnodik pavitar hai charan kamal gur(u) sikh dhuaae.
Charnamrit kasmal kate gur(u) dhooree burai lekh mitae.’
Bhai Gurdas: Var 40 paudi 22, p.435
17 ‘Samat sola sau athhatar beete. Guru Tegh Bahadur Mata Nanaki de udron janam leete……(107) Mela visakhi da aya. Sangat(i) bahut aaee. Lain gur deekhia lagn(i) charnee jayee. Tan sahin cha:la: aisa thehraia. Sikhan nun a
rasni samjhaia.(108) Wa:see wich jithe hoe dharmsal(i). Sikh mil baithan prem muhabbat nal(i). Shabd sa:khi Granth pothee padie. Keertan katha Gur charcha karie. (109)… Hachha sucha katora kar(i) pa:nee pa:na. Panj sikhan de angoothhe upar pa:nee wahana.(110) Tis pa:ni upper(i) Jap panj paodian padhna. Fer panj paudian anand ucharna. So pa:nee sikh nun charanamrit kar dena. Kar Arda:s parsa:d(i) wartai laina.(111)’(Basanwali Nama Dasan Pasahian Ksa p.67)18 Swaroop Singh Koshish: Guru Kian Sakhian, ed. Prof Piara Singh Padam & Gyani Garja Singh, Patiala, Kalam Mandir, P.111-116.
19 The hukamnama is preserved in Central Sikh Library.
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