Khalsa Sajna Diwas 2025 | History | Wishes | Images

Khalsa Sajna Diwas, also known as Vaisakhi, is an annual Sikh festival celebrated on April 14th. It marks the creation of the Khalsa by the tenth Sikh Guru, Guru Gobind Singh Ji, in 1699. Khalsa Sajna Diwas is an auspicious day for Sikhs worldwide as it is a reminder of the values and principles of Sikhism, which include selfless service, equality, and justice.

Vaisakhi of 1699:

How Guru Gobind Singh gave proof of his thorough knowledge of the art of dramaturgy on the Baisakhi day, March 30 of A.D. 1699 (Julian Calendar), is fairly well-known, but not so the revolutionary ideas which inspired it. It is common knowledge that on this memorable Baisakhi day, Guru Gobind Singh called a big meeting at Anandpur Sahib.

What were these ideas to which Guru Gobind Singh tried to give concrete expression on this day of Baisakhi?
It would seem that these basic concepts were five in number, symbolic of and synchronous in their configuration and gestalt, though not in their origin and introduction, with the Five Beloved Ones whom the Guru initially created into his Order of the Khalsa. These five ideas are:

(1) The absorption of the individual soul into or its contiguity with the Infinite Soul, as the ultimate aim and summum bonum of human life, and, as a corollary, religion and religious activity being the activity par excellence, worthy of serious minds;

(2) An equalitarian and global fraternity in which this activity must be grounded and into which this ideal must permeate;

(3) Acceptance of new principles of politics, subordinated to those of ethics, resulting in the universal acceptance of the tradition of open diplomacy;

(4) Organisation into the Order of the Khalsa of those who agree to dedicate their lives to and are competent for the furtherance of these ideas; and

(5) The vision of a new and regenerated humanity, heralded by the Baisakhi of March 30, 1699, and symbolized by the day of Baisakhi.

By understanding these five ideas alone, which stimulated the basic impulses of the work and teachings of Guru Gobind Singh, it is possible to understand the temper and soul of Sikh history, and the significance of Guru Gobind Singh as a religious prophet.

Story of Khalsa Sajna Diwas:

After the demise of Guru Teg Bahadur Ji, Guru Gobind Singh finding a suitable time, decided to arm the Sikhs. He sent invitations to the Sikhs to assemble at Anandpur on Baisakhi day, in 1699. An estimated eighty thousand Sikhs were present at Sri Kesgarh in the morning congregation. The Guru joined the congregation after the recitation of 'Asa Di War' (balled from Granth Sahib) was over. He had a shining sword in his hand. Showing the sword to the congregation, he said in a thunderous voice, “I demand the head of a disciple. Is there a Sikh who is ready to present his head to his guru?"

Seeing this phenomenon of a sword in the Guru's hand and the demand for a sacrifice by the Guru, the congregation was terrified with disbelief and silence fell all around. After the third call, Bhai Daya Ram, a Kshatriya by caste from Lahore, Punjab rose and requested, "O* True lord, this body and soul belong to you and I offer it to you. Use it as you desire. I seek forgiveness for not offering myself on the first call,"

Holding him by the arm, the Guru took him inside the tent. Dread and fear gripped. The congregation heard a sound from inside the tent as if the Guru had severed the head of Bhai Daya Ram from the body.

The Guru again came to the congregation and asked for another head. This time Bhai Dharam Dass, a farmer from Delhi offered his head. In this way, three other Sikhs - Bhai Himmat Rai, waterman of Jagan Nath Puri, Orissa, Bhai Mohkam Chand, tailor of Dwarka, Gujarat, and Bhai Sahib Chand, barber of Bidar, Andhra Pradesh presented their heads to the Guru.

After the five Sikhs had offered their heads, the Guru brought them out of the tent and presented them before the congregation. They were the Panj Pyaare (the five loved ones) who had offered their heads to the Guru. They were dressed in similar attire as the one worn by the Guru. They were the fully arrayed Singhs.

The Guru called for an iron bowl and in that, he put the water of the river Sutlej and sugar candy. Then the Guru and the five loved ones sat around that iron bowl. Taking a double-edged sword, the Guru began stirring the water in the bowl and reciting the Five Gurbanis (sacred hymns). The five hymns recited were Jap Ji Sahib, Jaap Sahib, Swaiyas, Chaupai, and Anand Sahib.

After the completion of the recitation of the five sacred hymns, the Guru said, “This is the Amrit (nectar) which has been prepared. Khalsa (the pure) will be created with this nectar. Khalsa will be the army of Wahiguru (God). Khalsa will destroy tyranny."

The nectar thus prepared was administered to the five loved ones. It was also sprinkled on their eyes and hair. By partaking of the nectar by the five loved ones, Khalsa was created. The Guru requested the Khalsa that he be administered the bounty of the nectar and be made Khalsa. Having partaken the Amrit Guru Gobind Rai became Guru Gobind Singh.

The Guru bestowed the gift of the nectar on the Sikhs and made them Singhs (lions) and gave women the title of Kaur which means princess. He abolished the four castes and differences created by the Brahmins. He put women on equal footing with men in all respect. The differences between high caste and low caste people were abolished among the Singhs. All the Singhs became brothers. The dirt of ego was washed from the minds of the Singhs and they were made Khalsa - the pure one.

The Guru made it compulsory for the Singhs to wear the five Kakaars: Kes (hair), Kangha (comb), Kara (iron bracelet), Kirpan (sword), and Kachhehra (long breeches).

He also forbids them from the company of other women (adultery), eating the meat of animals killed slowly in Islamic ways, use of intoxicants (to smoke), cutting hair, and asking them to recite the five sacred hymns daily. He made Khalsa the saintly soldier.

It is worth noting, that the five loved ones who offered their heads to the Guru were all from different states and only one of them was from Punjab. All five were from different places, had different professions, and spoke different languages. From this, one can imagine how far the roots of Sikhism were spread. The Guru's devotees were not only in Punjab and Delhi but all over India. The whole of India was sick of the tyranny being committed and was ready to sacrifice everything, including their very lives.

Sources of History

Here we would love to mention the name of Lala Sohan Lal Suri, who was an official in the secretariat of Maharaja Ranjit Singh, employed as the royal historiographer. He has left a comprehensive history of the Sikhs, called the Umdat-ut-Tawarikh. It was subsequently published in five volumes by the British rulers of the Punjab in the nineties of the 19th century.

Incidentally, as it now appears, this Sohan Lal Suri was, throughout, a secret paid agent of the Hon'ble East India Company, with their headquarters at Calcutta, receiving a high regular salary of Rupees one hundred and twenty-five per month, which at the annexation of Punjab, was commuted into a pension, "eternal, to continue generation after generation", but which eventually terminated when Punjab was partitioned in 1947.

Ahmad Shah Batalla, a man of letters, wrote his Tawarikh-i-Hind in A.D. 1818, which is still in manuscript form, but a portion of which was published as an appendix to the first volume of the Umdat ut-Tawarikh of Sohan Lal Suri in 1880.

Another historian, Bute Shah alias Ghulam Muhiuddin, has written a comprehensive history of the Sikhs, which also is still in manuscript form, and which bears the date of its completion as the year A.D. 1848, the days which saw the last flickers of the Sikh Empire. Both the Muslim historians record, almost identically, that on this memorable occasion, after the Guru had baptized the Five Beloved Ones and knighted them as Singhs, as the first members of the Order of the Khalsa, he addressed the great gathering of the Sikhs and said, among other things:

I wish you all to embrace one creed and follow one path, rising above all differences of the religions as now practised. Let the four Hindu castes, who have different dharmas laid down for them in the sastras (containing institutes of varnashrama dharma), abandon them altogether and adopt the way of mutual help and co-operation, mix freely with one another. Do not follow the old scriptures. Let none pay homage to the Ganga and other places of pilgrimage which are considered to be holy in the Hindu religion, or worship the Hindu deities such as Rama, Krishna, Brahmä, Durga, etc., but all should cherish faith in the teachings of Guru Nanak and his successors. Let men of the four castes receive my Baptism of the Double-edged Sword, eat out of the same vessel, and feel no aloofness from or contempt for one another.

As already mentioned, when the Guru had administered baptism to the Five Beloved Ones, he stood up before them with folded hands and, as Büte Shah also testifies, begged them to baptize him in the same way as he had baptized them, so that he, the Guru, too, may become a disciple and a member of the Order of the Khalsa.

According to both these Muslim historians, one of whom wrote before the Sikh sovereignty in the Punjab was established, and the other after it was extinguished, concur in stating that during the first few days after this memorable Baisakhi, some eighty thousand men received the Baptism of the Double-edged Sword' to join the Order of the Khalsa.

Sikh authors of Sri Guru Sobha and Gurpratap Surya Granth popularly called Suraj Prakas, both recount that the first ordinance which the Guru issued to the Sikh congregations throughout India, including the congregations in Assam, Ghazni and Kabul, was to the following effect:

In future, the Sikhs should come into my presence wearing long hair. Once a Sikh is baptized, he should never trim his hair or shave. He should not use tobacco, or psychedelic intoxicants that confuse or mutate intellectual comprehension, and all Sikhs should henceforth receive the Baptism of the Double-edged Sword.

Be it remembered however, for the current impression is to the contrary and thoroughly mistaken, that although the Baptism of the Double-edged Sword was in the nature of a modification of, and not an innovation on the accepted forms and usages ordained by the predecessor Gurus, the other injunctions, regarding abstinence from tobacco, abuse of intoxicants and shaving and trimming of the hair, were mere reiterations with enhanced emphasis on their drastic and draconian observance. There is ample testimony in the meagre Sikh contemporary records and writings that, from the very beginning, from Guru Nanak onwards, almost all the Gurus gave indications, sufficiently clear, that the type of Man and the Society at which they were aiming, must wear uncut hair as the veritable symbol and testament of their spiritual integrity.

This, in short, is what happened on the Baisakhi of March 30, 1699, and this is the beginning of the Order of the Khalsa, which from its very birth has claimed the status of a new way of life, the third Panth, a separate community, and a distinct people, from the two ways of life, already known and largely practised by the peoples of East and West and the inhabitants of India, the way of the Aryans represented by Hinduism and its heterodox forms Buddhism and Jainism, and the Semitic way of life represented, primarily, by the Christians and the Mussulmans.

Significance of Khalsa Sajna Diwas:

Khalsa Sajna Diwas is a day of great significance for Sikhs worldwide. It represents the birth of a community of soldiers who were willing to put their lives on the line to protect their faith and their people. The Khalsa is seen as a symbol of the Sikh community's resilience and its commitment to standing up for what is right.

On this day, Sikhs around the world participate in parades and Nagar Kirtans, which involve singing hymns and carrying the Guru Granth Sahib, the holy book of the Sikhs, through the streets. They also visit Gurdwaras, the Sikh places of worship, to offer prayers and seek blessings.

Celebrations of Khalsa Sajna Diwas:

The celebrations of Khalsa Sajna Diwas are marked by colorful processions, martial arts displays, and music performances. The main event is the Nagar Kirtan, where devotees gather in large numbers and carry the Guru Granth Sahib on a decorated palanquin. The procession is led by the Panj Pyare, a group of five Sikhs who represent the first five members of the Khalsa.

Another important aspect of the celebrations is the Langar, a community meal that is served to everyone who attends the event. Langar is an essential part of Sikhism and represents the community's commitment to equality and service.

Khalsa Sajna Diwas - Greetings Images Download

Guru Nanak initiated the development of Khalsa till it got a finishing touch by the 10th Master, Guru Gobind Rai. The process took almost 200 years. Guru Gobind Rai now wanted to infuse a new martial spirit into the Sikhs; it was on the morning of Vaisakhi day of 1699 when, in response to the Guru’s call, Sikhs came to Anandpur Sahib, where Gurdwara Keshgarh Sahib now stands, in their thousands to be present to His command. Little did they know what was about to happen on that memorable day.

Poem on Birth of Khalsa

Khalse Da Janam Din is a Beautiful Poem by Karamjit Singh Gathwala, which explains the events of 1699 Vaisakhi in detail.

੧੬੯੯ ਦੀ 'ਵਿਸਾਖੀ' ਸ਼ਾਮ ਨੂੰ ( ਖਾਲਸੇ ਦਾ ਜਨਮ ਦਿਨ )

ਰੋਜ਼ ਵਾਂਗ ਜਾਂ ਨਵਾਂ ਦਿਨ ਚੜ੍ਹਿਆ,
ਤਿੱਥ ਬਦਲੀ ਤੇ ਅੱਖਾਂ ਖੋਲ੍ਹੀਆਂ ਮੈਂ ।
ਪੰਛੀ ਆਪੋ ਆਪਣੇ ਸੁਰ ਕੱਢਣ,
ਸਮਝਾਂ ਉਨ੍ਹਾਂ ਦੀਆਂ ਪਿਆਰੀਆਂ ਬੋਲੀਆਂ ਮੈਂ ।
ਕੋਇਲ ਅੰਬ ਦੀ ਟਹਿਣੀ ਤੇ ਕੂਕ ਰਹੀ ਸੀ,
ਬੁਲਬੁਲ ਗਾਵੇ ਗੁਲਾਬ ਦੇ ਕੋਲ ਬੈਠੀ ।
ਪਿੰਡ ਤੱਕੇ ਤਾਂ ਸਭ ਥਾਂ ਦਿਸ ਪਈ,
ਕੋਈ ਸਵਾਣੀ ਵੀ ਚਾਟੀ ਦੇ ਕੋਲ ਬੈਠੀ ।

ਸੋਨ-ਰੰਗੀਆਂ ਕਣਕਾਂ ਝੂਮ ਰਹੀਆਂ,
ਵੇਖ ਵੇਖ ਜੱਟ ਖੀਵਾ ਹੋਈ ਜਾਵੇ ।
ਆਉਣੀ ਫ਼ਸਲ ਤੇ ਏਸਦਾ ਕੀ ਕਰਨਾ,
ਬੈਠਾ ਸੱਧਰਾਂ ਹਾਰ ਪਰੋਈ ਜਾਵੇ ।
ਬੱਚੇ ਖ਼ੁਸ਼ ਸਨ ਮੇਲੇ ਜਾਵਣਾ ਏਂ,
ਘਰ ਹੋਰ ਵੀ ਕਿੰਨਾਂ ਸਾਮਾਨ ਬਣਨਾ ।
ਬੱਸ ਖਾਣ ਦੀਆਂ ਡੰਝਾਂ ਲਾਹਣੀਆਂ ਨੇ,
ਕੋਈ ਕੰਮ ਨਹੀਂ ਅੱਜ ਹੋਰ ਕਰਨਾ ।

ਜਾਂ ਪੁਰੀ ਅਨੰਦ ਨੂੰ ਵੇਖਿਆ ਮੈਂ,
ਕੱਠ ਲੋਕਾਂ ਦਾ ਅਪਰ ਅਪਾਰ ਦਿੱਸੇ ।
ਬੜੇ ਗਹੁ ਨਾਲ ਤੱਕਿਆ ਸਭ ਪਾਸੇ,
ਮੇਲੇ ਵਾਲਾ ਨਾ ਇੱਥੇ ਕੋਈ ਆਹਰ ਦਿੱਸੇ ।
ਮੈਂ ਵੀ ਸੋਚਿਆ ਚਲੋ ਮੈਂ ਸੁਣ ਆਵਾਂ,
ਲੋਕ ਕੀ ਕੁਝ ਕਹਿ ਕਹਾ ਰਹੇ ਨੇ ।
ਕੋਈ ਕੰਮ ਦੀ ਗੱਲ ਵੀ ਕਰ ਰਹੇ ਨੇ,
ਜਾਂ ਐਵੇਂ ਕਾਵਾਂ ਰੌਲੀ ਪਾ ਰਹੇ ਨੇ ।

ਇੱਕ ਆਖਦਾ, 'ਧਰਮਿਆਂ ਦੱਸ ਤਾਂ ਸਹੀ,
ਗੁਰਾਂ ਕਿਸ ਕੰਮ ਸਾਨੂੰ ਬੁਲਾਇਆ ਏ ?
ਮੈਨੂੰ ਲੱਗਦਾ ਅੱਜ ਤਾਂ ਏਸ ਥਾਂ 'ਤੇ,
ਸਾਰਾ ਮੁਲਕ ਹੀ ਚੱਲਕੇ ਆਇਆ ਏ ।'
ਧਰਮਾਂ ਬੋਲਿਆ, 'ਮੈਨੂੰ ਵੀ ਪਤਾ ਕੁਝ ਨਹੀਂ,
ਚਲੋ ਵਿੱਚ ਦਰਬਾਰ ਦੇ ਚੱਲਦੇ ਹਾਂ ।
ਗੁਰੂ ਕਹਿਣ ਜੋ ਅਸੀਂ ਵੀ ਸੁਣ ਲਈਏ,
ਨੇੜੇ ਤਖਤ ਦੇ ਜਗ੍ਹਾ ਕੋਈ ਮੱਲਦੇ ਹਾਂ ।'

ਨਿਕਲ ਤੰਬੂਓਂ ਗੁਰੂ ਜੀ ਬਾਹਰ ਆਏ,
ਹੱਥ ਤੇਗ਼ ਨੰਗੀ ਮੱਥੇ ਤੇਜ਼ ਦਗਦਾ ।
ਗੁਰਾਂ ਵੱਲ ਜਦ ਸਭਨਾਂ ਨਿਗਾਹ ਕੀਤੀ,
ਵੇਖਣ ਚਿਹਰੇ 'ਤੇ ਸੂਹਾ ਦਰਿਆ ਵਗਦਾ ।
ਫਤਿਹ ਕਰ ਸਾਂਝੀ ਕਿਹਾ ਗੁਰੂ ਜੀ ਨੇ,
'ਸਿੱਖੋ ! ਜ਼ੁਲਮ ਦੀ ਕਾਂਗ ਚੜ੍ਹ ਆ ਰਹੀ ਏ ।
ਇਹ ਭੂਤਰੇ ਪਸ਼ੂ ਦੇ ਵਾਂਗ ਹੋਈ,
ਬੇਦੋਸ਼ੇ-ਮਜ਼ਲੂਮ ਇਹ ਖਾ ਰਹੀ ਏ ।

ਜੇਕਰ ਏਸ ਨੂੰ ਕਿਸੇ ਨਾ ਨੱਥ ਪਾਈ,
ਇਹਨੇ ਧਰਮ ਦਾ ਰੁੱਖ ਮਰੁੰਡ ਜਾਣਾ ।
ਫਲ, ਫੁੱਲ, ਪੱਤੇ ਇਹਨੇ ਖਾ ਜਾਣੇ,
ਬਾਕੀ ਬਚਿਆ ਮੁਲਕ ਰਹਿ ਟੁੰਡ ਜਾਣਾ ।
ਇਹ ਤਲਵਾਰ ਹੀ ਇਹਨੂੰ ਬਚਾ ਸਕਦੀ,
ਅਸਾਂ ਏਸਦੇ ਨਾਲ ਵਿਚਾਰ ਕੀਤੀ ।
ਨੱਕ ਜ਼ੁਲਮ ਦਾ ਏਸਨੇ ਵੱਢਣੇ ਲਈ,
ਪਹਿਲਾਂ ਆਪ ਹੈ ਸਿਰ ਦੀ ਮੰਗ ਕੀਤੀ ।

ਉੱਠੋ ਸੂਰਮਾ ਕੋਈ ਕਰੋ ਮੰਗ ਪੂਰੀ,
ਨੱਕਾ ਜ਼ੁਲਮ ਦੇ ਹੜ੍ਹ ਤੇ ਲਾਵਣੇ ਲਈ ।
ਪਹਿਲਾਂ ਤਲੀ 'ਤੇ ਸਿਰ ਤਾਂ ਰੱਖ ਲਈਏ,
ਫੇਰ ਲੜਾਂਗੇ ਧਰਮ ਬਚਾਵਣੇ ਲਈ ।'
ਗੁਰਾਂ ਮੰਗ ਕੀਤੀ ਸਾਰੇ ਚੁੱਪ ਛਾਈ,
ਭਰਿਆ ਪੰਡਾਲ ਜਾਪੇ ਭਾਂ-ਭਾਂ ਕਰਦਾ ।
ਧਰਮੀ-ਰੁੱਖ ਸੜ ਰਿਹਾ ਦੁਪਹਿਰ ਤਿੱਖੀ,
ਵੇਖੋ ਕੌਣ ਹੈ ਸਿਰ ਦੀ ਛਾਂ ਕਰਦਾ ।

ਘੜੀ ਲੰਘੀ ਤਾਂ ਸਿੱਖ ਇੱਕ ਖੜਾ ਹੋਇਆ,
ਉਹਨੂੰ ਤੰਬੂ ਵਿੱਚ ਗੁਰੂ ਲਿਜਾਂਵਦੇ ਨੇ ।
ਲਹੂ ਨੁੱਚੜਦੀ ਹੱਥ ਤਲਵਾਰ ਲੈ ਕੇ,
ਉਹਨੀਂ ਪੈਰੀਂ ਫਿਰ ਪਰਤਕੇ ਆਂਵਦੇ ਨੇ ।
ਗੁਰਾਂ ਦੂਸਰੇ ਸਿਰ ਦੀ ਮੰਗ ਕੀਤੀ,
ਕਈ ਖਿਸਕ ਕੇ ਮਹਿਲਾਂ ਨੂੰ ਜਾਣ ਲੱਗੇ ।
ਕਈ ਉੱਥੇ ਹੀ ਨੀਵੀਆਂ ਪਾਈ ਬੈਠੇ,
ਵਿੱਚ ਹੱਥਾਂ ਦੇ ਮੂੰਹ ਲੁਕਾਣ ਲੱਗੇ ।

ਕਈ ਸੋਚਦੇ ਪਿਆਰਿਆਂ ਪੁੱਤਰਾਂ ਤੋਂ,
ਕਿਉਂ ਸਿੱਖਾਂ ਨੂੰ ਗੁਰੂ ਮੁਕਾ ਰਹੇ ਨੇ ।
ਤੇਗ਼ ਉਨ੍ਹਾਂ ਨੂੰ ਕਾਲੀ ਦੀ ਜੀਭ ਲੱਗੇ,
ਗੁਰੂ ਜਿਸਦੀ ਪਿਆਸ ਬੁਝਾ ਰਹੇ ਨੇ ।
ਪੰਜ ਵਾਰ ਇੰਜ ਗੁਰਾਂ ਨੇ ਮੰਗ ਕੀਤੀ,
ਪੰਜ ਸਿੱਖ ਕੁਰਬਾਨੀ ਲਈ ਖੜੇ ਹੋਏੇ ।
ਇਹੋ ਜਿਹਾ ਕੌਤਕ ਮੈਂ ਵੀ ਵੇਖਿਆ ਨਾ,
ਭਾਵੇਂ ਜੱਗ ਵਿੱਚ ਕੌਤਕ ਬੜੇ ਹੋਏ ।

ਥੋੜ੍ਹਾ ਸਮਾਂ ਲੰਘਾ ਗੁਰੂ ਪਏ ਨਜ਼ਰੀਂ,
ਪੰਜੇ ਸਿੱਖ ਪਿੱਛੇ ਟੁਰੇ ਆਂਵਦੇ ਨੇ ।
ਉਨ੍ਹਾਂ ਸਭਨਾਂ ਹਥਿਆਰ ਸਜਾ ਰੱਖੇ,
ਦਸਤਾਰੇ ਵੀ ਸਿਰੀਂ ਸੁਹਾਂਵਦੇ ਨੇ ।
ਜਲ ਬਾਟੇ ਦੇ ਵਿੱਚ ਪਵਾ ਸਤਿਗੁਰ,
ਉਹਨੂੰ ਖੰਡੇ ਦੇ ਨਾਲ ਹਿਲਾਂਵਦੇ ਨੇ ।
ਨੂਰੋ-ਨੂਰ ਚਿਹਰਾ ਪਿਆ ਚਮਕ ਮਾਰੇ,
ਮੁੱਖੋਂ ਆਪਣੇ ਬਾਣੀ ਅਲਾਂਵਦੇ ਨੇ ।

ਏਨੇ ਚਿਰ ਨੂੰ ਮਾਤਾ ਜੀ ਪਹੁੰਚ ਗਏ,
ਪਾਣੀ ਵਿੱਚ ਪਤਾਸੇ ਮਿਲਾਂਵਦੇ ਨੇ ।
ਗੁਰਾਂ ਨਜ਼ਰ ਭਰ ਤੱਕਿਆ ਉਹਨਾਂ ਵੱਲੇ,
ਚਿਹਰੇ ਉੱਤੇ ਮੁਸਕਾਨ ਲਿਆਂਵਦੇ ਨੇ ।
ਅੰਮ੍ਰਿਤ ਤਿਆਰ ਹੋਇਆ ਸਤਿਗੁਰੂ ਜੀ ਨੇ,
ਪੰਜਾਂ ਸਿੱਖਾਂ ਨੂੰ ਅੰਮ੍ਰਿਤ ਛਕਾ ਦਿੱਤਾ ।
ਭਾਵੇਂ ਕੋਈ ਕਿਸੇ ਦੇਸ਼-ਭੇਖ ਦਾ ਸੀ,
ਸਭਨੂੰ ਖਾਲਸੇ ਸਿੰਘ ਬਣਾ ਦਿੱਤਾ ।

ਫੇਰ ਪੰਜਾਂ ਨੂੰ ਗੁਰੂ ਜੀ ਆਪ ਕਿਹਾ,
'ਮੈਨੂੰ ਖਾਲਸੇ ਵਿੱਚ ਰਲਾਓ ਸਿੰਘੋ ।
ਭੇਦ ਗੁਰੂ ਤੇ ਚੇਲੇ ਦਾ ਮੇਟ ਦੇਈਏ,
ਤੁਸੀਂ ਮੈਨੂੰ ਵੀ ਅੰਮ੍ਰਿਤ ਛਕਾਓ ਸਿੰਘੋ ।'
ਸਾਰਾ ਦਿਨ ਹੀ ਅੰਮ੍ਰਿਤ ਦੀ ਹੋਈ ਵਰਖਾ,
ਚੜ੍ਹੀਆਂ ਲਾਲੀਆਂ ਸਭਨਾਂ ਚੇਹਰਿਆਂ 'ਤੇ ।
ਗੁਰਾਂ ਸਭਨਾਂ ਤਾਈਂ ਸਮਝ ਦਿੱਤਾ,
ਜ਼ੁਲਮ ਰੁਕੇ ਨਾ ਅੱਥਰੂ ਕੇਰਿਆਂ 'ਤੇ ।

ਚਿੜੀਆਂ ਬਾਜ਼ਾਂ ਦਾ ਰੂਪ ਧਾਰ ਲਿਆ,
ਗਿੱਦੜ ਸ਼ੇਰ ਬਣ ਭਬਕਾਂ ਮਾਰਦੇ ਨੇ ।
ਮੇਰੇ ਮਨ ਨੂੰ ਇਹ ਯਕੀਨ ਹੋਇਆ,
ਹੁਣ ਨਾ ਸੂਰਮੇ ਜ਼ੁਲਮ ਤੋਂ ਹਾਰਦੇ ਨੇ ।
ਜਦੋਂ ਆਪਣੇ ਬਾਰੇ ਸੋਚਿਆ ਮੈਂ,
ਮੇਰੀ ਛਾਤੀ ਵੀ ਮਾਣ ਦੇ ਨਾਲ ਤਣ ਗਈ ।
ਪਹਿਲਾਂ ਰੁੱਤ ਦਾ ਇਕ ਤਿਉਹਾਰ ਸਾਂ ਮੈਂ,
ਹੁਣ ਖਾਲਸੇ ਦਾ ਜਨਮ-ਦਿਨ ਬਣ ਗਈ ।

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh