KHALSA MAHIMA, literally praise of the Khalsa, is a short poem by Guru Gobind Singh inserted at the end of the thirty-three Savaiyyc in the Dasam. Khalsa Mahima. Artist: Bhai Ram Singh Dhupia (Hazur Sahib). Album: Nitnem and Other Banis. Audio Player. Download File. Your browser does not support the. Khalsa Mahima Flare – %; Measurement Illuminant – D Tags · Khalsa · Guru Gobind Singh · Sikh · Sikhism · text · texture.
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Khalsa Mahima or Khalsa Mehma Pa: In Dasam Granth, the composition is present at end of the 33 Savaiyes. This composition praises the Khalsa army. It comprises three stanzas and a couplet Dohra.
It is believed that the composition was addressed to Pandit Kesho Dutt, a Hindu scholar, on the conclusion of Yagna at Naina Devi  but Yagna is not treated as a Sikh ritual. The second part of this composition is recited among Sikhs in Kirtans:. Guru Gobind Singh gave equal status to Khalsa when he eulogized that it was because of Khalsa that he has been what he is. This hymn opposes the Varna classification and stresses that Brahmins should fight like Kshatriya and Kshatriya should learn and preach the wisdom of Almighty and both characters are played by Khalsa.
This form of classification is forbidden in the Khalsa as seen in the following line from Khalsa Mahima. Kirpa Ram, was one such Brahmin who joined the Khalsa shedding his caste and Varna and preached Gurmat, taught and fought and died in Battle of Chamkaur. Though the authenticity of Sarabloh Granth is uncertain,   its treatment of Khalsa is traditionally and philosophically accurate. The Khalsa is also called the nation of the Sikhs, the Sikhs of the Khalsa can be identified with the given Five Ks and titles of Singh and Kaur, granted after the disciple has been baptized into the order of the Khalsa.
From then on they are referred to as Amritdhari. The Khalsa is considered the pinnacle of Sikhism, the Khalsa is expected to perform no ritual and to believe in no superstition of any kind but only believe in one God who is the Master and the Protector of all, the only Creator and Destroyer. Khalsa is also used for a property which belongs to the emperor directly, the official language in the Mughal era was Persian and Persian language contains a word Khalis which directly translates to Pure in English.
This may give a new meaning to the word Khalsa, in Sikh tradition, the word Khalsa first appears in a hukmanama by Guru Hargobind which refers to a sangat as Guru ka khalsa. It also appears in a letter by Guru Tegh Bahadur, in the same sense, although the early Mughal emperors had peaceful relations with the Sikh Gurus, the Sikhs started facing religious persecution during the reign of Jahangir.
Persecution against the Sikhs continued until the creation of the Sikh Kingdom inGuru Arjan Dev, the fifth Guru, was arrested and executed by Emperor Jahangir in The following Guru, Guru Hargobind formally militarized the Sikhs and emphasized the nature of the temporal power.
Inhis son and the tenth Guru, Gobind Singh sent hukmanamas to his followers throughout the Indian sub-continent, asking them to gather at Anandpur Sahib on 30 MarchGuru Gobind Singh addressed the congregation from the entryway of a tent pitched on a hill.
He drew his sword and asked for a volunteer who was willing to sacrifice his head, no one answered his first call, nor the second call, but on the third invitation, a person called Daya Ram came forward and offered his head to the Guru.
Guru Gobind Singh took the volunteer inside the tent, and emerged shortly, one more volunteer came forward, and entered the tent with him. Hindu — Hindu refers to any person who regards themselves as culturally, ethnically, or religiously adhering to aspects of Hinduism. It has historically used as a geographical, cultural, or religious identifier for people indigenous to South Asia. The historical meaning of the term Hindu has evolved with time, by the 16th century, the term began to refer to residents of India who were not Turks or Muslims.
The historical development of Hindu self-identity within the Indian population, in a religious or cultural sense, is unclear, competing theories state that Hindu identity developed in the British colonial era, or that it developed post-8th century CE after the Islamic invasion and medieval Hindu-Muslim wars. A sense of Hindu identity and the term Hindu appears in texts dated between the 13th and 18th century in Sanskrit and regional languages.
The 14th- and 18th-century Indian poets such as Vidyapati, Kabir and Eknath used the phrase Hindu dharma, the Christian friar Sebastiao Manrique used the term Hindu in religious context in In the 18th century, the European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus, in contrast to Mohamedans for Mughals, scholars state that the custom of distinguishing between Hindus, Buddhists, Jains and Sikhs is a modern phenomenon.
Hindoo is a spelling variant, whose use today may be considered derogatory. At more than 1. The vast majority of Hindus, approximately million, live in India, according to Indias census. It was used as the name of the Indus river and also referred to its tributaries, the Punjab region, called Sapta Sindhava in the Vedas, is called Hapta Hindu in Zend Avesta.
The term Hindu in these ancient records is an ethno-geographical term, the Arabic equivalent Al-Hind likewise referred to the country of India. Among the earliest known records of Hindu with connotations of religion may be in the 7th-century CE Chinese text Record of the Western Regions by the Buddhist scholar Xuanzang, Xuanzang uses the transliterated term In-tu whose connotation overflows in the religious according to Arvind Sharma.
The Hindu community occurs as the amorphous Other of the Muslim community in the court chronicles, wilfred Cantwell Smith notes that Hindu retained its geographical reference initially, Indian, indigenous, local, virtually native. Slowly, the Indian groups themselves started using the term, differentiating themselves, the poet Vidyapatis poem Kirtilata contrasts the cultures of Hindus and Turks in a city and concludes The Hindus and the Turks live close together, Each makes fun of the others religion.
Brahmin — Brahmin is a varna in Hinduism specialising as priests of sacred learning across generations.
However, Indian texts suggest that Lhalsa were often agriculturalists in medieval India, the Gautama Dharmasutra states in verse The text khalxa a Brahmin from engaging in the trade of animals for slaughter, meat, medicines, the Apastamba Dharmasutra asserts in verse 1. The 1st millennium CE Dharmasastras, that followed the Dharmasutras contain similar recommendations on occupations for a Brahmin, both in prosperous or normal times, and in the times of adversity.
The widely studied Manusmriti, for example, states, Except during a time of adversity and he mahimq gather wealth just sufficient for his subsistence through irreproachable activities that are specific to him, without fatiguing his body. It also lists six occupations that it deems proper for a Brahmin, teaching, studying, offering yajna, officiating at yajna, giving gifts, of these, states Manusmriti, three which provide a Mahimx with a livelihood are teaching, officiating at yajna, and accepting gifts.
The text states that teaching is best, and ranks the accepting of gifts as the lowest of the six, in the times of adversity, Manusmriti recommends that a Brahmin mahim live by engaging in the occupations of the warrior class, or agriculture or cattle herding or trade. Of these, Manusmriti in verses Both Buddhist and Brahmanical literature, states Patrick Olivelle, repeatedly define Brahmin not in terms of khals of birth and mabima virtues and characteristics mirror the values cherished in Hinduism during the Sannyasa stage of life, or the life of renunciation for spiritual pursuits.
Brahmins, states Olivelle, were the class from which most ascetics came. The earliest inferred reference to Brahmin as a social class is in the Rigveda, occurs once.
Ancient texts describing community-oriented Vedic yajna mahkma mention four to five priests, the kjalsa, the adhvaryu, the udgatar, the functions associated with the priests were, The Hotri recites invocations and litanies drawn from the Rigveda.
The Adhvaryu is the assistant and is in charge of the physical details of the ritual like measuring the ground. The Udgatri is the chanter of hymns set kahima melodies and music drawn from the Samaveda, the udgatar, like the hotar, chants the introductory, accompanying and benediction hymns. The Brahmin recites from the Atharvaveda, the Ritvij is the chief operating priest. Yajna — Yajna literally means sacrifice, devotion, worship, offering, and refers in Hinduism to any ritual done in mhima of a sacred fire, often with mantras.
Yajna has been a Vedic tradition, described in a layer of Vedic literature called Brahmanas, as well as Yajurveda, the tradition has evolved from offering oblations and libations into sacred fire to symbolic offerings in the presence of sacred fire. Yajna rituals-related texts have been called the Karma-kanda portion of the Vedic literature, the proper completion of Yajna-like rituals was the focus of Mimansa school of Hindu philosophy.
Yajna have continued to play a role in a Hindus rites of khalwa. Modern major Hindu temple ceremonies, Hindu community celebrations, or monastic initiations may also include Yajna vedic rites, the word yajna appears in the early Vedic literature, composed in 2nd millennium BCE. In Rigveda, Yajurveda and others, it means worship, devotion to anything, prayer and praise, an act of worship or devotion, a form of offering or oblation, and sacrifice.
In post-Vedic literature, the term meant any form of rite, a Yajna included major ceremonial devotions, with or without a sacred fire, sometimes with feasts and community events. It is derived, states Nigal, from the Sanskrit verb yaj, the Sanskrit word is related to the Avestan term yasna of Zoroastrianism. Unlike the Vedic yajna, the Yasna is the name of a religious service, not a class of rituals.
Yajna has been a part of an individual or khalssa ritual since the Vedic times, when the ritual fire — the divine Agni, the god of fire and the messenger of gods — were deployed in a Yajna, mantras were chanted. The hymns mhalsa songs sung and oblations offered into the fire were a form of hospitality for the Vedic gods, the Vedangas, or auxiliary sciences attached to the Vedic literature, define Yajna as follows, Definition of a Vedic sacrifice — Apastamba Yajna Paribhasa-sutras 1.
The Shvetashvatara Upanishad in verse 1.
Vedic yajnas are performed by four priests of the Vedic priesthood, the hotar, the adhvaryu, the udgatar. The functions associated with the priests were, The Hotri recites invocations, the Adhvaryu is the priests assistant and is in charge of the physical details of the ritual like measuring the ground, building the altar explained in the Yajurveda.
The Brahmin is the superintendent of khqlsa performance, and is responsible for correcting mistakes by means of supplementary verses. There were usually one, or three, fires lit in the center of the offering ground, oblations are offered into the fire.
Khalsa Mahima | Revolvy
Among the nahima offered as oblations in the yajna are ghee, milk, grains, cakes, the duration of a yajna depends on its type, some last only a few minutes whereas, others are performed over a maima of hours, days or even months. God — In monotheism, God is conceived of as the Supreme Being and principal object of faith.
The concept of God as described by most theologians includes the attributes of omniscience, omnipotence, omnipresence, divine simplicity, many theologians also describe God as being omnibenevolent and all loving. Furthermore, some religions khalea only a purely grammatical gender to God, incorporeity and corporeity of God are related to conceptions of transcendence and immanence mahjma God, with positions of synthesis such as the immanent transcendence of Chinese theology.
God has been conceived as personal or impersonal. In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, in pantheism, God is the universe itself. In atheism, God is not believed to exist, while God is deemed unknown or unknowable within the context of agnosticism, God has also been conceived as the source of all moral obligation, and the greatest conceivable existent.
Many notable philosophers have developed arguments for and against the existence of God, there are many names for God, and kjalsa names are attached to different cultural ideas about Gods identity and attributes. In the ancient Egyptian era of Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten, premised on being the one true Supreme Being and creator of the universe.
In Judaism, it is common to refer to God by the titular names Elohim or Adonai, in Islam, the name Allah is used, while Muslims also have a multitude of titular names for God.
In Hinduism, Brahman is often considered a concept of God. The same holds for Hebrew El, but in Judaism, God is also given a proper name, in many translations of the Bible, when the word LORD is in all capitals, it signifies that the word represents the tetragrammaton. Kapal Mochan — Kapal Mochan is an ancient place of pilgrimage for both Hindus and Sikhs,17 km north-east of Jagadhari town, on the Bilaspur road in Yamunanagar district.
From that day this pond is called Surya Kund Also Guru Nanak, Guru Nanak Dev stopped khasla during one of his udasis in and have spoke to a large gathering disputing the ritual of Sootak. A Gurdwara is located with temple which commemorates his visit, Guru Gobind Singh visited Kapal Mochan after Battle of Bhangani in and gave robes of honor to soldiers who fought this victorious war against Hill Mahlma. He also had discourse with priests of temple on Durga and he gave Hukamnama to temple priests which is still preserved by them.
On Jagadhari road lies another popular religious site of Kapal Mochan. His four sons died during his lifetime in Mughal-Sikh wars — two in battle, two executed by the Khasla army. Among his notable contributions to Sikhism are founding the Sikh warrior community called Khalsa in and introducing the Five Ks, Guru Gobind Singh also continued the formalisation of the religion, wrote important Sikh texts, and enshrined the scripture the Guru Granth Sahib as Sikhisms eternal Guru.
He was mqhima in Patna, Bihar, while his father was visiting Bengal and his birth name was Gobind Rai, and a shrine named Takht Sri Patna Harimandar Sahib marks khaalsa site of the house where he was born and spent the first four years of his life. Inhis family returned to Punjab, and in Majima they moved to Chakk Nanaki in the Himalayan foothills of north India, called the Sivalik range, where he was schooled. Tegh Bahadur considered a resolution by meeting Aurangzeb, but was cautioned by his advisors that his life may be at risk.
The young Gobind Rai — to be known as Gobind Singh after — advised his father no one was more worthy to lead. The education of Guru Gobind Singh continued after he became the 10th Guru and he stayed in Paonta, near the banks of river Yamuna, till The couple had one son, Ajit Singh.
Guru Gobind Singh proclaimed her as the Mother of the Khalsa, the life example and leadership of Guru Gobind Singh has been of historic importance to the Sikhs. Inthe Guru requested the Sikhs to congregate at Anandpur on Vaisakhi, according to the Sikh tradition, he asked for a volunteer from those who gathered, someone willing to sacrifice his head.
One came forward, whom he took inside a tent, the Guru returned to the crowd without the volunteer, but with a bloody sword. He asked for volunteer, and repeated the same mahika of returning from the tent without anyone. Although the compositions khxlsa the Dasam Granth are widely accepted to be penned by Guru Gobind Singh there are mqhima that still question the authenticity of the Dasam Granth.
There are three views on the authorship of the Dasam Mahkma, The historical and traditional view is that the entire work was composed by Guru Gobind Singh himself.