Khalsa Mahima

Khalsa Mahima (ਖਾਲਸਾ ਮਹਿਮਾ) refers to two poetic compositions written by Guru Gobind Singh in praise of the Khalsa—the collective body of initiated Sikhs. Both works celebrate the spiritual and temporal excellence of the Khalsa and are considered key expressions of Guru Gobind Singh’s vision of the ideal Sikh.

Versions

There are two separate compositions titled Khalsa Mahima:

• Khalsa Mahima (Dasam Granth) — Famous Shabad In Hi Ki Kirpa Ke Saje Hum Hain
• Khalsa Mahima (Sarbloh Granth) — beginning with Khalsa Mero Roop Hai Khaas

Khalsa Mahima in Dasam Granth

In the Dasam Granth, Khalsa Mahima is a short poetic composition appended at the end of the 33 Savaiye. It is written in Braj Bhasha, a literary form of medieval Hindi prevalent in the Mathura–Agra region.

The poem was revealed after the Battle of Bhangani during a congregation at Kapal Mochan. During this gathering, Guru Gobind Singh distributed Siropaos (robes of honour) to the Khalsa warriors who had fought in the battle. A Brahmin, known as Misar Ju, who had not participated in the battle, felt insulted because he was not honoured before the Khalsa.

When Misar Ju expressed his displeasure, Guru Gobind Singh responded that it was not out of disrespect but oversight. The Guru explained that the Khalsa embodies both the qualities of the Kshatriya (warrior) and the Brahmin (learned spiritual seeker). Through their courage, the Khalsa had secured victory in battle, and through their devotion and knowledge, they maintained the moral and spiritual order. Therefore, honouring them was most appropriate.

Guru Gobind Singh further declared that he himself was able to offer charity and spiritual guidance because of the Khalsa, and that serving or donating to the Khalsa would yield the greatest merit, as the Khalsa used all resources for righteous causes. In this way, the Guru elevated the Khalsa above all priestly or caste hierarchies, proclaiming them as the embodiment of divine virtues.

As a result, Misar Ju realized that the Brahmins had forsaken their original spiritual duties, which had now been inherited and perfected by the Khalsa, who combined the ideals of both knowledge and courage.

Symbolism

In Gurmat (the Sikh spiritual doctrine), the traditional varna or caste system is not endorsed. Instead, individuals are recognized by their actions and virtues rather than birth.

In ancient frameworks, the Brahmin was devoted to Brahm Vichar (reflection on the Divine, self-realization, or Naam contemplation), while the Kshatriya upheld righteousness through courage and defense. The Khalsa, as envisioned by Guru Gobind Singh, embodies both ideals—uniting spiritual wisdom and martial strength, living as both saint and soldier (Sant-Sipahi).

Khalsa Mahima symbolizes Guru Gobind Singh’s redefinition of spiritual authority and social order. The Khalsa was presented as both saint and soldier—combining divine wisdom with the strength to protect righteousness. This composition thus marks a key theological moment in Sikh thought, affirming the equality and sanctity of the Khalsa Panth.