The Takhts or Thrones of Polity
By Gurinder Singh Mann
The Sikh faith is represented by the merger of both the saintly or spiritual side of life (piri) and the soldierly/temporal side (miri). The balance of the spiritual and temporal is an aim that many religions strive to achieve. The Harimandir Sahib (the temple of God) popularly known as the Golden Temple (temple of gold) and the most important shrine of the Sikhs is seen as the embodiment of piri, and the Akal Takht (throne of God) as that of miri. The Akal Takht was created by the Sixth Guru, Hargobind (1595-1644) to serve as a place of justice and consideration of temporal issues. It would complement the spiritual sanctity of the Harimandir Sahib. At his investiture, Guru Hargobind was anointed by donning two swords, hence he was known as the master of miri-piri. In its early phase donations were given at the Akal Takht to help support the war effort and aid the Sikhs in their militarisation.
A canopy, nishan [flag] and bards were brought to Baba Buddha. The Guru had a Kalgi [plume] on his Dastar[turban]. He looked like a King of kings and Saint of saints. The Guru was adorned in Shastras and sat on the throne in great peace [i].
The Guru’s attire symbolised what was to come, and Shastars (Sikh weapons) were to play an important part in this development [ii]. We also learn more about the martial aspects of the Throne:
The Takht was called Akal Takht. The Timeless Being commanded [Guru Hargobind to] be seated on this throne and destroy the enemy. The Guru said that after me know the Shastras to be my form and keep them in this place in my honour. The Guru sat in vir asan [heroic posture]. The poets sang the praises of the Guru [iii].
The Akal Takht, Amritsar. Photo: Gurinder Singh Mann
The Takht at Amritsar would become a repository for Shastars and later relics. It was during the eighteenth century that the Sikhs faced persecution from both the Mughals and Afghans and the Harimandir Sahib and the Akal Takht were always under attack and the precious relics subject to destruction and theft. In 1748 the Sikhs were separated into two divisions, known as the Buddha Dal and the Taruna Dal. These warriors, or Nihang Singhs, were protectors of the faith. The Buddha Dal would be a roaming ‘Takht’ keeping the standards (flags), the relics, and copies of the Sikhs scriptures in their Chauni or camps. The Buddha Dal carried out the traditional ceremonies of a Takht, but on the move; its central focus was the worship of weapons and the recitation of the Granths. A central treasury, or Toshkhana, was formed where money and relics would be accumulated. However due to impending attacks the relics would also be moved from place to place. This all came under the leadership of Jassa Singh Ahluwalia (1718 – 1783) and the armies of the Sikhs were known as Misls.
In due course there were five thrones of polity across India:
The Akal Takht, Amritsar, created by Guru Hargobind.
Takht Harimandir Sahib in Patna, Bihar, the birthplace of Guru Gobind Singh.
Takht Keshgarh Sahib, Anandpur, Punjab; where Guru Gobind Singh created the Khalsa.
Takht Hazur Sahib, Nanden, Hyderabad, where Guru Gobind Singh ascended to heaven.
The Buddha Dal, the ‘Roaming Takht’ of Sikh armies. Even today they are known as the Panjva Takht – the fifth throne.
The Buddha Dal’s role would be marginalised in the nineteenth century with the ascendancy of the Sikh Empire and Maharajah Ranjit Singh, and then later by the political organisation the S.G.P.C. [iv]. As the Buddha Dal became small in numbers in the nineteenth century a physical Takht known as Damdama Sahib became the fifth Takht [v].
Ritual and practice
Shastar Darshan, Akal Takht, Amritsar. Photo: Gurinder Singh Mann
At the Takhts, or thrones of polity, we see the darshan (obeisance) of Shastars taking place for the sangat (congregation). Hence the ceremony is referred to as Shastar Darshan. This ritual is undertaken daily at the five Takhts, normally in the evening. This is in the hours known as Rehras, after the scriptural readings from the Guru Granth Sahib have been completed. The sacred weapons at the Takhts are kept in special areas and are brought out for the congregation to see. Each weapon is described and its importance narrated. The weapon is held up and shown from right to left so that it can be clearly seen by the congregation which is seated.
At the Akal Takht, the most central and prominent throne, the weapons are kept on a bed-like enclosure. This mirrors the Sikh ritual of the Guru Granth Sahib housed on a bed, and in the ambrosial hours of the morning, the scripture is carried to the sanctum where the Granth Sahib would be read. The weaponry in a similar fashion is then placed back at its original resting place after a Shastar Darshan ceremony. At the Takht, the relics are kept underneath the main inner sanctum, an area many worshippers are unaware of.
Sikh weapons in their resting place. Photo: Gurinder Singh Mann
The weapons which are housed at the Takht pertain mainly to the Gurus and other shaheeds (martyrs) of the faith. In particular, at the Akal Takht the following weapons can be seen:
Swords of Guru Hargobind
Swords of Guru Gobind Singh
Sword of Baba Buddha, a pious Sikh who served 6 Gurus and from whom the Buddha Dal name derives.
Sword of Bhai Jetha, a soldier who served in Guru Hargobind’s army.
Sword of Bidi Chand, a soldier who served in Guru Hargobind’s army.
Khanda (double-edged sword) of Baba Deep Singh, a martyr of the Shaheedi Misl or brigade of martyrs.
Sword of Karam Singh of the Shaheedi Misl.
Sword of Bhai Uday Singh, a Sikh soldier who served under Guru Gobind Singh.
Khanda of Naudh Singh, who served under Baba Deep Singh.
Khanda of Baba Gurbakhsh Singh, a martyr of the Shaheedi Misl.
Swords of Akali Phula Singh, custodian of the Akal Takht and head of the Buddha Dal in the early 1800s.
Sword of Bhai Bachitar Singh, a soldier who served under Guru Gobind Singh.
Collections
If anything the number of relics has probably changed little over time, but any additional gifts of swords etc are kept at the Darshan Deori (doorway) or at the Sikh Central Museum, both within the Harimandir complex in Amritsar. The Darshan Deori is an interesting treasury where relics have been deposited within this archway which leads to the Harimandir. This was something which was developed from the time of Maharajah Ranjit Singh. At the time of annexation of the Punjab in 1849, this treasury was left with the Sikhs, unlike the Toshkhana at Lahore. These articles are kept preserved in cases on cushions, and kept under lock and key. These relics are shown in a particular ceremony referred to as the Jalau. The ceremony occurs on auspicious occasions related to the Gurus or the installation anniversary of the Guru Granth Sahib. They are taken from the Darshan Deori and placed in front of the Guru Granth Sahib within the inner sanctum of the Harimandir Sahib. Devotees pay obeisance to the relics at the holiest shrine of the Sikhs.
Examples of the relics, mainly of gold and silver, are as follows:
The Jalau at the Harimandir Sahib with the bejewelled sehra of Kanwar Nau-Nihal Singh.
Chhatari – golden umbrella with bejewelled peacocks. It is made of pure gold studded with rubies, emeralds, diamonds and pearls. The fringe around the umbrella is studded with two hundred diamonds of the finest quality. It was presented to the Harimandir Sahib by Maharajah Sher Singh.
Gold Chakras – two large sized rings.
Nine Chhabas (tassles) – decorated with pearls and emeralds.
Jarau sehra – bejewelled gold pearl headband adorned with 2,953 pearls. Presented by Maharajah Ranjit Singh on the wedding of his grandson Kanwar Nau-Nihal Singh.
Sword of Maharajah Ranjit Singh.
Chandan da Chaur – Fly-whisk made from sandalwood by the Muslim craftsman Fakir Haji Muhammed Miskin and presented to the Harimandir Sahib in 1925.
Many rumalas (sacred coverings for the Guru Granth Sahib).
Over the years other items have been gifted to this treasury.
Other Takhts
Takht Keshgarh Sahib Anandpur Sahib
The holy place where Guru Gobind Singh consecrated the Khalsa in 1699. The 16-metre square hall with a balcony in front contains within the sanctum, a 5.5-metre square room. This is where the scared relics are displayed on a low platform. Devotees can view them through the glass. There are numerous weapons kept here. They include:
The historic Khanda of Guru Gobind Singh associated with the first initiation ceremony ay Vaisakhi.
Karpa Barcha-lance type/spear of Guru Gobind Singh.
Nagani (spear with a pointed blade) of Guru Gobind Singh given to Bhai Bachittar Singh. This was used by him to drive off an elephant deployed by the enemy Mughal forces.
The Kartar (punch dagger) of Guru Gobind Singh.
A muzzle-loading musket that was presented to Guru Gobind Singh by one of his Sikhs from Lahore.
Interestingly a number of sacred weapons of the Guru Gobind Singh were taken on the annexation of the Punjab but were returned by the descendants of Governor General Dalhousie in 1966 [vi]. These are as follows:
Golden Chakar (quoit)
Shamsher-e-Tegha (scimitar)
A small and a large Barcha-A type of lance/spear
Dah-e-Ahini-an iron weapon
Dhaal (shield)
Shastar Darshan at Takht Keshgarh Sahib, Anandpur. Photo: Gurinder Singh Mann.
Another important relic is a Saif or sword of the first Imam of the Islamic faith (Shias), Hazrat Ali. This was presented to Guru Gobind Singh by Mughal Emperor Bahadur Shah I, (1643-1712). Other interesting relics of the Islamic faith came to the Sikhs during the eighteenth century [vii]. This shows the Takht plays an important part in the reverence and preservation of relics of other faiths as well as their own. Other weapons of Guru Gobind Singh were added into the Takht treasury in 2015 [viii].
Takhts Patna Sahib and Hazur Sahib
Two thrones are associated with the birth and death (ascension) of Guru Gobind Singh respectively. They house sacred relics of the Guru and other martyrs of the faith. Hazur Sahib interestingly has an inner sanctum which houses numerous weapons. The only person who can officially enter the sanctum is the Jathedar (custodian) of the Takht.
Sacred swords in the inner sanctum of Takht Hazur Sahib. Photo: Dr Kamalroop Singh
Takht Damdama Sahib
The majority of relics at this Takht differ in that they are more functional items. The upkeep of the centre was undertaken by Baba Deep Singh who was responsible for developing the centre of learning known as the Guru Ki Kashi and would have preserved the relics from his time. Many of his relics, including a Kara, a rosary of steel and his manuscripts, are at the Takht. Some relics shown as part of daily Shastar Darshan are as follows:
· Sword of Guru Gobind Singh.
· Gun of Guru Gobind Singh-gifted by Uday Singh of Lahore.
· A stamp of Guru Gobind Singh.
· Tegha (sword) of Baba Deep Singh.
· Mirror of Guru Gobind Singh gifted by the congregation of Delhi.
Worship and association
As mentioned, the Sikhs view their holy relics as sacred, and the Shastars have been since the times of the Guru. The Toshkhana of Lahore in the nineteenth century was a repository of Sikh relics which was created by Maharajah Ranjit. He undertook Shastar Puja or veneration of the holy relics. The Buddha Dal laid out their weapons before they initiated the building of Gurdwaras. Practitioners of Shastarvidyia or the Sikh martial arts undertake pentras – tactical formations reciting from the Sikh Scriptures after bowing to the sacred weapons.
In this way the display of Shastars in front of the Guru Granth Sahib in Gurdwaras around the world follows this theme. The Takhts however have a special place where sacred weapons are displayed, narrated on and allowed to be viewed by the congregation. This invokes the idea of having a vision of the Gurus and other martyrs of the faith. The narration and historical references provide a framework for understanding the weapons and aids the worshipper’s knowledge and reverence.
Notes
[i] Sohan Singh, Gurbilas Patshahi Chhevin, (ed. Joginder Singh and Amarjeet Singh). (Amritsar: SGPC, 1999), p.211.
[ii] In the times of Guru Gobind Singh three Takhts had weapons ceremonially placed next to the scriptures. The worship of these is recorded in the Court works like Prem Sumarag Granth the rahitnama of Bhai Daya Singh and Tankhanamah of Bhai Nand Lal. This worship is known as Shastar Puja and involves worshipping the sword by cleaning it daily, sharpening it, offering incense to it, and repeating specific compositions. This shows that martial traditions were taken very seriously at the time. Prof. Padam, Rahitname, (Amritsar: Singh Brothers, 2002), p.69 and 75.
[iii] Sohan Singh, Gurbilas, p.212. We also hear of an anecdote when Guru Gobind Singh was parting company with his wife Mata Sundari from Punjab to Hazur Sahib. The Guru gave his Shastars to her and stated when she wanted to see a glimpse of the Guru she would see him within the weapon itself.
[iv] The Shiromani Gurdwara Parbandhak Committee is an organization in India responsible for the management of gurdwaras.
[v] The Buddha Dal to this day claim to have the original standards and other relics of the Sikh Gurus and warriors. These are displayed on auspicious occasions like Holla Mohalla.
[vi] ‘Documenting Sikh Relics and Artefacts in the UK’ my lecture at the International Sikh Research Conference (ISRC), 28th June 2015, University of Warwick. The weapons had been in the Broun-Lyndsay family, the descendants of Governor General Dalhousie, who agreed to return them to the Indian Government. The weapons were received with great fanfare in Delhi in 1966 by the Indian Prime Minister Lal Bahadur Shastri. The sacred weapons were paraded as part of a Nagar Kirtan ceremonial procession from Delhi to the Punjab.
[vii] Charhat Singh of the Sukerchakia Misl in his conquest of Jammu in 1780 took relics that pertain to the Prophet Mohammed and his immediate successors. His grandson Maharajah Ranjit Singh would show them to visitors during the Sikh Empire period. See my The Rise of the Sikh Soldier: The Sikh Warrior through the ages, c1700-1900 (Helion and Company, 2022), p.50.
[viii] ‘Holy relics to be displayed at the Throne’; Visit https://www.sikhmuseum.org.uk/the-holy-relics-of-guru-gobind-singh-to-be-displayed-at-the-throne/.
Further resources
Gill, D.S.,‘Relics of Guru Gobind Singh ji’, Sikh Review, Issue 548, 47 (August 1999).
Murphy, Anne, ‘The Guru's Weapons’, Journal of the American Academy of Religion, Vol. 77, No. 2 (June 2009), pp. 303-332.
Singh, Parm Bakhshish, Verma, Devinder Kumar et al. (ed), Golden Temple, (Publication Bureau Punjabi University Patiala, 1999).
Mann, Gurinder Singh, ‘The Throne of Akal and the Holy relics of the Khalsa’ published on www.sikhnet.com, 4th April 2013.
Singh, Kamalroop and Mann, Gurinder Singh. The Granth of Guru Gobind Singh: Essays, Lectures and Translations, (Delhi. Oxford University Press, 2015).
Mann, Gurinder Singh, The British and the Sikhs: Discovery, Warfare and Friendship c1700-1900 (Helion and Company, 2020). Two chapters focus on Sikh relics and artefacts.
Gurinder Singh Mann is the Director of the Sikh Museum Initiative which documents Sikh relics and artefacts. He is curator of the world first 3D Sikh museum, known as the Anglo Sikh Virtual Museum. (www.anglosikhmuseum.com). He is also the author of four books on Sikh history. His work can be seen at www.sikhscholar.co.uk
