A Takht is literally a “throne.” The earliest Sikh space we have that has been given this moniker is the **Akaal Takht** in Amritsar, established by **Guru Hargobind Sahib** as a seat of power in direct contrast to the Mughal Takht in Delhi. The Akaal Takht, meaning "the throne of the timeless one," was envisioned as a place where the temporal (Miri) and spiritual (Piri) dimensions of Sikh life converged. Here, matters of governance, justice, and community welfare were deliberated upon, underscoring the Sikh principle of sovereignty independent of oppressive regimes. The Akaal Takht was constructed in 1606, at a time when the Sikh community was grappling with increasing persecution under the Mughal Empire. Guru Hargobind Sahib’s establishment of the Akaal Takht marked a pivotal moment in Sikh history, representing the assertion of Sikh autonomy and the integration of spiritual and temporal authority. This throne stood as a symbol of resistance, justice, and empowerment, challenging the imperial hegemony of the Mughal Takht in Delhi. The Akaal Takht also later became the site where the Khalsa would gather for collective decision-making, known as the **Sarbat Khalsa**. However, these were more strategy meetings amongst Misldars, before Mahraja Ranjit Singh put an end to them, rather than how they are performed in more recent times. Read more about the process and how they should be conducted here: [Sarbat Khalsa](https://bungaazaadi.com/02-Khalsa-Revival/Khalsanama/01-Khalsa-Status/03-Sarbat-Khalsa) ## The Five Takhts Over time, the Sikh tradition recognized four additional Takhts, each with its unique historical and geographical significance: 1. **Akaal Takht Sahib (Amritsar)**: The supreme Takht, established by Guru Hargobind Sahib. 2. **Takht Sri Keshgarh Sahib (Anandpur Sahib)**: Associated with the creation of the Khalsa by Guru Gobind Singh Ji in 1699. 3. **Takht Sri Patna Sahib (Patna)**: Birthplace of Guru Gobind Singh Ji. 4. **Takht Sri Hazur Sahib (Nanded)**: The site where Guru Gobind Singh Ji left his earthly form. 5. **Takht Sri Guru Khalsa:** A roaming Takht that is wherever the Khalsa is. Disputed: 1. **Takht Sri Damdama Sahib (Talwandi Sabo)**: Where Guru Gobind Singh Ji compiled the final version of the Guru Granth Sahib. This was made into a Takht in the 20th century, however, not all recognise it as one. These Takhts have historically served as centres for Sikh governance, spiritual inspiration, and the preservation of Sikh sovereignty. However, their role has been contested and, at times, misinterpreted in modern Sikh discourse. ## The Misconception of Takhts as Supreme Authorities While many Sikhs consider the Takhts to hold supreme authority over the Panth, this perspective is problematic. As articulated in the article "[Sikhs Have No Pope](https://bungaazaadi.com/02-Khalsa-Revival/Khalsanama/01-Khalsa-Status/02-Sikhs-Have-No-Pope)", authority has always been with the Guru, not in buildings: **Excerpt from “Sikhs Have No Pope”:** > The Akaal Takht is often portrayed as a be-all-end-all institution with unquestionable authority over all Sikhs. The position of “Jathedar” of the Akaal Takht is often elevated and equated to the “Pope” for Sikhs. This is a critical error many in the Panth are making and stems from the ignorance that the Guru is still here! > > First we must recognise that “spiritual authority” for Sikhs has always been with the Guru. The Akaal Takht is just a building. It is the presence of the Guru that gave it any legitimacy. If the Guru was not there, then the Akaal Takht itself had no authority. Authority was wherever the Guru was. Simple. > > There are two major examples of this. > > 1. Guru Tegh Bhadur was denied entry to the whole complex during his travels by the Masands  under the direction of Mina (Prithi Chand). > 2. Guru Gobind Singh never even once visited Amritsar, let alone the Akaal Takht! > > Yet, in both cases, no one would argue the leadership of Sikhs and the Khalsa was with whoever resided in the Akaal Takht. By this logic, Massa Rangar would have had authority. Leadership was always with the Guru! And it still is to this day… > > Second we must recognise that the Guru is still present in two forms: the Guru Granth Sahib (mind) and Guru Khalsa Panth (body). So many forget about the latter, and the previous post stressed the importance of this fact (recommend reading that before moving on — [The Khalsa Is The Guru](https://bungaazaadi.com/02-Khalsa-Revival/Khalsanama/01-Khalsa-Status/01-The-Khalsa-Is-The-Guru)). > > Again, the Akaal Takht has NO authority when the Guru is not present there. Similarly today, there is no indication that any serious presence of the Guru Khalsa is there either. > … > > So what status should the Akaal Takht have today? The Akaal Takht should only ever be a meeting place for the Guru Khalsa (who in my opinion should be organised as Misls - with a few Azadist tweaks) to coordinate activity, set bi-annual targets, and review successes and failures of the last 6 months - i.e. Sarbat Khalsa gathering places. > … > > The Jathedar should only be maintaining the building and facilities in service of the Guru Khalsa when it wishes to organise there - that is it. They are: > > **NOT Political Decision makers for the whole Panth.** > Each Khalsa makes his/her own decisions as they are sovereign individuals with a personal relationship with Akaal, and so follow Akaal’s Hukam as a first priority. Any political strategy others may suggest is just that — a suggestion, nothing more. They have no right to give orders, and it is up to each individual Khalsa to assess (using Gurbani as a “measuring stick”) and make up their own minds. This is true Khalsa Singh mentality, as opposed to the sheep mentality of so many today. > > **NOT the “spiritual leader” / pope of the Panth.** > If a Sikh or a Khalsa requires spiritual guidance they use the Shabad Guru (“Jo Prabh Ko Milbo Chahe Khoj Sabad Mein Leh”). Any (Brahm)Gyaani, Kathavachak, Sant Baba etc are only guidance — not gospel. They may only help inform the positions of each free-thinking Khalsa, not set a unquestionable standard. > > **NOT even a position to be that highly sought after.** > It is an administrative role, that should hold next no political power, nor even any spiritual authority. Sure the people hired to do that role may need to be at a certain level (could even get a team to do it, or perhaps an AI!), but in all honesty, it shouldn’t matter that much because the Guru Khalsa shouldn’t be dependent on it. The Khalsa itself is a roaming Takht that could/should establish itself anywhere. We just have to detach from our psychological reliance on the corrupted institutions of today and recognise the status of our Gurgaddi as the Guru Khalsa Panth. > > >**ਹਮ ਪਤਿਸ਼ਾਹੀ ਸਤਿਗੁਰ ਦਈ ਹੰਨੈ ਹੰਨੈ ਲਾਇ।** > >**ਜਹਿਂ ਜਹਿਂ ਬਹੈਂ ਜਮੀਨ ਮਲ ਤਹਿਂ ਤਹਿਂ ==ਤਖਤ== ਬਨਾਇਂ** > > > >Satguru had conferred sovereignty on the Khalsa Panth, As well as on each individual Singh of that fraternity. Wherever a Singh sets his foot and settles on earth, He establishes his own self-reliant/autonomous sovereignty (Takht). > > > > — Sri Prachin Panth Prakash, Epidode 90 > > Notice, the word used in the Gurmukhi is “**Takht**”. > > The Akaal Takht was originally the building where human manifestation of Akaal themselves stood in the form of Guru Hargobind Sahib. But now, the Akaal Takht is wherever the army of Akaal stands in the form of the Guru Khalsa Panth. This misunderstanding has led to a problematic elevation of Takht-appointed figures or committees as infallible authorities, undermining the mandate of Guru Gobind Singh to establish the Guru Khalsa Panth as a whole Gurgaddi, alongside the Guru Granth Sahib. Decisions affecting the Panth must emerge from the collective voice of the Sangat through deliberations such as the **Sarbat Khalsa**, guided by the principles enshrined in Gurbani and Itihaas. ## Reimagining Takhts as Political Spaces Today In the modern context, Takhts can be revitalized as political, diplomatic, and meeting spaces for the Khalsa. Rather than serving as relics of illegitimate historical authority, they can evolve into dynamic institutions that address the political, social, and economic needs of Sikhs worldwide. These modern Takhts could function as: 1. **Khalsa Embassies**: Representing the interests of the global Sikh community in international affairs, advocating for human rights, and fostering interfaith and cross-cultural dialogue. 2. **Conflict Resolution Platforms**: Arbitrating disputes and facilitating mediation and conflict resolution within the Sikh community in a professional manner, via debates and trials. 3. **Sarbat Khalsa Meeting Points:** Serving as spaces for modern-day Misls of the Guru Khalsa to come together, coordinate activity, deliberate and formulate strategies. These Takhts could also embrace technological advancements, enabling virtual participation from Sikhs around the world, thus creating a truly global platform for Panthic engagement. By reimagining Takhts in this way, we can honor their historical role while adapting them to meet the challenges of the present and future. A Takht is not merely a building or a seat of perceived authority — it is a space where the Khalsa can gather, deliberate, and act with sovereignty, justice, and collective wisdom. It is the presence of the Khalsa in these spaces that give it any legitimacy, and so each member of the Khalsa has a right to establish a Takht wherever they are in the world and conduct political matters from that standpoint. No self-autonomous member of the Khalsa who recognises their status should behave like a sheep to the Pujaris of the “Akaal Takht” today. The real Akaal Takht is now decentralised amongst Akaal Purakh Ki Fauj.