Background
Gurudwarai are traditionally understood as spaces where the Guru resides. However, there seems to be a growing misunderstanding or neglect of the Guru’s dual forms: Guru Granth and Guru Panth. It’s crucial to recognize that the latter refers specifically to the Panth of Guru Khalsa, not necessarily to all Sikhs. This distinction matters because while “Sikh” can be broadly defined — perhaps more as a culture — the Khalsa represents a more structured organisation with distinct boundaries and a unique identity. It was the Khalsa that was given the authority amongst Sikhs, which was cemented by the destruction of the corrupt Masands and the Khalsa taking over in their place.
This raises a pressing question: why are Gurudwarai today not run by the Khalsa, for the Khalsa, and in homage to the Guru Khalsa? The Sikh Sangat should be fully supporting their Guru in both forms, instead of disregarding one and reducing the other to a mere prop for generating income. Every Sikh space claiming allegiance to the Guru should actively promote and support the Guru. But support the Guru to do what? In my view, every member of the Khalsa should contribute, in some way, shape or form to the broader mission of establishing Khalsa Raaj: an environment in which those seeking to pursue Mukti can do so free from tyranny. The non-Khalsa Sikhs, as disciples of the Guru (hence the meaning of “Sikh” as a disciple), should therefore be the Guru Khalsa’s support system. Just as they were during the human Guru’s times with Dasvandh.
Issue
The crux of the issue today lies in how modern-day Gurudwarai are managed. Their leadership often does not prioritise, or even recognise, the principles outlined above. Many management committees are not committed GurSikhs and are, unfortunately, involved in corruption. These institutions have adopted flawed, firangi (foreign) governance models, which can often be ineffective and contrary to what we need, or just not implemented in a way that is appropriate. For example, power within committees is often determined by popular vote, but the voter base is not exclusively Khalsai. This opens the door for anyone to take control, often those who can rally the most support from their social circles, even if they lack discipline or understanding.
Given this flawed structure, reclaiming control of these Gurudwarai and bringing them back under the Guru Khalsa’s authority is exceedingly difficult. The current environment is a swamp: engaging with it often risks compromising one’s own values or becoming “dirty” in the process. This creates a challenging dilemma for those who want to restore the sanctity and purpose of these spaces. So instead of getting caught up in nonsense “Gurudwara politics”, perhaps there is something else we as committed GurSikhs and practicing Khalsai can do?
Alternative
Historically, before the advent of the printing press, Saroops of Guru Granth Sahib were scarce. In fact, one could argue that unless a Saroop is Larivaar, handwritten, and based on one of the Puratan Birs, it should not even hold the status of a Sargun Saroop of the Guru Shabad. Such texts might be better classified as Gutkai or Pothi Sahiban rather than full-fledged Saroops.
Instead, what was more common was “Dharamsaals” and something we call “Shastargarhs” Today, with the absence of both authentic Sargun Saroops of the Guru Shabad and the Guru Khalsa’s proper presence in many Gurudwarai, these spaces have lost their true essence. Instead of continuing to rely on compromised institutions, we should scale back, get the fundamentals right, and expand from a solid foundation instead.
Trying to take over existing Gurudwarai can be one way, but there could be a different way that avoids having to navigate the flawed systems already in place. Instead, we could focus on creating alternative Sikh spaces, that are more flexible, starts smaller in scale, and grows in accordance to actual demand and on solid principles.
Chowni
A Chowni is like an encampment, and they still exist in places, especially in Punjab run by Nihang Singhs. These spaces need not operate under the strict standards required for a Gurudwara since they do not need to host a Guru Granth Sahib Saroop, thereby allowing for a more relaxed code of conduct and flexibility. Additionally, we don’t need permanent structures to begin with either. All you need is a bit of land and some Sangat to use it for their desired purposes. For instance, we could acquire a piece of land and set up temporary camps with tarps for shelter, fires for cooking langar, and open spaces for activities.
Unlike a modern day Gurudwara, which has a permanent structure and maintains a Darbar and Langar every day, a Chowni can organize impromptu “pop-up” Darbars on a select day each month. The Palki could also be temporary. Instead of enthroning a physical Guru Granth Sahib Saroop, we could use Shastar as was more common in the past. If the Sangat decide to recite Gurbani, then the Shabad Guru will be made manifest and become present as well. If there are members of the Khalsa present, then the Guru is present through them too.
Setting up these camps and hosting Shastar Prakash could be a communal activity that actively engages the Sangat. This approach provides an interactive and meaningful alternative to the often passive and mechanical “headbutt buffet” that many treat Gurudwarai as today. Due to the irregular nature of these Darbars, we can prioritize quality over quantity at the outset — perhaps hosting them once a month. Over time, as we refine this model, we could aim for “quantity of quality” by expanding these events.
Such gatherings could include diverse activities like Raag Darbars, art shows, in-depth Katha, and even Jhatka for preparing Mahaprashaad Langar if desired. By embracing experimentation and innovation, we can identify what works best and build a sustainable framework that upholds the values of Guru Granth and Guru Panth. As Sangat attending grow, then further investments can be made to expand the Chowni, or convert it into a permanent structure via a Shastargarh or Dharamsaal. After a certain point, then even these can be converted into a palatial structure fit to host a Sargun Saroop of the Guru Granth Sahib as per the standards mentioned earlier, and the standards mentioned in this piece: Standard of a Gurudwara.
This all aims to ensure that the status of a Gurudwara remains as a pinnacle Sikh space — not all Sikh spaces need to be Gurudwarai. This also prevents random individuals from printing a Saroop from China, buying an old factory building and then emotionally blackmailing local Sangat to keep the place running to “save the Gurudwara”. If you can’t maintain the high standards required for a Gurudwara then don’t set one up. Instead, start small, with something like a Chowni and build your way up.
Additionally, since Chowni’s are smaller projects, if it fails then it is not as damaging. There may also be a lot of different views on how the Chowni should be run, so the ability to establish proper conflict resolution processes will be key. However, some differences may just be too irreconcilable in which case, splitting off and starting another competing Chowni is not undesirable. This way, multiple groups can try things their way, and we can all then see which groups methods were “correct” by virtue of their results. And there does not need to be just one “winner”. Having a diversity of options makes the Panth more resilient, expansive and allows us to learn from many experiments, which in turn will help us as we scale up to larger scale projects.
Finally, not all Chownis need to expand and become Dharamsaals or develop permanent structures. It is completely up to the Sangat how they wish to grow, if it at all, and define their own success metrics.
Multipurpose Land Use
Lastly, if Darbars are only be hosted once a month, and will be set up and packed up on the day, then the rest of the month can utilise the space in a variety of useful ways to generate revenue. This could be organic gardens, horse riding stables, campsites (glamping too maybe), or even renting out to others to use as venues. However, the owners of the Chowni site should establish some standards to what activities they accept.
Ideas for this are welcomed and will be stored within the “Chowni Components” section.