This report delves into the historical evolution of Sikh places of worship, tracing their journey from the early concept of Dharamsalas to the establishment of Gurdwaras as central institutions within Sikhi. The analysis encompasses the etymology, historical context, and spiritual significance associated with these sacred sites.
The institution of Dharamsalas occupies a central place in the history of Sikhism, serving as the precursor to the modern Gurudwaras. Understanding their origin, development, and functions provides a comprehensive insight into the socio-religious life of the early Sikh community and the enduring legacy of these institutions in the contemporary world.
The Genesis of Dharamsaals
The concept of Dharamsala in Sikhi dates back to the early 16th century with the establishment of the first such center by Sri Guru Nanak Dev Ji, the founder of Sikhi, at Kartarpur in 1521. The term “Dharamsala” is derived from the Sanskrit words dharma (righteousness) and shala (place), collectively meaning “abode of righteousness.” These early Sikh centers were established as places where followers could congregate to practice and discuss the principles of Sikhism, engage in communal worship, and partake in selfless service (seva).
The origins of Dharamsalas are deeply intertwined with the travels and teachings of Guru Nanak. As he journeyed across the Indian subcontinent and beyond, spreading his message of oneness, equality, anti-blind ritualism and devotion, many were drawn to his teachings. Guru Nanak not only inspired these early followers but also organized them into Sangats (congregations). Where a Sangat was established, a Dharamsala was soon to follow. These centers became the nucleus of the nascent Sikh community, where collective worship and communal activities were held.
“Go, Nanak [answered God]. Your Panth will flourish. The salutation of your followers shall be: ‘In the name of the true Guru I fall at your feet’. The salutation of the Vaisnava Panth is: ‘In the name of Rama and Krisna’. The salutation of the Sanyasi Panth is: ‘In the name of Narayan I bow before you’. The Yogi’s salutation is: ‘Hail to the primal One’. The Muslims’ cry is: ‘In the name of the One God peace be with you’. You are Nanak and your Panth will flourish. Your followers shall be called Nanak-panthis and their salutation will be: ‘In the name of the true Guru I fall at your feet’. I shall bless your Panth. Inculcate devotion towards Me and strengthen men’s obedience to their dharma. As the Vaisnavas have their temple, the yogis their asan, and the Muslims their mosque, so your followers shall have their dharamsala. Three things you must inculcate in your Panth: repeating the divine Name, giving charity, and regular bathing. Keep yourself unspotted while yet remaining a householder.”
— B.40 Janamsakhi translated by W.H. McLeod, The Evolution of the Sikh Community (1975), page 30
Expansion and Proliferation
The growth of Dharamsalas was closely linked to the increasing influence of the Sikh Gurus and their missionary activities. Over time, Dharamsalas were established in various parts of India, particularly in regions that had been visited or sanctified by the Sikh Gurus. Key locations such as Khadur, Goindwal, Ramdaspur (now Amritsar), Tarn Taran, and Kartarpur (Doaba) became prominent centers of Sikh activity, primarily because they were directly founded by the Gurus themselves.
The institution of Dharamsalas was also augmented with the introduction of the manji and later the masand system. These systems involved the appointment of trusted Sikhs to oversee the propagation of Sikh teachings in various regions, as well as the establishment and maintenance of Dharamsalas. The masands, in particular, played a critical role in expanding the network of Dharamsalas, both in Punjab and in other parts of India (before they were corrupted of course). They not only managed these centers but also ensured that the message of Sikhi was spread far and wide.
Sri Guru Hargobind Sahib, the sixth Sargun Saroop of the Guru, further expanded the network of Dharamsalas, even in the face of opposition from the Mughal authorities.
“With the return of the Udasis into the fold of the mainstream, Guru Hargobind and the Sikh Gurus following him, deputed them to preach the Sikh mission in distant lands. It seems, the Udasi preachers proved particularly useful to rejuvenate the dharamsalas established by Guru Nanak outside Punjab which may have become disfunctional due to lack of contact with the central Sikh religious authority. Unfortunately, scholars are not aware of the fact that in spite of the hostile attitude of the Mughals, Guru Hargobind had a remarkable success to expand the network of dharamsalas not only in the Punjab region but in other parts of India as well. Guru Tegh Bahadur’s missionary tours in the Malwa region of Punjab and North-eastern India proved very fruitful to add a few more centres to the already existing centres in these regions. Besides, the Punjabi khatris who embraced Sikhism and had settled at the major trade centres of the country, especially those situated on the trade routes, also contributed in a very significant manner to establish dharamsalas at their respective places.”
— Balwant Singh Dhillon, Dharamsala: An Early Sikh Religious Centre
Hukamnama (edict) issued by Guru Har Krishan to the Sangat (Sikh congregation) of Pakpattan. ca.1661–1664
“This image shows a Hukamnama (edict) sent by Sri Guru Harkrishan Sahib Ji to the Sangat of Paakpattan, an area famous for its shrine to Sheikh Farid Sahib Ji. This Hukamnama is addressed to Gursikhs such as Bhai Ani Rai Ji, Bhai Jas Ji, Bhai Ranga Ji, Bhai Hajuri Ji and Bhai Nihchal Ji. Guru Ji instructs the Sangat to always attend the Dharamsaal (place where Saadhsangat gathers) and do ‘Aarti Sohila’ daily (which can refer to reciting Kirtan Sohila daily and also generally singing the praises of Vaheguru). According to Dr Ganda Singh, this Hukamnama was housed in the Sikh Reference Library, Sri Amritsar Sahib.”
Source: Hukamnameh, Guru Sahibaan, Mata Sahibaan, Banda Singh ateh Khalsa Ji de, Dr Ganda Singh, Panjabi University Patiala — via Nihang Santhia
The Role and Function of Dharamsalas
Dharamsalas were not just religious centers; they were multifaceted institutions that catered to the spiritual, social, educational, and even political needs of the Sikh community. They played a vital role in shaping the identity and community life of early Sikhs.
-
Spiritual and Religious Functions: At the heart of every Dharamsala was the practice of collective worship. The daily routine typically included morning prayers, such as the recitation of Japji Sahib, and evening prayers, including Sodar, Aarti, and Sohila. The focal point of worship in the Dharamsala was the bani (sacred hymns) of the Sikh Gurus. With the compilation of the Adi Granth in 1604, the scripture was installed in the Dharamsalas, and its recitation became central to Sikh worship. Kirtan, the singing of devotional hymns, was also an integral part of the spiritual activities in these centers.
-
Educational Centers: Dharamsalas also served as important centers of learning. They provided education in Gurmukhi (the script in which the Sikh scriptures are written), Sikh music, and the interpretation of Sikh teachings. The Dharamsala was the primary institution where Sikhs could immerse themselves in the study of their faith, and where novices could be guided in the principles of Sikhism. The Dharamsala also played a role in the transmission of Sikh culture and values to future generations, ensuring the continuity and preservation of the Sikh way of life.
-
Social and Communal Activities: One of the most distinctive features of the Dharamsala was the institution of Langar—the community kitchen. The Langar was open to all, regardless of caste, creed, or social status, embodying the Sikh principles of equality, humility, and service. Every visitor to the Dharamsala was welcome to partake in the Langar, and the practice of serving food to all became a powerful symbol of Sikh inclusiveness. Additionally, Dharamsalas often functioned as hospices and rest houses, offering shelter and care to travelers and the sick.
-
Political and Administrative Role: Dharamsalas were also the hubs of Sikh political and administrative life. They were the venues where the Sikh community gathered to discuss and deliberate on important issues affecting the Panth (community). Decisions made in these assemblies, often held in the courtyard of the Dharamsala, were binding on the community, reflecting the democratic ethos of Sikhism. The Dharamsala also served as the site for the Sikh Panchayat courts, where disputes were resolved, and justice was administered.
Transition to Gurudwaras
The seamless transition from Dharamsalas to Gurudwaras reflects the continuity of Sikh religious and communal life. While the term “Gurudwara” eventually replaced Dharamsala, the fundamental principles and functions remained largely unchanged. The term Gurudwara, meaning “the gateway to the Guru,” became more prevalent after the compilation of the Adi Granth, which was venerated as the next Sargun Saroop of the Guru (alongside the Guru Khalsa Panth) following the passing of Sri Guru Gobind Singh, the tenth Sargun Saroop Guru.
The establishment of Gurudwaras marked the formalization of Sikh places of worship, with more standardized practices and greater emphasis on the centrality of the Adi Granth. However, the core values of the Dharamsala—spiritual devotion, communal service, and the fostering of Sikh identity—remained integral to the Gurudwara.
Administration and Financial Management
The administration of Dharamsalas was largely decentralized, reflecting the community-oriented nature of Sikh institutions. Central Dharamsalas, those directly associated with the Sikh Gurus, were overseen by the Gurus themselves, with the support of appointed officials such as Sangatia (local leaders), Manjidars (regional leaders), and Masands (provincial representatives). These officials were responsible for the spiritual and administrative functions of the Dharamsala, including the organization of religious services, management of the Langar, and collection of offerings.
Financially, Dharamsalas were sustained by the contributions of the Sikh community. The principle of Daswandh (tithing), where Sikhs were encouraged to donate a tenth of their earnings, was crucial to the upkeep of these institutions. Additional funds were raised through voluntary donations, known as kar-bhent, and offerings made during special occasions such as weddings, festivals, and in thanksgiving for the fulfillment of personal wishes.
The Dharamsala was a self-sustaining institution, with each center being financially independent. This model of community-based funding ensured that the Dharamsala remained a vibrant and dynamic center of Sikh life, free from reliance on external patronage.
Interestingly, some of the dharamsalas also had arrangements to look after the sick and infirm. Some of the sangtias carried on their medical services for the people from the precincts of the dharamsalas. Readers will not be surprised to note that to meet the requirement of cots, some of the dharamsalas also contained small carpentry workshops.
— Balwant Singh Dhillon, Dharamsala: An Early Sikh Religious Centre
Challenges and Opposition
Throughout their history, Dharamsalas faced numerous challenges from external forces and internal divisions within the Sikh community. The Mughal authorities, wary of the growing influence of the Sikh community, often sought to suppress the activities of Dharamsalas. Mughal officials, such as Noorudin, opposed the construction of Dharamsalas and even seized materials intended for their construction, as seen in the case of the Tarn Taran Dharamsala.
Internally, one of the most significant challenges to the integrity of Dharamsalas came from within the very system designed to support and expand them: the Masand system. Introduced during the time of Guru Arjan Dev, the fifth Sikh Guru, the Masand system involved the appointment of Masands—trusted Sikh leaders who were responsible for collecting offerings (such as Dasvandh) from the Sikh community and managing the local Dharamsalas. Masands played a crucial role in the expansion and maintenance of Dharamsalas across India, and they were instrumental in the financial support of the Sikh community.
However, over time, the Masand system became corrupt. Many Masands began to misuse their authority, embezzling funds meant for Dharamsalas and the community. Instead of using the collected offerings for the intended purposes of running the Langar, maintaining Dharamsalas, and supporting the Guru’s mission, these corrupt Masands diverted the resources for their personal gain. The increasing greed and malpractices among the Masands not only undermined the integrity of the Dharamsalas but also threatened the unity and spiritual health of the Sikh community.
Guru Gobind Singh, the tenth Sikh Guru, recognized the corrosive impact of this corruption on the Sikh Panth (community). He saw that the Masands’ behavior was not only betraying the trust of the Sikh followers but also tarnishing the spiritual and communal values that Dharamsalas were meant to uphold. On top this, the Masands actually went on to conspire against the Guru and burned a Saroop of the Adi Granth. To address this, Guru Gobind Singh took decisive action.
With the introduction of the Guru Khalsa, Guru Gobind Singh formally dismantled the Masand system. He replaced it with a new, more effective structure: the Khalsa. Guru Gobind Singh introduced the Khalsa as both a spiritual and temporal authority within the Sikh community, ensuring that the governance of the Sikh Panth was in the hands of those who were dedicated to the principles of Sikhi and free from corruption.
Legacy and Contemporary Relevance
The Dharamsala has left an indelible mark on Sikh history and continues to influence the functioning of modern Gurudwaras. The values and practices established in the Dharamsalas—such as communal worship, service through Langar, and the importance of education—remain central to Sikhi today.
In an increasingly globalized world, where Sikh communities are spread across the globe, the role of the Gurudwara has expanded, much like the Dharamsalas of the past. They serve not only as places of worship but also as community centers that address the social, educational, and cultural needs of the diaspora. The historical experience of Dharamsalas offers valuable lessons for revitalizing the role of Gurudwaras, ensuring they continue to serve as vibrant centers of Sikh life in the modern era.
Additional Resources
Much of the research in this article has been sourced from:
Dharamsala: An Early Sikh Religious Centre — Balwant Singh Dhillon, Institute of Sikh Studies
Highly recommend to read this for more information about the Dharamsala.