Miri and piri, from the Persian mir, a temporal ruler, and pir, a spiritual guide, name the Sikh doctrine that religious and temporal authority belong together. Its founding act is attributed to Guru Hargobind, who on assuming the guruship in 1606, following the execution of his father Guru Arjan by the Mughal state, is said to have taken up two swords, one for each authority, and who built the Akal Takht, the Throne of the Timeless, facing the Harmandir Sahib at Amritsar. The two structures stand opposite one another in a single complex, and the arrangement is itself the doctrine stated in architecture.
The doctrine underwrites a great deal of Sikh self-understanding: the ideal of the sant-sipahi, the saint-soldier; the militarisation of the community over the seventeenth century; the founding of the Khalsa by Guru Gobind Singh in 1699; and the continuing role of the Akal Takht as the seat from which directives binding on the Panth are issued.
Its interpretation is contested, and the disagreements have real consequences.
One position holds that the Panth is a political body as well as a religious one, and that the two swords establish a permanent and integral competence in temporal affairs. This is the mainstream Khalsa reading and the working assumption of the institutions built on it.
A second holds that miri is defensive and strictly subordinate to piri, that the temporal sword exists to protect the conditions of spiritual life and to resist tyranny, and is legitimate only in that role. Those who read it this way point to the doctrine of dharam yudh, war in defence of righteousness, and to Guru Gobind Singh's statement in the Zafarnama that when all other means have failed it is lawful to take up the sword, a formulation that sets conditions rather than granting a general licence.
A third holds that Sikh sovereignty is a claim not yet met, that miri implies a political standing the community has never been granted. Versions of this argument were advanced in the movements for Sikh political autonomy through the twentieth century and after, and it has been intensely contested both within the community and by the Indian state. The events of 1984, the military operation at the Golden Temple complex in June, and the organised violence against Sikhs across northern India following the assassination of Indira Gandhi in October, the latter examined by successive Indian commissions of inquiry, remain central to how this argument has been conducted since.