Sikh sects,denominations,traditions,movements,sub-traditions, also known assampardai (Gurmukhi: ਸੰਪਰਦਾ;saparadā) in thePunjabi language, are sub-traditions withinSikhism that believe in different approaches to practicing the religion.Sampradas believe in the One CreatorGod typically rejecting bothidol worship andcaste systems. Different interpretations have emerged over time, some of which have a living teacher as the leader.[1][2] The major historic traditions in Sikhism, says ProfessorHarjot Oberoi, have includedUdasi,Nirmala,Nanakpanthi,Khalsa,Sahajdhari,Namdhari Kuka,Nirankari and Sarvaria.[3][4]
During the persecution of Sikhs by Mughals, several splinter groups emerged such as theMinas andRamraiyas[5] during the period between the death ofGuru Har Krishan and the establishment ofGuru Tegh Bahadur as the ninth Sikh Guru. These sects have had considerable differences. Some of these sects were financially and administratively supported by theMughal Empire in the hopes of gaining a more favorable and compliant citizenry.[2][5]
In the 19th century,Namdharis andNirankaris sects were formed in Sikhism, seeking to reform and return to the Sikh faith to the "original ideology" of Sikhism.[6][7][8] They also accepted the concept of living gurus. The Nirankari sect, though unorthodox, was influential in shaping the views of Khalsa and the contemporary era Sikh beliefs and practices.[9][10] Another significant Sikh break off sect of the 19th century was theRadha Soami movement in Agra led byShiv Dayal Singh, who relocated it to Punjab.[11] Other contemporary era Sikhs sects include the3HO Sikhism, also referred to as Sikh Dharma Brotherhood formed in 1971 for establishing the Sikh faith in the western hemisphere. This was led by Yogi Bhajan.[11][12][13] See alsoDera (organization), non-Sikh Deras, for more examples of Sikh sects.
These distinguished ways or paths are termed ‘sampardaya’ or 'samprada'. This term has, in the past, been wrongly mis-interpreted or conveyed to the public as ‘sects’ or a ‘cults’, terms that incorrectly imply deviation, arising from dissent with practiced beliefs. The term samparda does not mean ‘sect’, but rather order, as in an order of monks. In this sense, a sampardaya represents one among several mutually complementary orders. Each one of the major traditional sampardas claims to have begun with the Gurus.
Panj Samparda (Gurmukhi: ਪੰਜ ਸੰਪਰਦਾਵਾਂ;pañj sampradāvā̃; meaning "five sects") is the collective name for the following five earlysampradayas in Sikhism.
These include:Nihang Samparda,Udasi Samparda,Nirmala Samparda,Sevapanthi Samparda, andGiani Samparda (Damdami Taksal)
Two Sikh sects in the guruship period whom were antipathic to the orthodox lineage of Sikh gurus were the Minas and Hindalis.[14] Both these groups of sectarian Sikhs produced literature promiting their interpretations and views, albeit with the Hindalis producing less literature compared to the Minas.[14] At some point, the Minas took control of the Darbar Sahib complex in Amritsar during the 17th century, with them being a major opponent of the mainstream Sikhs.[14]
A Nanakpanthi is a follower of the teachings ofGuru Nanak, the first guru ofSikhism. The community transcends the boundaries ofSikhism andHinduism, and was also a reference to the early Sikh community.[15] MostSindhi Hindu people are Nanakpanthi, and during the 1881 and 1891 censuses, the community could not decide whether to self-identify as Hindu or Sikh.[16] In 1911,Shahpur District (Punjab) reported 12,539 Hindus (20% of the total Hindu population) identifying themselves as Nanakpanthi, in addition to 9,016 Sikhs (22% of the total Sikh population).[17] The institutional focus of Nanakpanthi social life was around adharamsala, playing the same role before the 20th century as the Gurdwara has played thereafter under Khalsa dominated period.[18] The beliefs and practices of the Nanakpanthis overlapped with those of Sahajdhari and Udasi Sikhs in pre-20th century period, as evidenced by documents dated to that period.[19][20] In 1891 Census of British India, which was the first to categorize Sikhs into sects, 579,000 people identified themselves as "Hindu Nanakpanthi" and another 297,000 as "Sikh Nanakpanthi". The other major Sikh categories wereSikh Kesdhari andGobind Singhi Sikhs in this census.[21] Many Muslims also consider themselves as Nanakpanthis.
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Udasi, derived from the Sanskrit word "Udasin",[22]: 78 meaning "detached, journey", reflecting an approach to spiritual and temporal life,[23] is an early sect based on the teachings ofGuru Nanak's elder sonSri Chand (1494–1643), who, contrary to his father's emphasis on participation in society, propagated ascetic renunciation and celibacy.[23] Another Sikh tradition links the Udasis to Baba Gurditta, the eldest son ofGuru Hargobind, and there is dispute on whether the Udasis originated with Sri Chand or Gurditta.[24] Udasis were some of the first proselytizers of Sikhism.
They maintain their own parallel line of gurus from Guru Nanak, starting from Sri Chand followed by Gurditta.[23] They first came to prominence in the 17th-century,[22] and gradually began to manage Sikh shrines and establishments in the 18th century,[25] from where they espoused a model of Sikhism that diverged considerably from that of the Khalsa.[22] They would set up establishments across North India through toBenares, where they would come to be ideologically joined with monastic asceticism.[22] The combination of Hindudevas and the Sikh religious text indicated that the sect evolved over time under many historical influences and conditions,[23] interpreting the message ofGuru Granth Sahib in monisticVedantic terms.[26] They were initially largely based in urban centers where they set up their establishments, orakharas, only beginning to spread into rural areas during Sikh rule.[23]
According to 18th-century descriptions, they either cut or matted hair under a turban, rather than a knot under a turban like Khalsas, and instead of the Khalsa emphasis on thepanj kakkar garb and sporting arms, their dress code would include items such as a cap (seli topi), a cotton bag, a flower rosary, a vessel made of dried pumpkin, a chain around the waist, ash (vibhuti) to smear on their body, and a deerskin upon which to performHatha yoga, resulting in an extremely divergent appearance from Khalsa Sikhs in the eighteenth century.[22] The Udasis considered secular pursuits to be incompatible with personal salvation, which was to be achieved only through renouncing the world,[22] espousing asceticism and a monastic traveler lifestyle. Udasis are known for theirAkharas along with the Nirmala sect of Sikhism. It is important to note that many Udasis actually tookAmrit, and have become members of theKhalsa.
During the era between the martyrdom ofBanda Singh Bahadur in 1716 and the rise ofRanjit Singh and theSikh Empire, they were among the few sects able to build and manage Gurdwaras and train apprentices; they were scholars in both Sanskrit and Persian. They were respected and patronized through land grants during Sikh rule.[23] With a wide reach due to their syncretic nature between Sikhism and Hinduism, they were able to derive significant acceptance during the era of armed struggle in Punjab, bringing a large number of people into the Sikh fold during the 18th and the early 19th centuries.[27] They greet each other with "Om namoBrahmane,"[23] and attribute their origin to the mythic Sanandan Kumar, the son ofBrahma.[26] When theSingh Sabha movement, dominated by ReformistKhalsa Sikhs, codified the Sikh identity in the early 20th century, the increasingly corrupt[28][29][30] and hereditary[31] Udasimahants were expelled from the Sikh shrines.[32] After the standardization of Sikh identity after the Singh Sabha movement, the Udasis increasingly regarded themselves as Hindus rather than Sikhs.[25]
_from_a_painting_titled_%2527Kings_and_other_devotees_paying_homage_to_Guru_Nanak%2527_from_the_Wellcome_collection%2c_circa_19th_century.jpg)
Jagiasi, also known as Jagiasu or Jijnasu (from the Sanskrit wordjijñāsā meaning "desire to know"), was a sister-sect to the Udasis, with the differences being that whilst the Udasi trace their origin to Sri Chand, Guru Nanak's eldest son, the Jagiasu claim to have been founded byLakhmi Das, the younger son of Guru Nanak.[33][34][35][36] Another difference is while the Udasis follow a lifestyle of celibacy and asceticism, following in the footsteps of their founder, who was a recluse, the Jagiasu on the other hand promote and live the life of a householder, known asgrist marg.[33][34][35][36] The sect was prevalent during the period of Baba Gurupat (also known as Bawa Gurpat Saheb), who was a 12th generation descendant of Guru Nanak.[33][34][35][37][38] Baba Gurupat conducted missionary works in Sindh and founded many Jagiasutikanas (seats; a term for a place of worship in many Sikh sects) in the region, specifically inKhairpur,Hyderabad, Halani, andKandyaro.[33][34][35][37][38] Whilst they venerate the Guru Granth Sahib, they tend to forgo theAmrit Sanskar baptism ceremony to become initiated Khalsa but a few of them are Khalsas.[33][36] Furthermore, their beliefs and practices show tinges of religious syncretism with Hinduism.[33][34] They maintain a close relationship with and similarities to their sibling sect, the Udasis.[33][34][36]
The Sanwal Shahis were a Sikh sect founded by one of the disciples of Guru Nanak.[39] They were found mainly in southwestern Punjab.[39]
TheGangushahis are a sect that can be traced back to Gangu Shah, also known as Gangu Das, whom was amanji preacher assigned by Guru Amar Das to theShivalik Hills region, being given a seat in theSirmur region.[40][41][39] Over-time, his preaching attracted many followers, with the group growing into their own order.[41] The great-grandson of Gangu, Javahar Singh, consolidated a new sect of Sikhs based on the following of Gangu.[note 1][40][41] The Gangushahis constructed their own shrines at Daun (near Kharar in Ropar district), which had been built under Gangu Shah, and Khatkar Kalan (near Banga in Jalandhar district), which had been built under Javahar Singh.[41]
The Gangushahis were ex-communicated by the Khalsa when their incumbentgaddi, Kharak Singh, in circa 1708 (around the time of Guru Gobind Singh's death) said the rest of the Sikhs congregations were "widowed" since noSodhi was on the gaddi, implicitly implying that he is left to lead the Sikhs as aguru.[41][42] Furthermore, there are claims he performed miracles.[41] The Gangushahis under Kharak Singh were against thekhande di pahul ceremony, insteading advocating for the originalcharan amrit initiation ceremony.[41]
Gangushahis still exist today, albeit in small numbers, inhabiting the Shivalik Hills region, particularly in the areas of Jauharsar, Pinjaur, Dagshai, and Nahan.[41] They maintain their own deras and they do not strictly adhere to mainstream Sikh customs norrehat (codes of conduct).[41]
The Mina sect followed BabaPrithi Chand (1558–1618), the eldest son ofGuru Ram Das after the younger brotherGuru Arjan was officially made the next Guru.[43][44] Called Minas by the orthodox Sikhs, a derogatory term meaning "scoundrels",[44][45] An alternate non-derogatory term for them has been theMiharvan Sikhs, after the son of Prithi Chand. This sect was shunned by orthodox Sikhs, declared byGuru Gobind Singh as one of the fivePanj Mel that a Sikh must avoid.[44]
They emerged in a period of religious persecution and inner dispute within the Sikh tradition during the 17th-century on the appropriateness of violence and non-violence in the pursuit of religious freedoms and spiritual matters. According to Hardip Syan and Pritam Singh, Miharvans emphasized more of the non-militant approach of Guru Nanak and earlier Gurus in theological pursuits, while the Guru Hargobind followers pursued the "miri piri" approach and began militarizing the Sikh tradition to resist the Mughal persecution.[46][47] The Minas controlled Amritsar and Harmandir Sahib built under Guru Arjan for much of the 17th-century.[48] After the death of Prithi Chand, his son, Meharban, became the next Mina Guru. After Meharban, his son Harji became the successor. After Hariji, the sect would splinter into different groups.[49]
The Minas faded in the eighteenth century and are now largely extinct.[48][43][50]
_depicting_the_Gurgadi_(guruship_anointment)_ceremony_of_Guru_Ram_Das_with_an_audience_of_regional_Manji_heads%2c_from_Gurdwara_Chaubara_Sahib.jpg)
A lesser Sikh sect contemporary to the Minas was the obscure Hindalis (Gurmukhi: ਹਿੰਦਾਲੀਏ;hidālī'ē), orNiranjanis (Gurmukhi: ਨਿਰੰਜਨੀਏ;nirajanī'ē),[51] who followed Bidhi Chand of Jandiala (Gurmukhi: ਜੰਡਿਆਲਾ ਦੇ ਬਿਧੀ ਚੰਦ; distinct fromBidhi Chand Chhina), son of Hindal (Gurmukhi: ਹਿੰਦਾਲ or ਹੰਦਾਲ),[52] a resident of Amritsar who became a Sikh during Guru Amar Das' reign, who would follow his father's path, becoming a chief official at a Sikh temple in the town of Jandiala Guru in Amritsar. He would lose his congregation after marrying a Muslim woman however, and so would establish a newpanth in an effort to undermine Guru Hargobind, propagating his father Hindal to be superior to Guru Nanak, who was relegated to being simply a follower ofKabir.[53] They would not impact Sikh society the way as the Minas did, leaving little behind besides ajanamsakhi tradition and attempts to link their tradition toBhai Bala, a Sandhu Jatt, as they were aJatt-led sect.[53] Despite the majority of the Sikhpanth being Jatt, the Hindalis did not draw a large following. The Hindalis, compared to the Minas, produced a modest volume of literary contribution. The competing works of the Minas and Hindalis provide insight into early Sikh society and thought.[54]
The Satkartarias were a sect founded by Sangat Das in the early 1600s, whom was a Julha Khatri that lived during the guruship period of Guru Hargobind.[55][56] The name of the sect was derived from the phraseSat Kartar (literally "True Creator"), which was often uttered and repeated by Bhai Sangtia (aSodhi from Lahore), whom was initiated into the Sikh religion by Guru Arjan in 1593.[55] According to lore, Guru Arjan blessed Bhai Sangtia with the yogic powers ofridhia andsidhia.[56] Bhai Sangtia gained prestige in the Sikh community after this blessing.[56] There was a belief that anything that Bhai Sangtia uttered would come true.[56] Sangat Das was the successor of Bhai Sangtia and also used his characteristic phrase.[55] Bhai Sangtia chose Sangat Das as his disciple and had given him hisseli topi (traditional cap) to mark him as his successor.[56] Both Bhai Sangtia and Sangat Das were reclusive men, often meditating in isolation for long periods of time, with Sangat Das being more extreme in this regard.[56] Followers of the sect use the phrase for both greeting and meditation.[55] Guru Hargobind had permitted Sangat Das to establish his owndharamsaal atSri Hargobindpur, near the riverbank of theBeas.[55] Sangat Das was succeeded by his son, Hazaari Das.[56] Hazaari Das was in-turn succeeded by his own son, Harlal Das.[56] The Guru Granth Sahib is kept at the sect's centre at Sri Hargobindpur.[55] Furthermore, the site has in its possession a claimed relic: a suite of armour that Guru Hargobind had apparently given to Sangat Das.[55] The structure was constructed as a four-story building and became known asDharamsala Satkartarian, which still operates to this day as the sect's headquarters.[55] Another Satkataria centre would be established inPhagwara by Darbari Das, who was the younger brother of Sangat Das.[55] At Mandi, another centre for the sect was established.[55] There used to be a centre for the sect atBatala but this site was taken over by the SGPC in 1940, yet it is still known as Gurdwara Satkartarian.[55] The Satkatarias were eventually absorbed by the Udasis and do not survive as an independent group.[55][56] Writing in 1926, Pundit Ganesha Singh Nirmala in his workBharat Mat Darpan writes that the sadhus of the sect wore deep-red coloured or white clothing but they always wore red-coloured turbans.[56] He further notes that all of the rest of their practices were like the Udasis, except that they do not mat their hair nor do they spread ash on their body.[56]
Suthrashahis were a sect of Sikhism founded by Suthra Shah (1625-1682), a disciple ofGuru Hargobind. Suthra Shah was born into a NandaKhatri family in what is nowGurdaspur district. The order practicedmendicancy, carrying two wooden sticks which they struck together while soliciting alms. InFrans Balthazar Solvyns' 1796 workA Collection of Two Hundred and Fifty Coloured Etchings: Descriptive of the Manners, Customs and Dresses of the Hindoos, Solvyns included a depiction of a "Naunuk Punthy" in Calcutta with one shoe, half a mustache, and two sticks, who may have actually been a Suthrashahi.[57] The Suthrashahis are categorized as a sub-sect under the Udasi sect.[58]
Ram Raiyas were a sect of Sikhism who followedRam Rai, the eldest son ofGuru Har Rai. He was sent by his father as an emissary to the Mughal emperorAurangzeb inDelhi. Aurangzeb objected to a verse in the Sikh scripture (Asa ki Var) that stated, "the clay from a Musalman's grave is kneaded into potter's lump", considering it an insult to Islam. Ram Rai explained that the text was miscopied and modified it, substituting "Musalman" with "Beiman" (faithless, evil) which Aurangzeb approved.[59][60] The willingness to change a word led Guru Har Rai to bar his son from his presence. Aurangzeb responded by granting Ram Rai ajagir (land grant) in theGarhwal Kingdom (Uttarakhand). The city later came to be known asDehradun, afterDehra referring to Ram Rai's shrine.[60] Many Sikhs settled with Ram Rai, they followed Guru Nanak, but orthodox Sikhs have shunned them.[59][61] They were one of the Panj Mel, the five reprobate groups that orthodox Sikhs are expected to shun with contempt. The other four are theMinas, theMasands, the Dhirmalias, the Sir-gums (those Sikhs who accept Amrit baptism but subsequently cut their hair).[45][62] According to census figures, over 82,000 Sikhs and Hindus returned their census forms claiming to be Ramraiyas in the 1891 British Raj census.[50] The sect today is based out ofDehradun.[50]
The Dhirmalias were a heretical sect founded by Dhir Mal, the eldest son ofGurditta and grandson of Guru Hargobind.[63][64][65] Dhir Mal is considered a traitor by mainstream Sikhs due to his greed for theguruship, wealth, and power.[66][67] Guru Gobind Singh forbade his Sikhs from having any relation with Dhirmalias.[68][69] The sect was awarded the original manuscript of theAdi Granth, which was prepared by Guru Arjan and his scribeBhai Gurdas, in 1643.[70] This particular manuscript is known as theKartarpur Bir.[71] TheSodhis ofKartarpur claim to be their descendants and have in their possession the manuscript.[50] Also, a shrine dedicated to Dhir Mal is located in Kartarpur as well.[50]Vadhbag Singh Sodhi, an 18th-century descendant of the Sikh Gurus, was a prominent figure of the sect.[72] Dhir Mal's great-grandson, Bikram Singh, would later give up connections to the sect and be baptized into the Khalsa order and become a mainstream Sikh.[73]
Nirmalas are a Sikh tradition ofascetics.[74] According to their traditional beliefs, the Nirmala Sikh tradition was founded by Guru Gobind Singh in the late 17th century when he sent five Sikhs to Varanasi (Kansi) to learn Sanskrit and Hindu religious texts.[75][76] Another tradition states that they originated during the time of Guru Nanak.[77] These beliefs, according toW. H. McLeod, are of doubtful historicity because they are "scarcely mentioned" in Sikh literature before the 19th century.[51] JathedarGurbachan Singh of theGiani Samparda (Sampardai Bhindra(n) also disagreed with this claim).
The Nirmala Sikhs often wearochre-colored robes (or at least one item), observe celibacy,[51] and keepkesh (unshorn hair).[78] They observe the same birth and death rituals as the Hindu ascetics and have anakhara (martial organization) in Haridwar,[78] and a number ofderas in Punjab (India).[79] They have been one of the major procession participants inKumbh Melas.[80][77] They were itinerant missionaries who traveled and spread Sikhism among the masses beyond Punjab, and were particularly active inMalwa within Punjab throughPatiala andPhulkian state patronage during the 19th century,[51][77] thus making an important contribution to the growth of Sikhism.[81] They created many books and writings which explained some of the Sikh Scriptures, such as the famous Faridkot Teeka, which provides a completeexegesis of theGuru Granth Sahib, very similar to the Islamictafsir. They often served asmahants in Sikh temples (gurdwaras) during the 18th century.[78] Nirmalas interpretSikh literature inVedantic terms.[76][81] During theSingh Sabha Movement of the late 19th century and early 20th century, some of their doctrines met with disapproval by the Tat Khalsa faction of Sikhs, though they continued to be accepted as Sikhs,[51] and were cordially regarded by the Sanatan faction.[51]
Sant Samparda (Punjabi: ਸੰਤ ਸੰਪਰਦਾ [Gurmukhi]), also known as Bhai Daya Singh Samparda, is a traditionalKhalsai order, tracing back to the tenth Sikh Guru, Guru Gobind Singh.[82][83] ThisTaksal (school) was founded byBhai Daya Singh, theMukhi of the originalPanj Pyaare, under thehukam(command) ofGuru Gobind Singh in the early 1700s, aiming to pass down the divine knowledge ofNaam andGurbani to the community.[84][85] The word 'Sant' translates to 'saint', an enlightened being who has attained spiritual enlightenment and divine knowledge through union withGod. Many prominent saints have emerged from this Samparda, includingBaba Sahib Singh Bedi,Baba Maharaj Singh, Sant Karam Singh,Sant Isher Singh and Sant Ranjit Singh Virakkat.[86] Through the ceremony of Amrit Sanskaar, they have said to initiate countless individuals into the Khalsa Panth, spreading the teachings of the Sikh Gurus and spiritually guiding the community.[87][88]
During theMisl-era,Baba Sahib Singh Bedi was a respected figure, both as the decendant of Guru Nanak and as a renowned saint. Baba Sahib Singh Bedi was greatly respected by the Sikhmisldars (chiefs) during the era of theSikh Confederacy and acted as a common uniting cause between the various bickering, rival chiefs against an outside enemy.[89][90] He played a pivotal role in the unification of the Sikh Misls and the establishment of theSikh Empire.[91] During the Sikh empire, Baba Sahib Singh and his successors were respected as theRaj-Gurus of the empire, being recognised with the title of aGuru (Not used to refer to them as the Gurus of the Sikh Panth, but rather in respect of them being spiritual teachers and holy saints).[92][93] After the death of Maharaja Ranjit Singh, saints likeBaba Maharaj Singh (Naurangabad) and Baba Ram Singh Virakt (who was close aide and successor of Maharaj Singh) are known to put up strong resistance against the early British colonial establishment in Punjab.[94][95][96][97] Henry Vansittart, then Jalandhar deputy commissioner, even paid the following tribute to Maharaj Singh by stating: "The Guru [Maharaj Singh] is no ordinary man ... He is to the natives what Jesus is to the most zealous of Christians. His miracles were seen by tens of thousands and are more implicitly believed than those worked by the ancient prophets."[98][99]
Later saints included Sant Karam Singh of Hoti Mardan, who is claimed to be the early central figure in reviving theGurmat practices by preaching to those from Punjab and beyond.[82][84] Like his later successor, Sant Isher Singh, 101 of his countless students are claimed to have achieved the renowned spiritual stage ofBrahgiani through their spiritual guidance.[85][86] In respect and recognition of these saints, this samparda also became known as 'Hoti Mardan Samparda' and 'Rara Sahib Samparda', named after Sant Karam Singh and Sant Isher Singh respectively.[100][82] According to Sant Kulwant Singh, the Jathedar ofHazur Sahib, Sant Isher Singh is a greatBrahmgiani saint, whose life remains a guiding example for Sikhs, and even 50 years after his passing, his spiritual wisdom and kirtan continue to inspire many to walk the path ofGurmat and embraceGursikhi.[101]
The Sewapanthi (also known as Sevapanthi or Addanshahi) is a traditionalsamprada of the Sikhs.[102][103] The Sewapanthis were prevalent in theSind Sagar doab.[104] Sewapanthi is a compound word made up of the termssewa, which means unselfish service, andpanthi,panth, which in this case refers to the way, literally means "widened road." As a result, this phrase can be used to describe people who choose the route ofselfless service.[105] Sewapanthis wrote many commentaries on Sikh texts, known assteeks orteekas, and wrote many books & gave many lectures explores Hindu schools of thought, as well asSufi Mysticism,[102] and famous Islamic writers such asImam Al-Ghazali.
The sewapanthis emerged withKanhaya Lal, a Dhamman (Dhiman)Khatri, and personal disciple ofGuru Tegh Bahadur.[106] He was born in 1648 in the now-Pakistani town of Sohadara. Formerly aMughal officer, he worked as a menial at the Guru's table day and night, bringing water to the horses and everyone else with him. He learned numerous Sikh spiritual principles from the Guru. In the ruggedAttock district of Punjab's Northwest boundary, Bhai Kanhaiya built adharamshala (Rest house and shrine).[105] The 10th Guru,Guru Gobind Singh, exempted Khanaiya and his followers from military duty and told him to carry on performing the duty allotted him by his reverend Guru Tegh Bahadur of serving all living beings.[105] In a later battle inAnandpur, Bhai Khanaiya served water indiscriminately to friend and foe alike. For this act, some angry Sikh warriors accused him of treason and brought him before Guru Gobind Singh.[106] When the Guru asked him why he was helping the wounded enemy, he replied that he could not distinguish between friend or foe as he could only see guru in all.[106] The Guru was pleased, and he then blessed him, saying after him shall be a Sikh order who will serve all mankind indiscriminately. Noor Shah was amongst the Mughal soldiers to whom Bhai Khanaiya had served water. He went onto become a great disciple of Bhai Khanaiya, setting up aDharmsala of his own. Two of the most prominent followers were Seva Ram and Baba Adan Shah. As such, Sevapanthis are often referred to as Adan Shahi.[107]
The Seva Panthis arepacifists & themselves desist from all forms of violence.[105] Traditionally, the Sevapanthis were associated with theSehajdharis, as evidenced by their names (Adan Shah, Seva Ram). They are strict pacifists, which is the reason they would foregoKhande Ki Pahul. Some believe they were exempt fromPahul by Guru Gobind Singh. They are celibate and eat and share property together. They avoid meat, liquor, and cannabis and their dress is white.M.A Macauliffe described them as an orthodox and honourable sect who live by honest labour.
There are strong historical links between the Udasi and Sewapanthi orders. Very few sewapanthis exist today.
Main Article:Nihang
The armed Sikh warrior organization called theNihangs or Akalis, which means "the immortals,"[108] was founded in the Indian subcontinent.[109] Nihangs are thought to have come fromGuru Hargobind's "Akal Sena" (lit. 'Army of the Immortal') orBaba Fateh Singh from the dress he wore.[110] The Nihangs dominated earlySikh militaryhistory and were renowned for their triumphs despite being vastly outnumbered. The Nihangs, who were originally the irregularguerrilla squads of theSikh Khalsa Army, formed some parts of the armed forces of theSikh Empire, and were historically renowned for their valor and cruelty on the battlefield.[109] There are four main factions amongst theNihangs of the modern-era, them namely being: The Budha Dal, Tarna Dal, Bhidi Chand Dal, and Ranghreta Dal.[109] Nihang Samprada is also sometimes collectively called,Dal Khalsa.
The Budha Dal is the largest and most influential of all these 4 subsections. Some Nihang groups consume small amounts of crushedcannabis in a drink calledshaheedi degh (ਭੰਗ), purportedly to help inmeditation.[2] Shaheedi Degh without cannabis is called Shardai. Its consists of nuts, herbs some flowers, and a slight amount of cannabis.[111] Nihang Sikhs are also known for their practice ofJhatka.[112]
Nihangs often consider themselves asKshatriyas, and that the wholeKhalsa is Kshatriya. The Nihangs were particularly known for their high turbans (dastar bunga) and their extensive use of thechakram or war-quoit.[109] Their turbans were often pointed at the top and outfitted with achand torra or trident called agajga which could be used for stabbing in close-quarters. They also accept theDasam andSarbloh Granth scriptures as extensions of theGuru Granth Sahib.[113][109] Currently,Dal Khalsa is the largest it has ever been in its entire history.
The Gyaaniyan (Giani) Samparda used to act as a teaching institute (sometimes known colloquially as abunga) forSikhism.[note 2][114] Whilst technically not an order, it essentially serves as one. The "Gyanian Bunga" was present in Amritsar for at least a century before British hegemony. It was often made up from individuals belonging to all of the aboveorders. TheDamdami Taksal alleges connection and lineage (pranali) with the order,[114][115] however this is a topic of contention. Others refer to it as "Samparda Bhindra(n)"
Damdami Taksaal is a school which claims a direct lineage ofvidya toGuru Gobind Singh (via the Gianian Samparda). It still exists to this day and teaches thousands of peoplevidya andsanthiya across the globe. In 1706, after theBattle of Muktsar, the army of Guru Gobind Singh camped atSabo Ki Talwandi.[116] This acted as a damdamā, or halting place (lit. 'breathing place'), and is now the site ofTakht Sri Damdamā Sahib. That year, Guru Gobind Singh is said to have founded a distinguished school of exegesis (Taksal), later headed up byBaba Deep Singh.[116] Guru Gobind Singh reestablished the famousAnandpur Darbar of learning inDamdamā Sahib, as now this new location was considered to be the highest seat of learning for the Sikhs during the 18th century. Modern Damdami Taksal (Jatha Bhindran-Mehta) claims direct historical ties to Guru Gobind Singh,[117] who entrusted them with the responsibility of teaching the analysis (vichār/vidya) and recitation of the Sikh scriptures (santhya).[116] The word ṭaksāl (lit. 'mint') refers to an education institute; which is a community of students who associate themselves with a particularsant (lit. 'spiritual leader' or'saint').[117]
The center of the present-day Damdami Taksal (Jatha Bhindran-Mehta) is Gurdwārā Gurdarshan Parkāsh in Mehta,Amritsar district. People debate whether or not the current Taksal can trace its lineage back to the first jathedar (general),Baba Deep Singh.[118] During the time of theBritish Raj over India, Damdami Taksal went into hiding and as such, official records & lineages are difficult to pinpoint.[118]
Damdami Taksal (Jatha Bhindran-Mehta) achieved prominence in the 20th century again through its second incumbent, Gurbachan Singh Khalsa (1902–1969) of Bhindran Kalan, hence its name.[119] He devoted his entire life to teaching the meaning (vidya) and pronunciation (santhiya) of the Sikh scriptures.[119] He trained a large number ofgianīs (traditional Sikh scholars) through his mobile seminary.[119] When he died in 1969, he was succeeded by two contenders, Giani Mohan Singh (1919–2020), leading the original inLudhiana, and Sant Kartar Singh (1932–1977), leading from Mehtā in Amritsar district.[117] Gurbachan Singh chose Kartar Singh, but his family chose the older Giani Mohan Singh. The Taksal also has a history of dispute with theIndian government, as Kartar Singh had been a severe critic of the excesses ofIndira Gandhi's Emergency rule.[120]Jarnail Singh Bhindranwale was the last jathedar (president) of Damdami Taksal (Jatha Bhindran-Mehta). Jarnail Singh Bhindranwale was a famousreligious scholar who led this order of Sikhs, and also became a famous militant who got intoconflict with the Indian Government.[121]
The Tat Khalsa[122] (Gurmukhi: ਤੱਤ ਖਾਲਸਾ, translit.Tata khālasā), also romanised as Tatt Khalsa, known as theAkal Purkhias during the 18th century,[123] was a Sikh faction that arose from the schism following the passing ofGuru Gobind Singh in 1708, led by his widowMata Sundari, opposed to the religious innovations of Banda Singh Bahadur and his followers.[122] It is regarded as the orthodox and orthoprax sect of Sikhism.[124] "Proper Sikhs" are those who have been initiated into theKhalsa order (amritdharis), those who do not cut their hair (keshdhari), those who are slow-adopters (sehajdharis), and even lapsed Sikhs or apostates (patits).[125]
The Bandais were those who believedBanda Singh Bahadur was the spiritual successor of Guru Gobind Singh and therefore the 11th human Guru.[126] This belief created distance between them and the orthodox Sikhs which were led byMata Sundari (widow of Guru Gobind Singh), who regarded their belief as heretical.[126] They were excommunicated from mainstream Sikhism by theTat Khalsa faction in 1721. Only a few exist now in the present-day.[127] The Bandais were noted for changing theKhalsa dress code colours from blue to red, using the greeting andjaikara (war-cry):Fateh Darshan (meaning 'bear witness to the victory'), and were staunch vegetarians.[128][129] The Fateh Darshan battle-cry and greeting was later withdrawn from use by Banda himself due to opposition from orthodox Khalsa and he had not meant to replace the traditional Sikh greetings andjaikaras bestowed upon the Sikhs by the Gurus.[130]
The Gulab Raiyas, also known as Gulab Rahis, were followers of Gulab Rai, who was the son of Dip Chand, grandson of Suraj Mal, and great-grandson of Guru Hargobind.[34][131] Gulab Rai was baptized into the Khalsa by Guru Gobind Singh himself when the latter was alive.[132] In 1705, during the aftermath of thesiege of Anandpur, Guru Gobind Singh sent him and his brother, Shyam Singh, to the state ofNahan, to present an introductory letter to the ruler (who was an ally of the Guru).[133] The Raja of Nahan bestowed Gulab Rai and his brother a village.[133] After, they returned to Anandpur where they set up base after they purchased the locality from the Raja ofBilaspur state.[133] Initially, he rejuvenated the city as a site of Sikhism but eventually Gulab Rai tried to usurp the Sikh guruship for himself.[131][133] He attempted to emulate the Sikh gurus by sitting at the same spot that Guru Gobind Singh used to sit at in Anandpur and accepted gifts from the Sikh congregation while doing so.[133] An Udasi who was instructed to stay behind at Anandpur to look after the Sikh sites, named Gurbakhsh Udasi, severely reprimanded Gulab Rai for these actions and is said to have cursed him to have no progeny.[133] Gulab Rai set-up himself as a Guru in his own rite.[134] Gulab Rai kept baptizing new initiates into his sect with theCharan-Pahul ceremony, which had already been replaced in mainstream Sikhism by Guru Gobind Singh'sKhande di Pahul innovation.[134] Gulab Rai conspired with his brother, Shyam Singh.[133] Gulab Rai had four sons but none survived him.[133] Gulab Rai is said to have died of grief.[133] After Gulab Rai's passing, his widowed wife assumed the leadership of the sect.[133] She was succeeded by Surjan Singh, the son of Shyam Singh (brother of Gulab Rai).[133] The sect did not survive long and went extinct in the 18th century.[132] Surjan Singh died in 1815.[133]
Namdharis, also known asNamdhari Sikhs orKuka Sikhs, believe that the line ofSikh Gurus did not end withSatguru Gobind Singh, as they claim that he did not die in Nanded but, instead lived-on as a recluse under thepseudonym of "Ajapal Singh".[135] Thus, they believe in the continuation of the succession of Sikh Gurus through the centuries fromSatguru Nanak Dev to the present day. They refer to their spiritual leaders as "Satguru" and that believe that Satguru Gobind Singh nominatedSatguru Balak Singh to be the 11th Guru.[136][137] They do not believe in any religious ritual other than the repetition of God's name (ornam, due to which the members of the sect are called Namdharis).[138] They reject the worship of idols, graves, tombs, gods, or goddesses.[139] The Namdharis had more of a social impact due to the fact that they emphasized Khalsa identity and the authority of the Guru Granth Sahib.[140] They call their houses of worshipdharamsalas.[141]
Their 12th guru wasSatguru Ram Singh, who moved the sect's center toSri Bhaini Sahib (Ludhiana). Himself aTarkhan orRamgharia, his rural sect was largely composed of Ramgharias and poorerJat Sikhs.[142] They have been strictly vegetarian and a strong opponent of cattle slaughter, and retaliated against butchers for killing cows in 1871-72.[143][144] Their leader Satguru Ram Singh was arrested by the British and he was exiled to Rangoon, Myanmar. Dozens of Namdharis were arrested by the British and executed in Ludhiana and Amritsar in 1871, while sixty six Namdhari Sikhs were executed without trial at Malerkotla in 1872, with a twelve-year boy hacked to death by swords and the rest sixty five executed through cannons.[143] The colonial administration had labelled the Namdhari community as 'criminal tribe' and in 1904 remarked that "it is not possible for a Kuka to be loyal subject of the British Government..."[145]
They considerGuru Granth Sahib andDasam Granth as equally important, and compositions from theChandi di Var are a part of their dailyNitnem. Like Hindus, they circumambulate the fire (havan) during their weddings, but they differ in that the hymns are those from theAdi Granth.[143][144] Giani Gian Singh credits Satguru Ram Singh as being the first to have started the practice of marriage amongst Sikhs referred to asAnand karaj, which includes recital of fourlaavans concluding with the recital ofAnand Sahib.[146] The Namdharis wear homespun white turbans, which they wrap around their heads (sidhi pagri).[135][144] They are calledKuka, which means "crier, shouter", for their ecstatic religious practices during devotional singing. They also meditate, usingmala (rosary).[144] Some texts refer to them asJagiasi orAbhiasi.[143]
Harjinder Singh Dilgeer asserts that Ram Singh never claimed to be a guru and instead believed that the Guru Granth Sahib was the guru.[147] However, Namdhari literature mentions that during the tough times of colonial persecution post-1872 Malerkotla massacre, Satguru Ram Singh bestowed Guruship to his younger brother,Satguru Hari Singh to sustain the anti-colonial movement.[148] The Punjab District Gazetteer (Ludhiana District and Malerkotla State) 1904 mentioned the situation of Namdhari Sikhs as 'It is not to be expected then that any man, unless he were prepared to break with society and give his enemies a constant hold on him, would admit that he belonged to the sect..'.[145] Despite these challenges, the Namdhari Sikhs, under the leadership of Satguru Hari Singh, continued to maintain their religious practices and their struggle for independence, albeit under much more difficult circumstances.[148] Their later spiritual leadersSatguru Partap Singh andSatguru Jagjit Singh played a part in refugee rehabilitation post-1947 Indo-Pak partition. To bring different Sikh sects onto one platform, Satguru Partap Singh organized “Guru Nanak Sarv Sampradaya”in 1934 at Sri Bhaini Sahib.[149] Satguru Jagjit Singh worked towards preservation of traditional Sikh devotional music styles ofGurbani kirtan.[150] Currently, the sect is led bySatguru Uday Singh, who has continued efforts towards inter-faith harmony for peace and brotherhood.[151]
A large amount of the Namdhari diaspora can be found inThailand.[147] Tatla mentions how influential figures like Satguru Jagjit Singh 'brought standards of social and religious judgement among overseas Sikh communities much closer to the Punjabi society'.[152] He mentions that some families abroad used to wait, sometimes over a year, for the visit of their spiritual leader Satguru Jagjit Singh to conduct the marriages.[152]
TheNirankari movement was founded byBaba Dyal Das (1783–1855),[153] as a Sikh reform movement in northwestern Punjab around the middle of the 19th century, in the later part ofRanjit Singh's reign. Nirankari means "without form", and reflects their belief that God cannot be represented in any form and that true Sikh faith is based onnam simaran.[154][155] Among the earliest Sikh reform movements,[156][153] the Nirankaris condemned the growing idol worship, obeisance to living gurus and influence of Brahmanic ritual that had crept into the Sikhpanth.[157] Though not an initiated Khalsa, he urged Sikhs to return to their focus to a formless divine (nirankar) and described himself as anirankari.[157]Maharaja Ranjit Singh of theSikh Empire was said to have appreciated his teachings.[156]
Nirankari have opposed any form of ritualism in Sikhism, emphasizing the need to return to the teachings of their founder Guru Nanak. They were the first sect to demand major changes in how Sikh temples are operated, the Sikh ceremonies. They also disagreed with the orthodox Sikhs on only 10 Gurus and the scripture as the living Guru. Nirankaris believe that human guru to interpret the scripture and guide Sikhs is a necessity.[135][154] Nirankaris are indistinguishable from other Sikhs in outward appearance, with bothkesdhari ("hair-keeping") andsahajdhari ("slow-adopter") followers; their acceptance of the mainstream Sikh marriage settled the main issue dividing them from the orthodox Sikhs, leaving only their recognition of a continuing line of Gurus from Baba Dyal as the main differentiation.[51]
There are two Nirankari groups, theAsli Nirankaris (meaning "real Nirankaris"), founded by Baba Dyal Singh, and theNakali Nirankaris (meaning "fake Nirankaris"), a latter heretical splinter group of the original Nirankari movement.[155][158]
TheSant Nirankaris are a small group which splintered from the Nirankaris in the 1940s, and is opposed by orthodox Sikhs and Nirankaris alike.[51] They believe that scripture is open and therefore added works of their leaders into the Guru Granth Sahib. This led to increasingly conflicts with the orthodox Sikhs, with whom theSant Nirankaris had clashed since the 1950s, with tensions increasing due to some of Gurbachan Singh's religious actions, culminating in the1978 Sikh-Nirankari clashes and further incidents.[159][160][161][162] In the late 1970s, Jarnail Singh Bhindranwale repeatedly denounced their practices. In 1980, the leader of Sant Nirankari tradition,Gurbachan Singh, was assassinated.[160][163]
The Neeldharis were founded by Harnam Singh (1877–1980) and is headquartered at Naushehra Majha Singh, a locality located on the Amritsar-Pathankot Road.[note 3][164]: 257 They believe in the concept of living gurus (known asdehdhari) succeeding the mainstream Sikh gurus.[165] They do not follow the mainstream Sikhmaryada.[147] The Neeldharis are named after their dress-code worn by both men and women, which mandates that they wear blue-and-white-coloured garbs known asneela-bana, consisting of a whitekurta-pyjama, a blue scarf called achakuta (substitute for a white turban), and a blue waistband known as akamarkassa.[164]: 257 Furthermore, followers of the sect keep a small stick called asaila, an iron vessel referred to as agadva, and they also keep a rosary.[164]: 275 Orthodox Neeldhari Sikhs wear wooden footwear known askhadawan.[164]: 257
The title of the Neeldharimaryada (code of conduct) isAth Rahit Maryada Guru Ji Ki.[164]: 266 The maryada seems to point to the fact that the Neeldharis replaced the position of Namdhari Guru Ram Singh with their own Harnam Singh.[164]: 266 In the Neeldhari maryada, many similarities can be linked to the Namdhari code of conduct, such as rising early in the morning, removingkamarkasa, urinating or defecating, brushing, bathing, and changing theirbana (clothes).[164]: 266 They use a white towel or scarf to dry themselves.[164]: 266 Theirnitnem shares much in common with the mainstream Sikh nitnem, however they are also recommended to recitebanis such as theAsa-di-Var,Akal Ustat,Chandi-di-Var,Ugardhanti,Bara Maha Majh Mahala Panjvan, and theBara Maha Tukhari as additional banis to recite daily.[164]: 266 Furthermore, Neeldharis are requested to mutter the wordWah (acclaiment of the wonderous God) continuously throughout their day.[164]: 266 The Neeldhari maryada abandons thekirpan,kara, anddastar, which differs it considerably from both the mainstream Sikh maryada and Namdhari maryada.[164]: 267
Sanatan Sikh, a term and formulation coined byHarjot Oberoi,[166] referred to Sikhs who formed a traditionalist faction during theSingh Sabha Movement in 1873.[167] They campaigned for aDharmic interpretation that accepted a wide range of beliefs drawn fromHinduism.[167] TheAmritsar Singh Sabha was led byKhem Singh Bedi, Avtar Singh Vahiria and others. Sanatan Sikhs accept beliefs and practices such as the belief in the teachings of theVedas,Puranas, andHindu epics.[167][168][169] They also were tolerant to the use of idols and images of Sikh Gurus as well as other icons within Gurdwaras. Instead of treating scripture as the only guru, Sanatan Sikhs campaigned for acceptability of living gurus to guide those Sikhs who seek one.[168][170] Amid factional rivalry, the influence of the dominantTat Khalsa ("true Khalsa"),[171] due to the support of the Sikh masses, resulted in the decline of Sanatan Sikhs.[167][168][172] Today, it is a marginalized interpretation of Sikhism.
The Nanaksari (or Nanaksar) sect and movement was founded byNand Singh inRawalpindi during the latter years of the 19th century.[173][174][175] Most followers of the sect draw from theRamgarhia Sikh community.[174] The founder claims to have had a vision ofGuru Nanak appearing from out of theGuru Granth Sahib while deep in meditation.[176] They are described as a conservative group who approach theSikh scriptures with aliteralist interpretation.[177] The movement has been categorized as semi-orthodox but not outright heretical.[158] The sect is headed by a spiritual lingeage ofsants (saints) and is prominent in rural Punjab.[178] Followers of the sect are strict vegetarians who reject and reinterprethistorical anecdotes of theSikh Gurus hunting animals.[179] After Nand Singh, the sect was headed by his disciple, Ishar Singh.[176]
TheAkhand Kirtani sect, officially known as the Akhand KirtaniJatha (AKJ), is a sect founded byRandhir Singh and originated in the late 19th century as an anti-colonial movement.[180] The leadership of the sect primarily draws from theKhatri caste even though the founder, Randhir Singh, was aJat.[181] They are regarded as a semi-orthodox sect of Sikhism, as they maintain their ownrehat (code of conduct).[158] Their interpretation of theFive Ks differ from mainstream Sikhs, they believe that what most Sikhs callKesh refers toKeski (headpiece) rather than actual, unshorn hair as they believe the Five Ks cannot refer to parts of the physical body.[182] They place heavy importance on the recital ofgurbani (Sikh hymns), performingAkhand Paths andSahaj Paths (non-stop recitation of the Sikh scriptures), and are renowned for their unique way of performingkirtan (devotionalSikh music).[183] Their method of kirtan differs from other Sikh groups as they place strong emphasis on repetition, breathing techniques, and fervour whilst using comparatively recent instruments like thetabla and vaaja (harmonium) rather than traditional Sikh instruments during theirrainsbai all-night long kirtan sessions.[184] The group played an important role in1978 Sikh–Nirankari clash, with theBabbar Khalsa being a breakaway group from the Akhand Kirtanis.[185]
The3HO sect (abbreviation for 'Healthy, Happy, Holy Organization') is a western group that emerged in 1971, founded by Harbhajan Singh, popularly known asYogi Bhajan. It requires both men and women to wear turbans, adopt the surname Khalsa, and wear all-white attire. They also call themselves the "Sikh Dharma movement" and "Khalsa Dharma movement" and are often calledGora (meaning "white person", though not all White Sikhs follow 3HO)Sikhs andBhajanists[186] by the mainstream adherents of Sikhism. Their name 3HO, stands for Healthy Happy Holy Organization. This Sikh sect emphasizes meditation and Yoga. The sect started and grew a number of international business brands such as Yogi Tea. 3HO's relations with the orthodox Khalsa are quite mixed. The 3HO sect has a strictrahit, the code of conduct expectation.[9][11] Another characteristic of the sect is that they allow baptizedSikh women to form thePanj Pyare.[187] The sect numbered around 5,000 in the early 1990s.[188]
A term used to refer to Gurbakhsh Singh, a resident of the locality ofKala Afghana, and his followers.[note 4][189] The group challenged many long-standing beliefs and practices of Sikhism, creating enemies with traditionalist and conservative sectors of Sikhs as a result.[189] They claimed to be purists of theGuru Granth Sahib and rejected many aspects of contemporary Sikhism as being "Brahminical" innovations.[189] They are staunchly against theDasam Granth.[190] Its founder wasex-communicated by theAkal Takht in 2003.[189]
This section deals with split traditions or former Sikh sects which no-longer self-identify as such. Two contemporary Indian religions, Ravidassia and Bhaniara Dera, began as sects of the Sikh religion, but no longer identify as part of Sikhism. In both cases, their separation from Sikhism was marked by the adoption of a new religious scripture to replace theGuru Granth Sahib.
The Gulabdasia sect (ordera) was founded in the 19th century by Gulab Das (born as Gulab Singh[191]), whom was born in 1809 into aJat Sikh family to a father named Hamira in the village of Rataul inTarn Taran district.[192][133][193][note 5] He served in theSikh Khalsa Army as a trooper during the time of MaharajaSher Singh.[133] Gulab Das learntVedantic knowledge from Nirmalas.[132] When the Sikh Empire was deposed, he became a disciple of an Udasi saint named Pritam Das.[133] His published works includeUpdes Bilas andPothi Gulab Chaman Di, these works lay out their unique ideology and practices of the sect.[133] The sect promoted anepicurean lifestyle and rejectedritualism.[194] They did not believe in pilgrimages, religious ceremonies, or reverence of proclaimed holy men.[132] They believed that mankind and the divine were of the same essence, and that mankind would eventually be absorbed into the divine.[133] They believed only that pleasure and sensual gratification was worth aspiring towards.[133] The followers of the sect wore expensive clothing and lived a life of unrestrained indulgence in all different kinds of ways.[133] They detestedlies.[133] Many wore white garbs, others dressed as Udasis, yet more dressed up like Nirmalas, and some liked to be clean-shaven.[133]Piro Preman, anex-Muslim and first female poet of thePunjabi-language, was associated with the sect.[195][196] The sect was unorthodox, influenced by theBhakti movement andSufism in regards to devotion, and criticized caste divisions and discrimination occurring at the time in society.[197] Most of its followers drew from theDalit community. The sect was headquartered inChathianwala, nearLahore, and was established sometime during the reign of MaharajaRanjit Singh during theSikh Empire.[198] Another source lists its pre-partition headquarters as the village Chatthe, near Kasur.[133] It was part of the North Indianpanth andsant mat movements at the time.[198]Guru Gulab Das died in 1873 and Piro Preman inherited the sainthood.[198][199]Giani Ditt Singh was associated with the sect in his early life as a preacher, where he was known as Sant Ditta Ram, before he was adopted intomainstream Sikhism.[200][132] Jawahir Singh Kapur also was associated with this sect in his early years.[132] The sect never had a large amount of followers and its numbers dwindled when Patiala State banned their entry due to their sexually expressive and liberal acts, which went against the mainstream social norm.[133] The Gulabdasias numbered 763 in the 1891 census.[133] The sect was most prevalent in the late 19th century but is likely extinct at present.[132]
Some of theRadhasoami movement, acontemporary Sant Mat tradition, have linked Guru Gobind Singh, and therefore the lineage of Sikh gurus, toTulsi Sahib of Hathras by claiming that Guru Gobind Singh passed on leadership to a supposed individual named Ratnagar Rao, who then passed on the mastership to Tulsi Sahib of Hathras.[201] However, there is no evidence that Ratnagar Rao actually existed and this claim first arose withKirpal Singh, possibly as an effort to link the Radhasoami movement to the lineage and teachings of Sikhism.[201]
The meaning ofRadha Soami is 'lord of the soul'. This movement was started byShiv Dayal Singh (also known as Soamiji) in 1861, follower ofGuru Nanak and Tulsi sahib of Hathras. The Radhasoamis are like sect of Sikhism, as it does have connections with Sikhism, and the teachings of their founder were based, in part, on those of the founder of Sikhism, Guru Nanak and those who followed. They consider themselves a separate religion. Many recite verses from theAdi Granth during their worship, though few would call themselves a Sikh sect, as there are no ties between it and orthodox Sikh organizations, and most Sikhs would also regard the idea of Radhasoami as separate from their own.[202] However, they are also different from theSikhs because they have present-day Gurus, and do not follow the Khalsa dress code.
The Radhasoamis are a religious fellowship that accepts saints and living gurus from anywhere.[202][203] According to its founder, "image worship, pilgrimages or idol worship" is a "waste of time," "ceremonies and religious rituals are a conceit," and all traditional religious technicians, "theRishis,Yogis,Brahmans, andSannyasins," have "failed," while its leaders, while believing inkarma, have been emphatic in rejecting other often cardinal Hindu beliefs and in their suspicion of institutions, leading a 19th-century leader to assert its independent basis from Hinduism "or any other religion," often choosing to avoid the word "religion" altogether, with a leader describing it as "no religion at all," but an amalgamation of "the teachings of ... all saints of the world." It has attracted a large number ofDalits, and in the diaspora have attracted may members of other ethnic groups for which thesatsang is conducted in English.[202]
Like the writings of Sikh gurus, Shiv Dayal used the epithetsatnam for the divine.[204] The Radhasoamis do not install the any other scriptures in their sanctum. Instead, the guru sits in the sanctum while conducting thesatsang and they listen to explanation of sayings of various saints, from theAdi Granth or the living guru, as well as sing hymns together.[203] The Radha Soamis are strict vegetarians like some Sikhs. They are active in charitable work such as providing free medical services and help to the needy.[203]
The Ravidasi Panth used to be a part of Sikhism. In 2009, the sect leftSikhism and gained recognition as a separatereligion.[205] It is based on the teachings of the 14th century Indian guruRavidas, revered as asatguru.[205] The movement had attracteddalits (formerly marginalised), and they felt that they were a victim of social discrimination and violence from government Sikhs.[206][207][208]
Historically, Ravidassia represented a range of beliefs in theIndian subcontinent, with some devotees of Ravidass counting themselves as RavidassiaSikhs, but first formed in the early 20th-century in colonialBritish India.[205] The Ravidassia community began to take on more cohesion following 1947 and the establishment of successful Ravidassia communities in the diaspora.[209]
Ravidassias, states Ronki Ram, accept contemporary livingsants of Ravidass Deras asGuru whereas the Sikhs do not.[208] In 2009, several Sikhsattacked the leader ofDera Sach Khand (Dera Bhallan), his deputy and his followers at a Ravidassia gurdwara (temple) in Vienna.[206] This assassination attempt injured many and killed the deputy,Ramanand Dass. This triggered the Ravidasi Sikhs to leave Sikhism and become an independent religion fully separated from Sikhism.[208][210]
Prior to their break from Sikhism, the Dera Bhallan revered and recited theGuru Granth Sahib of Sikhism in Dera Bhallan.[211] However, following their split from mainstream Sikhism, the Dera Bhallan compiled their own holy book based exclusively on Ravidas's teachings, theAmritbani Guru Ravidass Ji, and these Dera Bhallan Ravidassia temples now use this book in place of the Guru Granth Sahib.[211][207][212]
A breakaway sect founded byPiara Singh Bhaniara, who claimed to be an incarnation ofGuru Gobind Singh, in the 1980s based in Dhamiana village inRupnagar district. Most of its followers drew from theDalit community, known asMazhabi Sikhs. In 2001, a scripture was published by the group namedBhavsagar Samunder Amrit Vani Granth (commonly shortened to simplyBhavsagar Granth), which was later banned by theGovernment of Punjab for hurting the religious feelings of Sikhs.[213][214][215][216]
Guru Nanak's two sons Baba Lakhmichand and Baba Srichand, gave rise to the Jagiasu and Udasi schools of preachers. They also established many temples. Chief of them was Bawa Gurpat Saheb, the twelfth-generation descendant of Guru Nanak. He played a notable role in Sindhi society. No wonder the Sindhis are very familiar with Sikh scriptures. Today even important Sindhi Muslim leaders such as G.M. Syed feel that the teachings of Guru Nanak would be good for all Sindhis and Punjabis.
Adherents: Minas and Masands are now largely extinct. Dhir Malias have descendants to this day (the Sodhis of Kartarpur), and there are Ram Raiyas in Dehra Dun. In the 1891 census 52,317 Hindus and 30,396 Sikhs returned themselves as 'Ram Raia' . (Census of India, 1891, Vol.XX and Vol.XXI, The Punjab and its Feudatories, by E.D. Maclagan, Part II and III, Calcutta, 1892, pp.826-9 and pp.572-3.) However there are no contemporary official numbers, (see also the note at the end of the Explanatory Introduction).
Headquarters/ Main Centre: The descendants of Dhir Mal claim to have a copy of the original Adi Granth held in Kartarpur, and there is a shrine there called Baba Dhir Mal. Ram Raiyas have their centre in Dehra Dun.
The older son of Gurditta, Dhir Mal, was rejected because, from his seat in Jalandhar district, he had formed an alliance with Emperor Shāh Jahān. This meant that the younger son of Gurditta, Har Rai, would become the seventh Guru. But Dhir Mal continued to make trouble for the orthodox…
Dhir Mal and his mother Natti were the only members of the Guru's family who did not accompany him on his journey to Kiratpur. In the first place, Dhir Mal had turned traitor, and was ashamed to show his face to the Guru and his Sikhs. In the second place, he thought that, if he remained behind, he could take possession of all the Guru's-property, including the Granth Sahib. It will be remembered that Bidhi Chand had begun to make a copy of the sacred book. He told Dhir Mal that he had copied it as far as the Bilawal Rag, or more than one half of the whole, and, if he might take the Granth Sahib with him, he would soon finish copying the remainder. Dhir Mal replied, 'Go to Kiratpur; I will search the Guru's house for the Granth Sahib, and if I find it, I will send it to thee.' When Bidi Chand overtook the Guru, he told him of Dhir Mal's continued contumacy. The Guru laughingly said, 'Kartarpur was founded by his ancestors. That is why he will not leave it. He desires to improve it, and hence his remaining there. It was improper for him to break with his father and grandfather and to ally himself with the Muhammadans, but he is an incarnation of Prithia and means to establish a sect of his own. Let the Granth Sahib remain with him. When the Sikhs feel devotion, they will deprive him of it.
Dhirmal, the Guru's grandson, son of Gurditta, had turned traitor before the last battle and now refused to go humbly to receive the Guruship from Har Gobind's hand ...
93 - According to tradition, when Guru Gobind Singh initiated the Khalsa, he forbade members of the Sikh Panth to interact with the Minas, as also with the followers of the Dhirmalia sect founded by Dhir Mal (grandson of Guru Hargobind) and the ...
This granth was given to Dhir Mal to create a parallel seat of authority at Kartarpur against Guru Hargobind in 1643.
The original Granth, still extant today, had a chequered history. Dhir Mal, the eldest grandson of the sixth Guru, Hargobind Sahib, angered at not being offered Gurtagaddi, Guruship, of which he thought he was the rightful heir as the first-born son, took possession of it in 1634. It remained with his family for about a hundred years when Maharaja Ranjit Singh, the Sikh ruler of Punjab, forcibly acquired it and installed it in Lahore, his capital. On the collapse of the Sikh empire, the British rulers returned the Bir to the 'owners' who lived in Kartarpur, a town founded by the sixth Guru in Punjab. The Granth is known as the Kartarpur Bir. The Sodhi clan, descendants of Guru Hargobind, have preserved the Kartarpur Bir with its original gold stand and display it once a month for worship.
Baba Sahib Singh Bedi, son of Kala Dhari, a descendant of Baba Asa Chand, also has been a man of felicity and miracle. He came into possession of Una. He died there and his samadh is a place of pilgrimage.
Sahib Singh Bedi (1756-1834), a contemporary of Maharaja Ranjit Singh was tenth in direct descent from Guru Nanak. He was a selfless man and by virtue of his descent from the holy Guru and his age, he enjoyed the status of father of the Sikhs. He was always wont to appear as a saviour when the Sikhs were in a crisis and threatened with disruption. The venerable Sahib Singh Bedi united the Sikhs when there were differences between them and stopped them from being misled by the enemy when he was trying to sow seeds of discord among them. Such was the prestige of the man that the Sardars obeyed without demur; they readily and implicitly lay down their swords at his feet and agreed to abide by his decision.
Sikhs: Followers of the Sikhism, founded by Guru Nanak in the 15th century in the Punjab region of the Indian subcontinent. Traditions include Akali, Khalsa, Nanapanthi, Nirmali, Sewapanthi, and Udasi.
Many Sikhs are unaware of the dedication of the Tat Khalsa and the Akalis to establishing a strong, purified Sikhism, and know little of the competing reform movements. But they are acutely aware of different degrees of commitment to Sikhi. In conversation 'proper Sikhs' emerge as a sub-group of Sikhs. 'Proper Sikhs' are amritdhari (initiated members of the Khalsa) or at the very least kesdhari (a term for those whose hair, including of course moustache and beard, has not been cut or shaved). Sikhs, more generally, include people referred to more technically as sahijdhari and patit. Sahijdhari is explained as 'slow adopter', a term applied to anyone who identifies as Sikh but who is not kesdhari and does not observe the Khalsa discipline. Patit (literally, lapsed'), denotes a Khalsa Sikh who has failed to observe some or all of the codes of discipline.
Bhangu clearly states that Banda started a new panth, which alienated him from the staunch followers of Guru Gobind Singh. Chhibber states that many people regarded Banda Bahadur as the eleventh Patshahi (Guru). Both Bhangu and Chhibber state that Banda established an independent rule, with government and administration of his own. Bhangu states that Banda's aspiration to become a sovereign ruler was one more reason for the alienation of the Tat Khalsa who believed that Guru Gobind Singh had bestowed rulership upon them.
BANDAI: This is the name given to the followers of Banda Singh Bahadur. Bandais regard him to be the spiritual successor to Guru Gobind Singh because of which they were expelled in 1721 AD from the mainstream by the Tatt Khalsa. Only a few Bandais survive now.
Some Bandai Sikhs believed Banda to be the eleventh Guru. ... His followers were known as Bandai Sikhs. Some sources indicate that an argument arose within the Panth between Bandai Sikhs and Mata Sundari (Gobind's widow who represented the Tat Khalsa), implying that Banda wanted to introduce a new slogan 'Fateh Darshan' (victory to the Presence), change the Khalsa's blue clothing for red and an insistence on vegetarianism.
Banda Bahadur clearly riled the Mughal authorities with his peasant revolution but he also antagonized large numbers of the Khalsa. He was accused, in his own lifetime, of creating a schism within the united Khalsa by his innovations of the accepted doctrine. To some, this was too much and they vigorously fought against him. One of these innovations was the adoption of the war cry "Fateh Darshan." This literally translates as "bear witness to the victory," an enormously haughty statement especially given that Guru Gobind Singh claimed "Vahiguru ji ki Fateh" (lit. 'Victory belongs to the creator'). Not unsurprisingly, this change caused great agitation amongst the Khalsa. Wendel in his writings incorrectly, but consistently, refers to Banda Bahadur as Fateh Darshan or "Fate-dersan."
FATEH DARSHAN : Fateh Darshan was the war cry introduced by Banda Singh Bahadur after setting up his headquarters at Lohgarh. He had not intended it to replace the accepted salutation : Waheguru ji ka Khalsa; Waheguru ji ki Fateh. Nevertheless in practice Fate Darshan started replacing it. This was condemned by the Khalsa and Banda Singh Bahadur took no time to withdraw it.
There are two Niramkari groups: Asali Nirankaris (true N's) and Nakali Niramkaris. The former group traces its origin to Baba Dayal (1783-1855) and was centered in Rawalpindi until the partition of India in 1947. The sect stresses mental worship, using a silent method of nam simaran and supporting the teachings of Guru Nanak.
ORTHODOXY. In the Panth there is, as one would expect, a continuum from orthodoxy through semi-orthodoxy to sect to heresy. Orthodox Sikhs constitute the Khalsa. They believe in the 10 Gurus, revere the Guru Granth Sahib, and accept the Rahit as set out in Sikh Rahit Marayada. Examples of those who differ in detail from the orthodox (the semi-orthodox) are the Nanaksar movement or the Akhand Kirtani Jatha. Arguably the Nirankaris would also be included in this group, because although they agree that the line of personal Gurus has ended, they nevertheless accept as leader a person who is called a Guru. They could, however, be regarded as a sect. This term can be applied to those who differ in some fundamental respect from the orthodox. The Namdharis are a sect, as they believe in the continuing line of personal Gurus yet explicitly maintain the Rahit. Many Sikhs would also regard Sahaj-dharis as a sect, accepting as they do the Gurus and the scripture but rejecting the Rahit. Heresy means that a group with Sikh origins has departed in a radical sense from orthodoxy. The Sant Nirankaris, with their belief in a scripture larger than the Guru Granth Sahib, are regarded as committing heresy.
What could be called 'Nanaksar Sikhs' also incorporate into their practice the emphases of their leaders. Although followers, worshipping in gurdwaras as scattered as Smethwick, UK, and Richmond, Ontario, are now divided over who the true living Nanaksar Babaji is, all respect the holiness of Baba Nand Singh (c.1870-1943), a near contemporary of Bhai Randhir Singh and of Baba Nand Singh's successor, Baba Ishar (or Isher) Singh. Baba Nand Singh showed his devotion and humility to the Gurus by his ascetic lifestyle. In Kaleran, a place in Punjab that is now marked by a magnificent white marble gurdwara, he meditated below ground level, and he described how Guru Nanak appeared before him, from out of the Guru Granth Sahib. Nanaksar gurdwaras are remarkable for the scale of their devotion to the Guru Granth Sahib.
Another conservative sect is the Nanaksar Sikhs, who accept the sacred text as literally true.
There are also Sant traditions in rural Punjab – the Nanaksar, Rarewala, Bhindaranwala, Akhand Kirtani Jatha and others. Each is headed by a lineage of saints, usually lasting three or four generations, who developed a distinct pattern of worship or some other distinguishing characteristics, and often had considerable local influence and spiritual authority.
Devotees who have been influenced by spiritual teachers such as Baba Nand Singh of Nanaksar abstain from all non-vegetarian food and accordingly reinterpret accounts of the later Gurus' hunting (Doabia 1981, 100).
For example, the Akhand Kirtani Jatha came into being in the late nineteenth century as an anticolonial revivalist movement. The organization came under the leadership of Bibi Amairit Kaur when her husband was killed in 1978 in clashes between the Nirankaris, a Sikh sect considered by some Sikhs to be heretical, and Akalis. After his death, she directed the organization to focus upon isolating and even killing the Nirankaris.
In the case of the Akhand Kirtani Jatha, the leadership is primarily Khatri. Randhir Singh, from whom the sect originated, was a Jat , but after his ...
In parallel with the Akalis' and others' political struggle, the 20th century saw the emergence of several other Sikh groups with distinctive emphases regarding what it means to be a Sikh. One group, the Akhand Kirtani Jatha, draws inspiration from Bhai Randhir Singh (1878-1961), an ardent campaigner for India's freedom from British rule, who spent the years 1916 to 1930 in prison. He is one of the small, but growing number of Sikhs to have published an autobiography. This describes his unshakable adherence to his understanding of Khalsa discipline, including his insistence on eating only what had been cooked in an iron utensil, in keeping with Guru Gobind Sing's emphasis on iron/steel. (Guru Gobind Singh had described God as sarb loh, all iron.) Women members of the Akhand Kirtani Jatha are especially conspicuous as they wear a small under-turban beneath their chunni (scarf). The reason for this is that, as noted in Chapter 4, the Jatha lists among the Five Ks not kes (hair) but keski (the headcovering in question). Their argument is that the Ks are all required of women as well as men, and that a part of the body itself cannot be one of the Five Ks. The Akhand Kirtani Jatha encourages complete equality for women in all aspects of Sikh life.
The Akhand Kirtan Jatha is a Sikh organisation/movement that promotes Sikhi through the singing of Gurbani/Kirtan. It promotes Sikhi through Kirtan programmes, initiation ceremonies and prayer recitals (Akhand & Sehaj Paths). It has a world-wide coverage and is popularly seen as an organisation with highly disciplined and principled Sikhs.
The Akhand Kirtani Jatha (AKJ) has its roots with its founder Bhai Randhir Singh in the nineteenth century during British colonial rule. They promote a rigorous interpretation of the rahit (code of conduct) of Guru Gobind Singh as set out in 1699 when the Khalsa was institutionalised. Thus, the AKJ in the post-1984 era was in a strong position to mobilise sentiments and, in this respect, their emphasis on the importance of kirtan had a tremendous influence upon the Sikh diaspora's exposure to their style of kirtan, namely in samagam (kirtan programmes or gatherings lasting several days) ending with rainsbai (all night kirtan). The kirtan performed at an AKJ rainsbai has a distinctive style and form which emphasises gurmantra (God's true name), naam simran (meditation on God's name), the Dasam Granth of Guru Gobind Singh in addition to the Guru Granth Sahib, and of the amrit (baptism) ceremony. Unlike other more 'purest' endeavours to recite kirtan within the denoted raag and taal and with traditional instrumentation, the AKJ style is repetitive and 'transical' so that initiates and the sangat can follow and sing along with fervour along to simple, accessible tunes accompanied by tabla and harmonium. The use of breath and repetition are key markers of the AKJ style of kirtan in this respect and the collective singing of gurmantra through repetition contributes to the atmosphere of the rainsbai. Beginning with a slow, simple tune, the intensity of the atmosphere builds into ...
The following day the Babbar Khalsa was formed as a breakaway faction of the Akhand Kirtani Jatha, created with the specific aim of taking revenge on the Nirankaris. It was also from this point that the Akhand Kirtani Jatha and Bhindranwale parted company because Bibi Amarjit Kaur felt that Bhindranwale had shown cowardice by not turning up for the anti-Nirankari demonstration despite having vowed to lead it.
Sikhs condescendingly refer to Kundalini Yogis as Taught by Yogi Bhajan as 'Bhajanists'.
There are no denominations in Sikhism, but in the United States, in particular, there is grouping along language and cultural lines. The majority of Sikhs in the U.S. are immigrants of Indian origin, speak Punjabi, and have distinct customs and dress that originate in Punjab, India. Since the 1960s, however, there has existed a group, generally called American Sikhs, whose leader is Yogi Harbhajan Singh. American Sikhs are easily distinguished from others by their all-white attire and by the fact that turbans are worn by both men and women. This group now numbers about five thousand. The majority of American Sikhs, who refer to their group as 3HO (Healthy, Happy, Holy Organization), know only limited Puniabi.
KALA AFGHANA. Although Kala Afghana is a village in Gurdaspur District, the term itself is today best known among Sikhs for Gurbakhsh Singh, a writer who resided within the village and thus to whose name is appended the subtitle Kala Afghana. A proclaimed "Adi Granth purist" who rejects the Sikh Rahit Marayada, Kala Afghana's most famous text isBipran Ki Ritton Sach Da Marag, orFrom the Practice of Brahmanical Ritual to the Path of Truth (the title playing upon a hymn attributed to Guru Gobind Singh), in which he details the many common rituals and stories associated with the Sikh tradition that, in his opinion, stem from Brahmanical sources and not from the sacred Sikh text. The implication, of course, is that all Sikhs must therefore reject these apparently non-Sikh rituals. As his work dissects long-held Sikh stories and rituals, such as amrit sanskar, it has become especially controversial, on the one hand electrifying some iconoclastic Sikhs, while on the other earning him an excommunication from the Akal Takhat in July 2003.
More radical critics of Singh Kala Afghana, Darshan Singh, and others questioning the legitimacy of the Dasam Granth have sometimes taken action against them.
This chapter explores the devotional world of the Gulabdasi panth, a nineteenth century sect of Punjab, through varied interpretations of Gulabdas' life, and by reading the writings of one of his followers, Piro. Piro, a Muslim prostitute of Lahore who came to live in the Gulabdasi establishment, portrayed her story as embedded in Hindu-Muslim dissension. At the same time the theology, cultural expression and social practice of the Gulabdasis indicated a plethora of influences on them: monism of Vedanta via Sikh ascetic sects; bhakti literary and devotional practices; Sufi emotional states and philosophical ideas. The chapter examines the significance of deploying a term like syncretism to understand the theological equivalences and cultural conversations between different religious traditions of Punjab. They suggests that religious conflict, as highlighted by Piro in her personal tale, did not negate pluralistic attitudes, and could even reveal shared ethics and cultural values.
Giani Ditt Singh, a doyen of Punjabi letters in the second half of the 19th century, was born at Kalaurh, a village near Fatehgarh Sahib, in a weaver's family around 1850. He died at Lahore on September 6, 1901. At the age of nine he was sent to Tiwar village near Kharar to study at a Gulabdasia dera where he learnt Punjabi, Hindi, Urdu and Sanskrit. Later on he learnt English as well. The followers of Gulabdasia sect believe in epicurean way of life and they do not believe in any ritualism.
The second known Dalit writer of Punjab was Peero Preman (1830-1872). Peero had earlier been a Muslim courtesan named Ayesha, and later joined the Gulabdasia sect and inherited sainthood from her mentor, Gulab Das.
Peero was a Muslim woman in eighteenth century Punjab who disavowed her religion and joined the Gulabdasis, an unorthodox sect that drew on the ideas of Bhakti and Sufi devotion to criticise organised religion and caste inequalities.
This essay will look at the Gulabdasi/Gulabdasia sect set up by Guru Gulabdas (d. 1873), with its main establishment (dera) in Chathianwala, near Lahore, in the Kasur district of colonial Punjab. The dera was set up sometime during the reign of Ranjit Singh (1799-1839). A brief survey of the different sources available on the Gulabdasis, including the significant 'Nirmala' Sikh ones, will show the various accretive traditions that contributed to the efflorescence of this sect. They will reveal the manner in which the sant tradition was assimilated and appropriated by different groups in the nineteenth century, and also depict its resonance in our times. Daniel Gold has studied the multiple sects that developed around the persona of the guru in the late bhakti period in north India with their variable manner of tracing guru lineages. The guru in this imaginary was the exponent of sant mat, the teachings of the sants, he was the human guide on the spiritual path, and was also the accessible and immanent manifestation of the divine. The Gulabdasi sect can be placed within this wider north Indian phenomenon of varied panths that grew around the charismatic and benevolent personality of the holy man.
Thereafter, the second-known Dalit writer of Punjab was Peero Preman (1830-72). Peero had earlier been a Muslim courtesan named Ayesha and later joined the Gulabdasia sect and inherited sainthood from her mentor, Gulab Das.
This analysis opens Part III of the monograph (Chapter 6. "Caste in the Colonial Sphere. The Conundrum of Sant Ditta Ram/Giani Ditt Singh", ibid.: 201–236) and follows the transition of the Gulabdasi preacher, Sant Ditta Ram (d. 1901), into an active member of the Arya Samaj and of the Lahore Sikh Sabha, renamed Giani Ditt Singh. His life story is at present being reworked by the dalit discourse into a narrative of a dalit hero, though Malhotra in the analysis of his writing points out his complex position on the question of caste and argues (ibid.: 236): "Thus, in the corpus of Singh's writings we find ambiguity, vacillation, and fickleness in maintaining a single, coherent line of reform."
