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Sects of Sikhism

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Sects of Sikhism are sub-traditions within Sikhism that believe in an alternate lineage of Gurus, or have a different interpretation of the Sikh scriptures, or believe in following a living guru, or other concepts that differ from the orthodox.[1][2] The major historic sects of Sikhism, states Harjot Oberoi, have included Udasi, Nirmala, Nanakpanthi, Khalsa, Sahajdhari, Namdhari Kuka, Nirankari and Sarvaria.[3]

The early Sikh sects were Udasis founded by Sri Chand – the elder son of Guru Nanak, and the Minas Prithi Chand – the elder son of Guru Ram Das respectively, in parallel to the official succession of the Sikh Gurus. Later on Ram Rai – son of Guru Har Rai formed his own sect at Dehradun and his followers are called Ram Raiyass.[4] Many splintered Sikh communities formed during the period between the death of Guru Har Krishan and the coronation of Guru Tegh Bahadur. These sects have had considerable differences. Various other Sikh sects emerged over the Sikh history. Some of these sects were financially and administratively supported by the Mughal Empire in the hopes of gaining a more favorable and compliant citizenry.[2][4]

In the 19th century, Sanatan Sikhs, Namdharis and Nirankaris sects were formed in Sikhism, seeking to reform and return to what each believed was the pure form of Sikhism.[5][6][7] They also accepted the concept of living Gurus such as Guru Baba Dyal Singh. The Nirankari sect though unorthodox was influential in shaping the views of Tat Khalsa and the contemporary era Sikh beliefs and practices.[8][9] Another significant Sikh sect of the 19th century was the Radhasoami movement in Punjab led by Baba Shiv Dyal.[10] Other contemporary era Sikhs sects include the 3HO Sikhism, also referred to as Sikh Dharma Brotherhood formed in 1971.[10][11][12] See also Dera (organization), non-Sikh Deras, for more examples of Sikh sects.

Early Sikh sects

Udasi

Main article: Udasi

Udasi is an early sect based on the teachings of Sri Chand (1494–1643), the son of Guru Nanak – the founder of Sikhism. The Udasis do not reject the Sikh Gurus, but attach greater importance to the line of succession from Guru Nanak through Sri Chand.[13] Another Sikh tradition links the Udasis to Baba Gurditta, the eldest son of Guru Hargobind.[13] Early Sikh literature suggests that Udasis were already prominent in the 17th-century.[13] They interpret the message of Guru Granth Sahib in Vedantic terms. They do not abide by the Khalsa's Rehat Maryada and dress codes.[13] According to 18th-century descriptions, they either cut or mat their hair, and some smeared ash on their body.[13]

Udasis protected many Sikh Gurdwaras in the 18th century, managed them in the 19th century. They built simple shrines far from Punjab. Above: an Udasi shrine in Nepal.

Udasis are known for their Akharas along with the Nirmala sect of Sikhism. They accept asceticism and monastic traveler lifestyle. Udasi is derived from the Sanskrit word "Udasin",[13] it literally means "detached, journey", and that reflects their approach to spiritual and temporal life.[14] They were key in preserving Sikhism from extinction in the 18th century, after the death of Guru Gobind Singh and during the Mughal persecution. Their help to Sikhism was notable in the decades between the martyrdom of Banda Singh Bahadur in 1716 and the rise of Ranjit Singh and the Sikh Empire. The Udasi ascetic akharas managed Gurdwaras, rebuilt them and preserved the Sikh scriptures. They were respected and patronized by Ranjit Singh through land grants and responsibility of Sikh temples.[14]

The Udasis were key interpreters of the Sikh philosophy and the custodians of important Sikh shrines until the Singh Sabha movement. Like missionary Nirmala Sikhs, they also brought a large number of people into the Sikh fold during the 18th and the early 19th centuries.[15] Their religious practices accept images and statues of Sikh Gurus inside temples, as well as Hindu iconography. They greet each other with "Om namo Brahmane",[14] and they practice Hatha yoga like the Hindus.[13] When the Singh Sabha movement, dominated by Khalsa Sikhs, redefined the Sikh identity in the early 20th century, the Udasi mahants were expelled from the Sikh shrines.[16] During the dispute, the Udasis increasingly regarded themselves as Hindus rather than Sikhs.[17]

Miharvans

The Miharvan sect followed Baba Prithi Chand (1558–1618), the eldest son of Guru Ram Das after the younger brother Guru Arjan was officially made the next Guru.[18][19] They were called Minas by the orthodox Sikhs, a derogatory term meaning "scoundrels".[19][20] An alternate non-derogatory term for them has been the Miharvan Sikhs, after the son of Prithi Chand. This sect was shunned by orthodox Sikhs, declared by Guru Gobind Singh as one of the five Panj Mel that a Sikh must avoid.[19]

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.[21][22] The Miharvan-Minas controlled Amritsar and Harmandir Sahib built under Guru Arjan for much of the 17th-century.[23] They are now nearly extinct.[23]

Ramraiyas

Main article: Ramraiya

Ram Raiyas are a sect of Sikhism who followed Ram Rai, the eldest son of Guru Har Rai. He was sent by his father as an emissary to the Mughal emperor Aurangzeb in Delhi. 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.[24][25] The willingness to change a word led Guru Har Rai to bar his son from his presence. Aurangzeb responded by granting Ram Rai a jagir (land grant) in Garhwal region (Uttarakhand). The town later came to be known as Dehradun, after Dehra referring to Ram Rai's shrine.[25] Many Sikhs settled with Ram Rai, they followed Guru Nanak, but orthodox Sikhs have shunned them.[24][26] They were one of the Panj Mel, the five reprobate groups that orthodox Sikhs are expected to shun with contempt. The other four are the Minas, the Masands, the Dhirmalias, the Sir-gums (those Sikhs who accept Amrit baptism but subsequently cut their hair).[27][28]

Nanakpanthi

Main article: Nanakpanthi

A Nanakpanthi is a follower of the teachings of Guru Nanak, the first guru of Sikhism. The community transcends the boundaries of Sikhism and Hinduism, and was also a reference to the early Sikh community.[29] Most Sindhi Hindu people are Nanakpanthi, and during the 1881 and 1891 censuses, the community could not decide whether to self-identify as Hindu or Sikh.[30] 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).[31] The institutional focus of Nanakpanthi social life was around a dharamsala, playing the same role before the 20th century as the Gurdwara has played thereafter under Khalsa dominated period.[32] 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.[33][34] 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 were Sikh Kesdhari and Gobind Singhi Sikhs in this census.[35]

Late Sikh sects

Namdharis

Main article: Namdhari
Namdhari Sikh singer and musicians.

Namdharis are a sect of Sikhism, also known as Kuka Sikhs. They believe that the line of Sikh Gurus did not end with Guru Gobind Singh because he did not die in Nanded, they believe that he escaped and lived in secret. [36] This sect claims he nominated Balak Singh to be the 11th Guru, a tradition that was continued through the Namdhari leaders.[37][38]

Their 12th guru was Ram Singh, who moved the sect’s center to Bhaini Sahib (Ludhiana). They have been strictly vegetarian and a strong opponent of cattle slaughter, and retaliated against Muslims for killing cows in 1872.[39][40] Their leader Ram Singh was arrested by the British and he was exiled to Rangoon, Myanmar. Dozens of Namdharis were arrested by the British and executed without trial in Ludhiana and Ambala.[39] They consider Guru Granth Sahib and Dasam Granth as equally important, and compositions from the Chandi di Var are a part of their daily Nitnem. Like Hindus, they circumambulate the fire (havan) during their weddings, but they differ in that the hymns are those from the Adi Granth.[39][40]

The Namdharis wear homespun white turbans, which they wrap around their heads (sidhi pagri).[36][40] They are called Kuka, which means "crier, shouter", for their ecstatic religious practices during devotional singing. They also meditate, using mala (rosary).[40] Some texts refer to them as Jagiasi or Abhiasi.[39]

Nirankari

Main article: Nirankari

The Nirankari movement was founded by Baba Dyal Das, as a Sikh reform movement around the middle of 19th century, in the later part of Ranjit 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 on nam simaran.[41]

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.[36][41]

The Nirankari sect diverged into two in 1940s, when Sant Nirankaris emerged as a separate group. 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. In late 1970s, Jarnail Singh Bhindranvale repeatedly denounced their practices. In 1978, the orthodox Sikhs and Sant Nirankaris had an armed confrontation in Amritsar which resulted in many deaths. In 1980, the leader of Sant Nirankari tradition, Gurbachan Singh, was assassinated.[42][43]

Nirmala

Nirmal Akhara procession at Ujjain Simhastha 2016 (Kumbh Mela)

Nirmalas are a Sikh tradition of ascetics.[44] According to the traditional beliefs, the Nirmala Sikh tradition was founded by Guru Gobind Singh in late 17th century when he sent five Sikhs to Varanasi to learn Sanskrit and Hindu religious texts.[45][46] Another tradition states that they originated during the time of Guru Nanak.[47] These beliefs, according to W. H. McLeod, are of doubtful historicity because they are "scarcely mentioned" in Sikh literature before the 19th-century.[48]

The Nirmala Sikhs wear ochre-colored robes (or at least one item) and keep kesh (unshorn hair).[49] They observe the same birth and death rituals as the Hindu ascetics and have an akhara (martial organization) in Haridwar,[49] and a number of deras in Punjab (India).[50] They have been one of the procession participants in Kumbh Melas.[51][47] They were early missionaries who traveled and spread Sikhism among the masses,[48][47] thus making an important contribution to the growth of Sikhism.[52] They often served as one of the mahants in Sikh temples (gurdwaras) during the 18th-century.[49] Nirmalas interpret the Sikh literature in Vedantic terms.[46][52] During the Singh Sabha Movement of late 19th-century and early 20th-century, they were condemned by the Tat Khalsa faction of Sikhs, and cordially supported by the Sanatan Sikhs faction.[48]

Radha Soami

The Radha Soami Satsang derives its name from the gopi Radha and Soami which means Krishna's soul, ideas also found in the Vaishnavism tradition. This movement was started by Shiv Dayal Singh (also known as Soamiji) in 1861.[53] The Radhasoamis, states Mark Juergensmeyer, are considered in Punjab an offshoot of Sikhism, because the teachings of their founder were based, in part, on those of the founder of Sikhism – Guru Nanak and many recite verses from the Adi Granth during their worship.[54] However, they are also different from the Sikhs because they reject the Sikh idea of installing the scripture in the sanctum of their temple, have present-day Gurus beyond the first ten Gurus of the Sikhs, many reject parts or all of the Khalsa Sikh dress code and rituals such as Karah Parshad. The Radhasoamis are a religious fellowship that accepts saints and living gurus from anywhere.[54][53] The Radhasoami movement started within Sikhism prior to the Singh Sabha Movement when a diversity of ideas were accepted within Sikhism. After the ascendance of the Khalsa Sikhs, the Radhasoamis have continued to follow their traditions instead of falling in line with the reforms enforced by the Khalsa Sikhs.[54]

Like the writings of Sikh gurus, Shiv Dayal Singh used the epithet sat nam for the divine.[55] The Radhasoamis do not install the Guru Granth Sahib or any other scriptures in their sanctum, as they consider it ritualistic. Instead, the guru sits in the sanctum with the satsang (group of Sikh faithfuls) and they listen to preachings from the Adi Granth and the living guru, as well as sing hymns together.[53] The Radha Soami are strict vegetarians. They are active in charitable work such as providing free medical services and help to the needy. They do not believe in orthodox Sikh ritual practices such as covering one's head inside the temple or removing shoes, nor do they serve karah prasad (offering) at the end of prayers.[53]

Sanatan Sikhs

Sanatan Sikhs emerged as a significant group of conservative Sikhs who opposed the orthodox Sikhs in their interpretation of Sikhism, particularly during the Singh Sabha Movement.[5] They campaigned for an inclusive interpretation that accepted wide range of beliefs drawn from Hinduism and Islam.[5] Sanatan Sikhs affirmed that they are a tradition within Hinduism, that Sikhs and Hindus are indivisible.[56] They founded the Singh Sabha in 1873, led by Khem Singh Bedi – a direct descendant of Guru Nanak, Avtar Singh Vahiria and others.[5][6]

Sanatan Sikhs accept beliefs and practices such as the belief in the teachings of the Vedas and Puranas, Hindu epics and Sufi Pirs.[57][6][58]

3HO

The 3HO sect is a western group that emerged in 1971, founded by Harbhajan Singh also known as Yogi Bhajan. It requires both men and women to wear turbans, and adopt the surname Khalsa. They also call themselves the "Sikh Dharma movement" and "Khalsa Dharma movement" and are called "Gora Sikhs" 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 strict rahit, the code of conduct expectation.[8][10]

Split traditions

Ravidassia

Main article: Ravidas Panth

The Ravidasi Panth used to be a part of Sikhism. In 2009, the sect left Sikhism and gained recognition as a separate Indian religion.[59] It is based on the teachings of the 14th century Indian guru Ravidas, revered as a satguru.[59] The movement had attracted Dalits (formerly untouchables), and they felt that they were a victim of social discrimination and violence from Khalsa Sikhs.[60][61][62]

Historically, Ravidassia represented a range of beliefs in the Indian subcontinent, with some devotees of Ravidass counting themselves as Ravidassia Sikhs, but first formed in the early 20th-century in colonial British India.[59] The Ravidassia community began to take on more cohesion following 1947, and the establishment of successful Ravidassia communities in the diaspora.[63]

Ravidassias, states Ronki Ram, accept contemporary living sants of Ravidass Deras as Guru whereas the Sikhs do not.[62] In 2009, Sikh radicals violently attacked the living guru, his deputy and followers at a Ravidassia gurdwara (temple) in Vienna.[60] 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.[62][64]

Prior to their break from Sikhism, the Dera Bhallan revered and recited the Guru Granth Sahib of Sikhism in Dera Bhallan.[65] However, following their split from mainstream Sikhism, the Dera Bhallan compiled their own holy book based exclusively on Ravidas's teachings, the Amritbani Guru Ravidass Ji, and these Dera Bhallan Ravidassia temples now use this book in place of the Guru Granth Sahib.[65][61][66]

See also

References

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  2. ^ a b Opinderjit Kaur Takhar (2014). Pashaura Singh and Louis E. Fenech (ed.). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 350–359. ISBN 978-0-19-969930-8.
  3. ^ Harjot Oberoi (1994). The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition. University of Chicago Press. pp. 24–25. ISBN 978-0-226-61592-9.
  4. ^ a b Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield Publishers. pp. 260–261. ISBN 978-1-4422-3601-1.
  5. ^ a b c d Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield. pp. 151, 273. ISBN 978-1-4422-3601-1.
  6. ^ a b c Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 28–29, 73–76. ISBN 978-0-19-969930-8.
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  51. ^ Nityananda Misra (2019). Kumbha: The Traditionally Modern Mela. Bloomsbury Academic. pp. 79–80. ISBN 978-93-88414-12-8.
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  59. ^ a b c Paramjit Judge (2014), Mapping Social Exclusion in India: Caste, Religion and Borderlands, Cambridge University Press, ISBN 978-1107056091, pages 179-182
  60. ^ a b Inflamed passions, Ajoy A Mahaprashasta (2009), Frontline (The Hindu), Volume 26, Issue 12, Quote: "The riots were sparked off by an attack on Sant Niranjan Dass, the head of the Jalandhar-based Dera Sachkhand, and his deputy Rama Nand on May 24 at the Shri Guru Ravidass Gurdwara in Vienna where they had gone to attend a religious function. A group of Sikhs armed with firearms and swords attacked them at the gurdwara, injuring both; Rama Nand later died. The Austrian police said the attack that left some 15 others injured “had clearly been planned”."
  61. ^ a b "India's 'untouchables' declare own religion". CNN. 2010-02-03.
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  63. ^ Gerald Parsons (1993). The Growth of Religious Diversity: Traditions. Psychology Press. pp. 227–. ISBN 978-0-415-08326-3. Retrieved 10 April 2012.
  64. ^ Knut A. Jacobsen; Kristina Myrvold (1 November 2011). Sikhs in Europe: Migration, Identities and Representations. Ashgate Publishing, Ltd. pp. 290–. ISBN 978-1-4094-2434-5. Retrieved 10 April 2012.
  65. ^ a b "Punjab sect declares new religion". The Times Of India. 2010-02-01.
  66. ^ "Archived copy". Archived from the original on 2012-04-25. Retrieved 2011-12-03.{{cite web}}: CS1 maint: archived copy as title (link)
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