There is strong circumstantial evidence that the Sant Smajh, both through the patronage of the Alkali Dal Party headed by Parksah Singh Badal as well as direct contacts through the Nirmala Sampardas, has in recent decades been building close ties to the BJP and RSS. It is even alleged that this could be linked to attempts by the Rashtriya Swayamsevak Sangh (RSS), a right-wing Hindu nationalist movement with close links to the ruling BJP to incorporate the Sikh Panth into the Hindutva project. It can be inferred from these contradictions that Bhai Ranjit Singh and his troubles are part of a much greater political game. Harnam Singh Dhumma (seated on the ground) with Parkash Singh Badal (seated on chair), with Sukhbir Singh Badal looking on – Photo: SikhSiyasat ![]() ![]() Hence, it is difficult to understand what yard stick is been used to claim Bhai Ranjit Singh is engaged in ‘anti-Panthic’ preaching! Indeed, a further irony is that Bhai Ranjit Singh has consistently declared his total allegiance to the very same Sikh Rehit Maryada. It is worth noting here that almost all of the groups aligned to the Sant Smajh (Society of Saints), led by Damdami Taksal (Mehta) head Baba Harnam Singh Dhumma, who have been pushing for Bhai Ranjit Singh to be excommunicated, explicitly reject the official Akaal Takht ‘Sikh Rehit Maryada’ or ‘Sikh Code of Conduct’. Given the blatant interference of the major political parties in Sikh Panthic affairs, it would be reasonable to assume that the current fallout between Bhai Ranjit Singh Dhadriawala and the SGPC-appointed Akaal Takht Acting Jathedar Giani Harpreet Singh is not simply a matter of theological differences, but political patronage. After all, give or take the odd truly enlightened soul, even religious preachers are human and therefore vulnerable to the allure of the ego. SEE ALSO: Akal Takht v Dhadrianwale: Who’s at fault?Īlleged doctrinal differences can also function to obscure other motives, namely, a toxic concoction of personal enmity and/or desire for power, money and influence. It can also lead to the emergence of new institutions, sects and religions, often led by the excommunicated person/s. When this happens, more often than not, such conflicts are accompanied by some form of excommunication of the weaker faction by the more powerful incumbents. However, very occasionally fundamental differences can emerge resulting in divergences up to and including complete schisms. On the whole successful institutions are those that are able to tolerate a degree of flexibility and/or have well developed mechanisms for dispute resolution and arbitration. ![]() Accordingly, it can be assumed that the concept of excommunication or ‘ kharj‘ or ‘ shake deyna‘ is one that is a product, not of Sikh philosophy as enshrined in the Guru Granth Sahib, but of the various power struggles that emerge within institutionalized Sikhism in the post Guru period.Īll institutions, small and large, secular or religious, are prone to differing viewpoints and schools of thought. ![]() Though there are instances of individuals being banished during the Guru period - such as Guru Nanak shunning his son Sri Chand, Guru Arjan shunning his brother Prithi Chand and also Dhir Mal and Ram Rai being disowned by his father Guru Harrai Ji - by and large excommunication was very rare during the Guru period, whose strategy was always to avoid conflict but to engage in dialogue or ’ samvaad’ as a way to win hearts and minds.
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