By Jatinderpal Singh
The history of Sikh institutions and clergy spans only a few centuries, with the present structure developing in a relatively recent era. Unlike the past, where lines were clearly drawn – such as during the Misls period when factions battled, or the later agitation to free Gurdwaras from the control of mahants and masands – today's complexities offer no clear parallels. In those times, the community often looked to a discernible individual for direction, but now, a pervasive haze and mist obscure the path forward.
The current state of affairs within Sikh institutions, particularly concerning the Takhats and Jathedars, paints a deeply concerning picture of internal strife and a palpable lack of unified leadership. What was once a bedrock of Sikh identity and spiritual guidance now appears entangled in a web of controversies, often playing out in public and steadily eroding the community's trust. The very bodies meant to provide direction are frequently mired in infighting, with various factions overtly vying for control and influence. A significant point of contention revolves around the appointment and removal of Jathedars. These high-ranking spiritual leaders, historically revered for their wisdom and impartiality, are increasingly perceived as pawns in a political game.
Recent developments vividly illustrate this crisis. In May 2025, the Panj Pyare of Takht Sri Harmandir Patna Sahib declared the officiating Jathedar of Akal Takht, Giani Kuldeep Singh Gargaj, and Takht Damdama Sahib Jathedar Baba Tek Singh as "tankhaiya" (guilty of religious misconduct). This extraordinary edict from Patna Sahib came in direct response to the Akal Takht's decision to reinstate a former Jathedar of Takht Patna Sahib, Giani Ranjit Singh Gauhar, who had been excommunicated by the Patna Sahib management in 2022 amidst allegations of corruption. The Patna Sahib clergy further accused Giani Kuldeep Singh Gargaj of conspiring against them, as detailed in a letter to the SGPC, highlighting the confrontation between two major Sikh temporal authorities. This has raised serious concerns about religious cohesion and infighting. This dramatic confrontation underscores a deeper power struggle, with Takhat Patna Sahib asserting its autonomy and directly challenging the authority of the Akal Takht's recent appointments and decisions.
This open defiance has triggered a profound crisis in the Sikh religious sphere, potentially undermining the long-standing centralized authority of the Akal Takht over global Sikh matters. In parallel, the Shiromani Gurdwara Parbandhak Committee (SGPC), the body responsible for managing gurdwaras in Punjab, including Akal Takht, has recently constituted a 34-member panel to frame rules regarding the appointment, retirement, and termination of services of the Akal Takht Jathedar. This move follows a period where the SGPC itself had removed Jathedars of Akal Takht, Kesgarh Sahib, and Damdama Sahib, leading to widespread criticism of alleged political interference, particularly linked to the Shiromani Akali Dal (SAD). Adding to the turmoil, ex-Jathedar Giani Raghbir Singh, now Head Granthi of Shri Darbar Sahib, took the unprecedented step of filing a petition in the High Court fearing his removal from his current assignment – a first in the Sikh community's history, though later withdrawn.
This truly is a sad state of affairs. This tussle for supremacy and primacy in the Sikh religious structure has reached a new low, which bodes ill for the community's future. The fundamental principles of Sikhism itself seem to have been set aside in this relentless scramble for power. It is perhaps time to radically overhaul the system and seek a permanent solution. However, this transformative change can only materialize through sustained public and community pressure, as any singular group propagating new ideas is unlikely to gain acceptance amidst the current environment of deep-seated distrust and desire for control.
Redefining Leadership and Authority
A critical issue lies at the heart of this crisis: the appointment of the Jathedar. The institution cannot command the inherent respect and moral authority it once did if its head remains effectively under the control of the SGPC. There is an urgent need to discover a better, demonstrably more independent alternative for their selection. Perhaps a definitive line needs to be drawn between politics and religion, ensuring no single group can dominate these vital institutions. One possible solution could involve mandating that all major decisions, edicts, and Hukamnamas bear the signatures of representatives from all five Takhats, with a provision for a majority decision in cases of non-unanimity, akin to a Supreme Court bench's judgment.
Furthermore, the qualifications and eligibility criteria for Jathedars urgently need to be explicitly defined and codified without delay. Subsequently, the entire nomination, election, or selection process and procedure must be comprehensively reformed and aligned with contemporary requirements, ensuring that merit, spiritual depth, and independence take clear precedence over political expediency. A truly respected saint, a profound scholar, or perhaps even a new, independent institution needs to come up with a concrete and universally acceptable framework for these critical reforms. The community needs deep introspection. It feels as though , passively awaiting divine intervention, given the absence of a clear human agency to bring about the necessary change. Yet, history reminds us that divine intervention has invariably manifested through human endeavor. Consider the hierarchical structure of the Catholic Church, where the Pope in Rome can appoint bishops globally, even to distant lands like Jalandhar. Perhaps it is time for Sikh institutions to profoundly rethink their current governance model and explore structures that foster unity and clear, uncompromised leadership, rather than perpetuating division.
A Disconnect in Community Engagement
What's particularly striking and deeply concerning is the stark contrast in attention given to different issues within the community. While the large and well-intentioned Sikh sangat is often visibly engaged in organizing langars and shabeels everywhere – sometimes inadvertently blocking traffic and even gently urging people to partake in the langar, thus overlooking the importance of respecting individual choices – other critical matters remain tragically unaddressed.
A poignant example is the solitary man who has been protesting tirelessly on a tower in Samana for eight long months, advocating for a stringent law against sacrilege. Yet, his profound plea has barely registered on the community's radar. Neither Sikh scholars, nor religious institutions, nor even the mainstream media appear to have taken adequate notice of this persistent and vital demand, highlighting a worrying and fundamental disconnect between overt acts of service and the deeper, systemic issues plaguing the Panth.
The Imperative for Radical Reform
The time for passive observation is over. For Sikh institutions to regain their moral authority and effectively guide the global sangat, a radical and urgent reformation is paramount. This necessitates a clear, transparent, and universally accepted framework for the selection, nomination, and eligibility criteria of Jathedars, ensuring that only individuals of impeccable spiritual standing, scholarly depth, and unquestionable impartiality ascend to these sacred positions. Furthermore, a defined hierarchy of power and responsibilities among the Takhats must be meticulously established, eradicating ambiguity and the potential for jurisdictional clashes. Only through such comprehensive introspection and courageous systemic reform can Sikh institutions overcome their current crossroads and truly serve as beacons of wisdom and unity for generations to come.
The views expressed in this article are solely expressions of the writer.