Col. Iqbal Singh (retd)
The faith initiated by Guru Nanak was never conceived as a message for a narrow community or a closed circle of followers. From its very inception, Guru Nanak’s mission was universal, transformative, and centuries ahead of its time. His message transcended caste, region, language, and social divisions, calling upon humanity to live truthfully, uphold justice, and recognize the Divine in all. His message was interfaith unity or understanding.
Recently, Dr. Lyudmila Khokhlova, a Russian, who received Padma Shri from the President of India was in the news. I then realised that despite being a foreigner, she in her research has concluded that Sikhism was developed as a universal religious and social movement rather than as a sect confined to one ethnic group. Guru Nanak’s (1469-1539) extensive travels (Udasis) conveying his message in those days to all possible places within the Indian subcontinent and beyond are an indicator of his mission.
As the Sikh Panth expanded geographically, maintaining direct contact between every Sikh and the Guru became increasingly difficult. To address this challenge, the Masand system emerged during the time of Guru Ram Das (1574-1581) and was further developed by the succeeding Gurus. It was designed to served an specific purpose. Masands acted as trusted representatives who spread the Guru’s teachings, nurtured local Sangats, and collected Dasvandh to sustain institutions such as Langar and other community services.
For many years, the system functioned effectively. Over time, however, parts of it became vulnerable to corruption and personal ambition. Some individuals began treating positions of service as positions of authority, while financial and institutional accountability weakened. Recognizing this decline, Guru Gobind Singh abolished the Masand system in 1699, removing corrupt intermediaries and restoring a direct relationship between every Sikh, the Guru, and the collective discipline of the Panth. It was a profound reminder that no institution is beyond reform when it ceases to serve its original purpose.
Sikh history offers another lesson. According to Sikh tradition, when Guru Tegh Bahadur visited Amritsar to pay his respects at Harmandir Sahib after he was designated as the ninth Guru, he was not able to enter because those controlling the shrine at the time opposed his authority. Rather than allowing the issue to create conflict around the holiest Sikh shrine, the Guru chose restraint and dignity. He quietly withdrew, demonstrating that spiritual authority rests in moral conduct rather than physical control of institutions. Finding it unavoidable to dethrone those in control over the shrine, he instead decided to sideline those in control over the shrine and circumvent to continue with the mission started by Guru Nanak and endorsed by other Gurus. The place associated with this episode is remembered today as Gurdwara Thara Sahib near Akal Takht in Amritsar. Later, Guru Tegh Bahadur established Chak Nanki, which eventually developed into Anandpur Sahib, a centre that profoundly shaped Sikh history.
These episodes illustrate an enduring principle: institutions exist to serve the Panth; the Panth does not exist to serve institutions. Whenever institutions drift from their founding ideals, renewal becomes both necessary and consistent with Sikh tradition.
A Community at a Crossroad
Today, the global Sikh community faces challenges that demand similar reflection. The Panth is experiencing fragmentation at multiple levels and the Guru’s mission is becoming directionless. Even Guru Gobind Singh created the Khalsa, a Pan-India movement, to strengthen and unite the Panth, not to divide it. Every Sikh who accepts the authority of Guru Granth Sahib and walks the path shown by the Gurus belongs to the same spiritual tradition and deserves respect and encouragement. Why should there be division within the community and why are many leaving this faith? Why are those who believe in Guru Granth Sahib not considered Sikhs and classified as Patit Sikhs? Was it initiated by any Guru?
Equally concerning is the attempt in some quarters to portray Guru Nanak’s universal message and Guru Gobind Singh’s Khalsa as separate or even competing philosophies. Nothing could be further from the truth. The Khalsa represents the institutional and moral culmination of Guru Nanak’s vision under the historical circumstances of the seventeenth century. There is complete continuity from Nanak to Gobind Singh. Why are the followers of Guru Granth Sahib treated differently if not amritdhari? Did Guru Gobind Singh say so?
At the same time, Sikh society faces declining engagement among sections of its youth, increasing migration away from the faith, factionalism within Gurdwaras, and insufficient investment in intellectual development. Enormous resources continue to be devoted to constructing buildings, collecting donations while comparatively little is invested in world-class schools, universities, research institutes, hospitals, leadership development, or strategic policy centres capable of preparing future generations to address the complex challenges of the modern world. Look at Christianity how it reformed a neglected part of India in the northeastern states with quality education. Our efforts towards education are so poor that most prefer to send their children to private schools or those run by Christianity. Where are our institutions to provide good education especially those in remote areas?
One Continuous Doctrine: From Nanak to Gobind Singh
Guru Nanak laid the spiritual and ethical foundation of Sikhism: devotion to one God, a kind of interfaith movement, equality of humanity, honest living, compassion, and fearless pursuit of truth. Through his extensive journeys across the Indian subcontinent and beyond, he built a movement that welcomed people from every background in society.
By the time Guru Gobind Singh assumed leadership, the Sikh Panth confronted relentless persecution. The martyrdoms of Guru Arjan Dev Ji and Guru Tegh Bahadur Ji had demonstrated the enormous sacrifices required to defend religious freedom and human dignity. Guru Gobind Singh Ji himself faced continuous military campaigns while leading a growing but vulnerable community.
The creation of the Khalsa in 1699 was therefore not a departure from Guru Nanak’s teachings but a practical and institutional fulfilment. It provided the Panth with the discipline, courage, and collective identity necessary to defend righteousness while remaining rooted in the spiritual principles established by Guru Nanak.
The selection of the Panj Pyare from different regions and diverse social backgrounds symbolized equality, merit, and national inclusiveness. Guru Gobind Singh Ji demonstrated that leadership must be earned through character, commitment, and service rather than birth or social status. The selection of Banda Bahadur who was outside his immediate followers for his military mission for which the Khalsa was created against the tyranny of the times manifests this.
The Question Before the Panth
This naturally raises an important contemporary question: When Sikh institutions fail to meet the spiritual, educational, or social aspirations of the global Sangat, who bears the responsibility for renewal?
History suggests that responsibility ultimately rests with the collective wisdom of the Panth. Institutions derive their legitimacy only when they remain faithful to Gurmat and retain the confidence of the Sangat. When they become disconnected from the needs of the community or fail to respond to changing circumstances, the answer is neither hostility nor indifference. The answer is thoughtful reform, greater accountability, transparency, and renewed engagement by the Sangat.
At the same time, Sikh institutions must remain mindful of constitutional boundaries within democratic societies. Religious institutions play an indispensable role in preserving faith, guiding moral conduct, and protecting Sikh values. Democratic governments, however, derive their authority from constitutional law and are accountable to all citizens, regardless of religion. Preserving this distinction strengthens both religious institutions and democratic governance.
Questions That Demand Reflection
The Panth must honestly address several important questions:
- How should Sikh identity be understood and made relevant in the twenty-first century so that unity is strengthened without compromising the distinct discipline of the Khalsa?
- How can every Sikh who accepts the Guru’s teachings feel welcomed, respected, and encouraged to deepen his or her spiritual journey?
- How can leadership within our institutions become more transparent, merit-based, intellectually equipped, and accountable?
- Why are institutions with substantial resources investing relatively little in good education, research, policy development, and leadership training?
- How can Gurdwaras remain free from partisan politics while continuing to provide principled spiritual guidance?
- How can any political party have control over Sikh institutions for their political purposes?
Learning from Other Communities
Many enduring communities have remained resilient because they invested not only in places of worship but also in education, scholarship, and leadership. See how a religious leadership is built in some other religions and their heads are globally respected and recognised?
Christian institutions have sustained their relevance through universities, theological scholarship, and continual engagement with changing societies while generally respecting the constitutional framework of the countries in which they operate.
The Jewish community, despite centuries of persecution and the devastation of the holocaust, has demonstrated the transformative power of investing in education, intellectual excellence, scientific achievement, and community institutions.
Buddhism’s modern global presence illustrates how thoughtful leadership, scholarship, and compassionate outreach can preserve ancient values while engaging constructively with the contemporary world. While Buddhism which emerged from India is emerging in various parts of the world while dying in India. The Dalai Lama is a highly respected person globally. Do we have leaders of such a calibre?
These examples do not diminish Sikh distinctiveness; rather, they demonstrate the universal importance of strong institutions, education, and visionary leadership.
The Way Forward
The future of the Sikh Panth lies neither in complacency nor in division. It lies in renewing the principles that have guided Sikh history from Guru Nanak to Guru Gobind Singh.
The Sangat must become an active participant in strengthening Sikh institutions by insisting upon transparency, accountability, financial integrity, merit-based leadership, and sustained investment in education, intellectual development, and other institutions like hospitals.
History teaches us that reform has always been part of the Sikh tradition. Guru Gobind Singh Ji himself demonstrated that institutions must evolve when they no longer fulfil their original purpose. The challenge before today’s generation is not to preserve structures for their own sake, but to preserve the spirit of Gurmat through institutions that are capable of serving future generations.
Only a united, informed, and intellectually confident community can ensure that Sikh institutions continue to embody the timeless vision of Guru Nanak Dev Ji and Guru Gobind Singh Ji, one continuous doctrine rooted in truth, justice, humility, courage, and service to all humanity. The recent episode in Punjab where the MLAs were summoned is seen by many as more political than serving the Sangat.
If that is true, what can be done to ensure that the community’s institutions and religious places are not misused and compromised for political gain, and work for the community? Now in many parts of the world especially liberal democracies in the western countries, where the community resides getting adverse publicity due to the acts of a few by indulging in anti-community and anti-India activities. Is there any institution trying to curb such activities? I believe it is time to understand the teachings of Guru Nanak and the other Gurus in their proper context, making reforms that are relevant to contemporary times. If international scholars like Dr. Khokhlova can grasp the true essence of this faith, there is no reason why the public at large cannot do the same. Guru Tegh Bahadur and Guru Gobind Singh ji have already shown us the way that it is appropriate to amend when the institution(s) fail to serve the Sangat. The time is now.