Frequently Asked Questions & Their Answers

1. Why is Sarbat Khalsa Jathebandi needed?

At present, every serious Sikh is worried about the degeneration in Sikh institutions because of political interference and is trying to get out of it. Today, there is a need to revive the Sarbat Khalsa Jathebandi under the guidance of Guru Granth Sahib Ji, embodying the Panch-Pradhani concept, which is country-place so that the politico-priestly nexus is unable to control this institute. Today, Sikhs live all over the world, and the Sarbat Khalsa Jathebandi can be said to be the one with which Gursikhs from all over the world can become part. An institute that fulfills these criteria can solve its kaumi issues by taking them into its own hands. To materialize this idea, the establishment of the Sarbat Khalsa Jathebandi becomes necessary.

2. During the eighteenth century, the Sarbat Khalsa had a tradition of being called upon only when the panth was under attack?

In the eighteenth century, the majority of Sikhs were living under 12 misls. When the chiefs or sardars of 12 misls came together to deal with external physical attacks, it was called Sarbat Khalsa, rightfully so, because the assembly of misls represented almost the entire panth. Today, Sikhs are neither limited to 12 misls nor confined to Punjab only. Today, a common platform for representatives of Sikhs from all over the world is required for Sarbat Khalsa.
The coming together of the entire Khalsa in the eighteenth century in response to external physical attacks is our proud history, but there is no such Gurmat principle that we can only assemble when under physical attack. Today, there are more internal and ideological attacks than physical attacks, which require organizational continuity to deal with them.

3. Efforts have been made for Sarbat Khalsa in the recent past too, so how is this different?

Whatever efforts have been made so far, these all primarily seem to be made with a focus on liberating the historical place of Sri Akal Takht Sahib Amritsar. This effort seems to backfire in favor of the politico-priestly nefarious nexus. Because, this builds the assumption that whoever is in possession of the historical place of Sri Akal Takht, the reins of the panth are in his hands. It is always easier for the ruling class to occupy a 'place.' There is a need to be freed from this narrative because the Sikh doctrine of Miri-Piri is not a slave of anyone.

4. Aren't Sri Akal Takht and Miri-Piri the same thing?

Miri-Piri is the 'doctrine' of Gurmat, and Akal Bunga (Akal Takht) is an important 'historical place.' The doctrine of Miri-Piri was embodied by Sri Guru Har Gobind Sahib Ji with the construction of Akal Bunga, just as Guru Nanak Sahib Ji embodied sangat-pangat at Kartarpur, and as Guru Gobind Singh Ji revealed the Khalsa at Anandpur. If it is not mandatory to be in Anandpur to partake Khande-Baate Ki Pahul, and it is not mandatory to be in Kartarpur for sangat-pangat, similarly, the control of Akal Bunga (Akal Takht) is not mandatory for the continuation of the doctrine of Miri-Piri. Also, we should not forget that Akal Bunga remained occupied by anti-Sikh forces at the time of Guru Sahib itself to such an extent that even Satguru Teg Bahadur Sahib was not allowed to enter Darbar Sahib. But Guru Sahib did not use Sikh energy to liberate Akal Bunga. We have to take guidance from Guru Sahib Ji's life and hold the doctrine of Miri-Piri which is free from any location. Without implementing this very important point, Sikhs will not be able to achieve religious autonomy. That is why the motive of keeping the Sarbat Khalsa Jathebandi "without being tied to any particular country-place" has been kept.

5. If we don't aim to liberate the Gurdwaras, then how will the seva sambhal of Sri Akal Takht Sahib and other historical Gurdwaras come under the control of genuine Gursikh brothers and sisters?

It should be the desire of every concerned Sikh that the service and management of Gurdwaras are done by Gursikh brothers and sisters, those who 'ghāl khāi kish hathah dēi, nānak rāh pashānah sēi.' However, considering 'place' and 'doctrine' as one, being not according to Gurmat, the narrative favors anti-panthic forces. Because the place has always been easily captured by political interference, Sikh history is a witness to this. Ever since the Sixth Guru left Amritsar, the Darbar Sahib or Akal Takht Sahib has been controlled by genuine Gursikhs for a very short time. Even during the period from the Seventh Guru to the Tenth Guru, this place remained in the possession of the anti-Guru priests. Still, no Guru Sahib started a campaign to liberate Akal Bunga, as he demonstrated to differentiate between the doctrine and the place.
Even if the service of the historical Gurdwaras comes to the genuine Gursikhs, we must admit that the situation will not last forever. This is directly related to the political upheavals, which are dynamic. Therefore, the Sarbat Khalsa Jathebandi should remain free from country and place. The result of this will be that as soon as the conditions are favorable, the Sarbat Khalsa Jathebandi will be able to appoint Gurmat-inspired Gursikh brothers and sisters for the management of the historical Gurdwaras. But in adverse circumstances, if the control of Gurdwaras falls to anti-Gurmat forces, in such a situation the Sarbat Khalsa Jathebandi will stay intact, giving precedence to upholding doctrine just as the Guru Sahibs without being tied to any place has demonstrated.

6. Sarbat Khalsa is a concept of kaumi consciousness; how can this be a Jathebandi?

A concept that cannot be applied on the ground is an imaginary philosophy. Sarbat Khalsa is not an imaginary philosophy, it is a concept of the Sikh consciousness which remains under discussion to be revived from time to time. This proves that the Sikh community wants to see Sarbat Khalsa take shape. Until it is done, the efforts to revive it will continue. Till now, due to the lack of a model on the ground that could fulfill kaumi consciousness, it is being misused at the hands of selfish leaders. If it is not given the shape of an organizational structure in the light of Gurmat, the fear of it falling into the Brahmanical hands will increase in the coming time.

7. Why could no direction emerge from the impressive gatherings that have been held in the name of Sarbat Khalsa in the recent past?

In 2015, lakhs of Sikhs gathered at village Chabba to protest against the desecration of Guru Granth Sahib, which was called Sarbat Khalsa. Taking advantage of the tender sentiments of the Sikh community, such gatherings will continue to take place. First and foremost, instead of making any concrete decisions for the interest of the community, such gatherings are made directionless by diverting only to electing the Jathedar of the Akal Takht. Second, the leaders who occupy the stage are not elected by the lakhs gathered around. These leaders prepare 'Gurmatta' without transparency, and the gathering of lakhs is made to raise their hands to approve this 'Gurmatta.' After that, nothing is done for continuity. The Sarbat Khalsa can be said to be the one whose leaders are elected by the Sangat under a transparent procedure and those who represent the Sikhs from around the world. Continuity can be brought in only if it is given an organizational form.

8. Isn't the hukamnama of the Akal Takht Jathedar supreme in Sikhi?

For Sikhs, Guru Granth Sahib Ji is the supreme. 'Hukmanama' is reserved for the Guru; no one can equalize it. The opinion of the Sikhs or consensus formed in the light of Sri Guru Granth Sahib Ji or Gurmat can be referred to as panthic-matta. A solution should be found under the Panch-Pradhani concept to protect the Sikh doctrine. Guru Gobind Singh ji embodied the Panch-Pradhani concept as Panj Pyare. We should take guidance from this. All Panj Pyare are equal; the appointment of one as 'Jathedar of the Akal Takht' in imitation of the Pope of the Christians renders the institution of the Panj Pyare meaningless and amounts to equalizing the Guru.

9. The 'hukamnama' announced by the Akal Takht Jathedar is also prepared by the Panj Pyare, so what is wrong with it?

It is no secret that the Jathedars occupying the seat of Akal Takht Sahib are selected on the whims of the political leaders. They are not elected by the Sikh Sangat, and neither is there any prescribed constitution. The respect of the Sikh Sangat for Panj Piyare is exploited for the self-interest of politico-religious alliance. These five Jathedars in no way depict the Panj Pardhani concept.

10. There are many Sikh organizations at the international level which are doing commendable work, can they claim to be Sarbat Khalsa?

For an organization to be at the international level is one of the important qualities. But to be named Sarbat Khalsa, it must have a transparent constitution representing the Sikhs the world over. It must embody the concept of Panj Pardhani. It should be sovereign.

11. If more organizations come up claiming themselves as Sarbat Khalsa, then how the Sikh sangat is going to distinguish between the right and the wrong?

The Jathebandi should be judged on the criterion of transparency. Sikh Sangat should judge or see for themselves whether a constitution is formulated for Sarbat Khalsa to bring representatives from all over the world. Does it embody the concept of Panj Pardhani as per Gurmat? Is there an ideology to unify different schools of thought and bring them to one platform? Is it sovereign? Judging on this criterion, one can distinguish between the right and the wrong.

12. How does the Sarbat Khalsa Jathebandi manifest the concept of Panj Pardhani?

Sarbat Khalsa structure has been built on the four pillars: 1. Steadfastness to the doctrine, 2. Representation of the Sikhs the world over, 3. Transparency in the constitution and the actions taken, 4. Continuous improvement to reinforce the above three points.
Panj Piyaare should be selected from among the representatives of the Sarbat Khalsa Jathebandi formed through these criteria. The Panj Piyaare are equal among themselves.

13. What will be the scope of operations of Panj Pyare?

Panj Pyare's scope of operations will be to facilitate arriving at a consensus on issues being faced by the panth. The scope of work for Panj Piyaare should be of Consensus Building Facilitator on Panthic issues. To arrive at a consensus, Panj Piyaare may form a committee of subject experts from among the representatives of the Sarbat Khalsa Jathebandi and convey to the Sangat about the Panthic-matta. No one should have the authority to pronounce Hukamnama (edicts) or fatwas. The procedure of panthic-matta is laid down in Article-5 of the constitution.

14. How can the worldwide Sikhs send their representatives to the Sarbat Khalsa Jathebandi?

Article 3 of the Sarbat Khalsa Jathebandi's constitution lays down the following procedure for sending the nominations:
i. Firstly, the organization should complete the Online Form and register itself. Each registered organization then can nominate a maximum of two representatives for the Sikh Khalsa Panchayat.
ii. The persons who have done some distinguished work for the Sikh Community but have not been nominated by any Sikh Organization can send their requests for nominations through email to [email protected].

15. There are major differences in the Sikh community. In this scenario how can all be brought together at one platform?

The very first pillar of Sarbat Khalsa Jathebandi is that it is a common platform of the Sikhs gathered under maximum shared ideology. We need to create a consensus on the maximum shared ideology to represent the Sikh Panth without any doctrinal compromise. This engagement can be made on the following points:
i. Sri Guru Granth Sahib Ji is the perfect Guru of Sikhs
There may be differences within the Sikh community on Ragmala or Dasam Granth, but there is complete agreement on Sri Guru Granth Sahib ji. Anything less than this will lead to a doctrinal compromise, and it seems impossible to form an organizational and ideological platform with more than this.
ii. Faith in the continuity of Ten embodiments of Sri Guru Nanak Ji
There were Ten embodiments of Guru, but the jot (ideology) remained consistent with that of Sri Guru Nanak Sahib Ji. Faithfulness in the continuity of Sri Guru Nanak Ji's Ten embodiments is the backbone of the existence of the Sikh community. Accepting anything less than this makes the door open for those aberrants who pretend to have faith in Sri Guru Nanak Sahib but do not associate themselves with the rest of the nine Gurus. The next category is of those deviants who have fabricated fake stories to continue the Guruship in human form even after Sri Guru Gobind Singh Ji. For this reason, it becomes necessary for doctrinal clarity to record the continuity of the Ten Gurus.
iii. Full faith of Sikh in Khande Baate di Pahul
In Sikh society, there may be disagreements on the rehat maryada or Nitnem Baanis, but there can be agreement on Khande Baate di Pahul regardless of which rehat maryada one follows. It is difficult to form an organizational agreement with a person or institute that has compromised the Five Kakaar identity, and it seems impossible to form an organizational and ideological alliance with more than this.

According to the viewpoints as mentioned above, the 'maximum shared ideology' for the Sarbat Khalsa Jathebandi would be:

"Sarbat Khalsa Jathebandi is the common forum of Gursikh men and women all over the world who believe Sri Guru Granth Sahib Ji as their perfect Guru, who have full faith in the continuity of the Ten embodiments of Sri Guru Nanak Sahib Ji and in the Khande Baate di Pahul."

The Sikh organizations or individuals who wish to register with the Sarbat Khalsa Jathebandi can self-certify themselves agreeing to the above-written principle through the online form. Whatever differences there are, efforts can be made to sort them out, agreeing on this shared ideology.

16. Who approves or disapproves the nominations for the registration with the Sarbat Khalsa organization?

As per Article 3.4 and based upon the eligibility criteria (Article 7), the present Panj Pyare of the Panj Pardhani council will approve or disapprove the nomination received through an online form.

17. How are the Panj Pyare of the Panj Pardhani Council selected?

The Panj Pyare of Panj Pardhani council are selected as per Article 3.7 of the By-laws, from among the Sarbat Khalsa Panchayat representatives from the world over, and the term is for five years (the process of selecting the Sarbat Khalsa Panchayat Representatives is mentioned above in Ques No 14). In this manner, the five Pyare will be from amongst the nominees sent by the sangat.

18. How will Sarbat Khalsa Jathebandi ensure that the decisions are not influenced by any pressure group or faction?

It is true that every person is more influenced by some idea, concept or faction and he looks at Gurmat from that perspective. In order to overcome this weakness arising from the ego of the individual, the following points are included in the constitution of the Sarbat Khalsa organization:

1. In order to ensure that no one organization can influence the other, there is an upper limit of two nominees from each organization (Clause 3.3).
2. In order that the selection of Panj Pyare is not under any particular faction, 25 members of the Gursikh Core Committee from different regions and expertise will form a consensus in the name of Panj Pyare. Out of these Pan Pyare, two will be from Punjab, one from the rest of India, one from the G7 countries, and one from the rest of the world (Article 3.7). Specifying more criteria for appointment reduces the chances of favoritism and factionalism.
3. For Panthic-matta (resolution) the procedure is defined in the constitution and accordingly the Panj Pyare will perform their duties. (Article 5).

19. What will be the scope of work of Sarbat Khalsa Jathebandi?

Sarbat Khalsa Jathebandi will act as per the following mission:

Always remain active in imbibing and establishing all aspects of life as bestowed by Gurmat. It will work to find global solutions to the problems Sikhs face in all the fields. It will always remain dedicated to the supremacy of Sri Guru Granth Sahib, the chardikala (high spirit) of Sikhs, and the well-being of all. (Article 2)

The scope of work of the current 'acting' administration is to build up the organization on the lines as laid down in the By-laws. The outline for the execution of panthic tasks will be taken up by the members of Sarbat Khalsa Jathebandi after it has established itself. There are a number of issues plaguing the community which will be taken up by Sarbat Khalsa Jathebandi on priority basis. For ex:

1. Elucidating the original text by identifying the textual differences found in Sri Guru Granth Sahib ji due to printing process.
2. To study various historical sources and then provide the well-researched Sikh history for the Sikh Panth.
3. Plan for organized preaching to connect the young Sikh generation including children, adolescent and youth with Sikh doctrine.
4. To rouse the Sikh female consciousness amongst Sikh women- young and grown-ups.
5. Bringing together the expertise of Sikh organizations and Sikhs from all over the world on one platform for the chardikala of the kaum.