Sects of Sikhism (English Wikipedia)

Malhotra, Anshu (2017). "Piro and the Gulabdasis: Gender, Sect and Society in Punjab" (PDF). Cracow Indological Studies. XX (2): 288. This analysis opens Part III of the monograph (Chapter 6. "Caste in the Colonial Sphere. The Conundrum of Sant Ditta Ram/Giani Ditt Singh", ibid.: 201–236) and follows the transition of the Gulabdasi preacher, Sant Ditta Ram (d. 1901), into an active member of the Arya Samaj and of the Lahore Sikh Sabha, renamed Giani Ditt Singh. His life story is at present being reworked by the dalit discourse into a narrative of a dalit hero, though Malhotra in the analysis of his writing points out his complex position on the question of caste and argues (ibid.: 236): "Thus, in the corpus of Singh's writings we find ambiguity, vacillation, and fickleness in maintaining a single, coherent line of reform."

archive.org

Nirmala, The Encyclopedia of Sikhism Volume III, Punjabi University, Patiala, pages 236–237
Singh, Sudarshan (1997). Siṅgh, Harbans (ed.). Tatt Ḵẖālsā (3rd ed.). Patiala, Punjab, India: Punjab University, Patiala, 2011. pp. 326–327. ISBN 9788173803499.
J. S. Grewal (1998). The Sikhs of the Punjab. Cambridge University Press. pp. 215–216. ISBN 978-0-521-63764-0.

babushahi.com

"Controversial religious leader Baba Bhaniara passes away". www.babushahi.com. Retrieved 2023-01-05.

books.google.com

Hardip Singh Syan (2014). Pashaura Singh and Louis E. Fenech (ed.). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 170–180. ISBN 978-0-19-969930-8.
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.
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.
Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield Publishers. pp. 260–261. ISBN 978-1-4422-3601-1.
Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield. pp. 151, 273. ISBN 978-1-4422-3601-1.
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.
Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed. Bloomsburg Academic. pp. 85–86. ISBN 978-1-4411-0231-7.
Kalsi, Sewa Singh (2005). Sikhism. Religions of the World. Philadelphia: Chelsea House Publishers. pp. 9–14. ISBN 0-7910-8098-6.
Verne Dusenbery (2014). Pashaura Singh and Louis E. Fenech (ed.). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 560–570. ISBN 978-0-19-969930-8.
Michael Hawley (2014). Pashaura Singh and Louis E. Fenech (ed.). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 317–320. ISBN 978-0-19-969930-8.
Harjot Oberoi (1994). The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition. University of Chicago Press. pp. 71–80. ISBN 978-0-226-61592-9.
W. H. McLeod (1999). Sikhs and Sikhism. Oxford University Press. pp. 7–11. ISBN 978-0-19-564745-7.
Giorgio Shani (2007). Sikh Nationalism and Identity in a Global Age. Routledge. p. 206. ISBN 978-1-134-10188-7.
Harjot Oberoi (1994). The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition. University of Chicago Press. pp. 78–80. ISBN 978-0-226-61592-9.
Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 375–377. ISBN 978-0-19-969930-8.
John Stratton Hawley; Gurinder Singh Mann (1993). Studying the Sikhs: Issues for North America. SUNY Press. p. 182. ISBN 978-0-7914-1426-2.
Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. OUP Oxford. pp. 375–378. ISBN 978-0-19-100412-4.
Deol, Harnik (2000). Religion and Nationalism in India: The Case of the Punjab (Routledge Studies in the Modern History of Asia) (1st ed.). New York City, U.S.A.: Routledge. pp. 76–78. ISBN 978-0415201087.
Agnihotri, Dr. V.K. (1988). Indian History with Objective Questions and Historical Maps (26th ed.). New Delhi, India: Allied Publishers. p. C-171. ISBN 9788184245684.
Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 542–543. ISBN 978-0-19-100412-4.
Tanweer Fazal (1 August 2014). "Nation-state" and Minority Rights in India: Comparative Perspectives on Muslim and Sikh Identities. Routledge. p. 113. ISBN 978-1-317-75179-3.
H. S. Singha (2000). The Encyclopedia of Sikhism (over 1000 Entries). Hemkunt Press. p. 165. ISBN 978-81-7010-301-1.
Winand M. Callewaert; Rupert Snell (1994). According to Tradition: Hagiographical Writing in India. Otto Harrassowitz Verlag. pp. 23–24. ISBN 978-3-447-03524-8.
Arvind-Pal S. Mandair; Christopher Shackle; Gurharpal Singh (2013). Sikh Religion, Culture and Ethnicity. Taylor & Francis. pp. 36–37. ISBN 978-1-136-84634-2.
W. H. McLeod (2005). Historical Dictionary of Sikhism. Scarecrow. pp. 130–131. ISBN 978-0-8108-5088-0.
W. H. McLeod (2005). Historical Dictionary of Sikhism. Scarecrow Press. pp. 148–149. ISBN 978-0-8108-5088-0.
Syan, Hardip S. (2014). "Sectarian Works". In Singh, Pashaura; Fenech, Louis E. (eds.). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 170–179. ISBN 978-0-19-969930-8.
Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield. pp. 260–261. ISBN 978-1-4422-3601-1.
SS Kohli (1993). The Sikh and Sikhism. Atlantic Publishers. pp. 2–3.
Sulakhan Singh (2001). "Heterodoxy in Sikhism: An Exposition of Some Sectarian Developments". In Parm Bakhshish Singh (ed.). Punjab History Conference, Thirty-second Session, March 17-19, 2000: Proceedings. Punjabi University. pp. 77–78. ISBN 978-81-7380-722-0.
Purnima Dhavan (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. pp. 221 note 3. ISBN 978-0-19-975655-1.
W. Owen Cole; Piara Singh Sambhi (2005). A Popular Dictionary of Sikhism: Sikh Religion and Philosophy. Routledge. p. 62. ISBN 978-1-135-79760-7.
Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 87–88. ISBN 978-0-19-100411-7.
Nityananda Misra (2019). Kumbha: The Traditionally Modern Mela. Bloomsbury Academic. pp. 79–80. ISBN 978-93-88414-12-8.
Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. OUP Oxford. pp. 377–378. ISBN 978-0-19-100412-4.
Singh, Pashaura; Fenech, Louis E. (March 2014). The Oxford Handbook of Sikh Studies. OUP Oxford. ISBN 978-0-19-969930-8.
McLeod, W.H. (1984). Textual Sources for the Study of Sikhism. Manchester University Press. p. 126. ISBN 9780719010637. Retrieved 2015-12-30.
Jones, K.W. (1989). Socio-Religious Reform Movements in British India. Vol. 3. Cambridge University Press. p. 90. ISBN 9780521249867. Retrieved 2015-12-30.
V.K. Agnihotra (2010). Indian History with Objective Questions and Historical Maps, Twenty-Sixth Edition 2010. Allied Publishers. p. C-171. ISBN 9788184245684.
Mandair, Arvind-Pal Singh (2013). Sikhism: A Guide for the Perplexed (illustrated ed.). London, England: A&C Black. p. 79. ISBN 9781441102317. Retrieved 1 May 2019.
Gerald Parsons (2012). The Growth of Religious Diversity - Vol 1: Britain from 1945 Volume 1: Traditions. Routledge. pp. 221–222. ISBN 978-1-135-08895-8.
W. H. McLeod (2005). Historical Dictionary of Sikhism. Scarecrow. p. 171. ISBN 978-0-8108-5088-0.
Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield. pp. 219–220. ISBN 978-1-4422-3601-1.
Kristen Haar; Sewa Singh Kalsi (2009). Sikhism. Infobase Publishing. pp. 10–11. ISBN 978-1-4381-0647-2.
Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 353–354. ISBN 978-0-19-100411-7.
Kristen Haar; Sewa Singh Kalsi (2009). Sikhism. Infobase Publishing. pp. 11–12. ISBN 978-1-4381-0647-2.
Roshen Dalal (2010). The Religions of India: A Concise Guide to Nine Major Faiths. Penguin Books. pp. 268–269. ISBN 978-0-14-341517-6.
Mandair, Arvind-Pal Singh (2013). Sikhism: A Guide for the Perplexed (illustrated ed.). London, England: A&C Black. p. 78. ISBN 9781441102317. Retrieved 1 May 2019.
Nicholas F. Gier (2014). The Origins of Religious Violence: An Asian Perspective. Lexington Books. pp. 203–204. ISBN 978-0-7391-9223-8.
Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield. p. 275. ISBN 978-1-4422-3601-1.
J. S. Grewal (1998). The Sikhs of the Punjab. Cambridge University Press. pp. 215–216. ISBN 978-0-521-63764-0.
Louis E. Fenech; W. H. McLeod (11 June 2014). Historical Dictionary of Sikhism. Rowman & Littlefield. p. 273. ISBN 978-1-4422-3601-1.
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.
Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed. Bloomsburg Academic. pp. 85–86. ISBN 978-1-4411-0231-7.
Stanley J. Tambiah (3 January 1997). Leveling Crowds: Ethnonationalist Conflicts and Collective Violence in South Asia (Comparative Studies in Religion and Society). University of California Press. p. 154. ISBN 978-0520206427.
Encyclopaedia Britannica, Inc. (2009). Britannica Guide to India. Encyclopaedia Britannica, Inc. p. 187. ISBN 978-1-59339-847-7.
Harjot Oberoi (1994). The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition. University of Chicago Press. pp. 382–. ISBN 978-0-226-61593-6.
Mark Juergensmeyer (1995). Radhasoami Reality: The Logic of a Modern Faith. Princeton University Press. pp. 7–8, 14–17 with footnote 6, 23, 55–57, 85–86. ISBN 0-691-01092-7.
Kristen Haar; Sewa Singh Kalsi (2009). Sikhism. Infobase Publishing. pp. 12–13. ISBN 978-1-4381-0647-2.
Mark Juergensmeyer (1995). Radhasoami Reality: The Logic of a Modern Faith. Princeton University Press. pp. 41–42. ISBN 0-691-01092-7.
Gerald Parsons (1993). The Growth of Religious Diversity: Traditions. Psychology Press. pp. 227–. ISBN 978-0-415-08326-3. Retrieved 10 April 2012.
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.

britannica.com

Sects in Sikhism, Encyclopedia Britannica
Rām Rāiyā, Encyclopaedia Britannica
"Dhir Mal | Sikh rebel leader | Britannica". www.britannica.com. Retrieved 2023-03-30. The older son of Gurditta, Dhir Mal, was rejected because, from his seat in Jalandhar district, he had formed an alliance with Emperor Shāh Jahān. This meant that the younger son of Gurditta, Har Rai, would become the seventh Guru. But Dhir Mal continued to make trouble for the orthodox…
Nirmala: Sikhism, Encyclopaedia Britannica
Sects and other groups: Sikhism, Encyclopaedia Britannica
"Namdhari (Sikh sect)". Encyclopædia Britannica. 2019.

budhadal.org

gb.budhadal.org

"Jhatka". Shiromani Panth Akali Budha Dal. 2017-11-19. Retrieved 2023-02-21.
"Historical Granths-Controversy?". Shiromani Panth Akali Budha Dal. 2021-01-20. Retrieved 2023-02-21.

cam.ac.uk

repository.cam.ac.uk

Kazmi, Sara (February 2022). Writing Resistance in the Three Punjabs - Critical Engagements with Literary Tradition (PDF). Faculty of English, Queens’ College, University of Cambridge. p. 96. Peero was a Muslim woman in eighteenth century Punjab who disavowed her religion and joined the Gulabdasis, an unorthodox sect that drew on the ideas of Bhakti and Sufi devotion to criticise organised religion and caste inequalities.

cnn.com

"India's 'untouchables' declare own religion". CNN. 2010-02-03.

doi.org

Mooney, Nicola (2012). "Reading Weber Among the Sikhs: Asceticism and Capitalism in the 3Ho/Sikh Dharma". Sikh Formations. 8 (3). Taylor & Francis: 417–436. doi:10.1080/17448727.2012.745305. ISSN 1744-8727. S2CID 145775040.
Singh, Pritam (2015-01-14). "Review: Sikh militancy in the seventeenth century: religious violence in the Moghul and early modern India, by Hardip Singh Syan". South Asian History and Culture. 6 (2). Taylor & Francis: 307–310. doi:10.1080/19472498.2014.999446. S2CID 143447914.
Syan, Hardip Singh (2011). "Early Sikh Historiography". Sikh Formations. 7 (2). Taylor & Francis: 145–160. doi:10.1080/17448727.2011.593297. S2CID 142930089.

frontlinepunjabiyouth.blogspot.com

Freedom, We Need (2007-11-30). "Frontline Punjabi Youth: What is Shaheedi Degh?". Frontline Punjabi Youth. Retrieved 2023-02-21.

globalsikhstudies.net

Dr. Balwant Singh Dhillon, Guru Nanak Dev University. "The Doctrine of Guru-Panth, Origin and its Characteristic Features" (PDF). globalsikhstudies.net. Archived from the original (PDF) on 2015-09-24. Retrieved 2015-12-30.

himalmag.com

Dutt, Nirupama (2010-04-01). "Waiting for spring - The emergence of a Dalit identity in Punjab is a recent development, spurred in part by the failure of Sikhism to abandon caste discrimination". Himal Southasian. Retrieved 2023-03-27. The second known Dalit writer of Punjab was Peero Preman (1830-1872). Peero had earlier been a Muslim courtesan named Ayesha, and later joined the Gulabdasia sect and inherited sainthood from her mentor, Gulab Das.

hindustantimes.com

"Self-styled godman Baba Bhaniara, who was excommunicated by Akal Takht, dies". Hindustan Times. 2019-12-30. Retrieved 2023-01-05.

indiatimes.com

timesofindia.indiatimes.com

"Punjab sect declares new religion". The Times of India. 2010-02-01. Archived from the original on 2011-08-11.

learnpunjabi.org

Ram Rai, Encyclopedia of Sikhism, Editor in Chief: Harbans Singh, Punjab University

legalnoodle.com

McAdams, Dean (2018-10-04). "Bhajanists Yoga West LA | Self-Constructed Belief Systems". LegalNoodle. Archived from the original on 2022-08-20. Retrieved 2022-08-20. Sikhs condescendingly refer to Kundalini Yogis as Taught by Yogi Bhajan as 'Bhajanists'.

philtar.ac.uk

"Minas, Masands, Dhir Malias, Ram Raiyas". Division of Religion and Philosophy - University of Cumbria (www.philtar.ac.uk). Retrieved 2023-03-30. Adherents: Minas and Masands are now largely extinct. Dhir Malias have descendants to this day (the Sodhis of Kartarpur), and there are Ram Raiyas in Dehra Dun. In the 1891 census 52,317 Hindus and 30,396 Sikhs returned themselves as 'Ram Raia' . (Census of India, 1891, Vol.XX and Vol.XXI, The Punjab and its Feudatories, by E.D. Maclagan, Part II and III, Calcutta, 1892, pp.826-9 and pp.572-3.) However there are no contemporary official numbers, (see also the note at the end of the Explanatory Introduction).

Headquarters/ Main Centre: The descendants of Dhir Mal claim to have a copy of the original Adi Granth held in Kartarpur, and there is a shrine there called Baba Dhir Mal. Ram Raiyas have their centre in Dehra Dun.
"Bandai Sikhs". Division of Religion and Philosophy - University of Cumbria (www.philtar.ac.uk). Retrieved 2023-03-30. Some Bandai Sikhs believed Banda to be the eleventh Guru. ... His followers were known as Bandai Sikhs. Some sources indicate that an argument arose within the Panth between Bandai Sikhs and Mata Sundari (Gobind's widow who represented the Tat Khalsa), implying that Banda wanted to introduce a new slogan 'Fateh Darshan' (victory to the Presence), change the Khalsa's blue clothing for red and an insistence on vegetarianism.

pu.edu.pk

Safdar, Sumaira; Riffat, Fatima; Shoeb, Robina; Iftkhar, Anam (January–June 2018). "Reimagining Sikh Religion, Origin and Growth: An Overview" (PDF). Journal of the Punjab University Historical Society. 31 (1): 227–231.
Safdar, Sumaira; Riffat, Fatima; Shoeb, Robina; Iftkhar, Anam (January–June 2018). "Reimagining Sikh Religion, Origin and Growth: An Overview" (PDF). Journal of the Punjab University Historical Society. 31 (1): 227–231.

punjabipedia.org

"ਹਿੰਦਾਲ (ਹੰਦਾਲ), ਭਾਈ - Encyclopedia of Sikhism". Punjabipedia.org (in Punjabi). Publication Bureau of the Punjabi University Patiala. Retrieved 2022-08-20.

sarbloh.info

"The Multifarious Faces of Sikhism throughout Sikh History: Sat Kartaria". Sarbloh.info. 2002. Retrieved 10 August 2024.
"Sanatan Sikhi - Sikh Sampardas". www.sarbloh.info. Retrieved 2023-02-24.
"The Multifarious Faces of Sikhism throughout Sikh History - Gulab Dasia". Sanatan Sikhi - Sikh Sampardas (www.sarbloh.info). Retrieved 2023-03-27.

semanticscholar.org

api.semanticscholar.org

Mooney, Nicola (2012). "Reading Weber Among the Sikhs: Asceticism and Capitalism in the 3Ho/Sikh Dharma". Sikh Formations. 8 (3). Taylor & Francis: 417–436. doi:10.1080/17448727.2012.745305. ISSN 1744-8727. S2CID 145775040.
Singh, Pritam (2015-01-14). "Review: Sikh militancy in the seventeenth century: religious violence in the Moghul and early modern India, by Hardip Singh Syan". South Asian History and Culture. 6 (2). Taylor & Francis: 307–310. doi:10.1080/19472498.2014.999446. S2CID 143447914.
Syan, Hardip Singh (2011). "Early Sikh Historiography". Sikh Formations. 7 (2). Taylor & Francis: 145–160. doi:10.1080/17448727.2011.593297. S2CID 142930089.

sikhinstitute.org

Singh, Bhupinder (October–December 2020). "Nanakpanthis". Abstracts of Sikh Studies. XXII (4). Institute of Sikh Studies.

sikhsiyasat.net

Bureau, Sikh Siyasat (2013-03-05). "Self-styled godman Piara Singh Bhaniara acquitted by Ambala Court". Sikh Siyasat News. Retrieved 2023-01-05. {{cite web}}: |last= has generic name (help)

taaza.com

news.taaza.com

"New Punjab sect lays down code | Original Story | Taaza News". Archived from the original on 2012-04-25. Retrieved 2011-12-03.

thehindu.com

frontline.thehindu.com

Inflamed passions Archived 2019-12-04 at the Wayback Machine, 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”."

theprint.in

Rivalry between Sikhs & Sant Nirankaris is almost a century old, Chitleen Sethi (2018)

tribuneindia.com

Singh, Jaspal (28 May 2017). "A Social Reformer and a Scholar". The Tribune, India. Giani Ditt Singh, a doyen of Punjabi letters in the second half of the 19th century, was born at Kalaurh, a village near Fatehgarh Sahib, in a weaver's family around 1850. He died at Lahore on September 6, 1901. At the age of nine he was sent to Tiwar village near Kharar to study at a Gulabdasia dera where he learnt Punjabi, Hindi, Urdu and Sanskrit. Later on he learnt English as well. The followers of Gulabdasia sect believe in epicurean way of life and they do not believe in any ritualism.
"Controversial Dera head Piara Singh Bhaniara Wala dies at 61". TribuneIndia News. 30 December 2019. Retrieved 2023-01-05.

ucsb.edu

punjab.global.ucsb.edu

Grewal, J. S. (2010). "W.H. McLeod and Sikh Studies" (PDF). Journal of Punjab Studies. 17 (1–2): 125, 142. Retrieved 19 August 2020.

global.ucsb.edu

Ronki Ram (2009). "Ravidass, Dera Sachkhand Ballan and the Question of Dalit Identity in Punjab" (PDF). Journal of Punjab Studies. 16 (1). Panjab University, Chandigarh. Archived from the original (PDF) on 2016-03-04. Retrieved 2013-12-05.

urd.ac.ir

haftasman.urd.ac.ir

Rohani, M., & AliMardi, M. M. (2012). Sikh Sects. Journal of Seven Heavens, 14(54), 27-48. URL: https://haftasman.urd.ac.ir/article_66832.html?lang=en. "Sikhism consists of three major denominations; these sects in the order of importance are: Khālsā, Nāmdhari, Nirankāri. They take different positions on the nature of Guru or spiritual teacher. Khālsā sect - to which the majority of Sikhs adhere - itself consists of three groups, which become distinguished from each other by their certain kind of clothes, life style, and some religious principles. These three groups are called Nihang (Akāli), Nirmalā, and Sewāpanthi. Furthermore, in some scriptures, references have been made to one of the Sikh sects called Udāsi, which was established by Guru Nanak's oldest son, Sri Chand. By considering the beliefs and religious ceremonies, this sect is by no means similar to the mainstream Sikhism, because it neither acknowledges the series of ten Gurus, nor is Monotheistic. Nevertheless, since Udāsi identifies itself as the follower of Guru Nanak and has played an important role in Sikh history, it would be regarded as one of the Sikh sects in this paper."

utexas.edu

laits.utexas.edu

Robert L. Hardgrave, Jr. "An Early Portrayal of the Sikhs Two 18th Century Etchings by Baltazard Solvyns". Retrieved 2024-11-04.

web.archive.org

Dr. Balwant Singh Dhillon, Guru Nanak Dev University. "The Doctrine of Guru-Panth, Origin and its Characteristic Features" (PDF). globalsikhstudies.net. Archived from the original (PDF) on 2015-09-24. Retrieved 2015-12-30.
McAdams, Dean (2018-10-04). "Bhajanists Yoga West LA | Self-Constructed Belief Systems". LegalNoodle. Archived from the original on 2022-08-20. Retrieved 2022-08-20. Sikhs condescendingly refer to Kundalini Yogis as Taught by Yogi Bhajan as 'Bhajanists'.
Inflamed passions Archived 2019-12-04 at the Wayback Machine, 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”."
Ronki Ram (2009). "Ravidass, Dera Sachkhand Ballan and the Question of Dalit Identity in Punjab" (PDF). Journal of Punjab Studies. 16 (1). Panjab University, Chandigarh. Archived from the original (PDF) on 2016-03-04. Retrieved 2013-12-05.
"Punjab sect declares new religion". The Times of India. 2010-02-01. Archived from the original on 2011-08-11.
"New Punjab sect lays down code | Original Story | Taaza News". Archived from the original on 2012-04-25. Retrieved 2011-12-03.

worldcat.org

search.worldcat.org

Mooney, Nicola (2012). "Reading Weber Among the Sikhs: Asceticism and Capitalism in the 3Ho/Sikh Dharma". Sikh Formations. 8 (3). Taylor & Francis: 417–436. doi:10.1080/17448727.2012.745305. ISSN 1744-8727. S2CID 145775040.
Singh, Dalip (1992). Guru Gobind Singh and Khalsa Discipline (1st ed.). Amritsar: Singh Bros. p. 70. ISBN 81-7205-071-2. OCLC 28583123.
Harbans Singh, ed. (1992–1998). The encyclopaedia of Sikhism. Vol. 4. Patiala: Punjabi University. p. 377. ISBN 0-8364-2883-8. OCLC 29703420.
Geaves, Ron (2007). Saivism in the diaspora : contemporary forms of Skanda worship. London: Equinox Pub. p. 158. ISBN 978-1-84553-234-5. OCLC 67840214.
Nayar, Kamala Elizabeth (2020). "Notes". The Sikh View on Happiness: Guru Arjan's Sukhmani. Jaswinder Singh Sandhu. London: Bloomsbury Publishing Plc. p. 213. ISBN 978-1-350-13988-6. OCLC 1140790571. 93 - According to tradition, when Guru Gobind Singh initiated the Khalsa, he forbade members of the Sikh Panth to interact with the Minas, as also with the followers of the Dhirmalia sect founded by Dhir Mal (grandson of Guru Hargobind) and the ...
Bakhshi, Surinder (2008). Sikhs in the Diaspora: A Modern Guide to Practice of the Sikh Faith: A Knowledge Compendium for the Global Age (Special Gurtagaddi ed.). Birmingham, UK. pp. 85–86. ISBN 9780956072801. OCLC 1311132507. The original Granth, still extant today, had a chequered history. Dhir Mal, the eldest grandson of the sixth Guru, Hargobind Sahib, angered at not being offered Gurtagaddi, Guruship, of which he thought he was the rightful heir as the first-born son, took possession of it in 1634. It remained with his family for about a hundred years when Maharaja Ranjit Singh, the Sikh ruler of Punjab, forcibly acquired it and installed it in Lahore, his capital. On the collapse of the Sikh empire, the British rulers returned the Bir to the 'owners' who lived in Kartarpur, a town founded by the sixth Guru in Punjab. The Granth is known as the Kartarpur Bir. The Sodhi clan, descendants of Guru Hargobind, have preserved the Kartarpur Bir with its original gold stand and display it once a month for worship.{{cite book}}: CS1 maint: location missing publisher (link)
Health and religious rituals in South Asia : disease, possession, and healing. Fabrizio M. Ferrari. Routledge. 2011. pp. 56–57. ISBN 9781136846298. OCLC 739388185.{{cite book}}: CS1 maint: others (link)
Singh, Trilochan (2001). The Turban and the Sword of the Sikhs: Essence of Sikhism: History and Exposition of Sikh Baptism, Sikh Symbols, and Moral Code of the Sikhs, Rehitnāmās (2nd rev. and enl. ed.). Amritsar: B. Chattar Singh Jiwan Singh. pp. 193, 426. ISBN 81-7601-491-5. OCLC 51086435.
Zurlo, Gina A. (2022). "Glossary". Global Christianity : a guide to the world's largest religion from Afghanistan to Zimbabwe. Grand Rapids, Michigan. p. 325. ISBN 978-0-310-11361-4. OCLC 1303558842. Sikhs: Followers of the Sikhism, founded by Guru Nanak in the 15th century in the Punjab region of the Indian subcontinent. Traditions include Akali, Khalsa, Nanapanthi, Nirmali, Sewapanthi, and Udasi.{{cite book}}: CS1 maint: location missing publisher (link)
Re-imagining South Asian religions : essays in honour of professors Harold G. Coward and Ronald W. Neufeldt. Pashaura Singh, Michael Hawley, Harold G. Coward, Ronald W. Neufeldt. Leiden: Brill. 2013. ISBN 978-90-04-24237-1. OCLC 833766094.{{cite book}}: CS1 maint: others (link)
Mahmood, Cynthia Keppley (1997). Fighting for faith and nation : dialogues with Sikh militants. Philadelphia: University of Pennsylvania Press. ISBN 0-585-12702-6. OCLC 44966032.
Tambiah, Stanley Jeyaraja (1996). Leveling crowds : ethnonationalist conflicts and collective violence in South Asia. Berkeley: University of California Press. ISBN 978-0-520-91819-1. OCLC 44961174.
Grewal, J. S. (2019). Guru Gobind Singh (1666-1708) : master of the white hawk (1st ed.). New Delhi, India. ISBN 978-0-19-949494-1. OCLC 1121651952.{{cite book}}: CS1 maint: location missing publisher (link)
Nesbitt, Eleanor M. (2016). Sikhism : a very short introduction (2nd ed.). Oxford, United Kingdom. p. 82. ISBN 978-0-19-874557-0. OCLC 919186894. Many Sikhs are unaware of the dedication of the Tat Khalsa and the Akalis to establishing a strong, purified Sikhism, and know little of the competing reform movements. But they are acutely aware of different degrees of commitment to Sikhi. In conversation 'proper Sikhs' emerge as a sub-group of Sikhs. 'Proper Sikhs' are amritdhari (initiated members of the Khalsa) or at the very least kesdhari (a term for those whose hair, including of course moustache and beard, has not been cut or shaved). Sikhs, more generally, include people referred to more technically as sahijdhari and patit. Sahijdhari is explained as 'slow adopter', a term applied to anyone who identifies as Sikh but who is not kesdhari and does not observe the Khalsa discipline. Patit (literally, lapsed'), denotes a Khalsa Sikh who has failed to observe some or all of the codes of discipline.{{cite book}}: CS1 maint: location missing publisher (link)
Sikh history from Persian sources : translations of major texts. J. S. Grewal, Irfan Habib, Indian History Congress. Session. New Delhi: Tulika. 2001. p. 26. ISBN 81-85229-17-1. OCLC 47024480. Bhangu clearly states that Banda started a new panth, which alienated him from the staunch followers of Guru Gobind Singh. Chhibber states that many people regarded Banda Bahadur as the eleventh Patshahi (Guru). Both Bhangu and Chhibber state that Banda established an independent rule, with government and administration of his own. Bhangu states that Banda's aspiration to become a sovereign ruler was one more reason for the alienation of the Tat Khalsa who believed that Guru Gobind Singh had bestowed rulership upon them.{{cite book}}: CS1 maint: others (link)
Singh Madra, Amandeep (2016). Sicques, Tigers or Thieves : Eyewitness Accounts of the Sikhs (1606-1810). P. Singh. New York: Palgrave Macmillan. p. 11. ISBN 978-1-137-11998-8. OCLC 1083462581. Banda Bahadur clearly riled the Mughal authorities with his peasant revolution but he also antagonized large numbers of the Khalsa. He was accused, in his own lifetime, of creating a schism within the united Khalsa by his innovations of the accepted doctrine. To some, this was too much and they vigorously fought against him. One of these innovations was the adoption of the war cry "Fateh Darshan." This literally translates as "bear witness to the victory," an enormously haughty statement especially given that Guru Gobind Singh claimed "Vahiguru ji ki Fateh" (lit. "Victory belongs to the creator"). Not unsurprisingly, this change caused great agitation amongst the Khalsa. Wendel in his writings incorrectly, but consistently, refers to Banda Bahadur as Fateh Darshan or "Fate-dersan."
Singha, H. S. (2000). The encyclopedia of Sikhism (over 1000 entries). New Delhi: Hemkunt Publishers. p. 71. ISBN 81-7010-301-0. OCLC 243621542. FATEH DARSHAN : Fateh Darshan was the war cry introduced by Banda Singh Bahadur after setting up his headquarters at Lohgarh. He had not intended it to replace the accepted salutation : Waheguru ji ka Khalsa; Waheguru ji ki Fateh. Nevertheless in practice Fate Darshan started replacing it. This was condemned by the Khalsa and Banda Singh Bahadur took no time to withdraw it.
Olson, Carl (2016). Religious ways of experiencing life : a global and narrative approach (1st ed.). New York: Routledge. ISBN 978-0-415-70660-5. OCLC 919202302. There are two Niramkari groups: Asali Nirankaris (true N's) and Nakali Niramkaris. The former group traces its origin to Baba Dayal (1783-1855) and was centered in Rawalpindi until the partition of India in 1947. The sect stresses mental worship, using a silent method of nam simaran and supporting the teachings of Guru Nanak.
Fenech, Louis E. (2014). Historical Dictionary of Sikhism. W. H. McLeod (3rd ed.). Lanham: Rowman & Littlefield Publishers. p. 234. ISBN 978-1-4422-3601-1. OCLC 881607325. ORTHODOXY. In the Panth there is, as one would expect, a continuum from orthodoxy through semi-orthodoxy to sect to heresy. Orthodox Sikhs constitute the Khalsa. They believe in the 10 Gurus, revere the Guru Granth Sahib, and accept the Rahit as set out in Sikh Rahit Marayada. Examples of those who differ in detail from the orthodox (the semi-orthodox) are the Nanaksar movement or the Akhand Kirtani Jatha. Arguably the Nirankaris would also be included in this group, because although they agree that the line of personal Gurus has ended, they nevertheless accept as leader a person who is called a Guru. They could, however, be regarded as a sect. This term can be applied to those who differ in some fundamental respect from the orthodox. The Namdharis are a sect, as they believe in the continuing line of personal Gurus yet explicitly maintain the Rahit. Many Sikhs would also regard Sahaj-dharis as a sect, accepting as they do the Gurus and the scripture but rejecting the Rahit. Heresy means that a group with Sikh origins has departed in a radical sense from orthodoxy. The Sant Nirankaris, with their belief in a scripture larger than the Guru Granth Sahib, are regarded as committing heresy.
Ballantyne, Tony (2007). Textures of the Sikh past : new historical perspectives. New Delhi: Oxford University Press. pp. 122–123. ISBN 978-0-19-568663-0. OCLC 171617752.
McLeod, W. H. (1997). Sikhism. London: Penguin Books. pp. 197–199. ISBN 0-14-025260-6. OCLC 38452341.
Nesbitt, Eleanor M. (2016). Sikhism : a very short introduction (2nd ed.). Oxford, United Kingdom. pp. 81–82. ISBN 978-0-19-874557-0. OCLC 919186894. What could be called 'Nanaksar Sikhs' also incorporate into their practice the emphases of their leaders. Although followers, worshipping in gurdwaras as scattered as Smethwick, UK, and Richmond, Ontario, are now divided over who the true living Nanaksar Babaji is, all respect the holiness of Baba Nand Singh (c.1870-1943), a near contemporary of Bhai Randhir Singh and of Baba Nand Singh's successor, Baba Ishar (or Isher) Singh. Baba Nand Singh showed his devotion and humility to the Gurus by his ascetic lifestyle. In Kaleran, a place in Punjab that is now marked by a magnificent white marble gurdwara, he meditated below ground level, and he described how Guru Nanak appeared before him, from out of the Guru Granth Sahib. Nanaksar gurdwaras are remarkable for the scale of their devotion to the Guru Granth Sahib.{{cite book}}: CS1 maint: location missing publisher (link)
Olson, Carl (2016). Religious ways of experiencing life : a global and narrative approach (1st ed.). New York: Routledge. ISBN 978-0-415-70660-5. OCLC 919202302. Another conservative sect is the Nanaksar Sikhs, who accept the sacred text as literally true.
Handbook of research on development and religion. Matthew Clarke. Cheltenham, Glos, UK. 2013. p. 98. ISBN 978-0-85793-356-0. OCLC 811729464. There are also Sant traditions in rural Punjab – the Nanaksar, Rarewala, Bhindaranwala, Akhand Kirtani Jatha and others. Each is headed by a lineage of saints, usually lasting three or four generations, who developed a distinct pattern of worship or some other distinguishing characteristics, and often had considerable local influence and spiritual authority.{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: others (link)
Coakley, Sarah (1997). Religion and the body. Cambridge: Cambridge University Press. p. 299. ISBN 0-521-36669-0. OCLC 34245162. Devotees who have been influenced by spiritual teachers such as Baba Nand Singh of Nanaksar abstain from all non-vegetarian food and accordingly reinterpret accounts of the later Gurus' hunting (Doabia 1981, 100).
Textures of the Sikh past : new historical perspectives. Tony Ballantyne. New Delhi: Oxford University Press. 2007. p. 123. ISBN 978-0-19-568663-0. OCLC 171617752. In the case of the Akhand Kirtani Jatha, the leadership is primarily Khatri. Randhir Singh, from whom the sect originated, was a Jat , but after his ...{{cite book}}: CS1 maint: others (link)
Nesbitt, Eleanor M. (2016). Sikhism : a very short introduction (2nd ed.). Oxford, United Kingdom. pp. 80–81. ISBN 978-0-19-874557-0. OCLC 919186894. In parallel with the Akalis' and others' political struggle, the 20th century saw the emergence of several other Sikh groups with distinctive emphases regarding what it means to be a Sikh. One group, the Akhand Kirtani Jatha, draws inspiration from Bhai Randhir Singh (1878-1961), an ardent campaigner for India's freedom from British rule, who spent the years 1916 to 1930 in prison. He is one of the small, but growing number of Sikhs to have published an autobiography. This describes his unshakable adherence to his understanding of Khalsa discipline, including his insistence on eating only what had been cooked in an iron utensil, in keeping with Guru Gobind Sing's emphasis on iron/steel. (Guru Gobind Singh had described God as sarb loh, all iron.) Women members of the Akhand Kirtani Jatha are especially conspicuous as they wear a small under-turban beneath their chunni (scarf). The reason for this is that, as noted in Chapter 4, the Jatha lists among the Five Ks not kes (hair) but keski (the headcovering in question). Their argument is that the Ks are all required of women as well as men, and that a part of the body itself cannot be one of the Five Ks. The Akhand Kirtani Jatha encourages complete equality for women in all aspects of Sikh life.{{cite book}}: CS1 maint: location missing publisher (link)
Game of love. Harjinder Singh (1st ed.). Akaal. 2008. p. 56. ISBN 978-0-9554587-1-2. OCLC 520493946. The Akhand Kirtan Jatha is a Sikh organisation/movement that promotes Sikhi through the singing of Gurbani/Kirtan. It promotes Sikhi through Kirtan programmes, initiation ceremonies and prayer recitals (Akhand & Sehaj Paths). It has a world-wide coverage and is popularly seen as an organisation with highly disciplined and principled Sikhs.{{cite book}}: CS1 maint: others (link)
Sikh diaspora : theory, agency, and experience. Michael Hawley. Leiden. 2013. p. 399. ISBN 978-90-04-25723-8. OCLC 857971285. The Akhand Kirtani Jatha (AKJ) has its roots with its founder Bhai Randhir Singh in the nineteenth century during British colonial rule. They promote a rigorous interpretation of the rahit (code of conduct) of Guru Gobind Singh as set out in 1699 when the Khalsa was institutionalised. Thus, the AKJ in the post-1984 era was in a strong position to mobilise sentiments and, in this respect, their emphasis on the importance of kirtan had a tremendous influence upon the Sikh diaspora's exposure to their style of kirtan, namely in samagam (kirtan programmes or gatherings lasting several days) ending with rainsbai (all night kirtan). The kirtan performed at an AKJ rainsbai has a distinctive style and form which emphasises gurmantra (God's true name), naam simran (meditation on God's name), the Dasam Granth of Guru Gobind Singh in addition to the Guru Granth Sahib, and of the amrit (baptism) ceremony. Unlike other more 'purest' endeavours to recite kirtan within the denoted raag and taal and with traditional instrumentation, the AKJ style is repetitive and 'transical' so that initiates and the sangat can follow and sing along with fervour along to simple, accessible tunes accompanied by tabla and harmonium. The use of breath and repetition are key markers of the AKJ style of kirtan in this respect and the collective singing of gurmantra through repetition contributes to the atmosphere of the rainsbai. Beginning with a slow, simple tune, the intensity of the atmosphere builds into ...{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: others (link)
Kaur, Amarjit (2012). The Punjab Story. Lt Gen Jagjit Singh Aurora, Khushwant Singh, MV Kamanth, Shekhar Gupta, Subhash Kirpekar, Sunil Sethi, Tavleen Singh. Delhi: Roli Books. ISBN 978-81-7436-912-3. OCLC 1241446154. The following day the Babbar Khalsa was formed as a breakaway faction of the Akhand Kirtani Jatha, created with the specific aim of taking revenge on the Nirankaris. It was also from this point that the Akhand Kirtani Jatha and Bhindranwale parted company because Bibi Amarjit Kaur felt that Bhindranwale had shown cowardice by not turning up for the anti-Nirankari demonstration despite having vowed to lead it.
Jhutti-Johal, Jagbir (2011). "Sikhism and Women: Khalsa Women – Panj Pyare". Sikhism Today. London: Bloomsbury Publishing. p. 49. ISBN 978-1-4411-8140-4. OCLC 721194810.
"Chapter 7: Panths and Piety in the Nineteenth Century: The Gulabdasis of Punjab". Punjab Reconsidered: History, Culture, and Practice. Anshu Malhotra, Farina Mir. New Delhi, India: Oxford Academic. 20 September 2012. pp. 189–220. ISBN 978-0-19-807801-2. OCLC 768071511.{{cite book}}: CS1 maint: others (link)

worldcat.org

Singh, Dalip (1992). Guru Gobind Singh and Khalsa Discipline (1st ed.). Amritsar: Singh Bros. p. 70. ISBN 81-7205-071-2. OCLC 28583123.
Geaves, Ron (2007). Saivism in the diaspora : contemporary forms of Skanda worship. London: Equinox Pub. p. 158. ISBN 978-1-84553-234-5. OCLC 67840214.
Nayar, Kamala Elizabeth (2020). "Notes". The Sikh View on Happiness: Guru Arjan's Sukhmani. Jaswinder Singh Sandhu. London: Bloomsbury Publishing Plc. p. 213. ISBN 978-1-350-13988-6. OCLC 1140790571. 93 - According to tradition, when Guru Gobind Singh initiated the Khalsa, he forbade members of the Sikh Panth to interact with the Minas, as also with the followers of the Dhirmalia sect founded by Dhir Mal (grandson of Guru Hargobind) and the ...
Bakhshi, Surinder (2008). Sikhs in the Diaspora: A Modern Guide to Practice of the Sikh Faith: A Knowledge Compendium for the Global Age (Special Gurtagaddi ed.). Birmingham, UK. pp. 85–86. ISBN 9780956072801. OCLC 1311132507. The original Granth, still extant today, had a chequered history. Dhir Mal, the eldest grandson of the sixth Guru, Hargobind Sahib, angered at not being offered Gurtagaddi, Guruship, of which he thought he was the rightful heir as the first-born son, took possession of it in 1634. It remained with his family for about a hundred years when Maharaja Ranjit Singh, the Sikh ruler of Punjab, forcibly acquired it and installed it in Lahore, his capital. On the collapse of the Sikh empire, the British rulers returned the Bir to the 'owners' who lived in Kartarpur, a town founded by the sixth Guru in Punjab. The Granth is known as the Kartarpur Bir. The Sodhi clan, descendants of Guru Hargobind, have preserved the Kartarpur Bir with its original gold stand and display it once a month for worship.{{cite book}}: CS1 maint: location missing publisher (link)
Health and religious rituals in South Asia : disease, possession, and healing. Fabrizio M. Ferrari. Routledge. 2011. pp. 56–57. ISBN 9781136846298. OCLC 739388185.{{cite book}}: CS1 maint: others (link)
Singh, Trilochan (2001). The Turban and the Sword of the Sikhs: Essence of Sikhism: History and Exposition of Sikh Baptism, Sikh Symbols, and Moral Code of the Sikhs, Rehitnāmās (2nd rev. and enl. ed.). Amritsar: B. Chattar Singh Jiwan Singh. pp. 193, 426. ISBN 81-7601-491-5. OCLC 51086435.
Zurlo, Gina A. (2022). "Glossary". Global Christianity : a guide to the world's largest religion from Afghanistan to Zimbabwe. Grand Rapids, Michigan. p. 325. ISBN 978-0-310-11361-4. OCLC 1303558842. Sikhs: Followers of the Sikhism, founded by Guru Nanak in the 15th century in the Punjab region of the Indian subcontinent. Traditions include Akali, Khalsa, Nanapanthi, Nirmali, Sewapanthi, and Udasi.{{cite book}}: CS1 maint: location missing publisher (link)
Re-imagining South Asian religions : essays in honour of professors Harold G. Coward and Ronald W. Neufeldt. Pashaura Singh, Michael Hawley, Harold G. Coward, Ronald W. Neufeldt. Leiden: Brill. 2013. ISBN 978-90-04-24237-1. OCLC 833766094.{{cite book}}: CS1 maint: others (link)
Mahmood, Cynthia Keppley (1997). Fighting for faith and nation : dialogues with Sikh militants. Philadelphia: University of Pennsylvania Press. ISBN 0-585-12702-6. OCLC 44966032.
Tambiah, Stanley Jeyaraja (1996). Leveling crowds : ethnonationalist conflicts and collective violence in South Asia. Berkeley: University of California Press. ISBN 978-0-520-91819-1. OCLC 44961174.
Grewal, J. S. (2019). Guru Gobind Singh (1666-1708) : master of the white hawk (1st ed.). New Delhi, India. ISBN 978-0-19-949494-1. OCLC 1121651952.{{cite book}}: CS1 maint: location missing publisher (link)
Nesbitt, Eleanor M. (2016). Sikhism : a very short introduction (2nd ed.). Oxford, United Kingdom. p. 82. ISBN 978-0-19-874557-0. OCLC 919186894. Many Sikhs are unaware of the dedication of the Tat Khalsa and the Akalis to establishing a strong, purified Sikhism, and know little of the competing reform movements. But they are acutely aware of different degrees of commitment to Sikhi. In conversation 'proper Sikhs' emerge as a sub-group of Sikhs. 'Proper Sikhs' are amritdhari (initiated members of the Khalsa) or at the very least kesdhari (a term for those whose hair, including of course moustache and beard, has not been cut or shaved). Sikhs, more generally, include people referred to more technically as sahijdhari and patit. Sahijdhari is explained as 'slow adopter', a term applied to anyone who identifies as Sikh but who is not kesdhari and does not observe the Khalsa discipline. Patit (literally, lapsed'), denotes a Khalsa Sikh who has failed to observe some or all of the codes of discipline.{{cite book}}: CS1 maint: location missing publisher (link)
Sikh history from Persian sources : translations of major texts. J. S. Grewal, Irfan Habib, Indian History Congress. Session. New Delhi: Tulika. 2001. p. 26. ISBN 81-85229-17-1. OCLC 47024480. Bhangu clearly states that Banda started a new panth, which alienated him from the staunch followers of Guru Gobind Singh. Chhibber states that many people regarded Banda Bahadur as the eleventh Patshahi (Guru). Both Bhangu and Chhibber state that Banda established an independent rule, with government and administration of his own. Bhangu states that Banda's aspiration to become a sovereign ruler was one more reason for the alienation of the Tat Khalsa who believed that Guru Gobind Singh had bestowed rulership upon them.{{cite book}}: CS1 maint: others (link)
Singh Madra, Amandeep (2016). Sicques, Tigers or Thieves : Eyewitness Accounts of the Sikhs (1606-1810). P. Singh. New York: Palgrave Macmillan. p. 11. ISBN 978-1-137-11998-8. OCLC 1083462581. Banda Bahadur clearly riled the Mughal authorities with his peasant revolution but he also antagonized large numbers of the Khalsa. He was accused, in his own lifetime, of creating a schism within the united Khalsa by his innovations of the accepted doctrine. To some, this was too much and they vigorously fought against him. One of these innovations was the adoption of the war cry "Fateh Darshan." This literally translates as "bear witness to the victory," an enormously haughty statement especially given that Guru Gobind Singh claimed "Vahiguru ji ki Fateh" (lit. "Victory belongs to the creator"). Not unsurprisingly, this change caused great agitation amongst the Khalsa. Wendel in his writings incorrectly, but consistently, refers to Banda Bahadur as Fateh Darshan or "Fate-dersan."
Singha, H. S. (2000). The encyclopedia of Sikhism (over 1000 entries). New Delhi: Hemkunt Publishers. p. 71. ISBN 81-7010-301-0. OCLC 243621542. FATEH DARSHAN : Fateh Darshan was the war cry introduced by Banda Singh Bahadur after setting up his headquarters at Lohgarh. He had not intended it to replace the accepted salutation : Waheguru ji ka Khalsa; Waheguru ji ki Fateh. Nevertheless in practice Fate Darshan started replacing it. This was condemned by the Khalsa and Banda Singh Bahadur took no time to withdraw it.
Olson, Carl (2016). Religious ways of experiencing life : a global and narrative approach (1st ed.). New York: Routledge. ISBN 978-0-415-70660-5. OCLC 919202302. There are two Niramkari groups: Asali Nirankaris (true N's) and Nakali Niramkaris. The former group traces its origin to Baba Dayal (1783-1855) and was centered in Rawalpindi until the partition of India in 1947. The sect stresses mental worship, using a silent method of nam simaran and supporting the teachings of Guru Nanak.
Fenech, Louis E. (2014). Historical Dictionary of Sikhism. W. H. McLeod (3rd ed.). Lanham: Rowman & Littlefield Publishers. p. 234. ISBN 978-1-4422-3601-1. OCLC 881607325. ORTHODOXY. In the Panth there is, as one would expect, a continuum from orthodoxy through semi-orthodoxy to sect to heresy. Orthodox Sikhs constitute the Khalsa. They believe in the 10 Gurus, revere the Guru Granth Sahib, and accept the Rahit as set out in Sikh Rahit Marayada. Examples of those who differ in detail from the orthodox (the semi-orthodox) are the Nanaksar movement or the Akhand Kirtani Jatha. Arguably the Nirankaris would also be included in this group, because although they agree that the line of personal Gurus has ended, they nevertheless accept as leader a person who is called a Guru. They could, however, be regarded as a sect. This term can be applied to those who differ in some fundamental respect from the orthodox. The Namdharis are a sect, as they believe in the continuing line of personal Gurus yet explicitly maintain the Rahit. Many Sikhs would also regard Sahaj-dharis as a sect, accepting as they do the Gurus and the scripture but rejecting the Rahit. Heresy means that a group with Sikh origins has departed in a radical sense from orthodoxy. The Sant Nirankaris, with their belief in a scripture larger than the Guru Granth Sahib, are regarded as committing heresy.
Ballantyne, Tony (2007). Textures of the Sikh past : new historical perspectives. New Delhi: Oxford University Press. pp. 122–123. ISBN 978-0-19-568663-0. OCLC 171617752.
McLeod, W. H. (1997). Sikhism. London: Penguin Books. pp. 197–199. ISBN 0-14-025260-6. OCLC 38452341.
Nesbitt, Eleanor M. (2016). Sikhism : a very short introduction (2nd ed.). Oxford, United Kingdom. pp. 81–82. ISBN 978-0-19-874557-0. OCLC 919186894. What could be called 'Nanaksar Sikhs' also incorporate into their practice the emphases of their leaders. Although followers, worshipping in gurdwaras as scattered as Smethwick, UK, and Richmond, Ontario, are now divided over who the true living Nanaksar Babaji is, all respect the holiness of Baba Nand Singh (c.1870-1943), a near contemporary of Bhai Randhir Singh and of Baba Nand Singh's successor, Baba Ishar (or Isher) Singh. Baba Nand Singh showed his devotion and humility to the Gurus by his ascetic lifestyle. In Kaleran, a place in Punjab that is now marked by a magnificent white marble gurdwara, he meditated below ground level, and he described how Guru Nanak appeared before him, from out of the Guru Granth Sahib. Nanaksar gurdwaras are remarkable for the scale of their devotion to the Guru Granth Sahib.{{cite book}}: CS1 maint: location missing publisher (link)
Olson, Carl (2016). Religious ways of experiencing life : a global and narrative approach (1st ed.). New York: Routledge. ISBN 978-0-415-70660-5. OCLC 919202302. Another conservative sect is the Nanaksar Sikhs, who accept the sacred text as literally true.
Handbook of research on development and religion. Matthew Clarke. Cheltenham, Glos, UK. 2013. p. 98. ISBN 978-0-85793-356-0. OCLC 811729464. There are also Sant traditions in rural Punjab – the Nanaksar, Rarewala, Bhindaranwala, Akhand Kirtani Jatha and others. Each is headed by a lineage of saints, usually lasting three or four generations, who developed a distinct pattern of worship or some other distinguishing characteristics, and often had considerable local influence and spiritual authority.{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: others (link)
Coakley, Sarah (1997). Religion and the body. Cambridge: Cambridge University Press. p. 299. ISBN 0-521-36669-0. OCLC 34245162. Devotees who have been influenced by spiritual teachers such as Baba Nand Singh of Nanaksar abstain from all non-vegetarian food and accordingly reinterpret accounts of the later Gurus' hunting (Doabia 1981, 100).
Textures of the Sikh past : new historical perspectives. Tony Ballantyne. New Delhi: Oxford University Press. 2007. p. 123. ISBN 978-0-19-568663-0. OCLC 171617752. In the case of the Akhand Kirtani Jatha, the leadership is primarily Khatri. Randhir Singh, from whom the sect originated, was a Jat , but after his ...{{cite book}}: CS1 maint: others (link)
Nesbitt, Eleanor M. (2016). Sikhism : a very short introduction (2nd ed.). Oxford, United Kingdom. pp. 80–81. ISBN 978-0-19-874557-0. OCLC 919186894. In parallel with the Akalis' and others' political struggle, the 20th century saw the emergence of several other Sikh groups with distinctive emphases regarding what it means to be a Sikh. One group, the Akhand Kirtani Jatha, draws inspiration from Bhai Randhir Singh (1878-1961), an ardent campaigner for India's freedom from British rule, who spent the years 1916 to 1930 in prison. He is one of the small, but growing number of Sikhs to have published an autobiography. This describes his unshakable adherence to his understanding of Khalsa discipline, including his insistence on eating only what had been cooked in an iron utensil, in keeping with Guru Gobind Sing's emphasis on iron/steel. (Guru Gobind Singh had described God as sarb loh, all iron.) Women members of the Akhand Kirtani Jatha are especially conspicuous as they wear a small under-turban beneath their chunni (scarf). The reason for this is that, as noted in Chapter 4, the Jatha lists among the Five Ks not kes (hair) but keski (the headcovering in question). Their argument is that the Ks are all required of women as well as men, and that a part of the body itself cannot be one of the Five Ks. The Akhand Kirtani Jatha encourages complete equality for women in all aspects of Sikh life.{{cite book}}: CS1 maint: location missing publisher (link)
Game of love. Harjinder Singh (1st ed.). Akaal. 2008. p. 56. ISBN 978-0-9554587-1-2. OCLC 520493946. The Akhand Kirtan Jatha is a Sikh organisation/movement that promotes Sikhi through the singing of Gurbani/Kirtan. It promotes Sikhi through Kirtan programmes, initiation ceremonies and prayer recitals (Akhand & Sehaj Paths). It has a world-wide coverage and is popularly seen as an organisation with highly disciplined and principled Sikhs.{{cite book}}: CS1 maint: others (link)
Sikh diaspora : theory, agency, and experience. Michael Hawley. Leiden. 2013. p. 399. ISBN 978-90-04-25723-8. OCLC 857971285. The Akhand Kirtani Jatha (AKJ) has its roots with its founder Bhai Randhir Singh in the nineteenth century during British colonial rule. They promote a rigorous interpretation of the rahit (code of conduct) of Guru Gobind Singh as set out in 1699 when the Khalsa was institutionalised. Thus, the AKJ in the post-1984 era was in a strong position to mobilise sentiments and, in this respect, their emphasis on the importance of kirtan had a tremendous influence upon the Sikh diaspora's exposure to their style of kirtan, namely in samagam (kirtan programmes or gatherings lasting several days) ending with rainsbai (all night kirtan). The kirtan performed at an AKJ rainsbai has a distinctive style and form which emphasises gurmantra (God's true name), naam simran (meditation on God's name), the Dasam Granth of Guru Gobind Singh in addition to the Guru Granth Sahib, and of the amrit (baptism) ceremony. Unlike other more 'purest' endeavours to recite kirtan within the denoted raag and taal and with traditional instrumentation, the AKJ style is repetitive and 'transical' so that initiates and the sangat can follow and sing along with fervour along to simple, accessible tunes accompanied by tabla and harmonium. The use of breath and repetition are key markers of the AKJ style of kirtan in this respect and the collective singing of gurmantra through repetition contributes to the atmosphere of the rainsbai. Beginning with a slow, simple tune, the intensity of the atmosphere builds into ...{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: others (link)
Kaur, Amarjit (2012). The Punjab Story. Lt Gen Jagjit Singh Aurora, Khushwant Singh, MV Kamanth, Shekhar Gupta, Subhash Kirpekar, Sunil Sethi, Tavleen Singh. Delhi: Roli Books. ISBN 978-81-7436-912-3. OCLC 1241446154. The following day the Babbar Khalsa was formed as a breakaway faction of the Akhand Kirtani Jatha, created with the specific aim of taking revenge on the Nirankaris. It was also from this point that the Akhand Kirtani Jatha and Bhindranwale parted company because Bibi Amarjit Kaur felt that Bhindranwale had shown cowardice by not turning up for the anti-Nirankari demonstration despite having vowed to lead it.
Jhutti-Johal, Jagbir (2011). "Sikhism and Women: Khalsa Women – Panj Pyare". Sikhism Today. London: Bloomsbury Publishing. p. 49. ISBN 978-1-4411-8140-4. OCLC 721194810.
"Chapter 7: Panths and Piety in the Nineteenth Century: The Gulabdasis of Punjab". Punjab Reconsidered: History, Culture, and Practice. Anshu Malhotra, Farina Mir. New Delhi, India: Oxford Academic. 20 September 2012. pp. 189–220. ISBN 978-0-19-807801-2. OCLC 768071511.{{cite book}}: CS1 maint: others (link)