The recent resignation of Giani Gurbachan Singh as Jathedar Akal Takht, coupled with the demand of the Panthic Assembly and other groups and individuals that the Jathedar of this historic institution of the Sikhs must be appointed only after following a set of procedures and norms. The author who is an organiser of the Free Akal Takht campaign presents the historicity of this need and the research-based report that they have produced. 

The resignation of Giani Gurbachan Singh -the Jathedar of Akal Takht Sahib, appointed by Shiromani Gurdwara Parbandhak Committee (SGPC) in alliance with Shiromani Akali Dal (Badal), is a pivotal moment for the Khalsa Panth. The Panth rejected this corrupted nexus over three years ago.

What can easily happen now is one political group replaces the previous with no real institutional change as to how Jathedars are selected. The Khalsa Panth needs to be cautious of this and not allow that to happen.

From the Panthic Assembly to Diaspora Sikh groups, from Sikh political groups to individual influencers, and other groups alike, the general consensus is that the unilateral decisions of the SGPC executive body in Jathedar appointments must stop and a more open Panth-wide deliberation on Jathedar selection process and Jathedar criteria needs to be evolved.

“From the Panthic Assembly to Diaspora Sikh groups, from Sikh political groups to individual influencers, and other groups alike, the general consensus is that the unilateral decisions of the SGPC executive body in Jathedar appointments must stop and a more open Panth-wide deliberation on Jathedar selection process and Jathedar criteria needs to be evolved.”

The current situation presents a real opportunity for reclaiming our historical ways, while taking guidance from Guru Granth Sahib, and we must put our full efforts into doing so.

These are not new challenges. Sikhs need only to look at their history to realise that they have the component parts of a model they can use to build up.

In the early 1700s, the Khalsa was at a similar crossroads where the question of leadership was at the forefront of the Sarbat Khalsa. All argued leadership titles were not in line with Gurmat and other Sikhs refused the position. With no solution in sight, guidance was sought from Guru Granth Sahib, which taught the one who served most is to be chief.

“The Report of the Free Akal Takht movement is a huge step towards Sikh self-governance. Detailed research and drafts of principles and processes can be found at www.freeakaltakht.org”

There was a Sikh busy fanning the sangat in the langar hall, not paying attention to the hotly debated topic. This Sikh was known to be the first to volunteer for dangerous patrol missions, cleaning horse dung, doing laundry of the Khalsa, and working in the kitchen everyday. His ethic and principles were grounded in Gurbani and Shabad training. After deliberations it was finalized that this Sikh is the one who serves Guru Granth Sahib and Guru Khalsa Panth most. That Sikh was then surrounded by sangat doing Jakare and was led to Akal Takht Sahib, where he was told that the Khalsa had selected him to be Nawab (Chief). He only agreed to take the post if he was allowed to continue doing his daily duty in the kitchen. This is how a Sikh named Kapur Singh became Nawab.

Nawab Kapur Singh was easily the most formidable leader Sikhs could have ever had. He led with humility, and by the will of the Khalsa as a whole, in all endeavors, never unilaterally. He organized the Khalsa and trained next generation leaders like Jassa Singh Ahluwalia. We need to create institutions focused on finding Sikhs, young and old, women and men, of this caliber again.

The Free Akal Takht team is a unique and perhaps one of its kind endeavor to draft researched process and structure rooted in Gurmat. They have conducted the largest recent, consensus-based, open consultation with the global Sikh Panth on mechanisms surrounding Akal Takht Sahib, specifically pertaining to Jathedar Selection Criteria and the Sarbat Khalsa Process which can be used as a starting point for discussion. They wish to consult and help facilitate.

Sikh groups and individuals in India have also done unstructured exercises to this end and they too must also be taken into consideration.

85% of Sikhs who attended large consensus-based events, facilitated by the Free Akal Takht team, agreed to a set of Jathedar criteria. The Report of the Free Akal Takht movement is a huge step towards Sikh self-governance. Detailed research and drafts of principles and processes can be found at www.freeakaltakht.org

“The criteria called for a Jathedar with only allegiance to Guru Granth Sahib and Guru Khalsa Panth as well as complete commitment to the preservation and maintaining the distinct and sovereign identity of Guru Khalsa Panth.”

The criteria called for a Jathedar with only allegiance to Guru Granth Sahib and Guru Khalsa Panth as well as complete commitment to the preservation and maintaining the distinct and sovereign identity of Guru Khalsa Panth. The criteria also called for the building up of appropriate conditions in which this identity can find full expression. The Jathedar must have a background of demonstrated leadership which is open and transparent. The Jathedar must also have a deep knowledge of Gurmat, Sikh History, other Religions’ traditions, and World History. Most of all, the Jathedar must recognize that they are servants of the Panth, and that they do not have the authority to make executive decisions outside of tasks assigned by the Panth.

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The question of who succeeds Giani Gurbachan Singh is a short-term issue, and we need to be long-term, strategic thinkers once more. Establishing the selection criteria for Jathedars is only one step in a long list of strategic objectives that must be pursued by the Sikhs as a whole in this crucial time.