The keshdhari Singhs, who represented the central stream of the Khalsa, were also the most numerous among the Sikhs by the early 19th century. However, there were also the sahajdharis who believed in the ten Gurus and the Guruship of the Granth. They were not keshdhari, but they were seen as an integral part of the Khalsa in the 18th century. Then there were several categories of Udasis, and the descendants or successors of Prithi Chand, Dhir Mal and Ram Rai, and their followers. They were all patronised by the Sikh rulers.

Some new groups had appeared on the scene, the Nirankaris, Namdharis and Nirmalas. The first two were sahajdhari and they subscribed to the doctrine of Guru Granth. The Adi Granth served as the basis of their beliefs and practices. The Nirmalas were Singhs who subscribed to doctrines of Guru Panth and Guru Granth, but gave Vedantic interpretation of Gurbani, like the Udasis. Like them, again, they set up deras and remained celibate.

Sharpening of identities

Under colonial rule there was an overall sharpening of identities. The Singh Sabha Movement stood for Singh identity, the doctrines of Guru Granth and Guru Panth, the Khalsa rahit, and the gurdwara as the Sikh sacred space. Sikh scholars tried to give a systematic exposition of Sikh faith and the Sikh tradition, and Singh reformers accepted western science and technology and western education. The Singh leaders demanded that the management of the historic Sikh gurdwaras should be vested with the representatives of the Singhs. The Akali Movement resulted in the formation of the Shiromani Gurdwara Prabandhak Committee as a statutory body. The SGPC defined Sikh beliefs and practices and appointed the Jathedar of the Akal Takht as symbolic of Panthic authority.

... contd.