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Nirankari
ਨਿਰੰਕਾਰੀ
Founder
Dyal Singh
Regions with significant populations
Punjab
Religions
Sikhism
Languages
Punjabi

Nirankari (Punjabi: ਨਿਰੰਕਾਰੀ, lit. "formless one") is a sect of Sikhism.[1] It was a reform movement founded by Baba Dyal Das in northwest Punjab in 1851.[1] He sought to restore the practices and beliefs of Sikhs back to what he believed were prevalent when Guru Nanak was alive. This movement emerged in the aftermath of the end of Sikh Empire and the Sikh history after Ranjit Singh's death.[2][3]

Nirankaris strongly oppose representing the "formless" God with any image, and believe that the true Sikh faith is based on nam simaran (remembering and repeating God's name).[2] They believe in living hereditary gurus from Baba Dyal Das lineage,[1] and that the Sikh scripture is an open text to which the wisdom of their living gurus after Guru Gobind Singh can be added. Nirankaris believe that a human guru to interpret the scripture and guide Sikhs is a necessity.[4][2]

Nirankaris consider themselves to be Sikhs, and a part of Sikh history.[3] Originally based in regions near their darbar in Rawalpindi, during the 1947 partition of India, they chose to leave the newly created Muslim-dominant Pakistan and migrated en-masse to India.[1] In 1958, they established a new darbar in Chandigarh. Nirankari Sikhs are settled across contemporary India, with communities found from Srinagar to Kolkata.[1][3]

History

[edit]

The first half of the 19th-century saw Sikh power expanded with the Sikh Empire under Ranjit Singh. This strength was deeply admired and cherished by Sikhs.

The Nirankari sect was founded in 1851 by Baba Dyal, a Sahajdhari, who aimed at refocusing Sikhs on the Adi Granth – the Sikh scripture, and reform the beliefs and customs of the Sikhs.[3] Baba Dyal's son and successor, Baba Darbar Singh, collected and recorded the Baba Dyal's essential teachings and established Nirankari communities outside of Rawalpindi. The Nirankari were estimated to number in the thousands by the time of the third leader of the movement, Sahib Rattaji (1870–1909).[3][5] The Nirankari institution of biredars started, where the living Guru appointed his local representative to watch and lead local Nirankaris in distant towns and villages. The office of biredar has been a hereditary one in practice, states Webster.[3]

In the 1891 Indian Census, 14,001 Hindus and 46,610 Sikhs identified themselves as Nirankaris.[6] Under their fourth leader, Baba Gurdit Singh, some of the Nirankari took an interest in the Singh Sabha revivalist movement. The Nirankaris helped to bring the Anand Marriage Act of 1909 to the attention of the Sikh populace. The movement's fifth Guru, Sahib Hara Singh (1877–1971), started to reorganise the movement, and was later succeeded by his eldest son, Baba Gurbax Singh. Baba Jagdarshan Singh who succeeded Baba Gurbaksh Singh after his death in 1998, is the current Guru of the Nirankaris.

Nirankaris believe in a lineage of living Gurus, well beyond the ten accepted by Khalsa Sikhs. Like Khalsa, they too revere the Guru Granth Sahib, but consider it an open book to which the wisdom of the later and present-day living Gurus can be added.[4][2]

The group later developed its own distinct spiritual movement. At the time of the partition of India in 1947, the Nirankari abandoned their center in Rawalpindi, which has since then been part of Pakistan, and established themselves on the Indian side of the partition.[1]

Divisions

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There are two Nirankari groups, the Asli Nirankaris (meaning "true Nirankaris"), founded by Baba Dyal Singh, and the Nakali Nirankaris (meaning "fake Nirankaris").[7] Nakali Nirankari is a demeaning term to refer to the Sant Nirankari Mandal (or 'Sant Nirankari Mission') and to distinguish the aforementioned from the original Nirankari movement.[8]

The founder of the derogatorily termed "Nakali Nirankaris" was Bhota Singh[note 1], who had been evicted from the original movement after being found drunk inside a gurdwara.[9][10][11][12] Bhota Singh would later found the Sant Nirankari Mission after his eviction from the original movement.[13][10][11] However, a disciple of Bhota Singh named Avtar Singh would claim to be a "guru" after Dayal Singh died, leading to differences emerging between mainstream Sikhs and the Sant Nirankari Mission offshoot.[9][12] Avtar Singh's coming to leadership of the offshoot Sant Nirankaris is when the sub-sect began to diverge greatly from the original Nirankari sect of Sikhism.[12]

John C.B. Webster believes that Avtar Singh should be viewed as the founder of the Sant Nirankari offshoot rather than Bhota Singh.[12] He further states that Bhota Singh was not excommunicated from the Nirankari sect but rather was instructed to solve his issue of alcoholism before engaging in religious affairs publicly again.[12]

Beliefs

[edit]

Baba Dayal believed that Sikh practices and rituals of life were unlike what they were when Guru Nanak was alive. He strongly rejected idolatry, the Khalsa stance against living Gurus, and the treatment of the Sikh scripture as a closed book. He believed that salvation can result from naam-simaran, or repetition of the divine Name. He started a Sikh reform movement in 1851 to correct the extant beliefs and practices.[1] The key devotional practice was to repeat the formless God's name as the mantra, Dhan, Dhan Nirankar, meaning "Glory, glory to the Formless One".[14] Their ardas differs from that of the Khalsa Sikhs. They invoke "Nirankar" instead of "Bhagauti", and include their tradition's list of living Gurus beyond Guru Gobind Singh.[1][3] The early worship houses of Nirankaris were called dharamshala, rather than gurdwara.[3]

Nirankari means "without form", and reflects their belief that God cannot be represented in any form and that true Sikh faith is based on nam simaran.[2] Among the earliest Sikh reform movements,[15][16] The Nirankaris condemned the growing idol worship, obeisance to living gurus and influence of Brahmanic ritual that had crept into the Sikh panth.[17] Though not an initiated Khalsa, he urged Sikhs to return to their focus to a formless divine (nirankar) and described himself as a nirankari.[17] Maharaja Ranjit Singh of the Sikh Empire was said to have appreciated his teachings.[15]

Nirankari prohibit the consumption of alcohol and tobacco. They are vegetarians. The Nirankaris believe in very simple, inexpensive wedding ceremonies called "Anand", a term related to one found among Khalsa Sikhs.[1][3] The Nirankari Sikhs dispose of their dead in rivers in contrast to burial or cremation.[1]

One of the main differentiation of Nirankari from orthodox Sikh belief is the continuation of the line of human Gurus after Guru Gobind Singh,[1] as they eventually reverted[17] to treating their leaders as living Gurus or gods.[18] Nirankaris therefore do not believe in the orthodox view that there were only ten living Gurus in Sikhism and the Guru Granth Sahib is a closed scripture and that last Guru of Sikhism.[16][19] They revere the Guru Granth Sahib, but also have living Gurus (satguru) that they revere and who sits near the scripture.[3]

Nirankari Hukamnama

[edit]

A 19th-century document in the Nirankari Sikh tradition is called the "Nirankari Hukamnama".[3] This Hukamnama was issued by the eldest son of Baba Dayal, Baba Darbara Singh, the group's satguru between 1855 and 1870.[1] It states that "Sri Satguru Dayal" personally visited God where he also met the ten Gurus of Sikhs who had assembled with God in his realm to meet with him.[20] God ordered Dayal to go preach rituals and customs to the Sikhs. God told Dayal, according to the Hukamnama, that Sikhs who follow Dayal would go to heaven, while Sikhs who follow Brahmins are on the path to hell.[20] This text describes the Nirankari Sikh ceremonies associated with birth, wedding and death. It also affirms the Anand ceremony as well as includes rituals associated with the throwing of a dead human body wrapped in white cloth into the river. The Hukamnama outlines distinctly Nirankari Sikh rituals, rejects both Hindu and Muslim rituals.[1][20]

Baba Dyal Singh

[edit]
Main article: Baba Dyal Singh

Baba Dyal Singh (1783–1855) lived during a period of Sikh dominance, resulting from the victories of the Sikh Maharaja Ranjit Singh. However, Baba Dyal felt that the military successes were a distraction of the Sikh duty to remember Akal Purakh through the practice of Naam Japo. Baba Dyal further preached against the assimilation of other religious traditions into Sikhism. Namely, he was concerned that the Hindu practice of idolatry was becoming increasingly prevalent in Sikhism, and thus Baba Dyal emphasised the formless, or ni ran kar, quality of Akal Purakh, which gave the movement its name.

Baba Dyal reportedly experienced enlightenment when he was 18 years old, entered meditation, and heard a voice saying:

Give up this ritualistic practice. You have been commissioned to expel the darkness of ignorance... You are a true Nirankari, as you are a believer of God as spirit, without bodily form.[21]

Baba Dyal's movement was originally confined to the Rawalpindi area, with followers being mostly Sahajdhari Sikhs of the Khatri and Arora castes. However, his followers were not expected to surrender their occupations and live a life of renunciation. The Nirankari were typically traders and shopkeepers and were expected to continue working while they focused their attention on the remembrance of the divine Name.

Baba Dyal left a brief manual of instruction.' Its form and contents are those of a Rahit Nama, or law code.[5] Its contents emphasise the teachings of Guru Nanak without mentioning the Khalsa of Guru Gobind Singh. The essence of the Nirankari Hukamnama is contained in the words which every adherent is commanded to utter again and again, Dhan than ni ran kar, meaning "Glory be to Nirankar."

See also

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Notes

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References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Nirankari

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The Nirankari (Punjabi: ਨਿਰੰਕਾਰੀ, lit. "formless one") is a reformist sect within founded by Baba Dayal Das in 1851 in northwest , aimed at purifying by emphasizing devotion to the formless God () and rejecting idolatry, Hindu-influenced rituals, and superstitious customs. Emerging during a period of socio-religious flux in the Sikh community under British colonial rule and the decline of the , the movement sought to restore to its foundational principles as outlined in the , promoting , ethical living, and simplified ceremonies. It remains a distinct subgroup within , with its headquarters in , , and continues to influence Sikh ritual standardization. Baba Dayal Das (1783–1855), born on May 16, 1783, in to a Sikh family, experienced a spiritual awakening that led him to critique the Brahmanical corruptions infiltrating Sikh traditions, such as idol worship (murti puja), ritualistic aarti with lamps, and elaborate Hindu-style ceremonies. In the , he began preaching publicly in , gathering followers who adopted the name Nirankari to signify their belief in the formless divine. By 1851–1852, he established the Nirankari Darbar in as the movement's central and instruction, marking the formal inception of the . Dayal Das's teachings focused on direct on Nirankar, moral purity, and adherence to without intermediaries, amassing a dedicated following among urban traders and the middle class. Following Dayal Das's death on January 30, 1855, leadership passed to his son, Baba Darbar (d. 1870), who expanded the movement's reach and performed the first Nirankari Anand Viyah (blissful marriage) in 1855, a simplified rite based solely on Sikh hymns without the havan ( ritual). Darbar was succeeded by Baba Ratta Ji (1870–1909), under whom the sect codified rituals for births, , and deaths drawn directly from the , further distinguishing Nirankari practices from mainstream Sikh and customs. The movement recognized a lineage of living gurus to guide devotees toward spiritual realization, emphasizing () and selfless service (seva). Core beliefs of the Nirankaris center on the absolute formlessness of God as , the eternal authority of the as the spiritual guide, and the necessity of a living for personal enlightenment and righteous conduct. They reject distinctions, idol veneration, and practices like or excessive mourning, instead advocating for equality, widow remarriage, and opposition to systems to foster social harmony. These principles not only reinforced Sikh identity against Hindu assimilation but also paved the way for broader reforms, including the and the Anand Marriage Act of 1909, which legalized the simplified Sikh wedding ceremony. By the late 19th century, the Nirankari sect had grown to approximately 50,726 adherents, primarily in the Pothohar region of Punjab, supported by its appeal to reform-minded Sikhs disillusioned with ritualistic excesses. Though smaller than mainstream Sikh groups, the movement's emphasis on scriptural purity and ethical reforms contributed significantly to the modernization and consolidation of Sikhism during the colonial era. Distinct from the later Sant Nirankari Mission founded in 1929, which draws inspirational links but operates as a separate spiritual organization, the original Nirankari sect maintains its focus on intra-Sikh revivalism.

History

Founding and Early Period

The Nirankari movement originated in in the early as a reformist initiative within , emphasizing the direct realization of the formless () without reliance on idols, pilgrimages, or other intermediaries. Baba Dayal Das, its founder, was born on 17 May 1783 in to a family; his father, Ram Sahai, a banker, died during his infancy, and his mother, Ladikki, passed away in 1802. Orphaned young, he migrated to that same year and established a grocer's shop while receiving education in , Persian, and Pushto. A devout Sikh from a humble background, Baba Dayal Das underwent a profound realization through his study of Sikh scriptures, leading him to reject prevailing ritualistic practices, idol worship, pilgrimages, and caste distinctions in favor of a return to the core tenets of Sikhism centered on the Adi Granth and meditation on the formless divine. This vision prompted the informal beginnings of the movement in the 1830s, as he began advocating purification of Sikh practices through personal teachings in small gatherings at local gurdwaras like Gurdwara Peshaurian and Gurdwara Bhai Ram Singh in Rawalpindi. Early adherents were primarily from his family, including his son , and a limited circle in northwestern , drawn to his calls for and rejection of Brahmanical influences; propagation occurred through intimate discourses rather than large assemblies initially. A pivotal event was his first major public discourse in , marking wider outreach amid growing satellite from orthodox elements. Following Baba Dayal Das's death on 30 January 1855, leadership passed immediately to , ensuring continuity of the nascent sect.

Expansion and Colonial Era Challenges

Following the death of Baba Dayal Das in 1855, his eldest son, (1814–1870), assumed leadership of the Nirankari movement and oversaw its most rapid phase of institutionalization and growth. Under his guidance, the community established a permanent dera, or central worship site, in , which became a focal point for gatherings and the dissemination of teachings. This period marked a shift from informal meetings to structured organization, with opening approximately forty subcentres across within fifteen years, primarily in urban areas appealing to non-Jat Sikh populations amid increasing migration to cities for economic opportunities. Darbara Singh was succeeded by his younger brother, Rattan Chand (also known as Sahib Ratta, d. 1909), who led from 1870 to 1909 and further consolidated the movement's presence in regions such as and beyond . During his tenure, the Nirankaris began printing tracts and hukamnamas in the 1870s to codify their doctrines and counter external criticisms, emphasizing formless worship and rejection of idol-centric rituals. The movement's numerical strength grew from a few dozen adherents in the 1850s to several thousand by 1900, reflecting successful missionary activities in urban centers. However, this expansion drew interactions with contemporary reform groups like the and Singh Sabha movements, sparking debates over Sikh identity, particularly regarding ritual purity and the role of living gurus, though occasional cooperation occurred on issues like shuddhi (reconversion of from ). The colonial era also brought significant challenges, including from orthodox Sikh authorities who viewed the Nirankaris' emphasis on a successor line as heretical, leading to social of converts. British colonial classifications further reinforced this status, listing them apart from orthodox —though 1891 estimates of 60,000 members were likely inflated, later figures around 1900 indicated a more modest but stable of thousands adapting to administrative while navigating anti-missionary sentiments.

Post-Independence Developments

The in 1947 profoundly impacted the original Nirankari sect, as its leadership and followers, primarily from the Pothohar region, were compelled to migrate from in present-day to various parts of , resulting in the loss of the original Darbar and other sites. The community faced significant upheaval but worked to re-establish its presence in the new environment. Under the guidance of later successors, including Baba Hara Singh and , the Nirankaris regrouped and, by 1958, permanently established the Sri Nirankari Darbar in Sector 21, , as their central headquarters. This relocation marked a pivotal shift, with the focusing on consolidating its reformist traditions amid the broader Sikh community's post-partition recovery and the rise of independent 's secular framework. The Darbar became a hub for samagams (spiritual congregations) and the dissemination of teachings drawn from the , emphasizing monotheism, ethical living, and rejection of ritual excesses. Throughout the late , the original Nirankaris maintained a modest presence, distinct from larger offshoots like the , and continued to influence intra-Sikh discussions on scriptural purity and social reforms. As of the early , the remains headquartered in , serving a dedicated community primarily in and northern .

Beliefs and Practices

Theological Foundations

The core theological foundation of the original Nirankari movement centers on the worship of , the formless and all-pervading God, rejecting and Brahmanical influences while emphasizing devotion through meditation and adherence to Sikh scriptures. This tenet promotes , drawing from Guru Nanak's teachings on a nirgun (formless) deity, and critiques practices like idol veneration that had crept into Sikh traditions. Key concepts include the oneness of as the source of creation, the equality of all humans regardless of or , and through , sincere devotion, and (remembrance of ), leading to ethical living and service. The movement reveres the (Adi Granth) as the eternal spiritual guide and sole scripture, while recognizing a lineage of living gurus as human exemplars to guide devotees in realizing its teachings, without deifying them as incarnations.

Worship and Rituals

The worship and rituals in the original Nirankari tradition emphasize simplicity and inner devotion to the formless , , rejecting elaborate ceremonies, idol worship, and Hindu-influenced rites in favor of scriptural purity. Daily practices include , the mindful remembrance of , and recitation of simple prayers to foster spiritual awareness. Devotees use the greeting "Dhan Ji" (Glory to the Formless One) and avoid complex rituals, pilgrimages, or , focusing on continuous devotion accessible to all. Distinct from mainstream , they reject the initiation rite (khande-ki-pahul). Congregational activities occur at dharamsalas or gurdwaras, featuring —spiritual discourses and shabad (hymn singing) from the —followed by communal langar meals to promote equality and selfless service (seva). These gatherings reinforce commitment to ethical living without formal rites beyond community participation. Symbols exclude idols or icons, with white attire sometimes worn for purity. Prohibitions include , intoxicants, and meat consumption, supporting spiritual clarity and harmony. Seva, such as maintaining worship places and welfare activities, integrates worship with humanitarian service.

Ethical Guidelines and Hukamnama

The ethical guidelines of the Nirankari movement center on restoring the pristine principles of Sikhism, emphasizing truthfulness, humility, selfless service through community participation, and social harmony by rejecting caste-based divisions and idolatry. Adherents are directed to meditate on the formless God (Nirankar), adhere strictly to the Adi Granth as the eternal guru, and engage in daily congregational worship to cultivate moral purity. Key prohibitions include lying, cheating, using false weights in trade, consuming meat or liquor, and other vices that undermine honest living, aligning with the movement's call for simplicity and ethical conduct in everyday life. The , a pivotal guiding issued by in 1856, codifies these morals and rituals, mandating through the ban on flesh consumption and promoting anti-caste marriages via the ceremony to foster inter-community unity. It explicitly forbids dowry displays during weddings, loud mourning at deaths, and declaring women unclean after , while advocating widow remarriage and condemning practices like sati to advance . Later reinforcements, such as the 1873 Parwana by Baba Rattaji, expanded on these directives to ensure compliance across growing sub-centers. These guidelines drive broader social reforms, including efforts to educate women, encourage their participation in community activities, and unite diverse groups through simplified Sikh rites that eliminate Brahmanical influences. The movement's anti-dowry stance and promotion of widow remarriage have contributed to challenging entrenched social evils in society. Adherence is enforced voluntarily via community counseling and biweekly readings of the in Gurdwaras by appointed biredars (overseers), who monitor ethical observance without imposing punishments. As a , the Hukamnama evolves through periodic revisions by spiritual heads to address emerging societal needs, seamlessly integrating spiritual devotion—such as formless worship—with practical temporal guidance on moral living.

Leadership and Succession

Baba Dayal Das and Initial Successors

Baba Dayal Das (1783–1855), the founder of the Nirankari movement, was born on May 16, 1783, in to a family; his father, Ram Sahai, was a banker who died when Dayal was an infant, leaving him under his mother's care until she also passed away, after which he relocated to and established an apothecary shop. He began preaching in the 1840s, emphasizing direct realization of the formless God () through meditation and adherence to the Adi Granth, while rejecting idol , elaborate rituals, and the influence of priests as deviations from Guru Nanak's original teachings. Dayal Das authored early instructional texts outlining these principles, including guidance on simplified life-cycle ceremonies such as birth, , and , which were conducted without priestly intermediaries to promote humility, honest labor, and avoidance of vices like tobacco and alcohol. In 1851, he formalized the movement by establishing the Nirankari Darbar in as a central site, drawing initial followers from urban Sikh and Hindu communities disillusioned with ritualistic excesses. Dayal Das's eldest son, Baba Darbar Singh (1814–1870), succeeded him upon his death on January 30, 1855, consolidating the movement's teachings by compiling and disseminating his father's core messages in written form to ensure doctrinal consistency. As leader from 1855 to 1870, Darbar Singh expanded the Nirankari presence by founding approximately 40 sub-centers (beerahs) across northwest , fostering growth amid opposition from orthodox who viewed the movement's rejection of traditional practices as heretical. He defended the sect's reforms through active engagement, notably issuing a in 1856 that standardized the Anand marriage ceremony based on , thereby influencing broader Sikh ritual practices and reinforcing the emphasis on scriptural purity over customary elaborations. Under his guidance, the movement prioritized ethical conduct and community welfare, establishing a framework for outreach that included moral education and within congregations. Darbar Singh was succeeded by his younger brother, Rattan Chand (also known as Sahib Ratta Ji, 1830–1909), who continued the patrilineal succession from Baba Dayal Das's family and led until his death on January 3, 1909; this hereditary line, while rooted in familial ties, incorporated selections based on demonstrated spiritual merit to maintain . Rattan Chand formalized the dera (community center) structure by appointing bireddars (local overseers) to manage regional branches, enhancing organizational efficiency and enabling initial outreach to women and lower-caste groups through inclusive gatherings that challenged social hierarchies. This period marked the movement's solidification as a distinct reformist entity, with Rattan Chand issuing parwanas (decrees) in 1873 to guide conduct and resolve internal disputes, further defending against external Sikh critiques by upholding scriptural fidelity.

Modern Leadership Figures

Following Rattan Chand's death in 1909, leadership of the original Nirankari sect passed to (d. 1947), his son, who continued emphasizing reformist practices and community organization during the colonial and partition eras. He was succeeded by Hara (d. 1960s), under whom the sect reestablished centers post-1947 partition, including in , maintaining focus on scriptural adherence and social equality. Hara Singh's son, (d. circa 1990s), led the sect from the mid-20th century, establishing the Nirankari Gurudwara in and Delhi's Dayalsar as key hubs, and organizing annual commemorations of Baba Dayal Das. The current spiritual head, as of 2020, is Baba Jagdarshan Singh, who continues the lineage from 's Nirankari Darbar, promoting the original teachings amid the sect's small but dedicated following.

Organizational Divisions

Original Nirankari Community

The Original Nirankari Community represents the direct, non-schismatic continuation of the reform movement initiated by Baba Dayal Das in 1851, adhering strictly to his family lineage of spiritual leaders. This branch traces its succession through Baba Darbar Singh (1819–1871), Baba Ratta Singh (1830–1909), Baba Hara Singh (1877–1971), Baba Gurbax Singh (who succeeded Hara Singh and led until 1998), and currently under the guidance of Baba Jagdarshan Singh, who has led since 1998. He maintains the orthodox interpretations of the founder's emphasis on a formless God and rejection of idol worship. Headquartered at the Nirankari Darbar in Chandigarh since 1958, following the post-partition reorganization in 1947, the community also operates a smaller dera in Delhi's Dayalsar area to serve urban followers. Historically numbering around 50,000 in the late 19th century primarily among urban trading communities in and northern , the group's current membership is smaller, likely in the thousands. It prioritizes traditional teachings centered on meditation () and devotion to the formless divine (), eschewing aggressive proselytizing in favor of personal spiritual growth. Unlike larger offshoots, it avoids expansive missionary efforts, focusing instead on sustaining core principles without altering Sikh scriptural practices. Community activities revolve around local samagams, or congregational gatherings, held at the Darbar and regional centers, where devotees engage in collective prayer, discourse on , and simple rituals to reinforce ethical living. Supporting these efforts are educational trusts that promote literacy and moral education aligned with Sikh values, alongside initiatives to preserve historical texts such as writings on Baba Dayal Das's reforms. The group notably steers clear of media controversies, emphasizing internal harmony over public outreach. Distinctive aspects include a commitment to quiet, introspective devotion without elaborate ceremonies, a limited international presence confined mostly to diaspora pockets in the UK and , and active integration with broader Sikh cultural events like celebrations to affirm shared heritage. This conservative approach underscores the community's role as custodians of the movement's foundational ethos, contrasting with more reformist branches through its adherence to familial succession and avoidance of doctrinal innovations.

Sant Nirankari Mandal and Offshoots

The Sant Nirankari Mandal, also known as the Sant Nirankari Mission, was formally established in 1929 by Baba Buta Singh Ji Maharaj (1873–1943) in Peshawar (then British India), representing a schismatic branch from the original Nirankari movement by prioritizing universal spiritual enlightenment over rigid traditional structures, including a departure from hereditary family-based leadership succession. This shift emphasized direct God-realization through a living Satguru accessible to all, irrespective of caste, creed, or background, fostering an inclusive ethos that transcended the original community's more insular practices. Under subsequent leaders—Baba Avtar Singh (1943–1969), Baba Gurbachan Singh Ji Maharaj (1969–1980), and Baba Hardev Singh Ji Maharaj (1980–2016)—the Mandal underwent significant organizational streamlining and rapid growth, particularly in the 1970s. The formation of the Sant Nirankari Sewa Dal in 1956 evolved into a robust volunteer network that supported expansion across and initial outreach abroad. Following Hardev Singh's death in 2016, leadership transitioned to Mata Savinder Kaur Ji (2016–2018), and then to Mata Sudiksha Ji Maharaj (2018–present), who continues to guide the mission. Under her , the organization has maintained momentum, overseeing over 3,000 centers in and hundreds more in more than 70 countries, alongside claims of reaching millions of followers through intensive tours, infrastructure development like satsang bhawans, and recent events such as the 78th Annual Sant Samagam in 2025. Today, the organization maintains a strong presence in communities, notably in , the , and the , where branches facilitate local congregations and humanitarian efforts. Minor offshoots have emerged from the Mandal, primarily among post-1980 dissenters seeking greater regional , though these groups remain small-scale with memberships under each and limited global influence compared to the parent body. The Mandal distinguishes itself through a pronounced interfaith orientation, promoting and human brotherhood as core tenets, which manifests in collaborative dialogues and events that welcome participants from various religions. Its annual Sant Samagams, large-scale gatherings drawing hundreds of thousands, exemplify this inclusivity, featuring spiritual discourses, selfless service demonstrations, and ethical teachings on oneness. Complementing these, social welfare initiatives are channeled through the Sant Nirankari Charitable Foundation, founded in 2010, which coordinates drives, camps, relief, and projects emphasizing selfless service (sewa) to humanity. Overall, the Mandal claims millions of adherents globally, underscoring its evolution into a dynamic, expansive spiritual network.

Contemporary Influence

Global Spread and Membership

The original Nirankari sect, founded by Baba Dayal Das, maintains a primarily Indian presence with its headquarters at the Nirankari Darbar in , established in 1958 following the . Communities are settled across contemporary , from to , drawing followers mainly from urban trading families who adhere to its reformist principles within . Unlike the larger , the original sect has limited international expansion, with no significant diaspora branches or global centers reported as of 2025. Current membership numbers for the original Nirankari are not well-documented, but historical estimates from the late indicate around 50,000 adherents, suggesting a small, stable following today primarily in and northern . The sect continues to emphasize intra-Sikh revivalism, ethical living, and scriptural purity without aggressive or for overseas migrants. The original Nirankari sect's main controversies stem from its split with the emerging Sant Nirankari Mandal, leading to prolonged legal disputes over , , and control of premises in . These conflicts, adjudicated in British-era and post-independence courts, involved claims over gurdwaras and communal assets, with the original group asserting primacy based on its founding lineage. Tensions persisted into the , culminating in a 2025 Delhi High Court case between the Sant Nirankari Mandal and Nirankari Dham (associated with the original sect) over rights to headquarters and properties. The court ruled on September 19, 2025, addressing encroachments and denominational boundaries, though specific outcomes affirmed the distinct status of both groups without a full resolution of all claims. Unlike the Sant branch, the original Nirankari has not been involved in violent clashes with orthodox or accusations of doctrinal , maintaining a low-profile focus on reform within . The sect's current spiritual head, Baba Jagdarshan Singh, upholds traditional teachings amid these disputes, emphasizing on the formless and adherence to the without intermediaries. No major interfaith or proselytization controversies affect the original group as of November 2025.

References

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  11. https://giss.org/jsps_vol_30/05-singh.pdf
  12. https://www.thesikhencyclopedia.com/barbara-singh-baba/
  13. https://www.facebook.com/HeritageofPunjabSindh/posts/dayal-baba-1783-1855-founder-of-the-nirankari-sect-of-the-sikhs-was-born-at-pesh/3238056662981031/
  14. https://theprint.in/politics/rivalry-between-sikhs-nirankaris-is-almost-a-century-old/151853/
  15. https://www.nirankari.org/legacy/baba-buta-singh-ji-maharaj-1873-1943/
  16. https://www.nirankari.org/
  17. https://www.nirankari.org/literature/books/our_commitment/our_commitment_to_bgsj.htm
  18. https://www.nirankari.org/global-mission/
  19. https://www.nirankari.org/news/78samagam/
  20. https://www.nirankari.org/ideology/
  21. https://www.nirankari.org/nirankari-samagams/
  22. https://www.nirankari.org/community-service/
  23. https://repository.globethics.net/bitstream/handle/20.500.12424/220606/MRSM_compressed_nocover.pdf?sequence=1&isAllowed=y
  24. https://indiankanoon.org/doc/154600675/
  25. https://referenceworks.brill.com/display/entries/BESO/COM-031399.xml
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