There is nothing more painful than witnessing the fight of Takht Jathedars. Instead of showing signs of statesmanship, they are fighting like small-time politicians. Though considered to be torchbearers of truth and determination, and expected by everyone to conduct in an exemplary manner, unfortunately they are undermining their own status and that of the Sikhs. The will of the community, it is said, speaks through them. The present incumbents are, however being rebuked by all and sundry. Criticism is become fever-pitch and demands for their removal is becoming more vocal and aggressive.

This is not the first time that Jathedars have entered into an unsavoury public dialogue, what perhaps is new is that many Sikhs have started speaking their minds. The present stalemate is the fallout of one wrong decision of Giani Iqbal Singh, Jathedar of Takht Harmandir Sahib, Patna. He has unnecessarily attempted to "tamper" with Sikh Maryada (Sikh code of conduct) and challenged the Nanakshahi calendar. Obviously, Jathedars of others Takhts have taken strong objection to this suo-moto step of the Patna Sahib Jathedar which has not embarrassed the community but has undermined their own position in public minds.

No Jathedar, much less the Jathedar of Patna Sahib alone can change, amend the well-accepted Sikh code of conduct As such the collective will of the Panth should be taken into consideration while making any such change. In case of the Rehat Maryada and the Nanakshahi calendar, a number of wide-ranging talks and consultations were held before their adoption by the Khalsa Panth. Some discord will always remain and that has been the case with the Nanakshahi calendar too.

Along with Giani Iqbal Singh, even the Sant Samaj does not accept some portions of the new Sikh calendar. What they don't realize is that difference of opinion should not become a stumbling block for progress. The Nanakshahi calendar is manifestation of the distinct religio-cultural identity of the Sikh people and changes if any can be carried with due consultation and dialogue. It is highly unreasonable and undemocratic to throw out a document merely because one does not agree with it.

Not to be outdone and not to see reason, the Patna Sahib Jathedar overstepped his brief and commandeered a challenge to the supremacy of the Akal Takht compelling a section of the community to question the bonafides of his diatribe.

During the last three decades, each of the Jathedars, from Prof Manjit Singh, Bhai Ranjit Singh, Giani Puran Singh to the present one, all have been involved in one controversy or the other. After the attack on Darbar Sahib in June 1984 and the period that followed it, the seat of the Jathedar of Akal Takht was held by various individuals and was mired in the politics of those times.

The golden era of Jathedars of Nawab Kapur Singh, Jassa Singh, Akali Phula Singh is over. During the British period, Sarbrahs appointed by the British had to leave because of their conduct. It was after this that SGPC assumed powers to appoint and sack Jathedars.

Political considerations and loyalty to the dominant political denomination has been the sole criteria for the appointment and removal of Jathedars, which results in sidelining of capable and deserving personalities. Significantly, the Sikh Gurdwara Act 1925 is silent on the status of the Jathedar of Takhts.

Presently, a 15 member SGPC executive committee exercises arbitrary powers to handpick people for the august office. Politicization of this office is heavily resented by Sikhs in general and they feel cheated whenever a new controversial is heralded. The SGPC that represents electorates of 3 states has wrongly presumed that it represents the will of the entire community.

History is replete with many instances of political considerations taking precedence over religious parameters, even during the British period. It has invariably harmed religious ethos and tarnished the secular and democratic image of the Sikh community. The Akalis continue to dabble in Gurdwara affairs and politics despite having dropped the Panthic agenda in 1996.

Gurtej Singh, former IAS officer and National Professor of Sikhism, says: ''Previously, the Jathedars were appointed in consultation with different Sikh bodies and with the eminent people of the community.'' This ended with the era of Master Tara Singh. Since then politicians sought to use the position of Jathedars to further their own agenda.

The Takht Jathedars should be so elected that they enjoy the confidence of the entire Sikh Panth. Their appointment and suspension should be codified and a strict layered guideline for issuance of Hukamnamas should be adopted by the Akal Takht in consultation with various sections of the Sikh community.

In January 1986, the SGPC was bypassed when a Sarbat Khalsa called by Damdami Taksal appointed Bhai Jasbir Singh Rode as the Akal Takhat Jathedar. The appointment of Bhai Rode and other high priests was first ratified by the SGPC. But they were sacked later when late Jathedar Gurcharan Singh Tohra was in jail. Jathedar Tohra then appointed Bhai Ranjit Singh in order to counter the militants. As Bhai Ranjit Singh was in jail at that time, Prof Manjit Singh was made Acting Jathedar in his absence.

With the removal of Prof. Manjit Singh started the trend of sacking Jathedars, which was rarely done, a Jathedar either resigned or died in office. The trend of frequent sackings emerged since Parkash Singh Badal acquired all levers of power be it political or religious in his hands.

Without evolving and implementation of specific rules and guidelines regarding the appointment, removal and working sphere of the Jathedar of the Akal Takht and other Takhts, nothing is going to change. Since the directives of Takht Jathedars affect the entire community, it is necessary to involve the established Sikh institutions including the SGPC, seminaries, groups and prominent personalities in the process.

In the on-going crisis, not only the image of the Jathedars is at stake but so is the credibility of Sikh institutions. Better sense should prevail and Jathedars should be forced to live up to the expectations of the community.