Luckysingh ji
I align with your comments where current trends are concerned. There is a lot of confusion, and I believe this comes from the times we live in. These are uncertain times that breed fear, and fearfulness historically has led people to question traditions and invent new solutions...religion is not exempt.
One thing readers of the thread should know is that at SPN we have an entire subforum about Sanatan Sikhism. Some would argue there is no such thing. However, the sanatan sampardyan or "traditions" go back in time to the Gurus, including Guru Nanak. They differ in their rehats, liturgy and practice, the sacred scriptures they revere in addition to Sri Guru Granth Sahib Ji, and what scriptures have parkash with Sri Guru Granth Sahib Ji. So I recommend reading some threads in that section.
A second movement within Sikhi has been around for a long time, but is not part of the sanatan sampardyan. I place Ramgarhia within this category. Not all practices conform to the Rehat Maryada. There are some Hindu influences, but mostly Ramgarhia belief and practice are consistent with Sri Guru Granth Sahib Ji. It is hard to draw a line and perhaps we should not.
There are Sikhs who start traditions that are not Sikhi, and these often have been born out of unique events. For example there are Sikhs in Mumbai with a special devotion to Ganesh. It began in a market place as a small shrine and today there is a large temple on that spot. Adherents celebrate Ganesha's birthday, and even publish a glossy calendar for the year celebrating Ganesha. Another example of blended tradition, rising out of violent events, is the current form of Nirankaari, led by a human guru who preaches from many different spiritual teachings. Though he wears a turban and Nirankaari are associated as Sikhs, whether they are Sikhs can be debated. The tendency to blend religious traditions is not unique to Sikhi and can be found throughout Christianity too. Unitarians according to congregation (sangat) may preach from more than one school of religious thought and may even preach eastern and western beliefs. I am limiting myself to one example, though there are others.
The more recent developments within Sikhi are the most baffling because they seem organized around the charisma of babas, human gurus, and they challenge the authority of Sri Guru Granth Sahib Ji, even aggressively challenge its authenticity. After poking around in the recent origins of these groups. one can usually find some fast-handed real-estate deals, huge bankrolls, wealth acquired from donations of sangat seeking deliverance from the pain of life, time to time reports of sex scandals, back room dealings with figures of political influence, and the buying of votes at election time. These deras may or may not cover over attachment to maya by building nursing homes and orphanages, though this is rarely the case. And what do we mean by "Hindu?" Mostly the connection works more like a marriage of convenience... if we can throw in some Hindu thoughts, bachans and readings, we can gain followers, win friends and influence people who will turn a blind-eye. I would not call any of this "Hindu" even if followers call themselves "Hindu-Sikhs."
The fear of uncertainty leads us in different directions. In Sikhi we try to develop enough personal discipline to strengthen our connection to Satguruji. The Sikh solution requires personal commitment and time. Yet, problems of the moment can be terrifying and make us think a "baba can do it for me." That solution requires cash.
To finish. The clash of Hindu traditions within Sikhi is centuries old. Read the janamsakhi of the Gurus and you will know what I mean. Follow up with the history of Sikhi after the death Guru Gobind Singh and then of Maharaja Ranjit Singh ji. There is one long thread that could be written about that starting with Guru Nanak. Ego, fear of losing influence, politics and money figure in each of these tales. The more things change the more they stay the same.
