ishna ji
Forgive me for being technical on this point. "Traditional" Sikhism has many meanings depending on whom we refer to. "Traditional" Sikhs more often than not is taken to mean "puratan" Sikhs. The puratan Sikhs were a varied group, and wrote rehats that are often startling in the way they contradict Gurbani. The "puratan" Sikhs of old, were influential following the collapse of the raj of Ranjit Singh and through the period of the British raj. These Sikhs included many groups who assimilated Hindu practices and beliefs. Following into the mid to late 19th Century a group title Singh Saba formed, with the objective to redefine Sikhs as distinct from Hindus, and to remove Vedantic influences. You guessed it! As time wore on Singh Saba itself, in order to create conditions for consensus among many different groupings of Sikhs, became more tolerant of Vedantic beliefs and of Hindu practices and influences. Thus we have for example, arti performed at Hazoor Sahib, and a jathedar who practices celibacy and may never leave Hazoor Sahib, nor speak a word while he is residence at Hazoor Sahib. Hazoori Sikhi is considered "puratan."
Traditional Sikhs may also refer to the early "traditions" or sampardaya which were off-shoots of Sikhi from its beginnings: Udassis, Nirmalas, Seva panthis. The first 2 "traditions" respect Sri Guru Granth Sahib Ji, but give shared importance to the Vedas. They retain not only Hindu practices, but theology. In the case of Seva panthis, shared importance is given to the Quran.
I think what you mean by "traditional" is hard to define. At the end of the 19th Century and the dawn of the 20th Century, a group called Chief Khalsa Diwan was formed with the goal of "purifying" Sikhism. But the times were politically chaotic, and independence for India was on the horizon. If Sikhs were to find strength in numbers, coalitions were needed. So Chief Khalsa Diwan made compromises with the SinghSaba elements that had retained patterns of Hindu belief and worship. The Sikh Rehat Maryada was written under CKD's sponsorship. But it was not pure enough for some. Breaking away from Chief Khalsa Diwan was Panch Khalsa Diwan....also claiming to be "traditional" and pure. PKD was staunch and uncompromising. Today PKD is considered the forerunner both of Akaali Kirtan Jatha (AKJ), and a kind of bare bones Sikhi, often referred to as Lehr Khalsa... no Vedantic beliefs, no Hindu practices, strict compliance with the Sikh Rehat Maryada. With Indian Independence, the AKJ came to prominence. With the death of Jarnail Singh Bindhranwale Damdami Takht came to prominence. These two groups have rehats separate from the Sikh Rehat Maryada. They consider themselves traditional. Yet, Damdami Takht gives equal status to Dasam Granth with Sri Guru Granth Sahib Ji. Sarbloh Granth is dear to the Nihangs. Both Sarbloh Granth and Dasam Granth are heavily laced with Vedanctic belief and philosophy.
I have not myself been able to define the traditional Sikhi that you have identified. It may not be possible. Guru Nanak has said, There is one Sikhi....but I do not think he was talking about alignments, rehats, or adherence to sectarian beliefs when he said that. The story of 3HO, or more accurately, Sikh Dharma in the Western Hemisphere, demonstrates the same assimilation of beliefs that have Hindu roots. And for the sake of consensus within the panth the SGPC embraced Yogi Bhajan, but only after considerable internal political strife in the early 1980's. History repeats itself.
If I am wrong on any specifics or have left anything out, surely a forum member with PKD leanings will correct me.
