More recently a great concern has been voiced in Sikh circles that the apostasy is on therise. Many Sikh leaders have promoted many conferences and institutes. Many pages of Sikh press are assigned towards remorse on this real or perceived wave of aposty. Concern such as this is legitimate. Such would be an expression of a religion community who is vibrant, and would exhibit a commitment to be the responsible doorkeepers of a religion. Therefore, the prevailing situation, in so far as it affects the future of the community indeed needs a serious attention and analysis.

This Note is not to argue about statistics. Rather it is to draw attention to a certain growing but genuine psychology of the community which is leading to many local and national conflicts. The holocaust of 1984 and its aftermath is a source of a real concern to every Sikh. Our community’s pre-occupation with collecting the ashes of the holocaust has not yet permitted us to systematically gather data and assess the exact extent of the damage done with respect to apostasy. There are many horror stories of forcing Sikhs to abandon their form and symbols. This Note is not meant to belittle our grief. Rather, it is about the debate on definition of apostasy that is ongoing in the community.

Our purpose is also not to analyze the extent of the prevalence of aposty which is a matter deserving separate treatment. Rather, the point we wish to make is of the misplaced emphasis on the matter. There is no denying the fact that there may be some prevalence of apostasy among the Sikhs. However, by and large the Sikhs who take Amrit appropriately - and after appropriate preparation for commitment to its goal - do not desert the Amritdhari discipline with any significant frequency. They are indeed diligently adhering to the life style of an Amritdhari even in the face of many odds and difficulties. They value their mission of serving their Guru with their head they had offered for the purpose without any reluctance. Those who do renounce those commitments once they had reached their adherence are certainly apostates. However you do not see very many such apostates. Amrit - and a conscious commitment to it - are such a strong motivation and drive that rarely any one is seen renouncing it. Further, there is an abundance of social pressure and support from the community that discount any Amritdhari to fall to apostasy. As a matter of fact, the absolute number of the Amritdhari Sikhs has been increasing with every decade of the Sikh history. We see in our Gurdwara every day even in the West. Then, where lies the problem?

The problem lies in the definition of an apostate. There are many more Sikhs who may long to reach the commitment of an Amridhari, but have not done it. Some of them are born in Sikh families but many more came over from other faiths. They are Sikhs, but not yet Amritdhari Sikhs. Rather, they are at various distinct steps and stages of practicing Sikh life. Among the Sikhs they will be known as Sehaj-dhari if they have not yet take carrying the five Sikh Ks, all in an untampered form. But the problem is that some of our scholars and leader have labeled them mistakenly - as apostates. Most of the recent discussion is about them, rather than those who were once Amritdhari and have renounced or receded.

This is particularly true outside the Punjab state of India. Outside Punjab, there is a larger number of Amritdhari Sikhs now than at any other time of the Sikh history. In larger Gurdwara such as one in Vancouver, Yuba City, San Jose, Los Angeles, London, or New York, where there were no Amritdhari Sikhs among the office bearers only a few years ago, the managing committees today consist almost totally of Amritdhari Sikhs. Similarly, those who were born of Sikh parents but have yet not embraced Sikhism are increasingly claiming their allegiance to the Sikh ethics do not permit this treatment of any one. In contrast, the frequency of those from other faiths who are attracted towards Sikhism from time to time has been decreasing steadily. This should be the real concern of those who wish to play a part in propagating their faith the 21st century.

All those who are "in the pipeline" for becoming an Amritdhari Sikh, but have not done yet, are certainly Sikhs but in no way apostate, no matter how far they are from committing themselves to an Amritdhari life. It is fruitless to call them apostates because such an attitude from our religious elite comes in their way of progressing towards the cherished goal of being a Sikh. In the way of their commitment they continuously and publicly announce to believe in Sikh tenets exactly as required of them by the present promoted Sikh Rehat Maryada (see the definition of a Sikh in SGPC Rehat Maryada). This should be continuously encouraged.

To be intolerant towards them is going against the lofty traditions promoted by the Gurus, and to continue to do so will be against the Guru’s teachings in word and essence. Pronouncing them to be apostate or inferior; as untouchables, only exhibits arrogance and intolerance on the part of those who are professed guardians of the faith. It only shows that such a Sikh does not pay attention to many of the Guru’s commandments: of tolerance and eradication of prejudices, of seeing God in every one, or showing love and compassion towards those who take first step towards the faith. They fail to realize that the Guru promised to come thousands of steps to embrace them.

To be militant, hateful or abusive of a person, who has yet not met all the commitment of a fully knighted Amritdhari life, is a disservice to the faith. It is a disservice because such an attitude will be counter-productive in the end. It has a potential of repelling a would-be convert who may even start to treat with contempt a faith that is perceived as insensitive enough to need such tactic. Rather, efforts are needed to welcome more of such aspiring Sikhs. We must welcome them in the kinship and provide support to their zeal. They will need our support and encouragement so that they can fight many other cognitive, intellectual and political obstacles. They are going to face numerous obstacle and pressures by discarding the faith they once practiced, or the one they were born to, and began inching forward towards their new faith, the Gurmat. The Guru will bless those who assist the Sikh aspirants. This way the Sikhs become tool of the Guru’s mission and work towards its expansion in times to come.