Conclusion

It was common practice right up to early last century amongst Sanatan Sikhs to term their teachers as ‘Guru’. Giani Badan Singh Nirmala, the first translator of Adi Guru Durbar in his translation, ‘Faridkoti Tika’ (1934), lists his Guru linage from Bhai Daya Singh. Giani Badan Singh of Sekhwa was the 6th ‘Santhia’ (exegetes) Guru in succession to Bhai Daya Singh. The Faridkoti Teeka, approx. 10Mb) is available here (to download right-click and select 'Save As').

Adi Guru Durbar
A hand-written manuscript of Adi Guru Durbar, circa early 19th century
depicting Akali Guru Nanak Dev Ji and his Muslim companion Bhai Mardana

In similar manner Akali Nihang Baba Sanpooran Singh in his book, ‘Dharm Nam Granth’ (1923), traced his Nihang Guru lineage to eleven Gurus, back Akali Nihang Baba Fateh Singh.

Whilst acknowledging Shabad Guru as ‘Isht Dev’, the acquiring of Dehdhari Gurus was common practice amongst Sanatan Sikhs. The present day Sikh hostility against Dehdhari Gurus only emerged with establishment of Tat Khalsa Singh Sabhia reformers in the late 19th century. Their desire to make one standardized Sikh scripture as the only recognized Guru has in part succeeded as today some Dehdhari Gurus are persecuted by mainstream Sikhs.

At a more sublime intellectual level, Sanatan ideology considers any thing that gives you knowledge of the ‘Ekh’ as Guru, such as in case of Rishi Dutt. Kavi Santokh Singh writes:

Yet ultimately the Guru par excellence in Sanatan thinking is the eternal ‘Ekh Nirankar Atam Dev Parmatma’ as Akali Nihang Guru Gobind Singh stated below:

Adi Guru Durbar
The 'Raagmala' from a manuscript of Adi Guru Durbar commissioned by Maharaja Ranjit Singh

Bhai Gurdas Ji wrote with regards to the mystical Guru ‘Ekh’ who creates all:

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