Conclusion

The vast amount of information presented on various Sikh sects and cults should only be considered an overview. This exploration can be continued further.

For instance, Sikh historians of past such as Rattan Singh Bhangu, have even acknowledged the existence of differences of Sikhism based on geographical environmental influences, such as those between Sikhs of the Majha and Malwa regions of Punjab.

Punjab
Map showing the extent of the Sikh territory at the death of Maharaja Ranjit SIngh, and the
partitions effected by the treaties between the British Raj and Maharaja Duleep Singh and Maharaja Gulab Singh

Then there are the accounts of Sikh sects such as ‘Jit Malieh’ and ‘Chobandieh’. Although mentioned in the annals of Sikhism, their practices, traditions, and origins are not spoken of. Perhaps they still exist today. These two sects, first mentioned by Bhai Kesar Singh, are only spoken of in passing. What can be made out is that the ‘Jit Malieh’, appear to be the followers of the adopted son of Mata Sundri, Ajit Singh. The ‘Chobandieh’ appear be followers of some prominent Sikh from Delhi named Chobanda. Both these sects arrive on the scene approximately the same time as the Bandai Khalsa and Tat Khalsa.

Diversity
Fresco from the walls of the Pothimala building at Guruharsahai depicting
a scene from the Mahabharat (top), Akali Guru Nanak Dev Ji and other holy men (center),
and the churning of the ocean by the 'Devtas' (deities) using 'Shesh Naag' as the rope(bottom)

Kesar Singh writes of how the ‘Akal Purkhia’ (meaning Akali Nihangs of Tat Khalsa at Akal Bunga), the Bandai Khalsa, Chobandieh and Jit Malee who vied with each other to control Durbar Sahib, Amritsar in the early 1700’s. Bhai Kesar Singh writes:

Kesar Singh continues to state how it was the Akal Purkhia Sikhs who became dominant and the other three melted away.