A perusal of foregoing pages reveals clearly that BhaiSahib Bhai Randhir Singh's life, as beautifully summed up by Bhai Sahib Vir Singh, "bears witness to the fact that what the Sikh Scriptures say is not a mere reflective statement unrelated to experience, nor is it a flight of a scholar's imagination; it is the Truth which can be experienced and lived." He lived his whole life strictly in full accordance with the teachings contained in Sri Guru Granth Sahib and Gurmat Rahit Maryada. It is therefore very surprising that such a devoted & dedicated and true Khalsa of Sahib Sri Guru Gobind Singh's concept, is accused of "heresy" and considered responsible for "introducing arbitrary and schismatic changes in the Sikh Code Of Conduct" etc. Let us examine each point of contention for a rational and unbiased consideration from this angle:
It has been stated by the critics that the edict in the Sikh Code of Conduct regarding meat eating is: Thou SHALT NOT EAT KOSHER MEAT. It is absolutely incorrect. The edict also does not make it obligatory to eat Jhatka meat, since it does not say 'THOU SHALT EAT JHATKA". The actual wording is "THOU SHALT NOT EAT KUTHHA". The controversy started over the interpretation of the word Kuthha. Even if for the sake of argument, it is assumed that the word Kuthha does really refer to Halaal meat, refraining from all types of meat cannot at all be considered as going against this edict because it automatically excludes eating of Halaal meat.
The inclusion of Keski as a Rahit does not in any way minimize the importance of Kesh in Sikhism. In fact, the insistence on the use of Keski by all men as well as women helps in keeping the purity and cleanliness of hair, ensures Khalsa identity enjoined upon all Sikhs irrespective of sex by Sahib Sri Guru Gobind Singh Ji, and also enables all Sikhs to keep their hair covered at all times as required in various Rahit Naamas. One fails to understand under what logic the use of Keski has been blamed as a schismatic act. In fact the use of Keski would actually ward off schism and ensure the identity and unity of whole Khalsa Panth including the women.
It has been proven by dedicated and sincere research workers that Raag Maala was not composed by any of the ten Gururs. It has been found to be the composition of Muslim Poet Alam and is a part of a poetical novel. The S.G.P.C. itself in their Sikh Rahit Maryada has made its reading optional. IT IS NOT READ EVEN AT SRI AKAL TAKHT SAHIB. How then can anyone be accused of destroying the unity of Sri Guru Granth Sahib simply because he refuses to consider the composition of an ordinary poetical novel writer, at par with Dhur-Ki-Baani?
GURU KA LANGAR
It is an old sacred Sikh tradition; based upon the teachings of Sri Guru Granth Sahib and original Rahit Naamas that Guru Ka Langar must be prepared by Guru-Ke-Sikhs, i.e. those persons who have been baptized in the manner prescribed by Guru Sahib Himself. Even in the Langar premises of Sri Harimandir Sahib (Golden Temple) at Amritsar, preparation of Langar is allowed only by Amritdharis. Thus, any one who tries to follow this practice is simply trying to follow the edict of Gurmat with respect to food and cannot be considered as reeking of Hinduism, Brahmanism, elitism or any superiority complex.
It would thus be evident from the above that Bhai Sahib Randhir Singh's life was of an ideal Gursikh and Khalsa of Sahib Sri Guru Gobind Singh's vision. The AKJ members are only trying follow his example by trying to live strictly according to the quintessence of Sikhism. It can be confidently asserted that time is not far off when the Khalsa Panth starts following the path of True Gurmat, and then every sincere and true seeker of the Truth in the community would consider Bhai Sahib's life and his works as a beacon and source of inspiration and guidance. He is definitely one of the very few true saint soldiers (Khalsa):
Ham Virley Nahee Ghanay Phayl Phakkar Sansaar (Ang. 1411)
(The true Gursikhs) are very-very few and not many. The rest are all hypocrites and Wranglers.