Although, according to Bhai Kahan Singh Nabha, Siropa or Sirpau symbolises a physical robe worn from head to feet, it epitomises an absolute honour. In Sikhism, Siropa is, supposedly, the highest award for one's temporal as well as celestial endeavour and through it;
"Servant Nanak has entered His Sanctuary. He has perfectly preserved his robe of honour. All suffering has been dispelled.... The All-powerful Lord Master heard my prayer; cutting away my bonds, He has adorned me. He dressed me in robes of honour, and blended His servant with Himself..." (Sorath M.5, G.G.S. P.631).
To the ones receiving the robes of honour by false pretences, the Gurbani makes it clear too;
"But by putting on the silk clothes of Godless mammon-worshipper one loses one's robe of honour." (Bilawal M.5, G.G.S. P.811).
Bhai Tiloka and Bhai Ram had been the most ardent devotees of Guru Gobind Singh. They were the decedents of Baba Phul of Phulkian Dynasty. They had won Guruji's favour by showing extraordinary valour in the battles, and at Damdama they were baptised by Guruji himself. In about 1696 Guruji issued an edict to them in which he mentioned, "I am very much pleased with you, my house is yours.... You must come. A Sirpau (Jorra) for you is being sent." Probably this was the initiation of prestigious Sikh Sirpau or Siropa, as it is popularly known.
Till the advent of S.G.P.C., rise of some of its scrupulous leaders, and promulgation of its money spinning schemes, Siropas, bestowed at the high seats of Sikhism, were considered to be the matter of great pride.
Jathedar Aroor Singh denigrated the noble tradition by endowing Siropa to General Dyer, the villain of Jalianwala Bagh massacre. In the contemporary history, the honouring of H.K.L Bhagat, the bona fide murderer of 1984 riots, has been a black spot. The Gurdwara Committees colossally demean its value by the Sale-of-the-Siropas; any one who denoted about one hundred rupees was honoured with a robe, irrespective of one's character and past history. Not only it has given rise to political and social malpractice, it has been highly discriminatory.
A Pritpal Singh Bindra in his apostate form (at that time) goes to Harimandir Sahib Amritsar, Patna Sahib, and Hazoor Sahib. He pays about one hundred rupees at each place and is endowed with Siropas (particularly in the presence of a prominent Ragi who knew that Pritpal Singh Bindra was once in a True Sikh Form). On the other hand a celebrated person, in Pooran Sikh Adoration but with dyed beard, is denied the Siropa just because that person's political wavelength is on a different frequency.
Guru Hargobind Sahib envisioned that the temporal protection was essential for the preservation of the religiosity and spirituality. There could have been no opposition, had he decided to promote the temporal aspect, as well, from his seat inside Darbar Sahib. But to maintain the secularity and universality of spiritual values, he decided to establish Akal Bunga to deal with mundane affairs. To implement any physical code of conduct upon the Sanctum Sanctorum is blasphemous, and it will be infringement of its ecclesiastical concept. The Sanctum Sanctorum is much above the Rahit Maryada, the physical Sikh Code of Conduct, as sponsored through Sri Akal Takhat Sahib; No Nigara (drum) is beaten inside Darbar Sahib during Ardas, Agya Bhai Akal Kee is not pronounced there, and, even, the inclusion of Chaupeyi Sahib of Guru Gobind Singh Ji is much later innovation. All that is the part of decorum to keep the sanctity of Darbar Sahib above any worldly influences.
The anomalies creeping up through the devious political manipulations are much more dangerous than the apparent divisions in the Sikh ranks. The concept of Siropa needs to be set up in its proper prospective and there are only two ways to deal with the matter.
The Siropa, particularly at the Sanctum Sanctorum, should be awarded only to:
The people who either render some sachhi sewa, true service (certified by at least five Singh Sahiban)
Or display some academic accomplishment (adjudged by pre-appointed panel of academicians) in promotion of Sikh thought and practices, irrespective of their personal appearance and personal religious background, provided their personal physical and cerebral actions have not been detrimental to the Sikhism.
Bhai Nand Lal and Kavi Senapati would have qualified for a Siropa by Guru Gobind Singh as much as Bhai Daya Singh or Bhai Mani Singh.
