By Gurnam Singh | Opinion |
The recent revelation on social media that Baba Harnam Singh Dhumma, head of the Damdami Taksal, participated in the Kumbh Mela by taking a dip in the sacred river Saraswati at Prayag sparked a significant debate within the Sikh community. Critics argued that since Gurbani critiques the practice of ritual bathing in holy rivers, his participation contradicted Sikh teachings (Gurmat). Defenders countered that, historically, Sikhs have visited the holy sites and festivals of other faiths, dating back to the time of Guru Nanak Ji.
Regardless of one’s stance on the matter, there is no denying the immense cultural and political significance of the festival. Recognised globally as the largest congregation of people in human history, the festival has captured the imagination of millions of Indians. Spread over 6 weeks between 13 Jan to 26 Feb 2025, an estimated 600 million people attended. Its sheer scale was such that the spectacle was visible from space! This year’s festival underlines the decision taken by in UNESCO in 2017 to recognise the Kumbh Mela as part of the Intangible Cultural Heritage of Humanity, further cementing its status as a global cultural phenomenon.
Sikh Participation
Although the Kumbh Mela is primarily associated with Hinduism and Santan dharma, people of other faith traditions, including Sikhs, also participated in the festival. Indeed, amongst the 13 Akharas (spiritual orders) at the Maha Kumbh, three have direct Sikh associations: the Nirmala Akhara, the Bada Udaseen Akhara, and the Naya Udaseen Akhara. These three Sikh Akharas trace their origins to Guru Nanak, specifically his elder son, Baba Sri Chand.
A significant highlight of the Sikh presence was the Nagar Kirtan and Gatka performances by Nihangs associated with the Nirmala Akhara. This showcased both the spiritual and martial traditions of Sikhi. The media coverage suggests that much reverence was accorded to the Sikh participation, both from the large crowds of devotees and the key organisers of the Maha Kumbh. The presence of Namdhari Sikhs at the Maha Kumbh further reflected the enduring bond between Hindu and Sikh traditions. As mentioned earlier, this was reinforced by the visit of Baba Harnam Singh Dhumma, who emphasised that Sikh Gurus, including Guru Nanak, had visited sacred sites such as Prayagraj and Kashi, highlighting the historical interactions between Sikhi and Hinduism.
Rejection of Ritualism and Pilgrimage
While interfaith participation fosters mutual understanding, it is crucial to ensure that faith boundaries are not blurred. Sikhi has a distinct identity, rooted in principles that reject empty rituals. Central to Sikh teachings is the belief that spiritual liberation is achieved through devotion to One God, selfless service, and righteous living rather than ritualistic acts. Guru Nanak openly criticised the practice of ritual bathing in sacred waters, emphasising that inner purity and truthful living are far more important than external cleansing:
“Pilgrimages, austere discipline, compassion and charity — these, by themselves, bring only an iota of merit. Listening and believing with love and humility in your mind, cleanse yourself with the Name, at the sacred shrine deep within.” (ਤੀਰਥ, ਤਪ, ਦਇਆ, ਦਾਤੁ ਦਾਨੁ ॥ ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ ॥ ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥੁ ਮਲਿ ਨਾਉ ॥), Guru Nanak, Guru Granth Sahib, p 4)
“They go and bathe at sacred shrines of pilgrimage, but their minds are still evil, and their bodies are thieves. Some of their filth is washed off by these baths, but they only accumulate twice as much. Like a gourd, they may be washed off on the outside, but on the inside, they are still filled with poison. The holy man is blessed, even without such bathing, while a thief is a thief, no matter how much he bathes.” ||2|| [English translation: Dr Sant Singh Khalsa]
ਨਾਵਣ ਚਲੇ ਤੀਰਥੀ ਮਨਿ ਖੋਟੈ ਤਨਿ ਚੋਰ ॥
ਇਕੁ ਭਾਉ ਲਥੀ ਨਾਤਿਆ ਦੁਇ ਭਾ ਚੜੀਅਸੁ ਹੋਰ ॥
ਬਾਹਰਿ ਧੋਤੀ ਤੂਮੜੀ ਅੰਦਰਿ ਵਿਸੁ ਨਿਕੋਰ ॥
ਸਾਧ ਭਲੇ ਅਣਨਾਤਿਆ ਚੋਰ ਸਿ ਚੋਰਾ ਚੋਰ ॥੨॥
(Guru Nanak, Guru Granth Sahib, p 789)
Bhagat Kabeer is particularly scathing about empty ritual bathing practices by sarcastically suggesting if this was a means for liberation, then heaven should be full of the various life forms that spend their whole life in sacred river waters.
“With filth within the heart, even if one bathes at sacred places of pilgrimage, still, he shall not go to heaven. Nothing is gained by trying to please others – the Divine cannot be fooled. ||1|| Worship the One. The true cleansing bath is service to the Guru. ||1||Pause|| If bathing at sacred shrines could grant liberation, then what about the frogs and fish that live in water all their lives?”
ਅੰਤਰਿ ਮੈਲੁ ਜੇ ਤੀਰਥ ਨਾਵੈ ਤਿਸੁ ਬੈਕੁੰਠ ਨ ਜਾਨਾਂ ॥
ਲੋਕ ਪਤੀਣੇ ਕਛੂ ਨ ਹੋਵੈ ਨਾਹੀ ਰਾਮੁ ਅਯਾਨਾ ॥੧॥
ਪੂਜਹੁ ਰਾਮੁ ਏਕੁ ਹੀ ਦੇਵਾ ॥
ਸਾਚਾ ਨਾਵਣੁ ਗੁਰ ਕੀ ਸੇਵਾ ॥੧॥ ਰਹਾਉ ॥
(Kabeer, Guru Granth Sahib, p 484)
The Guru Granth Sahib consistently warns against engaging in meaningless rituals, including pilgrimage, idol worship, and superstitious acts. Guru Amar Das Ji, the third Sikh Guru, discouraged Sikhs from undertaking pilgrimages to places like the Ganges, stressing that God resides within and can be realised through selfless actions and truthful living. For sure, as is clearly documented in the Janam Sakhis, Guru Nanak Ji visited many pilgrimage sites, but most critically, not to endorse the ritualistic practices he saw, but to challenge the blind adherence to rituals that distract from true spirituality and rationality.
Given these foundational Sikh teachings, the participation of various Sikh sects in the Maha Kumbh appears contradictory. While some groups emphasise historical interactions between Sikhs and Hindu traditions, their presence at a festival centred on ritual bathing raises questions about their commitment to Sikh principles. Additionally, such participation exposes them to political narratives advanced by Hindutva ideologues, such as Yogi Adityanath, who seek to frame India as a Hindu nation and subsume Sikhi under the umbrella of Sanatan Dharma. This misrepresentation contradicts Sikh theology, which stands independently from Brahmanical traditions.
Commitment to Interfaith Dialogue
The core of Sikh praxis is to transend differences in search of universal connections. Interfaith dialogue and participation, embodying an inclusive spirit that embraces diversity is critical for this to take place and there are many shabads in Guru Granth Sahib ji that highlight this. Indeed, the Darbar Sahib in Amritsar with its four doors open to the corners of the Earth, exemplifies this ethos, welcoming thousands of visitors from various religious backgrounds and none, and offering langar (a free community meal) to all, symbolising equality and compassion. This practice reflects the core Sikh belief in unity, humility, and service to humanity, which is the core of Sikh belief. To serve those in need is the highest deed one can perform.
In this spirit, Sikhs have no reason to object to reciprocating such openness by participating in festivals of other faiths. Interfaith engagement fosters respect and strengthens communal harmony. However, participation should not come at the cost of compromising Sikh identity or core teachings. While Sikhs should actively engage in interfaith dialogue, they must also remain cautious of attempts to dilute their distinct identity within the broader framework of Sanatan Dharma. One can only guess what motivated Baba Harnam Singh may have to perform the bathing ritual, but it is clear that his actions lend support to the RSS Hindutva claims that Sikhs form part of the wider Sanatan Dharam!
Preserving Sikh Identity
The Maha Kumbh Mela is a testament to India’s diverse spiritual landscape, where different traditions converge in a grand celebration of faith and devotion. However, it is vital for Sikhs to remain vigilant against attempts to assimilate their distinct faith into a broader Hindu identity. While interfaith engagement can promote dialogue and understanding, it should not come at the expense of core Sikh principles.
Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk
* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.
RELATED STORY:
Why are Sikhs taking holy dips at Mahakumbh? (Asia Samachar, 19 Feb 2025)
Harnam Singh Dhumma’s Support for BJP: Realpolitik or Betrayal? (Asia Samachar, 23 Nov 2024)
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
These are miscreants of the udasi and nirmalas who claim they are not hindus,but yet their behavior ,rituals and practice is nothing but BRAHMANWADI.
They distort all the teachings of Sikh Gurus to b subsevient than their KAMASUTRIC and mythological STORY FAKE books like BN and Suraj Parkash.
They are NOTHING more than kesadhari brahman freaks, pretending in Sikh roop.
They are responsible for dividing the Sikh panth into these unjustfied tiny sampardas and self made akharas like FAKE TAKSAAL and giving prominence to their local heads..calling their nonsensical titles , practices their fake colourful amrit sanchars etc instead of only GURU GRANTH SAHIB.
They cannot even sort out their conflicting ardas, every day mistake is made in the ardas from DarbarSahib
Over 350,000 Sikhs have been converted to Christianity’s commercial salvation and these UNEDUCATED and illogical sadh fellows are walking around kumbh mela, dreaming their dreams of destruction of Guru Granth sahib.
Guru Nanaks’Gurbani was a threat to the Pujarisi,who wnted to continue to control people through fear, and rituals that enriched them thus such opposition started very
early and continues , now using Sikh values
Very well written. There should be no doubt that participation of Sikh Sampradas including Dhuma was not part of any interfaith dialogue, but submission to Brahmanical forces and lend them support to assimilate Sikhi.
Comments are closed.