By Manjit Kaur | Opinion |
Religious institutions and priestly classes, long seen as custodians of moral and spiritual guidance, have in recent decades been exposed as sites all kinds of abuse. Across all faith groups, we have witnessed painful accounts of sexual exploitation, grooming and psychological manipulation.
While much attention has rightly focused on the Catholic Church, similar patterns have emerged within Sikh spaces, particularly among private religious organisations known as deras led by self-styled God men variously referred to as sants, baba and brahamgiani. Though concentrated in the Panjab, they are now spreading across countries with significant Sikh populations and what connects many of these is the misuse of religious authority and the community’s reluctance to challenge or even question them.
Until the latter part of the 20th century, before the arrival of electronic media, such abuse was easily hidden. Victims feared revenge, shame or the belief that exposing wrongdoing would dishonour the community. In the Sikh context particularly, this fear has been amplified by caste divisions, which are exploited by these sants who thrive on cult of personality and the claims to miraculous powers. While some, perhaps many may genuinely serve the needs of their followers, a significant number take advantage of their power and influence over the victims of abuse.
One such example is the case of Gurmeet Ram Rahim Singh, leader of Dera Sacha Sauda cult, who was convicted in 2017 of raping two of his female followers. His conviction led to widespread unrest, uncovering the depth of his hold over his chela’s (devotees). Less publicly known, but equally disturbing, is the widespread abuse committed by the late Harbhajan Singh Khalsa popularly known as Yogi Bhajan. He was the founder of the 3HO (Healthy, Happy, Holy Organisation) movement and a prominent figure in the global Sikh and wellness community.
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Operating primarily in North America, Yogi Bhajan built a large spiritual empire blending aspects of Sikh teachings, Kundalini yoga, and new-age spirituality. Though celebrated by some Sikhs for spreading awareness of Sikhi in the West, a 2020 independent report entitled An Investigation Into Allegations of Yogi Bhajan’s Sexual Msiconduct: An Olive Branch Associates found credible evidence that he sexually abused numerous women over decades. Survivors reported grooming, coercion, rape and psychological manipulation, often under the guise of spiritual instruction.
These are not isolated cases. Other sants, such as Piara Singh Bhaniarawala, have also manipulated their authority to reinterpret gurbani (scripture), to accumulate immense wealth, bribe politicians and police, and to silence their critics. What emerges is a pattern of unchecked power, enforced loyalty, and because of their control of large vote banks, political patronage.
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In the UK recent cases include Makhan Singh Mauji, a former granthi (scripture reader) in Hertfordshire, UK. Mauji abused his position between 1983–1987, sexually assaulting three girls aged 8–14 at gurdwaras and homes. He pleaded guilty to 11 counts of indecent assault, one attempted rape, and two of gross indecency. In December 2024, he was sentenced to 24+ years in prison and placed on the sex offenders register for life. Two Sikh priests working at a gurdwara in Glasgow, Scotland, Gurnam Singh and Sukhdev Singh were convicted in for seven and five years, respectfully, November 2012. They were convicted of raping a 26-year-old woman after she declined their advances.
Given the number of cases that are unreported, my fear is that these examples represent the tip of a big iceberg. However, there has been progress in recent years, with a new wave of Sikh women-led youth advocacy groups emerging to actively raise awareness and tackle abuse within Sikh spaces. Organisations such as Kaur Life and the Sikh Feminist Research Institute (SAFAR) have played a pivotal role in collecting survivor testimonies, conducting community surveys, and shedding light on gender-based violence within Sikh contexts.
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Most critically, these groups challenge the notion that the issue stems from Sikh theology itself, instead highlighting how patriarchal interpretations and a lack of institutional accountability contribute to the silencing of abuse. Their work represents a significant and long-overdue shift towards confronting injustice and fostering safer, more inclusive Sikh environments.
Moreover, the role of broadcast media, such as Panjab Broadcast Channel (PBC) in the UK, and increasingly, social media, cannot be overstated. For example, a show that I have regularly presented with my partner on PBC, called the 1 Show Live, regularly covers topics associated with this issue of abuse within Sikh religious spaces. What is also very heartening is the channels encouragement for us to bring these to the attention of the community.
For a faith grounded on principles of justice, equality and welfare of all (sarbat da bhala), the Sikh community must ask itself hard questions. How have we allowed some religious leaders to become so powerful, so unaccountable? Why are survivors still met with silence, disbelief, or accusations of bringing shame to the panth? And what structures must we build to ensure that abuse is stopped.
Religious communities must shift their focus from protecting the reputations of criminal priests and self-styled ‘saints’ to safeguarding the well-being of people, especially the most vulnerable in society. For the Sikh Panth, this necessitates a return to the ethical foundations laid by the Gurus, where humility, justice, and selfless service take precedence over the ego-driven desires of so-called pakhandi sants (fake saints).
It also means we need to stop inviting then to participate in the barsi smagams (functions commemorating the lives of their predecessors) where they collect huge amounts of the hard-earned cash of their mistaken followers. Only by denying them the oxygen of fame and privilege can we begin to bring them down, which means we all need to take a stance.
Given the skills these fake sants deploy to trap their victims, the ultimate protection will be to never lose sight of the foundational truth of Sikhi, namely, that the only true and eternal living Guru of the Sikhs is Guru Granth Sahib Ji, to whom we submit in full reverence. While we may respect the diverse voices of Sikh preachers and spiritual guides, our ultimate and unwavering submission must be to the Shabad Guru. That means learning to understand the true message of gurbani rather than being obsessed with rituals and miracles.
Manjit Kaur, a UK-based therapist and counsellor, is a presenter at the 1 Show Live at Panjab Broadcasting Channel, UK. She can be contacted via email at manjitkaur1show@gmail.com
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