By Dr Jasbir Singh Sarna | Opinion |

The challenges facing the Sikh Panth are profound and resonate with the ongoing struggles to preserve the essence of Sikhi against the encroachment of rituals and practices that deviate from the core teachings of Gurmat.  “Bipran Ki Reet” — the ritualistic tendencies that have infiltrated Sikh practices — highlights a critical issue. The Sikh Panth has always been distinct in its rejection of ritualism and superstitions, standing firm on the principles laid down by Guru Nanak Dev Ji and the subsequent Sikh Gurus. However, there is a growing trend among some religious leaders and preachers to popularize rituals under the guise of religious observance. This movement threatens to dilute the purity of Sikh teachings and align the community more with the very practices that the Gurus sought to reform.

The Danger of Sectarianism and Personalism

The challenges facing the Sikh community today can be broadly categorized into two types: sectarianism and personalism. Sectarianism, or the creation of divisions within the Panth based on differing interpretations or practices, is a significant threat to the unity and strength of the community. Personalism, or the elevation of individual leaders and their interpretations above the collective wisdom of the Guru Granth Sahib, further exacerbates these divisions. 

To combat these dangers, it is essential to hold our leaders accountable. This requires not only a critical examination of their teachings and practices but also a commitment to upholding the principles of Gurmat. The history of the world provides numerous examples of nations and communities that have been destroyed from within when their cultural and literary foundations were undermined. The Sikh community must be vigilant in protecting its literature and cultural heritage from such erosion.

The Role of Sikh Rehat Maryada

The Sikh Rehat Maryada (SRM) provides crucial guidance on how Sikhs should live their lives, offering a framework that protects against the encroachment of ritualism and superstition. It emphasizes the importance of remaining true to the teachings of the Guru Granth Sahib and rejecting practices that are rooted in the Bipran Ki Reet.

However, the responsibility of adhering to these guidelines does not rest solely with the leaders but also with the entire Sikh Sangat. The intelligent class, those who understand the depth and significance of Gurmat, bears a special responsibility to speak out against deviations and to educate the broader community. Silence, in this context, is tantamount to complicity.

The Centrality of Literature in the Life of a Nation

Literature is the lifeblood of any nation, encapsulating its cultural identity, historical memory, and spiritual essence. It serves as both a mirror and a beacon, reflecting the past while guiding the future. In the context of world religions, scriptures have historically been written in the prevalent languages of their respective eras, allowing the teachings to resonate with the common people. These sacred texts, often compiled posthumously, have been preserved and disseminated across generations, ensuring the continuity of religious traditions.For example, the Torah, Bible, Dhammapada, and Quran were all written after the deaths of their respective founders, in languages that were accessible to the masses of those times. Despite their temporal and cultural differences, these scriptures share a common purpose: to provide spiritual guidance and moral direction. Their translations into multiple languages and widespread distribution have facilitated the global spread of these religions, often supported by dedicated missionary efforts.

The Unique Legacy of Sri Guru Granth Sahib

Sikhism, in contrast, stands out as a religion that meticulously compiled its scripture, the Sri Guru Granth Sahib (SGGS), during the lifetimes of its founders. The first five Gurus, particularly Guru Arjan Dev Ji, played a crucial role in the collection and codification of the hymns that form the SGGS. This compilation, completed under the direct supervision of the Gurus, is not only a religious text but also a profound literary masterpiece, encompassing a wide array of languages and the teachings of 36 spiritual luminaries over five centuries.The SGGS is unparalleled in the world of religious literature for its multilingual nature and its inclusive approach, which integrates the wisdom of diverse spiritual traditions. Guru Gobind Singh Ji’s proclamation of the SGGS as the eternal Guru of the Sikhs marked the culmination of a 239-year journey, solidifying the Panth’s identity and providing an unalterable source of spiritual authority.

Challenges in Religious Preaching and Practice

Despite the pride that Sikhs rightfully take in their distinct religious identity and the SGGS, there are growing concerns about the way religious practices are evolving.

The term “Zihani Ayyashi” aptly captures the indulgence in worldly pleasures under the guise of religious observance, a trend that deviates starkly from the core principles of Sikhism. This is evident in the increasing instances of Sikhs engaging in activities that are explicitly prohibited by SRM, such as the consumption of alcohol and the inclusion of kutha meat in religious and social gatherings.

The contradiction between Sikh teachings and contemporary practices is alarming. While other religious communities often maintain a clear distinction between permissible and impermissible behaviors, Sikhs, in some cases, appear to be blurring these lines, even in religious contexts. This erosion of discipline and the embrace of practices antithetical to Sikh principles not only weaken individual spirituality but also undermine the collective integrity of the Panth.

The Misuse of Religious Funds and the Role of Propaganda

A particularly troubling aspect of modern Sikhism is the misuse of funds allocated for religious purposes. The vast sums of money spent on lavish religious events, including kirtans, nagar kirtans, centenaries, and other commemorations, often prioritize outward display over genuine spiritual engagement. The use of multi-color, high-cost advertisements and grand hoardings to publicize these events starkly contrasts with the modest handbills used by other religious communities. This emphasis on spectacle over substance raises questions about the true intent behind such expenditures and whether they genuinely contribute to the spiritual upliftment of the community.

Moreover, the growing influence of new intermediaries— Granthis, Bhayas, Kirtaniyas, preachers, and self-styled saints — poses a significant threat to the direct relationship that Sikhs are meant to have with the Guru through the SGGS. The Gurus themselves sought to liberate people from the clutches of priests and other intermediaries, yet today, Sikhs find themselves increasingly dependent on a new priestly class. This trend not only distances individuals from the original teachings of the Gurus but also risks transforming Sikhism into a ritualistic and hierarchical religion, contrary to its foundational principles.

The Way Forward: Reaffirming Sikh Principles

The current state of Sikhism calls for urgent introspection and reform. To preserve the integrity of the Panth, it is essential to realign religious practices with the teachings of the SGGS and the principles enshrined in Sikh Rehat Maryada. This requires a collective effort to resist the allure of Maya — the worldly illusions that distract from spiritual growth—and to prioritize spiritual discipline over materialistic pursuits.

Religious preaching should focus on nurturing the faith of those already within the fold, guiding them to live in accordance with Sikh doctrines, and making the teachings relevant to contemporary life challenges. Rather than relying on ostentatious displays of piety, the Sikh community must return to the simplicity and humility that are the hallmarks of Sikhism.

The  future of the Sikh Panth depends on its ability to uphold the teachings of the Gurus in their purest form. This entails rejecting practices that dilute Sikh principles, holding religious leaders accountable, and ensuring that religious funds are used in ways that genuinely benefit the community. By reaffirming the centrality of the SGGS and living in accordance with its teachings, Sikhs can navigate the challenges of the modern world while remaining true to their spiritual heritage. The foundational ideology of Sikhism posits that the human soul is a part of God, separated yet yearning for reunification. 

Kirtan: Divine Union

The practice of Kirtan, which involves singing praises of God through instruments and voices, serves as a spiritual exercise aimed at guiding individuals toward this divine reunion. The purpose of Gurbani is not merely to provide temporary pleasure or entertainment, nor to seek worldly rewards or imaginary heavenly delights, but rather to inculcate the divine qualities and teachings within oneself, leading to a life of righteousness and spiritual absorption in God. However, the contemporary approach to Gurbani has, in many instances, strayed from this spiritual focus.

The proliferation of media such as television, cassettes, and CDs allows for constant exposure to Gurbani, yet this exposure often fails to translate into a meaningful transformation of life. The emphasis has shifted towards a transient enjoyment, a mere indulgence in the auditory experience of Gurbani, without any corresponding change in one’s life or behavior. This superficial engagement is the root cause of many societal vices and addictions. If the listening to Gurbani does not inspire a deeper connection with its teachings and a genuine transformation in one’s way of living, it reduces religious practice to mere spectacle, devoid of true spiritual substance.

Authentic religious actions are those that bring eternal joy and effect a lasting change in one’s life. If the engagement with Gurbani does not result in such a transformation, it becomes a performance—an exhibition in the name of religion that is fundamentally opposed to the true spirit of Sikhism. Merely adopting the outward appearance of a Sikh, or being born into a Sikh family, does not make one a Sikh. To truly embody Sikhism, one must continuously engage with the teachings of SGGS, comprehend its messages, and live accordingly. The initiation through the Khande Di Pahul (Amrit ceremony) is essential, along with the cultivation of humility and pride in one’s identity as a Singh or Kaur.

Regrettably, a new commercialism has infiltrated the realm of religious practice, where the sacred has been commodified. The trend of hosting elaborate Kirtan events, where multiple Ragi Singhs (hymn singers) perform on stage with orchestral accompaniments, and have turned these gatherings into spectacles of entertainment rather than spiritual devotion. Some Ragi Singhs have even resorted to narrating captivating stories and teachings, deviating from the pure recitation and explanation of Gurbani, thereby fostering superstitions among the congregation.

In the realm of music, the integrity of a song or ghazal is maintained by adhering strictly to its original lyrics. Similarly, Gurbani is written with a unique system of notation designed to ensure its correct pronunciation. This precision is vital, as even the smallest error in recitation can alter the meaning and spiritual impact of the text. Nevertheless, some Ragi Singhs have developed the habit of repeatedly emphasizing the final words of verses, as though they are attempting to correct the words of the Guru, which constitutes a grave disrespect to Gurbani. Such practices have turned Kirtan events into something akin to fairs, where the spiritual purpose is overshadowed by worldly distractions.

In these gatherings, more people are often found indulging in food and shopping outside the main event than participating in the spiritual activities inside. The focus has shifted from satsang (spiritual gathering) to socializing and entertainment. The traditional early morning hours of Amrit Vela, crucial for spiritual discipline, have been replaced by all-night Kirtans reminiscent of Hindu practices like Mata Ki Jagran. Moreover, festivals like the Christian New Year are increasingly celebrated in ways that are contrary to Gurmat (the Guru’s teachings).

The proliferation of Gurdwaras and religious events have not corresponded with a growth in the Sikh population; rather, the opposite seems to be true. New organizations continually emerge to host events, ostensibly to raise awareness and funds, yet the true spiritual vitality of the Panth appears to be diminishing. The focus on event celebration, purportedly in the name of “Panthic Chardi Kala” (the rising spirit of the Sikh community), seems to have overshadowed the essential work of fostering genuine spiritual growth among Sikhs. This trend calls for a profound re-evaluation of the purpose and execution of Kirtan events and religious practices within the Sikh community. The emphasis must return to the original intent of Gurbani — to transform the soul, guide the individual towards God, and foster a life of humility, devotion, and spiritual integrity.

False Praises in Religious Assemblies

Within the Sikh tradition, both praise and condemnation must be aligned with the principles of Gurmat. However, in contemporary religious assemblies, it is increasingly observed that administrators often indulge in excessive and unwarranted praise of preachers, while some preachers reciprocate by glorifying these administrators rather than focusing on the veneration of Guru Sahib. This mutual exchange of false praises undermines the spiritual purpose of the Diwan (assembly), diverting attention from the teachings of the Guru. It is a serious breach of protocol to extol the virtues of any individual in the presence of Guru Sahib, as it amounts to a form of disrespect.

The unfortunate reality is that many religious gatherings do not conclude until participants have engaged in the exchange of these false praises, received honors, and distributed prasad in the name of “Guru Roop Sadh Sangat Ji.” This practice not only detracts from the sanctity of the Diwan but also reflects a deeper societal malaise where self-aggrandizement overshadows genuine spiritual engagement.

Superficial Religious Rituals: The Pitfalls of Naam Simran

In recent years, a problematic trend has emerged where Naam Simran — the remembrance of God’s name—has been reduced to a mere ritualistic practice devoid of true spiritual substance.

The practice of mechanically repeating Waheguru (God’s Name) has become a popularized activity in many Sikh congregations, often led by Ragi Singhs or others who encourage the Sangat to participate without providing any deeper understanding of context. This form of Naam Simran is not only contrary to the teachings of Gurbani, but it also lacks the transformative power that genuine Simran is meant to invoke.

True Naam Simran is an internal, contemplative process that requires personal engagement with the Guru’s words and teachings, leading to a profound inner transformation. The current superficial practice, however, has become a means for individuals to falsely elevate their religious status without any real change in their conduct or spiritual understanding. This hollow ritualism perpetuates a false sense of religious accomplishment, diverting Sikhs from the path of true Gurmat and deeper spiritual growth.

 The Primacy of Gurbani: True Religious Devotion

The Sikh doctrine unequivocally asserts that Gurbani — the teachings enshrined in the SGGS — is the eternal Guru, and adherence to its teachings is the foundation of Sikh life. The teachings of Gurbani are not merely to be read or recited; they must be understood, internalized, and reflected in one’s daily conduct. The Gurus emphasized that only through a deep engagement with Gurbani can one experience spiritual transformation and attain the true essence of Sikhism. Unfortunately, many Sikhs today have drifted away from this core principle, engaging instead in ritualistic practices that offer no real spiritual benefit.

It is essential to recognize that the true purpose of Gurbani is to guide the individual toward righteous living, leading to tangible, positive changes in one’s life. Any practice that deviates from this, no matter how popular, is a departure from the true path of Sikhism.

 The Essence of Sikh Compassion and Duty

Compassion (Daya) is a foundational virtue in Sikhism, as emphasized by Guru Nanak Sahib Ji in the Japuji Sahib. Sikh doctrine teaches that Dharam (righteousness) is the offspring of compassion, and only through embodying compassion can one live a truly righteous life. This principle was exemplified by Guru Gobind Singh Ji when he named the first two Panj Pyare (Five Beloved Ones) as Daya Singh and Dharam Singh, thereby underscoring the inseparable link between compassion and righteousness in the Khalsa.

In today’s context, Sikhs are called upon to embody this compassion by supporting fellow Sikhs in need, whether through providing education, livelihood assistance, or spiritual guidance. Each Sikh has a responsibility to uplift their community, and by doing so, they contribute to the strength and vitality of the Panth (the Sikh collective). The failure to act with compassion and the neglect of one’s duty to assist others can lead to the erosion of Sikh values and the weakening of the Sikh community as a whole.

 The Conundrum of Religion as Commerce

Guru Nanak Dev  Ji’s teachings in the SGGS make it abundantly clear that the path to God cannot be commercialized. Sikhism advocates for earning an honest living and using one’s earnings not only for personal sustenance but also for the betterment of others. Yet, in modern times, there is a growing trend where religion is increasingly treated as a business, with individuals and organizations profiting from the faith under the guise of religious practice. This commercialization of religion is antithetical to the core Sikh values of selfless service and humility.

Instead of commodifying religious rituals and practices, Sikhs are urged to return to the authentic teachings of Gurbani, which emphasize personal spiritual growth and communal well-being over material gain.

It is imperative that Sikhs recognize this deviation and strive to uphold the true spirit of Sikhism, as taught by the Gurus. Only through genuine engagement with Gurbani and living by its principles can Sikhs hope to achieve true spiritual fulfillment and maintain the integrity of their faith.

The Consumption of Kutha Meat and Its Implications

The global expansion of fast-food chains, such as Kentucky Fried Chicken (KFC), has introduced significant challenges for Sikh dietary practices. As a multinational corporation, KFC prepares and sells chicken meat across the world, often adhering to Islamic dietary laws, resulting in the meat being certified as Halal.

For Sikhs, the consumption of Kutha meat—meat that is slaughtered according to the ritualistic methods prescribed in Islam — is explicitly prohibited as it is considered Haram (forbidden). Despite this, the widespread availability and consumption of such meat pose a significant moral and religious dilemma for the Sikh community.

The situation is further exacerbated when cultural and religious identities are misrepresented in media and advertising. The Sikh principle of Baajjar Kurehat (prohibition of religiously inappropriate conduct), which includes the consumption of Kutha meat is non-negotiable. We should bear in mind that every Sikh, regardless of their affiliation with religious organizations, has a role to play in upholding the tenets of their faith. 

 The Memory of Operation Blue Star: A Collective Amnesia?

Sikh religious customs place significant emphasis on the remembrance of martyrs, a tradition that is uniquely enshrined in Sikhism. However, there appears to be a growing disconnect between this practice and the collective memory of more recent events, such as the tragic Operation Blue Star of 1984. This operation, which saw the Indian Army storm the Golden Temple complex, resulted in significant loss of life and the destruction of invaluable religious and cultural assets, including the looting and burning of the Sikh Reference Library.

Despite the profound impact of this event, there is a palpable sense of apathy within the community, as if the memory of this tragedy has been deliberately erased from the collective consciousness. Unlike the Jallianwala Bagh massacre, which is memorialized and preserved as a part of Indian history, Operation Blue Star has not received the same recognition or remembrance. The Sikh community has largely failed to demand justice or remembrance for the thousands of lives lost and the extensive cultural damage inflicted during this operation. This collective amnesia reflects a broader problem within the Sikh community: the neglect of their own history and the failure to preserve and honor their cultural and religious heritage. The Sikh Reference Library, once a repository of priceless manuscripts and historical documents, remains a shadow of its former self. Despite the availability of resources, there is a glaring lack of initiative to rebuild this institution or to preserve the remaining literature. This neglect is symptomatic of a deeper crisis within the Sikh community, where the preservation of knowledge and history is not prioritized, thereby threatening the very foundation of Sikh identity.

 Historical Symbols of Sikh Victory: Neglected Legacy

The Sikh community boasts a rich history of resilience and victory, particularly during the period of Maharaja Ranjit Singh’s reign. Under his leadership, the Sikhs not only defended their homeland but also reclaimed plundered treasures from foreign invaders. One notable example is the retrieval of the sandalwood doors of the Somnath Temple, which had been looted by Muhammad bin Qasim in 672 AD and taken to Ghazni, Afghanistan. Upon their recovery, these doors were presented not to a Hindu temple but to Sri Harmandir Sahib (Golden Temple), symbolizing the Sikh commitment to justice and righteousness.

However, the modern Sikh community has largely forgotten these symbols of victory. The sandalwood doors, once a proud testament to Sikh valor, have been neglected, their historical significance overshadowed by other concerns. Similarly, the Koh-i-Noor diamond, another symbol of Sikh triumph, was reclaimed from Iran by Maharaja Ranjit Singh, only to be lost again to British colonial forces. The historic stone slab from the Red Fort in Delhi, brought to Amritsar by Sardar Baghel Singh as a symbol of Sikh dominance over the Mughal Empire, now lies in obscurity, with few Sikhs aware of its existence. This neglect of historical symbols is indicative of a broader failure within the Sikh community to preserve and celebrate their heritage. The achievements of Sikh forebears are not sufficiently taught or commemorated, leading to a weakening of Sikh identity and pride. 

Personal Responsibility in the Preservation of Sikh Heritage

While collective action is crucial in addressing the challenges facing the Sikh community, individual responsibility is equally important. Each Sikh has a duty to preserve and promote their cultural and religious heritage, especially in an era where external and internal threats are increasingly eroding the foundations of Sikh identity.

One of the most pressing issues facing the Sikh community today is the decline in the use of the Gurmukhi script and the neglect of Gurbani (the Sikh scriptures). The upper castes in India historically deprived lower castes of knowledge to maintain their dominance, and a similar pattern is emerging within the Sikh community. The current leadership often fails to promote the study and understanding of Gurbani, instead, focusing on superficial practices that do little to enhance spiritual or intellectual growth.

To counteract this trend, it is imperative that Sikhs take personal responsibility for their spiritual education. This includes making the daily reading of SGGS a habit, encouraging the study of Gurmukhi, and fostering a deep understanding of Sikh teachings. By doing so, Sikhs can ensure the survival of their religious and cultural identity in the face of modern challenges.

The survival of the Sikh community depends not only on collective efforts but also on individual commitment to living according to Sikh principles. Each Sikh must take it upon themselves to educate their children, support their community, and uphold the values of their faith. In doing so, they contribute to the strength and resilience of the Sikh community, ensuring that it remains vibrant and robust in the face of adversity.

The challenges facing the Sikh community today are multifaceted, ranging from the erosion of religious practices to the neglect of historical symbols and the decline in the use of Gurmukhi and Gurbani. Addressing these issues requires both collective action and individual responsibility. Sikhs must hold their leaders accountable, demand the preservation of their heritage, and take personal responsibility for their spiritual growth. By doing so, they can reclaim their identity and ensure the survival of their community for generations to come.  

In this era of global influences and technological advancements, Sikhs must remain vigilant in preserving the integrity of their faith. The challenges are manifold, but the solutions lie within the teachings of the SGGS and the wisdom of the Sikh Gurus.

By returning to these core teachings and rejecting practices that deviate from them, Sikhs can navigate the complexities of the modern world while staying true to their spiritual roots. The path forward requires both introspection and action. It calls for a revival of the true spirit of Sikhism, grounded in compassion, righteousness, and a deep connection to the teachings of the Guru. Through this, the Sikh Panth can not only survive but thrive, ensuring that the legacy of the Gurus continues to guide future generations.

Dr Jasbir Singh Sarna, a native Kashmiri, is a retired Indian agriculture officer. He has authored more than four dozen books, including Sikhs in Kashmir and The Sikh Shrines in Jammu and Kashmir. He can contacted at Jbsingh.801@gmail.com

RELATED STORY:

Chaar  Sahibzadas of Guru Gobind Singh (Asia Samachar, 6 Dec 2023)

ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. When you leave a comment at the bottom of this article, it takes time to appear as it is moderated by human being. Unless it is offensive or libelous, it should appear. You can also comment at Facebook, Twitter, and Instagram. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here