Beyond Ritualism: Why the Sikh Panth Must Reclaim Core Philosophy over Custom
Every living faith periodically faces a quiet conflict between genuine spiritual devotion and accumulated ritualism. Over decades, practices that began as tokens of respect or convenience slowly harden into institutional norms. For the Sikh Panth, rooted firmly in the egalitarian and rational philosophy of Guru Nanak Dev Ji, the need to reflect upon these evolving customs has never been more pressing. Guru Nanak Dev Ji himself rejected empty forms that lacked inner spirit, whether mechanical pilgrimages, caste markers, or ritual without devotion. When ritualistic practice overshadows core doctrine, it is the duty of the Sikh Sangat and the custodians of the Rehat Maryada to pause, evaluate, and gently realign our institutions with Gurmat. Several key practices today warrant serious introspective review.
1. Re-evaluating the Rumala Sahib Offering
Offering a Rumala Sahib in the presence of Sri Guru Granth Sahib Ji is an act of deep reverence. However, as rightly pointed out by Sardar Tarlochan Singh, former MP and former Chairman of the National Commission for Minorities, who has consistently raised this crucial issue at various Panthic forums, the sheer volume of Rumala Sahibs offered daily far exceeds any practical requirement. Thousands of fabrics accumulate at Sri Darbar Sahib and local Gurdwaras, leading to serious challenges regarding their storage, management, and dignity. As suggested by seasoned voices in the community, the Sangat must consider whether this devotion can be channeled into sustainable alternatives, such as contributions toward education, healthcare, environmental care, or community welfare in the Guru's name.
2. Restoring the Dignity of the Siropa
Bestowing a siropa, a robe of honour, was historically reserved for extraordinary sacrifice, exceptional service, or deep spiritual devotion to the Panth. Today, presenting a siropa in the Hazoori (presence) of Sri Guru Granth Sahib Ji has become overly routine. The widespread distribution of the sacred Kesri Siropa to political figures and visiting dignitaries dilutes its spiritual sanctity.
Furthermore, it has become common practice to bestow siropas upon family members following private Akhand Paths or family functions. The subsequent handling and use of these sacred fabrics by families after the event often falls short of the respect due, frequently ending up unused or misplaced. Honouring individuals in the presence of the Guru should be restricted to the rarest of rare occasions.
3. Commercialization of Akhand Paths
The practice of booking an Akhand Path by simply depositing a fixed fee and receiving a receipt, often without the family's physical presence or active participation in listening to the Gurbani, runs counter to the essence of the faith. An Akhand Path was meant to be a devotionally immersive family and community experience, not a transaction where spiritual reading is outsourced.
4. VIP Culture and the Principle of Equality
Sri Darbar Sahib and our historical Gurdwaras are centers of spiritual equality. The introduction of special corridors, priority queues, and VIP access for politicians, bureaucrats, and celebrities directly contradicts the concept of Sangat. Everyone, regardless of temporal authority, ought to approach the Guru with equal humility.
5. Preserving the Sanctity of Pangat and Langar
The institution of Langar rests on two pillars: Sangat (fellowship) and Pangat (sitting together on the floor in a single line without distinction). In many contemporary functions, traditional pangat is replaced by standing buffets or elevated dining tables, eroding the symbolic destruction of caste and hierarchy that Guru Sahib established.
Furthermore, the nature of Langar served during life events requires reflection. The lavish multi-course meals served after Antim Ardaas (funeral services) often mirror the opulent spreads served during weddings. The Panth must reflect on whether simple, modest langar should be re-emphasized during solemn occasions to maintain solemnity and curb unnecessary display.
6. Disruption and Littering Through Roadside Langars and Chabeels
Organizing roadside langars and chabeels on highways and main roads during special occasions needs serious reflection and discouragement. Often, these setups block traffic, disrupt smooth commuter movement, and sometimes involve forcefully stopping passersby to insist they consume food or drink. Furthermore, once the event concludes, organizers frequently leave the surrounding public spaces heavily littered with used disposable plates, cups, and food waste. Langar is meant to be served with humility, cleanliness, and order, not in a manner that causes inconvenience to the public or degrades the environment. Roadside setups that cause traffic hazards or urban litter ought to be discouraged.
7. Environmental Stewardship vs. Fireworks (Aatishbazi)
Gurbani places ecological harmony at the very heart of spiritual life: Pavan Guru Pani Pita, Mata Dharat Mahat (Air is the Guru, Water the Father, Earth the Great Mother). Yet, grand displays of fireworks (aatishbazi) remain common during Gurpurabs and Bandi Chhor Divas. In an era marked by severe air pollution and climate concerns, burning hazardous materials outside historical Gurdwaras creates a stark contradiction between what we recite and what we practice. Initiatives such as those promoted by EcoSikh already encourage cleaner alternatives. Transitioning to light displays or tree-planting drives would far better honor our Gurus' environmental teachings.
8. Post-Bhog Speeches and Delays
Delivering lengthy political or personal speeches praising individuals immediately following the Bhog of an Akhand Path significantly delays the distribution of Karah Prasad and Langar. The focus of the congregation should remain fixed on Gurbani and the Ardaas, rather than personal eulogies.
9. Discouraging a Tourism Mindset
While Gurdwaras are open to all humanity without restriction, a subtle shift has occurred where sacred spaces are increasingly approached with a tourist mindset rather than a seeker’s reverence. Clearer guidance on decorum, quiet contemplation, and respectful behavior is needed to preserve the spiritual atmosphere of our Guru-Ghar.
10. Extravagant Wedding Cards and Religious Symbols
It has become fashionable to print elaborate, expensive wedding invitations that prominently feature sacred Sikh symbols or Gurbani verses. After the event, these cards are routinely discarded in the trash, leading to unwitting disrespect (beadbi) of sacred words. Simple invitations without sacred scriptures printed on perishable paper would prevent such inadvertent disrespect.
11. Ostentatious Displays During Nagar Kirtans
While Nagar Kirtans are meant to be solemn processions centered around the presence of Sri Guru Granth Sahib Ji, they are increasingly accompanied by excessive noise, heavy DJ sound systems, wasteful distribution of packaged foods leaving litter on streets, and stunt displays of Gatka on busy roads. Returning to devotional singing, quiet reflection, clean street management, and disciplined participation would restore their original spiritual dignity.
12. Over-reliance on Plastic and Single-Use Disposables
During large gatherings and Gurpurabs, vast quantities of single-use plastic water bottles, styrofoam plates, and plastic cups are distributed. This creates massive environmental waste right outside Gurdwara premises, directly contradicting the Sikh principle of caring for mother earth. Reverting to traditional steel utensils or biodegradable alternatives is a pressing need.
The Path Forward
Addressing these issues does not require altering basic tenets. Rather, it requires stripping away the unexamined habits that have layered over them.
To ensure our practices remain steadfastly aligned with Gurmat over time, there is a vital need for a dedicated, institutional body or advisory committee within our overarching Panthic structure. This committee should be tasked with regularly reviewing ongoing practices, keeping a vigilant watch over any discrepancies or unwanted innovations creeping into religious rituals, and recommending timely course corrections. It should include scholars of Gurmat, environmental experts, and representatives from diaspora Gurdwaras to ensure global relevance. Through the authority of Sri Darbar Sahib and Sri Akal Takht Sahib, such advisory bodies can issue authoritative guidelines and edicts (Hukamnamas) to guide the global Sikh Sangat, ensuring that our daily customs remain true to the egalitarian, rational, and compassionate foundations of the Sikh faith. Any reform must remain rooted in humility and seva, not condemnation.
