Rethinking the Khalsa’s Role in Wake of an Influencer’s Death
On Wednesday night, June 11, 2025, at approximately 8:00 PM, the body of a female social media influencer was discovered in the parking lot of Bathinda's Adesh Medical College Hospital. An autopsy determined the cause of death to be asphyxia due to strangulation.
The woman, who posted online under the last name “Kaur,” was known for creating content that often featured suggestive jokes and innuendos. A prominent Sikh figure publicly claimed responsibility for the incident, stating that the act was in response to what he described as immoral and vulgar content he believed posed a threat to cultural values. Further investigation led to the arrest of two individuals alleged to have carried out the act.
The primary suspect reportedly boarded a flight to the United Arab Emirates from Amritsar on June 10 at 9:45 AM and is currently believed to be in hiding. An Interpol notice is expected to be issued.
The incident has sparked varied responses within the Sikh community. Some (including the head granthi of the Akal Takht Sahib and an MP) came out in support of this action. Others have condemned it. In a recent poll that asked whether the actions of the accused were justified, 37% of respondents expressed support for the accused’s actions, while 63% disagreed.
Rather than offering a direct answer to that question or drawing more attention towards this specific incident, this piece seeks to contribute to the broader discussion of how the Khalsa responds to societal immorality, approaching the issue through the lens of Gurbani, Sikh literature, and Sikh history, rather than from an emotional standpoint. We hope this sparks deeper dialogue and vichar on complex issues like this, particularly as they also relate (indirectly) to the ongoing conversation around Sikh political sovereignty. Events such as these often lead to broader questions, including: "In a Sikh state, how would actions like this be addressed?". How we respond to such moments can either set us back on the world stage or move us forward.
Society exists as a mosaic of overlapping spheres. Some individuals center their focus on intimate circles such as their home, street, or neighborhood, while others engage with broader realms, such as the state, their nation, or the global community. Many dedicate themselves to particular groups, whether family, congregation, school, or social networks. Within these spheres reside two broad categories of individuals: those who, though imperfect, seek to live ethically, and those whose conduct and speech challenge the society’s moral standards. These differences in outlook and behavior are inevitable. Yet, it is the manner in which we respond to such differences that ultimately determines the quality and resilience of our communities.
Confronted with those who stray from our moral expectations, how does the Khalsa respond? Rooted in its foundational teachings, the Khalsa embraces two complementary roles, each having its own place within the Sikh dharam.
The Rehabilitator
ਧਨੁਧਨੁਸਾਧਜਿਨਹਰਿਪ੍ਰਭੁਜਾਨਿਆਮਿਲਿਸਾਧੂਪਤਿਤਉਧਰਿਆ॥੧॥
Blessed, blessed are the Holy, who know the Almighty. Meeting with the Holy, even sinners are saved.
The first way a Khalsa responds isn’t a reaction in the traditional sense. Rather, the state of being of a Khalsa naturally influences those around them. The Khalsa is meant to maintain a deep connection to Gurbani, immersing themselves in it, reflecting on it, and allowing it to transform their mindset. Gurbani, with its power to bring about profound change, enables the five virtues1 to be reflected in the words and actions of those who truly adopt its wisdom.
As living embodiments of these virtues, the Khalsa serve as beacons of inspiration and moral renewal within their communities, much like a touchstone that imparts its qualities to all it contacts. They are vessels through which the true source of renewal (the divine Shabad) flows, bringing restoration, rehabilitation, and grace to all who encounter it.
The following four accounts serve to illustrate this principle in practice.
The Story of Sajjan
Offense(s): Robbery and Murder
Sajjan Thug (also known as Sheikh Sajjan or Sajjan Das) was an innkeeper who ran a rest house on the outskirts of a town called Tulamba in Southwest Punjab. On the surface, he appeared to be a holy man, well-spoken, hospitable, and welcoming toward his guests. He not only provided lodging, but also offered space for worship to both Hindus and Muslims. All of this, however, was a facade. Once night fell and his guests were asleep, Sajjan would kill them and steal their belongings. In doing so, he became what is known as a “thag”.2
Everything changed once he encountered Guru Nanak Dev ji. According to the Puratan Janamsakhis, during his travels, Guru Sahib stopped at Sajjan’s inn for the night. Seeing him, Sajjan assumed this was a man of considerable wealth. He welcomed Guru Nanak and Bhai Mardana into his establishment. As night fell, the two retired to their room, but they did not sleep. Sajjan waited for the right moment, but his impatience soon got the better of him. When he finally entered the room, he found Guru Nanak and Bhai Mardana immersed in kirtan.
Struck deeply by the shabad being sung, Sajjan experienced an internal awakening. He fell at the Guru’s feet, confessed his misdeeds, and expressed sincere repentance. Guru Nanak told him that he could be forgiven if he returned all that he had acquired through impious mean (which he did). Sajjan went on to convert his home into a dharamsala and become a missionary of the Sikh faith.
The Story of Ganika
Offense(s): Prostitution
The sakhi of Ganika is referenced in Sri Guru Granth Sahib, Sri Dasam Granth Sahib, and the Vaaran of Bhai Gurdas Ji. Ganika was a woman involved in prostitution. One day, she experienced a life-changing encounter that set her on a path of spiritual transformation.
Once a great man was passing by who halted in her courtyard. Seeing her bad plight he became compassionate and offered her a special parrot. He told her to teach the parrot to repeat the name of Ram. Having made her understand this fruitful trade he then went away.
Each and every day, with full concentration, she would teach the parrot to say Ram. The Name is the liberator of the fallen ones. It washed away her evil wisdom and deeds.
At the time of death, it cut away the noose of Yama - the messenger of death she did not have to drown in the ocean of hell. Due to the elixir of the Name she became totally devoid of sins and was lifted to the heavens. Naam is the last refuge of the shelter-less ones. - Bhai Gurdas Ji. Vaar 10, Pauri 21
Shaheed Bhai Durga Singh Arifke and Shaheed Bhai Rasal Singh Arifke
Offense(s): Intoxication, Disorderly Conduct and Public Disturbance
Known for drinking and association with dunkards, cousins Bhai Rasal Singh and Bhai Durga Singh lived in villages near Arifke and Usmanwala. During the wedding of Bhai Gurdev Singh Usmanwala, a Damdami Taksal jatha led by Baba Jarnail Singh Ji Bhindranwale passed through. Stopping due to rain, Sant Ji asked Bhai Rasal Singh, who was drinking in a shelter, for directions. Bhai Rasal Singh rudely replied. Bhai Durga Singh, also present, chastised him for disrespecting the Singhs.
That night, Bhai Rasal Singh had dreams of the Singhs and saw himself in full Khalsa roop. He couldn’t sleep. The next day, he went to apologize. Sant Ji assured him the alcohol had spoken, not him, and encouraged him to stop drinking and take Amrit. Bhai Rasal Singh accepted, joined the jatha, and adopted the Khalsa way.
Years later, when Sant Ji passed through again, Bhai Durga Singh, still struggling with alcoholism, instinctively lowered his gaze. Sant Ji noticed and said, “Bhai Gurmukha, be a warrior. Nothing will happen if you keep moving to one side. Satguru Dasmesh Pita, Sri Guru Gobind Singh Ji has lined up seva for you.” Encouraged, Bhai Durga Singh renounced alcohol, took Amrit, and became active in panthic seva.
Sant Ji’s Gurbani-rooted compassion guided both men toward transformation. Both attained Shaheedi: Bhai Rasal Singh during the Battle of Amritsar (a clip shows him below positioning himself behind sandbags), and Bhai Durga Singh in 1987.
What if the individual (or individuals) do not achieve rehabilitation?
First, it is essential to begin with a thorough and honest self-evaluation. Have we truly embraced Sikhi? Not merely as a religious practice, but as a spiritual way of life. Only after ensuring our own foundation is strong can we effectively address the challenges faced by others.
Then, when evaluating others, it is important to recognize that some individuals may be victims of exploitation.3 If this is the case, we must identify what support they require (whether financial, emotional, or otherwise) and determine how to address those needs. However, after a thorough assessment, if neither exploitation nor unmet needs are present, then pursuing disassociation would be the appropriate next step.
The principle of disassociation from certain individuals is not new; it appears in both Gurbani and historical rehatnamas. Newly initiated members of the Khalsa are instructed during their Amrit Sanchar, irrespective of the administering organization, to refrain from associating with certain individuals. This includes members from the Panj Mel4 and those who have committed one or more Bajjar Kurehats and have not yet undertaken the path of reform. In other words, when confronted with individuals involved in immoral behavior, the traditional response of the Khalsa has often been one of social distancing or boycott. This is not out of arrogance or pretentiousness, but rather because people are often influenced by those they associate with and may be drawn into similar actions.
ਬਾਸਨੁਕਾਰੋਪਰਸੀਐਤਉਕਛੁਲਾਗੈਦਾਗੁ ॥੧੩੧॥
If you touch a vessel stained with soot, some of the soot will stick to you.
The Khalsa is also within its rights to encourage and persuade others to participate in a boycott when necessary, in order to protect the wider community from physical, emotional, and spiritual harm. When there is no demand, supply disappears. Given that humans are inherently social beings, the experience of social exclusion can often lead individuals to reflect on their actions and, in some cases, initiate meaningful change in their thoughts and behavior.
There are situations, however, where, when certain criteria are met, the Khalsa’s response can escalate.
The Defender
ਖਾਲਸਾ ਸੋਇ ਸ਼ਸਤਰ ਕੋ ਧਾਰੈ ਖਾਲਸਾ ਸੋਇ ਦੁਸੰਟ ਕੋ ਮਾਰੈ ॥
Khalsa is the one who wears arms and punishes the wicked.
In the Khalsa ethos, the term sodha refers to correction. The act of sodha is not, and should not be, motivated by hatred or anger, but by a deep sense of justice and accountability. Historically, sodha has only been carried out under very specific conditions. Broadly speaking, the situations that have led to such actions tend to meet the following three criteria:
All other avenues for resolution have been exhausted (or the situation presents no other avenues)
The individual or group has caused, or is actively causing, significant harm to the physical well-being of innocents or is acting as an ongoing agent of oppression, often from a position of state-backed power
The offending party remains unrepentant, showing no intention of change or remorse.
The following are examples that meet these criteria.
Wazir Khan
Offense(s): Murder and War Crimes
Wazir Khan, the Mughal governor of Sirhind, fought against Guru Gobind Singh Ji and the Khalsa army, but he is most remembered in Sikh history for ordering the execution of the younger Sahibzade, Baba Zorawar Singh and Baba Fateh Singh. After their capture, the Sahibzade were imprisoned in the cold tower of Sirhind and urged to abandon their faith, but they remained steadfast. Wazir Khan also imprisoned their grandmother, Mata Gujri Ji, who passed away shortly after learning of their execution. These events deeply affected the Sikh community. As a result, the Khalsa army continued to fight against Wazir Khan and his forces until 1710, when Wazir Khan was killed and Sirhind was captured.
Massa Ranghar
Offense(s): State-Sanctioned Religious Desecration
In 1726, Zakariya Khan of Lahore was appointed governor of Punjab. He issued a proclamation offering rewards to those who turned in the Singhs and threatening punishment for anyone who sheltered or supported them. This fostered an atmosphere of fear and betrayal, forcing the Singhs to retreat into the jungles for safety. During this period, Zakariya Khan appointed Massa Ranghar as the kotwal (administrator) of Amritsar. Massa Ranghar took possession of Darbar Sahib for his personal use, desecrating the sanctified space by orchestrating dance performances to take place within its precincts. Nihung historian Bhai Rattan Singh Bhangu recounts the episode as follows:
The Mughals had committed the greatest sacrilege,
In the sacred precincts of Darbar Sahib at Amritsar.
The chief among the Mughals had kept a Courtesan,
(For lewd dancing) in the sanctum sanctorum of Harmandir. (15)
This Mughal chief hailed from village Mandiali,
And Massa Ranghar was the name of this chief.
Being a great sinner and a notorious evil doer,
He had been desecrating the sanctity of Harmandir.
Bhai Mehtab Singh—grandfather of Bhai Rattan Singh Bhangu—and Bhai Sukha Singh learned of the reported desecration of Darbar Sahib under the administration of the occupying regime. In response, they resolved to take action. Traveling to Amritsar, they arrived around midday, disguised as revenue officials and with their faces covered to avoid recognition.
At that time, many of the guards posted near the precincts of Darbar Sahib were reportedly resting in the shade, seeking relief from the midday heat. Taking advantage of the moment, Bhai Mehtab Singh and Bhai Sukha Singh approached the vicinity just outside the sanctum. The events that unfolded thereafter have been widely recorded.
Both the Singhs finally reached the central spot,
Where the musicians were playing on the music.
Pulling out his sword from its sheath beneath his dress,
Mehtab Singh lunged it courageously at Mass Ranghar’s head. (37)
Chaupai : He chopped off Massa Ranghar’s head as easily,
As one plucks a pumpkin from a creeper.
Whatever jewels Massa Ranghar was wearing around his neck,
The other Singh took these off his neck quickly. (38)
As there was raised a lot of hue and cry all around,
The two Singhs mounted their horses and fled away.
As the two Singhs, spurring their horses, disappeared into the wilds,
Their brave act ended the (notorious) tale of Massa Ranghar5
The Sant Nirankaris
Offense(s): Murder and Attempted Murder
The Nirankari movement was originally founded in the early nineteenth century by Baba Dyal Das. Its purpose was to counter practices such as guru worship among some Sikhs and to reconnect the community with the ideals of Guru Nanak Dev Ji and authentic Sikh traditions, including the proper recitation of Laavan. However, in 1943, a splinter group emerged under the leadership of Buta Singh, who had been expelled from the original Nirankari fold due to his drinking habits. This new sect, later known as the Sant Nirankaris, came to be led by Avtar Singh.
Under Avtar Singh’s leadership, the Sant Nirankaris adopted doctrines and practices that were seen as deliberately provocative toward the wider Sikh community. Avtar Singh referred to himself as "Shahan shah" (King of Kings), claimed the status of Guru in his writings, and introduced a text titled Avtar Bani, which was widely perceived as an intentional mimicry of Gurbani.
Throughout the 1970s, opposition to the Sant Nirankaris grew steadily, led in large part by Jathedar Baba Kartar Singh Bhindranwale of Damdami Taksal.
On Vaisakhi, April 13, 1978, the Sant Nirankaris were granted permission by the district administration to hold a samagam and public procession in Amritsar. During the event, Nirankari head Gurbachan Singh appointed seven of his followers as “Seven Stars,” a clear imitation of the institution of Panj Pyare. This act, alongside other provocative behavior, was seen by many Sikhs as an open challenge to the foundations of Sikh tradition and authority.
That same day, the Akhand Kirtani Jatha was conducting its annual Vaisakhi smagam. Upon learning of the Nirankari procession and its inflammatory proceedings, a meeting was convened, and a decision was made to peacefully protest. A group of approximately 200 Sikhs (primarily from the Akhand Kirtani Jatha and Damdami Taksal) marched under the leadership of Bhai Fauja Singh to the location of the Nirankari gathering.
As they neared the venue, they were intercepted by Deputy Superintendent of Police Mr. Joshi, who inquired about the intent of their march. After hearing their concerns, he left, claiming he would speak with the Nirankaris. Shortly afterward, the Nirankaris emerged from their gathering, armed with stones, acid bottles, and firearms. They launched an unprovoked attack on the unarmed Sikh protesters.
Reports of the incident vary on police response. Some accounts suggest that the police did not intervene, while others claim they may have participated in the firing. The confrontation resulted in the deaths of thirteen Sikhs, including Bhai Fauja Singh, and injuries to over one hundred individuals. No immediate arrests were made, and no weapons were confiscated at the scene. Later that same year, another protest involving the Sant Nirankaris led to the deaths of twelve Sikhs and injuries to 70 others.6
A criminal case was filed against Gurbachan Singh and sixty others, including charges of murder and criminal conspiracy. However, on January 4, 1980, Sessions Judge R.S. Gupta of Karnal acquitted all of the accused. Following this failure of the legal system, members of the Babbar Khalsa, who had initially waited for the state to pursue justice, decided to act. On April 24, 1980, Gurbachan Singh was shot and killed by Bhai Ranjit Singh, a member of the Akhand Kirtani Jatha and future Jathedar of Sri Akal Takht Sahib.
Beant Singh
Offense(s): Crimes Against Humanity
In February 1992, Beant Singh was sworn in as the elected Chief Minister of Punjab. Before and during his tenure, the Director General of Police, Kanwar Pal Singh Gill (K.P.S. Gill), along with others under his command, was involved in extrajudicial killings and enforced disappearances. Although Beant Singh had the authority to halt K.P.S. Gill’s “police policy,” he allowed it to continue under his leadership.7 His complicity contributed further to the number of extrajudicial execution cases, with documented incidents currently totaling 5,298.
In an effort to put an end to this, on August 31st, 1995, Shaheed Dilawar Singh Babbar, along with others, carried out sodha, resulting in the death of Beant Singh.
Continuing the Conversation
Questions and concerns may still remain around what is considered justified and what is not, as such matters are often layered and complex. This recent incident has sparked renewed discussions of past cases, including that of Chamkila8. As mentioned earlier, if the Panth is serious about pursuing political autonomy, it must continue to pray for and cultivate its Bibek Budh, and engage in thoughtful reflection and principled dialogue to seek answers to these challenges, without losing sight of the values imparted to us by the Guru Sahiban.
That being said, may our communities be strengthened by the presence of tyar bar tyar, light-bearing Singhs and Singhnia who embody Bibek Budh and Daya and uphold both justice and grace. May they guide this age of Kalyug forward toward Khalsa Raj and the Sarbat da Bhala of all, with every response anchored in the light of Guru’s wisdom.
Sat (Sharing), Santokh (Contentment), Daya (Compassion), Dharam (Dutifulness), and Sach (Truthfulness).” SikhNet, www.sikhnet.com/news/five-add-and-five-delete.
THAG. Strictly, a member of the cult of ritual murderers who strangled and robbed in the name of the goddess Kali, but used for any highwayman or violent robber….The English word “thug” is a borrowing from thag. — Historical Dictionary of Sikhism, W.H. McLeod, 2005.
Definition: the act of using someone or something unfairly for your own advantage. Cambridge, https://dictionary.cambridge.org/us/dictionary/english/exploitation
“The five reprobate groups that members of the Khalsa must swear to spurn.” (W.H. McLeod, 2005). They are generally accepted as the Minas, the Masands, Dhir Malias, Ram Raiyas, and those who are “sir-gum” (those initiated who have cut or shaved their hair). Three of the five groups (the Minas, the Masands, and Dhir Malias) are now extinct.
Bhangu, Ratan Singh. Panth Prakash. Episode 97, “The Episode About Mehtab Singh, Sukha Singh (The Way They Severed Massa Ranghar’s Head).”
“September 27, 1978, Forty Years Ago: Nirankaris Attacked.” The Indian Express, 27 Sept. 2018, https://indianexpress.com/article/opinion/editorials/september-27-1978-forty-years-ago-nirankaris-attacked-5378496/.
“Dead Silence: The Legacy of Human Rights Abuses in Punjab”, 8 May 1994 by Human Rights Watch and Physicians for Human Rights
Chamkila was a Punjabi music artist active during the 1980s, known for songs that included explicit content, for which he received reprimands throughout his career. In 1988, he, his wife, and other members of his crew were shot and killed upon arriving to perform. No arrests were made, and multiple theories exist regarding those responsible for his death.
 | A guest post by
|