For any revolution, movement, or awakening to gain momentum and sustain across generations, it is essential that its flame burns brightly in the hearts of the youth. They must feel a yearning in their veins, a passion to carry it forward. Among Sikhs, since 1469, there has been one treasure—unique, yet universal in its embrace, that sets them apart and at the same time teaches them to be one with all: that treasure is Gurbani, enshrined solely in Sri Guru Granth Sahib.
But forget about sharing this Treasure with the rest of humanity; our own youth is bereft of it. It is this very wisdom of Gurbani that, centuries ago, inspired Sikhs whose lives continue to be celebrated and praised worldwide. It was this divine treasure that transformed Bhai Lehna into Guru Angad, elevated an orphaned child to become Guru Ram Das, and gave Guru Arjan the unshakable fortitude to sit upon a burning plate in serenity. It was this very light of Gurbani that inspired Guru Teg Bahadur to sacrifice his life, especially to protect the sacred right of others to follow a faith that he himself did not believe in, and which was completely different from his own Sikh beliefs. It was this radiant enlightenment that emboldened the younger Sahibzadas to stand fearlessly before the court of a tyrant. It was this spiritual light that shaped the lives of Banda Singh Bahadur, Bhai Taru Singh, Bhai Mani Singh, and thousands of brave Sikh men and women. Even as they offered unparalleled sacrifices, their hearts overflowed with gratitude, joy, and love for the Omnipresent Creator.
Gurbani grants the resilience to endure mountain-like hardships, blesses one with Chardikla (eternal optimism) even in the darkest moments, and holds the power to transform an ordinary person into a Divine being. Then why, we must ask, have Sikh youth become disconnected from this fountain of Spiritual strength?
It’s not just today’s generation that has drifted away from the true spirit of Sikhi. For almost two centuries, young people have felt this sense of indifference. This article aims to explore the root causes of that disconnect.
But before exploring why the youth has drifted from Gurbani, it’s important to first ask: where has this generation turned instead? What now holds its attention and attachment?
1. Lost in Social Media
Today’s youth is adrift in the world of social media, scrolling through endless reels, chasing likes and views. These platforms, built with the help of Artificial Intelligence and top global psychologists, are meticulously designed to hold a person’s attention, even at the cost of what truly matters. Waking up with these platforms, living the day through them, and going to sleep with them has become the new normal. In reality, “lost” feels like too soft a word. “Enslaved” may be more accurate.
2. Chasing Singers, Actors, and Celebrities
The youth has become obsessed with celebrities, many of whom merely parrot lines written by someone else, dance to someone else’s cues, and rake in millions by promoting shallow or even harmful trends to the public. These largely uneducated entertainers, who glorify weapons, gangsters, drug use, bravado, and vulgarity, have become the role models of our times.
3. Loitering in Malls, Pubs, and Parties
There was a time I had only heard of when even Hindu parents would tell their daughters, “If ever in danger, look for a Sikh boy and you will be safe.” Today, even Sikh daughters fear those very boys. Harassing women, stalking them in borrowed luxury cars, and wandering with predatory intent have become disturbingly common behaviours. It’s hard to believe this is the same community that once raised warriors like Hari Singh Nalwa, whose very name evoked respect, even in the hearts of enemy women.
4. Performing Rituals in Processions, Langars, and Prabhat Pheris
When spiritual feelings do stir within some youth, their expression is often limited to distributing snacks in Nagar Kirtans, sweeping already-clean streets, serving lentils in langar, washing utensils, or Prabhat Pheris. Families feel proud, thinking their children have scaled the summit of Spirituality. If any sense of lack remains, a quick road trip to Amritsar or Hazur Sahib, preferably on motorcycles, seems to suffice. Of course, selfies and social media uploads remain an inseparable part of all these “Spiritual” endeavours.
5. Marching in Political Rallies
The very political parties that have openly led the downfall of our community now find passionate supporters in our youth. To gain petty positions, they sell their lands, shout slogans, and even distribute narcotics at rallies, with misplaced pride. Saddest of all, despite all this effort, their political awareness is so lacking that they continue to follow every self-proclaimed messiah that pops up, even helping them win elections. A community that has endured centuries of injustice still fails to critically assess and choose its leaders.
6. In Protests and Referendums for Khalistan
Among the diaspora, many young Sikhs may not understand even a single Shabd of Gurbani, yet one word they all know is Khalistan. They lack a basic understanding of Sikhi, historical mistakes, past betrayals, and current geopolitics. So naïve are they that anyone, even an enemy, can use this word to exploit their time, energy, wealth, and even their very lives.
7. Engrossed in Jobs and Domestic Duties
Those few young people who steer clear of drugs and bravado are often caught up in the demands of jobs and daily life. Many struggle under the weight of responsibilities; some even fall into depression. Yet, rarely do they consider that Gurbani might offer clarity in confusion, peace in anxiety, and purpose in the chaos of their lives.
Once we understand where the youth’s interest is currently absorbed, we must now ask: why does this same curious youth not take interest in Gurbani?
1. No Spiritual Foundation from Parents
The core purpose of Sikhi is to cultivate a mindset that generates Divine thoughts and nurtures Godly virtues. Through sincere effort to embody these virtues, a Sikh gradually becomes Sachiar—one who is truly connected to the Divine.
It’s well understood that a person’s mental foundation is most deeply shaped during childhood. When a child is introduced early to the essence of Gurbani, growing up with its deeper meanings becomes natural. But if parents themselves lack understanding or connection with Gurbani, who will guide the children?
Even in households with otherwise positive environments, mothers are often preoccupied with kitchen responsibilities, while fathers focus on cricket matches or political news. Why is this disconnect so common? Because their own parents were the same.
The truth is, the Sikh community has not nurtured a true culture of Gurbani reflection for centuries. As a result, each new generation drifts even further from Gurbani than the one before.
2. Gurbani Reflection Is Missing from Religious Culture
In most religious Sikh homes, there is a strong emphasis on Nitnem recitation, Akhand Paaths, Langar seva, Prabhat Pheris, Teerath Yatra, and the repetition of Naam.
But what is strikingly rare, almost unheard of, is families regularly sitting together to explore the meanings of a Shabd, or elders engaging children in conversations about spiritual ideas from Gurbani. It is uncommon to find grandparents patiently answering a child’s curious questions about Gurbani with depth and thoughtfulness.
I am 45 years old, and I have never once seen or heard of such a tradition, not even in the generations that came before me.
3. Sikhi Reduced Merely to Appearance
When I first began exploring Gurbani, I went to hear my favourite preacher’s Katha at a local Gurdwara. After the talk, I eagerly approached him at the shoe stand to ask about a particular line from Gurbani that had been on my mind for days.
I was hoping for a thoughtful and meaningful explanation. Instead, he gave a quick, surface-level answer and immediately shifted the conversation to why I wasn’t wearing a turban like my father or keeping a beard.
He told me to “be wise and become a Singh,” then quickly put on his shoes and walked away.
I understand the significance of external identity in the Sikh tradition. But outward appearance alone does not reflect one’s spiritual depth. Nowhere in Gurbani does it say that adopting a particular form automatically makes one a Sachiar—a person truly connected to the Creator.
The real command is to immerse in Gurbani, to reflect on it deeply, and to become it.
4. Tatt Gurmat Preachers Are Rare
Authentic Gurmat preachers—those who uphold the pure, uncorrupted wisdom of the Guru, free from Sanatani influence, sectarian distortions, or the agendas of self-proclaimed godmen are exceedingly rare compared to the mainstream voices we see today.
Those who do stand firmly for authentic Sikhi often face exclusion from Gurdwara committees, hostility during public events, denial of platforms, and even physical assault while delivering a Talk or a Katha.
When a community that alienates its most insightful and sincere scholars from its own religious institutions, the spiritual decline of its youth becomes almost inevitable.
5. No Authentic, Contextual Gurbani Exegesis Exists
Over the past 100 to 150 years, countless commentaries and interpretations have been written on the Guru Granth Sahib. Hundreds of kathavachaks have exhausted themselves delivering lectures. With so many mobile apps, websites, and YouTube channels promoting Gurbani, one might expect the Sikh community to be immersed in divine knowledge.
Instead, it remains as dry as a desert.
We are still caught up in 14th- and 15th-century rituals—far removed from true spirituality. A major reason for this is the fundamental flaws in many existing interpretations. They are often so poorly conceived that they fail to touch the soul of the reader or listener.
Many older interpretations were crafted by enemies of Sikhi disguised in Sikh appearance, with the aim of pulling the Panth back into the fold of Sanatan ideology. The Faridkoti Teeka is a prime example, a misleading influence that was only partially corrected by Professor Sahib Singh’s interpretation in 1961.
But if we’re honest, even his work contains significant gaps. Many scholars are aware of this but remain silent. Why? Because rejecting Prof. Sahib Singh’s interpretations would leave us with almost nothing to rely on.
Even the most well-intentioned interpretations still lack one essential ingredient: Context.
The Sri Guru Granth Sahib, like any profound spiritual scripture, has flow, continuity, and inner logic. One idea leads to another. The message stays consistent and focused. This natural flow reflects not only the spiritual mastery of the authors but also the divine harmony within the Bani itself.
Most existing interpretations miss this completely. One verse says one thing, and the next seems to go in an unrelated direction.
In short, we still do not have a complete interpretation of the Guru Granth Sahib that remains fully rooted in Sikh principles while also revealing the true depth, elegance, and spiritual insight of the Guru’s wisdom.
6. Even the Preaching Style Has Not Kept Up with the Times
• On one hand, while there is a dire need for authentic interpretations of Gurbani, the style of preaching itself has become outdated. Suppose Sikh intellectuals genuinely wish for today’s youth to read, understand, and reflect on Gurbani and to adopt Gurmat as the foundation of their thinking and living a spiritually grounded life. In that case, they must first recognize one essential truth that youth cannot be drawn to Gurbani through sarcasm, scolding, or guilt.
The era of emotionally pressuring young people into Sikhi is over.
While invoking the sacrifices of the Gurus and martyrs may convince someone to keep their hair or tie a turban, it does not create a lasting spiritual connection with Gurbani.
That is why it is essential to clearly communicate what tangible benefit lies in embracing Gurbani. Just as major companies articulate the specific value of their products to consumers, we must clearly explain to the youth how Gurbani can transform their lives.
Until this question is answered, what will Gurbani do for me, practically and spiritually? — There will be no lasting interest.
• Most preachers still rely on one-way lectures, offering no space for conversation or questions. But the method must evolve. Preachers should not intimidate. They must speak like companions. Those who want to learn should feel encouraged, never ashamed or afraid.
Yet today, even a youth eager to engage with Gurbani has no safe or trustworthy space to ask questions and grow in understanding.
• We also lack preachers who can connect across different age groups, educational levels, and social backgrounds, whether they are youth from villages, cities, or abroad, and whether they speak Punjabi, Hindi, or English. Simply put, we lack the right messengers.
• And although many preachers now run YouTube channels, very few produce content of high quality. Even when the message is good, it is often poorly edited and published or not discoverable online.
Worse still, nearly every mobile app available today contains commentary or materials that contradict Gurmat principles.
7. Preaching Is Not Based on the Real Questions of the Youth
Even when preachers try to speak to the youth, their focus is often limited to just one topic: drugs and addiction. But it’s important they understand something essential.
Sikhi is not merely a de-addiction centre. The challenges facing today’s youth go far beyond substance abuse. In fact, many Sikh youth are completely sober. Their struggles are often intellectual, emotional, and spiritual.
There are deep and complex questions being asked by thoughtful, curious young people—questions that preachers often fail to address. For example:
1. Is Sikhi about inner realization or just outward appearance?
2. Is God responsible for the suffering in the world or in my life?
3. Can Sikhi genuinely help me overcome my personal struggles?
4. Does Sikhi discourage becoming wealthy or enjoying life?
5. Could someone like Buddha, Osho, or a modern English-speaking guru offer a better path than Guru Nanak?
6. Is Sikhi limited to “Kirat Karo, Vand Shako, Naam Japo”?
7. Does taking ‘Khande Vaate Di Pahul’ define the full journey of Sikhi?
8. What evidence is there that Sikhi is the most effective spiritual path?
These are just a few of the hundreds of questions circulating in the minds of today’s youth. Until preachers start addressing these with clarity and conviction, grounded in Sikh principles, there will be no meaningful dialogue.
And here is a crucial point: the most effective preachers will be those who are sincerely walking the path of Nanak themselves. Even if they have not fully realized it, they should have made serious progress.
A significant problem today is that even youth who want to embrace Nanak’s Sikhi have no access to well-structured guidance or reliable interpretations.
In such a situation, can we really blame the youth?