A Sikh sect, founded in 1857 by Ram Singh (1816-85) in the Punjab, the Namdhari are recognizable by their white homespun clothing, a turban (dastar) tied flat across the forehead, and a woollen cord (mala) with 108 knots around the neck, which functions as a rosary. The name Namdhari means a’Sikh who has adopted the name of God in his or her life’, and the alternative designation Kuka alludes to their ecstatic cries during worship, in which music is especially important. One distinctive practice is their havan jag (fire ceremony), and the circumambulation of fire features in their marriage rites. They adopt a pure vegetarian diet, and have a strong concern for cow protection. Equal importance is assigned to the Adi Granth and Dasam Granth, and the Chandi di Var, which is contained in the latter, features in their daily nitnem (personal devotion).
Doctrinally, they differ from mainstream Sikhism in their acknowledgement of a lineage of human gurus after Gobind Singh (1666-1708), the founder of the Sikh Khalsa, and—according to the majority of Sikhs—the last of the lineage of human gurus. The Namdharis hold that Gobind Singh did not die at Nander in 1708, as traditionally taught, but lived on until 1812, assuming the name of Baba Ajapal Singh, and aiding Sikhs in distress. Namdharis hold that he appointed Balak Singh (1784-1862) as his successor, whom they regard as the reincarnation of Nanak (1469-1539), the first human guru. Balak Singh’s succession is legitimated by a claimed vision of Guru Gobind Singh and his five principal disciples.
Balak Singh was succeeded by Guru Ram Singh (1816-85), who established the Namdhari movement. Ram Singh was a political as well as a religious leader, and assisted the freedom movement in India in its fight against British colonization. A champion of women’s rights, he opposed infanticide (frequently practised on females), the selling of young girls into servitude, and the dowry system. He endeavoured to achieve higher standards of literacy, and campaigned against the slaughtering of cows: a Namdhari raid on the Amritsar slaughterhouse resulted in the hanging of several Namdharis in 1871. Namdharis joined the movement of Boycott and Non-Co-operation against the British, refusing to participate in government service, British-run schools, British law courts, and the purchase of imported goods; they refused to comply with laws that were contrary to their consciences. Namdharis claimed that it was not possible to be a Kuka and subject to British imperialism. The British government exiled Ram Singh to
Burma on 18 January 1872. His successor Hari Singh (born Budh Singh, 1819-1906) taught that Ram Singh had not died, but could be expected to reappear—a belief that continues to be held by present-day Namdharis.
Guru Pratap Singh (1889-1959) continued with his predecessors’ social reforms, successfully introducing the Anand Marriage Act, which abolished the dowry system: simple, affordable marriages are thus the norm among Namdharis. Pratap Singh made several important contributions to Namdhari religious life: he established the Namdhari Darbar (temple) in 1920, and undertook various endeavours to establish inter-religious understanding among different Sikh sects, and among Hindus, Muslims and Sikhs. In 1933 he convened a Gurmat Sangheet Sammelan (‘gathering together of Sikhs’) and in 1934 representatives of these three religions came together at the Sri Guru Nanak Naam Leva Conference. Keen to improve the Namdharis’ own spiritual life, Pratap Singh recommended nam japo (meditation on God’s name—a practice taught by Nanak) to be practised for one hour each day.
Pratap Singh’s successor, Guru Jagjit Singh (b. 1920), has continued the leadership of the tradition, affirming Nanak’s three principles of Sikhism: meditation on the name of God (nam japo); earning one’s living through honest work (kirat karo); and sharing with the poor (wand chakho). He continues the movement’s enthusiasm for inter-faith dialogue, and has a particular interest in Hindu philosophy, especially the Vedas and the Upanishads. As well as a teacher and leader, Jagjit Singh is an accomplished musician— he plays the dilruba (a stringed instrument)—and encourages the Namdhari musical tradition. He is also keen on the promotion of sport among the Namdharis.
The Namdharis undoubtedly had an impact on the Independence movement that went beyond their civil disobedience. In 1981, Indira Gandhi, the late Prime Minister of India, stated: ‘Our freedom movement gathered strength by attracting every important section of society from every region. The contribution of the Namdhari sect of Sikhs to the movement has been specially significant and unique in its own way.’
