First, let me be clear that castes exist in Sikhism at the moment and none should have any doubt. Secondly, let me be unpopular once again and say that Dalits taking out teachings of Guru Ravidas from Guru Granth Sahib and forming new religion “Ravidasia” was not a really good move. Have patience and let me explain why do I think so. [You will have enough space and time to abuse me in the comments, do not worry.]

Sikh’s religious book Guru Granth Sahib doesn’t promote caste system like religious books of Hinduism (Brahminism) do. I can say that after reading Bhagawad Gita, Parashara Smriti and Manusmriti and comparing to Guru Granth Sahib (though it is foolish to compare as there is no comparison to Guru Granth Sahib but for the sake of argument let me say that).

Sikhism came into the picture as a revolt against the Brahminic system and from the beginning, it was opposed to caste distinctions, caste system and any other form of discrimination. The whole basis of Sikhism is fighting against such discrimination. On the other hand, religious books of Hinduism page after the page have promoted caste system and it would not be wrong to say that all books of Hinduism (Brahminism) are written to justify and maintain caste system.

It is a major distinction that sets Sikhism miles apart from Hinduism. Hindu’s religious books promote caste discrimination and Sikh’s discard.

Guru Nanak rejected caste and distinction of low and high.

Neechan andar neech jati, Neechi hun ati neech
Nanak tin ke sang sath, Vadian siyon kya rees
Jithe neech sanmalian, Tithe nadr teri bakhshish
Nanak seeks the company of the lowest of the low class, the very lowest of the low. Why should he try to compete with the great? In that place where the lowly are cared for-there, the Blessings of Your Glance of Grace rain down. (SGGS page 15)

Here are a few more records from the Sri Guru Granth Sahib;

Recognize the Lord’s Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter. (SGGS page 349) (actual words of Guru Nanak, first Guru of Sikhs, in Raag Asa).

The four castes – the Kh’shaatriyas, Brahmins, Soodras and Vaishyas – are equal in respect to the teachings. One who, as Gurmukh, chants the Naam, the Name of the Lord, is saved. In this Dark Age of Kali Yuga, O Nanak, God is permeating the hearts of each and every being. (SGGS page 747)

Everyone says that there are four castes, four social classes. They all emanate from the drop of God’s Seed. The entire universe is made of the same clay. The Potter has shaped it into all sorts of vessels. (SGGS page 1128)

Of the four castes, whoever remains awake and aware is released from birth and death. (SGGS page 1128)

Guru Nanak started Langar or free community kitchen and one of the reasons was to challenge the social evil of caste that without distinctions of caste or status, to share a common meal prepared in the langar. Times when Brahmins would not want to accept food from lower castes, the institution of Langar had thus demolished the long-established caste barriers and gender prejudices of the time. Sikh Gurus made sure that everyone sits in one row and eat together, challenging Brahminical concept of purity and impurity.

Longtime companions of Guru Nanak were also two lower caste people – Bhai Bala and Bhai Mardana (lower caste Muslim).

It is said that second Guru of Sikhs, Guru Angad, had strong disregard of caste and status that he even refused to meet Emperor Humayun who had denied to share a meal in Langar, thinking that he was above others.

Guru Gobind Singh, tenth Guru of Sikhs, tells the world: “manas ki jat sabhe eke paihcanbo – recognise all of mankind as a single caste of humanity”.

When tenth Guru, Guru Gobind Singh established Khalsa fraternity and selected Panj Pyare (Five Beloved Ones), they came from different lower castes as well. Bhai Daya Singh, Bhai Dharam Singh, Bhai Himmat Singh, Bhai Mukham Singh and Bhai Sahib Singh. Their castes respectively were: Khatri or shopkeeper, ’Jatt’ or farmer, ’Chhimba’ or washerman, ’Ghumar’ or water-carrier, and a Nai or barber.

Sikh Gurus established equality, all castes were allowed equally to take part in all the events; the sangat was homogeneous and a cross-section of the wider society, all were represented. All were able to take part in holy rituals that were organised.

Priests in Sikhism are not from one caste group as in Hinduism (Brahminism) that only Brahmins can become priests. Most of the priests in Gurudwara come from so-called lower castes.

Dr Ambedkar in ‘Castes in India: Their Mechanism, Genesis and Development’ describes endogamy as a basis. In Sikhism endogamy was never as strong as in Hinduism. So, that problem was also not a reason to start a new religion.

Sikh religion does not advocate discrimination against any caste or creed. Speaking of religious equality, denied in Hinduism (Brahminism), Sikhism provides that. So, why was the need for establishing Ravidasia religion?

Despite all these Dalits were denied equality and Brahminism have almost eaten Jat Sikhs to the core. It all comes down to a tussle between Sikh leaders and Dalits. Sikh leaders whom Sikhism lifted up became new Brahmins and have made Sikhi their personal fiefdom. Even ninth Guru Tegh Bahadur was not allowed to enter Golden Temple as it came under the control of some dominant castes of his time. Sikhism which was a revolt against Brahminism seemed to surrender to Brahminism under present-day Sikh leaders. Despite most of the granthi (priests) in Gurudwara were/are Dalits or other lower castes, most of the Shiromani Gurdwara Parbandhak Committee (SGPC) members are from Jat community (OBC).

While the religious book of Sikhs gives equality, was denied in reality. So, Dalits in Punjab started building their own Dera (religious places) to gather and worship. According to the 2003 report, there are more than 100 Deras run by Dalits in Punjab, Sach Khand Ballan being the largest and most popular among Dalits of Punjab.

The formation of new Ravidassia Religion was announced by Sach Khand Ballan at a mammoth gathering held on the auspicious occasion of the 633rd anniversary (30 January 2010) of Satguru Ravidass, at Seer Goverdhanpur, Varanasi. This announcement to form different religion came after one of the leaders of Sach Khand Ballan, Sant Ramanand was killed in Vienna.

Post Vienna scenario was different for Dalits in Punjab and Dera Sach Khand Ballan may be under the pressure from the community established the new religion. But since then what has been the status of the Ravidasia religion? How many are its followers? What are the future plans to propagate the ideology of religion? In 2021 census of India, the column for Ravidasia religion is not even considered. Does it have enough resources to propagate the ideology? There are a number of questions left unanswered. What happened to Ad-Dharm movement started by Dalits in the 1930s as a revolt against Brahminism? It died. Why? None analyzed, none among Dalits have resources to analyze and learn from the mistakes.

Nothing is clear to anyone and none wants to discuss or raise these questions. I was among those minority Dalits who were against this move to establish new religion as it would sideline Dalits (who are by the way already sidelined) even more in the mainstream Punjab society. Taking out Guru Ravidas’s teachings out of Guru Granth Sahib, which propagates equality has served no purpose. It has maybe only cornered Dalits to one edge of religious equality.

No denying that Sikhs in Punjab follow caste system but that practice is not enshrined in the religious book of Sikhs as is the case with Hinduism (Brahminism). Sikhism had provided a religious shield to Dalits so was it necessary to establish new Ravidasia religion?

Dr Ambedkar at one time was considering to convert to Sikhism for its teachings of equality and there are various theories why he did not convert to Sikhism but that is a discussion for another article. I believe it was not a good move because discrimination practised by people can be tackled until the time it is not enshrined by religious books. Indian society goes back to religious books to find answers all the times so it is hard to change Hindus (Brahmins) as they look at their religious scriptures and they see Varna system and caste distinctions.

So, why was the need for establishing a new religion or was it a mistake? I leave here with these thoughts and let you decide.

Author – Pardeep Attri