1. Sikhs and The Caste System
Sikhism Lecture 3
Sikhs and
The Caste System

2. The Caste System Sensitive issue in Sikhism
Many out-rightly reject there is – but why?
Hindu roots of Sikhism inescapable, of which caste very visible
Purity/pollution aspect (in certain respects) not as dominant as in Hinduism
In order to understand the Sikh Guru’s position on caste – need to take a brief look at caste in the dominant religion of Hinduism, remember Guru Nanak was a dvija Hindu.

3. Caste in Hinduism Many theories of origin, 2 of which are:
Racial theory
Aryans invaded India about 1500 BCE
Brought 3-fold structure with them – priest, warriors and agriculturists
When got to India, the indigenous peoples (Dravidians) became 4th class – “Shudras”
Indigenous were ‘darker’ “Dasyas” which means ‘dark skinned’
Aryans fairer – connotations even today
Divide between north and south India

4. 2. The Hymn of the Primeval Man, Purusukta
Rig veda x.90
4 classes of society from body of primeval man
Brahmins – mouth
Kshatriyas - arms
Vaishyas – thighs
Shudras – feet

5. No mention of Harijans – is this why “Outcastes
No mention of Harijans – is this why “Outcastes?” – aboriginal tribes of India? Or result of mixed caste marriages?
Over time, an amalgamation of Aryan and indigenous cultures and traditions to form Caste System as is today
According to Hindu caste system, each individual has duties prescribed by one’s caste – varnashramadharma
Barrier between higher/lower
clean/unclean
Laws of Manu – prescribed distances

6. Dvija – sacred thread, upanayam
Endogamous
Rules of eating together – commensality
Food very important – kachha and pakka
(remember here the importance of langar in a Sikh Gurdwara)
Exalted position of brahmins – rituals, sacrifices, ‘god-like’
Hierarchical system – Dumont’s “Homo Hierarchicus”
Occupations
Untouchables (reforms: Dalits, Harijans, Scheduled Classes = leather workers (chamar), sweepers (chuhra), barbers (nai), washers (dhaubi)

7. The Sikh Gurus and Caste
Evidence from GGS – all Gurus spoke out against caste
Guru Nanak refused sacred thread
Openly associated and mingled with lower castes – would have been frowned upon in his period
Spoke out against elevated position of brahmins – his way was interiorized/personal
No need for brahmins
Emphasized eating together

8. In his following composition, Guru Nanak openly spoke of the worthlessness of caste:
Worthless is caste and worthless an exalted name,
For all mankind there is but a single refuge. (AG 83)  
Guru Nanak’s message was also repeated by his successors, in the following hymn Guru Amar Das, the fourth guru, says:
When you die you do not carry your caste with you.
It is your deeds [and not your caste] which will determine your fate. (AG 363)

9. Guru Gobind Singh’s creation of the Khalsa
Langar/karah prasad
Bhagat bani
4 doors at Harmandir
Theoretically equal in status – masses of lower castes converted to Sikhism in hope of equality
Term “mazhabi” – why? Patronizing? Stigma of untouchability remained
Did Gurus intend on eradicating? Or caste did not matter in qualifying for mukti?
All ten were khatris themselves, offspring married endogamously
Endogamy remained

10. Today – caste based gurdwaras
This is contradiction of the Rehat Maryada:
“all are free to enter a Gurdwara without any consideration of caste or creed”.
Many lower caste converts not allowed to prepare langar or karah prasad – outright contradiction of Gurbani
Were mazhabis “forced” to have separate Gurdwaras – moves towards distinct identity?
Surnames increasingly used
Hindus have varna and jati, Sikhs jati only.
Although many jatis, 4 major ones – maybe hierarchical also:
Jats
Ramgharias/tarkhans
Bhatras
Mazhabis
Majority Panth is Jat
All are endogamous

11. Caste prejudice remained in Panth
Social stigma attached to untouchability
The Sikh faith did not give equality with all Sikhs – mazhabis
2 castes – Valmikis and Ravidasis: My doctoral research on these – “Sikh Identity: an exploration of groups among Sikhs”
Both Ravidasis and Valmikis are caste-based groups – their identity very interesting
Scheduled classes, Gandhi’s (harijans) = patronizing.
They themselves prefer Dalit – the oppressed people
Term “untouchable” declared illegal in India under Article 17 of the Constitution of India

12. The Ravidasis Former chamars – leather workers
Bani (41 hymns) of Ravidas in GGS (bhagat bani)
Guru Ravidas lived 15th – 16th centuries
He also believed to be from the chamar zat
Converted to Sikh faith, working with leather considered by Hindus as highly polluting
Also called mazhabis
Did not achieve equality, hence sought equal status through distinct identity from both as followers of Guru Ravidas

13. Guru Ravidas

14. Use GGS in worship but only 41 hymns
Some adamant on complete distinction
Others “within” Sikh faith – issues of identity
Not Gurdwara but Bhawan – large community in Wolverhampton, Birmingham and Southall.
Keshdharis that present issues in identity
Some more Hindu than Sikh practices
Punjabi community – shared culture and traditions

15. Was Ravidas also an heir to the Northern Sant tradition – similarities in teachings:
Emphasis on Nam
No brahmanic rituals
No idols
bhakti
See his bani in GGS
Highlight in all Ravidasi centres is the birthday of Guru Ravidas
Only soem celbrate and change nishan sahib on baisakhi
Emphasis on Ravidas, not Sikh Gurus

16. Issue of identity:
It is interesting to note a Ravid1s2 child’s description of her identity:
“I know what culture I am, Hindu, but it’s not as if we’re restricted to Hindu because we believe in Sikhism as well. It’s just one thing really.”
Jackson, R. and Nesbitt, E. (1993) Hindu Children in Britain, Staffordshire: Trentham Books,
p. 28.

17. The Valmiki Community Formerly the chuhras – sweepers
Take name from Valmiki – the author of the Hindu epic “Ramayana”
Similar fate to that of the Ravidasis
Also Punjabi community
Adamant that Guru Valmiki was also of the chuhra zat
Ramayana used during worship – Coventry has GGS alongside Ramayana – issue of identity
Sikh connection through Bhai Jaita (also Bhai Rangreta)
M10 – “Rangretia Guru Ke Beti”

18. The mass conversion of chuhras to the Sikh faith

19. Although mass conversion – renamed mazhabis
Stigma of untouchability – faeces etc
Valmiki/Balmiki
Very little factual evidence on Valmiki, his followers believe he was indeed the author of the Ramayana and also gave refuge to Sita with her sons Luv and Kush
An indirect reference to Valmiki, is cited in the Guru Granth Sahib via a verse by Ravidas, in which he refers to the caste of Valmiki:
“Why lookest thou not at Balmik? From what a low caste, what a high rank obtained he? Sublime is the Lord’s devotional service (AG 1124)
Valmikis works not in GGS

21. Places of worship – sabhas, not Gurdwaras since no GGS
Majority emphasize that neither Sikhs or Hindus – keshdharis raise issues in terms of identity
Art – Valmiki and scenes from Ramayana
Focus is Valmiki, no Sikh connection at all
Implications of Coventry Valmiki Sabha
Not all chuhras are Valmikis, large numbers converted to Christianity and Buddhism (under Dr Ambedkar)
Valmiki metaphysics quite different to Sikh philosophy – again issues of identity
No Sikh celebrations (Coventry). Diwali (return of Valmikis characters Rama and Sita)

22. My research raised interesting debate about the identity of the Valmikis – are they Hindu, Sikh, neither, or both?
“Who says that Valmikis are different from Hindus and Sikhs? We would like to know. We see ourselves as Valmikis. Hindu and Sikh are extension (sic) to our perception as Valmikis. This is the reason why we find harmony amongst the members of our community irrespective of their religious beliefs”.
Panel of informants – Coventry Valmiki Sabha

23. The Open University in England has produced a video about the Ravidasis, in which one speaker has voiced that, as a low-caste person, he was refused karah prasad in both India and Britain: thus by distributing karah prasad, the Ravidasis exclude no one from the sabha. Open University Video: ‘Man’s Religious Quest – The Ravidasias Birmingham’.

24. Sects in Sikhism: THE NAMDHARIS
Not all Sikhs share the same beliefs and practices
Some do not attribute Guru status to Adi Granth, continue tradition of living Gurus – Namdharis
Namdhari: “one who has the Name of God imbued in the heart”
Punjabi community
Viewed as heretics by many
Indian Independence
Also known as ‘Kukas’ “to shriek” – in lament of Guru Ram Singh

25. Membership from number of castes – majority from ramgharia, then jats and aroras
Inter-caste marriages, especially between ramgharias and jats take place
Deny that Guru Gobind Singh uttered “Guru Maniyo Granth”,
M10 did not die at Nander in 1708 CE
Explicitly on par their Gurus with ten Sikh Gurus of mainstream Panth, therefore 11th, 12th Sikh Gurus, etc

26. M10 died in 1812, living his later life as Ajapal Singh – merely acting out his death: WHY?
Those who sought him would find him – there for “true” believers
Before his death in 1812 chose an arora – Balak Singh – 11th Guru, not Adi Granth
No hint or glimpse in Sikh literature to say “Guru Maniyo Granth”
Balak Singh interim Guru between M10 and M12, M10 reborn as M12
Important Guru of the Namdharis is the 12th – Guru Ram Singh – most important of all the Namdhari Gurus (contradiction of divine light/wholeness?)
Both Balak Singh and Ram Singh watched very closely by British authorities in India at the time

27. Guru Ram Singh – efforts towards Indian Independence, very active
Efforts towards bringing lapsed Panth back to Khalsa ideals – created Sant Khalsa on April 1857 – authority as a Guru
Namdharis - majority are Khalsa members, very rare to see a sehajdhari Namdhari
Emphasis on the colour white
Horizontal turbans
Religious revival – not majority of Sikhs though
Introduced many reforms - simplicity
Simple marriages, no dowry, no jewels – white clothes
Mixed zat marriages
No expensive places of worship (remember GGs would not be focus in these)

28. Viewed as continued threat to British rule in India – exiled to Rangoon, Burma in March 1872
Kept contact through secret letters “hukamnamas” in order to continue religious revival and freedom struggle from Namdharis
According to records of British authorities he died in prison in 1885 – rejected by Namdharis
Will return, hence lamentation, “Kukas” – full account in Takhar “Sikh Identity”

29. Ram Singh’s younger brother Hari Singh took over as ‘deputy Guru’
not 13th, 14th, 15th Gurus for Namdharis, but - rather “deputy” Gurus, looking after until return of M12
Namdhari Sakhis “prophecies” that Guru Ram Singh will live until 250 years old
Hari Singh’s, son Partap Singh became the next Guru (14th)
His son, Jagjit Singh became next Guru of Namdharis (15th) – current Guru

30. Guru Jagjit Singh – current Guru of the Namdharis

31. Guru Ram Singh – Namdharis lament in his return

32. 3HO (Happy, Holy, Healthy Organization) Sikh Dharma of the Western Hemisphere
Non-Punjabi following of the Sikh faith
Yogi Bhajan in America, Harbhajan Singh Puri, now deceased – strong following
Wife currently taken over
Emphasis on kundalini yoga – many see this as contradictory to teachings of Sikh Gurus
Emphasis on the Khalsa form and colour white
Not continuation of the Sikh Gurus, take GGS as Guru of the Panth – mostly translations used
Big following in New Mexico, America; Finchley, London; Germany and Switzerland.

33. Yogi Bhajan

34. Gora Sikhs adamantly affirm not members of a sect but are mainstream Sikhs, however, position given to Yogi Bhajan and certain practices result in them as being regarded outside of mainstream Panth by many Sikhs
Detailed look at practices – website of the ‘Sikh Dharma of the Western Hemisphere’ and Takhar “Sikh Identity”
Majority have converted to Sikhism, rather than being born into the faith – as is case for majority of Punjabi Sikhs

35. Tension at times between Gora and Punjabi Sikhs, former accuse latter (sehajdharis) of not being ‘proper’ Sikhs – issues of Sikh identity pertinent here
“There is no gursikh unless he is a student of the Guru first. One is never a gursikh because he happened to be born in India. There is no student of the Guru who has the right to reverse or disregard the hukam of his Guru and still call himself a gursikh. You are truly losing sight of your very foundation stone, your very roots. You are sitting on the end of a branch and you are cutting it off of the tree. You have become more concerned with society, more concerned with your image as a social group, and you have totally forgotten that if you are not Sikhs of the Guru, then Sikh means nothing at all. You can be a Punjabi no matter what you do and no matter where you go, but you cannot call yourself a Sikh unless you are living as a Sikh Those Sikhs, (or rather those born into Sikh families) who have cared more for profit and more for Western convention and fashion, who have cared more for social acceptance and a life of ease – they are not Sikhs.”
Premka Kaur, ‘Rejoinder’ pp

36. Bhajan often been called the ‘Father of the Woodstock Nation’
Bhajan often been called the ‘Father of the Woodstock Nation’. At a time when drugs and alcohol were becoming increasingly popular in America, he introduced a way of life that aimed at fulfillment without intoxicants.
Initially beginning with the 3HO teachings, many students went further to find solidarity with the Sikh Dharma of the Western Hemisphere under the leadership of Yogi Bhajan.

37. Kundalini Yoga
Bhajan expressed the prominence of kundalini yoga for the gora Sikhs, as well as the students of the 3HO. He states:
“I would like to invoke in you that power that is already yours. It is called Kundalini. Mostly it is dormant, but it’s [sic] very existence creates the radiance to keep you alive. Kundalini will give you what riches and money cannot; it will give you happiness and satisfaction in your life”
‘Message from Siri Singh Sahib Yogi Bhajan’ –

38. White Tantra Bhajan also taught ‘White tantra’.
Aim ‘is to purify and uplift the being.’ It is in sharp contrast to the other two types of tantra namely, Black tantra and Red tantra: neither of these are taught by Bhajan. Black tantra is often depicted as ‘black magic’. Red tantra is associated with sexual energy.
practice of any tantric rituals is alien to Sikhism generally
Bhajan is popularly referred to by his students as the Mahan Tantric, ‘The Great Master of White Tantric Yoga.’
White tantra practiced in pairs at specific times that are known to the Mahan Tantric only.
Undertaken in the following manner:
“All the participants sit in rows, facing each other. The tantric energy travels in a zig-zag pattern up and down the rows. . . Although it is practiced with a partner, White Tantric Yoga is not a "sexual" yoga. On the contrary, it transmutes the sex energy from the lower chakras (energy centers) to the higher chakras.” Yogi Bhajan website.

39. A Gori Sikh

40. ISSUES OF IDENTITY IN THE PANTH
WHO IS
A SIKH?

41. Sikh Identity in the 19th Century
Problem of defining a Sikh as belonging to a sect of Hinduism is one which Sikhs faced throughout the development of their faith.
Even after the death of Guru Gobind Singh, the Sikhs were regarded in a sense as Hindus.
Constitution of India – “Sikhs are a type of Hindu”
The "threat" of Sikhs absorbing into Hinduism was recognized by the Singh Sabha - an extremely important movement with regard to the establishing of a distinct Sikh identity.

42. By 19th century, Panth had relapsed back into the Hindu way of life – brahmins consulted, superstition, rituals: all against gurbani.
Not until 1905 CE Hindu idols removed from grounds of the Golden Temple.
Not all Sikhs had adopted the Khalsa in 19th century – hence diversity was visible feature
1st Singh Sabha established at Amritsar in 1873.
Early Singh Sabhas primarily geared towards laying down correct observances of gurbani - not much emphasis on Sikhs adopting the Khalsa form yet

43. For these earlier Singh Sabhas, both Khalsa initiates and sahajdharis were Sikhs. There was no such notion at this time that only Khalsa Sikhs were proper Sikhs.
Singh Sabha aimed at publishing literature that would unite all Sikhs in belief and practice, and end Sikh participation in the "enchanted universe". See Oberoi “The construction of Religious Boundaries” and Takhar “Sikh Identity”

44. At around , a number of the Sabhas had affiliated into a central organization known as the Chief Khalsa Diwan.
The Chief Khalsa Diwan, like the earlier Sabhas, tended to regard both Khalsa and sahajdharis as Sikhs.
It was at a later period, with the establishment of the orthodox Tat Khalsa that the insistence was placed on the identity of a Sikh as being a Khalsa Sikh.
Tat Khalsa = "Pure Sikhs", therefore, the aspiration of the later Singh Sabhas who emphasized the Khalsa form. The Tat Khalsa emphasized that a Sikh is one who has undergone the initiation ceremony

45. The establishment of a branch of the Arya-Samaj at Lahore, Punjab, in the late nineteenth century posed a particular threat to the survival of Sikhism.
The assumption that Sikhs are to be regarded as Hindus was outrightly rejected by the Singh Sabha; see Nabha “We are Not Hindus” basic book of the Singh Sabha
Diversity in practices – eg no uniform marriage ceremony amongst Sikhs, majority married by vedi tradition
October 1909, the Anand Marriage Act was legalized – pheras around GGS. But took time to become established.
Namdharis, however, did not adopt this practice, they continue to take pheras around the fire.

46. The Rehat Maryada
The ideals of the Tat Khalsa (ie later Singh Sabhas) became the Rehat Maryada.
The RM approved in 1945 – aim to guidelines on orthodoxy in the Panth.
To adopt the Khalsa form and lifestyle
Many Sikhs not recognize authority of the Tat Khalsa, therefore remained sahajdharis – diversity of the Panth.
Issue in terms of who is a Sikh
Tat Khalsa emphasis on GGS as basis for all Sikh religious practices, no Hindu rituals or life cycle rites to be practised by Sikhs
Were Sahajdharis regarded as Hindus? Many Hindu families had Khalsa members also – no distinct identity as such, no problem with this for them.

47. The RM holds authority for defining a Sikh
Before it was officially approved in 1945, Gurdwaras were overlooked by corrupt mahants – drugs, prostitution, anti-Sikh practices
Need for Gurdwara Act, eventually came about in 1925.
The struggle was led by the Akalis “immortal Sikh soldiers” from 1920 – 1945 (also known as Nihangs)
British government giving its support to the corrupt mahants residing in the Gurdwaras

48. British government had appointed its own managers, often mahants, to control main gurdwaras
Full support of Singh Sabha for Akalis – united towards Gurdwara reform
Central authority formed that would control religious affairs in community and Gurdwaras – SGPC.
SCPC based at Akal Takht to present day, authority, orthodox
Goal of SGPC was to remove Hindu idols from Golden Temple
Keys to the Golden Temple held by British officials

49. Struggle of Akalis wholly peaceful, eventually keys to Golden Temple handed over to the Akalis
Mahatma Gandhi’s delight in telegram sent to present of the SGPC:
“1st battle for India’s Independence won. Congratulations”
Sikh Gurdwaras Act enforced on 1st Nov 1925
See Takhar “Sikh Identity” for detailed look at Akali struggle and Gurdwara Reform

50. An Akali Sikh (contemporary depiction also)

51. Sikh Orthodoxy?
Rehat Maryada defines a true Sikh as one who does not cut the hair
See chapter 1 of the Rehat Maryada –
Views sahajdharis as ‘slow adopters’, will one day see necessity of taking khalsa
For RM only Khalsa Sikhs are ‘true Sikhs’

52. According to the Rehat Maryada, there are generally four types of Sikhs:
Amritdhari – this a Sikh who has taken initiation into the Khalsa and therefore obeys all the rules and regulations of the Rehat Maryada. A “True” Sikh
Keshdhari – this is a Sikh who keeps his/her hair uncut.
Sahajdhari – ‘slow adopter’: an individual who having a Sikh background does not keep the hair, and does not obey the rules of the Rehat Maryada.
Patit – an apostate: one who having had taken amrit, has broken the rules of the Rehat Maryada.

53. Anxiety of Sikhs and the problem of Sikh identity
If reform is to take place, then where does it end?
Will it result in future generations having no association with the form of the khalsa? Will adaptation eventually result in the individual being labeled a Sikh but not knowing what it is?
Will future generations celebrate occasions such as Vaisakhi and Diwali and not have any idea what is being celebrated?
Questions such as these present an inescapable paradox when discussing the issue of present Sikh identity. It is in matters such as these that support for the Rehat Maryada is understandable in defining Sikhs and Sikhism.
The argument from the orthodox point of view is that Sikhism will disintegrate without rules and regulations.
But there is an alternative view: retaining an orthodox definition of the Rehat Maryada may play its part in the confusion of identity because it could be argued that it is better to revise the Rehat to allow for Western influences and provide a wider definition of a Sikh rather than lose the religious orientation of future generations altogether.
The survival of the Sikh, indeed the khalsa tradition, is possible only through the younger generation, who must show a pride in their heritage.

54. ACTIVITY Any questions from the 3 lectures so far?
Access the Rehat Maryada from Read the 1st chapter on identity and critically assess how far you think a revised definition of a Sikh is needed? Do you regard orthodoxy as necessary, why?
Have a detailed look at the beliefs and practices of one of the sects/groups looked at today and assess what issue they present in terms of a uniform definition of Sikh identity as expressed in the Rehat Maryada.
Critically evaluate Sikh attitudes towards caste in the Panth today.