Gurbani on Caste and Varna

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Hindus are great followers of caste and varna. Which in fact, has done a great injustice, to humanity. It's quoted, here, from the religious Scriptures regarding a Bramin.

All the wealth in the world belongs to Brahmin. As Brahmin is born from the mouth of Brahma, he is worthy to receive everything. if a Brahmin eats somebody else’s food, wears clothes of others and gives one’s possession to another it does not mean that Brahmin is using somebody else’s possession. In fact, whatever there is in the world, it belongs to the Brahmin. (Manu Simariti Chap. 1, S: 100-101)

If the king finds buried treasure, he should keep half himself and give the other half to the Brahmin. (Manu Simariti Chap. 6, S: 38)

Whether a Brahmin is ignorant or a scholar he still is a great god anointed by Mantras, as fire is god, even without mantras. (Manu Simariti Chap. 9, S: 347)

If a Brahmin commits theft the king should not punish him because it is due to lack of wisdom on the part of the king that a hungry Brahmin steals. (Manu Simariti Chap. 77, S: 22)

A Brahmin, even bad character one is worthy of adoration but a shudra (lower caste person) even with a sage of Indra is not worthy of worship.2 (Prasar Sanhita Ch. 6)

A Brahmin engaged in farming can have as much land as he wants and may not pay any tax because he is the master of all. (Brihat Prasar Sanhita Ch. 3)

Brahmin is not guilty even when he commits an act against Vedas just like Agni (fire) is pure even after consuming all materials and the woman having relation with her lover (other than husband) is not corrupted.3 (Prasar Sanhita Ch. 2 and Atri Sanhita)

Now in comparison to Brahmin consider the poor situation of shudra (low caste person).

One should not live in the domain of a shudra.4 (Manu Simariti Chap. 4, S: 60)

Do not counsel a shudra. Never give shudra leftovers from Homa, and do not instruct shudra in dharma. (Manu Simariti Chap. 4, S: 80)

Born of the feet of Brahma, if a shudra speaks harshly to Brahmin, Kshatriya or Vaish, the king should get his tongue cut. (Manu Simariti Chap. 8, S: 270)

If a shudra calls people from other castes harshly then put an eight inch long hot iron rod in his mouth. If a shudra, in pride, instructs a Brahmin in dharma then the king should put hot oil in his mouth and ears. (Manu Simariti Chap. 8, S: 271-271)

If a shudra warns others with any part of his body that part should be cut off. (Manu Simariti Chap. 8, S: 279)

Shudra should never gather riches, because a rich shudra will bother Brahmins. (Manu Simariti Chap. 8, S: 79)

Food of shudra is comparable to blood. If someone have intercourse while the food from the shudra is still in stomach, the offspring produced will be considered shudra.5 (Laghu Atri Sanhita Ch. 5)

If a shudra meditates and performs Homa, the king should get him killed. ( Atri Sanhita)

Such was the effect of this education on Rama (Hindu Lord) that he killed a shudra engaged in meditation. The story is like this.

A son of Brahmin died because a shudra was practicing meditation in a forest. Rama went to the forest and asked the shudra, “Who are you?” He replied, “O Rama, I am a shudra and my name is Shambook. I am meditating in search of heaven.” Having head this Rama unsheathed his sword and cut Shambook’s head. At this point all the god gathered in the sky. They showered flowers at Rama and shouted, “O Rama, blessed are you. You have done a great service to the gods and you have earned great merit by killing a shudra who desired to enter heaven. Now you can demand what you desire.” Rama Chandra said, “O gods, if you are happy bless me that the son of the Brahmin becomes alive.” The gods said “He became alive the moment you killed shudra.” (Balmik Ramayana, Uttar Kand Ch. 76)

If a shudra drinks Panch Gavya, he goes to hell.6 (Vishnu Simariti Ch. 58)

Having eaten food of a shudra a Brahmin becomes dog for seven births, pig for nine births and condor for eight births. (Bridh Atri Sanhita Ch. 5)

With the food of shudra in the stomach, if the Brahmin dies he becomes pig or dog of the village.7 (AapasaTamb Simariti Ch. 2)

A shudra definitely goes to hell if he drinks milk of a cow or studies Vedas. (Prasar Sanhita Ch. 2)

Do not counsel a shudra; do not instruct him dharma and fasting. Anyone who tells a shudra these things he along with the shudra falls in a deep dark pit. (Vashisht Sanhita Ch. 18)

Hind: You do not accept Varna division but Guru Nanak feels chagrined on account of non observance of Varna system, he condemns the Malech Bhasha (Arabic, Persian) also.

ਖਤ੝ਰੀਆ ਤ ਧਰਮ੝ ਛੋਡਿਆ ਮਲੇਛ ਭਾਖਿਆ ਗਹੀ ॥ ਸ੝ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ ॥3॥

The Kshatriyas have abandoned their religion, and have adopted Malech language. All have become one Varna; the state of righteousness and Dharma has been lost. ||3||

Sikh: Dear Hindu, the Guru says that the Kashatriyas who were supposed to be warriors protecting the public, contrary to their scriptures, under greed and fear they have abandoned Vedas and took the reading of Quran. They even abandoned their language, so called language of gods. And all (people of India 8) have become one Varna, i.e., they are adopting Islam. Values of dharma have been abandoned. Guru Ji expressed this view point. The people of a country who fall from moral values and leave their dharma on account of flattery, fear, and greed are considered to be atheists and wretched. If Guru Nanak Dev Ji was against any language, then he would not have written this hymn in Persian.9

ਯਕ ਅਰਜ ਗ੝ਫਤਮ ਪੇਸਿ ਤੋ ਦਰ ਗੋਸ ਕ੝ਨ ਕਰਤਾਰ ॥ I offer this one prayer to You; please listen to it, O Creator Lord. (Guru Granth Sahib Ji, Ang 721)

The Guru did not believe in your varna system. He treated all humanity according to the following.

ਫਕੜ ਜਾਤੀ ਫਕੜ੝ ਨਾਉ ॥ ਸਭਨਾ ਜੀਆ ਇਕਾ ਛਾਉ ॥

Pride in social status is empty; pride in personal glory is useless. The One Lord gives shade to all beings. (Guru Granth Sahib Ji, Ang 83)

ਜਾਣਹ੝ ਜੋਤਿ ਨ ਪੂਛਹ੝ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥1॥ 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. ||1|| (Guru Granth Sahib Ji, Ang 349)

ਅਗੈ ਜਾਤਿ ਨ ਜੋਰ੝ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥3॥

In the world hereafter, social status and power mean nothing; hereafter, the soul is new. Those few, whose honor is confirmed, are good. ||3|| (Guru Granth Sahib Ji, Ang 459)

ਜਾਤਿ ਜਨਮ੝ ਨਹ ਪੂਛੀਝ ਸਚ ਘਰ੝ ਲੇਹ੝ ਬਤਾਇ ॥ ਸਾ ਜਾਤਿ ਸਾ ਪਤਿ ਹੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥

God does not ask about social class or birth; you must find your true home. That is your social class and that is your status - the karma of what you have done. (Guru Granth Sahib Ji, Ang 1330)

ਨਾਮਾ ਛੀਬਾ ਕਬੀਰ੝ ਜ੝ੋਲਾਹਾ ਪੂਰੇ ਗ੝ਰ ਤੇ ਗਤਿ ਪਾਈ ॥ ਬ੝ਰਹਮ ਕੇ ਬੇਤੇ ਸਬਦ੝ ਪਛਾਣਹਿ ਹਉਮੈ ਜਾਤਿ ਗਵਾਈ ॥

Naam Dayv the printer, and Kabeer the weaver, obtained salvation through the Perfect Guru. Those who know God and recognize His Shabad, their caste consciousness is obliterated. (Guru Granth Sahib Ji, Ang 67)

ਆਗੈ ਜਾਤਿ ਰੂਪ੝ ਨ ਜਾਇ ॥ ਤੇਹਾ ਹੋਵੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥

Hereafter caste and power are of no account. They, who are accepted by the Lord, are the only men of honor. (Guru Granth Sahib Ji, Ang 67)

ਅਗੈ ਜਾਤਿ ਨ ਪ੝ਛੀਝ ਕਰਣੀ ਸਬਦ੝ ਹੈ ਸਾਰ੝ ॥

Hereafter, no one is questioned about caste. Practice of the Word is the essence. (Guru Granth Sahib Ji, Ang 1064)

ਹਮਰੀ ਜਾਤਿ ਪਾਤਿ ਗ੝ਰ੝ ਸਤਿਗ੝ਰ੝ ਹਮ ਵੇਚਿਓ ਸਿਰ੝ ਗ੝ਰ ਕੇ ॥

The Guru, the True Guru, is my social status and honor; I have sold my head to the Guru. (Guru Granth Sahib Ji, Ang 731)

ਗਰਭ ਵਾਸ ਮਹਿ ਕ੝ਲ੝ ਨਹੀ ਜਾਤੀ ॥ ਬ੝ਰਹਮ ਬਿੰਦ੝ ਤੇ ਸਭ ਉਤਪਾਤੀ ॥1॥ ਕਹ੝ ਰੇ ਪੰਡਿਤ ਬਾਮਨ ਕਬ ਕੇ ਹੋਝ ॥ ਬਾਮਨ ਕਹਿ ਕਹਿ ਜਨਮ੝ ਮਤ ਖੋਝ ॥1॥ ਰਹਾਉ ॥ ਜੌ ਤੂੰ ਬ੝ਰਾਹਮਣ੝ ਬ੝ਰਹਮਣੀ ਜਾਇਆ ॥ ਤਉ ਆਨ ਬਾਟ ਕਾਹੇ ਨਹੀ ਆਇਆ ॥2॥ ਤ੝ਮ ਕਤ ਬ੝ਰਾਹਮਣ ਹਮ ਕਤ ਸੂਦ ॥ ਹਮ ਕਤ ਲੋਹੂ ਤ੝ਮ ਕਤ ਦੂਧ ॥3॥ ਕਹ੝ ਕਬੀਰ ਜੋ ਬ੝ਰਹਮ੝ ਬੀਚਾਰੈ ॥ ਸੋ ਬ੝ਰਾਹਮਣ੝ ਕਹੀਅਤ੝ ਹੈ ਹਮਾਰੈ ॥4॥7॥

In the dwelling of the womb, no one knows the caste. All have originated from the Seed of God. ||1|| Tell me, O Pandit, O religious scholar: since when have you been a Brahmin? Don't waste your life by continually claiming to be a Brahmin. ||1||Pause|| If you are indeed a Brahmin, born of a Brahmin mother, then why didn't you come by some other way?11 ||2|| How is it that you are a Brahmin, and I am of a low social status? How is it that I am formed of blood, and you are made of milk? ||3|| Says Kabeer, one who contemplates God, is said to be a Brahmin among us. ||4||7|| (Guru Granth Sahib Ji, Ang 324)

Abandon your caste Varna and join the Khalsa. Love Gurbani and dye your mind in the red color. (Gurpartap Sooraj, Rut 5, Ch. 24)

Dear Hindu Brother: Guru has not accepted caste from birth and thus all Varnas have been reduced to one.

ਚਾਰੈ ਪੈਰ ਧਰੰਮ ਦੇ ਚਾਰ ਵਰਨ ਇਕ ਵਰਨ ਕਰਾਯਾ॥ ਰਾਣਾ ਰੰਕ ਬਰਾਬਰੀ ਪੈਰੀਂ ਪਵਣਾ ਜਗ ਵਰਤਾਯਾ॥

Dharma was now established on its four feet and all the four castes (through fraternal feeling) were converted into one caste (of humanity). Equating the poor with the prince, he spread the etiquette of humbly touching the feet. (Bhai Gurdas Ji, Vaar 1, Pauri 7)

ਚਾਰ ਵਰਨ ਚਾਰ ਮਜ਼ਹਬਾ ਚਰਣ ਕਵਲ ਸ਼ਰਨਾਗਤਿ ਆਯਾ॥ ਪਾਰਸ ਪਰਸ ਅਪਰਸ ਜਗ ਅਸ਼ਟਧਾਤ ਇਕ ਧਾਤ ਕਰਾਯਾ॥ ਪੈਰੀਂ ਪਾਇ ਨਿਵਾਇਕੈ ਹਉਮੈਂ ਰੋਗ ਅਸਾਧ ਮਿਟਾਯਾ॥

Therefore all the four varnas and all four semitic religions have sought the shelter of the lotus feet of the Guru. When the Gurus in the form of Philosopher’s stone touched them, that alloy of eight metals changed into one metal (gold in the form of Sikhism). The Gurus giving them place at their feet removed their incurable malady of ego. (Bhai Gurdas Ji, Vaar 12, Pauri 17)

ਗੰਗ ਬਨਾਰਸ ਹਿੰਦੂਆਂ ਮ੝ਸਲਮਾਣਾਂ ਮਕਾ ਕਾਬਾ॥ ਘਰਿ ਘਰਿ ਬਾਬਾ ਗਾਵੀਝ ਵਜਨਿ ਤਾਲ ਮ੝ਰਿਦੰਗ੝ ਰਬਾਬਾ॥..... ਚਾਰਿ ਵਰਨ ਇਕ ਵਰਨ ਹੋਇ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਹੋਇ ਤਰਾਬਾ॥ ਚੰਦਨ੝ ਵਾਸ੝ ਵਣਾਸਪਤਿ ਅਵਲਿ ਦੋਮ ਨ ਸੇਮ ਖਰਾਬਾ॥

Hindus adore Ganges and Banaras and Muslims consider Mecca-Kaba as a holy place. But to the accompaniment of mradang (drum) and rabab (stringed instrument) the praises (of Baba Nanak) are sung in every home. By His efforts all the four varnas (social castes) have become one and now the individual gets liberated in the holy congregation. Like the fragrance of sandal, He without any discrimination makes every one fragrant. (Bhai Gurdas Ji, Vaar 11, Pauri 7)

On this subject we narrate a historical event. At the time of Guru Amardas Ji some ignorant people saw the disappearing of caste and varna distinctions. They complained to the Emperor Akbar. It has been reported in the 43rd chapter of Gurpartap Sooraj like this:

He (Guru) has created a new Panth. Distinction of caste and varna has disappeared. The four Varnas partake from one pot, worship together with loving adoration....The four Varnas have been reduced to one. Everyone is polluted and the Dharma has disappeared. All eat from the same plate…All the traditions have been shattered…They begged the Emperor Akbar. In the city of Goindwal there is one Guru Amardas who has destroyed the distinction of the four Varnas. He does not recite Gyatri10 or Mantra of Rama. He establishes the uniqueness of the Waheguru. He does not follow the path of Shastras and Simritis. He has his own unique way (religion).

The prime act of the twice born is to wear the Janeau (sacred thread) about which Guru says:

ਦਇਆ ਕਪਾਹ ਸੰਤੋਖ੝ ਸੂਤ੝ ਜਤ੝ ਗੰਢੀ ਸਤ੝ ਵਟ੝ ॥ ਝਹ੝ ਜਨੇਊ ਜੀਅ ਕਾ ਹਈ ਤ ਪਾਡੇ ਘਤ੝ ॥ ਚਉਕੜਿ ਮ੝ਲਿ ਅਣਾਇਆ ਬਹਿ ਚਉਕੈ ਪਾਇਆ ॥ ਸਿਖਾ ਕੰਨਿ ਚੜਾਈਆ ਗ੝ਰ੝ ਬ੝ਰਾਹਮਣ੝ ਥਿਆ ॥ ਓਹ੝ ਮ੝ਆ ਓਹ੝ ਝੜਿ ਪਇਆ ਵੇਤਗਾ ਗਇਆ ॥1॥

Make compassion11 the cotton, contentment the thread, modesty the knot and truth the twist. This is the sacred thread of the soul; if you have it, then go ahead and put it on me. You buy the thread for a few shells, and seated in your enclosure, you put it on. Whispering instructions into others' ears, the Brahmin becomes a guru. But he dies, and the sacred thread falls away, and the soul departs without it. ||1|| (Guru Granth Sahib Ji, Ang 471)

ਵੇਤਗਾ ਆਪੇ ਵਤੈ ॥ ਵਟਿ ਧਾਗੇ ਅਵਰਾ ਘਤੈ ॥ ਲੈ ਭਾੜਿ ਕਰੇ ਵੀਆਹ੝ ॥ ਕਢਿ ਕਾਗਲ੝ ਦਸੇ ਰਾਹ੝ ॥ ਸ੝ਣਿ ਵੇਖਹ੝ ਲੋਕਾ ਝਹ੝ ਵਿਡਾਣ੝ ॥ ਮਨਿ ਅੰਧਾ ਨਾਉ ਸ੝ਜਾਣ੝ ॥4॥

The Brahmin himself goes to the world hereafter without a sacred thread. Twisting the threads, he puts them on others. He takes payment for performing marriages12; reading their horoscopes, he shows them the way. Hear, and see, O people, this wondrous thing. He is mentally blind, and yet his name is wisdom. ||4|| (Guru Granth Sahib Ji, Ang 471)

Tenth Master (Guru Gobind Singh Ji) counseled the Hill Kings to join the Khalsa:

Abandon Janeau and all false means. Wear sword and fall at the feet of the Sword Wearer (Waheguru). Abandon the rites of Bhadan (ceremonial shaving) and talking ill of others. Complete in form rest attached to Hari.

In reply to that the Kings said:

Difficult is the practice, we cannot adopt it. The four Varnas have one kitchen and have abandoned Vedas and all tradition and remain attached to the Sword Wearer. Janeau of the twice born have been removed. This is a strange tradition introduced. Have given up all the rites of Hindu worship we cannot leave the Hindu Dharma neither the rites of giving offerings to the (dead) ancestors. O Guru, we cannot leave this all. (Gur Bilas Ch. 12)

ਗ੝ਰੂ ਕਾ ਸਿੰਘ ਜੰਞੂ ਟਿੱਕੇ ਦੀ ਕਾਣ ਨਾ ਕਰੇ ।

Guru’s Sikh should not be under the influence of Janeau and Tilak. (Rehatnama Bhai Chaupa Singh Ji)

ਜਨੇਊ ਪਾਇਕੇ ਵਿਵਾਹ ਸ਼੝ਰਾਧ ਪਿੰਡ ਆਦਿਕ ਨਾ ਕਰੇ । ਸਭ ਜਗਤ ਗ੝ਰੂ ਕੀ ਮਰਯਾਦਾ ਅਰਦਾਸ ਸੇ ਕਰੇ ।

Sikh should not wear Janeau to perform Shradh and other rites.13 Everything should be done according to Gurmat and after saying Ardas. (Rehatnama Bhai Daya Singh Ji)

Hindu: It is written in Janam Sakhi (Bhai Bala) that Guru Nanak went to Lalo carpenter. Lalo saw Janeau on him and said, “Sire, I will make square, you cook your own food. Being a Shudra I cannot cook for you.” Having heard this Guru said, “O Brother Lalo, the whole earth is the sacred square, cook the food, do not be superstitious.” From this description it is proved that Guru Nanak wore Janeau.

Sikh: First of all, wearing Janeau is against Gurbani. If we accept your thesis, Janeau becomes a laughing matter and it does away with the custom of Caste and varna. Is it that in your religion, having put on Janeau it is admissible to have food without the square and from a Shudra? If Guru Nanak could be Hindu with this sort of Janeau, then according to the following phrases of Bhai Gurdas he could be called a Moslem.

Then Baba Nanak went to Mecca, the Master put on blue clothes, Book under His arm, staff in his hand…

Hindu: This hymn in the Granth Sahib shows that Guru Nanak wore Janeau:

ਖਲੜੀ ਖਪਰੀ ਲਕੜੀ ਚਮੜੀ ਸਿਖਾ ਸੂਤ੝ ਧੋਤੀ ਕੀਨ੝”ੀ ॥

Sikh: The hymn does not show any greatness of Janeau, rather it diminishes its importance. You should read carefully the complete hymn.

ਦੇਵਤਿਆ ਦਰਸਨ ਕੈ ਤਾਈ ਦੂਖ ਭੂਖ ਤੀਰਥ ਕੀਝ ॥ ਜੋਗੀ ਜਤੀ ਜ੝ਗਤਿ ਮਹਿ ਰਹਤੇ ਕਰਿ ਕਰਿ ਭਗਵੇ ਭੇਖ ਭਝ ॥1॥ ਤਉ ਕਾਰਣਿ ਸਾਹਿਬਾ ਰੰਗਿ ਰਤੇ ॥ ਤੇਰੇ ਨਾਮ ਅਨੇਕਾ ਰੂਪ ਅਨੰਤਾ ਕਹਣ੝ ਨ ਜਾਹੀ ਤੇਰੇ ਗ੝ਣ ਕੇਤੇ ॥1॥ ਰਹਾਉ ॥ ਦਰ ਘਰ ਮਹਲਾ ਹਸਤੀ ਘੋੜੇ ਛੋਡਿ ਵਿਲਾਇਤਿ ਦੇਸ ਗਝ ॥ ਪੀਰ ਪੇਕਾਂਬਰ ਸਾਲਿਕ ਸਾਦਿਕ ਛੋਡੀ ਦ੝ਨੀਆ ਥਾਇ ਪਝ ॥2॥ ਸਾਦ ਸਹਜ ਸ੝ਖ ਰਸ ਕਸ ਤਜੀਅਲੇ ਕਾਪੜ ਛੋਡੇ ਚਮੜ ਲੀਝ ॥ ਦ੝ਖੀਝ ਦਰਦਵੰਦ ਦਰਿ ਤੇਰੈ ਨਾਮਿ ਰਤੇ ਦਰਵੇਸ ਭਝ ॥3॥ ਖਲੜੀ ਖਪਰੀ ਲਕੜੀ ਚਮੜੀ ਸਿਖਾ ਸੂਤ੝ ਧੋਤੀ ਕੀਨ੝”ੀ ॥ ਤੂੰ ਸਾਹਿਬ੝ ਹਉ ਸਾਂਗੀ ਤੇਰਾ ਪ੝ਰਣਵੈ ਨਾਨਕ੝ ਜਾਤਿ ਕੈਸੀ ॥4॥1॥33॥

The Gods, yearning for the Blessed Vision of the Lord's Darshan, suffered through pain and hunger at the sacred shrines. The yogis and the celibates live their disciplined lifestyle, while others wear saffron robes and become hermits. ||1|| For Your sake, O Lord Master, they are imbued with love. Your Names are so many, and Your Forms are endless. No one can tell how may Glorious Virtues You have. ||1||Pause|| Leaving behind hearth and home, palaces, elephants, horses and native lands, mortals have journeyed to foreign lands. The spiritual leaders, prophets, seers and men of faith renounced the world, and became acceptable. ||2|| Renouncing tasty delicacies, comfort, happiness and pleasures, some have abandoned their clothes and now wear skins. Those who suffer in pain, imbued with Your Name, have become beggars at Your Door. ||3|| Some wear skins, and carry begging bowls, bearing wooden staffs, and sitting on deer skins. Others raise their hair in tufts and wear sacred threads and loin-cloths. You are the Lord Master, I am just Your puppet. Prays Nanak, what is my social status to be? ||4||1||33|| (Guru Granth Sahib Ji, Ang 358)

To wear ochre clothes, to meditate sitting on deer hide, roam about with a begging bowl, to become Sanyasi, to wear leather clothes, have a tuft of hair on the head, to wear Dhoti etc, Guru has called all these in this hymn as false appearances. Ultimately, it is shown that man has no caste, it is just ignorance.

Hindu: In Bachittar Natak it is shown that Guru Tegh Bahadur wore Janeau.

ਤਿਲਕ ਜੰਞੂ ਰਾਖਾ ਪ੝ਰਭ ਤਾਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਪਹਿ ਸਾਕਾ ॥

Sikh: O Brother, it means that the Brahmins from Kashmir were afraid that their Janeau would be taken away by the Mughal Emperor. Guru Tegh Bahadur saved their Janeau and Tilak.14

The importance of Janeau did not decrease only with the introduction of the initiation of the Baptism of the Sword, but even the Sahajdhari Sikhs did not care too much for it and they did not consider it more than a thread. In this support read this story in Dubistan Mazahib.15

ਸਾਦਾ ਨਾਮਕ ਗ੝ਰੂ ਕਾ ਸਿਖ ਜੋ ਪੂਰਾ ਸਿਦਕੀ ਸੀ, ਇਕ ਵਾਰ ਮੇਰੇ ਨਾਲ ਕਾਬਲ ਤੋਂ ਪੰਜਾਬ ਤਾਂਈ ਆਇਆ, ਰਸਤੇ ਵਿਚ ਅਚਾਨਕ ਪੇਰੀ ਪੋਸਤੀਨ ਦੀ ਤਣੀ ਟ੝ੱਟ ਗਈ, ਸਾਦੇ ਨੇ ਝੱਟ ਆਪਣਾ ਜਨੇਊ ਲਾਹ ਕੇ ਪੋਸਤੀਨ ਨੂੰ ਬੰਨ ਦਿੱਤਾ । ਮੈਂ ਉਸਨੂੰ ਆਖਿਆ ਕਿ ਤੈਂ ਇਹ ਕੀ ਕੀਤਾ । ਸਾਦੇ ਨੇ ਉੱਤਰ ਦਿੱਤਾ ਕਿ ਜਨੇਊ ਗਲ ਵਿਚ ਰੱਖਣ ਦਾ ਝਹੀ ਲਾਭ ਹੈ ਕਿ ਵੇਲੇ ਸਿਰ ਡੋਰਾ ਕੰਮ ਆ ਜਾਝ, ਜੇ ਮੈਂ ਆਪਣੇ ਸੱਜਣ ਦਾ ਕੰਮ ਝਸ ਨਾਲ ਨਾ ਸਵਾਰਾਂ ਤਾਂ ਮੈਨੂੰ ਜਨੇਊ ਰੱਖਣ ਤੋਂ ਕੀ ਫਾਇਦਾ ਹੈ ।

There was a Sikh of the Guru, his name was Sada. He came with me from Kabul to Punjab. On the way string of my coat broke down. Sada took out his Janeau and tied my coat. I asked him “What have you done?” He replied, “This is the benefit of keeping the Janeau that you have a thread when you need it. If it cannot be of value to my friend then what is the use of the Janeau?” (Talim 2, Nazar 24)

Hindu: In Sukhmani Sahib one is enjoined to make obeisance to Brahmins.

ਸੋ ਪੰਡਿਤ੝ ਜੋ ਮਨ੝ ਪਰਬੋਧੈ ॥ ਰਾਮ ਨਾਮ੝ ਆਤਮ ਮਹਿ ਸੋਧੈ ॥ ਰਾਮ ਨਾਮ ਸਾਰ੝ ਰਸ੝ ਪੀਵੈ ॥ ਉਸ੝ ਪੰਡਿਤ ਕੈ ਉਪਦੇਸਿ ਜਗ੝ ਜੀਵੈ ॥ ਹਰਿ ਕੀ ਕਥਾ ਹਿਰਦੈ ਬਸਾਵੈ ॥ ਸੋ ਪੰਡਿਤ੝ ਫਿਰਿ ਜੋਨਿ ਨ ਆਵੈ ॥ ਬੇਦ ਪ੝ਰਾਨ ਸਿਮ੝ਰਿਤਿ ਬੂਝੈ ਮੂਲ ॥ ਸੂਖਮ ਮਹਿ ਜਾਨੈ ਅਸਥੂਲ੝ ॥ ਚਹ੝ ਵਰਨਾ ਕਉ ਦੇ ਉਪਦੇਸ੝ ॥ ਨਾਨਕ ਉਸ੝ ਪੰਡਿਤ ਕਉ ਸਦਾ ਅਦੇਸ੝ ॥4॥

Sikh: Guru did not give any importance to caste. He considered the qualities as supreme and described the attributes of a Brahmin. If someone acquires those qualities only he can be considered a ‘real’ Pandit. And entrapped in the doubts of caste, Janeau and Tilak are not Pundits.

In this hymn there is a very sublime counsel, i.e., only he is Pundi who counsels himself and enshrines the Name of the Lord. Such a Pundit understands the real meaning of Vedas and Simritis. He considers the whole universe eminating from the Lord. He considers the four varnas as sons of the same Lord and treats them as brothers and gives them the true counsel; not that the Shudra is not to be told anything of Dharma as has been written by Mannu and Vashisht in their Simritis. Guru says that anybody who possesses these attributes he is Pundit and he is worthy of our respect. The caste proud people whom you call Pundit, about them Guru says as follows.

ਲੋਭੀ ਅਨ ਕਉ ਸੇਵਦੇ ਪੜਿ ਵੇਦਾ ਕਰੈ ਪੂਕਾਰ ॥ ਬਿਖਿਆ ਅੰਦਰਿ ਪਚਿ ਮ੝ਝ ਨਾ ਉਰਵਾਰ੝ ਨ ਪਾਰ੝ ॥3॥

ਮਾਇਆ ਮੋਹਿ ਵਿਸਾਰਿਆ ਜਗਤ ਪਿਤਾ ਪ੝ਰਤਿਪਾਲਿ ॥

The greedy people serve others, instead of the Lord, although they loudly announce their reading of scriptures. They are burnt to death by their own corruption; they are not at home, on either this shore or the one beyond. ||3|| In attachment to Maya, they have forgotten the Father, the Cherisher of the World. (Guru Granth Sahib Ji, Ang 30)

ਮਨਮ੝ਖ ਪੜਹਿ ਪੰਡਿਤ ਕਹਾਵਹਿ ॥ ਦੂਜੈ ਭਾਇ ਮਹਾ ਦ੝ਖ੝ ਪਾਵਹਿ ॥

The self-willed manmukhs read and recite; they are called Pandits-spiritual scholars. But they are in love with duality, and they suffer in terrible pain. (Guru Granth Sahib Ji, Ang 128)

ਵੇਦ੝ ਪੜਹਿ ਹਰਿ ਰਸ੝ ਨਹੀ ਆਇਆ ॥ ਵਾਦ੝ ਵਖਾਣਹਿ ਮੋਹੇ ਮਾਇਆ ॥

The Pandits read the Vedas, but they do not obtain the Lord's essence. Intoxicated with Maya, they argue and debate. (Guru Granth Sahib Ji, Ang 128)

ਪੰਡਿਤ ਭੂਲੇ ਦੂਜੈ ਲਾਗੇ ਮਾਇਆ ਕੈ ਵਾਪਾਰਿ ॥ ਅੰਤਰਿ ਤ੝ਰਿਸਨਾ ਭ੝ਖ ਹੈ ਮੂਰਖ ਭ੝ਖਿਆ ਮ੝ਝ ਗਵਾਰ ॥

The Pandits are deluded, attached to duality, and they deal only in Maya. They are filled with thirst and hunger; the ignorant fools starve to death. (Guru Granth Sahib Ji, Ang 647)


1) Even among Sikhs people are at various levels and status of life, such as soldiers, traders, etc. But these are not fixed at birth and that one should pass his life in the same status and profession. In the Khalsa Panth, a scholar could be cleaning shoes of the congregation and could be warrior at another time. A person could be washing utensils at one point but he could be delivering courses and interpreting the Scriptures at another time.

In Hinduism caste is derived from parents. (Mannu Simriti, Ch. 10, Sh. 5)

2) On account of this education supporting the caste pride even Bhagats like Tulsi Das have brought a bad name to their writings, through such unbecoming writings, e.g. Worship the Brahmin even without merit; never worship a Shudra, even, strong in knowledge.

3) To prove the Brahmin sans-guilt the explanation that has been given and the moral education that it could impart has reduced civilization to nothing. Having read this it is pretty difficult for women to remain chaste and faithful to their husbands.

4) This shows that every King in Hinduism was not accepted as Kshatriya. Only he who is Kshatriya by birth is accepted as such. We are thankful to Waheguru that people do not believe in this counsel of Mannu otherwise lot of countries would have been depopulated and others would have been over populated beyond imagination.

5) It is rather strange that even after hearing such a condemnation of the food from a Shudra the Brahmins are accepting food from Shudras and are almost deaf to this counsel. We would request Shudras to stop giving food to Brahmins so that their progeny many not become Shudras.

6) Here is recipe for Panj Gavya that is panacea for all impurities.

Cow dung 1M, cow urine 2M, butter 4M, milk 8M, curd 8M; M (Masha is a measure about one gram).

If the water of a well gets polluted, even then this medicine is prescribed for purification. If someone eats any forbidden item, this is the chemical prescribed for purification.

7) Contrary to this Gurbani says, “There is common counsel to the four varnas,” and “From one light came the whole universe then who is good and who is bad?”

8) If a Hindu says why we call the country Hindustan when we are not Hindus, in reply to that we would say, the Muslims started calling the country Hindustan and the name is well known, now. Hindus have accepted that willingly. There is no connection of a religion with the name of the country. If we say that we should not call the name of Afghanistan while living in Afghanistan because we are not Afghans, this will be our stupidity.

9) Some ignorant Sikh, given to story telling, has written that Guru Gobind Singh has ordained that his disciples should not read Persian. But he has not thought that Guru is the author of Zafarnama (victory letter written to Aurangzeb in Persian). And the Guru praised the poetry of Bhai Nand Lal that too is in person. If the Guru had thought Arabic and Persian languages as Malech languages then why he would use such words as Khalsa, Fateh, Teg and Dastar-all Persian words.

10) Some say that Guru Ramdas Ji read Gyatri in the court of Akbar, hence He was a devotee of Gyatri. But they do not consider this, that if the Guru had considered Gyatri as a Mantra, in the Hindu sense, then He would have preached Gyatri among the Sikhs. Simply to know Gyatri or Vedas does not make one Hindu, as long as he is not a devotee of these scriptures. Following the same reason from this phrase of Bhai Gurdas Ji one would say that Guru Nanak Dev Ji was a Muslim. That would be ignorance.

Guru Nanak said the prayer call, the entire world was wonder struck.

11) When the priest was going to put Janeau on Guru Nanak then he recited this hymn. From Guru Nanak Dev Ji to Guru Gobind Singh Ji none of the Gurus put on Janeau. So many Sikhs on the account of bad company and lack of understanding of Gurbani have concocted various stories which are against the principles of the Gurus and thus cannot be accepted.

12) Guru condemns this practice. The daughter of your follower is like your own. “O Pundit, taking money for performing the ceremony you will lose your birth.” (Aasa Mahalla 3)

13) Bhai Daya Singh felt the need to write this, because the Hindus were persuading Sikhs to perform various rites and those Sikhs who were really taken in, their Sikh symbols were removed, Janeau was put on and then they were persuaded to perform Hindu rites. Even these days it happens, especially at places like Gaya.

14) For this benevolent act of the Guru now the Hindus are paying with such gratefulness (ironically) that as far as possible they do their best to remove the Sikh symbols. Many ignorant and bereft of Dharma Sikhs, entrapped by Brahmins, are advised by the Brahmins to perform rites, after removing Kara (Bracelet), Kirpan and Kachera. It is worth considering the treatment to remove the Janeau and Tilak that was meted out to Hindus by Aurangzeb, the same treatment is meted out to the Sikhs by selfish and ignorant Hindus. They consider it their duty that the symbols of the Sikhs should be removed, that they (Sikhs) should be assimilated in the Hindus.

15) The author of this book Mohsanfani was a citizen of Iran. He traveled in India and wrote about various religions. He met Guru Hargobind Ji, Guru Harrai Ji and Baba Gurditta Ji. He used to visit the congregation. From his writings it appears that he corresponded with Guru Hargobind Ji.