Introductory - Global Sikh Studies

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the differences in the social ideologies of the different Bhaktas were
real and basic, Many of the Bhakti saints suggested reforms, here and
their, in the ideology of the cast-order, but did not venture to disturb
its frame-work in unequivocal terms. Kabir, and some other saints,
challenged in a clearer-cut manner the very ideological basis of the
caste system. Theirs was a call for a radical social change. It is for this
reason that we have, in order to differentiate them from the other
Bhaktas, called them the Radical Bhakas. In this Chapter, we are only
concerned with their ideological break with the past their
uncompromising stand against the orthodox social ideology.
1. The Caste order
The Radical Bhakti School preached unalloyed monotheism,
viz, the fatherhood of one Universal God and the brotherhood of
man. These theological concepts had far-reaching social implications,
because these cut across the sectarian and hierarchical social values
of the sanctified caste order under which men were in principle unequal.
As against this, these Bhaktas make it specifically clear that, “all men
are created out of one light, there is no difference between them.” 2
Kabir challenged the Brahmin to show,” If you are a Brahmin, why
were you not born in a different way”? In what way you are a Brahmin
and I am a (Sudra)… How you are milk (i.e. pure) and I am blood (i.e.
impure” 3 . Such hymns clearly show that her approach of the Radical
Bhaktas towards the problem of human equality was fundamentally
different from that of the Brahmancial system. This change forms a
significant Iand mark in the social thought-currents in India.
There are hymns in which the Radical Bhaktas directly repudiate
the validity of caste. “Saith Kabir, renounce family, caste and lineage.” 4
“Saith Ravi Das, he who repeateth God’s name hath no concern with
caste, or birth, or transmigration.” 5 However, as they hymns are
couched in religious idiom, it might be argued that these Bhaktas
conceded only religious equality and not social equality. But, the
Radical Bhaktas attacked the pillars on which the super-structure of
the caste order rested. Any call to demolish these pillars was in
substance a call to destroy the caste system. Surely, something more