Introductory - Global Sikh Studies

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to suggest that human equality and caste are compatible. Again, to
suggest that the Bhaktas attacked the pillars on which the caste system
rested but not the system as such, is to show one’s ignorance of the
genesis of the caste order, its structure and its functioning. It would
be futile to maintain that the super-structure of caste order could
remain intact even though the pillars were demolished. In fact, it is
exactly by the contribution made by these factors, individually or in
their several combinations, that the solidification of classes into castes
could take place in India.
2. Universalism
Another component of the ideology of the Radical Bhaktas,
having great social significance, was its non-sectarian, universal and
human approach. Musalmans said that Kabir was an infidel and the
Hindus regarded him as a Musalman. 6 When Kabir was enquired about
his caste and sect (Bhesh), he replied that he was only Kabir. Their
hymns clearly show that these saints were above considerations of
caste, class and sect. Their universalism was not qualified, nor made
exclusive, by tying it down to the authority of a particular teacher or
scripture. Their first and foremost allegiance was to God and what
they believed was to be truthful living beings. They accepted truth
from whatever sources it came and rejected all that did not conform
to it. One corollary of this approach was that they neither accepted,
nor rejected, in toto any religious teacher or scripture. On the one
hand, they urge the seeker to discover the essential truth in all
scriptures. “Calleth not Veda (Hindu scriptures) and Katebs (Muslim
scriptures) false; false is he who does not dive into there true essence.” 7
One the other hand, they do not hesitate to condemn religious
institutions and literature that uphold caste and racial prejudice. The
above quotation cannot be taken to mean that Radical Bhaktas were
Hindu reformists. Because, by the same logic they can equally well be
called Muslim reformists. But, they were neither; they were humanists,
first and last, and propounded a new thesis.
In the context of Kafir Vs. Malech confrontation, this
universalism of the Bhaktas had great social significance. Its full
implication can be grasped only if one casts even a cursory