Ad-Dharmi
Extended-protected article

The Ad-Dharmi (meaning "primal spiritual path") is a sect in the state of Punjab, in India and was a precursor movement of the Ravidasia religion that arose in 1920.[1][2][3] The term Ad-Dharm came into popular usage in the early part of the 20th century, when many followers of Ravidas who had converted to Sikhism were severely discriminated against due to their low-caste status, even though the Sikh religion is strictly against the caste system in its theology. Many of these converts stopped attending Sikh gurdwaras controlled by Jat Sikhs and built their own shrines upon arrival in the UK, Canada, and Fiji Island.[4][5] Ad-Dharmis comprise 11.48% of the total of Scheduled Caste communities in Punjab.[6][7][8]

History

The Adi-movements were various Dalit religious movements to break away from Hinduism that arose in the 1910s and 1920s in India, with the Ad-Dharmis being one of the Adi-movements and the first to develop the concept of "Adi" amongst them.[9] These movements arose as a reaction to Jyotiba Phule's assertion that the Brahmins were foreign Aryans who came to India and subjugated the indigenous races, such as the Dalits.[9] The Ad-Dharm movement was started in the 1920s as a Chamar religious movement with the aim of establishing a distinct religious identity, being inspired by the 16th century Bhakti-era saint Ravidas.[9] The Ad-Dharmi Dalits unified as a faith in 1925 during British rule in India. The founders of the Ad-Dharm Movement were Mangu Ram Mugowalia (a founding member of the Ghadar Party, he became the president of the executive committee of the Ad-Dharmis[9]), Master Gurbanta Singh (a senior Congress leader), B. L. Gherra, and Pandit Hari Ram (Pandori Bibi), who served as the organization's secretary.[10] Initially, Mangu Ram tried working with the Arya Samaj but lost hope and decided to launch a separate identity apart from Hinduism and Sikhism, known as Ad-Dhama.[11]

The movement projected Guru Ravidas, the 14th century Bhakti Movement saint, as their spiritual guru and adopted a sacred book called Ad Parkash for their separate ritual traditions, promoting Ravidas' poetry.[9] The movement promoted an anti-caste agenda via texts, posters, and pamphlets.[9] One poster from 1927 stated:[9]

We are the original people of this country and our religion is Ad Dharma. The Hindu qaum came from outside and enslaved us. When the original counch was sounded, all the brothers came together - chamar, churha, sainsi, bhanrje, bhil, all the untouchables - to make their problems known. Brothers, there are seventy million of us listed as Hindus, separate us and make us free ... There was a time when we ruled India, brothers, and the land belonged to us ... Come together to form a better life.

— Ad-Dharma, 1927 poster (republished in Juergensmeyer 1982, 86)

The Adi-Dharmis of Punjab had communication with the Adi-Hindu movement of Uttar Pradesh, with the leader of the latter movement, Swami Achyutanand, requesting a meeting of the Ad-Dharmis and Adi-Hindus of Punjab, Uttar Pradesh, and Delhi in 1926 to organize a united force.[9] There were also some tentative calls for an independent state known as Achhutistan ("land for untouchables").[9]

In 1931, the British colonial administration recognized the Ad-Dharmis as a separate religious community apart from Hinduism and Sikhism.[11] In the 1931 census, over 450,000 individuals registered themselves as members of the new indigenous faith called Ad Dharam ("Original Religion").[12] However, after Indian independence in 1947, they were clubbed under the Hindu scheduled-castes.[11] In the second half of the 20th century, Ad-Dharmis abandoned their traditional agricultural roles in rural Punjab under the jajmani system for other occupations in other sectors of the economy, increasing their cultural and economic independence from the dominant castes, especially in Doaba.[11] This led them to gain more political influence in the state of Punjab, India but casteist discrimination continues, especially in rural Punjab, in concealed ways despite there no longer being notions of pollution being followed.[11]

In 2003, Ad-Dharmis of Talhan village in Jalandhar district launched a movement to assert their right to the management committee of a local religious site.[13]

Decline

In 1946, the Ad-Dharmis took-on the new name: Ravi Dass Mandal.[14] In 2003, there arose a caste-based conflict in Talhan village of Punjab over the management of a local shrine which involved Ad-Dharmis.[14]

However, this faith and movement gradually declined after India gained independence due to the leaders' increasing involvement in state politics and the government's reservation policy, which focused only on providing reservations for low-caste individuals from Hindu, Sikh, and Buddhist communities.[15]

Furthermore, there were contradictions in the Ad-Dharmi movement, as although they created a separate religious identity for Dalits away from Hinduism, in their ideology they considered themselves as the "first" and "true" Hindus, whilst also considering themselves to pre-date Hinduism.[9] Furthermore, their movement took inspiration from the Bhakti movement, which was a Hindu movement, which contradicted with their attempts at claiming a separate, non-Hindu identity.[9]

Religion

In 1920–25, the Ad-Dharmi movement arose, which consolidated a separate religious identity centered on Ravidas.[14] Around the same time, the Singh Sabha movement of Sikhism was well-underway, which also was consolidating for a separate, Sikh identity apart from Hinduism.[14] Prominent leaders and thinkers of both movements had been educated in Arya Samajist institutions, thus they both adopted an Arya Samaj-approach to push for their separate identities, combined with a Judeo-Christian understanding of religion due to Christian missionary and British colonial influence (i.e., a central scripture to base their religion around).[14] Both the Ravidas-aligned movements and Singh Sabhaists revered the Guru Granth Sahib, the primary scripture of Sikhism.[14] However, the Ravidasis celebrated the scripture primarily due to it containing the most notable and earliest-recorded compositions linked to Ravidas.[14] Thus, Ravidasis placed their prime figure's bani on a higher level of importance than the bani found in the scripture authored by others.[14] The Ad-Dharmis compiled a holy-book known as the Ad Prakash ("original light"), where-in they elevated the historical Ravidas as their central figure, thereby giving a traditional/spiritual basis to their modern religious movement, with Ravidas being imagined as a main "guru" and his poetry forming the basis of their beliefs.[14] Despite this, the Sikh scripture, the Guru Granth Sahib, continued to be used by them in their sacred spaces.[14]

The movement named the historical saints Valmiki, Ravidas, Kabir, and Namdev, as their religious figures.[16] Furthermore, they completely rejected the caste-system as they believed the Divine prevailed everywhere in the world, including within lower-castes.[16] In-order to emphasize their distinct religious identity, the Ad-Dharmis adopted three symbols: wearing red clothing, the phrase soham ("I am it", referring to Vedantic concept of the primacy of the soul), and the salutationJai Guru Dev ("victory to the great God").[16] The Ad-Dharmis are closer in affinity to Sikhism than Hinduism, especially in their daily practices.[17][11] They revere the Guru Granth Sahib, which contains hymns attributed to Ravidas, and perform their weddings and other ceremonies as per Sikh rites.[11] However, few Ad-Dharmis wear turbans or maintain kesh (uncut hair) and their names are more similar to those kept by Punjabi Hindus.[11] The Ravidasi temples are known as Ravidas Mandirs but are functionally more similar to Sikh gurdwaras, with the only difference being more focus being placed on Ravidas when compared to mainstream Sikh gurdwaras, with their temples containing portraits of Ravidas.[11] Thus, they can be classified as a form of sehajdhari Sikhs.[11] The Ad-Dharmis had also compiled their own scripture, known as the Ad Prakash ("original light"), compiled through Ad-Dharmis working together with Ravidasi saints.[18]

The Ad-Dharmi follow Guru Ravidas (now associated with the Ravidassia religion),[19] and incorporate elements of Sikhism[20] such as regarding the Guru Granth Sahib as their religious text.[21] A turning point occurred after the killing of Ramananda Dass in Vienna, which deeply affected the community and led to the development of separate scriptures (Amritbani) and distinct religious customs.[22] Each of their settlements typically contains gurdwaras and Ravidas Bhawans, which serve as centres of worship and as focal points for the local community.

Ad-Dharmi diaspora

Gurdwara Guru Ravidass, Nasinu, Fiji Established in 1939

The Ad-Dharmi Diaspora has flourished on Fiji Island, Canada, and in the United Kingdom since 1905. From 1905, when the Union Steam Ship Company of New Zealand began a regular service from Calcutta to Fiji, there was a regular flow of Ravidassia people from Punjab to Fiji.[23] Ad-Dharmis can also be found in Pakistan, Bangladesh and Nepal. The first Shri Guru Ravidass Gurudwara outside India was established in 1939 in Nasinu on Fiji Island, and this Gurdwara was registered under the banner of the Addharm-Punjab Association.[24]

For the outstanding volunteer-led service to the community in Bedfordshire, Ad Dharmi/Ravidassia Gurdwara in Luton received The King's Award for Voluntary Service. Susan Lousada, Lord Lieutenant of Bedfordshire, delivered the award on behalf of King Charles III, quoting the citation: "The volunteers of Shri Guru Ravidass Sangat are a beacon of light in a troubled world..."[25] The award was officially presented during the 648th birth anniversary celebrations of Guru Ravidass, which attracted dignitaries such as mayor of Luton, local MPs, faith leaders, and representatives from Bedfordshire Police and the Council of Faiths.[26][27]

Demographics

Ad-Dharmis along with Ramdasia/Ravidasia (Chamar caste) in Punjab by district (2011)[28]
Districts2011 India census
Ad-Dharmi/Ramdasia/Ravidasia caste population %
Amritsar31,774 1.28%
Barnala90,526 15.18%
Bathinda108,790 7.83%
Faridkot26,903 4.35%
Fatehgarh Sahib115,167 19.2%
Firozpur31,581 1.56%
Gurdaspur133,126 5.79%
Hoshiarpur416,904 26.34%
Jalandhar467,466 21.43%
Kapurthala90,287 11.04%
Ludhiana521,361 14.95%
Mansa87,078 11.33%
Moga31,206 3.14%
Sri Muktsar Sahib50,017 5.54%
Patiala192,545 10.18%
Rupnagar115,155 16.85%
Sahibzada Ajit Singh Nagar114,837 11.65%
Sangrur261,317 21.72%
Nawanshahr214,293 34.88%
Tarn Taran3,618 0.32%

Notable people

References

  1. ^Duggal, Koonal (Apr 1, 2025). "Between Blasphemy and Martyrdom: The Formation of the Ravidassia Religion in Punjab". In Rawat, Ramnarayan S.; Satyanarayana, K.; Mohan, P. Sanal (eds.). Dalit Journeys for Dignity: Religion, Freedom, and Caste. State University of New York Press. ISBN 9798855802634.
  2. ^"Deras and Dalit Consciousness". Mainstream Weekly. 13 June 2009. Retrieved 6 January 2016.
  3. ^"'Ad-Dharm Movement was the Revolt Against the Hinduism' – Saheb Kanshi Ram's Speech at Sikri, Punjab, 12th February 2001 | Velivada". velivada.com. 3 November 2017. Retrieved 2021-06-27.
  4. ^Judge, Paramjit S. (2002). "Punjabis in England: The Ad-Dharmi Experience". Economic and Political Weekly. 37 (31): 3244–3250. JSTOR 4412439.
  5. ^"Ad Dharm - SikhiWiki, free Sikh encyclopedia".
  6. ^"Punjab Data Highlights: The Scheduled Castes"(PDF).
  7. ^Singh, IP (July 13, 2020). "Give 'Adi-dharmi' as religion in 2021 census: Ravidassia leaders". The Times of India. Retrieved 2022-09-12.
  8. ^"Why Everyone in Punjab loves a Dalit CM". NewsClick. 2021-09-22. Retrieved 2022-09-12.
  9. ^ abcdefghijkMenon, Krishna; Subberwal, Ranjana (Nov 1, 2024). "Challenges and Opportunities: Socio-religious Reform Movements, Sanskritization, and Conversions". Social Movements in Contemporary India (2nd ed.). Taylor & Francis. ISBN 9781040203699.
  10. ^pg 20, Sikh Identity: An Exploration Of Groups Among Sikhs by Opinderjit Kaur Takhar
  11. ^ abcdefghijJodhka, Surinder S. (12 July 2003). "Caste Tensions in Punjab: Talhan and Beyond". Economic and Political Weekly. 38 (28): 2923–2926. doi:10.2307/4413770 – via Research Gate.
  12. ^"India's 'untouchables' declare own religion". CNN. Retrieved 6 January 2016.
  13. ^Jodhka, Surinder S. (Nov 8, 2017). "Part One: Hierarchies and the Politics of Citizenship - II. Atrocities and Resistance: Dalit Assertions for Citizenship - Case Study 2: Dalit Assertion in Talhan, Punjab". Caste in Contemporary India (2nd ed.). Taylor & Francis. ISBN 9781351330947.
  14. ^ abcdefghijDuggal, Koonal (Apr 1, 2025). "Between Blasphemy and Martyrdom: The Formation of the Ravidassia Religion in Punjab". In Rawat, Ramnarayan S.; Satyanarayana, K.; Mohan, P. Sanal (eds.). Dalit Journeys for Dignity: Religion, Freedom, and Caste. State University of New York Press. ISBN 9798855802634.
  15. ^Gill, Manmohan Singh (December 2, 2015). Punjab Society. Concept Publishing Company. ISBN 9788180690389. Retrieved January 6, 2016.
  16. ^ abcKalsi, Sewa Singh (1992). "6. Caste and the Ravidasi Sikhs in Bradford". The Evolution of a Sikh Community in Britain: Religious and Social Change Among the Sikhs of Leeds and Bradford(PDF). Community Religions Project Department of Theology and Religious Studies, University of Leeds. pp. 125–147. ISBN 9781871363036.
  17. ^Louis, Prakash; Jodhka, Surinder Singh (Jul 31, 2023). "9. Caste Conflict and Dalit Identity in Rural Punjab: Significance of Talhan". In D'Souza, Paul; Sukumar, N. (eds.). The Journey of Caste in India: Voices from Margins. Taylor & Francis. ISBN 9781000895735.
  18. ^Duggal, Koonal (Apr 1, 2025). "Between Blasphemy and Martyrdom: The Formation of the Ravidassia Religion in Punjab". In Rawat, Ramnarayan S.; Satyanarayana, K.; Mohan, P. Sanal (eds.). Dalit Journeys for Dignity: Religion, Freedom, and Caste. State University of New York Press. ISBN 9798855802634.
  19. ^"Mention Ravidasia as religion: Dera Sachkhand to followers". Indian Express. Retrieved 6 January 2016.
  20. ^Gupta, Dipankar (December 2, 2015). Like the other Sikh gurudwaras, Ad-Dharmis too keep the Guru Granth Sahib at their Ravidas Gurudwaras- Caste in Question. SAGE Publications. ISBN 9788132103455. Retrieved January 6, 2016.
  21. ^Singh, IP (4 February 2010). "Ravidassia leaders reject new religion". The Times of India. Retrieved 6 January 2016.
  22. ^"The strong differences within the Adi-dharmi/ Ravidassia community have taken another twist with a Phagwara-based century-and-a-half-old Dera of the community moving Punjab and Haryana High Court alleging that Dera Ballan indulged in plagiarism in preparing "Amrit Bani Satguru Guru Ravidass" Granth as it announced founding of a separate religion - Ravidassia- over three years back. - Times of India". The Times of India. 24 April 2013. Retrieved 2020-05-21.
  23. ^Gillion, Kenneth (1973). Fiji's Indian Migrants: A history to the end of indenture in 1920. Melbourne: Oxford University Press. pp. 131–3. ISBN 0-19-550452-6.
  24. ^Singh, Gajraj (1972). The Sikhs of Fiji. Suva, Fiji: South Pacific Social Sciences Association. pp. 42–51.
  25. ^"Faith Matters: Guru Ravidass Sangat Luton received the Kings Award for Voluntary Services". Luton Today. 3 March 2025. Retrieved 21 December 2025.
  26. ^Coulter-Duckett, Grace (14 November 2024). "Celebrating The King's Award for Voluntary Service 2024!". The King's Award for Voluntary Service. Retrieved 21 December 2025.
  27. ^"King Charles awards Luton gurdwara for voluntary services". www.bbc.com. 14 November 2024. Retrieved 21 December 2025.
  28. ^"A-10 Appendix: District wise scheduled caste population (Appendix)". Retrieved 22 April 2024.
  29. ^Teltumbde, Anand (2016-08-19). Dalits: Past, present and future. Taylor & Francis. ISBN 978-1-315-52644-7.
  30. ^Kshīrasāgara, Rāmacandra (1994). Dalit Movement in India and Its Leaders, 1857-1956. M.D. Publications Pvt. Ltd. ISBN 978-81-85880-43-3. Retrieved 15 June 2024.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Ad-Dharmi&oldid=1334823327"