BhagatSingh

@paapiman That's what I am talking about. I think you forgot our previous conversation.

Yes there's that sampardya started by Ustad Nar Singh ji Narayan. :P I honestly don't know of any sampradya except for that one. I don't follow any of them. PS you ignored the code I cracked on the existence of silent letters. In the above post, I (he) explained why these silent letters exist and the purpose they serve in pronunciation. This is true not only in Gurbani and but also in English as well, but that's a different topic.

The reason why I say it is wrong is because of how it is spelled in Gurbani. Like so - ਉਸਤਤਿ This seems like an attempt to spell Stuti rather than Ustat. ਉਸਤਤ does not appear in Gurbani. Therefore Ustat is the wrong way to say it. Ustati would be closer to how Gurbani spells it out. But when you carefully observe that the Oorha ਉ is there to cause the conjoining of ਸ and ਤ (in 'stu') and to cause you to round off your lips (in order to pronounce 'stu'), then you realize why Guru Sahibs spelled Stuti as ਉਸਤਤਿ. Similar to the word ਅਸਥਿਰ, where the ਅ causes the ਸ and ਥ to be pronounced as conjoined, causing it to be pronounced as Sthir. if the ਅ was not there, you'd be pronouncing ਸਥਿਰ as Sa-Thir, which is wrong. Spelling it as ਸਤੁਤਿ would result in Sa - Tu - ti, which is wrong. The vowels automatically cause the conjoining of consonants. ਉ causes ਸਤ to combine, in ਉਸਤਤਿ. ਅ causes ਸਥ to combine in ਅਸਥਿਰ. That is their purpose. Then when ਉ and ਅ are made silent you automatically get the accurate pronunciation as it is pronounced in Sanskrit. The ਉ and ਅ are silent in the above ਉਸਤਤਿ and ਅਸਥਿਰ. Other spellings where letters are used to represent pronunciation are - - Jeev ਜੀਵ as ਜੀਅ, the ਅ is not an ਅ here. It represents something else, a v. - Also similar to the spelling of ਸੰਭਵਿਅਉ, ਸੈਭੰ and ਸੰਭਉ to represent the word Swaimbhau - ਸ੍ਵੰਭਉ What you are talking about applies to the word - ਅਸਥੂਲ Because the original is ਸ੍ਥੂਰ. In ਅਸਥੂਲ the ਅ is silent but the colloquial way to say ਸ੍ਥੂਰ is with a ਲ .

ਉਸਤਤਿ is actually pronounced as Stuti? Wow I didn't know that. That actually makes sense. That's why ਉਸਤਤਿ has a Sihari. (The Sihari matters! - is what I've been saying for a long time.) There are so many words we are pronouncing incorrectly while reading Gurbani. And tragically, the santhya teachers don't know correct pronunciations either.

I find this painting of Ranjit Singh's court very interesting! The turbans, ear-rings, jewelry, the colours, the clothes, carpets and walls! It's so good! Dudes carrying shastars in a meeting. Can you imagine doing that in an office meeting lol. Walk in with a big bandook! Place it on the table. The puratan dumalla that our Guru Sahibs wore is pretty much extinct by this time. There is only one guy wearing this style from the 1600s. There is are three guys wearing a turban style from the 1700s, which is similar to the puratan dumalla. Most people are wearing a different turban style that we call patiala shahi turban today. There are also other 1800s turban styles like the one the Maharaja Ranjit Singh is wearing. and the kalgi is being placed in the front of the turban. The nihang dastaar has become a boonga by this time, tall with chakkars stacked. This turban is never seen painted before the 1800s. Everyone is wearing a mix of colours. Only the Nihang is fully dressed in blue.

Well what I said about the armies wearing different colour clothes is wrong. Perhaps both Mughals and Sikhs wore blue, the way both British and Sikhs wore red during Anglo-Sikh wars. But anyway what sources are you talking about exactly?

We got an MD in the house. Everyone watch out.

Ball in your court Let's start with this one. How do you know? You are also making a lot of claims in your posts. Let's see your evidence now. Start by presenting the evidence for the above claim. And you too. Where is your evidence for this? Where is the evidence that the Panj Pyarey came from each of - Brahmin, Kshatriya, Vaishya and Shudra - the 4 Varans?

@JustAnotherSingh I could be wrong but I am sensing a bit of agitation, a bit of restlessness from your post. If that's the case, then just relax and take it easy. To me it does not matter whether the discussion swings this way or that way, or whether this or that theory is correct or not. I know only Hari's way, that which is. I know that as long as I stay attached to Hari's way, then I am good to go whether I am right or wrong about any particular topic or theory. I am not attached to either outcome. I get nothing out of this discussion other than the fun of discussing it. You didn't understand what I said then. I am not saying that is incorrect. It seems Paapiman is the only one who understood my point. I am not saying Dharam Singh was not a jatt before he took amrit (clarifcation for you @Koi) i am not saying the others weren't barbers, or washermen or whatever they were doing. I am not saying that the panj pyrarey were not doing these occupations, that the Sikh historical texts say that they were doing, at the time they took amrit. That's not the point at all.. My point is that - There were many people from warriors tribes that became traders for various reasons. (e.g. Bhai Daya Singh ji) There were many people from warriors tribes that became farmers for various reasons. (e.g. Bhai Dharam Singhi ji) There were many people warrior tribes that became barbers for various reasons. (e.g. Bhai Sahib Singh ji) Etc Descendants of kshatriya clans had started doing other occupations for various reasons. My point is that the Panj pyrarey were descendents of such kshatriya clans. They were doing other occupations before taking amrit. Now this is just a hypothesis. I think there is good support for it. Gotra 1. Sobti and Kahar are kshatriya clans. http://www.peoplegroupsindia.com/profiles/kahar/ Clan Name Preferences 2. Das, Ram and Chand are kshatriya clan names. They have a history of attachment to kshatriya clans - https://en.wikipedia.org/wiki/Das_(surname) https://en.wikipedia.org/wiki/Chand_kings Bhagwan Ram Chandra ji was a celebrated kshatriya icon, and thus Ram and Chand were common names selected for kshatriya males. When gotra is unavailable then you can look at these names and be fairly sure. Singh is an example of a name or title that is exclusively in use by the Kshatriya clans esp. Rajputs. So when we don't have the gotra, we can safely guess that Singh is not really referring to a Jatt or a Shudra. Das, Ram and Chand are like Singh. In absence of gotra, we can safely guess they are referring to Kshatriyas or Brahmins. (Singh is no longer attached to Kshatriya clans as strongly nowadays but back then it was almost exclusive) Bachittar Natak 3. Further support for this hypothesis comes from the following verses in Bachittar Natak, where he describes this phenomenon of Kshatriyas doing other occupations, mostly trading (that is Vaishya). I think he wanted to correct this, and that's why he emphasized his own warrior ancestry. Guru Gobind Singh ji (or one of his court poets depending on your belief) describes this phenomenon in Bachittar Natak of Dasam Granth. The situation was - ਦੋਹਰਾ ॥ दोहरा ॥ DOHRA ਬਿਪ੍ਰ ਕਰਤ ਭਏ ਸੂਦ੍ਰ ਬ੍ਰਿਤਿ ਛਤ੍ਰੀ ਬੈਸਨ ਕਰਮ ॥ बिप्र करत भए सूद्र ब्रिति छत्री बैसन करम ॥ The Brahmins acted like Shudras and Kshatriyas like Vaishyas. ਬੈਸ ਕਰਤ ਭਏ ਛਤ੍ਰਿ ਬ੍ਰਿਤਿ ਸੂਦ੍ਰ ਸੁ ਦਿਜ ਕੋ ਧਰਮ ॥੨॥ बैस करत भए छत्रि ब्रिति सूद्र सु दिज को धरम ॥२॥ The Vaishyas started ruling like Kshatriyas and Shudras performed the priestly duties of Brahmins.2. So he sought after all the non-warriors from warrior clans. And he emphasized his own warrior clan as well in order to inspire his non-warrior kshatriya sikhs, who were involved in other proffessions, to fight and get back to their roots. He inspired them to chant these prayers about dying in a battlefield as the only thing that matters. ਛਤ੍ਰੀ ਕੋ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ ਕੈ ਤਪੁ ਆਵਤ ਹੈ ਜੁ ਕਰੋ ॥ ਅਰੁ ਅਉਰ ਜੰਜਾਰ ਜਿਤੋ ਗ੍ਰਹਿ ਕੋ ਤੁਹਿ ਤਿਆਗ ਕਹਾ ਚਿਤ ਤਾ ਮੈ ਧਰੋ ॥ छत्री को पूत हौ बामन को नहि कै तपु आवत है जु करो ॥ अरु अउर जंजार जितो ग्रहि को तुहि तिआग कहा चित ता मै धरो ॥ I am the son of a Kshatriya and not of a Brahmin who may instruct for performing deep meditations; how can I absorb myself in the embarrassments of the world by leaving you; ਅਬ ਰੀਝ ਕੈ ਦੇਹੁ ਵਹੈ ਹਮ ਕਉ ਜੋਊ ਹਉ ਬਿਨਤੀ ਕਰ ਜੋਰ ਕਰੋ ॥ ਜਬ ਆਉ ਕੀ ਅਉਧ ਨਿਦਾਨ ਬਨੈ ਅਤਿਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ ॥੨੪੮੯॥ अब रीझ कै देहु वहै हम कउ जोऊ हउ बिनती कर जोर करो ॥ जब आउ की अउध निदान बनै अतिही रन मै तब जूझ मरो ॥२४८९॥ Whatever request I am making with my folded hands, O Lord ! kindly be graceful and bestow this boon on me that when ever my end comes, then I may die fighting in the battlefield.2489. If Guru Sahib said this, it would be entirely consistent with the hypothesis I put forward. Because Jaati (occupation) is not the same as Varan (ancestry, archetype). The Panj pyarey had different occupations but I think they were all of Kshatriya descent due to aforementioned reasons. Objections This is not the case. We do evidence that suggests that back then Das, Ram and Chand were common kshatriya names, due to their attachment to famous kshatriya tribes, royalty and icons. See point #2 above. The existence of a few individuals does not take away from the fact that Das, Ram and Chand were common kshatriya names. Furthermore, Nam Dev ji and Ravi Das ji would probably have received the names from their Gurus or even their Sikhs. Similar to how Lakshhman Dev ji received the name Madhav Das ji from his Guru Janaki Das ji and then was called Banda Singh ji by Guru Gobind Singh ji's sikhs. Our Gurus received names from their Sikhs - Guru Nanak Dev ji, Guru Angad Dev ji, Guru Arjun Dev ji. Dev was the name given to them by Sikhs. These were spiritual names detached from the worldly clan name preferences. As for Bidhi Chand you have not shown one way or another. Gujri is the feminine of Gujjar. It doesn't just sound like a gotra, it has the same meaning as that gotra, ie Gujar. This is very relevant to our discussion because it highlights that just like Gujri, Chhina can be a title or a name. I think they are Kshatriya. We must keep in mind the difference between occupation and ancestry. http://www.peoplegroupsindia.com/profiles/kahar/ There could be a lot of mischief as you seem to think. That's fair. But I think it is actually true to some extent. The same group often got involved in different occupations, and for so long that they were thought to be the members of the clans who were known for those occupations. So even though these groups might be classified under another jaati, their ancestry might lie somewhere else. It is quite possible and should not be dismissed so easily. So Kahar claiming ancestry from Hrishi Kashyap might be accurate. The same way Bedi and Sodhi claim ancestry from Purushotam Ram Chandra ji might be accurate.

^ Could be. Kumbhakarna comes to mind. Remember any time something is happening to you. Consider it Hari's Hukam and just go with the flow. So feel the drowsiness, feel those feelings while you read the bani. Expand your awareness into things that are happening to you. Expand your awareness into the drowsiness. I am not talking about finding a sangat. I am talking about finding a Guru. Meet the guru in-person and they will work with you on your individual case. E.g. the way Guru Shin Zen Young works with his Sikh Stephanie Nash in the video below.

Even better reason to keep dream journal. It raises your awareness while you are dreaming. By writing your dreams down it will create better memory of them. So the next time you dream, you might recognize yourself dreaming as the dream is going on. Becoming awake in the dream, will allow you to explore it. Also you can do bhagti in your dreams, and access states you might not be able to access while still awake. But for that to happen you have to become aware in your dreams somehow.

It's a hypothesis but it could be that you are experiencing the three gunas at high levels. If everything else is constant, diet, sleep, exercise, health, etc then you might be experiencing some kind of Rajas and Tamas states. First you may have been experiencing Rajas, when you felt hot. Now you are experiencing Tamas, when you feel extremely lazy. PS did you read this post?

It always helps to keep a dream journal. A diary that you jot your dreams down in. It helps to raise awareness levels, bhagti levels.

The symptoms you are describing could be the result of your diet. You wana be careful of what you eat. Write down what you eat and keep a journal.

Let us/me know.

Where did I say he was not a jatt?

When faced with the unknown I look to him and trust in his words. Well Sikh wiki is the place I saw that suggested he was a Jatt. Gotras can become names and titles. Like Mata Gujri - means belonging to Gujjar - but that doesn't mean she was specifically of Gujjar gotra. She maybe, she may not, the point is that these Gotras have meanings other than implying a gotra. Chhina has a meaning besides being a Jatt gotra, so it can be a title or a nickname. So it is possible that Guru Sahib gave Bidhi Chand that title. You haven't really shown that he was a jatt or khatri. Anyways, what I originally said was that certain names were heavily in use by certain castes. A small amount of confirmed jatts with the name chand, does not take away from that. There are so many more kshatriys and brahmins with that name. Das, Ram and Chand were heavily being used by kshatriyas and brahmins at that time. I think you need to re-read that part about Ravi Das ji again. Anyways, I will repeat, a few members of non-kshatriya, non-brahmins does not take away from the fact that Das, Ram and Chand were popular kshatriya and brahmin names. It is Bachittar Natak Granth that claims Bedis and Sodhis are kshatriya otherwise for all we know they were vaishya. Why is that relevant? We have to take into account what people are saying about their own ancestry. That's the only way we can know, there can't really be any other evidence, besides their words and their records anyway. The tribes kept their own records which we gotta work with. It's hard to trace ancestry from other sources. Jatts have no reason to falsely claim they descend from kshatriya clans. They are doing well for themselves and have been since Banda Singh ji Bahadur and even before probably. It is a fact that many many kshariya did start farming, they did become jatts. So if Some jatt tribes are claiming ancestors from Kshatriya clans, they probably are telling the truth. I have no reason to doubt it. And you have not presented any reasons either. The burden of proof would be on you to prove them wrong. Yea of course. But the names that are given have significance to that clan. Das, Ram and Chand are significant names for kshatriya and brahmins. The word "khatri" has become it's own word, meaning "kshatriyas who are now traders", it is referring to specific gotras that heavily went into trading being of kshatrya origin, like the Bedis and Sodhis. So there the word Khatri has significance for certain gotras. Broadly Khatri is actually referring to kshatriyas because it is a corruption of the word when using a different script. So all Rajputs, Bhattis, etc are actually khatri, warriors, but they may not have ancestors who went into trading, khatri. All I am saying is that Dev was a title given to the Gurus by their Sikhs. Just like Chinna could be a title given to Bidhi Chand by Guru Hari Gobind ji. It can be a gotra or a title. It is possible. Ok well present the evidence then. Let's see what you got. You are right that gotra is important and it would over-ride any name they have like Das, Ram and Chand. However when gotra is unavailable then you can look at these names and be fairly sure. Singh is an example of a name or title that is exclusively in use by the Kshatriya clans esp. Rajputs. So when we don't have the gotra, we can safely guess that Singh is not really referring to a Jatt or a Shudra. Das, Ram and Chand are like Singh. In absence of gotra, we can safely guess they are referring to Kshatriyas or Brahmins. That's not the case though. Guru Sahib, who was Sodhi, is talking about his Kshatriya lineage when he talks about how Bedis and Sodhis descended from Kshatriya sons of Bhagwan Ram Chandra ji. And then he specifically says - And in the following verses, Guru Sahib (or court poet speaking on his behalf) is emphasizing his own Kshatriya roots. It seems that Guru Sahib wanted to inspire the Kshatriyas, who had gone into other occupations, to return to being warriors. ਛਤ੍ਰੀ ਕੋ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ ਕੈ ਤਪੁ ਆਵਤ ਹੈ ਜੁ ਕਰੋ ॥ ਅਰੁ ਅਉਰ ਜੰਜਾਰ ਜਿਤੋ ਗ੍ਰਹਿ ਕੋ ਤੁਹਿ ਤਿਆਗ ਕਹਾ ਚਿਤ ਤਾ ਮੈ ਧਰੋ ॥ छत्री को पूत हौ बामन को नहि कै तपु आवत है जु करो ॥ अरु अउर जंजार जितो ग्रहि को तुहि तिआग कहा चित ता मै धरो ॥ I am the son of a Kshatriya and not of a Brahmin who may instruct for performing deep meditations; how can I absorb myself in the embarrassments of the world by leaving you; ਅਬ ਰੀਝ ਕੈ ਦੇਹੁ ਵਹੈ ਹਮ ਕਉ ਜੋਊ ਹਉ ਬਿਨਤੀ ਕਰ ਜੋਰ ਕਰੋ ॥ ਜਬ ਆਉ ਕੀ ਅਉਧ ਨਿਦਾਨ ਬਨੈ ਅਤਿਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ ॥੨੪੮੯॥ अब रीझ कै देहु वहै हम कउ जोऊ हउ बिनती कर जोर करो ॥ जब आउ की अउध निदान बनै अतिही रन मै तब जूझ मरो ॥२४८९॥ Whatever request I am making with my folded hands, O Lord ! kindly be graceful and bestow this boon on me that when ever my end comes, then I may die fighting in the battlefield.2489. So combine that with the knowledge that Das, Ram, Chand are Kshatriya/Brahmin names. It is not difficult to see why the Panj Pyarey might have been Kshatriya. But to be fair they could be Brahmin too. Well go on. Show how it is legitimate or not legitimate. If I were in your place, I would accept my family's claim of having descended from any particular tribe because that's all we have to work with. If possible I would try to obtain the records by the Pandit of the village to solidify their claim. Point being - If Kahar are claiming descent from Kyastha then I would take them as Kshatriyas. I'll take your word for it. If you take away anything from this post then take this - In the absense of the gotra, one must rely on the name to determine the ancestry. Because their names were attached to the clans. Many clans kept certain names, names which were not (or rarely) used by members of other clans. And we can pinpoint these naming trends in history. Different names going in and out of fashion for different clans. You are misunderstanding my argument. I am not saying they both have the name Chand hence gotra is confirmed. No. I am saying they both have the name Chand which means it's not a title. These names were given on a per generation basis but they were selected from a pool of names that would be suitable for their gotra. Names like Das, Ram and Chand signify kshatriya and brahmin gotras. And so if Chand is not a title then it is hinting at the gotra. Here Chand dynasty is not important in the way you think - "Singh dynasty" doesn't mean I'm an heir to the throne - it is important because it shows how the name Chand is a popular Kshatriya name, associated with kshatriya kings. The same way Das and Ram are also associated with kshatriya and brahmins. Bhagwan Ram Chandra ji was a kshatriya, and after his popularity, the names Ram and Chandra were heavily in use by the kshatriyas of medieval India. In the absense of the gotra, one must rely on the name to determine the ancestry.

It is a necessary process to generate many different hypothesis and then start cutting them down to the good ones. Indeed the support needs to be strong otherwise it is a weak hypothesis. But that's fine too sometimes, weak hypotheses are good to work with until further evidence is available, as you'll see after reading the rest of this post. Also I have mentioned this on other threads that what I know, I attribute to the kripa of Ustad Nar Singh Narayan ji so I tend to stick to what he shows me, and don't budge until he says to move on or shows me something else. He is the authority of all authorities. The authority over "every single Sikh historical text". He has shown me things, those texts and living sikhs could not. Anyways, if you have questions or counters to any of my theories, then do start a new thread and I'd be happy to discuss them there. That's why I post them up here. They are like clay and thus to be played with. Yes back when this hypothesis was fresh, I looked up these counter-examples. On Bidhi Chand I found this - Some say that he was a Hindu Chhina Jatt of the village of Sur singh, but it is also believed that the title 'Chhina' was given to him by Sixth Satguru Sahib. http://www.sikhiwiki.org/index.php/Bhai_Bidhi_Chand_Chhina Another example is Ravi Das ji who was a Chamar but he has Das surname. But it could be that name "Ravi Das" may have been given to him by his guru. That would override the initial name given to him at birth and the new name would not have to stick to any rules of caste-exclusive names. Yes over-time they become general names. Also see above comment on Ravi Das ji. And the comments Below on the Gurus' names. This is why modern examples are not good like those Jatts in Haryana. I don't know about Jatts in Haryana, are you sure they are not from Kshatriya clans whose forefathers started farming? That happens a lot too. That's right. However the surnames like Das, Ram and Chand also give it away, given that they haven't been changed or given to the person by their guru or by others later on. For example, the Dev and Das in our Gurus' names have been added later on. I believe - Guru Nanak Dev ji's name was just Nanak. Dev was added later. Same with Guru Arjun Dev ji. Guru Amar Das ji was just Amar, his nickname was Amru. Guru Ram Das ji changed his name to Ram Das from Jettha. So the Guru's names don't count in this theory. I understand where you are coming from but I haven't laid out the full theory yet. So you don't even know the whole thing lol. And besides Das, Ram and Chand are simply a means to the discussion. It gets people asking questions... woops. Now the secret is out. ;) Khatri is Kshatriya written in Punjabi, in Gurmukhi script. We don't have a letter for Ksh, so we use either ਖ or ਛ ਖਤ੍ਰੀ and ਛਤ੍ਰੀ are both pronounced as ਕ੍ਸ਼ਤ੍ਰੀਯ People confuse this up because nowadays Khatri has become synonymous for 'traders' because so many of the kshatriya became traders. ਬਿਪ੍ਰ ਕਰਤ ਭਏ ਸੂਦ੍ਰ ਬ੍ਰਿਤਿ ਛਤ੍ਰੀ ਬੈਸਨ ਕਰਮ ॥ That maybe true. Let me expand on it a bit. There is Kshatriya - the warrior archetype of a warrior, this is part of four archetypes of society - Brahmin, Kshatriya, Vaishya and Shudra. These archetypes are present in everyone, in different amounts. And then there is a Kshatriya, one who is a warrior, who embodies the Kshatriya archetype of strong man, skilled with weapons, leader, etc. And then there are Kshatriya clans, those who descend from warriors - warrior lineages or warrior clans. Here we are talking about the warrior lineages. So you admit Daya Ram was Kshatriya because he was from the Sobti lineage. Himmat Chand Kahar was from Kahar lineage - Kahar are kshatriya clans Dharam Das and Sahib Chand were Chibber Brahmins, related to Kesar Singh Chibber, as I found out from Amardeep. Who is left? Mohkam Chand? His father's name was Tirath Chand. It's not added later on and it was not given to him by his guru. Chand was the name he and his father shared. So here I will take his Chand name seriously. Thus they belong to a kshatriya clan. The Chand surname has its history. https://en.wikipedia.org/wiki/Chand_kings So the Panj Pyarey were not from all kinds of clans. They were only from Kshatriya and Brahmin clans.

@JustAnotherSingh Good response! Thanks.

@dalsingh101 Read the discussion.

@paapiman What do you make of the Singhs dressed in red in the above paintings by British artists? Maharaja Ranjit Singh had his army trained under British officers and they adopted the British red dress as well.

Hmm could be. I haven't looked into it in so much depth. But I have known people in real life, whose ancestors are kshatriya but have kept specifically Jatt clan names to fit into the dominant community or for whatever reason.

At the time of Guru Gobind Singh ji this would have been the case. Since most of the sikhs of our Gurus were kshatri and brahmins. Most of them were from similar background as the gurus themselves, ie kshatriyas who had taken up different professions. However after Guru Sahibs, Banda Singh ji came into the picture. His lax policies on recruitment, lead to a surge of Jatts in his army. There was much to loot on Banda Singh ji's conquest. So a lot of lower castes joined the ranks and the panth to benefit from this. This then lead to a Jatt rulers during Maharaja Ranjit Singh's time. That lead to the dominance of Jatt clans in our panth today.

Well we know that different clans kept different names. And we also know that different varans kept different names. You'd have to study the names of those whom you know belong to a specific clan and see what kind of names they have. (Or you'd have to be part of that tradition to know what names are deemed appropriate in your clan.) When we do that, we notice that Das, Ram and Chand - surnames are being used heavily by Kshatriyas and Brahmins. For example - https://en.wikipedia.org/wiki/Das_(surname) Yea in Bachittar Natak, Guru Sahib (or court poet) is referring to this phenomenon. ਦੋਹਰਾ ॥ दोहरा ॥ DOHRA ਬਿਪ੍ਰ ਕਰਤ ਭਏ ਸੂਦ੍ਰ ਬ੍ਰਿਤਿ ਛਤ੍ਰੀ ਬੈਸਨ ਕਰਮ ॥ बिप्र करत भए सूद्र ब्रिति छत्री बैसन करम ॥ The Brahmins acted like Shudras and Kshatriyas like Vaishyas. ਬੈਸ ਕਰਤ ਭਏ ਛਤ੍ਰਿ ਬ੍ਰਿਤਿ ਸੂਦ੍ਰ ਸੁ ਦਿਜ ਕੋ ਧਰਮ ॥੨॥ बैस करत भए छत्रि ब्रिति सूद्र सु दिज को धरम ॥२॥ The Vaishyas started ruling like Kshatriyas and Shudras performed the priestly duties of Brahmins.2. And in the following verses, Guru Sahib (or court poet speaking on his behalf) is emphasizing his own Kshatriya roots. It seems that Guru Sahib wanted to inspire the Kshatriyas, who had gone into other occupations, to return to being warriors. ਛਤ੍ਰੀ ਕੋ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ ਕੈ ਤਪੁ ਆਵਤ ਹੈ ਜੁ ਕਰੋ ॥ ਅਰੁ ਅਉਰ ਜੰਜਾਰ ਜਿਤੋ ਗ੍ਰਹਿ ਕੋ ਤੁਹਿ ਤਿਆਗ ਕਹਾ ਚਿਤ ਤਾ ਮੈ ਧਰੋ ॥ छत्री को पूत हौ बामन को नहि कै तपु आवत है जु करो ॥ अरु अउर जंजार जितो ग्रहि को तुहि तिआग कहा चित ता मै धरो ॥ I am the son of a Kshatriya and not of a Brahmin who may instruct for performing deep meditations; how can I absorb myself in the embarrassments of the world by leaving you; ਅਬ ਰੀਝ ਕੈ ਦੇਹੁ ਵਹੈ ਹਮ ਕਉ ਜੋਊ ਹਉ ਬਿਨਤੀ ਕਰ ਜੋਰ ਕਰੋ ॥ ਜਬ ਆਉ ਕੀ ਅਉਧ ਨਿਦਾਨ ਬਨੈ ਅਤਿਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ ॥੨੪੮੯॥ अब रीझ कै देहु वहै हम कउ जोऊ हउ बिनती कर जोर करो ॥ जब आउ की अउध निदान बनै अतिही रन मै तब जूझ मरो ॥२४८९॥ Whatever request I am making with my folded hands, O Lord ! kindly be graceful and bestow this boon on me that when ever my end comes, then I may die fighting in the battlefield.2489. So combine that with the knowledge that Das, Ram, Chand are Kshatriya/Brahmin names. It is not difficult to see why the Panj Pyarey might have been Kshatriya. But to be fair they could be Brahmin too.