18th Paurree: "Thuhee[n] Bipr Chhathree Thuhee[n]..."

Dhan Dhan Kalgidhar Maharaj, Chittey Baja Wale Paatshah, Neela-Ghorh Asvaar, Sarbans Daani, Dasmesh Pita Ji Sri Guru Gobind Singh Sahib Ji Maharaj
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ਤੁਹੀਂ  ਬਿਪ੍ਰ ਛਤ੍ਰੀ ਤੁਹੀਂ ਤੁਹੀਂ ਰੰਕ ਅਰੁ ਰਾਉ॥
Thuhee[n] Bipr Chhathree Thuhee[n], Thuhee[n] Ra[n]k Ar[u] Raao[u]
ਸਾਮ ਦਾਮ ਅਰੁ ਡੰਡ ਤੂੰ ਤੁਮਹੀ ਭੇਦ ਉਪਾਉ॥੧੮॥
Saam Dhaam Ar[u] Da[n]d Thoo[n], Thumhee Bhaedh Upaao[u]
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After mentioning various manifestations of Akaal Purakh-Vaheguru’s Satoguni Shakti, Maharaj cover categories where people usually see with duality. People see other people/things in this world with filters of likes and dislikes. Maharaj is saying that in all places it is You regardless of the likes and dislikes we have established. Whether Brahmin, Khathree (Shoodhraa, Vaishya or any other class/caste)... whether homeless or of nobility... it is all You-Vaheguru. You - yourself, take on the form of your manifestation and make this movie of the world continue. What does Sri Guru Granth Sahib Ji mention about the different caste distinctions?
ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥
Jaath[i] Kaa Garab[u] na Kar[i] Moorakh Gavaaraa
Oh Uneducated Idiot! Don't be proud of any caste/class distinctions
ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Is[u] Garab Thae Chalah[i] Bahuth[u] Vikaaraa
From this pride comes lots of unstable waves of the mind (vices)
ਚਾਰੇ ਵਰਨ ਆਖੈ ਸਭੁ ਕੋਈ ॥
Chaarae Varan Aakhai Sabh[u] Koee
Everyone says there are 4 Varna's (Main Caste Distinctions in India)
ਬ੍ਰਹਮੁ ਬਿੰਦ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥੨॥
Brahm[u] Bi[n]dh Thae Sabh Opath[i] Hoee
Everyone came from the same Creative Power of the One Brahm-Vaheguru
(Dhan Dhan Sri Guru Amardaas Sahib Ji Maharaj in Raag Bhairo[u], Ang 1127)

Sikhs should avoid caste-division - both politically and spiritually. I do not remember where the source is for this but please do reach out if you do know: There is a great way to see the roles of all 4 main Indian Castes within different aspects of the Khalsa lifestyle: Read Gurbani (like a Brahmin reads their scriptures), Be militarily ready (like a Kshhathree), Earn an honest living using your hands and contribute your Dhasvandh (like a Vaishya), Be willing to do seva such as picking up garbage and cleaning (like a Shhudhraa). Vaheguru - through the Guru Khalsa Panth - You are the Brahmin, You are the Kshhathree, You are all the Castes and all the different type of people we see as different from You.

In the warrior spirit found in Shastar Naam Maalaa, we can accept that we all bleed the same colour...

There is an ancient text written about political strategy and ‘how to rule’ by a famous figure named Chanakyaa. This text is often referred to as Chanakyaa Neethee. Within this text, these 4 ways of dealing with an enemy are written. It is a classic strategy that Indians have used in government, in the workplace, at home, and between friends. In Dhan Dhan Sri Guru Gobind Singh Ji Maharaj’s Anandpur Darbar, this text was translated and modernized for the time by Kavi Sainapathee Ji. Kavi Sainapathee Ji also wrote a contemporary biography about Dhan Dhan Sri Guru Gobind Singh Ji called Sri Gur Sobha. You can read this in various forms in Punjabi or English. It is not to be taken as divine commentary, it is a popular political philosophy text akin to Niccolo Machievelli's The Prince and Sun Tzu's Art of War.
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In Dhan Dhan Sri Guru Gobind Singh Ji Maharaj’s Zafarnama Sahib letter to Aurangzeb, Guru Maharaj blessed us with a great teaching:
ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥
Chu Kaar Az Hamah Heelathae Dhar Guzashth
When all other strategies have failed/have been considered
ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥
Halaal Asth Burdhan Ba Shamsheer Dhasth
It is righteous to wield a Sword in Hand
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In a lot of situations, people often become led astray by their emotions. They act violently from this place. The Khalsa must act not out of krodh/anger but out of a righteous need. In this place, one can go into a state of Beer-ras ... warrior rage (essentially courage to fight in battle). Before the sword is wielded, one must consider all other strategies to reach our goal to maintain Dharam. Guru Sahib wants us to consider these before we may destroy our good karma for unnecessary bloodshed. This is the reason Guru Maharaj have included the strategies in this Gurbani.
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To help us in our own lives, we should understand how other schools of thought approach using any type of force. In western countries, law enforcement generally abides by this use of force continuum:

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Although, there are many instances where western law enforcement has ignored their given Use of Force procedures, it is good to have this model. Bhai Paneet Singh reflected on a scenario where Damdami Taksal’s Bhai Charanjeet Singh asked young Paneet Singh what he would do if an unarmed robber had stole something in front of his eyes. Bhai Charanjeet Singh asked if he would immediately pull out a sword or do something differently. If he strikes him with a sword then it would most likely lead to his death. It seems unjust to immediately kill him in that instance. He should find less lethal ways to stop the robber. He could potentially use his hands or a daang/wooden staff. This is immediately stepping into Dand territory. Maybe, he could use some words to convince the robber. It could be words that make him feel shameful, point out his consequences but also, to trick him into stopping the act. If the item was something rare or priceless that you would be willing to pay for then he could buy the robber out. If he knew the robber then he could have used some secrets about the robber to prevent him from stealing. These are very simple applications of the 4 limbs of politics and on an individual level. These are used and have been used on a larger scale.
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Oftentimes, it is the Indian central government against justice maintaining Sikhs. In the 1950s-90s, Sikhs were simply killed by the government for dissention. In the late 90s till present, the main strategy was a combination of Dhaam (Bribery) and Bhaedh (creating strife to prevent the opposing side from reaching their goal). We have had an objective goal of maintaining righteousness and instituting Halemi Raaj but interrupted by having puppet-figures who are being paid by the government to make sure these goals are not reached. SGPC, Akaal Takht, Sant Samaj, etc. are all compromised due to bribery. The average Sikh is fed news which shows scandal or otherwise, creates doubts towards Sikhi. People begin to not believe that righteousness is not something practically achievable. Sikhs have to be aware of these enemies to Dharam/righteousness who look to feed their egos: either by maintaining political positions or maximizing financial gain. The institutions/people which are supposed to hold them accountable are also broken/compromised.
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So, Kalyug is dominating and one has to remain with the light among the great deep darkness.
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Please forgive any mistakes! Suggest any additions or omissions
Guru Panth Ka Daas,
Aaeenaa