While the caste system is intrinsically linked to Hinduism, its social features—such as hierarchy, endogamy (marriage within one's group), occupational specialization, and notions of purity and pollution—have historically permeated and influenced other religious communities in India. These 'caste-like formations' manifest as social stratification and discrimination, often despite the egalitarian principles espoused by these religions.

1. Muslims: * Hierarchy: Indian Muslim society is stratified into various groups. The 'Ashraf' (nobles) are considered the highest, claiming descent from foreign invaders (Arabs, Persians, Turks) or high-caste Hindu converts. Below them are the 'Ajlaf' (lowly), comprising artisan and peasant groups, mostly converts from middle- and lower-caste Hindus. At the bottom are the 'Arzal' (degraded), who are converts from untouchable castes and perform 'unclean' occupations like scavenging and leatherwork. These divisions are similar to the Varna system. * Endogamy: Marriage within these groups is strongly preferred, and inter-group marriages, especially between Ashraf and Arzal, are rare. This maintains social distance and reinforces hierarchical boundaries. * Occupational Specialization: Many Ajlaf and Arzal groups are associated with specific traditional occupations, mirroring the caste-based division of labor found in Hindu society. * Discrimination: Arzal Muslims often face discrimination and social exclusion from Ashraf and Ajlaf groups, similar to the experiences of Dalits in Hindu society.

2. Sikhs: * Egalitarian Ideals vs. Social Reality: Sikhism, founded on principles of equality and rejection of caste, theoretically does not recognize caste. However, in practice, caste-like divisions persist. * Hierarchy: The dominant caste among Sikhs is the 'Jats,' who are primarily agriculturalists and hold significant economic and political power. Other groups include 'Khatris' (traders), 'Aroras' (merchants), and 'Ramgarhias' (artisans). At the bottom are the 'Mazhabis' (converts from Dalit castes) and 'Ravidassias' (formerly Chamar Sikhs), who often face social discrimination and are relegated to separate gurdwaras (Sikh temples) in some areas. * Endogamy: Marriages largely occur within these caste-like groups, and inter-caste marriages, particularly involving Mazhabis, are uncommon. * Political Mobilization: Caste identity plays a significant role in Sikh politics, with different groups forming vote banks and asserting their interests.

3. Christians: * Retention of Pre-Conversion Status: Many converts to Christianity in India, particularly in the South, have retained their original caste identities and associated social hierarchies. This is evident in the distinction between 'Syrian Christians' (who claim high-caste origins) and 'Latin Christians' or 'Dalit Christians' (converts from lower castes) in Kerala. * Hierarchy and Discrimination: Dalit Christians often face discrimination within the Church and society, being denied equal access to resources, positions of power, and even separate seating arrangements in churches in some regions. They are often denied the benefits of affirmative action (reservations) available to Hindu Dalits. * Endogamy: Marriages predominantly occur within the pre-conversion caste groups, reinforcing social stratification. * Examples: In Goa, Christian society is stratified into 'Brahmin,' 'Chardo,' 'Sudra,' and 'Gaudda' castes, reflecting the pre-conversion Hindu caste structure.

These examples illustrate that while the religious doctrines of Islam, Sikhism, and Christianity preach equality, the deeply entrenched social structures and historical legacies of caste in India have led to the persistence of caste-like formations within these communities. These formations manifest as social hierarchies, endogamous practices, and discrimination, challenging the egalitarian ideals of their respective faiths.