Sometimes religion and caste are in opposition, for many modern religious leaders have begun by declaring that among believers there are no social distinctions. This is true not only of teachers whose orthodoxy is dubious, such as Nânak, the founder of the Sikhs, and Basava, the founder of the Lingâyats,[420] but also of Vallabhâcârya and Caitanya. But in nearly all cases caste reasserts itself. The religious teachers of the sect receive extravagant respect and form a body apart. This phenomenon, which recurs in nearly all communities, shows how the Brahmans established their position. At the same time social distinctions make themselves felt among the laity, and those who claim to be of good position dissociate themselves from those of lower birth. The sect ends by observing caste on ordinary occasions, and it is only in some temples (such as that of Jagannath at Puri)[421] that the worshippers mix and eat a sacred meal together. Sometimes, however, the sect which renounces caste becomes itself a caste. Thus, the Sikhs have become almost a nation and other modern castes arising out of sects are the Atiths, who are Śivaites, the Saraks, who appear to have been originally Buddhists, and the Baishnabs (Vaishnavas), a name commonly given in Bengal to those followers of Caitanya who persist in the original rule of disregarding caste regulations within the sect, and hence now form a separate community. But as a rule sect and caste are not co-extensive and the caste is not a religious corporation. Thus the different subdivisions of the Baniyas belong to different sects and even in the same subdivision there is no religious uniformity.[422]