Roidasya is a title for traditions and communities that center on the teachings and memory of Guru Roidas, a Bhakti poet and spiritual teacher in North India. The use of the name varies across communities, and not all those who honor Roidas should be considered members of a single organization or identity.

In the year ۲۰۱۰ The Sahibkhand Balan Valley in Punjab, India, declared the identity of the "Ravi Dasya Dharma" as independent and introduced the Amritbani text as the holy book of this community. Academic research examines this event in the context of the social history of Punjab, caste discrimination, Dalit religiosity, and the formation of collective identity; thus, its historical and social relationship with Sikhism is clear, but its relationship with Sikhism is a place of dispute and self-definition of the groups varies.

Belief and practice in Roydasia communities are based on prayer, devotional hymns, spiritual equality, and remembrance of Roydasa. The style of organization, the reference texts, and the degree of emphasis on independent identity vary among followers and local centers. This entry introduces only one contemporary movement related to Roydasa's legacy and is not a general statement about all of his followers.

For further investigation, the sources of the communities themselves must be studied alongside independent social history research. The Sahib Khand Balan Valley is an influential center in the formation of an independent Roydasia identity, not representative of all those who are devoted to Roydasa.

Branches and position of the religion of Ruidasya in the classification of religions

The Rohingya have a distinct religious and social identity and are discussed in the context of South Asian traditions. The connection to the Rohingya heritage and Sikh and Hindu background should not be reduced to institutional subordination without regard to the community's self-identification.

Methodological note based on the Reading Guide to the Atlas of World Religions, ed. ۱۵ October ۲۰۲۶ , page ۲۵ This tradition is not presented independently in the Atlas, and its specific information relies on primary sources in this entry.