Tempo:
HISTORY OF THE SIKHS
310
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may put on different shapes, he quotes the instance of! the caterpilla,r, the chrysalis, and the butterfly. Madhav holds Life to be distinct from Spirit, and with him the,, purified soul dwells with God without being absorbed,! but he gives prominence to 'Maya' as coexistent with! God, or as the moving and brooding spirit which gives'^ form to matter; and thus the followers of Ramanuj
extend Madhav's notion, and talk of God, Maya, and Life, as well as of Atoms. Vallabh and the Yishnuswamins or the Shudadweits likewise maintain the distinct nature of Life or of the human Soul, and make salvation a dwelling with God without liability to reappearance; but the doctrine of 'Maya' is almost wholly rejected 4n favour of a Material Pantheism, as that the light which illumines a room is the same with the illuminating principle of the transmitting flame, and hence that what man perceives is actual and not illusory. For
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some partial notices of these reasonings see Wilson, As. Res., xvi. 34, 89, and 104; and they may be perused at length in the Commentaries of the several speculators on the 'Bhagavadgita', in the 'Urth Punchuk" of Ramanuj, and in the 'Dusha Slok' of Vishnuswami.
APPENDIX VIII NANAK'S PHILOSOPHICAL ALLUSIONS
POPULAR OR MORAL RATHER THAN SCIENTIFIC Professor Wilson (As. Res., xvii. 233, and continuation of Mill's History of India, vii. 101, 102) would appear to think slightingly of the doctrines of Nanak, as being mere ipetaphysical notions founded on the abstractions of Sufism and the Vedant philosophy; but it is difficult for- any one to write about the omnipotence of God and the hopes of man, without laying himself open to a charge of belonging to one speculative Milton, the poet and statesman, school or another. indeed, may have had a particular leaning, when he thought of 'body working up to spirit' (Paradise Lost, v) but is St. Paul, the reformer and enthusiast, to be contemned, or is he to be misunderstood when he says, 'It is sown a natural body, and is raised a spiritual body' ? (1 Corinthians xv. 44). Similarly such expressions as 'Doth not the Lord fill heaven and earth?' (Jeremiah xxiii. 24) 'God, in whom we live and move ;
,
310
^^p y^J
may put on different shapes, he quotes the instance of! the caterpilla,r, the chrysalis, and the butterfly. Madhav holds Life to be distinct from Spirit, and with him the,, purified soul dwells with God without being absorbed,! but he gives prominence to 'Maya' as coexistent with! God, or as the moving and brooding spirit which gives'^ form to matter; and thus the followers of Ramanuj
extend Madhav's notion, and talk of God, Maya, and Life, as well as of Atoms. Vallabh and the Yishnuswamins or the Shudadweits likewise maintain the distinct nature of Life or of the human Soul, and make salvation a dwelling with God without liability to reappearance; but the doctrine of 'Maya' is almost wholly rejected 4n favour of a Material Pantheism, as that the light which illumines a room is the same with the illuminating principle of the transmitting flame, and hence that what man perceives is actual and not illusory. For
-
some partial notices of these reasonings see Wilson, As. Res., xvi. 34, 89, and 104; and they may be perused at length in the Commentaries of the several speculators on the 'Bhagavadgita', in the 'Urth Punchuk" of Ramanuj, and in the 'Dusha Slok' of Vishnuswami.
APPENDIX VIII NANAK'S PHILOSOPHICAL ALLUSIONS
POPULAR OR MORAL RATHER THAN SCIENTIFIC Professor Wilson (As. Res., xvii. 233, and continuation of Mill's History of India, vii. 101, 102) would appear to think slightingly of the doctrines of Nanak, as being mere ipetaphysical notions founded on the abstractions of Sufism and the Vedant philosophy; but it is difficult for- any one to write about the omnipotence of God and the hopes of man, without laying himself open to a charge of belonging to one speculative Milton, the poet and statesman, school or another. indeed, may have had a particular leaning, when he thought of 'body working up to spirit' (Paradise Lost, v) but is St. Paul, the reformer and enthusiast, to be contemned, or is he to be misunderstood when he says, 'It is sown a natural body, and is raised a spiritual body' ? (1 Corinthians xv. 44). Similarly such expressions as 'Doth not the Lord fill heaven and earth?' (Jeremiah xxiii. 24) 'God, in whom we live and move ;
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