Tempo:
34 Vallabh extends the rei'ormation to the south,
and further dis-
countenances celibacy, about A.D. 1550.
Recapitulation.
HISTORY OF THE SIKHS
CHAP. II
reformation in progress, and he taught that married teachers were not only admissible as directors of the conscience, but that the householder was to be preferred, and that the world was to be enjoyed by both master and disciple. This principle was readily adopted by the peaceful mercantile classes, and 'Gusains', as the conductors of family worship, have acquired a commanding influence over the industrious Quietists of the country; but they have at the same time added to the diversity of the prevailing idolatry by giving pre-eminence to Bala Gopal, the infant Krishna, as the very God of the Universe.^ Thus, in the beginning of the sixteenth century, the Hindu mind was no longer stagnant or retrogresit had been leavened with Muhammadanism, and changed and quickened for a new development. Ramanand and Gorakh had preached religious equality, and Chaitan had repeated that faith levelled caste. Kabir had denounced images, and appealed to the people in their own tongue, and Vallabh had taught that
sive;
Tlae re-
forms partial, and leading to sectarianism only.
Nanak's views more comprehensive and profound.
effectual devotion was compatible with the ordinary duties of the world. But these good and able men appear to have been so impressed with the nothingness of this life, that they deemed the amelioration of man's social condition to be unworthy of a thought. They aimed chiefly at emancipation from priestcraft, or from the grossness of idolatry and polytheism. They formed pious associations of contented Quietists, or they gave themselves up to the contemplation of futurity in the hope of approaching bliss, rather than called upon their fellow creatures to throw aside every social as well as religious trammel, and to arise a new people freed from the debasing corruption of ages. Tey perfected forms of dissent rather than planted the germs of nations, and their sects remain to this day as they It was reserved for Nanak to perceive the left them. true principles of reform, and to lay those broad foundations which enabled his successor Gohind to fire the minds of his countrymen with a new nationality, and to give practical effect to the doctrine that the lowest is equal with the highest, in race as in creed, in political rights as in religious hopes. 467, &c.; and for some apposite remarks on Bhakti or faith, see Wilson, As. Res., xvii. 312. 1 See Wilson, Asiatic Researches, xvi. 85, &c.; and for an account of the corresponding Vaishnava sect of Madhav, which has, however, a leaning to Saivism, see also Wilson, As. Res., xvi. 100. (See also Appendix VII for some remarks on the Metaphysics of Indian Reformers.)
and further dis-
countenances celibacy, about A.D. 1550.
Recapitulation.
HISTORY OF THE SIKHS
CHAP. II
reformation in progress, and he taught that married teachers were not only admissible as directors of the conscience, but that the householder was to be preferred, and that the world was to be enjoyed by both master and disciple. This principle was readily adopted by the peaceful mercantile classes, and 'Gusains', as the conductors of family worship, have acquired a commanding influence over the industrious Quietists of the country; but they have at the same time added to the diversity of the prevailing idolatry by giving pre-eminence to Bala Gopal, the infant Krishna, as the very God of the Universe.^ Thus, in the beginning of the sixteenth century, the Hindu mind was no longer stagnant or retrogresit had been leavened with Muhammadanism, and changed and quickened for a new development. Ramanand and Gorakh had preached religious equality, and Chaitan had repeated that faith levelled caste. Kabir had denounced images, and appealed to the people in their own tongue, and Vallabh had taught that
sive;
Tlae re-
forms partial, and leading to sectarianism only.
Nanak's views more comprehensive and profound.
effectual devotion was compatible with the ordinary duties of the world. But these good and able men appear to have been so impressed with the nothingness of this life, that they deemed the amelioration of man's social condition to be unworthy of a thought. They aimed chiefly at emancipation from priestcraft, or from the grossness of idolatry and polytheism. They formed pious associations of contented Quietists, or they gave themselves up to the contemplation of futurity in the hope of approaching bliss, rather than called upon their fellow creatures to throw aside every social as well as religious trammel, and to arise a new people freed from the debasing corruption of ages. Tey perfected forms of dissent rather than planted the germs of nations, and their sects remain to this day as they It was reserved for Nanak to perceive the left them. true principles of reform, and to lay those broad foundations which enabled his successor Gohind to fire the minds of his countrymen with a new nationality, and to give practical effect to the doctrine that the lowest is equal with the highest, in race as in creed, in political rights as in religious hopes. 467, &c.; and for some apposite remarks on Bhakti or faith, see Wilson, As. Res., xvii. 312. 1 See Wilson, Asiatic Researches, xvi. 85, &c.; and for an account of the corresponding Vaishnava sect of Madhav, which has, however, a leaning to Saivism, see also Wilson, As. Res., xvi. 100. (See also Appendix VII for some remarks on the Metaphysics of Indian Reformers.)
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