DOI Page / Citation link:
https://doi.org/10.11588/diglit.611#0143
THB RELIGIOUS LIFE AND SIGNIFICANCE OF BENARES. 101
endeavour, to teach a monotheism which all might hold,
though expressing it in various ways. He was neither a
Hindu nor Mahommedan in his teachings, and yet at his
death was claimed by both. He protested against idolatry,
pronounced the spirit of religion to be more important
than its form, and the name by which God was called
a matter of comparative indifference, so long as God was
really worshipped. He taught the necessity of a good
life and the broad spirit of brotherhood, insisting on
these points as oi far greater importance than any mere
outward orthodoxy. The guru or teacher was exalted
to a position of great authority, so much so that in
course of time the guru lias, to a large extent, assumed the
status which the Brahman possesses among the ortho-
dox. Celibacy is insisted on for full disciples of the sect,
but not for those who are adherents. In other words,
it is necessary for the clergy, but not for the laity.
So few Dadupanthis are found in Benares that it is
not necessary to devote any space to an account of the
sect. Very broadly speaking it is a collateral sect work-
ing along the same lines as the Kabirdasis.
The Nanakpanthis have a considerable following in Be-
nares. They have akharas, or monasteries, round about
Assi Ghat and Kurukshetra, Mir Ghat, the Chauk, and near
the Bisheshar Road grain market. They are the followers
of the Punjabi, N&tiafc Shah. The teaching of Nanak Shah
accords in many respects with that of Kabir Dis and Dadu
Diyal. It involves a somewhat loose monotheism, the spirit
of brotherliness of mind and act, and general worthiness
of life. These things were made to be the essentials of
religion. That which was started as a religious union
grew, by force of circumstances, into a political confede-
racy, the Sikhs, but it is with the religious movement
that we have to do. There are different sub-sects among
fhe Nanakpanthis, two of them are represented in
endeavour, to teach a monotheism which all might hold,
though expressing it in various ways. He was neither a
Hindu nor Mahommedan in his teachings, and yet at his
death was claimed by both. He protested against idolatry,
pronounced the spirit of religion to be more important
than its form, and the name by which God was called
a matter of comparative indifference, so long as God was
really worshipped. He taught the necessity of a good
life and the broad spirit of brotherhood, insisting on
these points as oi far greater importance than any mere
outward orthodoxy. The guru or teacher was exalted
to a position of great authority, so much so that in
course of time the guru lias, to a large extent, assumed the
status which the Brahman possesses among the ortho-
dox. Celibacy is insisted on for full disciples of the sect,
but not for those who are adherents. In other words,
it is necessary for the clergy, but not for the laity.
So few Dadupanthis are found in Benares that it is
not necessary to devote any space to an account of the
sect. Very broadly speaking it is a collateral sect work-
ing along the same lines as the Kabirdasis.
The Nanakpanthis have a considerable following in Be-
nares. They have akharas, or monasteries, round about
Assi Ghat and Kurukshetra, Mir Ghat, the Chauk, and near
the Bisheshar Road grain market. They are the followers
of the Punjabi, N&tiafc Shah. The teaching of Nanak Shah
accords in many respects with that of Kabir Dis and Dadu
Diyal. It involves a somewhat loose monotheism, the spirit
of brotherliness of mind and act, and general worthiness
of life. These things were made to be the essentials of
religion. That which was started as a religious union
grew, by force of circumstances, into a political confede-
racy, the Sikhs, but it is with the religious movement
that we have to do. There are different sub-sects among
fhe Nanakpanthis, two of them are represented in