DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0175
The Sikh Sect. 163
Yet it does not appear that Nanak directly attacked caste
or denounced it in violent language. He simply welcomed
persons of all ranks as his followers, and taught that the
Supreme Being was no ' respecter of persons.'
The plain fact was that Nanak found himself in a part
of India where Muhammadans formed a majority of the
population. Though himself originally a Hindu, he became
partially Islamized, to the extent at least of denouncing
idolatry. His idea was to bring about a union between
Hindus and Muhammadans on the common ground of a
belief in one God. Yet the creed of Nanak was really more
pantheistic than monotheistic. God, he said, is Supreme Lord
over all (Paramesvara). He may be called Brahma, or by
other names, such as Govinda, etc., but his especial name is
Hari (=Vishnu). This Supreme Being does not create the
Universe out of nothing, but evolves it out of himself. It is
a kind of expansion of his own essence which takes place
for his own amusement (khela.)—such expansion being made
up of the three Gunas, Sattva, Rajas, and Tamas, in perfect
equilibrium (see p. 31). It is Illusion or Maya, which dis-
turbs this equilibrium and causes the apparent separation
between God, the world, and the human soul. All this is
pure Brahmanism. We find also that, except in denouncing
idolatry, Nanak differed very little from a pure Vaishnava,
for he taught that in the present age of the world (the Kali-
yuga) the repetition of the name of Hari is the only means of
salvation—notwithstanding the merit to be gained by bene-
volent works and religious ceremonies—and that the know-
ledge of this name is only to be acquired through a properly
ordained teacher (Guru). It is curious, too, that a religious
movement which commenced in an effort to draw the ad-
herents of Sikhism and Muhammadanism together, should
have ended in exciting the bitterest animosity between them.
Nanak's death is known to have occurred on the 10th of
October, 1538. One of his sons expected to succeed him,
M 3
Yet it does not appear that Nanak directly attacked caste
or denounced it in violent language. He simply welcomed
persons of all ranks as his followers, and taught that the
Supreme Being was no ' respecter of persons.'
The plain fact was that Nanak found himself in a part
of India where Muhammadans formed a majority of the
population. Though himself originally a Hindu, he became
partially Islamized, to the extent at least of denouncing
idolatry. His idea was to bring about a union between
Hindus and Muhammadans on the common ground of a
belief in one God. Yet the creed of Nanak was really more
pantheistic than monotheistic. God, he said, is Supreme Lord
over all (Paramesvara). He may be called Brahma, or by
other names, such as Govinda, etc., but his especial name is
Hari (=Vishnu). This Supreme Being does not create the
Universe out of nothing, but evolves it out of himself. It is
a kind of expansion of his own essence which takes place
for his own amusement (khela.)—such expansion being made
up of the three Gunas, Sattva, Rajas, and Tamas, in perfect
equilibrium (see p. 31). It is Illusion or Maya, which dis-
turbs this equilibrium and causes the apparent separation
between God, the world, and the human soul. All this is
pure Brahmanism. We find also that, except in denouncing
idolatry, Nanak differed very little from a pure Vaishnava,
for he taught that in the present age of the world (the Kali-
yuga) the repetition of the name of Hari is the only means of
salvation—notwithstanding the merit to be gained by bene-
volent works and religious ceremonies—and that the know-
ledge of this name is only to be acquired through a properly
ordained teacher (Guru). It is curious, too, that a religious
movement which commenced in an effort to draw the ad-
herents of Sikhism and Muhammadanism together, should
have ended in exciting the bitterest animosity between them.
Nanak's death is known to have occurred on the 10th of
October, 1538. One of his sons expected to succeed him,
M 3