DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0486
l6 Modern Hindu Theism. Rammohtm Roy.
through an endless diversity of manifestations, incarnations,
and material forms.
It is to be observed, too, that as often as pantheistic and
polytheistic ideas have been pushed to preposterous extremes
in India, a reaction has always taken place towards simple
monotheism. The Vaishnava Reformers of the 12th, 13th,
15th, and 16th centuries inculcated a doctrine which was an
approximation towards the Christian idea of God's Unity and
Personality, as set forth in the first article of the Church of
England. Ramanuja, Madhva, Vallabha, and Caitanya, all,
as we have seen, taught the existence of one supreme personal
God of infinite power, wisdom, and goodness, the Maker and
Preserver of all things—a God whom they called Vishnu, and
whom they believed to be distinct from the human soul
and the material world.
But none of these great' Reformers succeeded in counter-
acting the corrupt tendencies inherent in the Vaishnava
system. That system contains within itself the seeds of
constant morbid growth and unhealthy development. It
cannot get rid of its dogma of repeated incarnations, or, to
speak more correctly, repeated descents (avatara). Vishnu, it
is believed, has ever been accustomed to descend in the shape
of great warriors, great teachers, and even animals, to deliver
his creatures in seasons of special exigence and peril. Of
course such a theory opens the door to every kind of extra-
vagant superstition. Notwithstanding, therefore, the partial
reformation accomplished by Ramanuja, Madhva, Vallabha,
and Caitanya, the tide of degrading idolatrous practices set in
more strongly than ever.
Then followed the monotheistic reaction led by Kablr in
the 16th century and improved upon shortly afterwards by
Nanak, the founder of the Sikh religion. These movements
were in a great measure due to Muhammadan influences.
Both Kablr and Nanak did their best to purify the Augean,
stable of corrupt Hindu doctrine, but met with only partial
through an endless diversity of manifestations, incarnations,
and material forms.
It is to be observed, too, that as often as pantheistic and
polytheistic ideas have been pushed to preposterous extremes
in India, a reaction has always taken place towards simple
monotheism. The Vaishnava Reformers of the 12th, 13th,
15th, and 16th centuries inculcated a doctrine which was an
approximation towards the Christian idea of God's Unity and
Personality, as set forth in the first article of the Church of
England. Ramanuja, Madhva, Vallabha, and Caitanya, all,
as we have seen, taught the existence of one supreme personal
God of infinite power, wisdom, and goodness, the Maker and
Preserver of all things—a God whom they called Vishnu, and
whom they believed to be distinct from the human soul
and the material world.
But none of these great' Reformers succeeded in counter-
acting the corrupt tendencies inherent in the Vaishnava
system. That system contains within itself the seeds of
constant morbid growth and unhealthy development. It
cannot get rid of its dogma of repeated incarnations, or, to
speak more correctly, repeated descents (avatara). Vishnu, it
is believed, has ever been accustomed to descend in the shape
of great warriors, great teachers, and even animals, to deliver
his creatures in seasons of special exigence and peril. Of
course such a theory opens the door to every kind of extra-
vagant superstition. Notwithstanding, therefore, the partial
reformation accomplished by Ramanuja, Madhva, Vallabha,
and Caitanya, the tide of degrading idolatrous practices set in
more strongly than ever.
Then followed the monotheistic reaction led by Kablr in
the 16th century and improved upon shortly afterwards by
Nanak, the founder of the Sikh religion. These movements
were in a great measure due to Muhammadan influences.
Both Kablr and Nanak did their best to purify the Augean,
stable of corrupt Hindu doctrine, but met with only partial