
Contents
Part front matter for Part III Social and Religious Reform
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Published:November 2004
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The climate of the Orient has always been productive of messiahs and prophets. Every age has had its quota of men claiming kinship or communion with God; some even professing to be His human reincarnations.
The Sikhs have had their share of messiahs; the messianic pattern was, however, Sikh-oriented. The gurus had assured their disciples that no one could attain salvation without the mediation of a teacher. Consequently Gobind Singh’s declaration that the line of human gurus was at an end and thereafter the Sikhs should look for guidance to the Ādi Graṅth was ignored by many of the succeeding generations; and the sau sākhī was forged to sanctify pretensions of prophethood.
The first two sects dealt with in the following pages were born out of the changing fortunes of the Sikhs: out of their rise from rustic poverty to sovereign opulence; and then out of their reduction to a subject people under an alien race. In the first phase, power produced wealth and wealth irreligiousness; in the second phase, the loss of power roused passion to recreate the golden age that had passed. The Nirankaris and the Namdharis exemplify these themes.
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