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individual spirit. [94] He of course denied absorption, and, though a Vishnuite, clearly belonged in spirit to the older school before Vishnuism became so closely connected with Ved[=a]nta doctrines. It is the same Sankhyan Vishnuism that one sees in the Divine Song, that is, duality, and a continuation of Ç[ra]ndilya's ancient heresy [95]
Here ends the course of India's native religions. From a thousand years B.C. to as many years after she is practically uninfluenced by foreign doctrine, save in externals.
It is of course permissible to separate the reforming sects of the last few decades from the older reformers; but since we see both in their aim and in their foreign sources (amalgamation with cis-Indic belief) only a logical if not an historical continuance of the older deists, we prefer to treat of them all as factors of one whole; and, from a broader point of view, as successors to the still older pantheistic and unitarian reformers who first predicated a supreme spirit as ens realissimum, when still surrounded by the clouds of primitive polytheism. Kab[=ijr and D[=a]d[=u], the two most important of the more modern reformers, we have named above as nominal adherents of the R[=a]m[=a]nand sect. But neither was really a sectarian Vishnuite.[96] Kab[=i]r, probably of the beginning of the fifteenth century, the most famous of R[=a]m[=a]nand's disciples, has as religious descendants the sect of the Kab[=i]r Panth(=i]s. But no less an organization than that of the Sikhs look back to him, pretending to be his followers. The religious tenets of the Kab[=i]r Panth[=i]s may be described as those of unsectarian Unitarians. They conform to no rites or mantras. Kab(=i]r assailed all idolatry, ridiculed the authority of all scriptures, broke with Pundit and with Mohammedan, taught that outer form is of no consequence, and that only the 'inner man' is of importance. These Panth[=i]s are found in the South, but are located chiefly in and about Benares, in Bengal in the East, and in Bombay in the West. There are said to be twelve divisions of them. Kab[=i]r assailed idolatry, but alas! Discipline requires subordination. The Guru, Teacher, must be obeyed. It was not long before he who rejected idolatry became himself a deity. And in fact, every Teacher, Guru, of the sect was an absolute master of thought, and was revered as a god.[97]
