Introductory - Global Sikh Studies

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‘This is due to the fact that all such action (attempt at
organisation) is essentially opposed to its spirit and traditions…
‘The links that bind together this chaotic mass of rituals and
dogmas are, first, the great acceptance of the Veda, representing under
this term the ancient writings and traditions of the people, as the final
rule of belief and conduct; secondly, the recognition of the sanctity
of the Brahman Levite caste as the custodians of this knowledge and
the only competent performers of sacrifice and other ritual
observances, though the respect paid to them varies in different parts
of the country; thirdly, the veneration for sacred places; fourthly, the
adoption of Sanskrit as the one sacred language; fifthly, the general
veneration for the cow.’ 8
The Radical Bhakti school unequivocally repudiated the authority
of the orthodox scriptures and tradition, ridiculed the sanctity of the
Brahman Levite caste, condemned the veneration for sacred places,
denied the theory of Avtar hood, and deliberately used the vernaculars
for the expression of their ideology. Probably, most of the Radical
Bhaktas did not know Sanskrit at all. They are silent about the
veneration for cow. Perhaps, they never attached any significance to
it. Atleast, they did not advocate it. Thus, this school without doubt
cut off all those links which, according to Crooke, bind one to
Hinduism. Besides this, the Radical Bhaktas completely rejected the
sectarian Hindus gods and goddesses, Avtaras, ritualism and
ceremonialism, idol and temple worship, pilgrimages and fasts,
scholasticism, etc. If all these ideas and institutions were substracted
from Brahmanism, no essential residue to it could be left which the
Radical Bhaktas were out to reform.
The main plank of the Radical saints is the uncompromising
belief in monotheism and the methodology of Name as the sole means
of achieving His Grace and God realization. Excepting these two
fundamentals, they are not wedded to any particular dogma or
philosophy. All other beliefs and practices attributable to them are only
subsidiary or contributory. The Belief in one universal God is shared by
the Mystics the world over. There is nothing peculiarly Hindu or Muslim
about it. If anything, this concept of one universal God, and the passionate
devotion towards Him as a means of mystic realization, came to be
emphasized much earlier In Islam and Christianity than in India.