on the aims and prejudices of the whole
Muhammadan community is gradually becoming manifest. The statistics
of occupation given at the commencement of this article show that the
Muhammadans have a much larger share of all classes of administrative
posts under Government than they would obtain if these were awarded on
a basis of population. Presumably when it is asserted that Muhammadans
are less successful than Hindus under the British Government, what is
meant is that they have partly lost their former position of the sole
governing class over large areas of the country. The community are
now fully awake to the advantages of education, and their Anjumans or
associations have started high schools which educate students up to
the entrance of the university on the same lines as the Government
schools. Where these special schools do not exist, Muhammadan boys
freely enter the ordinary schools, and their standard of intelligence
and application is in no way inferior to that of Hindu boys.

Nanakpanthi

1. Account of the sect.

_Nanakpanthi [340] Sect, Nanakshahi, Udasi, Suthra Shahi_.--The
Nanakpanthi sect was founded by the well-known Baba Nanak, a Khatri
of the Lahore District, who lived between 1469 and 1538-39. He is the
real founder of Sikhism, but this development of his followers into
a military and political organisation was the work of his successors,
Har Govind and Govind Singh. Nanak himself was a religious reformer of
the same type as Kabir and others, who tried to abolish the worship of
idols and all the body of Hindu superstition, and substitute a belief
in a single unseen deity without form or special name. As with most of
the other Vaishnava reformers, Nanak's creed was largely an outcome
of his observation of Islam. "There is nothing in his doctrine," Sir
E.D. Maclagan says, "to distinguish it in any marked way from that of
the other saints who taught the higher forms of Hinduism in northern
India. The unity of God, the absence of any real distinction between
Hindus and Musalmans, the uselessness of ceremonial, the vanity of
earthly wishes, even the equality of castes, are topics common to
Nanak and the Bhagats; and the Adi-Granth or sacred book compiled by
Nanak is full of quotations from elder or contemporary teachers, who
taught essentially the same doctrine as Nanak himself." It was partly,
he explains, because Nanak was the first reformer in the Punjab, and
thus had the field practically