Its affirmation
was one of the distinguishing features of the Vaishnavite
reformation preached by R?m?nuja; the principle of which had
descended through R?m?nanda to Kab?r.
Last, the warmly human and direct apprehension of God as the
supreme Object of love, the soul's comrade, teacher, and
bridegroom, which is so passionately and frequently expressed in
Kab?r's poems, balances and controls those abstract tendencies
which are inherent in the metaphysical side of his vision of
Reality: and prevents it from degenerating into that sterile
worship of intellectual formul? which became the curse of the
Ved?ntist school. For the mere intellectualist, as for the mere
pietist, he has little approbation. [Footnote: Cf. especially
Nos. LIX, LXVII, LXXV, XC, XCI.] Love is throughout his
"absolute sole Lord": the unique source of the more abundant life
which he enjoys, and the common factor which unites the finite
and infinite worlds. All is soaked in love: that love which he
described in almost Johannine language as the "Form of God.
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