The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 29

The tenth Guru, Govind Singh, relapsed in many points again into Hinduism, he being a special votary of Durga; but notwithstanding this he always asserted the unity of the Supreme, and the innovations he introduced were not so much touching the doctrine as the practical course of life.

"We need therefore in the following sketch of the Sikh religion not anxiously distinguish between the words of Baba Nanak and those of the following Gurus, as none of them excelled by any originality of thought, every succeeding Guru being content to expatiate on the few ideas ■ handed down to him by his predecessors.

The chief point in Nanak's doctrine was the unity of the Supreme Being, though the Hindii

' Particularly the system laid dowo in the Bhagavad-gita, which was very popular among the Bhagats.

xcviii SKETCH OF THE EELIGION OF THE SIKIIS.

mind was already more or less familiarized with this idea, it having been asserted long before Nauak by most of the Hindu philosophical systems and popularized by the Bhagats, especially the ingenious Kalnr.

That the Supreme is One and that there is no other, is frequently inculcated. Thus says Nanak:

" Whom shall I call the second? there is none. In all is that One Spotless one (= the Supreme).'

That on this poiat there is full concord betweea Hindus and Musalmans, is openly conceded. Nanak says:

" Enow, that there are two ways {i.e. of Hindus and Musalmans), but only one Lord." '

The same is also conceded with reference to the Hindu sects of those days, which, though wearing different garbs, acknowledge the One Supreme. N'lnak says of them:

"There are six houses, six Gurus, six (methods of) instruction. The Guru of the Gurus is One, the garbs many." ^

This Supreme Being is (according to the nomenclature of the Vaishnava sect, to which nearly all the Bhagats belonged) called by different names, such as: Bralim, the Supreme Brahm, Paramesur (the Supreme Lord), and especially Hari, Ram, Govind.

This Being is alone really existing (Hg or 77%). uncreated (IKiTTil'fl^), endless (r^{7^), timeless (ifoJ'TT?). eternal (JXt^JU); it contains in itself all qualities and is at the same time without qualities.^ It is therefore inaccessible (»H3t*I. W^TO^), invisible, incomprehensible (even to the gods) and indescribable — qualities which are frequently dwelt upon in the Granth.'

It is the ground or root ('JW) of all things, the source, from wliioh all have sprung, the primary cause (sndAcJcIA); in t^is sense it is called the creator (^HTI or c^dSIH)- But we must not mis- understand this appellation, for no creation out of nothing is thereby intended. When the Absolute Being is styled the creator, the crpansion of the same into a plurality of forms is thereby meant; creation is therefore in some places plainly called VT?T'3T. expansion. Arjun says (Transl. p. 400, 6): "He himself is One and he himself is many;" and p. 421, 5: "From that Lord aU the creation (has sprung). If it pleases him, he makes an expansion. If it pleases him, he is of one form

' Gaurl, Mah. I., Astp. V., Pause (Transl. p. 320):

^ttt sr©^?Tn 7^ srsi' ii?ra *fftr §7 fAd-HA ^^ II

Other passages, see Transl. p. 17, vv. 5; 2; p. 414, 8. ^ Gauri, Mah. I., Astp. V., 8 (Transl. p. 321):

' Asa, Mah. I., Sabd XXX., 1 (Transl. p. 505). ' MSJh, Mab. V., XXI., 3 (Transl. p. 143):

f fe^arc^ *{6i\<^ ITtf TTTT II See also Transl. p. 410, XXT., Slok.

' See Trausl. p. 431, HI., Piiiiii; p. 457, XX., Paiin; p. 493, I., 1, 2.

SKETCH OF THE RELIGIOX OF THE SIKHS. xcis

(onl)')." ' Everywhere and in all things and beings the One is diffased, he is filling all places. Thus says Namdev (Transl. p. 665, II., 4):

" Here is Bitbal, there is Elthal, without Blthal the world is not. In every place, says!Xama, in all thou art fully contained." -

Yea the whole universe and all things therein ai'e identified with the Supreme. Nanidev says (Transl. p. 665, Pause, 2):

"All is Govind, all is Govind, -without Gonnd there is no other. As in one string there are seven thousand beads, (so) is that Lord lengthwise and crosswise. A -wave of water, froth and bubble do not become separate from the -water. This world is the sport of the Supreme Brahm, playing about he does not become another." ^

AU the finite created beings have therefore no separate existence apart from the Absolute, they are only its various forms and appearances, its frolics. Nanak says (Transl. p. 329, XVI., 5): "In all living creatures the One sports," and (p. 652, XXIV., Slok I.): "By himself the vessels are formed, he himself also fills them." All creatures are therefore alike with the only difference that the Absolute becomes self-conscious in man. Kablr says (Transl. p. 682, 204):

Kabir in saying: " thou, thou," has become " thou," " I " has not remained in me. "When my own self, (which is) another's, has been effaced, (then) -where I look, there (art) "thou."^

It is owing to the Maya (deception), -which the Absolute has spread out over the whole universe, that the creatures are led to consider themselves as individual beings, distinct from the Supreme, and fall thereby into the error of egotism (^^I'J, the idea of individual existence) and dualitij. Nanak says (Japji, 27, Transl. p. 10): "By whom a Maya of various colours, kinds and sorts is produced." And Kablr says (Transl. p. 127):

" One is wonderful, hear, 0 Pandit! no-w nothing can be said; By -whom the Gods, Ganas and Gandharvas are deluded, (by whom) a rope is applied to the three worlds."