The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 31

According to the popular belief of the Hindus, which is occasionally alluded to in the Granth, four Lakhs of souls have once for all emanated from the fountain of light, their number neither increasing nor decreasing.* The human souls form only a small part of the creation, which is limited to eighty-four Lakhs of forms of existence, viz.: nine Lakhs of aquatic animals (-HWrid). seventeen Lakhs of immovable creatures (WT^^^ = *S<NT' such as trees, etc.), eleven Lakhs of creeping animals CRtSH = ITf??), ten Lakhs of feathered animals (Ifkft), twenty-three Lakhs of quadrupeds (BVTfsJHT). and four Lakhs of men (*l^¥)-

It is the aim and object of the individual soul as a divine spark to be reunited with the fountain of light, from which it has emanated, and to be re-absorbed in it. As long as it has not reached this goal, it is unhappy, being separated from its source, the Supreme. Why the soul has emanated and what for, is nowhere stated in the Granth; we must therefore look also on this process as a sport of the Absolute (9^). I^ut the return of the individual soul to the eternal fountain of light is cut off in consequence of works practised whilst in the body, and by its impurity, contracted by second love (;^m ST#.) or duality (^f^l'Tr = ff^^), which subject the soul to metempsychosis, the coming and going (»Kl<Sld|«Srt)-

This leads us- to the question: if the individual soul is light, how did it happen, that it fell into impurity or si»?

That the world is actually under the dominion of sin, Nanak could and would not deny; he declared himself, that the object of his mission was, to show to mankind the way, by which it could be saved from this state of misery.

According to the pantheistic premises, as stated above, sin cannot be the free,, deliberate act

' Kabir says (Rag Asa, XIII., 4, Trausl. p. 65"):

* See a pakssage of this kind in Rag Asa, Kabir VIII., 2 (Transl. p. 65a), where he wittingly says:

»Rf3 »i^ 7ft 'P^ sr#t^>f ^ 7J y-^Qjii:^T^ ii

^ Ai-jwi says, Siri Rag, Mah. V., Salid XIV., 1 (Traiisl. p. 66):

»T^ 3<S XI3 f^TfTJ \jl3 "^tWl BftWT ^TUfrr H^ft l^

* Compare with this what the Bliagavad-glta says, Chap. XV., Sliluk ":

JTi; ^STsftf^^ftl "RlifHWrf*! ^^fH II " An eternal portion of inc only having become endowed with life in the world of life, attracts tlie mind and the five senses, which belong to nature." *

SKETCH OF THE RELIGION OF THE SIKHS. ciii

of man; it must have on the contrary its origin in the Absolute Being itself, as all creatures are said to be subject to an aholiUe destiny (S^tf, 3T3T. Qdd)- This is plainly taught in the Granth. Eavidas says (Transl. p. 666, I., 3):

"As far as living creatures are, they are subject to destiny."

On the forehead of every man his lot is written from the beginning, which cannot be effaced, though one try to do so. Nanak says (Gaurl, Mah. I., Sabd X., 1, Transl., p. 217):

" The lot has fallen, none eifaces it. "What do I know, what will happen in future? What has pleased him, that has come to pass. None other is acting (but he)." '

There are consequently numbers of passages in the Granth which pointedly deny the liherum arhitrium in man; man comes and goes according to the pleasure of Hari; he acts, speaks, etc. as he is caused to do. Arjun says (Transl. p. 398, v. 5):

" The power of this one is not in this one's hand. The cause of causes is the Lord of all. The creature is helpless and must obey. What pleases to that one, that will be."

Very pointed is the expression of Arjun (Transl. p. 399, XI., 7), that man like a mimic shows many appearances, and that the Lord makes him dance as it pleases him. Man is naturally impelled to actions by the three qualities (^SIH), which penetrate every created being, even the gods them- selves. These three qualities are the Jf? (^^> the quality of goodness), the '^rf ("^^af^, the quality of passion) and the "SM ((T?T^, the quality of darkness); they are innate in every body, but not in equipoise, the one or the other being predominant. The actions of all men are consequently determined by the quality that has a ruling influence on them.

To this must be added, that the Supreme has spread the Maya (deception) over the whole universe, the gods not excepted, by which the created beings are deluded into egotism and duality.- The wise and the fool, the good and the bad, are therefore alike, they cannot be considered responsible for what they think, say or do, as they are acting under influences and impulses which are not under their control.^ This is now and then keenly felt and acknowledged. Thus Arjun (Transl.

' When by himself the form of the world is created, And laid out in the three qualities: Then religious demerit and merit, what is it? "

f^-J3 VffsnfT 7^ Ht?fe I fsmn ^HTCTT fsPKT JKT^ nfs I

* The Brahman Trilocan says (see Transl. p. 127, II.):

»TTf2*HT ^3T §3f*T TJTd^ ^fTSH 3T^fg# nn^jJWr I!

VHfti "fefwn vfZ'^ 7J ^TT§ II See Transl. p. 154, IT., 3. Folly and error, produced in man by the Maya, is directly ascribed to a divine causality. See Trausl. p. 126, Kabir I., Paii.se; p. 494, III., 3.

And Eavidas boldly asks (Transl. p. 130, I., Pause):

" If I would not commit sins, 0 Endless one! How would be thy name ' purifier of the sinners '? "

"With reference to the delusion of the Maya, Kabir says (Transl. p. 470, XXXIX.) openly:

" Hari, the deceiver, has practised deceit on the world. In separation from Hari how shall I live, 0 my mother? (2). Say, who is a man, who is a woman? Reflect on this truth in thy body!