The writings of Kabir's disciples such as the Sukh Nidhan attributed to Srut Gopal (and written according to Westcott about 1729) and the still later Amar Mul, which is said to be representative of the modern Kabirpanth, show a greater inclination to Pantheism, though caste and idolatry are still condemned. In these works, which relate the conversion of Dharm Das afterwards one of Kabir's principal followers, Kabir is identified with the Creator and then made a pantheistic deity much as Kṛishṇa in the Bhagavad-gîtâ.[661] He is also the true Guru whose help is necessary for salvation. Stress is further laid on the doctrine of Śabda, or the divine word. Hindu theology was familiar with this expression as signifying the eternal self-existent revelation contained in the Vedas. Kabir appears to have held that articulate sound is an expression of the Deity and that every letter, as a constituent of such sound, has a meaning. But these letters are due to Mâyâ: in reality there is no plurality of sound. Ram seems to have been selected as the divine name, because its brevity is an approach to this unity, but true knowledge is to understand the Letterless One, that is the real name or essence of God from which all differentiation of letters has vanished. Apart from some special metaphors the whole doctrine set forth in the Sukh Nidhan and Amar Mul is little more than a loose Vedantism, somewhat reminiscent of Sufiism.[662] The teaching of Kabir is known as the Kabirpanth. At present there are both Hindus and Mohammedans among his followers and both have monasteries at Maghar where he is buried. The sect numbers in all about a million.[663] It is said that the two divisions have little in common except veneration of Kabir and do not intermix, but they both observe the practice of partaking of sacred meals, holy water,[664] and consecrated betel nut. The Hindu section is again divided into two branches known as Father (Bap) and Mother (Mai).