[Footnote 657: Though Kabir writes as a poet rather than as a philosopher he evidently leaned to the doctrine of illusion (_vivartavâda_) rather than to the doctrine of manifestation or development (_Pariṇâmavâda_). He regards Mâyâ as something evil, a trick, a thief, a force which leads men captive, but which disappears with the knowledge of God. "The illusion vanished when I recognized him" (XXXIX.).] [Footnote 658: He even uses the word nirvâṇa.] [Footnote 659: From Kabir's acrostic. Macauliffe, VI. pp. 186 and 188. It is possible that this is a later composition.] [Footnote 660: Macauliffe, vi. pp. 230. 209, 202, 197.] [Footnote 661: Westcott, _l.c._ p. 144, "I am the creator of this world.... I am the seed and the tree ... all are contained in me--I live within all and all live within me" and much to the same effect. Even in the hymns of the Âdi Granth we find such phrases as "Now thou and I have become one." (Macauliffe, vi. p. 180.) This identification of Kabir with the deity is interesting as being a modern example of what probably happened in the case of Kṛishṇa. Similarly those who collected the hymns which form the sacred books of the Sikhs and Kabirpanthis repeated the process which in earlier ages produced the Ṛig Veda.] [Footnote 662: "The Âtmâ mingles with Paramâtmâ, as the rivers flow into the ocean. Only in this way can Paramâtmâ be found. The Âtmâ without Śabda is blind and cannot find the path. He who sees Âtmâ-Râm is present everywhere. All he sees is like himself. There is nought except Brahmâ. I am he, I am the true Kabir." Westcott, p. 168.] [Footnote 663: The Census of 1901 gives 843,171 but there is reason to think the real numbers are larger.] [Footnote 664: Consecrated by washing in it wooden sandals supposed to represent the feet of Kabir. It is stated that they believe they eat the body of Kabir at their sacred meal which perhaps points to Christian influence. See Russell, _l.c._ pp. 239-240.] [Footnote 665: See Russell, _Tribes and Castes of Central Provinces_, p. 217, where it is said that some of them are householders.] [Footnote 666: See especially Macauliffe, _The Sikh Religion_, six volumes.] [Footnote 667: Macauliffe, I. p. 82.] [Footnote 668: The original is Kartâ purukh (=purusha), the creative male. This phrase shows how Hindu habits of thought clung to Nânak.] [Footnote 669: The Guru of the Sikhs are: (_a_) Nânak, 1469-1538, (_b_) Angada, 1538-1552, (_c_) Amardas, 1552-1575, (_d_) Ramdas, 1575-1581, (_e_) Arjun, 1581-1606, (_f_) Har-Govind, 1606-1639, (_g_) Har-Rai, 1639-1663, (_h_) Har-Kisan, 1663-1666, (_i_) Teg-Bahadur, 1666-1675, (_j_) Govind Singh, 1675-1708.] [Footnote 670: Amritasaras the lake of nectar.] [Footnote 671: It appears to be an arbitrary adaptation of the Deva-nâgari characters. The shape of the letters is mostly the same but new values are assigned to them.]