Though Gúrú Góvind mixes, even more than Nánac, the mythology of the Hindús with his own tenets; though his desire to conciliate them, in opposition to the Muhammedans, against whom he always breathed war and destruction, led him to worship at Hindú sacred shrines; and though the peculiar customs and dress among his followers, are stated to have been adopted from veneration to the Hindú goddess of courage, Dúrga Bhavání; yet it is impossible to reconcile the religion and usages, which Góvind has established, with the belief of the Hindús. It does not, like that of Nánac, question some favourite dogmas of the disciples of Brahmá, and attack that worship of idols, which few of these defend, except upon the ground of these figures, before which they bend, being symbolical representations of the attributes of an all-powerful Divinity; but it proceeds at once to subvert the foundation of the whole system. Wherever the religion of Gúrú Góvind prevails, the institutions of Brahmá must fall. The admission of proselytes, the abolition of the distinctions of cast, the eating of all kinds of flesh, except that of cows, the form of religious worship, and the general devotion of all Singhs to arms, are ordinances altogether irreconcileable with Hindú mythology, and have rendered the religion of the Sikhs as obnoxious to the Bráhmens, and higher tribes of the Hindús, as it is popular with the lower orders of that numerous class of mankind. After this rapid sketch of the general character of the religion of the Sikhs, I shall take a more detailed view of its origin, progress, tenets, and forms.