Creation.—With the help of Māya God is able to assume manifoldness, and He thus appears as demi-gods, universes, mankind, animal, and plant life. He, however, remains in his true nature distinct from all, thus bearing out the principle of monotheism, and he takes a personal interest in this work of "Creation."

The Hindu Trinity,—Brahma, Vishnu, and Shiv are the first created beings, the famous Hindu Trinity whose potential existence is admitted by the Sikhs.

"One Māya, in union with God, gave birth to three acceptable children. One of them is the Creator, the second the Provider, the third performeth the function of Destroyer.

"As it pleaseth God, He directeth them by His orders," or again, with a mysterious allusion to the Logos:

"From the self-existent proceeded Māya, whence issued a Word which produced Brahma and the rest."

After the Hindu Trinity hundreds of demi-gods appear, and then all other forms of life. The gods of the Hindu pantheon meet with some contempt in the Sikh Scriptures, however, as being themselves imperfect and as having withdrawn honour from God to themselves. Belief in their existence in no way compromises the

monotheism of the Sikhs. At most they only make the same spiritual claims as the hierarchy of saints and angels in Catholic Christendom.

Nānak's Way of Salvation.—Subtle philosophy was foreign to the purpose of the Sikh Gurus. They accepted the general Indian doctrine as to the construction of the universe so long as it was possible to combine it with their own fervent monotheism. Though they were susceptible to the influence of mysticism, this is not their most prominent characteristic, and their manner of controversy was somewhat crude. Their method of reasoning was, generally speaking, a passionate declaration of the value of real religion and bitter sarcasm against those who proved false to it. Their service to the thought of their day was above all things a practical one. It was the proclamation of a new way of salvation, a new moans of escape from things as they were. In the somewhat pessimistic religious thought of the time, the round of transmigration seemed to have become so endless that the belief in a personal God who could grant such a boon was in itself an inspiration. Nānak, starting from these premises, evolved a purer and simpler scheme than any that had found credence in his time.

How to escape Karma.—The aim was to escape from Karma. It must be remembered that Karma, however good, necessitates re-birth. Until Karma is destroyed the soul is not free