Gurus and orthodox writers as contained in their sacred books, and is by no means put forth as a portrayal of the debased superstitions and heterodox social customs of Sikhs who have been led astray from their faith by external influences.
It must also be stated that the intention of the author has been, in fulfilment of his promise to the Sikhs, to write this work from an orthodox Sikh point of view, without any criticism or expression of opinion of his own. Accordingly, miracles which are accepted by many Sikhs will be found reverently described in this work.
A very important question has arisen among the Sikhs as to how my translation of their sacred writings should be presented. The Granth Sahib, as already stated, is to them the embodiment of their Gurus, who are regarded as only one person, the light of the first Guru's soul having been transmitted to each of his successors in turn.
Οἱ δ᾽ ἀντέλαμψαν καὶ παρήγγειλαν πρόσω.
The line of the Gurus closed with the tenth, Guru Gobind Singh. He ordered that the Granth should be to his Sikhs as the living Gurus. Accordingly the Granth Sahib is kept in silken coverlets, and when it is removed from place to place is taken on a small couch by Sikhs of good repute. Many of my old orthodox Sikh friends feared that if my translation were printed in the order of the original, it would not receive the same respect and attention in foreign countries as in India, and they accordingly desired that it should be published in some other form. This desire of the most holy and respected Sikhs is a great relief to me, for it
