great part of his life an ascetic. His idea was not political like that of Govind Singh, but ethical, and he desired to raise Hinduism from the degraded forms of superstition and polytheism into which it had fallen and to preach, in addition to a nobler doctrine, a purer morality. He was a reformer in the best and truest sense of the word, and Sikhism, as expounded by him, in spite of the obscurity and extravagance which characterise the Ádi Granth, is a religion possessing a noble ideal and a practical and social meaning which place it very high among the philosophical religions of the civilized world.
There is much in the character and teaching of Nának which reminds the student of the life and teaching of the great Buddhist reformer, whose devotion to the cause of humanity and the general enlightenment of whose doctrine have had so vast an influence on a quarter of the human race.
The unity of the Supreme Being was the main point in the doctrine taught by Guru Nának; that He is One and Alone, as he affirms in the following couplet: 'Whom shall I call the second? There is none. In all there is that one Spotless One' (the Deity). The argument between Mussulmans and Hindus on this particular point is also acknowledged where he says: 'Know that there are two ways (i.e. of Hindus and Muhammadans), but only one Lord.' The Deity, under whatever known name, as Brahm, Hari, Rám, or Govind, is incomprehensible, invisible, uncreated, eternal, and alone possessing any real existence. He
