[Footnote 651:  It is exemplified by the curious word an-had limitless, being the Indian negative prefix added to the arabic word had used in the Sikh Granth and by Caran Das as a name of God.]

[Footnote 652:  See especially G.H.  Westcott, Kabir and the Kabir Panth, and Macauliffe, Sikh Religion, vol. vi. pp. 122-316.  Also Wilson, Essays on the religion of the Hindus, vol.  I. pp. 68-98.  Garcin de Tassy, Histoire de la Litterature Hindoue, II. pp. 120-134.  Bhandarkar, Vaishn. and Saivism, pp. 67-73.]

[Footnote 653:  The name Kabir seems to me decisive.]

[Footnote 654:  Dadu who died about 1603 is said to have been fifth in spiritual descent from Kabir.]

[Footnote 655:  From a hymn in which the spiritual life is represented as a ride.  Macauliffe, VI. p. 156.]

[Footnote 656:  But Hari is sometimes used by Kabir, especially in the hymns incorporated in the Granth, as a name of God.]

[Footnote 657:  Though Kabir writes as a poet rather than as a philosopher he evidently leaned to the doctrine of illusion (vivartavada) rather than to the doctrine of manifestation or development (Parinamavada).  He regards Maya 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 nirvana.]

[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 Adi 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 Krishna.  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 Rig Veda.]

[Footnote 662:  “The Atma mingles with Paramatma, as the rivers flow into the ocean.  Only in this way can Paramatma be found.  The Atma without Sabda is blind and cannot find the path.  He who sees Atma-Ram is present everywhere.  All he sees is like himself.  There is nought except Brahma.  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.]