of Nabha accompanied me to Europe to assist in the publication of this work and in reading the proofs thereof; to Diwan Lila Ram Watan Mal, a subordinate judge in Sind; to the late Bhai Shankar Dayal of Faizabad; to Bhai Hazara Singh and Bhai Sardul Singh of Amritsar, to the late Bhai Dit Singh of Lahore, to the late Bhai Bhagwan Singh of Patiala, and to many other Sikh scholars for the intelligent assistance they have rendered me.
In my translation from the Sikh sacred writings I freely use the subjunctive mood which is fast disappearing from the English language. The solemn form of the third person singular of the present tense I have employed for obvious reasons. My Sikh readers may easily learn that this form is not now used in conversation or ordinary prose. I have avoided the arbitrary nomenclature invented by European scholars, such as Brahmanism, a word which is not used in India; self for soul or conscience, &c.
The Sikh Gurus were simple men who generally chose colloquial language for the expression of their ideas, and avoided learned words and metaphysical subtleties. Hence in my translation I have endeavoured to use such simple language as I believe was intended by them and the reformers who preceded them. My aim has been to interpret the sacred books of the Sikhs, subject to what I deem a necessary solemnity of form, in the current language of the day, and without any effort to produce new or startling expressions. In my efforts to use simple language, however, I cannot claim complete success. The ideas of the Gurus and particularly their epithets of the Creator cannot always be translated without
