blended by sacred as well as profane writers. Let us take a few examples :—
Doth not the Lord fill heaven and earth?—Jeremiah.
God in whom we live, and move, and have our being.—St. Paul.
Spiritus intus alit totamque infusa per artus
Mens agitat molem, et magno se corpore miscet.—Virgil.
Estne Dei sedes nisi terra, et pontus, et aer,
Et caelum et virtus? Superos quid quaerimus ultra?
Iupiter est quodcunque vides, quocunque moveris!—Lucan.
All in all and all in every part.—Cowley.
Lives through all life, extends through all extent.
Spreads undivided, operates unspent.—Pope.
Deum rerum omnium causam immanentem, non vero transeuntem statuo.—Spinoza.
Se Dio veder tu vuoi,
Guardalo in ogni oggetto;
Cercalo nel tuo petto;
Lo troverai in te!—Metastasio.
An indefinite number of such examples might be cited.
CHAPTER V
In the hymns of the Gurus, Nirvan, or absorption in God, is proposed as the supreme object of human attainment; but a paradise called Sach Khand is also promised to the blest. There they recognize one another and enjoy everlasting beatitude. Several learned Sikhs, however, maintain that Nirvan and Sach Khand are practically the same.
Contrary to the practice of the ancient Indian ascetics, the Gurus held that man might obtain eternal happiness without forsaking his ordinary worldly duties. Reunion with the Absolute should be the supreme object of all Sikh devotion and aspirations.
