Those were the times when learning was limited to the Brahmans. They
were in possession of all the books and scriptures. When visible signs
came to be known, that the person they had waited for, and sung hymns in
praise so that they come down on earth, has actually arrived, Brahmans
must have been the first to know its significance. This
explains why it were the Brahmans who went all the way to Iraq to fight
along side Husain in Karbala, and it is till this date that they call
themselves Husaini Brahmans. That means that within 50 years of Prophet
announcing his Prophethood, there must have been a few visits of groups
of Brahmans to Arabia to ascertain and verify whether he was the same
person whose praises they had sung as Indra. Historical accounts of
Muslims have even narrated a contingent of Jats from India in the city
of Basra, whom Ali trusted with the job of safeguarding the treasury
from the marauding armies of Muawiyah. History has also recounted an
incident that an entire group of people went to Medina in the time of
Prophet Mohammad himself, to ascertain his identity. In return the
Prophet sent a companion of his to inform the people of India about
Mohammad’s teachings.
One needs a bit of imagination to think of the situation wherein some must have accepted that he was the same Prophet described in religious scriptures while others would be discounting them as untrue. After all, it must have been difficult to digest that the secret place that was told to them of the awaited one would be as far as Arabia. As Mohammad’s teachings reached further, it became clear to the priests that they were far dissimilar to what they were adhering to in the name of religion; such was the digression that had occurred among them during the several centuries that had elapsed from the time of Krishna and Buddha. It is explicitly mentioned that the last prophet before the Prophet Mohammad was Isa (Jesus), who was about 500-600 years prior to him. This means that world was without a Prophet for such a long time and all people had digressed extensively. You have seen how Christians and Jews too faced the same problem. There is little doubt that priests in India might not have faced the same situation. Some, whose conscience was alive, accepted the teachings, while others tried to deceive themselves and others by disbelieving these teachings.
If this is not true, how else can you prove the presence of contingent of Saraswat Brahmans in Karbala, who upon reaching Karbala after Husain had been killed, stayed there to take revenge of Husain’s killing and returned only after they had achieved their objective.
Fact is that in the medieval period when Muslim rule began in India, there were at least some who knew of Mohammad’s relationship with the scriptures of Indo-Aryans. Even Kabir has talked of the link between Devatas and Mohammad. Kabir has even gone to the point of calling Maha Deva as Mohammad. Why did Kabir say so? Was it a mere hypothetical view? Or was there something that he knew? Though Kabir was not totally true but he was very close to the truth. We are proving that the noor or light that was called Maha dev or Shiv deva, when descended in human body, was called Ali, who was the second noor created out of the first noor or Brahma. The other part of the noor (both were exactly similar) was known as Indra deva, who descended in human form and was called Mohammad.
Says Kabir: “Maha Deva is the same as Mohammad.”
Unfortunately, this relationship between the Devas and Ahlebayts of Islam suited none. Neither the priests in India would have liked this fact to be propagated nor the Muslim conquerors would have liked this. Therefore, the truth that was known to at least the learned scholars got submerged underneath piles of untruth.
It was perhaps this reason alone because of which people like Kabir and Dawud tried to remove differences prevalent between Hindus and Muslims and cure the evils that inflicted them.
Talking of Hindus and Muslims, Kabir says: “Both are simpletons, both are misled. None of them has found God. One slaughters the goat, the other, the cow. In the pursuit of such vain differences, they have wasted their lives.”
Not only this, Kabir also knew that Brahma, Vishnu and Mahesh were not different personalities as later period Hindus began to believe but names of the three stages of creation. Says he: “Brahma, Vishnu and Mahesh are the names of the three states of the same soul – animation, calmness and sloth.”
Later he says: “All must love the God of all. There is no one who is a Hindu, no one who is a Musalman. The difference between the two is a false difference.”
We too have proved from our study of Vedas and Upanishads that Brahma, Vishnu and Mahesh are names of the three stages.
At another point Kabir says:
“The idea also is vain that the Hindus and the Musalmans are two different peoples. They are all but one.”
At another place Kabir says: “O Santu! Listen! There is no difference between Ram and Khuda. But both the Hindus and Musalmans have gone astray.”
Likewise, Dawud describes the essence of religion in this manner:
“To efface the self, to worship the One Ishwar, to protect one’s body from evil activity and one’s mind from evil thought, to wish no ill-will of any living object – these, O Dawud! constitute the essence of religion. That person is alone held, ‘Sant’, who entertains no ill will towards any living object. O Dawud! There is only one spirit in all beings. No one is our enemy. We have found this out by careful search. No one is alien to us. Whether we are Hindus or whether we are Musalmans, one and the same spirit dwells in all. By giving separate names to men and women, we have cheated ourselves. Hindus and Musalmans are brothers to one another. They form the two hands, the two feet, the two ears, and the two eyes of the same body. In the mirror of suspicion only, we look as but two beings. It is an illusion. Once this illusion is dispelled and suspicion rooted out, the talk of otherness will end, O Dawud: Against whom do you entertain ill will? Is there any one here beside yourself? The God who brought me into being, the same dwells in every one.”
Referring to quarrels over temples and mosques, Dawud said:
“The Mandir which the Hindus raise with their own hands is looked after by them with great care. But the body of a man or an animal which is the Mandir raised by Ishwar himself they destroy. Similarly, the Musalmans show respect to the Mosque raised by their own hands, but they pull down the structure raised by God himself. The true Guru has pointed out to me that the body of a man alone is the Mosque or Mandir of God. Living within that body, we have to worship Allah. There is no need for us to go out of it to worship Him. Within the human heart lies, full to the brim, the fountain of Ishwara’s Being. We can freely purify ourselves in its water and perform our ablutions with it and offer Namaz. This body is our Mosque or Mandir. Our five senses form the congregation therein; our mind is the leader in prayer, or Imam. In our own body we may bow before Allah and hail Him.”
Explaining what true religion is, says Dawud:
“The true devotee is he who sings the songs of the one Iswara, who keeps his mind under control, who does not show pride, and who does not lie, nor does harm to any one, but abstains from doing a wicked deed and does good to others, who never looks upon any one as his enemy, who looks on others even as he looks on himself, but contributes to other’s happiness and looks upon all with an equal eye, who does not let his interests interfere his relations with others, who does not differentiate between with his interests and the interests of others, and seeks in one and all the light of the One Holy Providence, who always speaks truth and is immersed in his own thoughts, who unmindful of every danger engages himself in devotion to God and to no one else. Dawud! Such people are but few in this world.”
Much later, Sri Aurobindo in his writings often speaks of the supra-mental power, which can descend to manifest itself in actual terms. And Pandit Sunderlal said in ‘The Gita and the Quran’: “The books on religion are replete with this type of teachings. Still, the world of man is far off from the goal envisaged. The reason for it is two fold. One is that a good many people do not understand the truth offered. The other is that even those who appreciate the truth do not care to follow it. The responsibility for the set back in the march forward does not rest on those who do not understand the truth. The entire responsibility lies on those who knowingly do not follow it. It is by action that resolutions or great changes have been wrought. The study of the Gita and the Quran is not simply meant to provide food for the intellect. On the other hand, it is meant to spur us on to right action. Our aim is to see that the two holy books should be read with this purpose in view. The purpose of our study should be to invoke God to inspire in us the force which shall shatter all the chains of selfishness born of our attachment to one’s family, village, country, nation and sectarian creed which has kept us divided and which incite us to fight each other. It is not enough to feel or think that we all are one. On the other hand, what we need is the zest to eradicate from our life, both individual and collective, the evil which has worked for division among us, whatever their nature – social, legal or religious…”
He further says: “We pray to God that He will inspire in the followers of the Gita and the Quran that clear thinking, that courage and that strength which shall enable them to act upon the pure teachings which the two holy books offer for the guidance of man and help them to fashion afresh a new type of culture and a true religious outlook, so that a wave of love might spread across the entire country of ours. There is no other way of salvation for us!”
One needs a bit of imagination to think of the situation wherein some must have accepted that he was the same Prophet described in religious scriptures while others would be discounting them as untrue. After all, it must have been difficult to digest that the secret place that was told to them of the awaited one would be as far as Arabia. As Mohammad’s teachings reached further, it became clear to the priests that they were far dissimilar to what they were adhering to in the name of religion; such was the digression that had occurred among them during the several centuries that had elapsed from the time of Krishna and Buddha. It is explicitly mentioned that the last prophet before the Prophet Mohammad was Isa (Jesus), who was about 500-600 years prior to him. This means that world was without a Prophet for such a long time and all people had digressed extensively. You have seen how Christians and Jews too faced the same problem. There is little doubt that priests in India might not have faced the same situation. Some, whose conscience was alive, accepted the teachings, while others tried to deceive themselves and others by disbelieving these teachings.
If this is not true, how else can you prove the presence of contingent of Saraswat Brahmans in Karbala, who upon reaching Karbala after Husain had been killed, stayed there to take revenge of Husain’s killing and returned only after they had achieved their objective.
Fact is that in the medieval period when Muslim rule began in India, there were at least some who knew of Mohammad’s relationship with the scriptures of Indo-Aryans. Even Kabir has talked of the link between Devatas and Mohammad. Kabir has even gone to the point of calling Maha Deva as Mohammad. Why did Kabir say so? Was it a mere hypothetical view? Or was there something that he knew? Though Kabir was not totally true but he was very close to the truth. We are proving that the noor or light that was called Maha dev or Shiv deva, when descended in human body, was called Ali, who was the second noor created out of the first noor or Brahma. The other part of the noor (both were exactly similar) was known as Indra deva, who descended in human form and was called Mohammad.
Says Kabir: “Maha Deva is the same as Mohammad.”
Unfortunately, this relationship between the Devas and Ahlebayts of Islam suited none. Neither the priests in India would have liked this fact to be propagated nor the Muslim conquerors would have liked this. Therefore, the truth that was known to at least the learned scholars got submerged underneath piles of untruth.
It was perhaps this reason alone because of which people like Kabir and Dawud tried to remove differences prevalent between Hindus and Muslims and cure the evils that inflicted them.
Talking of Hindus and Muslims, Kabir says: “Both are simpletons, both are misled. None of them has found God. One slaughters the goat, the other, the cow. In the pursuit of such vain differences, they have wasted their lives.”
Not only this, Kabir also knew that Brahma, Vishnu and Mahesh were not different personalities as later period Hindus began to believe but names of the three stages of creation. Says he: “Brahma, Vishnu and Mahesh are the names of the three states of the same soul – animation, calmness and sloth.”
Later he says: “All must love the God of all. There is no one who is a Hindu, no one who is a Musalman. The difference between the two is a false difference.”
We too have proved from our study of Vedas and Upanishads that Brahma, Vishnu and Mahesh are names of the three stages.
At another point Kabir says:
“The idea also is vain that the Hindus and the Musalmans are two different peoples. They are all but one.”
At another place Kabir says: “O Santu! Listen! There is no difference between Ram and Khuda. But both the Hindus and Musalmans have gone astray.”
Likewise, Dawud describes the essence of religion in this manner:
“To efface the self, to worship the One Ishwar, to protect one’s body from evil activity and one’s mind from evil thought, to wish no ill-will of any living object – these, O Dawud! constitute the essence of religion. That person is alone held, ‘Sant’, who entertains no ill will towards any living object. O Dawud! There is only one spirit in all beings. No one is our enemy. We have found this out by careful search. No one is alien to us. Whether we are Hindus or whether we are Musalmans, one and the same spirit dwells in all. By giving separate names to men and women, we have cheated ourselves. Hindus and Musalmans are brothers to one another. They form the two hands, the two feet, the two ears, and the two eyes of the same body. In the mirror of suspicion only, we look as but two beings. It is an illusion. Once this illusion is dispelled and suspicion rooted out, the talk of otherness will end, O Dawud: Against whom do you entertain ill will? Is there any one here beside yourself? The God who brought me into being, the same dwells in every one.”
Referring to quarrels over temples and mosques, Dawud said:
“The Mandir which the Hindus raise with their own hands is looked after by them with great care. But the body of a man or an animal which is the Mandir raised by Ishwar himself they destroy. Similarly, the Musalmans show respect to the Mosque raised by their own hands, but they pull down the structure raised by God himself. The true Guru has pointed out to me that the body of a man alone is the Mosque or Mandir of God. Living within that body, we have to worship Allah. There is no need for us to go out of it to worship Him. Within the human heart lies, full to the brim, the fountain of Ishwara’s Being. We can freely purify ourselves in its water and perform our ablutions with it and offer Namaz. This body is our Mosque or Mandir. Our five senses form the congregation therein; our mind is the leader in prayer, or Imam. In our own body we may bow before Allah and hail Him.”
Explaining what true religion is, says Dawud:
“The true devotee is he who sings the songs of the one Iswara, who keeps his mind under control, who does not show pride, and who does not lie, nor does harm to any one, but abstains from doing a wicked deed and does good to others, who never looks upon any one as his enemy, who looks on others even as he looks on himself, but contributes to other’s happiness and looks upon all with an equal eye, who does not let his interests interfere his relations with others, who does not differentiate between with his interests and the interests of others, and seeks in one and all the light of the One Holy Providence, who always speaks truth and is immersed in his own thoughts, who unmindful of every danger engages himself in devotion to God and to no one else. Dawud! Such people are but few in this world.”
Much later, Sri Aurobindo in his writings often speaks of the supra-mental power, which can descend to manifest itself in actual terms. And Pandit Sunderlal said in ‘The Gita and the Quran’: “The books on religion are replete with this type of teachings. Still, the world of man is far off from the goal envisaged. The reason for it is two fold. One is that a good many people do not understand the truth offered. The other is that even those who appreciate the truth do not care to follow it. The responsibility for the set back in the march forward does not rest on those who do not understand the truth. The entire responsibility lies on those who knowingly do not follow it. It is by action that resolutions or great changes have been wrought. The study of the Gita and the Quran is not simply meant to provide food for the intellect. On the other hand, it is meant to spur us on to right action. Our aim is to see that the two holy books should be read with this purpose in view. The purpose of our study should be to invoke God to inspire in us the force which shall shatter all the chains of selfishness born of our attachment to one’s family, village, country, nation and sectarian creed which has kept us divided and which incite us to fight each other. It is not enough to feel or think that we all are one. On the other hand, what we need is the zest to eradicate from our life, both individual and collective, the evil which has worked for division among us, whatever their nature – social, legal or religious…”
He further says: “We pray to God that He will inspire in the followers of the Gita and the Quran that clear thinking, that courage and that strength which shall enable them to act upon the pure teachings which the two holy books offer for the guidance of man and help them to fashion afresh a new type of culture and a true religious outlook, so that a wave of love might spread across the entire country of ours. There is no other way of salvation for us!”
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