THE SELF
We now come to the most interesting subject that form the core of all Upanishadic teachings. This is the subject of the Self. For long, identity of the Self has confused the scholars so much so that it won’t be a hyperbole if we say that we know nothing about the Self till this stage.
This is in spite of the fact that Gita devotes long passages mentioning the subject of the Self. It even goes on to call the science of the Self as the loftiest of all sciences. It will be interesting to note that Avicenna has written a book ‘Science of the Soul’, based on the ancient Greek manuscript of Aristotle on the subject of soul. But these are largely segregated works with no unanimity about the true identity of the Self – whose study has been labelled as the highest of all sciences. We will show later in the BOOK that Quran and the books of traditions of the Muslims too have talked extensively on the subject of the Self. Based on our study of the Upanishads and Gita, we are in position to say that in spite of the great deal of stress laid on the subject of Self in books related to Islamic traditions, Muslims are yet to understand the real identity of the Self. Consequently, they too, like the Hindu scholars, are groping in the dark. We are sure, no book but the great Upanishads and Gita could have shed greater light on this mystery.
In our commentary of the Gita, we have proved that Krishna was a true representative of the Manifest Self. Since the Manifest Self doesn’t descend in human bodies but one or other of the Divya-atmas do so, who owe their origin to the Manifest Self, we can say with surety that one of the Lights (Noor) was working inside the body of Krishna. Even Arjuna knew the relationship between Devatas and the Manifest Self, though there might have been certain doubts, which Krishna clarified.
In Gita, Krishna is seen to acknowledge on several occasions that the self inside us is directly attached or related to the Manifest Self (through the Devatas) and it is only through identifying this relationship that the salvation can be achieved.
There is no doubt with us that Rama, Krishna and Buddha were all representatives of the same chain of Divine Avatars, who were sent to show us the true path. Krishna, in particular, is a character that has been wrongly confined by Hindus exclusively to themselves. Muslims should regard Krishna as their own, as he is truly a character that needs to be studied in all international forums and seminars and also in discussions pertaining to Islam. We are hopeful that this BOOK of ours would serve as a path-breaking, nee path-creating guide that will pave the way for fresh studies of all ancient scriptures, be it Upanishads, Gita, Vedas or the books of scholars like Avicenna, teachings of Buddha, Old and New Testament. This BOOK will also pave the way for fresh study of Quran, a great portion of which has not been understood so far.
We have mentioned above that there is great deal of stress on the subject of Self in Islamic books of tradition. We start this study of the Self with the mention of this subject from various books that Muslims regard their own.
Syed Alamdar Husain writes in the Translator’s Foreword of the book Self Building: “But unfortunately, in the midst of man’s struggle with nature for improving the quality of his living environment, the most precious reality which has been forgotten is – the self and the jewel of human personality. Or in other words, what has been forgotten is – man himself, his training and self-purification and making him an ideal or perfect human being. A human being who have been called by the God-Almighty as the Most Superior Creation [Does this remind of Gita’s Purushottama?], and about whose identification the authentic commentators of the revelations have said:
Whoever has identified his self – in reality has recognized his Creator.
Self forgetfulness, negligence shown towards recognizing the infinite dimensions of human celestial soul and under estimation of human inner potential for attaining self-purification or moral perfection is the pain which has inflicted plenty of suffering upon the modern human societies. The domination of technology, fast pace of modern life, usurpation of power by materialists and world-worshippers over vast regions of the world from one hand and failure and incompetence of various school and ideologies in presenting a clearly illuminated path and satisfactory interpretation of human being on the other hand have made this journey of retrogression and self alienation further complicated.
But in the Islamic Ideology, the greatest aim in the life’s struggle is to become victorious over the self. In the Holy Quran the God Almighty after repeated oaths has emphasized the importance of spiritual purification as follows:
He is indeed successful who causeth it to grow, (the self) And he is indeed a failure who stunteth it.
Quran, 91:9-10
In accordance to Divine Islamic Ideology the most exalted aim is – training and guidance of human beings in their spiritual journey from the earthly temporary abode towards the Celestial-Kingdom. The aim consists of creation of a society and environment where only God-Almighty is worshipped; in which the light of servitude, devotion and manifestation of faith towards the unseen will destroy the darkness of selfish whims and passions, thus, enabling the human eyes to witness God’s Infinite Glory all over upon his existence and introducing the rule of Monotheism (Tawheed) and its relevant vast dimensions over all human relations and transactions. Of course, this is not possible without self-purification. (It is to be noted that the students of Islamic jurisprudence are taught long chapters on the subject of Irfan (mysticism or Gnostism) that are full of discussions on how to develop one’s self).
In Islamic Mysticism the Gnostic journey is called – ser wa saluk and the wayfarer who undertakes this journey is called – salik, who strives to utilize all his energy, strength and courage in his spiritual migration towards God-Almighty; takes all necessary precautions to remain purified in his march; is not tired of restrictions and limitations; guard his breaths day and night lest he transgresses and become deviated; strictly supervises all entries leading to heart’s domain lest illicit desires, forbidden thoughts make their entries thus, making his beloved’s promises contaminated with alien’s presence. The most famous mystic poet of Iran Hafiz-e-Shirazi has so beautifully summarized the wayfarer’s above-mentioned endeavours in his following verse:
I remained vigilant guarding the hearts premises every night.
So that no alien thought (except my beloved’s) could make its entry.
After endeavouring the hardships of his Gnostic journey, those who succeed attain the nearness of their beloved (i.e. God-Almighty); the Commander of the Faithful Imam Ali have described this Gnostic stage in the following tradition:
Truly when a wayfarer (salik) succeeds in making his wisdom alive and in letting his self die – his body becomes gradually weaker and thinner, his heaviness turning into slimness. A Divine illumination whose manifestation was intermittent becomes clearly visible for him thus, making his path clearly brightened guiding and moving him through it; passing through various gates (of asceticism) he eventually reaches to the permanent abode of prosperity and with a tranquil and content heart places his feet in a place of ease and comfort. Because, he had utilized his reason properly and had made his Creator pleased.
Nahjul Balaghah, Ibne abi al-Hadid 11-127
A Gnostic after attaining God’s Learning (maarefat) becomes someone whose physical body is with the people but his heart is always engaged in God’s-Remembrance. A Gnostic is the trustee of God’s Trust and is the treasurer of Divine-Mysteries; is the source of His Light and proof of His Blessings upon the mankind; is the carrier of Divine Knowledge and Scale of Divine Mercy and Justice; is needless of mankind, desires and world; does not have any other companion except God-Almighty; and does not have any indication, speech and breathing but by means of God, for the sake of God, and from the God and with the God.”
As we mentioned, the greatest aim of a Muslim is the continuous struggel to become victorious over the self. This alone is Jehad-e-Akbar. Later in this BOOK, we have given a chapter on the subject of Jehad. You will find that the real real stress, at all times was on Jehad-e-Akbar. Unfortunately, Muslim Caliphs and rulers of later period did not lay stress on this subject. It was the minor Jehad, which is actually Qitaal, that was bringing the war booty for their treasuries.
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