Comparative and Critical Study of Mantrashastra

SR No.: 006540
Original Sutra Author: N/A
Author: Mohanlal Bhagwandas Jhaveri, K V Abhayankar
Publisher: Sarabhai Manilal Nawab
Publication Year: 1944
Total Pages: 635
Language: English, Sanskrit
Classification: Book_English & Culture
File Size: 18 MB

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INTRODUCTION
to the estimate placed by each of these upon the character and influence of the Darvishes in the Mussulman world. Muslim authorities including Iqbal Ali Shah, the learned author of Islamic Sūfism' however deny that Sufism in its origin was in any way connected with or influenced by Aryan or Greek ideas and believe that sufism is an expansion of the esoteric form of the religion of Islam. M. A. Ubicini in his letters on Turkey says: "Two things must be distinguished among the Darvishes: doctrine and institution. The first is nothing else than the Sūfism which existed in the East long previous to the coming of Muhammad." It is suggested by M. A. Ubicini that of the two great primitive sects existing before the Prophet Muhammad the Meschaiouns (Musha'ioons) or the walkers and the Ischrachaiouns (Ishraqioonis) or the contemplatives the former was continued in mutakallim, or metaphysicians, and the latter in the Şūfīs. H. A. Rose, the editor of Brown's 'The Darvishes', adds however is a footnote that the mutakallimün cannot ber egarded as distinct from the Sūfīs, or as a school which taught any one definite doctrine.
Sūfīsm of the Darvishes has a strange analogy of doctrine with that of Vedānta, says Brown giving main details of similarity some of which are set forth below. Tne Sāfi doctrines are called 'tarīgats.' Brahma is the source and origin of all the pantheistic doctrines. Brahma is the Absolute Spirit and the Pure Being of Vedānta. It is the Living Being while the Darvishes contemplate "Hai wa Qayyum" i. e. the "Living and the Eternal." According to Vedānta all except Brahma is Māyā. The Sufis speak of the 'alam-i-misāl or 'world of reality'-the 'alam-i-khiyāl, the 'world of illusion'. The Sravana, manana and nididhyāsana (audition, meditation and contemplation) are the 'Sama' murāqaba, tawajjuh and the Zikr of the Darvish tariqat. The bodha of the Brahman is the 'ilm' and the Ināna is the màrifat of the Darvish, without which it is not possible to emancipate the soul. Brown says that all this points out the source and the origin of whatever is pantheistic and niystical in the doctrines of the Darvish tariqats.