World of Philosophy

SR No.: 007005
Original Sutra Author: N/A
Author: Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan
Publication Year: 2011
Total Pages: 1002
Language: English
Classification: Book_English
File Size: 30 MB

Page 449

the inner truth in every Semitic religious traditions. During the period o devotion an anchorite is come nearer to God. The supreme goal of a Sufi mystic is same as the mystics of other religions. Their utmost call for God basically an establishment of unsurpassed loving relationship between Divinity and devotee, which is highly resemble to the premalila of the Vaisnavite cult of Hinduism. The summum bonum of the Sufi anchorite is to unite his finite soul with the infinite Entity, which is called in Sufi terminology, as 'Fana - Fillah' (annihilation in God) and 'Baga – Billa' (persistence in God) as an everlasting fellowship.
Therefore, Sufism is an inner (batin) movement of soul by which the finite/ carnal soul becomes pure and perfect through the systematic training and exercises. He believes, God shows His majesty upon him in order to test the sweetness of the spiritual faith and love. In broader aspect, Sufism has four successive stages, like- shariat, tariqat, marifat and haqiqa and one stage is sharply distinct to another. Shariat is the starting point but not final. In the final stage the distinction between divinity and devotee is not apprehend able just like the intense love of the lover and beloved, in this stage a Sufi is unable to catch their difference because in ecstatic moment he completely dye in the color of the Divinity and as a result of that the distinction between creature and creator is being disappeared and the anchorite feels perfect harmony in his mind. In this stage a Sufi is conscious for inner and transcendental aspects of life not superficial an external aspects. This notion is perceived in the sayings of the notable Sufi of Persia Maulana
Jalaluddin Rumi as -
"ekhtelaf-e khala aj nam uftad chun be ma'anyraft aran uftad aj nazar gah ast aye magaz ujud ekhtelaf - e- mumin wa gabar wa
yahud"
i.e. The difference among creatures comes from the outward form
(nam)
When we penetrate into the inner meaning (ma'na) there is peace. Oh! Marrow of existence! It is because of the point of view in question
that there has come into being differences among the Muslim, Zoroastrian and Jew.
Sufism is spiritual journey; it is a journey from mundane sphere to the heavenly sphere. It is therefore, necessary to examine man's relation with the Reality that surrounds him in the light of the question of change and permanence. His process of becoming is self-evident. Contemporary man bewildered concerning the sense of permanence in relation to the universe and Reality.
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