The section on Nanakpanthis, i. XIX, part 2, August It reappeared in Panjab Past and Present, vol. I, part 1, April

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Post a comment. English Nos. Dabistan-e- Mazahib by Zulfiqar Ardisani alias Moubid perhaps a Zoroastrian is the first ever account of the Sikhism written by a non Sikh. Though not completely free from errors it throws a flood of light on Sikhism.

It vindicates Warran of Bhai Gurdas yet another contemporary of Guru Hargobind and is severe blow to the present day prevalence Of pseudo-sainthood ness of various colours and hues believing in ritualism.

Ganda Singh the most eminent historian of this century later corrected it as far as the account of Sikhs is concerned. And Modi is an official in charge of the granary. He then severed his all connection with his wife and children. As he saw signs of saintliness in Nanak. In short Nanak underwent severe austerities. At first he reduced his food and after some time he depended upon drinking a little of cow milk. After that he lived on ghee and then on water.

Lastly he lived on air like those who in Hindostan are called Pavanaharis or consumers of air alone. Remarks: Gurbani is evidence Guru was opposed to such austerities. Some people became his disciples. Nanak believed in the unity of God as it is laid down in the tenets of Muhammad.

He also believed in the doctrine of transmigration. Holding wine and pork unlawful he abstained from animal food and enjoined against cruelty to animals. There is nothing in the teachings of Guru Nanak to condemn the use of animal food. After his death meat eating was common among his disciples. Eventually Hargobind son of Arjan Mal ate meat and hunted and most of his disciples followed his practice. Just as Nanak Praised the Mohammadans he also praised the incarnations and the gods and goddesses of the Hindus.

But he knew them all to be the creation and not the creator. He denied the doctrine of Halool. He seems to be confusing the black woollen string called Sehli which is worn by a class of Sadhus in India. So in the year al Hijri A. They also say that during one of his travels Baba Nanak spent a night in a fort and was absorbed in the vision of God. However much the children who were playing there touched his body with their hands no motion appeared from him.

They stitched up his eye lids nose and ears and tied his hands tightly when he returned to himself from that state of mental alienation and ecstasy and found himself in that condition he went to the houses.

Consequently the paint of the tilak was imposed on the forehead of Nanak and the tilak of the woman became smothered. When Nanak came out of her house the neighbours saw him in that condition [with the tilak mark on his forehead and thought that he had copulated with that woman. Consequently the woman became infamous in the community. The woman one day came to Nanak and said l rendered You service in the name of God and now they blame me. Nanak said tomorrow the gates of the fort shall get shut and it shall not open till your hand reaches touches it.

The next day however they did try to open the gate of the fort it did not open. The People remained in that state of helplessness. The place was high and away from water. The quadruplets animal like cows etc also could not get out. The inhabitants of the fort approached the person whom they considered to be holy. The people of the fort took the women whom they considered to be virtuous and chaste to the gate of the fort. But it was of no avail. At last every woman who was inside the fort rubbed her hand against the gate but no good came out of it.

Consequently the sat down in despair. At the time of the evening prayer the friend of Baba Nanak came. The people laughed on seeing her. The woman lent no ear to what the community said. Striking her hand into the gate ring she pulled it. And lo! The Bani of Nanak that is his hymn comprise prayers admonitions and counsels and most of the saying are on the greatness of God Most Holy.

And at that is in the language of the Jats. A Jat in the vocabulary of the Punjab is a villager and peasant. The rules and regulations which Nanak laid down will be described here after.

Prophets saints incarnations Avtars and Sidhs have attained perfection through devotion to God. And every one who strives in the worship of God by whatever path he wishes becomes favourite of God. The means of attaining proximity of God is non injury to any living being. They are called Kartari [that is the worshippers of Kartar the Creator. But according to the opinion of some the spiritual office did not inherit to his sons. After the death of Ramdas his son Arjan Mal sat in place of his father.

In his time the Sikhs or disciples became numerous and made exaggerations in the beliefs. They said "Baba Nanak is God and the world is of his creating. Nanak reckoned himself a slave [of God] and called God Niranjan the Formless parbrahm the Supreme Spirit and Parmeshar the Supreme Lord who is not body and bodied and is not united with [material] body.

The Sikhs say Baba Nanak was such and had no body but he appeared to us through his power. And they go so far that when Nanak left his body he absorbed himself in Guru Angad who was his nearest servant most devoted disciple and that Guru Angad is Nanak himself.

After that at the time of his death Guru Angad entered into the body of Amar das in the above mentioned manner. He in the same manner occupied a place in the body of Ramdas and Ramdas in the same way got united with Arjan Mat.

They have numerous stories. They say that in ancient time Baba Nanak was Raja Janak. It has no bearing on the subject there fore omitted here. In the opinion of the disciples of Nanak Guru Nanak in a life from previous creations having been Raja Janak had accomplished spiritual works along with his temporal kingdom and called mankind to God.

The chronicler has heard from reliable Sikhs that when Baba Nanak appeared in the Sat Juga crowd of disciples came around him. He sent a cow into the kichen. When cooked they brought it to the Sangat that is the congregation of the Sikhs. Some ate of it and the others ran away. The Guru prayed and the cow came to life. The disciple assembles " I have said killed a horse and brought it into the assembly.

Some ate of it and a crowd disliked it. The deserters made the same Previous request. This time he said. At that time also it happened as I have said. The promise was made for the kal Jug. They say that in the Kal jug they brought a man into the kitchen. Whoever ate of it was liberated and he who refrained [from eating it ] remained in suffering.

I have also heard from a Sikh who called Nanak a near Slave of God that when Nanak severed his bodily connection his soul reached a folk where one road ran in the direction of heaven and the other in that of hell. Nanak chose the road to hell and he brought the inhabitants of hell out but the infernal region.

Most High addressed him "Those sinners cannot enter heaven. So you should go to the world and liberate this multitude. Nanak consequently came to the world And now those inhabitants of hell are the multitude of his disciples. And the Guru comes to this world and returnes till all of that sect obtain salvation Other than this man no one is seen from among the sikh who holds Baba Nanak to be God. They do not read the Mantras of the Hindus. They do not venerate their temples of idols nor do they esteem their Avtars.

They have no regard for the Sanskrit language which according is the Hindus is the speech of the angel. There is no restriction among them that a Brahman may not become the disciple of a Khattri for Nanak waS a Khattri and no Guru amongst them was from the Brahmans as has been described.

They call them Ramrias or the servants of God also. In the time of the Mahals before the fifth Mahal no Bhet offering or tribute was collected from the Sikhs. Whatever was presented by the Sikhs themselves was accepted [and deemed enough. During his time Arjun Mal deputed one Person to the Sikh of every city so that he might collect tribute and offerings from them.

This deputy or agent was called Masand. People began to become Sikhs of the Guru through the medium of Masands. The chief Masands through whom large numbers became Sikhs of the Guru appointed deputies on their own behalf so that in every Place and Mahal people having at first become Meli associates or pupils of the Masand through the Masands agent become the Sikhs of the Guru.


Dabistan i Mazahib I

The work, whose authorship is uncertain, was probably composed in about CE. The authorship of Dabestan is debated. The editors, who were not certain of the identity of the author, believed that he was a Sufi , but the edition of the Encyclopaedia Iranica suggests that the author was most likely a Zoroastrian. More recently, Rahim Rezazadeh Malek, who edited a critical edition in , has attributed the text's authorship to the 18th century Perso-Indian heresiographer Kay-Khosrow Esfandiyar.


Encyclopædia Iranica

Post a comment. English Nos. Dabistan-e- Mazahib by Zulfiqar Ardisani alias Moubid perhaps a Zoroastrian is the first ever account of the Sikhism written by a non Sikh. Though not completely free from errors it throws a flood of light on Sikhism. It vindicates Warran of Bhai Gurdas yet another contemporary of Guru Hargobind and is severe blow to the present day prevalence Of pseudo-sainthood ness of various colours and hues believing in ritualism.


Dabistan-e-Mazahib, Mohsin Fani




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