Further from the same book:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->As it appears, their lives were not in accordance to Pauranik Dharma. Earlier, the jogini I had mentioned from 'Goraksha Vijayam' written in samvat 1324, calls herself as Brahmin Jogini and is non-vegetarian.Â
So this way as I describe, they had already founded a separate jati, which was different from the rest of Hindu jatis, before the arrival of Islam in the eastern India. They did not follow Varnashram, they strongly opposed untouchability, did not beleive in Tridev, or incarnations, and in fact their outer rituals were more similar to Muslims than Hindus.
So, with muslims they found more "Atma-Sadharmya" (co-religious-identity) and a part of their jatis started to convert, and continues to date. Only recently as we notice, this trend has stopped, by the remaining Hindu jogis taking to organized efforts of identifying with Hindu tradition, and instilling a feeling of jati-gaurav.
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<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->This should not be surprising that, of all the medieval scriptures we find which throw light about the life and ideas of Nath-sampraday and Yogis, majority are written by muslims! Ali Raja's 'Gyan Sagar', Syed Multan's 'Gyan Pradeep' and 'Gyan Chauntisa', Mohammed Sharif's 'Sur Kandil', Murshid's 'Barahmasya' and 'Yog Kalandar' and 'Satya Gyan Pradeep'...at least I have not come across such scriptures written by Hindu Jogis of middle period.Â
So I have a firm opinion, all these poets, and even beyond them, many others were born to such jatis of Nath-panthis which were going through gradual, partial, and reluctant conversion to Islam. They had if marginally converted, they had not left the traditions from their Jati, at least just as then. Kabir, Dadu, Rajjab, Kutuban, Jayasi, Noor Muhammad, Fajilshah, etc and other bhakt-sant Hindi/Bengali poets should be seen and read in that light.
<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->As it appears, their lives were not in accordance to Pauranik Dharma. Earlier, the jogini I had mentioned from 'Goraksha Vijayam' written in samvat 1324, calls herself as Brahmin Jogini and is non-vegetarian.Â
So this way as I describe, they had already founded a separate jati, which was different from the rest of Hindu jatis, before the arrival of Islam in the eastern India. They did not follow Varnashram, they strongly opposed untouchability, did not beleive in Tridev, or incarnations, and in fact their outer rituals were more similar to Muslims than Hindus.
So, with muslims they found more "Atma-Sadharmya" (co-religious-identity) and a part of their jatis started to convert, and continues to date. Only recently as we notice, this trend has stopped, by the remaining Hindu jogis taking to organized efforts of identifying with Hindu tradition, and instilling a feeling of jati-gaurav.
<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->This should not be surprising that, of all the medieval scriptures we find which throw light about the life and ideas of Nath-sampraday and Yogis, majority are written by muslims! Ali Raja's 'Gyan Sagar', Syed Multan's 'Gyan Pradeep' and 'Gyan Chauntisa', Mohammed Sharif's 'Sur Kandil', Murshid's 'Barahmasya' and 'Yog Kalandar' and 'Satya Gyan Pradeep'...at least I have not come across such scriptures written by Hindu Jogis of middle period.Â
So I have a firm opinion, all these poets, and even beyond them, many others were born to such jatis of Nath-panthis which were going through gradual, partial, and reluctant conversion to Islam. They had if marginally converted, they had not left the traditions from their Jati, at least just as then. Kabir, Dadu, Rajjab, Kutuban, Jayasi, Noor Muhammad, Fajilshah, etc and other bhakt-sant Hindi/Bengali poets should be seen and read in that light.
<!--QuoteEnd--><!--QuoteEEnd-->