Striking similarities can be traced between Krishnabhakti and Sufibhakti probably as both systems inspired each other, writes Dr Asha Goswami

It is curious to notice that Krishnaism and Sufism bear akin dogmas which run parallel to each other in various forms. Firstly, the mystic trend of the Krishnabhakti with regard to its doctrine of the devotee’s madhurabhaava (sweetened attitude) towards the lord is quite close to the Sufi-tenet preaching God as an embodiment of the divine beloved and the devotee as his lover. The same also bears similarity with the fascinating aspect of  Krishnaism with regard to its doctrine of naming the Krishna-devotees as the Gopis, who are the known representatives of the female yearning for the only male in the world who is none other than Krishna. The same fully reverberates in the Sufi tenet which preaches that Allah is the only male principle in the universe. Both the systems also believe  in one God who is endowed with infinite power.

Some similarity may also be traced between the kathak dance forms of Krishnabhakti and the Sufi mode of attainment of trance “sama” through swirls and meditativeness. Besides, the mode of absorption into the supreme with sheer love, adoration , and devotion is commonly traced in both the religions. These also commonly preach that god is present in every human being, but is hidden from them due to their ego which they call ahamabhaava and khudi respectively. Both are termed alike as the mystic (religions) codes through which one attains knowledge of true divine love by inculcating personal relationship with God.

The followers of both the religions (Krishnaites and Sufis) had also formed a similar ideal of their identification with god, like the upanishaadic affirmation as “aham brahmaasmi”. Now, obviously a simple question strikes our minds as to how such similar thoughts prevail in both these religions. Most pertinent answer follows that when Sufism spread in India during 9th-10th centuries with the arrival of Moinuddin Chishti, at that time Krishnabhakti was highly popular throughout India as the religion of the masses.

Under such circumstances, the promulgators of both the religious thoughts finding similar ideologies in their doctrines collaborated together with regard to their maxims and preachings with the borrowed ideals from each other, as both of them were impressed with each other’s cultic doctrines. For instance, the Sufi devotees were inclined towards the later phase of Krishnabhakti which was full of mystic symbology, and similarly, the Krishnaites were fascinated with the Sufi-mysticism.

The same is evident from the fact that one Sufi saint “Abdul Vahid” was   impressed with  Krishnabhakti so much that he had used over five hundred  symbols of Krishnabhakti in his book titled Haqiki which are also employed by him as the different modes of Sufi-bhakti. For, he addresses Krishna as Hazrat Mohammad; and the Gopis as the farishte. Hence, nothing denying the fact that Krishnabhakti’s impact on Sufism is great. Similarly, Sufism has contributed much in the Krishna cult by making it more full of emotional love and grace for Krishna.

The traces of Sufism in Krishnabhakti be found in the mysticism associated with it which had remarkable hold on the Krishna-devotees of the later age, like Meerabai, Ramanand, Chaitanya, Rasakhan, Rahim and others.

The best mystic mode of Krishnabhakti is illustrated through Rasa-dance of Krishna with his own self in the form of multiple Gopis, which also signifies the eternal divine sport of the supreme with his own potentialities (shaktis). And, there are other traceable similarities in these religions. For instance , Bhagvatgita’s sermon of the complete surrender of the devotee to the lord runs parallel to the sufi-devotee’s total surrender to Allah. Sufis express it through offering namaz and by uttering bismillah before starting any new work. Similarly, before starting any activity, Krishnaties offer ‘self surrender’ (sharnagati) to the lord by chanting “Krishna sharanam mama”.

Both these systems of faith are emotion-oriented. Also, the Rabia mode of Sufibhakti inculcating singing of prayers runs parallel to naamjapa of Krishnabhakti. Rabiabhakti is also akin to the nishkaama bhakti of the Gita which ought to be offered to the lord with deep faith and devoted love.

In both the faiths, even the concept of the devotee is similar, since both believe that ‘the true devotee is one who has overcome worldly desires and has formed a loving relationship with God’. God is believed to be the most beloved lord and can be attained through devotional love. His ‘sublime acts’ or lila are manifest in the form of all activities in the world.

Krishnabhakti’s doctrine of cultivating the purity of mind is similar to the Sufi-dogma shariyat. Krishna devotee’s chant Krishna’s multiple names, particularly ‘hare Krishna hare Krishna’. This finds similarity with the Sufi practice of chanting Allah’s name through his varied epithets besides their  incessant chanting of “hu Allah hu”.

lastly, one should take note of the interesting fact that the eightfold namaz of the Sufis runs parallel with the eightfold aarti of the pushti-cult of the Krishnabhakti. To conclude, let us believe that both these mystic trends are jointly consistent on one point that “within the human body, both the soul and the supreme in the form of Nara-Narayana abide together very cogently like the lover and the beloved”.

The writer is a noted Indologist and authority on Krishnaite Studies