brother (sala), which in modern times
often serves as a term of abuse.
Fani, Muhsin
(ca. mid-17th c.) Traditionally thought
to be the author of the Dabistan-i-
Mazahib(“School of Manners”), which
was probably written about 1665. The
Dabistan is an invaluable outside source
for the religious life of the times and
gives one of the earliest descriptions of
the Sikhs, as well as many other contem-
porary groups. Fani was a Persian, and a
Parsi by birth, who came to India
because of his intense curiosity about
religious life, and his desire to see what-
ever he could. He is believed to have
been a careful observer and relatively
objective. He states that he had simply
translated (into the Persian in which the
text was written) what his friends and
informants had told him, and the text
seems to support this claim.
Faqir
(variant of fakir, from the Arabic poor)
In the strictest sense of the word, this
refers to a Muslim ascetic, as is hinted
by the Arabic origin of the word.
Colloquially, the word has been used
much more broadly, as an appellation
for any ascetic (witness Winston
Churchill’s characterization of Mohandas
Gandhias a “half-naked faqir”). Both
usages are still current in modern India.
Although since the partition of India in
1947 the word more commonly desig-
nates a Muslim, Hindu ascetics still
describe someone who is detached from
all things and dependent on God for
support as a “faqir baba.”
Fasting
See upavasa.
Fatalism
Philosophical position attributed to the
Ajivika school. The Ajivikas believed
that all things were preordained by
an impersonal destiny (niyati), and
therefore that one’s conscious actions
had no effect on one’s future. Although
this position would seem to undercut
any reason for religious practice,
the Ajivikas were also noted for per-
forming strict asceticism, in the belief
that they were only doing what had been
predetermined for them. For further
information see Arthur Llewellyn
Basham, History and Doctrines of the
Ajivikas,1981.Fathers, World of the
The earliest reference to the transmigra-
tion of souls, which is found in both the
Brhadaranyaka Upanishad (6.2) and
the Chandogya Upanishad (5.10),
makes a qualitative distinction between
two different paths for the soul. The
path to the world of the godsultimately
led to the sun, and the person traveling
it did not return again; the path to the
world of the fathers led to the moon,
and the person traveling it was eventually
reborn on earth. The leitmotiv running
through all the Upanishadsis the need
for individual spiritual realization, and
this is the key to getting on the path to
the world of the gods. Those who gain
such realization attain the final and ulti-
mate end, whereas those who simply do
good deeds will return to earth,
although their good deeds will give them
karmic benefits.Festival Calendar
Since few festivals are celebrated by all
Hindus, establishing a single festival cal-
endar is problematic. Festival celebra-
tions are subject to the same differing
forces that drive the rest of Hindu life.
On one hand, there are significant
regional differences in the celebration of
festivals, and on the other there are
major sectarian variations. Some of the
sectarian festivals may be celebrated
within particular regions or they may be
celebrated across the nation. It is also
true that the general public is aware of
most festivals—by virtue of these days
being public holidays, or being markedFani, Muhsin