RELIGIOUS ENVIRONMENT DURING SHAH JAHAN AND AURANGZEB

During the medieval age, there was no concept of nation state. The
nation existed in a rudimentary form. The religion was considered as
the function of the state, a subordinate arm presided over by the Son
of Heaven.

It was through religion that a ruler took guidance. The religion laid
down the functions of the state which could be the protector of the
cow, Brahman, Dar-ul-Harb or Dar-ul-Islam depending on the
tradition to which the ruler happened to be affiliated.

The Mughal Empire was relatively tolerant in religious outlook.

Shah Jahan:

Shah Jahan is often considered as the orthodox Muslim King. But he

continued the basic aspects of the policy of Sulh-i-Kul. In 1637, out of
the total 194 known holders of high mansab, 35% were Hindus.

Grants of Temple:

Not only the grants of Madan Mohan temple and sister temples
renewed during the period, but some local officials obstructions to
the ringing of bell at the temple was condemned in imperial Farman
of 24th November 1634.

The worship of deity is described as divine worship (Ibadat-i-Ilahi).

The grant for Govind Dev temple at Vrindavan was also confirmed
and the management of the temple was also restored to Amber
rulers. The famous poet Sundar Kavi Rai was his favourite poet.

Dara Shikoh:

Dara Shikoh, the eldest son of Shah Jahan was an admirer of Qadri
Sufi saint, Mian Mir and the disciple of Mian Mir’s spiritual successor
(Khalifa) Mullah Shah Badshahkhi. Mian Mir was known for his
extreme friendship with non-Muslim religious leaders. Dara’s interest
under his influence extended from Muslim mysticism to Vedantic
philosophy.

Dara Shikoh wrote a tract called Majma-al-Bahrain (the Meeting of

the Two Oceans). In this, he gave an exposition of the Vedantic view
of the universe and the truth, giving Sanskrit terms and the
explanation of their meanings.

Translation of Upanishads:

Dara Shikoh started the translation into Persian of the Upanishads.

This was completed in 1657 under the title Sirr-i-Akbar (The Great
Akbar). Dara translated all the 52 Upanishads.

Chandrabhan Brahman left a record of Dara’s conversation with

Baba Lal, a Vaishnava Saint who seems also to have had links with
Kabir. Unlike Akbar, Dara found no harm in image worship and he
constructed a stone railing at the temple of Kaishav Rai at Mathura.

Muhibullah Ilahabadi:

Dara had a very liberal contemporary in Muhibullah Ilahabadi, a

scholar of great erudition. He argued strongly in the favour of Ibn-al
Arabi.

The Legend of Sarmad:

Sarmad was a man of completely different background. A Jewish

rabbi in Persia, he became a Muslim and then a complete pantheist.
His favourite disciple was Abhai Chand. Sarmad and Abhai Chand
belonged to all faiths.

He was arrested at Delhi in the early years of Aurangzeb and was

executed.
Dabistan-i-Mazahib:

At the intellectual level, a very important creation of Shah Jahan’s

period was Dabistan-i-Mazahib. Its author was not Mohsin Fani but a
Parsi who omits to name himself.

His book, completed between 1653 to 1658, sets out to give an

impartial and detailed account of all religions and religious sects
derived from their own books and followers.

The author’s sympathies lies with pantheistic and liberal, tolerant

schools.

The author may be expected to have naturally gravitated towards

Dara whom he mentions only once but did not receive any patronage
from the Prince.

Secular Tendencies of Aurangzeb:

There is a very interesting document found in Udaipur records. It

bore the impression of palm of Aurangzeb and it is obvious that he
attached great importance to it. Aurangzeb has written:

“…that men belonging to various communities and different religions

should live in the vale of piece and pass their days in prosperity…”

Aurangzeb’s so called Orthodoxy:

The jat rebellion under Gokul in the mid 1660s, the Satnami rebellion
in 1672, Yusafzai rebellion in 1667 and Afridi rebellion in 1672,
Aurangzeb was clearly in the need of a new justification for his rule.

Thus, Aurangzeb tried to win over Ulama and the orthodox elements
of the empire. A discriminatory policy of the Hindus followed the
culmination of which was imposition of Jizyah in 1679.
Mahabat Khan and Jahan Ara criticized Aurangzeb’s reactionary
policy. Still, Hindu presence in the Mughal bureaucracy increased
during Aurangzeb’s time.

Aurangzeb greatly acknowledged Rajput loyalty and at one point

even commended Brahmans for their bravery in warfare. In 1704, he
issued grants to pilgrimages in Braj Bhum and Vrindavan.