DARA SHIKOH: A SUFI PRINCE

ABSTRACT
Mirza Muhammad Dara Shikoh was the second child of the fifth Mughal emperor Shah Jahan
and his queen consort Mumtaj Mahal. Dara Shukoh was the eldest and as the beloved child of
Shah Jahan, he was kept close to the emperor throughout his life. Thus, he exhausts his time in
absorbing the esoteric teachings of the saints and seekers around him. On 10 September 1642
Emperor Shah Jahan formally declared Dara Shikoh as the heir to the throne. He was born with
an artistic bent of mind. According to the basic education segment of Mughal princes Shikoh’s
early education was entrusted to many maulvis. Dara’s keen thirst for knowledge led him to go
deeper into understanding the religious sphere. He explored many religious literature and mystic
teachings. Gradually, some sad happenings in his life pushed him into the peace of Sufism. The
paper explores Dara Shikoh's Sufi inclinations, shedding light on his profound engagement with
mysticism, his pursuit of cross-faith harmony, and his enduring impact. His journey toward
Sufism, marked by an exploration of diverse religious traditions and a deep devotion to the
pursuit of inner enlightenment, stands as a testament to his commitment to transcending religious
boundaries. Dara Shikoh's translation of Sufi texts and his patronage of scholars furthered the
dissemination of Sufi thought. His life, cut short by political turmoil, continues to resonate
through his role as a bridge-builder between Islam and Hinduism. By examining Dara Shikoh's
Sufi identity, this abstract offers insights into his role as a proponent of interfaith dialogue, a
seeker of spiritual truth, and a unifying force in a diverse cultural landscape.
Keywords: Dara Shikoh, Sufi, mysticism, cross-faith harmony, intellectual exploration

LIFE SPHERE
Dara Shikoh was born on 20th March 1615 and was the eldest son of Mughal Emperor Shah
Jahan. He was born to the chief consort of Emperor Shah Jahan Mumtaj Mahal in Ajmer in
Rajasthan. He was a beloved child as the first male child and the heir apparent. The prince was
named after his father as Dara means owner of wealth or star in Persian and Shikoh means “the
grandeur of Darius1.”
Dara Shikoh was betrothed to his half-cousin Princess Nadira Banu Begum since they were
young. At the age of eighteen, they married in the year 1633 at Agra with a grandeur celebration
ceremony which was arranged by his eldest sister Jahanara Begum. Dara Shikoh's marriage
celebration is believed to be the most grand and expensive celebration in the Mughal era
As the formal education of a Mughal prince, he was taught the Quran, history, Persian poetry,
and calligraphy. His education was diverse, encompassing not only traditional Islamic studies but
also an array of liberal arts and sciences. Dara Shikoh was fluent in Persian, Arabic, and Turkish,
and he developed a keen interest in literature, philosophy, and mysticism. His insatiable curiosity
1 Ebba Koch, Dara-Shikoh shooting nilgais: hunt and landscape in Mughal painting (1998) Pg-43.
led him to explore various branches of knowledge, setting him apart from his contemporaries.
Dara Shikoh’s quest for spiritual synthesis led him to study Hindu and Sufi philosophies.
Detailing Dara Shikoz's upbringing in the Mughal code, including his exposure to it in cultures
languages, and religious radiations. Emphasis on his education under renounce scholars both
Islamic and Hindu, shipping is a pluralistic worldview. He was a scholarly and tolerant prince,
known for his interest in art, literature, and mysticism.
SUFI INFLUENCES :
Dara Shikoh’s intellectual journey took a distinctive turn when he delved into the realms of
Sufism, the mystical dimension of Islam. Unlike his orthodox younger brother, Aurangzeb, Dara
embraced a more syncretic and inclusive approach to spirituality. He believed in the unity of all
religious traditions and sought to reconcile the differences between Hinduism and Islam. Dara
Shikoh’s most notable undertaking was the translation of the Upanishads, ancient Hindu
philosophical texts, into Persian. The resulting work, titled “Sirr-e-Akbar” or “The Greatest
Secret,” aimed at highlighting the commonalities between Hindu and Sufi metaphysical
concepts. This ambitious project was a testament to Dara’s commitment to fostering religious
harmony and understanding.
Dara Shikoh’s interest in Sufi mysticism went beyond theoretical exploration; he actively
engaged with Sufi saints and scholars. Among his spiritual mentors was Mian Mir, a revered Sufi
saint of the Chishti order. Dara’s association with Mian Mir deepened his understanding of Sufi
principles and further fuelled his commitment to interfaith dialogue.
While Dara Shikoh’s spiritual pursuits flourished, the Mughal Empire was embroiled in a
succession crisis. The rivalry for the throne between Dara and Aurangzeb escalated into a full-
fledged war of succession. Despite possessing a larger army and initial military successes, Dara
faced a tragic defeat at the hands of Aurangzeb. Many scholars believed that one of the major
reasons for Dara’s defeat was his liberal religious views which made Muslim ministers
disgruntled towards him.
Dara Shikoh adhered to the teachings of Sarmad Kashani, an Armenian Sufi-perennialist mystic,
and also followed Mian Mir, a renowned Qadiri Sufi saint in Lahore. He was introduced to Mian
Mir by Mullah Shah Badakhshi, who was Mian Mir's spiritual disciple and successor. Mian Mir's
reputation was so esteemed across communities that he was invited by the Sikhs to lay the
foundation stone of the Golden Temple in Amritsar.
PHILOSOPHICAL WORKS :
Keeping aside his political outlook one mainly tries to focus on his contribution as an
ambassador of Indo-Islamic mysticism. Dara Shikoh's personality was developed in a mystical
and intellectual environment which encouraged him to gain knowledge of metaphysics and
boosted him in the search for truth. During his life, he interacted with different Islamic Sufi and
Hindu yogis of that time and was impressed by these Sufi yogis. He was attracted to the Qadari
order and attached himself to Miya Mir Qadari and Mullah Shah Badakshi. The Qadari order was
established by Sheikh Abdul Qadar Jilani (1078-1116). The Qadari teachings emphasize the
struggle against the desires of the ego. Jilani defined it as, “the greater struggle”. This has two
stages first against deeds forbidden by religious law and second against fundamental values such
as greed, vanity, and fear.

Safinat ul-Auliya (1640) :

In his notable work "Safinat ul-Auliya" (1640), Dara Shikoh delved into a comprehensive
exploration of Sufi saints belonging to various orders, including the Nakashbandi, Suharwardi,
Qadari, and Chesti orders. While crafting this masterpiece, Dara Shikoh drew upon the insights
from "Ganiat-ul Talibeen" and "Kashif-ul Mehjoob," works associated with Abdul Qadir Jilani
and Ali Hijwari Daata Gang Bakhsh, respectively.

Majma ul-Bahrain (1653) :

Dara Shikoh authored the remarkable manuscript titled "Majma ul-Bahrain" in 1653, which
translates to "Mingling of Two Oceans." Originally penned in Persian, its Hindi version is known
as "Samudra Sangam Grantha." This work stands out as one of his most significant contributions
to comparative religions, dedicated to unveiling the mystical and pluralistic connections between
Sufism and Vedantic speculation.

"Majma ul-Bahrain" is among the early works on comparative religions, aimed at fostering unity
among Islam, Hinduism, and other religions. Dara Shikoh was passionate about exploring the
commonalities in these faiths, particularly emphasizing the "Unity of God." He asserted that
there should be no grounds for religious animosity, as all religions, according to him, lead to the
same divine entity. This book holds literary and universal importance, reflecting Dara Shikoh's
commitment to promoting understanding and harmony among different religious traditions.

STAGES OF SUFISM :

Dara Shikoh, in his distinctive style, provided an explanation of Sufis and Sufism, addressing
what he perceived as a gap in understanding during his time. His profound belief in the spiritual
influence of saints and his keen interest in this realm were solidified after his encounter with
Hazrat Mian Mir. In his work, "Safeenatul Auliya," a biography of Sufis, Dara Shikoh
commenced with customary praises for Almighty Allah and Prophet Mohammad (peace be upon
Him). He delved into the lives of saints from various orders, including Nakashbandi, Suharwardi,
Qadari, and Chesti, recounting their extraordinary experiences.

Moreover, Dara Shikoh composed another biography, focusing on his spiritual guides, Mian Mir
Qadari and Mullah Shah Badakshi. In addition to documenting their marvels, he explored their
Sufistic thought and contributed to the understanding of their profound teachings. Through the
creation of this book, Dara Shikoh expressed his gratitude for Sufism, the Sufis, and the guidance
he received from his spiritual mentors. This work served as a testament to his appreciation for
the depth and significance of Sufi philosophy and practices.

Dara Shikoh's profound interest and affection for Sufism were cultivated through extensive study
and interactions with various Muslim and Hindu saints. The guidance of his spiritual mentors,
such as Mian Mir Qadari and Mullah Shah Badakhshi, played a crucial role in shaping his
spiritual outlook. In one of his booklets titled "Risala-Haq Numa," Dara Shikoh delved into the
various stages of mysticism.
According to his insights, a seeker embarks on the journey from Alam-I Nasut, which pertains to
the physical plane. The seeker then progresses through different stages, ultimately reaching
Alam-I Lahut, the plane of absolute truth. Dara Shikoh outlined four distinct stages that
characterize the Sufi seeker's journey:

1. Nasut (Human World): The starting point on the physical plane, representing the material and
human realm.

2. Malakut (Invisible World): The stage where the seeker transcends the physical and enters the
realm of the unseen, indicating a heightened spiritual awareness.

3. Jabrut (Highest Heaven): A stage beyond the invisible world, signifying a closer proximity to
the divine and a heightened connection with spiritual realities.

4. Lahut (Divine Essence): The ultimate stage, representing the plane of absolute truth and the
culmination of the Sufi seeker's journey, where one achieves a profound unity with the divine
essence.

Dara Shikoh's exploration of these stages reflects his deep understanding of Sufi philosophy and
his attempt to articulate the transformative journey that seekers undertake in their quest for
spiritual enlightenment.

Dara Shikoh's deep engagement with Sufi philosophy showcased his commitment to a mystical
and inclusive approach to spirituality. His translation of the Upanishads, representing the
synthesis of Hindu and Islamic thought, exemplified his belief in the universality of spiritual
truths. His encounters with Sufi saints like Mian Mir reflected a genuine pursuit of spiritual
wisdom and dialogue.

However, Dara Shikoh's vision of unity and understanding faced challenges within the complex
political landscape of the Mughal Empire. The succession conflict with his brother Aurangzeb,
who held more orthodox views, culminated in Dara's defeat and execution. This event marked a
turning point in Mughal history, as Aurangzeb's rule shifted towards a more rigid and
authoritarian interpretation of Islam.

Despite the political setback, Dara Shikoh's intellectual legacy endured. His writings and
translations remain valuable sources for understanding the intersections of Islamic and Hindu
thought. Dara's life serves as a poignant reminder of the ongoing struggle for harmony in a world
marked by religious and political divisions.

Dara Shikoh’s tragic end did not diminish the impact of his intellectual legacy. His writings,
translations, and philosophical treatises continued to be studied for their insights into the
confluence of diverse religious traditions. The loss of Dara Shikoh was not just a personal
tragedy for the Mughal prince but also a setback for the cultural and intellectual vibrancy of the
Mughal court. In retrospect, Dara Shikoh’s life stands as a testament to the challenges of
pursuing a vision of unity and understanding in a world marked by religious and political
divisions. His commitment to cultural synthesis and religious harmony, embodied in his Sufi
inclinations and scholarly pursuits, leaves an enduring legacy that transcends the turbulent
political landscape of his time. Despite the political defeat, Dara Shikoh remains a symbol of
intellectual curiosity, cultural appreciation, and the timeless quest for spiritual synthesis.

CONCLUSION :

Dara Shikoh was a Sufi seeker (salik), who never wished to abandon Islamic thought but to
expand its boundaries. He spent most of his time in search of truth like a professional scholar
besides political inclination. He searched for the (Unity of God) in different religions and found
that all religions lead to one God, Who is almighty, omnipotent, and the creator of the whole
Universe? Dara gave new dimensions to Indo-Islamic mysticism by mingling Islamic mystics
and Hindu spirituality and found so many similarities that remained the basis for unifying these
two oceans. This is actually the fundamental mystical concept of Dara Shikoh which
differentiates him from others and really makes him the ambassador of Indo-Islamic mysticism.
Dara Shikoh throughout his life worked for the unity and communal harmony among the
Muslims and Hindu communities of India. He was always against religious intolerance and
priest-dominant society. But his dream wasn't fulfilled as his younger brother Aurangzeb killed
him for the throne of Mughal kingship.

Dara Shikoh despite his mystical life, fought some battles with his brothers, every time he
wanted peace and prosperity among his brothers but they were greedy for the royal throne and
never gave positive responses to his attempts to bring peace and prosperity. Present
circumstances throughout the world especially in India are going worse to worst by illogical and
unethical religious intolerance which is a big hurdle to forming a peaceful and prosperous
society. So if we wish for a peaceful society we have to follow the message of Universal
brotherhood given by Dara Shikoh Qadari in his writings.
BIBLIOGRAPHY :

1. The Jahangirnama : memoirs of Jahangir, Emperor of India. Freer Gallery of Art, Arthur M. Sackler
Gallery in association with Oxford University Press. 1999. p. 461. ISBN 978-0-19-512718-8.

2. Dara Shikoh, Sikanat-ul-Auliya, Urdu translation by Professor Maqbool Beg Badakhshani,

Lahore, 1976

3. Dara Shikoh Encyclopædia Britannica.

4. Dara Shikoh, Majma-ul-Behrain Edited and translated by M. Mahfouz-ul-Haq, Asiatic Society of

Bengal, Calcutta, 1929

by KALPNA(111) AND SUPRITY(99)

B.A. HISTORY HONOURS
SEMESTER 5