DARA SHIKOH

Mystics of the World

Small Book Series

Mt. San Antonio College

Walnut, California
Dara Shikoh | Mystics of the World
Copyright © 2021 by MSAC Philosophy Group

First Edition | Trade paperback

ISBN: 978-1-56543-967-2

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MYSTICS OF THE WORLD
In every culture there are certain heroic
individuals who transcend the ethical
expectations of their given society. These
women and men have been honorifically
called by such terms as saints, prophets,
and sages. Generally speaking, these
visionaries represent the best of human
evolution, stressing the need for
compassion, tolerance, and kindness.
 A SEEKER
Dara Shikoh (1615-1659), the eldest son of
Emperor Shah Jahan, was a remarkable
figure in the history of Sufism in India.
He was on intimate terms with such
luminaries as Sarmad, Mullah Shah, Mian
Mir, Guru Har Rai, and his own sister, the
famed Princess Jahanara Begum.
Although Dara’s life was tragically cut
short at the hands of his younger brother,
Aurangzeb, over a succession dispute, his
spiritual and historical writings have
continued to fascinate and have had a
significant influence on the lives of
Hindu, Sikh, and Islamic mystics. Prince
Dara Shikoh (or “Shukoh”) as he is
popularly known, straddled two worlds
simultaneously—that of politics and that
of religion.

ii
 A SEEKER
He was adept at the latter but he was
inadequate (or even naïve?) in the former.
Despite being Shah Jahan’s favored son
to succeed him as the Mughal leader,
Dara was more passionate in his spiritual
quest than he was in his military pursuits.
Because of this he was vulnerable to his
brothers who were more ambitious and
desirous of their father’s throne. Yet,
today the memory of Prince Dara Shikoh
lives on and his reputation shines ever
brighter because of his deep devotion to
the interior quest for God-realization and
for doing pioneering work in translating
and publishing books that “merged two
oceans” (Hinduism and Islam) and which
sought a common and unifying core.
 A SCHOLAR
Dara Shikoh was initiated into the Kadiri
order of Sufis by his pir (spiritual guide),
Mulla Shah. As a devout follower, Dara
would later commission shrines for his pir
and Miyan Mir in Lahore. Miyan Mir was the
pir of Mulla Shah. In addition, Dara would
also immortalize the biography of the former
in Safinat-ul-Awliya, through his own words.
Other works by the Prince include ‘Risala-i-
hak-Numa’ (The Compass of the Truth),
the ‘Shathiyat and the ‘Iksir-i-Azam’. The
Sufi Prince wanted to pursue ‘the oneness of
God’ (Tawhid). He came to
the conclusion that the ‘Truth’ was not the
exclusive property of any particular or
‘chosen’ race but could be found in all
religions and at all times.
--Excerpted from Indian Culture
 One

The first and the second Sahib Kiran

(Amir Timur and Shah Jahan) are the kings of
grandeur, Our Dara Shikoh is the Sahib Kiran
of the heart. From the universe, the provision
of the two worlds, he has brought under the
grip on account of the merchandise
of his heart.

--Mullah Shah
 Two
Sound emanates from the same
breath of the Merciful who
came out with the word Kun
(or, Be), at the time of the
creation (of the universe). The
Indian divines call that sound
Sarasti, which, (they say), is the
source of all other sounds,
voices, and vibrations.
 Three
According to the Indian
monotheists, this sound,
which is called Nad, is of
three kinds. First, Anahat,
which has been in Eternity
Past, is so at Present, and
will be so in Future.
 Four
The Sufis name this the sound
of the Absolute. This sound is
eternal and inaudible to all,
except to the great saints of
both communities (Islamic or
Hindu).
 Five
Secondly, Ahat or the sound which
originates from the striking of one
thing against another, without its
(i.e. sound's) combination into
words.
 Six
Thirdly, Sabd (Shabd), or the
sound which emanates
together with its formation
into words. Sabd (Shabd)
possesses an affinity with
Sarasti and is (further) the
source of, the Great Name of
the Muslims and the Om
(Aum) of the Hindu divines.
 Seven
Although, according to the Indian
monotheists, there are several
kinds of devotional exercises, they
regard ajapa-japa (sacred
repetition) as the best of all. This
exercise originates from every
living being, both in sleep and
wakefulness, without any will or
control, at every moment—and
always.
 Eight
“Allah guides to His light whom he
pleases.”
This is the Light which appears
(at the time) when a man, either
in sleep or with eyes closed,
neither beholds anything with his
eyes nor hears with his ears nor
speaks with his tongue nor smells
with his nose nor feels with his
sense of touch, and, as a matter
of fact, performs all these
functions, in sleep with only one
faculty and does not require the
aid of, either the limbs,
 Nine
the external faculties or the
light of a lamp; and the senses of
light, taste, smell and touch
become merged in one—such is
the Light of Essence, or, in
other words, the Light of God.
Exalted is His Dignity! O my
friend! Reflect on what I have
said, as it is a matter of
discernment and meditation.
 Ten
And, the Prophet of God, may
his blessings and peace be on
him, has said in praise of this
reflection that, “A moment’s
engagement in meditation is
better than the devotion of a
whole year,” i.e., of the human
beings and fairies. Such divine
Light is always effulgent by
itself, whether appearing in the
world or not.
 Eleven
Know that the names of God, the
Most High, are numberless and
beyond comprehension. In the
language of the Indian divines,
the Absolute, the Pure, the
Hidden of the Hidden, and the
Necessary Self is known as asan,
tirgun, nirankar, niranjan, sat and
chit.
 Twelve
Divine Revelation which dawns
on the Prophets is called Akash
Bani; and this name is given to
for the reason that our Prophet,
may peace be on him, has said:
the severest moment for me is
that of Wahi when I hear
Divine Revelation ringing in my
ears like the sound of a bell or
the buzzing of wasps; so this
voice, descending from heaven,
is called Akash Bani.
 Thirteen
Mukt (or Mukti) means the
annihilation and disappearance of
determinations, in the Self of the
Lord, as it appears in Holy verse:
“And best of all is Allah’s goodly
pleasure—that is the grand
achievement.”
 Fourteen
First, Jivan Mukti, or salvation in
life. According to the Indian
Rishis, Jivan Mukti consists in
one’s attainment of salvation and
freedom, by being endowed with
the wealth of knowing and
understanding the Truth, in
seeing and considering everything
of this world as One, in ascribing
to God, and not to one’s self.
 Fifteen
Further, he should regard God
as manifesting Himself in all the
stages [or regions of life] and
should look upon Brahmand,
which the Sufis call Alam-i-
Kubra (or Great World) and is
the Complete Form of God, as
the corporeal body of God.
 Sixteen
In addition, considering Him as
One Fixed Person, he should
behold or know nothing save the
Self of that Unique,
Incomparable Lord, whether it
be in a particle of dust or a
mountain, whether in the
manifest or the hidden world.
 Seventeen
Now, just as a human being, who
is called the “smaller world”
(Alam-i-Saghir), is one individual,
despite his various and numerous
limbs and just as his personality
is not multitudinous on account
of so many limbs, so, that Unique
Self cannot be considered
multitudinous on account of the
variety of determinations.
 Eighteen
So, one should consider God, the
Most Holy and High, Who is not
separated even by a hair’s
breadth, as the soul and life of
that “Fixed Person.”
 Nineteen
“There is no end to my story, or
that of the beloved,
For whatever hath no beginning
can have no end.”
--Hafiz
 Twenty
So, after the termination of this
cycle [of existence and the various
yugas], the world of Adam, the
father of men, will re-appear in
exactly the same manner; and, as
such, it will be endless. And the
verse of the Koran:
“As he brought you forth in the
beginning, so shall you also
return.”
 Twenty-one
It is that our Prophet, may
peace be on him, saw a line of
camels, proceeding (in
succession) without any break,
and on each of which two bags
were laden, in each of which
there was a world like that of
ours and in each such a world
there was a Mohammed (just)
like him. Our Prophet asked
Gabriel, “What is this?” Gabriel
replied, “Oh Prophet of God!
Since my creation,
 Twenty-two
I have been witnessing this line
of camels proceeding with bags
(laden on them), but, I am also
unaware of their real
significance.” This, as I believe,
is a reference to the Infinity of
Cycles.
 Note
The previous excerpts were from
Prince Dara Shikoh’s Majma-ul-
Bahrain, written when he was but
forty-two years old. Translated by M.
Mahfuz-ul-Haq.
NOTES