Apr 23, 2015 | वीडियो | 4 | Views|
by — – तारिक फ़तेह
September 30, 2014
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शाहजहाँ की पहली पसंद दारा शिकोह ही था बादशाह बनाने के लिए . इस लिए शाहजहाँ ने उसे हमेशा अपने साथ राजधानी आगरा में रखा और बाकी बेटो को गवर्नर बना कर उन्हें राजधानी से दूर रखा . औरंगज़ेब किस तरह गद्दी पे कब्जा किया ये अलग कहानी है मगर हक़ीक़त ये भी है के भारत के उस समय के हिन्दू सरदार और हिन्दू फौजी कमांडर ने भी दारा का समर्थन नहीं किया . जब औरंगज़ेब के साथ फ़ौज में ६ से अधिक हिन्दू फौजी बड़े कमांडर थे उन्हों ने दारा के खिलाफ लड़ाई थी भले ही गद्दी का लालच हो . आगरा में भी क़िले के अंदर हिन्दू फौजी कमांडर और सरदार ने दारा का विरोध किया था . असल में उस समय भी धर्म माने नहीं रखता था सिर्फ अपना स्वार्थ लोग देखते थे .
Dara subsequently developed a friendship with the seventh Sikh Guru, Guru Har Rai. Dara devoted much effort towards finding a common mystical language between Islam and Hinduism. Towards this goal he completed the translation of 50 Upanishads from its original Sanskrit into Persian in 1657 so it could be read by Muslim scholars. His translation is often called Sirr-e-Akbar (The Greatest Mystery), where he states boldly, in the Introduction, his speculative hypothesis that the work referred to in the Qur’an as the “Kitab al-maknun” or the hidden book, is none other than the Upanishads. His most famous work, Majma-ul-Bahrain (“The Confluence of the Two Seas”), was also devoted to a revelation of the mystical and pluralistic affinities between Sufic and Vedantic speculation.
The library established by Dara Shikoh still exists on the grounds of Guru Gobind Singh Indraprastha University, Kashmiri Gate, Delhi, and is now run as a museum by Archeological Survey of India after being renovated.
Dara Shikoh’s translation of the Upanishads into Persian was to play a very significant role in awakening the west to the wisdom of the Upanishads. Fourteen years after Dara Shikoh completed the translation, in 1671, Francis Bernier, a French traveler, took the translation to France. Interest in Indian philosophy was awakened in France. Later Victor Cousin, a French Philosopher of high repute, stated in words of high admiration that Vedanta, the philosophy of the Upanishads, is the highest philosophy that mankind has ever produced. The Upanishads and their philosophy soon became very popular in the intellectual circles all over the west. –
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German scholars like Friedrich Von Schelling (1775-1854), Arthur Schopenhauer (1788-1860) and Paul Deussen (1854-1919) were fascinated by the Upanishads. Schelling’s admiration for the ‘Oupnekhats’ led him to ask Max Mueller to translate them, for he ardently felt that the Upanishads deserved wide circulation in Germany and every member of the German intelligentsia need to know of them.
Schopenhauer was among the greatest admirers of the Upanishads in the west. His magnum opus The World as Will and Idea strongly reflects the power influence of the Upanishads on him. He felt that no other thought of humanity ever came near the Upanishads in the depth of their wisdom and in the service it can provide mankind. Speaking of the wisdom of the ancient sages of India as contained in the Upanishads, the German philosopher said that “it has been the solace of my life, it will be the solace of my death.”
Sir William Jones (1746-94), who founded the Asiatic Society in Calcutta in 1784 felt that “one correct version of any celebrated Hindu book would be of greater value than all the dissertations or essays that could be composed on the same subject.”
It is interesting to compare this with what Lord Macaulay had to say about eastern wisdom. The man who is credited with the founding of European education in India had expressed his view that if you put on one side of a balance a single rack of English literature and on the other all the literature of the east, English literature would weigh heavier.
But of course, Macaulay’s statement was motivated by his political agenda as is evident from his own statement on February 2, 1835 in the British Parliament, Macaulay had said:
“I have traveled the length and breadth of India and I did not meet a single person who was a thief. I have seen such affluence in that country, such competent individuals and such talent that I do not think we will be able to conquer that land so long as we do not break its cultural and ethical backbone. I therefore state that we change the ancient education system and culture of India because if the inhabitants of India begin to think that the ideas and thoughts of foreigners, of Englishmen, are better than and superior to their own, then they will lose their culture and self-respect and they will become a dependent nation, which is what we need.”
Dara Shikoh sought for and found the common ground between Upanishadic and Islamic spirituality. But it was not for himself alone that he sought it, but for all, particularly for all Indians. We today require the truth that Dara Shikoh found as much as his times needed it, perhaps more.
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