Mughal emperors Aurangzeb and Sanskrit  

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Mughal emperors Aurangzeb and Sanskrit


firoz khan
firoz khan

Protests against the appointment of a Sanskrit professor at the Hindu University of Banaras were reported. It is believed that the reason for the protest was that a teacher was a Muslim.


Feroz Khan learned Sanskrit from childhood following the tradition of his grandfather Ghafoor Khan and his father Ramzan Khan. In a newspaper interview, Feroze said that when his grandfather sang Sanskrit hymns, hundreds of people started singing.



Feroze Khan’s father traveled to Goshala, Bagro Village, Jaipur. The Sanskrit school where Feroze studied in his village before arriving at the Sanskrit Institute in Jaipur is next to a mosque where many Muslim students still study. The beauty of India is illustrated by these examples.



Language was born before any religion or sect. But it is also a fact that over many languages ​​are associated with particular sects or groups.


This may be because the scriptures were written in the same language used by preachers or celebrities of different religions in the specific area where different sects and languages ​​were formed. it is important in cultural identity. of these communities. . It has become a part.



The language of a community or sect.

firoz khan
firoz khan


And perhaps that is why there was a tendency to associate Persian Arabic with Islam. Also, the Pali and Prakrit languages ​​became trademarks of Buddhism and Jainism, and Punjabi, written in Gurmukhi, was associated with the Sikh community. But sin does not depend on these languages ​​or on our ancestors.


It is the fault of the cult bearers in their name and of the followers of subsequent generations who tightly associate them with language.


In terms of the promotion of Indian languages, the Hindi or Indian we speak today has a great Arabic-Persian cooperation with Sanskrit. From Muslim leaders to Amir Khosrow, Sufi poets and even the saints and poets of the Devotion Period have not yet accepted this distinction on religious grounds.

There may be exceptions. But in general everyone learns and adopts all languages ​​openly. The scriptures are translated from one language to another.


The famous Hindi poet Ram Dhari Singh “Dankar” gave some interesting examples of verses (golden sayings) mentioned in the Arabic scriptures in his famous book “The four Sanskrit chapters “, i.e., four chapters of civilization. Arabic and Sanskrit are written there.  For example:   ( Sayyid Qabala, Ashraf Yoga,  Khalasaram  Radha  Mothudophaliya,  Katham  Tadotothothdirnama  )  etc.


The great Indian linguist, Dr. Suniti Kumar Chatterjee, writes: “By the end of the 16th century, all Muslims of India began Persian as a foreign language and fully accepted indigenous or indigenous languages.



Aurangzeb’s love for Sanskrit



Dunkir wrote that Muslim leaders were interested in Sanskrit words even in terms of colloquial speech because Sanskrit words were considered more important in this country.


An interesting incident in this regard was Aurangzeb’s son Muhammad Azam Shah who once sent him mangoes and asked for his name. So Aurangzeb called him “Sudhars” and “Rasnavalas“.



Perhaps from the time of Amir Khosrow (1253-1325) there was a tendency to combine two languages ​​to produce poems like Khuchri. Several times he would report one verse from his poem in Persian and another in Burj Bhasha, and sometimes he would take part of a verse in Persian and another famous one like his famous poem:


Zahal smiled at Makan Taghafal, Doraaye Naina turned on


That I do not dare to move, oh soul, do not take a blanket


But when Rahim (Abdul Rahim Khan Khanan 1556-1627) came to write this type of Khuchri, he began to mix Sanskrit with a vertical dialect.


Rahim’s Hindi duo did not become popular, but he was a good Sanskrit student. In addition to writing pure Sanskrit poems in honor of Lord Krishna of the Hindus, he wrote two books on the astrology of the Vedic period in Sanskrit, the first as “Kheet Kotokam” and the second “Dwantrashadivagavali”.



In the mixed language of this period, the 18th century poet and Naqib Bhakari Das wrote that in the Burj language anyone could read poetry, but only when Sanskrit and Persian met and had fun.


But Sanskrit scholars have long sought to maintain their purity and efficiency, and this is probably why attempts were made to limit them to a particular class.



Attempts were made to expel the Dalits (the backward class of Hindus) and then the Muslims. As a result, his social interactions were generally disturbed and as the times changed he could not form much.


And perhaps this is why Kabir, the famous poet of the sadhu of his time, said: “Sanskrit is water from a well, while the water of the Bakha flows.”


What did Kabir say about Sanskrit?


Tulsi Das, a great Sanskrit student, did not hesitate to use Arabic and Persian words, and therefore Bhakari Das, while praising the Tulsi and Koi Gang, wrote that there was a mixture of different languages ​​of his time.



Another well-known poet, Riskhan (real name: Syed Ibrahim Khan), was a Pathan and disciple of Vithal Nath, son of Valbhacharya, a preacher of the Valbha sect who practiced the way of truth.


Riskhan’s devotion to Lord Krishna was well known and he spent much of his life in Mathura and Vernadun. He is also said to have been a Sanskrit scholar and translated the Bhagavad Gita into Persian.


It is also said that the well-known Hindu poet Bharatindu Harish Chandra once said, considering Muslim followers like Riskhan,  ( Let  the  upper-caste  Hindus  attack these Muslim Harijans. )


Nazar-ul-Islam and the God of Hinduism


After the name Rabindranath Tagore (Tagore) in today’s Bengali-free language, the most popular name is undoubtedly Qazi Nazar-ul-Islam.


Well-known critic Ram Vilas Sharma wrote that Nazar-ul-Islam was not included among his Muslims anywhere in his literary work, but he chose symbols from the religious history of all Hindus, Muslims and Christian. and most Hindu stories. ۔


Mahatma Gandhi, also known as the Father of the Indian Nation, was a strong supporter of the teaching and learning of Sanskrit of Dalits and Muslims in India. In his speech by the President to the National Board of Education at the Gurukul Congress in Haridwar on March 20, 1927, Gandhiji specifically emphasized that it is not only the duty of Hindus but also of Muslims in India to study Sanskrit.


On September 7, 1927, he repeated this in his speech at Pachaipa College in Madras.


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