Prime Minister Modi recently stated that Sufism could serve as a b beacon for humanity. “In today’s world, where war is causing immense suffering, this message of unity and peace is more relevant than ever,” he said.
An ecstatic, trance -like remembrance, Zikr of God lies at the core of Sufi mystical experience which through Qawwali, reflects a unique synthesis of Persian and Braj cultures. This mixed idiom of local and classical vocabulary in qawwali creates a new Universal Sufi language of love, bringing out immense longing to merge into this enchanted kaifiyat, state of being.
Amir khusro’s compositions are rooted in the theme of separation from the belaved a metaphor for God. His qawwali-music touches inner space in every listener transporting him into a dimension beyond the outer world of duality. His most-famous composition at every traditional Sufi gathering puts this love-lorn longing succintly : chhap Tilak Sab chhini, re mose Naina milaike, where the divine is seen as beloved whose glans hasnashed away all outer social trapping. He alludes to mysterious paradox of love, referring to it as a tempestuous river, into which those who enter must drown but only those who drown paradoxically get across.
This tryst with love across out of special Bond which khusro shared with his perceptor Hazrat Nizamuddin Auliya and Chishti silsila-are born which transcended all other relationships. It was a bridge to the beloved which is sought. Believe that the perceptor alone could transform secular into the Divine and this requires a surrender of ego through service, which Aamir Khusro himself exemplified by serving in Nizamuddin auliyas daily ‘Langar’ virtually licking away use plates. He advocated this is spiritual seeking all other worldly dimensions which destiny places each man in, providing proper perspective and balance to all our ambitions and pursuits. Khusro’s seeking transformed him from a poet to qalandar, a free soul.
Dara Shikoh’s spiritual restlessness too, let him to Forge a new Sufi cosmogony in his Opus majama-ul-bahrain, mingling of two oceans where Hindu panchbhutas or five elements are shown corresponding to five principal components of Islamic thought: Unsur- i-Azam,great elements Akash, Vayu, wind, Aatish, Agni, fire, Jal water, and Prithvi, Earth. Those are constituents of all mundane creation. Similarly, five senses-shamma, sense of smell: sense of taste; basira,sight; sami’a, hearing and lamisa, sense of touch-correspond to punch indriyas of Hindu philosophy…”
In his sir-i-Akbar, Great Secret his mystical Quest lead him to study Upnishads deeply. And translating them from Sanskrit into Persian Dara shiko contended that both upnishad and Quran reflect divine monotheistic thought.
Yearning to be absorbed into enchanting kaifiyat state of mind, is at the heart of Sufi consciousness of both Ameer Khusro and Dara Shikoh. The evocative lyrics of Amir khusro’s last composition-gori sovey sage per/ mukh per dale kes chal khusro ghar apne…” embody this poignant yearning , where mystical soul turns away from materialistic trappings and longs to be and curd and fakiri of a spiritual love.