The visit of Shahu I to Aurangzeb’s tomb at Khuldabad remains an intriguing and symbolic moment in Indian history. It is a testament to the complex interplay of power, politics, and personal history that defined the Maratha-Mughal relationship in the early 18th century. While the legacy of Mughal Emperor Aurangzeb remains contested today due to his prolonged military campaigns, Shahu’s decision to pay respects at the tomb of the man responsible for his father’s execution offers a deeper insight into his saintly disposition, political acumen, strategic foresight, and cultural influences.
Aurangzeb’s Death and Burial at Khuldabad
Aurangzeb, the last of the great Mughal emperors, passed away on March 3, 1707, at the age of 88 in Ahmednagar, Maharashtra. His death marked the culmination of a nearly five-decade-long reign, the latter half of which was dominated by his relentless military campaigns against the Marathas.
Despite his role as an imperial ruler, Aurangzeb maintained a deep spiritual connection to Khuldabad, a town known for its Sufi saints. His final wish was to be buried near the shrine of Sufi saint Zaynuddin Shirazi, reflecting his pious inclinations. His burial site remains remarkably austere, funded by his own earnings from cap-knitting, and remains a humble testament to his ascetic leanings.
While the burial place was initially called Rauza, it was later renamed Khuldabad, meaning “heavenly abode”, as a tribute to the Emperor, who was posthumously referred to as “Khuld Makaan” or “the one whose abode is heaven”.
Khuldabad had long been a center of Sufi influence, home to renowned saints such as Muntajib al-Din (Zar Zari Zar Baksh) and Burhan al-Din Gharib. The Chishti Sufi order, with its emphasis on spiritual egalitarianism, played a crucial role in shaping the religious landscape of the region. The influence of these Sufis extended beyond the Mughal court and found resonance among Maratha kings as well, including Shahu I.
Shahu I: The Heir to a Fractured Maratha Empire
Shahu I, the grandson of Shivaji and son of Sambhaji, was captured by the Mughals in 1689 at the age of seven following the execution of his father Shambha Ji by Aurangzeb. He spent nearly 18 years in Mughal care, during which he was deeply immersed in Persianate court culture, Mughal administrative practices, and the spiritual traditions of Sufism. His fluency in Persian, refined courtly etiquette, and familiarity with Mughal governance were all products of this prolonged exposure.
During his captivity, Shahu came into contact with several Sufi scholars and was likely influenced by their philosophical teachings. The Mughals had long patronized Sufi orders, and their mystical traditions had permeated various aspects of governance and culture. Shahu’s later disposition towards religious tolerance, his patronage of Sufi shrines, and his restrained approach to conflict may have been shaped by these early influences.
Following the death of Aurangzeb, Shahu grew impatient about returning to his homeland. He was advised by Zinat-un-Nissa, Aurangzeb’s daughter and Zulfiqar Khan to not wait for formal sanads of appointment from Azam Shah, but to quit the Mughal camp at once and proceed to his home country to take over the Maratha rulership. He readily acted upon this advice and left the Mughal camp at Doraha on 8 May 1707. At Burhanpur, Jotyaji Kaskar was left behind by Shahu to receive the sanads from the Mughals. On 3 August 1707, Jotyaji Kesarkar received the formal sanads for Raja Shahu at Burhanpur from Bahadur Shah, who had finally killed Azam Khan in the Battle of Jajau to become the next Mughal Emperor of India.
The Visit to Aurangzeb’s Tomb on Foot: A Magnanimous Gesture
The historical accounts of Shahu’s visit to Aurangzeb’s tomb are sparse yet significant. The event is documented in V.G. Khobrekar’s Maratha Kalkhand, where it is mentioned that Shahu, during his campaign against Tarabai, made a stop at Khuldabad and paid his respects at Aurangzeb’s grave. Richard Eaton, in A Social History of the Deccan, offers additional context, noting that Shahu made the pilgrimage on foot to pay his respects, which further fueled Tarabai’s accusations of his alignment with the Mughals (Eaton, 2005, p. 131).
Shahu’s visit can be interpreted through multiple lenses:
- Political Pragmatism – By visiting the tomb, Shahu demonstrated a conciliatory approach towards the Mughals, reinforcing his legitimacy as the rightful ruler of the Marathas in the eyes of Bahadur Shah I. The Mughal emperor’s endorsement provided Shahu with a crucial advantage in the power struggle against Tarabai.
- Cultural and Religious Sensibilities – Despite their military rivalry, Aurangzeb remained a significant historical figure, and his resting place at a prominent Sufi shrine may have resonated with Shahu’s own understanding of faith and tradition. The Marathas, despite being staunch opponents of Aurangzeb, were known for their pragmatic approach towards religious sites, often preserving those with historical and spiritual significance.
- Personal Reflection and Reconciliation – Having spent most of his formative years under Mughal rule, Shahu’s gesture could have been a means of reconciling his past with his future aspirations. His exposure to Persianate and Sufi traditions may have instilled in him a sense of detachment from conventional political rivalries, fostering a more philosophical outlook on governance.
The Influence of Sufi, Persian, and Mughal Culture on Shahu I
Shahu’s long association with the Mughal court inevitably left a mark on his governance style. Persian remained the language of administration in his court, and he maintained a sophisticated diplomatic approach, often negotiating with both the Mughal and Deccan powers through a lens of accommodation rather than outright hostility.
- Sufi Influence – Sufi traditions, particularly those associated with the Chishti order, emphasized humility, asceticism, and an emphasis on justice. Shahu’s decision to visit Aurangzeb’s tomb at a Sufi shrine aligns with this spiritual outlook. His later rule was characterized by a preference for conciliation over conflict, a trait that was uncommon among warrior-kings of his time.
- Persianate Court Culture – His fluency in Persian and familiarity with Mughal etiquette made him a unique Maratha ruler who could navigate the complexities of diplomacy with the Mughals and other regional powers. His court maintained elements of Persian decorum, including literary patronage and administrative practices borrowed from the Mughal system.
- Saintly Disposition – Historical records suggest that Shahu, despite being a warrior-king, often engaged in philosophical and theological discussions, indicating a reflective and spiritual nature. His patronage of religious institutions, including both Hindu temples and Sufi shrines, demonstrates an inclusive approach that was influenced by his formative years in the Mughal domain.
The Maratha Approach to Mughal Monuments
Shahu’s visit to Aurangzeb’s tomb is emblematic of the broader Maratha approach to Mughal heritage. Unlike the narratives that portray the Marathas as outright destroyers of Mughal sites, historical evidence suggests a more nuanced reality. While some Mughal structures suffered damage during Maratha expeditions, others were actively preserved under their rule.
For instance, while the Marathas looted the Diwan-i-Khas in the Red Fort during their incursion into Delhi in 1761, they also maintained several Mughal-era architectural sites within their territories. The preservation of Aurangzeb’s tomb, despite his relentless campaigns against the Marathas, underscores this balanced approach.
Nizam’s Eulogy for Shahu Ji
Muzaffar Jang, Nizam-ul-mulk’s grandson, is recorded to have spoken the following eulogy when he heard of Shahu’s death. “Shahu at the Maratha Court, and Nizam-ul-mulk at the Mughal Court, are the only two great men, the like of whom is hardly to be met with. He carefully looked after the interests of his State: There has been no equal to him. He rightly deserves the title of “enemy-less” (Ajatashatru). By selecting right men for right duties Shahu increased the valour of his soldiers and giving them ample field for expansion, extended the Maratha dominions in all quarters of India, thus fulfilling the ardent wishes of his grandfather Shivaji. One peculiar trait of Shahu’s character was that he felt the highest pleasure in making others happy, not only his dependents and subjects, but even aliens in race, religion and rule. Himself living a plain frugal ascetic’s life, he felt highly rejoiced in seeing people enjoying their various trades and avocations. Indeed he could be called a saint in this respect. Even when faced with murderers that came to attack him, he let them go unpunished and thus created a genuine feeling of reverence for his personality in the minds of the public.”
Conclusion
Shahu I’s visit to Aurangzeb’s tomb remains a fascinating historical episode that reflects the complexities of Maratha-Mughal relations. Whether viewed as a political maneuver, a personal act, or a gesture of pragmatic diplomacy, the visit underscores the fluidity of identity and power in early 18th-century India. It serves as a reminder that history is rarely black and white, and the interactions between historical figures often transcend simplistic narratives of enmity and allegiance. In a time of shifting allegiances and emerging power structures, Shahu’s act was one of calculated wisdom, acknowledging the past while steering the Marathas towards a new future.
Sources:
- Eaton, Richard M. (2005). A Social History of the Deccan, 1300-1761: Eight Indian Lives. Cambridge University Press.
