 His learning from the sufis was compiled by him in a series of books "Safinat-ul-

Auliya" (1640 AD), "Salcinat-ul-Auliya" (1643 AD), "Risala-e-Haq Numa" (1647 AD) and
"Tariqat-ul-Haqiqat" and "Hasanat-ul-Arifeen" (1653 AD).
 The influence of the Wandat-ul Wujud concept is evident in the mystic works of the
prince, namely:
 Safinat-ul Aullya,
 Sakinat-ul Aullya,
 Tariqat-ul-Haqiqat
 Hasanat-ul-Arifeen
 Risala-e-Haq Numa (it is a revelation about yoga)
 Majma-ul-Bahrain:
It was the book which was the result of nine years of research and study regarding the
two doctrines — Brahmavidya and Quran.
Majma-ul-Bahrain is a testimony to the similarities between Sufism and Hinduism.
 Mukalama Baba Lal wa Dara Shukoh:
It is a compilation of the dialogue between him and Baba Lal regarding the queries of the
author about Kashi, Hindu mythology and various gods and goddesses, about Braj, exact
recitation of Om, Panchabhuta, the aatma (human soul) and the paramaatma (divine soul).
 He also understood jyotish vidya (astrology) and is said to have written a book on this
topic in Sanskrit
.

 Sirri-i-Akbar:
Inspired by the hidden treasures in the Upanishads, hetranslated them into Persian as
Sirri-i-Akbar.
This book happens to be a remarkable parallel about the tauhid or unity of god which is
present in Quran and Upanishads alike.
 Iksir-ul-Azam:
it happens to be his divan consisting of his ghazals, rubaiats on Sufism and Qadirism —
doctrines of mysticism.