Jahangir and Non Violence

Author(s): Ramanlal N Mehta
Publisher: Z_Shwetambar_Sthanakvasi_Jain_Sabha_Hirak_Jayanti_Granth_012052.pdf
Catalog link: https://jainqq.org/explore/250127/1

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Jahangir and Non-Violence - R.N. Mehta* In 1610 A.D. (V.S. 1666) the Jaina Samgha of 90 representatives with P. Vivek and Udehi met Padsah Jahangir at Agra and requested him to pass an order prohibiting slaughter of animals during the Paryusana festival. Padsah Jahangir complied with the request and a decree for prohibition of slaughter of animals during the Paryusana festival was promulgated. This information was sent to Vijayasena Suri in 1610 (V.S. 1667, Second day of Bright half of Kartika) by Sohakasuta of Tapagaccha. This interesting letter was published by Hiranand Sastri in 'Ancient Vijnapti Patras' in 1942. In this work Hiranand Sastri has commented on p. 20 that "Jahangir was not so tolerant as his father. That Jahangir also forbade animal slaughter under similar influence for some days is proved by the present document". This statement by Hiranand Sastri suggests two lines of thought. (1) Jahangir was not as tolerant as his father Akbar. (2) He forbade animal slaughter under the influence of the Jainas. These points require an examination. It is significant to raise a few questions to understand the situation. If Hiranand Sastri's view that Jahangir was less tolerant be examined then one has to find out whether Jahangir had any traumatic experience that led him towards the path of nonviolence as is noted by Asoka Maurya Did P. Vivek and P. Udehi and the Jaina Samgha went to preach Jahangir ? Was Jahangir influenced by this teaching and he declared the decree or Jahangir was thoughtful and had an innate desire for spreading non-violence. An examination of these points would require the study of the life of Jahangir. Fortunately Jahangir is credited to have maintained autobiographic notes for either twelve or eighteen years after he became the ruler. After that the notes were maintained by Mahammad Haji and Mutmmadkhan under Jahangir's instructions. This Persian account is variously known as 'Tuzuka-e-Jahangir', 'Tarikh-e-Salimsani', Tarikh-e-Jahangirnama, Dwazdasal, Jahangiri vakiyat etc. This work was translated by Major David Price in 1904 in English. It is reprinted under the table "Memoirs of the emperor Jahangir" by J.K. Ahuja from Delhi-7. This edition is used in the article, A perusal of this work indicates that Jahangir became Padsah on 10 164

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Jamadul Akhir 1014, October 1605 on Tuesday. As soon as he became the ruler he had issued a decree. In it the eleventh item is highly significant as it deals with the ban on slaughter of animals. It is stated in it that -- 1. As Jahangir was born in Rabi-ul-avval meat-eating was prohibited in the kingdom 2. He was enthroned on Thursday so slaughter was prohibited on that day. 3. For Sunday no slaughter of animals was permitted. This practice was established by Akbar before eleven years and Jahangir continued it. He had released the prisoners and in them one was in prison at Gwalior for forty years. It is highly significant that the above decree prohibited animal slaughter in the empire of Jahangir for 126 days. It clearly indicates that Jahangir had prohibited animal slaughter for at least four months during the year. Moreover Jahangir notes that Hindus should be allowed to follow their religion without any hindrance, but on the point of Sati it may be noted that he strictly prohibited this practice. If one follows his autobiography one finds two interesting examples of his attitudes. During his rule there was trouble on Lahore-Kabul high way. Khwaja Abul Hasan cleared this trouble. In this action 17,000 persons were killed and others were captured. Jahangir forgave those captured and gave them the work of bringing fodder for the elephants. He has noted that this blood bath is painful, but so long as other ways are not found there is no option. Moreover, he noted that the ruler has to protect his people from trouble His remarks when compared with Xilith Asokan edict finds a great similarity of experience and emotions. It is a well-known fact that he had hung a bell for Justice. These features in his life are highly significant for proper evaluation. The letter of Sohakasuta and its time are highly significant. When Jahangir came to throne, Paryusana festival was over, but Rabi-ul-avval and Paryusana were coinciding so the question of killing of animals was out of question. But it changed afterwards. In this change there was a coincidence of Jamadu Akhir in 1610 when Jaina Samgha went to the court of Jahangir. Usually during Paryusna the non-slaughter days, the Thursdays and Sundays would always be coming so two or three non-violent days would 165

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naturally exist during these festivals. Under these conditions the Jaina Samgha at Agra took advantage of this situation and might have requested for promulgation of the decree of non-violence during Paryusana, on the coronation day. Jahangir conceded to this request. This information was sent to Vijayasena Suri who was residing at Patan (Somnath or Devkee). All these historical antecedents do not uphold the views of Hiranand Sastri as noted above. The analysis of Jahangir's auto-biography also suggests that he was deeply influenced by his father. As a boy Jahangir had asked his father about stopping the building of temples of the icon worshippers. Akbar's answer of tolerance as a shadow of the Almighty and universal peace had impressed him. He had therefore already imbibed from his childhood the lessons of multi cultural tolerant society and practices with a deep sense for sanctity of life. These ideas were highly favourable for the decree of Non-violence during the Puryasana. It might have extended the practice of Non-violence and ban on slaughter of animals for a week, but in reality it would be for five or six days more, during the whole year. Jahangir had already declared a ban on slaughter of animals for 126 days. The new order would take the days to 131 or 132 depending on Sundays and Thursdays. This was about 5% increase of days from Jahangir's point of view and a great help by the Padsan to the Jaina Samgha and glory to Tapagaccha. In conclusion, it may be stated that Jahangir had inherited from his father the ideas of zilullah (Ruler as shadow of the Almighty) and Sulah Kula (Universal peace), that were effective to sympathise with the Jaina idea of Non-violence. This coincidence was possibly the main reason of Jahangir's decree. Moreover, Jahangir's autobiography amply demonstrates his desire for non-violent action, but use of violence in the political activity, maintainance of law and order etc. When other more sophisticated methods were not discovered, was reluctantly taken by him. In this aspect the position taken by him and 'Nisithacurni' as well as by Jaina thought to solve the riddle of violence for non-violent world also stand almost on the same platform. * Retd. Professor & Head, Dept. of Ancient History Gujarat Vidyapith, Ahmedabad. 166