Shwetambar Sthanakvasi Jain Sabha Hirak Jayanti Granth

SR No.: 012052
Original Sutra Author: N/A
Author: Sagarmal Jain, Ashok Kumar Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1994
Total Pages: 176
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 10 MB

Page 175

naturally exist during these fesiivals. Under these conditions the Jaina Samgha at Agrā 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 Sūri who was residing at Patan (Somnath or Devkee).
All these historical antecedents do not uphold the views of Hirānand 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 Puryaşana. 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.
Jahāngir 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 Padsah to the Jaina Samgha and glory to Tapāgaccha.
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, Jahāngir's autobiography amply demonstrates his desire for non-violent action, but use of violence in the political activity, maintain ance 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 'Nisithacūrni' 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.
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