________________ 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 Jain Education International For Private & Personal Use Only www.jainelibrary.org
