Jahangir No Vidharmi Pavitra Purusho Pratyeno Adar

Here's a comprehensive summary of the provided Gujarati text about Emperor Jahangir's respect for holy men of other faiths, translated into English:

The text, titled "Jahangir no Vidharmi Pavitra Purusho Pratyeno Adar" (Jahangir's Respect for Holy Men of Other Faiths), authored by Dr. Chotubhai R. Nayak, explores Emperor Jahangir's attitude and interactions with religious figures beyond Islam.

Influence of Akbar and Religious Tolerance:

The author posits that Jahangir's openness to other religions was significantly influenced by his father, Akbar. Akbar's scholarly discussions on religion, his interactions with scholars from various denominations, and his views on religious tolerance, particularly those of Sheikh Mubarak and his son Abul Fazl, had a profound impact. The religious reform movements of the time also contributed to a shift in the family's religious sentiments. Jahangir, like his father, did not remain a strictly observant Muslim. While he observed Islamic festivals like Shab-e- Barat and Eid, he also enthusiastically celebrated Parsi festivals like Navroz and Hindu festivals such as Diwali, Dussehra, Raksha Bandhan, and Shivratri with the same zeal as Hindu rulers.

Jahangir's Birth and Early Influences:

The text details the circumstances surrounding Jahangir's birth (1566 AD). It is said that Akbar had several children before reaching the age of thirty, but none survived. This led to anxiety about succession. Akbar sought the intercession of Sufi saints and spiritual guides. He would visit the shrine of Sheikh Muinuddin Chishti in Ajmer, even walking barefoot to complete his vows. Coincidentally, he also found solace in the company of a revered elderly Sufi named Sheikh Salim Chishti. Jahangir himself recounts in his autobiography, "Tuzuk-e-Jahangiri," that when Akbar prayed for a worthy son, some courtiers suggested approaching Sheikh Salim, a renowned Sufi residing near Agra. Akbar followed this advice, and the Sheikh prophesied the birth of a son, requesting that he be named Salim. This prophecy was fulfilled, and Jahangir was born in Fatehpur, named after the Sufi.

Jahangir's Character and Religious Inclinations:

Considering his birth narrative and the religiously tolerant atmosphere of Akbar's court, Jahangir generally showed reverence for holy men of Muslim, Hindu, and other faiths. However, the text notes that his understanding of newly emerging, reformist sects among Hindus and Muslims was minimal. He seemed content with the belief in one Allah and the prevailing customs of his religion. He enjoyed meeting and discussing with saints, Sufis, ascetics, and religious scholars. Yet, he viewed divisive popular scholars and bigoted individuals as detrimental to social and political stability.

The Case of Guru Arjan Dev:

A significant portion of the text is dedicated to the persecution of Sikh Guru Arjan Dev. Guru Arjan (born 1563 AD) was the son of the fourth Sikh Guru, Ram Das. He was known for his spiritual nature from a young age. In 1581 AD, he succeeded his father as Guru. He compiled the hymns and teachings of Hindu and Muslim reformers, as well as his own, into the Adi Granth. Akbar had a high regard for Guru Arjan's spiritual prowess. After Akbar's death, Guru Arjan made the mistake of supporting the rebellious prince Khusrau, which led to his downfall. Opponents of the Guru capitalized on this, framing the act as treason. The Emperor, caught in his enemies' web, punished Guru Arjan and confiscated his property in 1606 AD.

Jahangir's account in the "Tuzuk" describes Guru Arjan as a Hindu residing in Goindwal, who had captivated many simple Hindus and even ignorant Muslims with his saintly life and purity, leading them to call him "Guru." Jahangir felt this "shop" should be shut down or brought into the fold of Islam. He recounts that Khusrau met Guru Arjan, shared his plight, and received a Tilak (forehead mark), which Hindus consider an auspicious sign. Upon hearing this, Jahangir considered him completely misguided and ordered his apprehension, handing over his ashram and followers to an official named Murtaza Khan, confiscating his property, and ordering his punishment.

Sikh Accounts and Interpretation:

Sikh tradition presents a different narrative. According to Sikh accounts, Jahangir summoned the Guru and acknowledged his greatness as a saint and preacher, but questioned why he lent money to his enemy, Khusrau. Guru Arjan responded that he viewed everyone, Hindu or Muslim, rich or poor, friend or foe, equally. He had given Khusrau money for his journey, not because he was an opponent, but because if he hadn't helped him in his dire circumstances and considered Emperor Akbar's favor towards him, the public would have condemned his heartlessness. Jahangir then fined Guru Arjan two lakh rupees and ordered him to remove hymns against Hindu and Muslim religions from his scripture. Guru Arjan refused, stating that the wealth he possessed was for the poor and helpless, and he would not remove anything from the sacred scripture, which contained the divine revelations of Guru Nanak and subsequent Gurus. He declared his mission was to spread truth and destroy falsehood, and he would consider it his good fortune if his mortal body were to perish in this cause.

The text further elaborates on the Sikh tradition, where after the Guru's refusal, he was subjected to further torture. Despite this, he remained steadfast and composed. The author notes that Jahangir used the terms "Siyasat" (punishment) and "Yasa" (possibly referring to capital punishment in Mongol languages) in his "Tuzuk." However, it's suggested that "Yasa" might have been used in the context of punishment rather than execution, as some accounts don't explicitly mention a death sentence.

Jahangir and Khusrau's Relationship:

To clarify the reasons for Guru Arjan's punishment, the text explains the strained relationship between Jahangir and his eldest son, Khusrau. Khusrau, born to Jahangir's Rajput wife Manbai, had Rajput backing for the throne. Khusrau began criticizing his father, which led Manbai to become mentally unstable and commit suicide in 1604 AD. Akbar, concerned, made all nobles, especially Man Singh, swear allegiance to Jahangir. When Akbar fell ill and Jahangir ascended the throne, Khusrau rebelled, and Guru Arjan supported him. The author implies that if Guru Arjan had not shown partisan behavior by supporting the rebel Khusrau, Jahangir would have had no reason to persecute him.

Jahangir's Fascination with Holy Men:

Jahangir had immense respect for holy men and was keen on gaining spiritual knowledge, with many examples in his "Tuzuk." He recounts an experience in Kabul in 1607 AD, where he visited a Gorakhri pilgrimage site, hoping to meet a saint and benefit from their company. However, he found the gathering noisy and disappointing. He notes that while there were other saints, none were as exceptional as the solitary ascetics.

In 1616 AD, while in Ujjain, Jahangir met Gosain Jadrup, a yogi who lived in a cave near the city, devoted to the worship of the Supreme Being. Jahangir was deeply impressed by Jadrup's asceticism, his simple dwelling (a cave with minimal possessions, wearing only a loincloth), his routine of bathing twice daily, and his practice of taking only one meal a day from seven Brahmin families. Jadrup's knowledge of Vedanta and Sufism was profound. Jahangir spent six hours with him, and their conversation left a significant impact on both. Akbar had also met Jadrup earlier and remembered him fondly.

Jahangir met Jadrup again in Ujjain in 1618 AD and in Mathura later that year. He describes Jadrup's profound understanding of divine knowledge, his detachment from worldly affairs, and his austere lifestyle. Jahangir admired his intellect, character, and sharp perception.

Respect for Jain Ascetics:

Jahangir also held Jain Muni (monks) in high regard. Prominent Jain Acharyas like Hirvijay Suri, Vijay Sen Suri, and Vijay Dev Suri were respected figures. A notable event occurred when Vijay Sen Suri, the successor of Hirvijay Suri, appointed Vijay Dev Suri as his successor. When some disciples opposed this, Jahangir invited Vijay Dev Suri to his court. Jahangir, impressed by his scholarship, radiance, and dedication, bestowed upon him the title of 'Jahangiri Mahatapa' and declared him the true leader of his sect.

Siddhichandra, another learned Jain scholar in Jahangir's court, displayed sharp wit. Jahangir once urged him to abandon his monastic life and accept a high position in his court, even recommending him to Nur Jahan. Siddhichandra politely refused, remaining steadfast in his monastic vows. Jahangir, displeased, ordered him to go to the forest. Siddhichandra happily agreed. However, his guru, Bhanuchandra, continued his discussions in the court, and Jahangir maintained his respect for him. Upon realizing the injustice done to Siddhichandra, Jahangir felt remorse and invited the scholar back to the court, where he came to be known as 'Jahangir-Pasand'.

Conclusion:

The text concludes by reiterating that while the persecution of Guru Arjan Dev by Jahangir is a debatable aspect of his character, his unwavering dedication to meeting Muslim fakirs, dervishes, Hindu ascetics, and yogis is undeniable. He eagerly sought out and met such holy men wherever he heard of them, showing deep respect for their pure and radiant personalities and their scholarship. The author emphasizes that Jahangir, despite being a Mughal emperor, possessed a profound reverence for spiritual figures from various faiths, actively seeking their company and wisdom.