Samrat Akbar Aur Jain Dharm

This document, titled "Samrat Akbar aur Jain Dharm" (Emperor Akbar and Jainism), discusses the religious tolerance and harmony fostered by Mughal Emperor Akbar, attributing a significant part of this to the influence of Jain acharyas (spiritual leaders).

The text begins by placing Akbar in the historical context of religious tolerance, following emperors like Ashoka and Harshavardhana. It notes that while most Indian Muslim rulers were religiously orthodox, Akbar stands out as a personality who championed religious tolerance and harmony in both principle and practice. His willingness to honor scholars and saints from other religions, even to the point of facing criticism from orthodox Muslim ulema, is highlighted.

A central theme is the debate among historians regarding the reasons for Akbar's religious liberalism. Some argue it was primarily driven by political ambition; by fostering peace and harmony, he aimed to gain the support of the Indian populace, particularly Hindus, to solidify his rule. This perspective suggests his tolerance was a pragmatic political strategy, evidenced by his initial abolition and later potential re-imposition of the jaziya tax (a tax on non-Muslims), which would be inconsistent with genuine, deeply held religious tolerance.

Another viewpoint presented is that Akbar was inherently a liberal and open-minded individual. His experiences in the Ibadat Khana (House of Worship) at Fatehpur Sikri, where he witnessed religious scholars of different faiths engaging in arguments and critiques, may have led him to a realization that no single religion held the absolute truth. This understanding aligns with the Jain philosophical principle of Anekantavada (multi-sidedness or manifoldness of reality), which emphasizes that truth is relative and approached from different perspectives. The text suggests that Jain acharyas likely reinforced this perception by presenting their Anekantavada doctrine as a framework for understanding diverse religious viewpoints.

The document specifically identifies several Jain acharyas who had significant interactions with Akbar, including Hiravijaya Suri, Vijayasen Suri, Bhanuchandra Upadhyay, Shantikchandra Upadhyay, Samaysundar Upadhyay, Siddhichandra Upadhyay, Jinchandra Suri, Nandavijaya, Jayasoma, and Mahopadhyaya Sadhukirti. It is proposed that their influence contributed to Akbar's policies of animal sacrifice prohibition and vegetarianism.

To substantiate this claim, the text details several farmans (royal decrees) issued by Akbar to Jain acharyas:

• First Farman to Hiravijaya Suri: Prohibited the killing of any living being in areas where Jains resided during the twelve days of Paryushan (a Jain festival).
• Second Farman to Hiravijaya Suri: Extended the prohibition of animal sacrifice to Jain pilgrimage sites like Shatrunjaya, Girnar, Taranga, Keshariyaji, Abu, Rajgir, and Sammed Shikhar. It also stated that Islam itself does not permit interfering in the religious practices of others.
• Third Farman to Hiravijaya Suri: Specifically mentioned religious tolerance and harmony.
• Fourth Farman to Vijayasena Suri: Mandated observing some days each month without consuming meat from cows, bulls, and buffaloes, and prohibiting the killing of birds or their confinement in cages. It also protected Jain temples and upashrayas (monastic dwellings) from encroachment and interference in renovations. It further dismissed the notion of blaming Jainism for natural phenomena like rain and decreed that Jains should be allowed to practice their religion freely.
• Fifth Farman to Jinchandra Suri: Ordered the cessation of violence during the twelve days of Paryushan and also from the ninth day of the bright half of Ashadha to the full moon.

The document notes that the tradition of honoring Jain monks and issuing such decrees continued with Akbar's successors, Jahangir and Shah Jahan, who also issued similar edicts on animal sacrifice prohibition. The text argues that the foundation for the liberal policies of the Mughal emperors, including their respect for Jain acharyas, was laid by Akbar.

Beyond the direct influence of Jain acharyas, the text also points to other factors contributing to Akbar's religious tolerance:

• Political Realities: Akbar faced more opposition from Hindus than Muslims for his throne. He understood that securing the support of the Hindu population was crucial for effective governance in India.
• Marital Alliances: Marriages with Rajput princesses introduced him to Hindu customs and practices, fostering a more liberal outlook. He permitted his wives to practice their respective religions.
• Spiritual Development: Association with ascetics and saints led to the development of his spiritual consciousness. He abolished the practice of converting prisoners of war to Islam and enslaving them.
• Fiscal Reforms: The abolition of the pilgrim tax in 1563 and the jaziya tax, along with granting non-Muslims permission to build religious sites and occupy high positions, further cemented his reputation for religious liberality.

The text concludes that Akbar's religious tolerance was a gradual process, influenced by circumstances and individuals. His open-mindedness and adoption of non-violent principles were significantly shaped by the Jain acharyas.

The latter part of the document, starting with "खजुराहो की कला और जैनाचार्यों की समन्वयात्मक एवं सहिष्णु दृष्टि" (Khajuraho's Art and the Harmonious and Tolerant Vision of Jain Acharyas), shifts focus to the artistic and cultural contributions of Jainism, particularly in relation to the temples of Khajuraho. It notes that the period of Khajuraho's temple construction (9th to 12th centuries CE) was a golden age for Jain literature and art but also a time of crisis for Jainism's existence.

During this era, Brahmanical traditions, influenced by the Gupta period, were reviving with a focus on rituals and practices. The populace was turning away from austere, ascetic paths and seeking religions that could fulfill their desires and offer salvation. This led to the rise of Vaishnavism, Shaivism, Shaktism, and Tantra in Hinduism, and Vajrayana in Buddhism. These new movements often incorporated or adapted existing practices, becoming more appealing to the masses.

The text posits that Jain acharyas, facing this existential threat, intelligently adapted by establishing harmony with the prevailing societal conditions. While preserving their ideals of detachment and non-violence, they transformed Hindu deities, worship methods, and even Tantric practices to align with their own traditions. They also assimilated the Hindu social system of varnashrama (caste system) and its rituals into Jainism. By demonstrating tolerance and harmony, they ensured their survival.

Regarding Khajuraho specifically, the text highlights that the construction of both Hindu and Jain temples indicates a degree of harmony and coexistence. However, the separation of the Jain temple complex from the Hindu temple complexes (approximately 2 kilometers apart) suggests a strategic site selection by Jain acharyas to avoid potential conflict. The document acknowledges a healthy competition in temple construction, resulting in excellent artistic examples from both traditions. The careful placement of Jain temples was also crucial, as Jain temples were patronized by merchants, while Hindu temples received royal patronage. This spatial separation aimed to minimize potential clashes over resources and public attention.

In essence, the document "Samrat Akbar aur Jain Dharm" argues for the profound influence of Jainism on Emperor Akbar's policy of religious tolerance and harmony, explaining this through both political motivations and Akbar's personal spiritual evolution, which was significantly shaped by his interactions with Jain acharyas and their philosophical principles. The latter part extends this discussion to the broader theme of Jainism's adaptive and tolerant approach in navigating challenging socio-cultural landscapes, as exemplified by the art and architecture of Khajuraho.