Ayodhya Revisited
Page 69
त्यादर्शं कमिवारचय्य रचितो धात्रा धरित्र्याः पतिः।।17।।
You are Kāmadeva amongst women, Yamarāja to hoards of people with vices, Balarāma to persons who are crazy at heart, Vishnu to the miseries spread by king Bali and Indra in liquidating the army of the adversary. Therefore, it is not clear to me as to who was the model whom Brahmā followed in creating a king like you.
जहांगीर महावीर ध्रुं सामाजिको गुणः।।
यतो युष्मत्करगता लक्षदानपराः शराः।। 137।।
Jahangir! O great valiant! You certainly possess a set of virtues because in your hands are arrows as well as a tendency to donate lakhs.
Besides, a poet Rudrakavi from South composed Jahangir-charitam, which is available in parts only. In 1616 A.D. Rudrakavi wrote Kirti-Samultasa’, which is a biography of khurram, the son of Jahangir.
(22) Keśava Dāsa’s Jahān¡gīr-Jasa-Chandrikā
Keśava Dāsa, a celebrated poet of mediaeval period has written “Jahāngīr-Jasa-Chandrikā”, an epic in praise of the Mughal Emperor Jahangir. He composed this epic in the Vikram Sam¢vat 1669, i.e. 1612 A.D. One Kavitta is quoted here to show how various aspects of Jahangir’s personality have been compared with different religious representations of the Hindu region.
साहिजू की साहिबी को रच्छक अनंतगति कीनौ एक भगवंत हनवंत बीर सो।
जाको जसु ‘केसौदास’ भूतल के आसपास सोहत छबीलो छीरसागर के छीर सो।
अमित उदार अति पावन बिचार चारु जहाँ तहाँ आदरियै गंगाजू के नीर सो।
खलनि के घालिबे कौँ खलक के पालिबे कौँ खानखाना एक रामचंद्रजू के तीर सौ।।५।।
(23) Magnificent monarchy of Shah Jahan
Shah Jahan is one of the most fascinating emperors of India. His reign is called the Golden period of the mediaeval India. The Taj Mahal, the Peacock Throne, the Pearl Mosque, the Ali Masjid and the fort of Shah Jahanabad and the glitter of gold, jewels and the Kohinoor diamond – all testify to the grandeur of the rule of Shah Jahan. Kafi Khan writes that in the whole line of the Timurides there was no ruler who could equal Shah Jahan in organisation, improving the treasury, settlement of the country and due recognition of the merits of officers and soldiers. He was the most magnificent and munificent ruler of his times.
Shahjhan, like his father Jahangir, was the son of a Rajput Princess variously called Jagat Gossain, Jodh Bai and Manmati whom Salim (later Jahangir) had married in 1586. She was daughter of Uday Singh Rathor, the Rana of Marwar. Thus, she had more Indian blood than Mughal in his veins’.
(24) Construction of the Taj Mahal
Shah Jahan has become immortal with the Taj Mahal which is one of the most magnificent monuments in the world as well as an epitaph of the immortal love, a testimony to his ever-enduring love towards his wife Mumtaz Mahal who died on 7th June 1631. Very few people know that the site which was selected for the construction of the Taj Mahal was originally the residence of Raja Man Singh and belonged to his grandson Raja Jai Singh who wanted to gift it to the Emperor. But the emperor Shah Jahan declined this offer of free gift because it violated the provisions of the shariat because the tomb could not constricted on a gifted land. Therefore, on 6th Ilahi/163334 A.D. he issued a Farman addressed to Raja Jai Singh informing him that in lieu of the plot of the land acquired for the construction of the mausoleum of Mumtaz Mahal the following four havelis were granted to (Jai Singh):
1. Haveli of Raja Bhagwan Das
2. Haveli of Madhav Singh
3. Haveli of Rupsi Bairagi
4. Haveli of Chand Singh, son of Suraj Singh
The zimn on the reverse bears the risala of Afzal Khan and Waqia of Makramat Khan. (MIM, IV, p. 165; DLFMN, p. 55 CHDKD, pp. 176-77)
The Taj Mahal was finished in 1648, nearly 17 years after the death of his queen Mumtaz Mahal. The construction had started in 1632 and it took 16 years in completion. Tavernier, who saw its construction, reports that 20,000 workmen were continuously employed and ultimately ‘a dream in marble, designed by Titans, and finished by jewellers came into existence’. Shah Jahan named this magnificent tomb Rauza-i-munavvara, i.e. The Illumined Tomb. However, in people’s parlance it came to be called Taj Mahal, a shortened form of Mumtaz Mahal.
(25) Shah Jahan’s liberal policy
While some historians have made allegation that Shah Jahan was biased against the Hindus, some have suggested that he was never unfair to, or unmindful of, the interests of his non-Muslim subjects. It is stated that the practice of desecrating and destroying Hindu temples was revived in the reign of Shah Jahan. To support it they cite his order of the sixth regnal year (1633 A.D.) for the demolition of all newly built temples in his whole Empire, especially at Benares, and it was followed by a total prohibition for the erection of new temples or the repairing of old ones. It is alleged that he promoted conversion in the initial phase of his reign. But it is equally true that during this period he not only renewed the grants of Madan Mohan temple at Vrindavan, but also condemned some local official’s obstruction to the ringing of the bell at the temple by an imperial Farman of 24 November, 1634 in the most stringent words. In the firman the worship of the deity was described as ‘divine worship’ (‘ibadat-i-ilahi), which was a great reverence by an emperor of Islam. The grants for the Govind Dev temple at Jaipur were confirmed and the management of the temple was handed over to the Amber kings by the Farman dated 24 July, 1633. He even presented a stone railing to the grand temple built at Mathura by Bir Singh Bundela during the reign of Jahangir.
From the scrutiny of historical fact it appears that Shah Jahan, whose hands were besmirched with the blood of his brothers, at the time of the accession to the throne was initially inclined to please the orthodox clergy to enlist their support in proving the legitimacy of his accession and hence passed such orders to demolish the temples of recent origin or disallow the construction of new temples and repairs of the old temples in the 6th year of his reign. But by impulsion, he was a large-hearted man, so he himself started following the policy of his grandfather and father. When he came under the influence of his eldest son Dara Shukoh, who was as eclectic as Akbar and Abul Fazl, he became the impartial guardian for all his subjects and there was no scope for any prejudice anywhere. Shah Jahan’s liberal governance is reflected in the following superb painting of Rāma-vana-gamana made by an accomplished anonymous artist:
A painting from a manuscript of Ramāyana scribed under
Rana Jagat Singh of Mewar in Rajasthan between 1649 and 1653.
(26) Abolition of pilgrimage tax on Kavīndrāchārya’s representation
Mughal Emperor Shah Jahan had imposed pilgrim tax on Varanasi and other pilgrim centres. It was a burden on poor pilgrims and a cause of immense inconvenience and resentment. A delegation of Brāhmanas led by Kavīndrāchārya left Varanasi for Agra to present a memorandum to the Emperor for the abolition of the pilgrim tax. Shah Jahan and his scholarly son Dara Shikoh were immensely impressed with his profound scholarship and on his request Emperor Shah Jahan abolished the pilgrim tax. It made Kavīndrāchārya one of the most renowned and revered scholars of the country. He was conferred the title of ‘Sarva-vidyā-nidhāna’ i.e. the mine of all learnings by Shah Jahan. Kavindrāchārya was hailed as a hero of the Hindu world and 69 scholars of Kāśī composed pangeric poems and published the book “Kavīndra-chandrodaya” which records the successful mission of Kavīndrāchārya and his team in the royal court of Shah Jahan. Two ślokas from this book on the mission of Kavīndrāchārya are quo
ted here:
येन श्री साहिजाहाँ-नरपतितिलकः स्वस्य वश्यः कृतोऽभूत्
किं चावश्यं प्रपन्नः पुनरपि विहितः शाहि-दाराशिकोहः।
काशी-तीर्थ-प्रयाग-प्रति- जनित - करग्राह - मोक्षैक - हेतु
सोऽयं श्रीमान् कवीद्रो जयति कविगुरुस्तीर्थराजाधिराजः।।
श्री विश्वेश्वर-काशिका-सुरनदीतीरे सुवर्णं ददौ
श्रीमत् साहिजहाँदिलीपकृपया विद्यानिधानाधिपः।।
Victory to Kavīndrāchārya, who is the leading light amongst poets and who is the king of the best pilgrim place (Kasi). He brought Emperor Shah Jahan under his control and was visited and venerated by Dara Shikoh voluntarily. He was instrumental in getting pilgrim tax exempted in Kāśī and Prayāga.
Victory to Kavīndrāchārya who donated gold on the bank of Gan¢gā at Kaśī of Viśveśvara by the grace of Dilīpa-like Emperor Shah Jahan and who was the master of scholarly persons.
Shah Jahan gave him a pension of Rs. 2000 but the great scholar used to distribute that amount. Bernier writes in his travels that Kavīndrāchārya was “one of the most celebrated Pandits in all the Indies.”
Shah Jahan receiving Dara Shikoh, by Hunhar, c. 1650 A.D.
(27) Patronage of Panditarāja Jagannātha
The Emperor himself was a great patron of art, culture and Sanskrit literature. Panditarāja Jagannātha was the favourite court poet of Emperor Shah Jahan. The title Panditarāja was conferred on him by the Emperor. He praised Shah Jahan eloquently in the following words:
दिल्लीश्वरो व जगदीश्वरो वा मनोरथं पूरयितुं समर्थ।
अन्यैर्नृपालै परिदीयमानं शाकाय वा स्याल्लवणाय वा स्यात्।।
Only the king of Delhi or the Master of the World (God) is capable of fulfilling desires. Whatever is given by other kings is like the mere gift of vegetables and salt.
Jagannath wrote Āsafa-vilāsa on the life of Shah Jahan’s maternal uncle Asaf Khan. In Āsafa-vilāsa he calls Shah Jahan a chakravartī ruler and eulogizes him at many places. In one prose piece he writes,
“अस्ति समस्त-प्रशस्त-भूपाल-मस्तक-मणि-मयूखमाला-लालित-चरण-नख- शरदिन्दु-चद्रिका-चय-चमत्कार-चुलुकित-चराचरान्तरतिमिर-धोरणिः सपुलक- सुरासुर- सुन्दरी-समुद्गीयमान-स्फारपारदपरम्परा-सहोदरयशः-सुधा-पटलसंग-वामांगीक- वामदेव-कलेवर-प्रतिभटीकृत-लोकालोकावनिधरो महस्तरुण-तरणि-किरण- सरणि-समुल्लासित-जगदण्डमण्डल-पुण्डरीकः साहिजनाभिधश्चक्रवर्ती।“
There is a chakravartī emperor Shah Jahan by name. Radiant garlands of मणि of the crowns of all renowned kings kiss his feet. The rays of the nails of his feet, which are like the rays of moon during the autumn, destroy the darkness of the entire world. Delighted damsels of divine and demonic races sing his fame which is as sparkling white as the heap of mercury. Due to this nectar in the form of flawless fame Shah Jahan’s radiant limbs like an elephant with elephantess equal the insurmountable mountain in the form of heaven and earth. The lotus in the form of the entire Brahmānda is opened by the rays of the early Sun in the form of his prowess.
The Emperor gave him profuse wealth and a dancing damsel Lavan¢gī after Jagannātha made this request on seeing her dance in the open court:
न याचे गजालिं न वा वाजिराजिं न वित्तेषु सक्तिर्मदीया कदाचित्।
इयं सुस्तनी मस्तकन्यस्तकुम्भा लवङगी कुरङगीदृगङगीकरोतु।।
I do not ask for the phalanx of elephants nor of hordes of horses nor do I have any interest in wealth. I long for Lavan¢gī, who is of well-shaped breasts and is having a pitcher on her head. Let this damsel with the eyes of a doe may accept me.
Such munificence of the Emperor to some of the greatest poets is a sound testimony to Shah Jahan’s liberal policy.
(28) Raghudeva Miśra’s Śāhijahāñ-virudāvalī
The Sanskrit poet Raghudeva Miśra from Mithilā was the maternal grand son (nātī) of Achyuta Thakkura, who was the son of the founder king of Khandavalā dynasty Maheśa Thakkura whose book ‘Sarva-deśa-vrittānta-san¢graha’ has been discussed above. He went to Shah Jahan’s court for making a representation that since Achyuta Thakkura had no son, the kingdom should devolve on him and his younger brother Harideva Miśra. Though Shah Jahan did not allow the inheritance to these two brothers on the ground that the family had no right to such inheritance, yet both were rewarded amply by the Emperor. Both brothers are said to have met Shah Jahan in the year 1638 and composed verses of Virudāvalī in praise of Shah Jahan and Jahangir. Raghudeva Miśra’s Virudāvalī in praise of Shah Jahan consists of 95 verses. One verse from the ‘Virudāvalī’ is quoted here:
त्वद्दोरुद्यत्प्रतापद्युमणिपरिचयादप्यनापन्नहानो
भिन्दानो वन्दिवृन्दाननकमलवनं दारुणः कैरवाणाम्।
स्वज्योत्स्नावीचिनीचीकृतनिखिलयशःक्षीरको वीर कोऽयं
क्षोणीजाने न जाने विहरति जगति त्वद्यशोऽनुष्णशोचिः।।27।।
O Lord of the earth! O Valiant king! Your fame in the form of the moon is such that it is not harmed by the rising sun which pierces the lotus-forest of the faces of your foes; it is terrible to gamblers, enemies and white lotus and by its waves of renown it can lower even the Kshīra-sāgara.
(29) Jaipur Inscription prohibiting the low-caste people from drawing water
Shah Jahan did never intend to interfere with the social customs of the Hindus. One inscription and one Farman are cited here to prove this point. An interesting example is provided by an inscription of Jaipur (A.D. 1651), in which one Mirza Ali Baig, apparently an officer of Emperor Shah Jahan, prohibits the low-caste people from drawing water from the well (where the inscription was put up) along with the people of higher caste.
“22. Inscriptions of the Mughals, Districts Jaipur, Nagaur and Tonk of the inscriptions of Shah Jahan, the one from Makrana, district Nagaur, records a notice put up on a step-well in A.H. 1061 (A.D. 1651) by Mirza ‘Ali Baig prohibiting the low-caste people from drawing water from the well along with the people of higher caste.” (Indian Archaeology, 1962-63, p. 62)
From this edict it is clear that the emperor Shah Jahan respected the sentiments of the high-caste Hindus and did not interfere in their social practices even contrary to Islamic tenets.
(30) Shah Jahan’s Farman in response to a complaint made by the Mahajans of the Lumpaka sect
Another illustration is a Farman issued by Emperor Shah Jahan in response to a complaint submitted by the Mahajans of the Lumpaka sect to the Emperor that Santidas and others belonging to his sect did not dine with them and enter into alliance with them and therefore they urged the king to force Santidas and his
men to do so. Thereupon, the Imperial orders were issued to the officers in Gujarat that according to the holy religious law, inter-dining and matrimonial relations were dependent upon the desire and willingness of both the parties and therefore no one should be forced by the officers to do so.
The following is the full text of the Farman issued on September 19, 1644:
“(Tughra) Farman-i-Abul Muzaffar Shihab-ud-din Muhammad Shah Jahan Sahib Qiran-i-Tsani Badshah-i-Ghazi.
(Seal) Abul Muzaffar Shihab-ud-in Muhammad Sahib Qiran-i-Tsani Shah Jahan Badshah-i-Ghazi. H. 1046.
The excellent governors and the administrators of important affairs, which are efficiently executed, and the present and future officers of the capital town of Gujarat – may it be protected from misfortune, having become hopeful of the royal favour, should know that in these days the Mahajans of the sect of Loomkah (Lumpaka), residing in the above-mentioned town, came to the court, which is the protection of the world, and submitted a complaint with us that the Mahajans of Satidas, Surdas and others did not take their meals with them and did resource persons not form any relationship with them. Thereupon, our order, obeyed by the world, brilliant like the rays of the sun, high like the sky, has been issued to the effect that, since in the excellent religious laws and noble religion, to form matrimonial alliances with one another, and interdining, depends upon the pleasure and desire of the two parties, they (the officers) should settle that, if people are willing and desirous, they may form relationship and connection (by marriage) and take meals with one another; otherwise, no one should trouble another on account of this, and they (the officers) should not find fault with anyone in this respect. If at times, on account of this, some disturbance takes place, such an event should be decided and settled according to the holy religious rules and they should not go against and disobey this order. Written on the 27th of the month of the great Rajab (Rajab-ul-Murajjab) in the year 18th of the auspicious Julus, corresponding to 1054 Hijri (Sep. 19, 1644).”