In 1661 Aurangzeb in his zeal to uphold the law of Islam sent orders to his Viceroy of Bihar, Daud Khan, to conquer Palamau. In the military operatio… - Sri Ram Sharma

Soon after the order was issued, reports of the destruction of temples from all over the empire began to arrive. A royal messenger was sent to demolish the temple of Malarina (now in Jaipur but probably then included in the imperial district of Ajmer) in May, 1669. In August, 1669, the temple of Visvanath at Banaras was demolished. The presiding priest of the temple was just in time to remove the idols from the temple and to throw them into a neighbouring well which thus became a centre of pious interest ever after. The temple of Gopi Nath in Banaras was also destroyed about the same time, He is alleged to have tried to demolish the Shaiva temple of Jangamwadi in Banaras. The tradition has it that his attempt failed because of the opposition which the heavenly hosts of Shiva threatened to put up if he persisted in his designs.

Jahangir continued, with some exceptions, his father’s practice of allowing non-Muslims to build public places of worship. His friend, Bir Singh Bundela, built a magnificent temple at Mathura, which was now once again rising into prominence as the sacred city of the Vaishnavas. He raised another magnificent place of public worship in his own State as well. More than seventy new temples were built in Banaras alone towards the end of his reign. They were, however, not yet complete when Jahangir died. He allowed the Christian Fathers to open a church at Ahrnedabad in 1620 and another at Hugh. At Lahore and Agra public cemeteries for the Christians were allowed to be set up. But when he made war on the Hindus and the Christians these ; considerations were sometimes given up. When Mewar was invaded, many temples were demolished by the invading Mughal army...
Sometimes his fury would break out even without the aggravating cause of war. When he visited Ajmer in the eighth year, the temple of the Boar god, Varsha, was destroyed and the idols were broken. Probably these instances made a contemporary poet of his court sing his praises as the great Muslim emperor who converted temples into mosques. These exceptions apart, Jahangir usually followed the path shown by his father. It is interesting to note that some of the Hindu shrines of Kangra and Mathura continued to attract a large number of Muslim pilgrims besides their Hindu votaries.

Fireworks of all kinds were prohibited. It was laid down in the Faiawa-i-Alamgiri that the Hindus should not be allowed to look like Muslims. In furtherance of this it was ordered in 1694 that, except Rajputs and Marathas, no Hindus were to be allowed to ride an ‘Iraqi or Turani horse, an elephant, nor to use a palanquin. A Hindu disobeying this order in 1 694 in Multan had his horse and saddle confiscated. The deshmukh of Ahmadnagar was discovered in 1703 riding a palanquin and at once the imperial orders were enforced against him. It seems, thus, that the exception in favour of the Marathas was not always respected. In 1702 orders were given that the Muslim engravers be not allowed to engrave the names of Hindu gods and goddesses on the seals of the Hindus’ rings. The Maasir-i-Alamgiri assigns to the year 1693-94 the order prohibiting the carrying of arms in public by the Hindus.