In short, Jahangir ordinarily continued Akbar’s toleration. He experimented in the simultaneous maintenance of several religions by the State. ... Wi… - Sri Ram Sharma

The priests of the temple of Govardhan founded by the Valabhacarya sought safety in flight. The idols were removed and the priests softly stole out in the night. Imperial territories offered no place of safe asylum either to the god or his votaries. After an adventurous journey, they at last reached Jodhpur. Maharaja Jaswant Singh was away on imperial errands. His subordinates in the state did not feel strong enough to house the god who might have soon excited the wrath of the Mughal emperor. Damodar Lai, the head of the priesthood in charge of the temple, sent Gopinath to Maharaja Raj Singh to beg for a place to be able to serve his religion in peace. The Sassodis prince exterided his welcome to Damodar Lai. The party left Ghampasani on 5 December, 1671, and was right royally received by MaharSna Raj Singh on the frontiers of his state. It was decided to house the god at Sihar and with due religious ceremony, the god was installed on 10 March, 1672. Mewar thus became the centre of Vaisnavism in India. The tiny village of Sihar has how grown into an important town which is named after the god, is now known as Nathadwara. At Kankroli (in Udaipur State) another Vaisnava idol of Krsna similarly brought down from Bindraban had been housed a little earlier. It forms pother, though less famous, shrine of Vaiinavism in India today. Thanks to Aurangzeb^s religious zeal, Udaipur state became a new Bindraban to the devotees of the Bhakti cult.

But Aurangzeb did not confine his iconoclastic activities to the warring states alone. Orders were given to demolish Hindu temples in the friendly state of Jaipur as well. An imperial agent, Abu Tarab, was sent for this purpose and he set about his task with a thoroughness that soon produced a panic. Most of the temples he was able to destroy easily, but there was some opposition in one temple. Certain Rajputs assumed positions there wherefrom they could easily deal with the masons who were sent to demolish the temple. The imperial agents had soon to beat a retreat. The officer in charge of the party thereupon complained to the Raja’s officials- A fojdar was asked to accompany the imperial agent to insure that the imperial officials were not molested in their task of pulling down the temple. There was a skirmish between the soldiers accompanying the fojdar and the Rajputs in the temple. Not before all the Rajputs had been killed was it possible for the imperial agent to destroy the temple. Abu Tarab reached the court on 10 August, 1680, and reported that he had demolished as many as sixty-six temples in Amber.** A letter from one Bhagwan Das to Raja Ram Singh written probably about this time tells us of the destruction of Karor (?) temple in Amber by Dalair, an imperial messenger.

Ghulam Muhammed, a news-writer, accompanying the expedition against the Jats reported on 28 May, 1690, to the emperor that Mohan Singh, one of the Rajput chiefs accompanying Bishan Singh, had set up a temple in the house of Sardul Singh. In December, 1690, a complaint was made to the emperor that the temples in Marwar that had once been converted into places of residence by the Muslim Jagirdar had again been opened for public worship.