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Besides the measures Aurangzeb took for the purpose of reducing the number of the Hindus in the public services, many other restrictions were imposed… - Sri Ram Sharma
" "Besides the measures Aurangzeb took for the purpose of reducing the number of the Hindus in the public services, many other restrictions were imposed on them. The pilgrimage tax was reimposed. Bernier tells us that at the time of an eclipse of the Sun three lakhs of rupees were paid to the state. Rupa Brahman offered to pay to the state Rs. 1 ,000 in a lump sum on behalf of the pilgrims visiting Pushkar (near Ajmer) in order to save them the indignity inflicted on them during the collection. This was accepted. The celebration of some religious festivals was stopped. The Holi ceased to be celebrated by imperial orders issued on 20 November, 1665. It was not a police order alone, promulgated for the purpose of keeping peace and order during the Holi days as Sir Jadu Nath Sarkar has suggested. Raja Bhim of Banera and Kishen Singh while serving in South India in 1692, made arrangements for the celebration of Holi. The censor tried to stop the celebration, but as Bhim and Kishen Singh were officers of high status, the censor’s attempts were of no use. He reported the matter to the emperor by whose order the celebrations were stopped. In 1704, 200 soldiers were placed at the disposal of the censor for the purpose of preventing the celebration of the Holi. Of course the emperor was not always able to stop the celebrations. In 1693 there was a riot in Agra during the celebrations and many persons were wounded. The celebration of Dipavali also was prohibited in 1665. In 1703 Hindus were not allowed to burn their dead on the banks of the river Sabarmati in Ahmedabad. An earlier order issued in 1696 had imposed similar restrictions with regard to the Jamuna in Delhi.
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About Sri Ram Sharma
Sri Ram Sharma (1900-1976) was a professor, historian and author. He taught history, politics and public administration at the Punjab, Bombay and Poona Universities for many years. He was a Fellow of the Royal Historical Society and a member of the Indian Historical Records Commission. He was also the Director of the Institute of Public Administration, Chandigarh and Principal of the D.A.V.College. At the time of his death, he was editing a volume on the 'Mughal Culture and Institutions' for the Comprehensive History of India being Published by Indian History Congress, and had almost finished his portion of the work. Historian Saiyid Athar Abbas Rizvi called his work The Religious Policy of the Mughal Emperors an useful and objective study.
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Shri Ram Sharma
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In the ninth year a magnificent temple built by Bir Singh Bundela at Urchha was destroyed during the course of military ; operations against Jujuhar Singh Bundela. Several other temples suffered the same fate or were converted into mosques. When the ' fort of Khata Kheri was conquered and taken from its Bhil ruler Bhaglrath in 1632, Muslim rites were performed there just as had happened in the temple of Kangra on its conquest by Jahangir. The fort of Dhamuni under Jujuhar Singh was similarly desecrated in A.D. 1644-45 (1045 a.h.). Earlier, in a.d. 1630-31 (1040 a.h.) when Abdal, the Hindu chief of Hargaon in the province of Allahabad, rebelled, most of the temples in the state were either demolished or converted into mosques. Idols were burnt. Prince Aurangzeb while viceroy of Gujarat (February, 1645 to January, 1647) was responsible for the demolition of several temples. In Ahmedabad and elsewhere in Gujarat and Maharashtra many temples were destroyed, among them being the temple of Khandai Rai at Satara, and the temple of Ghintaman close to Sarashpur. Probably after Aurangzeb’s departure in 1647 many of these temples were again taken possession of by the Hindus.
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This was not an isolated instance of popular feelings. The spirit of the age sanctioned such and even worse practices. Mubarak, a scholar of no mean repute, was persecuted even though he was a Muslim, for holding rather unorthodox views. Mir Habshi was executed for the offence of being a Shi'a. Khizar Khan met his death on a charge of blasphemy there were others as well who shared a similar fate. As BadayunI tells us, it was customary 'to search out and kill heretics’, let alone non-Muslims.’ The popular attitude towards heretics and non-Muslims can be well understood by several incidents of Akbar’s reign itself. In 1569-70 (977 a.h.) Mirza Muqlm and Mir Ya'qub were executed for their religious opinions. Hemu’s father, when captured, was offered his life if he turned Muslim, Even in 1588 when the murderer of a Shi'a was executed, the people of Lahore showed their religious sentiments by desecrating the tomb of his victim. Feelings towards the Hindus could not be restrained — ‘Abdun Nabi executed a Brahman for blasphemy on the complaint of a Qazl. Husain Khan, the governor of Lahore who died in 1575-76 (983 a.h.), made his government famous by ordering that the Hindus should stick patches of different colours on their shoulders, or at the edge of their sleeves, so that no Muslim might be put to the indignity of showing them honour by mistake. Nor did he allow Hindus to saddle their horses but insisted that they use packsaddles when riding. The Akbar Nama, the An-i-Akbarl and Badayuni are all agreed that prior to 1593, some Hindus had been converted to Islam forcibly. When Todar Mai was appointed Finance Minister, Akbar had to defend this appointment of a Hindu to such a high office by reminding his Muslim critics that they were all utilizing the services of Hindu accountants in their own households.
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