AKBAR AS REFLECTED IN THE CONTEMPORARY JAIN LITERATURE 55 Ahmedabad and Forbes Sahitya Sabha, Bombay mainly because of the reticence of the old Jains who did not like to print or publish their Granthas. This literature written as it was in Sanskrit, Prakrit and old Gujarati which breathed the spirit of the age and local colour. This Jain literature in fact depicted the history of the relationship of the Jains and the Moghuls in which Akbar received disproportionate amount of their attention. This was produced by the learned Jains who were linguists and accomplished writers. They all belonged to Svetamber branch and either of Tapa Gachchha or Khartar Gachcha section. They were the eyewitness and had actually participated in the religious esoteric discussion at Ibadatkhana— Prathna Gruha. These studies presents microscopic details of manners, gestures and even the sense of humour of the emperor. They belonged to the first squad of 35 monks, who were sent earlier from Gujarat as well as to second batch of 67 monks who accompanied their head priest Hiravijaysuri to escort him. They arrived in the capital in 1583. But the discussions at Ibadatkhana had been continued siAce 1573 and Akbar had already proclaimed his new religion Din-i-ilahi in 1579. Still however, the persuasive influence of Jain monks of eminence continued to be operative on Akbar for the last twenty years of his life.2 Hiravijay Suri (1526-1595) the supreme pontiff of Svetamber branch of Jain sect was the chief exponent of Jain ideology, had mastered scriptures and was linguist. He entered into the order at the age of 13, became acharya in 1554 at the age of 28 and reached to the highest position of Patdhari, the chief of Jain congregation in Gujarat. There was a large community of some 2000 students learning under him.3 He highly impressed Akbar and created in him the interest from Jain philosophy. He debated with him for three years. The emperor was so much pleased that he conferred the title of 'Jagat Guru* or world teacher upon him. On his request, Akbar issued Farman in 1584 prohibiting the slaughter of animals for twelve days during Paryusana festival, removed Jazia tax levied on Hindus in Gujarat and mundka tax collected from Hindus at the places of pilgrimage.4 Among his ardent disciples Devavimal Gani composed, Hira Saubhgya Kavya and Padmasagar wrote, Jagat Guru Kavya both were the works in Sanskrit written in 1590. They presented the most authentic accounts of the relationship of Akbar and Suri. At the instance of Akbar, Suri left behind him Santichandra, his brilliant disciple in 1587. The emperor held him in high esteem, conferred on him the title of Upadhyay. He composed for Akbar a panegyric in Sanskrit entitled Kruparasa Kosa (treasury of the merciful deeds of the emperor), which contained 128 verses. He used to recite this poem before the emperor in which he had mentioned the heroic conquests, catholic religious outlook and the qualities of Akbar. At his request Akbar adopted stringent policy and went on prohibiting slaughter of animals. He dispatched farmans to