The Dynastic History of Northern India (Early Mediaeval Period) v2.c31.410

Language: English

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Kumārapāla's reign is extremely interesting in the religious history of India. The Jain chroniclers unanimously assert that as he advanced in years he gradually came under the influence of Hemacandra and at last embraced Jainism. The *Kumārapāla-carita* of Jayasiṁha (A. D. 1365) devotes six *sargas* (V-X) to describing the circumstances that led to his final conversion and the steps which he took for the advancement of that religion. We are told that on the advice of Hemacandra he first gave up eating flesh and drinking wine.² Then on the instruction of the monk the king went to Somnāth, accompanied by the sage, and worshipped Śiva. Hemacandra then caused Śiva to appear and praise the Jain religion. As a result of this Kumārapāla accepted the *Abhakṣa-niyama* and fixed his mind on Jainism (*Jaina-dharme-manasthāpana*).

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Jayasiṁha devotes the next chapter to a religious discourse between the king and the sage, and then in the 7th *sarga* we are told that the king finally accepted *Śrāddha-dharma* from Hemacandra and prohibited the killing of animals in his kingdom.³ The author informs us that the order became effective in Surāṣṭra, Lāṭa, Mālava, Ābhīra, Medapāṭa, Maru, and even Sapādalakṣa-deśa.⁴ The decree was enforced with such rigour that a merchant of Sapādalakṣa, for killing a louse that was sucking his blood like a *rākṣasa*, was arrested like a thief and compelled to give up all his property for the foundation of a sanctuary for lice (*Yūka-vihāra*).¹ The slaughter of goats on *Nava-rātras* was abolished and the king even sent ministers to Kāśi to suppress injury to animals. The next two *sargas* are devoted to the description of Kumārapāla's pilgrimage to various Jain sacred places, and the establishment of *caityas* and temples and various donations. In the tenth section we are told that the king conferred upon his *guru* the title of *Kalikāla-sarvajña* ² and after selecting Ajayapāla as his successor died soon after Hemacandra's death. The *Kumārapāla-pratibodha* of Somaprabha ³ generally describes the Jain teachings given to the king by Hemacandra, and sets forth Kumārapāla's edict prohibiting slaughter of animals, meat-eating, gambling, and prostitution.

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The most interesting effect of Jain teaching on the king was his withdrawal of the right of the state to confiscate the property of those who died childless (*mṛta-dhanāpaharaṇa-niṣedha*).⁴ Another interesting fact supplied by this author is a description of the king's daily time-table (*dina-caryā*). We are told that the king left his bed very early in the morning and recited the sacred Jain *mantra* *Pañca namaskāra* (five salutations), and meditated on the adorable gods and gurus. Thereupon he finished his bath, etc., worshipped the Jain images in the household temple, and, if time permitted, proceeded on an elephant to the *Kumāra-vihāra* in the company of his ministers. After performing eightfold worship there he used to go to Hemacandra, and, having worshipped him, listened to his religious teachings. He returned at midday to his palace, and after giving food and alms to mendicants and sent food-offerings to the Jain idols, took his meal. Then he attended an assembly of learned men, and discoursed with them on religious and philosophical topics. In the 4th *prahara* of the day (about 3 P.M.) he took his seat on the throne in the royal court and attended to the business of state, heard appeals from the people, and passed judgment on them. Sometimes purely as a part of royal duty he attended wrestling matches, elephant-fights, and other such pastimes. He took his evening meal 48 minutes before sunset, but ate only once on the 8th and 14th days of every fortnight.

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After dinner he worshipped with flowers the household temples and made dancing girls wave lights before the deities. Worship over, he listened to musical concerts and recitations, sung by *cāraṇas*. Having thus passed the day, he then retired to rest.¹ Another interesting work on Kumārapāla's conversion to Jainism is the allegorical drama *Moha-rāja-parājaya* of Yaśaḥpāla (*c.* 1174-77 A.D.)² which resembles the *Prabodhacandrodaya* of Kṛṣṇa Miśra (*c.* 1065 A.D.) This work also specially emphasises Kumārapāla's prohibition of the four *vyasanas*³ and the abolition of the rule by which the property of those who died heirless was confiscated to the state.⁴ The king, we are told, ordered his *Daṇḍapāśikas* to suppress gambling, meat-eating, wine-drinking, butchery, robbery and adultery. But it is interesting to know that *Veśyā-vyasana* was not considered to be a very great sin, and was apparently allowed to continue. Gambling, it appears was very common amongst the nobles, princes, and general public. Yaśaḥpāla describes five kinds of gambling, *viz.*, (1) *Amdhiya*, (2) *Nālaya* (3) *Caturaṅga*, (4) *Akṣa* and (5) *Varāḍa*. We are told that amongst habitual gamblers, some have hands, feet, and ears chopped off; of others the eyes are removed; some are without nose and lips, and of some all the limbs are cut off, while others go naked.¹ But apart from these disreputable fellows, there were amongst the habitual gamblers men of the highest families.

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The author gives us the following names from this class: (1) *Mevāḍa-Kumāra*, (2) *Suraṭṭhāhiva-sahodara* (brother of the king of Suraṭṭha), (3) *Camdrāvadī-pati*, (4) *Naḍūla-nariṁda-nattuo* (nephew of the Naḍūla king), (5) *Guharāja-bhāya-naṁdaṇo*, (6) *Dhārāhirāya-bhāginijjo* (sister’s son of the Dhārā king), (7) *Sāyaṁbharī-bhuvāla-mādulago* (maternal-uncle of the Śākambharī king), (8) *Kumkaṇāhiva-vemāugo* (step-brother of the king of Konkan), (9) *Kaccha-bhumibhuyaniga-sālao* (brother-in-law of the king of Kaccha), (10) *Maru-maṇḍala-khaṇḍa-duhidā-naṁdano* (sister's son of the king of the Maru country), (11) *Cālukya-niva-jaṇassa-mādugo* (maternal uncle of the Calukya king). We are told that these were so much addicted to gambling that they did not stop even if their father, mother, or any other relatives died. The next interesting information in this work is the names of the various sects who were wedded to the principle of slaughter.² These were the (1) *Kaula*, (2) *Kāpālika*, (3) *Rahamāṇa*, (4) *Ghaṭacataka*, and (5) *Māri (?)*. There is general agreement amongst the other Jain authors about the facts detailed above, and there is some epigraphic evidence to show that the statements, though exaggerated, are at least partially based on fact. The Kiradu and Ratanpur inscriptions, for instance, actually record edicts for the prohibition of animal-slaughter on certain specified days, while the Jalor stone-inscription calls Kumārapāla *Paramārhata*.

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But there is also evidence to show that though influenced by Jainism he never formally gave up his traditional Saiva faith. Even the Jain writers admit that he worshipped Someśvara and rebuilt the temple of that god at Somnath.³ In the Veraval stone-inscription, which records this fact, he is called *Māheśvara-nṛpāgraṇīḥ*,¹ in A. D. 1169, only a few years before his death (c. 1174 A.D.). Most of his inscriptions begin with invocations to Śiva; and it is significant that not a single inscription has yet been discovered where he invokes any Jain deity. The Jain chronicles record stories of Brāhman hostility to the influence of Hemacandra at his court. In these quarrels, the Brāhmans, we are told, always came off second best, and were often saved from the wrath of the king by the merciful intervention of Hemacandra. But there is reason to suspect these stories of the king’s partiality to Jainism. The *Rās-mālā* for instance records a story in which the Śaiva saint Śaṅkara Svāmī brings about the death of Hemacandra and induces Kumārapāla to massacre the Jain monks and become his disciple. It is evident that Kumārapāla accepted some of the principles of Jainism. But it is doubtful whether he was really sincere in his acceptance of its tenets. It is not unlikely that his leanings towards Jainism had a material object in view, the winning of the support of the powerful and wealthy Bania corporations, who were predominantly Jain.

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The king’s numerous wars must have drained his treasury, and may have made him increasingly dependent for financial assistance on the Jain community, who appeared to have formed, then as now, the backbone of industry, commerce, and banking in Gujarat. It may not be without significance that Hemacandra himself was a Moḍha Bania by caste, while Udayana, the prime minister was also a rich merchant of the Śrīmāla-vaṁśa.²