Kumarpal Ane Kumarviharo

Here's a comprehensive summary of the provided Jain text, "Kumarpal ane Kumarviharo" by M. A. Dhaky, in English:

The article, "Kumarpal ane Kumarviharo" (Kumarpal and Kumarviharas) by M. A. Dhaky, published as part of the Nirgranth Aetihasik Lekh Samucchay (Collection of Historical Jain Articles), details the significant relationship between the Solanki rulers of Gujarat and the Jain faith, with a particular focus on King Kumarpal and the numerous Jain temples built during his reign, known as "Kumarviharas."

Key Themes and Arguments:

• Harmonious Relations between Solankis and Jainism: The article begins by establishing the harmonious coexistence and mutual respect between the Vedic/Brahmanical tradition and Jainism in Gujarat from the time of Mulraj I (942-995 CE) up to the era of King Kumarpal (1144-1176 CE). This balance was only briefly disrupted by Aj ayapal, whose short reign was followed by a renewed period of amity. Solanki kings were patrons of Jainism, not only granting land but also commissioning the construction of Jain temples (Jinabhavanas).

• Early Solanki Patronage: The text cites examples of early Solanki patronage, such as the "Mulvasahikaprasad" built in the capital during Mulraj's time, as evidenced by an inscription. It also mentions grants made by King Bhimdev I and King Karnadev, as well as the intellectual support provided by Jain scholars like Shantishuri and Suracharya in debates with contemporary Brahmanical scholars. King Jayasingh Siddharaj had a close and respectful relationship with Jain acharyas like Vadi Devsurisuri, Dharmaghoshasuri, and Hemchandrasuri, undertook pilgrimages to Girnar and Shatrunjay, and commissioned temples like "Rajvihar" in Patan and "Suvidhijin" in Siddhpur.

• Kumarpal's Special Devotion: The article highlights King Kumarpal as the ruler who most deeply embraced Jainism. He not only followed the strict ethics and principles of non-violence advocated by the Jain path but also received spiritual guidance and initiation from Acharya Hemchandrasuri. The protection and assistance provided by Jain ministers, merchants, and Acharya Hemchand during a period of hardship (likely referring to the turmoil before Kumarpal ascended the throne) brought him into direct and significant contact with the Jain community and faith. Kumarpal remained indebted to these individuals and his Jain upbringing, which were further strengthened by his constant association with Hemchandrasuri.

• Dispelling Sectarian Misconceptions: The author addresses the historical debates and sometimes misrepresentations by sectarian historians and novelists who question whether Kumarpal was a "Paramamaheshwar" (devotee of Shiva) or a "Paramarhat" (devotee of the Jinas). The article argues that Kumarpal, while building Shiva temples (like the Somnath Mahameruprasad and Kedaresvara), also incorporated and respected the principles of Jainism. He was both a devoted follower of his ancestral traditions and deeply embraced Jain teachings. The author emphasizes that contemporary and later scholars recognize this dual devotion and that the prevailing "Marugurjar" culture, characterized by tolerance and universal welfare, has absorbed sectarian divisions. Modern scholarship is presented as neutral and truth-seeking, recognizing both Brahmanical and Shramanic traditions as integral branches of Aryan culture.

• Impact of Kumarpal's Jain Devotion: Kumarpal's special respect for Jainism had two main consequences:

  1. Emphasis on Non-violence: An intense promotion of non-violence, at times disregarding practical considerations, occurred during his reign. Jainism appeared to be the state religion, as suggested by contemporary and later Jain authors like Hemchand, Yashachandra, Somaprabhacharya, Merutung, and Rajashekhar.
  2. Potential for Overzealousness: The article notes that the enthusiasm of Jain monks to propagate their faith, coupled with the close ties some had with royal authority, led to measures like tax exemptions for Jains. This, in turn, may have provoked a reaction from Aj ayapal after Kumarpal's death, manifesting as animosity towards the Jain ministers, monks, and the numerous Jinabhavanas built by Kumarpal and his supporters.

• Counter-Reactions and Historical Context: The author acknowledges that texts from the 15th century like Dharmaranya and Modhpuran exhibit harsh criticism of Jainism and denigration of figures like Hemchandracharya, advocating for the conversion of Jains to Vaishnavism. However, the article asserts that such extreme views were held by a very small minority in Gujarat and had no significant impact on the broader "Marugurjar" culture. The author is fortunate that such instances of forgetting the shared cultural heritage were rare, and that the overall historical narrative of Gujarat from the Solanki period onwards reflects harmony, synthesis, respect, and coexistence.

• The "Kumarviharas" - Construction and Evidence: The core of the article then systematically lists and describes various "Kumarviharas" built across Gujarat and Rajasthan. Kumarpal, following his ancestors' tradition, commissioned both Shiva and Jain temples. Many of these Jain temples were known by the name "Kumarvihar." While some were directly built by him, others were commissioned by his feudatories and officials.

  • The 32 Jinālaya Pledge: A significant event mentioned is Kumarpal's penance for past meat consumption. As penance, Acharya Hemchand instructed him to build 32 Jinālaya temples. The article states that Kumarpal built this number of temples bearing the name "Kumarvihar," a fact recorded in texts like Prabhavakacarita and Prabandhachintamani.

• Specific "Kumarviharas" Documented: The article details the existence of "Kumarviharas" at numerous locations, citing literary and epigraphic evidence:

  1. Shripattan (Patan): Mentioned in the Udayanviharaprasasti, where a statue of Rishabhdev was installed. Somaprabhacharya records that Kumarpal ordered the construction of a grand temple named "Kumarvihar" adorned with 24 Jinālaya.
  2. Taranga Mountain: Kumarpal is credited with building a grand temple of the second Tirthankar, Ajitnath, here. This is supported by multiple literary sources, with the construction year estimated around 1165 CE. The temple still stands today.
  3. Iladurga (Idar): Kumarpal built a Jinabhavana here dedicated to Adinath. Later texts mention renovations by merchants.
  4. Arbudagiri (Mount Abu): A "Shri Viracaitya" was built by Kumarpal on the summit. This temple is likely the current Shantinnath temple at the foothills.
  5. Tharadrapur (Tharad): The play Mohaparajaya by minister Yashpal was composed in relation to the "Kumarvihar" here. A subsequent renovation is also noted.
  6. Latapalli (Ladol): An inscription suggests a "Kumarvihar" existed here, with renovations undertaken by a family.
  7. Karkapuri (Kakar): A pilgrimage hymn mentions the Parshvanath of the "Kumarvihar" at Kakar.
  8. Jabalipur (Jalore): Kumarpal built a temple of Parshvanath on Kanchanagiri hill, evidenced by an inscription. The existing temple likely incorporates parts of this original "Kumarvihar."
  9. Stambhatirtha (Khambhat): Evidence suggests the presence of a "Kumarvihar" here, where minister Vastupal consecrated new principal deities.
  10. Mandali (Mandal): Minister Vastupal is noted to have renovated the "Kumarvihar" here.
  11. Dhandhuka: Kumarpal built a "Jholikavihar" in his birthplace, which is likely the same as the "Kumarvihar" mentioned by Vastupal, who also undertook renovations and added golden finials to its pinnacle.
  • The article also mentions the possibility of "Kumarviharas" in other places in Saurashtra and briefly discusses the tradition of "Kumarviharas" on Shatrunjay and Girnar, noting that the currently identified ones are later constructions.
  • Further, it mentions a "Kumarvihar" at Padaliptapur (Palitana), Dweep (Diu), Devapattan (Prabhaspatan) (where remnants are found in the Jama Masjid), and Mangalpur (Mangrol).

• Kumarpal's Architectural Contribution: The author concludes that while not exactly 32, around sixteen "Kumarviharas" have been identified. The temples at Taranga and Patan were particularly large. Comparing the number of temples built by Kumarpal across both religions with those of Jayasingh Siddharaj, Kumarpal's contribution is definitively greater. The author states that no other king in India at that time built such a large number of temples. The architectural style of the Kumarpal era can be observed in the temples at Prabhas, Taranga, Jalore, and Abu-Achalgarh.

• Aj ayapal's Destruction and Subsequent Renovations: The article addresses the claim that Aj ayapal destroyed these "Kumarviharas." The Prabandhachintamani and other Prabandha collections detail Aj ayapal's persecution of Jains, including the torture of ministers and the destruction of temples, especially those built by Kumarpal, including the one at Taranga. A clever stratagem by a supporter of Kumarpal is described, where he demonstrated the ease of destruction and rebuilding to Aj ayapal, thus dissuading him from further demolition.

  • The author supports the Prabandha accounts, noting that only Aj ayapal is singled out for such accusations, and his short, violent reign suggests he was indeed a cruel ruler. Indirect evidence for the destruction of Kumarpal's temples exists through the reuse of inscription fragments, the need for consecrations and renovations in "Kumarviharas" shortly after their construction, and the overall context of religious turmoil.
  • The delay in renovations until the time of Vastupal and Tejpal (about 60 years later) is attributed to the challenging period for Jains under Aj ayapal and subsequent rulers, where undertaking such restoration projects would have been risky.
  • The author speculates whether Aj ayapal's destruction was complete or involved merely removing the principal deities and stopping worship. While the Prabandhas suggest complete demolition, the article suggests that in some cases, only the main idol might have been removed, and in others, significant portions of the construction might have been destroyed.

• Preservation: The article concludes by lamenting that today, only the temples at Taranga, Jalore, and Abu (Achalgarh) remain from Kumarpal's period, largely due to Aj ayapal's actions and subsequent Muslim invasions. If all the "Kumarviharas" were still extant, the architectural richness of the Kumarpal era would be fully appreciated.

In essence, the article is a scholarly examination of the profound impact of King Kumarpal's patronage of Jainism, the widespread construction of "Kumarviharas" across his kingdom, and the subsequent historical events that affected these structures, all within the broader context of inter-religious relations in Solanki-era Gujarat.