Siddhrajkarit Jinmandiro - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the key arguments and discussions presented:

The article, "Siddharajkarit Jinmandiro" (Jain Temples Built by Siddharaj), authored by M. A. Dhaky, critiques the historical writings of Durgashankar Shastri, particularly concerning the patronage of Jain temples by Solanki kings in Gujarat. The author argues that Shastri's otherwise insightful work is marred by sectarian bias, leading to misinterpretations and downplaying the contributions of Jains during the Solanki era.

Critique of Durgashankar Shastri:

Sectarian Bias: The primary criticism leveled against Shastri is his alleged "sectarian slant" and tendency to express "resentment" towards Jain prosperity, their political influence, and the benevolent attitude of pre-Ajayapal Solanki rulers towards Jainism.
Selective Use of Sources: Shastri is accused of selectively using Jain sources, favoring those that align with his narrative while downplaying or dismissing accounts that highlight the actual achievements and contributions of Jains. This is described as a "double standard."
Underestimation of Jain Contributions: Shastri, according to the author, fails to adequately acknowledge the significant cultural and economic contributions of Jains during the Solanki period, a time when Gujarat reached its zenith. Many ministers, officials, merchants, and scholars from the Jain community played a crucial role.
Misinterpretation of Royal Patronage: The author disputes Shastri's assertion that Solanki kings, being Shaivites, would not have patronized Jain temples. The text highlights that the Solanki era saw Jainism flourish alongside other religions.

Evidence for Siddharaj's Patronage of Jain Temples:

The article then presents evidence from various Jain texts to support the claim that King Jayasinhadeva Siddharaj (Siddharaj) built Jain temples.

Temples Built by Siddharaj:
- Patan's Rajvihar: The author strongly asserts that Siddharaj built a temple named 'Rajvihar' for Rishabhadeva (Adinath) in Patan.
  - Hemachandra's Testimony: The contemporary poet-monk Hemachandra, in his work Dvyashraya Mahakavya, mentions Siddharaj constructing a chaitya (temple) for the "last Arhat" (Mahavir) on the banks of the Saraswati River in Siddhpur. However, the author clarifies that Hemachandra also mentions the construction of a Rudramahalaya and a chaitya on the Saraswati. The author emphasizes that Hemachandra's wording doesn't suggest the chaitya was built by a Jain layman.
  - Somaprabhacharya's Support: Somaprabhacharya, writing around 1185 CE, corroborates this in his Jainadharma-pratibodha, explicitly naming the Siddhpur chaitya as 'Siddhavihar' and stating it had four pratimas (idols). He also mentions Siddharaj constructing 'Rajvihar' in Patan.
  - Balachandra's Testimony: The Vasantvilas Mahakavya by Balachandra, composed shortly after 1239 CE, mentions Siddharaj creating the 'Rajvihar' as a playground.
  - Prabhachandracharya's Testimony: The Prabhavakcharita (1278 CE) details how Siddharaj, upon receiving a jewel from the Jain Acharya Vadideva Suri (after a debate), decided to build the 'Rajvihar' in Patan with a 84-angula (finger-width) brass image of Rishabhadeva, as advised by his minister Ashuka. This temple was consecrated by four Acharyas in 1127 CE.
  - Later Accounts: Further corroboration comes from 15th-century texts, including a Prabandha Sangraha and Somdharma Gani's Upadesh Saptati, which mention the measurement of the Rajvihar. The Jinratnakosh (15th century) also mentions a 'Shri Rajvihar-mandan Shri Vardhamanstotra', confirming its existence and importance.
- Siddhpur's Siddhavihar (also referred to as Rajvihar):
  - Hemachandra's Mention: Hemachandra's Dvyashraya mentions a chaitya for Mahavir in Siddhpur on the Saraswati riverbank, attributing its construction to Siddharaj.
  - Kumarapalprabodha-prabandha: This 14th-century text mentions the construction of a "Chaturmukha Rajvihar" (four-faced temple) for Lord Mahavir in Siddhpur, under the supervision of minister Aalinga, and its subsequent consecration by the king.
  - Megh's Stavan: The Rannkpur Chaturmukh Prasad Stavan by Megh (after 1440 CE) identifies the Siddhpur Chaturmukh temple as the model for the famous Dharnavihar at Ranakpur.
  - Munisundarsuri's Stotra: Munisundarsuri's Jinstotra Ratnakosh (early 15th century) includes a hymn dedicated to the 'Shri Rajvihar-mandan Shri Vardhamanstotra' in Siddhpur, confirming it was a four-faced temple with four pratimas of Mahavir and was known as 'Rajvihar'.
Debunking Shastri's Doubts:
- The author directly challenges Shastri's doubts about whether Siddharaj himself or a Jain layman built the Siddhpur chaitya, citing Hemachandra and the later corroborations that clearly attribute the construction to the king.
- The author refutes Shastri's claim that the Dvyashraya does not mention Siddharaj donating 12 villages to Shatrunjaya, pointing out that other contemporary and earlier texts (like Udayaprabhasuri's Dharmashraya) do record such donations, often at the behest of ministers. The author also defends the plausibility of such donations given the significance of Shatrunjaya.
- Regarding the claim of donations to Girnar, the author suggests it might be a later embellishment, not supported by early sources. Similarly, the idea of donating villages to Acharya Devasuri is dismissed as contrary to Jain monastic principles and the known facts of the Rajvihar's construction.

Conclusion:

The article concludes that the evidence from contemporary and later Jain sources irrefutably establishes that King Jayasinhadeva Siddharaj was responsible for building the 'Rajvihar' in Patan and the 'Siddhavihar' (also known as 'Rajvihar') in Siddhpur. These temples were significant architectural achievements of their time, and their construction reflects Siddharaj's religious tolerance and respect for Jainism. The author reiterates that Shastri's skepticism is rooted in his sectarian bias, leading him to overlook or distort historical facts. The author calls for a re-evaluation of Shastri's writings and the correction of the "poisonous tree" of sectarianism planted by him in Gujarati historiography. The author commends contemporary historians like K. K. Shastri and Dr. Hariprasad Shastri for their unbiased approach to writing the history of the Solanki period.

The final paragraphs also touch upon the grandeur of these temples, comparing them to other notable Solanki era constructions, and reiterate the author's disappointment with Shastri's prejudiced perspective on Jain contributions. The author also critiques Shastri's use of derogatory terms for Jain merchants and his dismissal of Jain temple constructions attributed to kings like Mulraj, attributing this to a similar sectarian bias.