Solanki Rajviono Tyag Dharma - Book Summary

Here's a comprehensive summary of the Jain text "Solanki Rajviono Tyag Dharma" by Kanaiyalal Bhashaishankar, based on the provided pages:

The book "Solanki Rajviono Tyag Dharma" (The Renunciation Dharma of the Solanki Rulers) by Kanaiyalal Bhashaishankar explores the significance of renunciation (Tyag Dharma) as practiced by the Solanki rulers of Gujarat. The author posits that the Solanki era was a period of great development and prosperity for Gujarat, and it was during this time that the importance of spiritual reform, particularly the practice of renunciation, became deeply understood by the populace. The exemplary lives of some Solanki rulers who embodied the principle of renunciation left an indelible mark on Gujarat's societal fabric, which is recorded in history in golden letters.

The text begins by discussing the ancient Indo-Aryan culture's inherent focus on human love (prey) and ultimate well-being (shrey). Various religions established by the Aryans have carried this thought forward. The author notes that the Vedic tradition, while sometimes emphasizing worldly pursuits (prey) and devotion to deities, also developed a strong emphasis on spiritual liberation (shrey) and self-welfare through practices like renunciation. This very seed of renunciation, the author argues, is present in Jainism and Buddhism. The Vedic path, in contrast, holds the seed of devotion to deities. When the extreme forms of these paths created societal imbalances, paths that synthesized both were introduced, with the Upanishads being a prominent example in the Vedic tradition. Jainism, while steadfast in its path of renunciation, faced challenges where its extreme form led to a decline in adherents. The author suggests that a future era will necessitate the integration of societal welfare (prey) with spiritual self-welfare (shrey).

The Solanki rulers of Gujarat, while ruling, provided beautiful examples of practicing renunciation. While similar examples exist from Magadha, they are considered more mythological than historical. The author finds ample historical evidence for the Solanki rulers' adherence to renunciation.

The text then delves into specific Solanki rulers:

Mulraj: The progenitor of the Solanki dynasty, Mulraj, seized the kingdom from his maternal uncle. He maintained contact with ascetics, sages, and Brahmacharis, possibly influenced by the spiritual traditions of his ancestors in Kanyakubja. Though a follower of Shivaism, he held Jainism in high regard. His most significant contribution was inviting Rishis and Brahmins from North India, gifting them land, wealth, and cattle, and establishing Shiva temples. These institutions served as centers of knowledge and spiritual learning. Mulraj also established charitable organizations and appointed officials to manage charitable activities, with some of his donation inscriptions still available. He used state wealth for the welfare of his subjects and, in his old age, renounced his kingdom to live as a renunciate in Shri Sthal, dedicating his final years to devotion.
Chamund: Following Mulraj, Chamund became the ruler. Although he followed Shivaism, he appointed a Jain Acharya as his guru and benefited from his teachings. He ascended the throne at around forty, ruled for thirteen years, and then renounced kingship, placing his son Vallabhraj on the throne. Chamund was known for his strong desires, and it is believed he took vows of self-control on his sister's insistence. He faced harassment from the Parmar king of Malwa during his pilgrimage to Kashi but returned after his sons defeated the Malwa ruler, clearing his path. However, Chamund did not live much longer and passed away while practicing penance at Shukaltirth.
Durlabhraj: After Vallabhraj's sudden death, Durlabhraj became the ruler. He built the Durlabh Sarovar for public use, which Siddharaj later enhanced by creating the Sahastraling Sarovar. Durlabhraj abdicated his throne in favor of his nephew Bhimdev (son of his brother Nagraj) and embraced renunciation.
Bhimdev: Bhimdev was a powerful ruler. He rebuilt the Somnath Shiva temple, which had been destroyed by Mahmud Ghaznavi. He expanded his kingdom through battles with Malwa. He extensively used wealth for building temples and making donations. In his old age, he decided to adopt an ascetic life. He intended to coronate his elder son Khemraj before renouncing, but Khemraj was already devoted to an ascetic life from a young age. Khemraj refused the throne and left home, establishing an ashram near Dadhishthali. Consequently, Bhimdev crowned his second son Karnadev and adopted an ascetic life himself.
Karnadev: Karnadev was a mighty ruler who founded the city of Karnavati, which is present-day Ahmedabad. History states that he passed away after crowning his very young son Jayasinh.
Siddharaj Jayasinh: During Siddharaj Jayasinh's minority, his mother Minaldevi managed the state. Siddharaj was as scholarly as he was valiant. "SiddhaHaim" grammar, Sahastraling Sarovar, and "Dramahalaya" are among his renowned achievements. However, the text notes that Siddharaj did not continue the tradition of renunciation that had been practiced by the Solanki rulers before Karnadev. He died heirless, and Khemraj's grandson, Kumarpal, became the ruler.
Kumarpal: Kumarpal was a devotee of both Shiva and Jainism, as evidenced by his religious activities. He undertook pilgrimages to Shatrunjaya and Somnath, restoring both sets of holy sites. The influence of Acharya Hemchandrasuri on his life was so profound that he is considered to have been largely a follower of Jainism. Kumarpal's religious fervor was unparalleled. He not only practiced religion himself but also encouraged others to do so and to live a life of happiness and virtue. He renounced his attachment to wealth, luxury, and worldly possessions through vows. Although he remained king until his death, his life was dedicated to the path of spiritual welfare through self-control.

The author concludes by stating that after Kumarpal, the practice of renunciation among the Solanki rulers gradually declined. Internal conflicts and life struggles led to the downfall of the Solanki dynasty. The text questions the significance of rulers who indulge in warfare, violence, and pleasures, only to renounce worldly life in old age when their strength wanes. The author argues that true renunciation is not merely giving up when one is incapable or weakened. Instead, it is the act of willingly relinquishing power, prosperity, and achievements that one has earned through prowess and valor, without attachment. This is the highest form of renunciation. Giving up when one is weak is akin to futility. True renunciation arises when one's sattvic guna (quality of goodness) emerges, diminishing attachment to prized possessions and fostering a desire to let them go, thus finding the path of ultimate well-being and self-realization. The author emphasizes that the renunciation of worldly pleasures and power by rulers, whether Jain or non-Jain, who had achieved great feats, represents a synthesis of love and welfare, and is as significant as solitary renunciation for self-welfare.