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of the “ Defender of the Faith " which he continued to hold eventhough he had revolted against the Faith, and which his successors have borne even upto this day, although it has ceased to imply what its grantor meant. In the same way, it is by no means improbable that Kumārapāla who had obtained the throne after passing through many vicissitudes of life and who had during the early years of his life made some grants to Siva temples may have been described “Umāpativaralabd haprasad,” when it ceased to have any meaning. Other evidence also leads us to the same conclusion. Firstly, an inscription of his reign dated V. Samyat 1221 or A. D. 1165 describes him as " Paramārbat” or the excellent follower of Jina.58 Secondly, in the Prasasti to the Sāntināthacharita of V. S. 1227 or A. D. 1170-71, Kumārapala is called “Paramaśrāvaka" or an orthodox Jain. Thirdly, Yaśabpala, a contemporary of the king, has written the Mohaparājaya, an allegorical drama to celebrate the conversion of Kumarapala to Jainism. Fourthly, Somaprabhasūri, another contemporary of the king, has written the Kumārapālapratibodha entirely dealing with the teaching of Jainism to
58. Epig. Ind., XI, 35; Prachina Jaina Lekha Sangraha, No. 352. Shree Sudharmaswami Gyanbhandar-Umara, Surat www.umaragyanbhandar.com
