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CHITTARANJAN PAL: POSITION OF THE JAINAS IN BENGAL
107
But the Buddhist chronicle, "Ārva Manjusrimūla-kalpa”, on the other hand, states that Gopala was not a Buddhist at all in his early life. At that time he was led astray by some wicked women. But coming in contact with a good religious friend he became very charitable and constructed “Vihāras, Chaityas, Gardens, reserviors, beautiful free hotels, bridges, Devatemples and caves”. He was a lover of justice too.?
According to Ārva Manjusri-müla-kalpa, Gopāla patronised both the Buddhist and Brahmanical religions, but his leanings towards the Tirthikas were more pronounced. In fact, Gopāla was catholic in religious disposition. Gopala's patronage to Brahmanical religion probably was irksome to the Buddhist chronicler. So he made complaints of Gopāla's bias for the Tirthikas. However, it is to be noted that Gopāla was liked by his subjects whether Brahmanical or non-Brahmanical for his generosity and liberality as well as tolerance. So, in a short span of time he could bring to his new kingdom peace and prosperity by eradicating the virus of anachy and lawlessness. The advent of Gopala to the political horizon of Bhamgala, Pundravardhana, Gauda, Rādha and Magadha brought new hopes and aspirations to those religious sects who were alleged to have been opressed during the evil days of mātsyanyāya and earlier still during years of Sasānka's reign.
In fact, Gopāla's coming to power not only did bring about a political change in ancient Bengal and Magadha, but also did usher in a new age of vitality and catholocity to the socio-religous life in these regions. Buddhism, patronized by the new king emerged in Bengal as a strong religious force in its manifold aspects. Brahmanical religion, too, took advantage of the generocity of the new king and spread its tentacles to different regions of Bengal.'
7. 8. 9.
K. P. Jayswal, Imperial History of India. Ibid N. R. Roy, Bangalir Itihasa, (Ādiparva)
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