Jaina Temples of Western India

Author(s): Harihar Singh
Publisher: P V Research Institute Varanasi

Page 38

Historical and Cultural Background
the Caityavāsins to prevent the non-Caityavāsins of Udayana that Jayasimha defeated Khangāra and from residing in the capital. $14
thereby won the title of Cakravartin.328 Jainism saw its brightest days in the Solanki
From the reign of Jayasimha the Svetāmbara period, as it found keen royal patrons in the Solanki Jainis
Jainism seems to have been pre-eminent in Gujarat. rulers. Mūlarāja, the founder of the Caulukya
Caulukya
The Prabandhas
The Prabandhas indeed say that a debate was held dynasty, was a Saiva by faith but his fancy to in the royal court of Jayasinha in which the Jainism cannot be denied, for he allowed his crown- Digambaras headed by Kumudacandra were defeatprince Camundaraja to make a land grant to a ed by Svetāmbara Devacandrasüri, the preceptor of Jaina temple located at Varunasarmaka, 315 modern
Hemacandra, and as a result of this debate the Vadsama in the Mehsana district of Gujarat. Mü
Digambaras had to leave Gujarat,324 The prelarāja himself is known to have built a Jaina temple
dominence of the Svetāmbaras over the Digamcalled Mülarājavasahikā at Anahilapätaka. 316
baras is also reflected in their monuments and The next king, who came into close contact with
inscriptions; while those of the former abound in Jainism, was Durlabharāja. Hemacandra informs
Gujarat, the number of Digambara temples is very that being acquainted with the Jaina doctrines
small and the epigraphs are absent. 325 Durlabharaja paid his respect to the learned saints,
Jayasimha also patronised Jainism by building repudiated the ekāntavāda, and thereby obtained
temples to Tirthankaras 28 and by making pilgripurity himself.317 This statement gets further ela
mages to the holy Jaina tirthas like Girnar827 and boration from Abhayatilaka's commentary on the
Shatrunjaya.928 According to a later record belonDvyāšraya according to which Durlabharaja learnt
ging to circa 1400 A. D., he was even converted to the Jaina doctrines from Jinesvarasüri and repudi
Jainism and was induced to adorn the Jaina temples ated the Buddhist doctrine of ekāntavāda when Jines
in his kingdom and elsewhere with golden flagstaves vara exposed their futility.318 Pleased with the
and knobs and also to issue an edict prohibiting acumen of Jinesvarasuri Durlabharāja honoured
slaughtering of animals on eighty days in each him with the title of Kharatara (the very keen
year.319 But Jayasimha was not completely won one). 819
over to Jainism, for on one occasion he did not Durlabha's successor Bhima I was no doubt a allow the Jainas to hoist flags on their temples.*80 Saiva, but he had never been a hinderance in the
When Kumarapāla ascended the Caulukya way of Jainism. This is apparently indicated from
throne, Jainism saw its brightest days in Gujarat. the fact that he allowed his Dandanāyaka Vimala
In fact, he was the greatest supporter of Jainism sāha to erect a temple to Adinātha at Abu. The
in Gujarat, as he took all measures for its spread erection of this temple is a living testimony of the
e and prosperity in the country. It was due to his popularity of Jainism during the reign of Bhima.
royal patronage that Jainism occupied the preKarna is known to have conferred the title of eminent position in the State, and Gujarat became Maladhāri on the celebrated Jaina monk Abhaya- a stronghold of the Jainas. devasūri, seeing his holy dislike for cleanliness.320
Kumārapāla was a Saiva in the early days of The next landmark in the history of Jainism is his life, but later he turned a Jaina. After hearing met with the reign of Jayasimha. Like his predece- the religious injunctions from Hemacandra he ssors he was also a Saiva, but he had great respect assumed the title of Paramārhat.831 His faith in for the Jainas and Jainism. He was a friend Jainism, however, reached its consummation when of Abhayadevasüri, Kalikālasarvajaa Hemacandra, he openly promulgated certain basic principles of Hemacandra Maladhāri, Virācārya and other Jaina the Jaina doctrines. The Duyāšraya explicitly monks.321 Some of his ministers like Sāntā, Asuka, speaks of his proclamation of 'amāri', i. e, nonVägbhata, Ananda, Pythvipala, Muñjāla and slaughtering of animals. 382 This literary reference Udayana were Jaina,322 It was through the efforts to 'amāri' is also corroborated by the epigraphical