Life of Hemchandracharya

Author(s): Manilal Patel
Publisher: Singhi Jain Shastra Shiksha Pith Mumbai

Page 62

CHAPTER VII.-THE CONSEQUENCES OF KUMARAPALA'S CONVERSION
84. Then, too, the grant of villages, which king Udayana had made to this statue, will come to light."
85. "The king's officials will place this old statue in a car, as if it were a new one, after having done honour to it as is prescribed."
86. "Whilst, on the way, divine service of various kinds is being held, whilst concerts are being given day and night without interruption,"
87. "Whilst the women of the villages clap their hands loudly and rejoice, whilst the five-toned drums sound joyously,"
88. Whilst the fans rise and fall on either side, the officials will convey this holy statue to the boundary of Pattana."
89. "Accompanied by the ladies of his palace and his servants, surrounded by the four columns of his host, the king will go to meet it with the whole community."
90. "Dismounting from his chariot himself and mounting the state elephant, the prince will escort the image into the city."
91. "After Kumarapala has erected it in a pleasure-house near his palace, he will pay homage to it, as prescribed, morning, noon and night."
92. "After he has read the grant made to the statue, he will confirm that which was given by Udayana."
93. That temple built solely of gold, O Crown Prince, as its splendour appears to be incredible, will arouse the wonder of the whole world."
94. "After the statue has been erected within it, the prince will increase in might, wealth and highest happiness."
95. "Through his devotion to the gods, through his devotion to the teacher, King Kumarapala will resemble thy father, O Abhaya, in the Bharata land."
If we now compare these statements with those of the Deyas'rayakavya," we see that Kumarapala strove after making Gujarat, in certain respects, a model Jaina-state. He renounced not only for himself the enjoyments and pleasures prohibited by the Jainadoctrine but he induced also his subjects to impose upon themselves the same privations. He issued an ordinance which required the protection of the animal life to the greatest extent, and which was applied most vigorously in all parts of his empire. The Brahmins who killed animals while performing sacrifices were, as the Duyda'raya says, forced to give up the practice and to use corn instead of flesh. Also in the Pallidesa in Rajputänä one had to submit to that ordinance, and the ascetics of that region, who used to wear antelope-skin, found it hard to procure the same. So it happened, as is said in the Mahaviracarita, that Pandurangas, i, e. Sivaites, and other Brahmins had to live like born Sravakas. Prohibition of hunting, about which the latter work speaks, was the natural consequence of this edict and, according to the Doyds'raya, even the inhabitants