Some Aspects of Indian Culture

Author(s): A S Gopani, Nagin J Shah, Dalsukh Malvania
Publisher: L D Indology Ahmedabad

Page 70

Jainism in Gujarāta
Vanarāja, a king of the Cávaļā dynasty declared Patan a Capital of Gujarăta in 802 V.S. As mentioned before this Vanarāja was protected, when he wandered incognito, by a Caityavāsı Jain monk named Devacandra38. This very monk celebrated the coronation of Vanaraja at Pancāsara33. This image of Pancāsarā Pārsvanātha was set up by Vanaraja just to discharge a modicum of his deep debt to Jainism. He was a Jaina outright. This is evidenced in his selection of Campā 34, a Jaina Bania, as bis prime minister. In connection with this it is well worth remembering that the present Cāmpāner took its name after him. It was Śrıdeyi35, a Jaina lady, who put mark on the forehead of Vanarāja when he was proclaimed king. Lahir 38, a Jaina, was made a general of the army. One of his ministers was Jamba87 a Srimali Jaina. This Labir occupied the post of a general also in the regime of three kings who succeeded Vanarāja. He had a son named Vira and a grandson named Vimala. All these kings leave no room for doubt that the Jainas were active participants in the administsration of the state, that the Jainas who are stigmatized as cowards could guide military operations and that they could wage wars88 and could successfully effect negotiations. This arrogation of power in every field by the Jainas tempted the Jainas of Mārwar to Gujarāt which had at that time become a bome of the Jainas. Thus there is nothing wrong in saying that Jainism which exercised inescapable influence in the reign of Vanarāja suffered a little set-back when Siddharāja was a ruler, but was at its highest in the time of Kumārapāla. Moreover, there is a great number of references to show that the Cāvadās respected the Jaina yatis so much that they appointed them as their family priests 89.
References are also found to the effect that the kings of Sapadalaksa and of Tribhuvanagiri were converted to Jainism by Pradyuman asuri of Rājagaccha. When Viraganin was raised to the status of an Ācārya, the occasion was celebrated with great eclat and pomp by Cāmundarāja, the son of Mūlarāja. This Ācārya gave the vāsak sepa 40 to the king duly investing it with the māntric power. The queens who had up till now no sons took bath with the water mixed with it and as a result they got sons, Vallabharāja and others. All these incidents lead us to only one conclusion that Jainism was a religion of choice with kings and queens alike. As it was a religion of the ruling power it found a general reception from the public also. The sterling character of the Jaina mooks and the feeling of friendliness of Jiana laity both combined to set a good example on the society. Royal persons were more drawn towards it because it guided dispassionately the course of their conduct. There was a time when the Jaina world kept completely away from the hubbub and the turmoil. But as this indifference to hard realities put an undersirable check to its brisk spread it was soon replaced by living interest in what happened around. This modification of their attitude ensured a greater following. Though the beginnings of this change date back as far as the Vikrama era, they are more markedly seen from the times of the Cāvadās. This is seen in the Kings' adopting it as their favourite religion, in their joining the Jaina Samgha while going to a Jaina