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-PBATIBODHA

OF

SOMAPRABHACHARYA

EDITED WITH ENGLISH INTRODUCTION, SAMSKRIT PRASTAVANA AWD PARlSlSTA

BY

MUNIRAJA JINAVIJAYA.

( Eonorary Member of the Bhandarkar Oriental Research Institute; Editor

"Jaina Sahitya SamSodhaka; " Author of " Vijflapti-triveni "

11 Kriparasakosha" "Satrunjaya-tlrthoddhSra-prabandha"

" Prachlna Jaina Lekha Samgraha. " etc. etc. )

PUBLISHED UNDER THE AUTHORITY OF THE GOVERNMENT OP

HIS HIGHNESS THE MAHARAJA GAEKWAD OF BARODA,

CENTRAL LIBRARY

BARODA.

1920.

A

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Sackwad's oriental Scries

No. XIV

KUMARAPALA ' (( PRATIBODHA

CENTRAL LIBRARY, BARODA

GAEKWA&S ORIENTAL SERIES

Edited under the supervision of the Curator of State Libraries, Baroda.

NO. XIV,

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Published by Janardan fiakharam Kudalkar, M. A., LL. B., Curator of State Libraries ,

Baroda, for the Baroda Government, and Printed by Manila! Itoharam Desai, at

The Gujarat! Printing Preaa, No. 8, Sasaoon Building* y

Circle, Fort, Bombay.

Price Rs. 7-8-0

INTRODUCTION.1

Nature and Title of the Work — The work " Kumaraplda-pratibodh*" contains a general description of the teachings in the Jain religion given from time to time by the Jain preceptor Hemacharya to Kumdrapala, the illustrious Cbdlukya king of Gujardt, and also of the manner in which, after getting these lessons, the King gradually got completely converted to Jainism. The author has given the title of "Jtna-Dharma-pratibodha" to this work; but we have preferred to retain to it the title of ^'Kumarapala-prattbodhaJ' for two reasons ; first because that title is found mentioned in the colophon at the end of the work; and secondly because that title by itself carries to the general reader the idea of the subject-matter of the work itself.

The Mss.-material — The present edition of the work has been prepared from a palm-leaf Ms.3 found in a Jain Bhanddr at Patau, the ancient Capital of Gujarat and now a Taluka town in the Kadi Prdnt (District) of the Baroda State ruled by His Highness the Maharaja Gaekwad. The Ms. consists of two hundred and fifty-five leaves. Each leaf is 2 ft. 7 inches long and only 2 inches broad; and o-a each side of it are written from three to five lines in Devanugari script in black ink. Each line contains from 140 to ISO letters and has three divisions separated by spaces one inch long. These spaces have holes (in the middle) through which pass strings to fasten together all the leaves. This Ms. was written at Cambay in Samvat 1458 (A. D. 1402). 3

Palm-leaf Mss. of this Age and their Imperfections— As no other palm-leaf Ms. written after this date has been found by me in any of the Jain Bhandars, I am led to infer that this is one of the last palm-leaf Mss. written in Gujarat, and, in fact, in Western and Northern India. From the sources of Jain history it is found that the art of writing on palm-leaf had begun to

1 — Rendered into English from the original Gujarati preface written by the editor — J. S. K.

2— This palm-leaf Ms., as also the other mentioned later on, was procured by the late Mr. C. D. Dalai, M. A., Sanskrit Librarian in tho Central Library, Baroda, frc-oa Sanghavi's Bhandar and SanghaTina Padano Bhandar respectively — J. 8. K.

3 This Ms. has been noticed by Prof. P. Peterson in his "A Fifth Report of Operations in Search of Sanokrit Mss, in the Bombay Circle, 1892-95.

ii

jcline from almost the beginning of the 14th century A. D.,' and palm-leaf as rapidly giving place to paper as a material of writing. At that time all the ilm-leaf works in the vast Ms.-collections located in Patan, Cambay, Jesal- ere and other places noted for such collections were being rapidly and simul- neously copied on paper. The oldest paper Mss. available at present all long to this period. Similarly the latest palm-leaf Mss. to be found at present ere written in that period and none written after that time is now available, his indicates that paper must have been introduced in these regions at that :ry time. At the time when the present manuscript was written, the ractice of writing on palm-leaf was getting scarce and the scribes were on ic verge of forgetting the art of writing on palm-leaf and also the art of reparing the special ink required for such writing. The caligraphy seen on lis palm -leaf MS. is of a very inferior kind as compared to that seen on old ilm-leaf MSS. The script of the present MS. is not so beautiful as that of •ic MSS. of the 12th and the 13th centuries, nor is the ink so excellent. The ;k used for the present MS. is very thin and has are now disappeard from iveral places and lines after lines on several pages have become so obliterat- i as to make their deciphering all the more difficult. Compared to this the fk used on the , palm-leaf MSS. of two to three hundred years before this feriod appears still to be brilliant and deep black. Nor is the purity of jnguage, to be observed in the old palm-leaf MSS., preserved in this MS. [he reason of this is that the scribes of old times were men possessing a eneral knowledge of Sanskrit and Prakrit languages; and even good many fcarned men of those times used to write their works themselves. Hence, as rule, very few mistakes are to be seen in MSS. of those times. But at the me when the present MS. was written, the process of copying palm-leaf fSS. on paper having been commenced on a very large scale, there w^as not b be found a sufficiently large number of scribes, possessing good literary nialifications, able to cope with this work; hence only scribes of mediocre pilities who could merely do the mechanical work of transcribing letters, bere available for copying purposes. On this account these scribes commit- pd good many mistakes in transcribing copies from old MSS.; and it is on pis very account that quite a large number of mistakes have crept in the resent MS. of ' * Kumarap&la-Pratibodhd* ' . An idea of the literary qualifications f the Kayastha scribe, named Sheta, of this present manuscript can be got pom the language of the colophon written by him giving the (Samvat) date, tc. of the MS.

Another MS. of the Text— Besides the above mentioned MS., another lalm-leaf MS. belonging to the Bhandar of Sanghavi's Pada in Patan, was [Iso availed of in preparing the text of this work. This palm-leaf Ms. was Ider than the one mentioned before and was written in a more correct nanner; but it was unfortunately very incomplete and broken. It contained

m

leaves from 51 to 305 (even of these some leaves are wanting here and there) and thus ended abruptly from the middle of the story of Pavananjaya on liDeskdvakds*k&" vow given in the 4th chapter of the present work. In size it was 2 ft. 7 inches long and 2 inches broad and contained 3 to 5 lines on each page and each line contained from 105 to 120 letters.

Difficulty in Editing— Thus, since no other complete Ms. was avail able from any source and none is available as far as I know, I had to depend on the only one complete Ms. mentioned above; and as this was full of mistakes my work of editing this work became all the mere difficult.

Account of Somaprabha*cha*rya, the author of " Kumar pdla-prati- bodha": — The author, Somaprabhdchdrya, is a well-known Jain learned man. He composed the present work in Samvat 1241 (or A. D. 1195), i. e. only 11 years after the death of King Kumdrapdla. From this it is evident that he was a contemporary of King Kumdrapdla and his preceptor Hemachandra. He composed this work while dwelling in the residence of the poet Siddha- pdla, son of the poet-king Shree Shreepdla, of Prdgvdt (Porwad) community, for the benefit of Harischandra and Shreedevi, son and daughter respectively of Shet Abhayakumdra, son of Nemindga; and it was heard from the beginning to the end by the three learned disciples of Hemachandra himself, by name, Mahendramuni, Wardhamdna and Gunichandra. Ahhayakumdra was, as is mentioned in this very work, the head of the charitable depart ments, like alms-houses, etc., opened for the maintenance of helpless and disabled persons (vide pp. 219 to -220). The poet-king Shree Shreepdla wa$ one of the best poets of Gujarat and a greatly honoured and accepted brothe of Siddhardja Jayasimhadeva. His son, Siddhapdla, also, was a poet of th first rank and a belo^ted and bosom friend of King Kumdrapdla. In connec tion with the family of this poet as I have written at great length elsewhere, 1 iieed not reiterate the same in this place. The poet ShreepdJa was a di?c:->! of Devasftri, the most illustrious in the lineage of preceptors of Somaprabhd chdrya; hence it was but natural that this poet's family should entertain special veneration for the circle of disciples of this earliest preceptor and tha this circle of sages should regard with affection the poet's family. The preceptor of Somaprabhdchdrya and other sages generally made their stay under th roof of the family house of this poet in Anahilpur. His other great work, name " Sumaiin&thcfchariia" ^ was also composed by Somaprabhdchdrya whil dwelling in this very house.

The following is the genealogical-tree of the lineal succession of the preceptors of Somaprabhdchdrya, as found in the Prashasli in th< Kumarapala-Pratibodha and some other works of different writers ; —

1 See my Introduction to the drama "Draupadi-Swayamvara", composed by th poet Vijayapdla, son of Siddhapdla.— Editorl

iv

Sarvadevasflri I

I I

Yashobhadra Nemichandra

Munich andra1 Manadeva

I Ajitadeva Vadidevasuri* Anandasftri

Vijayasimha3 I I II

| Ratnaprabha4 BhadreSvara Gunachandra* Purnadeva* MaheSvara

r" i i ii

Hemacbandra Somaprabha Maniratna Ramachandra7 Jayaprabha

I"""" Jayamangala8 Rumabhadra10

Jagatchandra I

Soraachandra0

All the names mentioned in this genealogical-tree are well-known in Jain history, and the various works composed by them have enriched Jain litera-

1. A well-known writer of commentaries and notes on works of Haribhadru- ehurya, such as " Upadwhapdda" "AneMnta-JayapatdM,'l,t;Lalitavi8tdrat\\"Yo(jabindi<," ftttd others.

2. Author of the great Jain work on logic by name •" Syddvddaratndkara."

3. Dharmasagara Gant, in his own 'pattdvali' has called this Vijayasimha as the •dltor of the commentary-" Vivdamafijari," a work of Balachandra (of.

Bat this is a mistake. The editor of that commentary is not this Vijayasimhaeari but is one Vijayasena-sOri of Ndgendra Gaohha. (See Peterson's 3rd Report, page 103). A stone-inscription of this Vijayasimha has been discovered in the Jain temple at Arasana and is dated Samrat 1206; (See my book "PrdchiwrJwna* td-ha-Sangraha." (Inscription No. 289).

4. Ratnaprabha has composed the well-known work on logic, entitled "Jtatndka- rAvatdrik&i and his other works, like the " UpadesJiamdlA-Vritti" , are also well-known.

5. BhadreSfara was the principal co-adjutor with Vudideyasari, in composing the "Syddvddaratndkara.", After his preoeptor's Jeath he was appointed the principal Acharya to his seat." Munibhadra-Sflri, the author of Shdntindtha-MaMkurga, also belonged to his succession of pupils.

6. Gnnachandra composed a small work on Grammar entitled "Ilaimavibhrama."

7. Mention ia made of both this preceptor and his desciple in a stone-inscription at Jalore. (See "Prachfna-Jaina-Lekba-Sangraha," Artical No. 352).

8. Author of the Prathaeti on Chaohigadera found on the Sundhd Hill (Miirrar).

9. Author of the commentary on "Vritta-fiatndkara."

10. Author of the drama, "Prabuddha-Rohineya.'l

ture. From this one can see of what learned, noble and literary men the poet's company was composed. A brother-disciple of Somaprabhichdrya, by name Hemachandra, composed a Dwisandhana poem, entitled "NabhtyancmiJ- and it was edited "by the poet-king Shree Shreep&la himself. Somaprabhd- charya was succeeded to his religions seat by the famous Jagatchandrasuri, who is considered to be the founder of the ascetic assembly known by the name of Tapdgachha. According to the Pattavalis Somaprabhaclidrya ranks 43rd3 in the lineal succession from Mahdvira.

Other Works written by the Author— ( 1 ) Sumatindtha-Charitra. Besides the " Kumarapdla-Pratibodha", three other works of Somaprabha- chzirya are available. One of these is the " Sumatinatha-charitra^ '. It describes the life of Sumatinatha, the 5th Tirthankara of the Jain Religion. Like Kumarapala-Pratibodha^ it is also written mainly in the Prakrit langu age and, like it, it also contains legends and stories explaining the tenets oi Jainism. It consists of verses numbering over nine thousand and a half, Mss. of this work were seen by me in the Jain Bhandars at Pa tan.3

1 — The following are some of the yersea giren in the Prathcati at the end o> this poem: —

X X X

TO ^ ft^ II

2 Vide J. Klatt's Extracts from the "Historical Records of the Jaini" Ind. Ant Vol. XI, p. 254.

3 The Praaliasti at the end of this Charitra ii to ft great extent like the one gir In the present work: —

(2) SaktimuKtdvali— Another work by this author is known as ikftfea/s." It consists of hundred verses of a miscellaneous nature. ^It Jj sometimes known as " Sinduraprakara" because its first verse begins with lie words: "fo^m" and very often it is also called by the name "Sonta- Etato", because it consists of 'hundred' verses composed by Somaprabha- idrya. This work is well-known among the Jains and is repeated by heart if many a man and woman of the Jain community. It is written after tie style of Bhartrihari's " Niti-Shataka and contains short but pithy dis- jiisitions on such subjects as, non-slaughter, truthfulness, non-stealing, Jarity, goodness etc. Its composition is very simple, interesting and easy of tiderstanding. Some of the verses from this work are found quoted in L present work of "Kumarapala-pratibodha.

: ll

at* iswte ( ? ) ...... U

:

foufo i ' U

vii

(3) Shat^rtha-Kdvya— Somaprabhdchdrya's third work is known by the name of "Sk&t&rtka-fC&vya" * It gives full evidence of his unexcelled com- mand over the Sanskrit language.1

This work consists of only one verse in Vasanta-tilaka metre, while it is explained in a hundred different ways. From this work the auther was given the nickname of "Shatarthika" and is referred to by that appellation by many subsequent writers.9 The auther has, by himself commenting on this one-verse work, given its hundred explanations.3 At the beginning of its commentary he has written five verses, in which he has given an index to the hundred explanations intended by him. In the beginning he has given the meanings of the 24 Tirthankaras of the Jain religion, then in the middle he has given the explanations of the Vedic deities, like Brahmd, Narada, Vishnu and others and at the end he has brought out references to his contemporaries, like Vadi-devasuri and Hemachandrachdrya, the great religious preceptors of Jainism, Jayasimhadeva, Kumlrapala, Ajayadeva and Mularuja, the four successive Chiilukya kings of Gujarat, poet Siddhapdla, best citizen of the time, and Anitadeva and Vijayasimha, his two precepters. After this, at the extreme end he has elucidated reference to himself and in the final conclusion he has quoted a short prashasti in five verses written on himself by some disciple of his. (See Appendix II).

According to this prashasti) Somaprabha in his ordinary life was a Vaishya of Pragvata (Porvdd) section. His father's name was Sarvadeva and that of his grand-father was Jinadeva. Jinadeva was a prime-minister to some prince and was greatly respected in his own time. Somaprabha had taken the initiation into Jain religion quite in his boyhood, and being exceptional^ intelligent he had mastered all the lores and^thus attained to the .position of an "Acharya" (Precepter). He was wonderfully adept in logic, deeply learned in poetics and specially clever in delivering religions sermons.

Chronological order of these Works: — Thus including the "Kum&rai pala-pratlbodhaf our author wrote four works. Among these chronologically his li SumatinatharCharitra" stands first and ^^S&kii-AfuMavaW second. In the *kBrihat-TippanikaJ't an old list to Jain works, it is mentioned that. the "Sum&itn&tfui-Ch&ritrtt?* was composed in the reign of king Kumdrapdla, As this work is also found mentioned at the end of the commentary on "Skatartha-Kavya") it is plain that it was composed prior to the "

1 Sec rerses on pages 146, 197, 422. 2

"

I

8 The original verse is as follows:—

viil

fcya." It appears that the "Shatarthd-Kavya" was composed between

*D. 1177 to 1179, because it refers to king Mularija, who succeeded king

(. jayadeva to the throne of Gujarat; and this Mulardja, known in history as

!:; Bala Mulardja, reigned only for two years fr4m A. D. 1177 to 1179. The

* Kumarapala-pratibodha" seems to be the last work of our author.

i Other unknown Works: — Besides these four works, it is inferred

si iiat our author must have written some others; for in the work "Shatartha-

'<{avya*\ while giving explanation about the king Kumdrapala in the com-

::! icntary, he gives two verses, and makes the following remark regarding

hem-ttq^|qiH;n, that is, ("which we have already given elsewhere.") Now as

hese two verses are not to be found in any of his known four works, the

aference is that they occur in some other work of his, which is not yet

mown to us.

Composition of Kumarapala-pratibodha: — 4< Kumarapala-pratibodha" i;s mainly written by the author in the Prakrit language; but a few :; Tories in the last chapter are written in Sanskrit and some portions are in t| \pabhramsha language as well. From this it is evident that our author was equally proficient in these three languages. The composition of the work is ijirery simple and the language is quite plain and unsophisticated. Though the liuthor is, as has been shown above, one of the best learned men and a first- <class writer, yet there are no evidences of his special learning to be found in llthis work.

The Work well-known to subsequent Writers:— "Jina Mandanagani, tthe author of " Kumarapala-prabandha^\ has taken several extracts1 from |the historical portion of this work, and Jayasimha-suri has, in his "Kumara* wala-Charitra") made a faithful imitation of the style of composition of this Iwork. This shows that the writers, posterior to our auther, were well aware of this work.

The Work not important from Historical Standpoint— Looking to the great extent of this work and the time of its composition, it would seem quite natural if readers interested in history felt curious to know from it such facts about the life of KumArapala and Hemachandra as are unknown and unavailable from other sources; and it is with this very idea that the present editor undertook with great pleasure the work of editing this work. But after going through the whole work he was disappointed to find that no new fact was to be discovered in such a big work. On the contrary he has to admit that the history of [these two great personages given in the present work is not only as much as, but is even less than, their history given in such smaller and later works, as the " Hemachandra-prabandha" y apart of

1. See Kumdrap&la-Prabandha" edited by Muni Chaturayijayajl, pp. 10, 17, 58, 80, 90, 94, 95, 97, 106, 107, 111, etol

the C( Prabhavak&'Charilra?* and the \\Kumarapala-Prabandha" ', included in the "Prabandha-Chintamant". It would therefore not be improper to remark that from the historical point of view the present work has no special importance to us.

Importance of the Work as a Prakrit Work— But we have to admit its importance from the point of view of the necessity of publishing Prakrit literature on a larger scale. In the first place Prakrit literature, that is published up to now, is of a very limited extent; and, in the second place, as the Bombay University has now added a special course of the Prakrit language, like that of the Pali, to its curricula of studies, the necessity of publishing works in the Prakrit language is felt all the greater. Students therefore of this language would undoubtedly welcome the publication of such a great work at this time.

Writing History not the Author's Object— Though it is quite natural that we should feel disappointed at not being able to find any special historical information in this work, yet we must remember that the author does not deserve any blame on that account. Because in the very commencement of the work the author clearly disavows any intention of writing a full life-story of Hemachandra and Kumarapala. The author's object in composing this work is really not to write the history of Kumarapala and others, but to write a narrative, embodying the teachings of Jain religion with reference to these historical personages. In this connection he makes the following" remarks:- 11 Although the life-story of Kumarapala and Hemachandracharya is very interesting from other points of view, I am only desirous of telling something in connection with the instruction in Jain religion alone. Does any person who, out of a tray full of various delicacies, eats only one particular thing that gratifies his specia*! taste, deserve blame from any body ?nl

Summary of the Historical Portion in the Work — Whatever portion* In this entire work has connection with history is summarised for the facili ties of readers, in a separate Appendix, entitled " Kumarapala-PratibodhA Sankshepa." On reading the Appendix, the reader will understand clearly the entire gist of this work.

The short historical summary is as follows":—

King Kumarapala's Succession to the Throne:— Tn Anahilpura Pataa

there formerly reigned King Mularaja of Chalukya dynasty. He was succcdcd successively by Chatnundaraja, Vallabharaja, known as "Jagaj-Zampaua" ("World-Raider"), Durlabhardja, Bhimaraja, Karnadeva, and Jayasimhdeva, This Jayasimhdeva was succeeded by Kumarapdla, the great-grcat-grand^ot of Bhimardja. (Bhimaraja had a son Kshemaraja, who had a son Devaprasdda: who again had a son Tribhuvanapala, who was father of Kumarapala) . Kinj

1, See page 8, Gatha 30, 31. 2

ttmarapala was very brave and valorous; patient and self-abnegating^ very ever and liberal. He made conquests everywhere and established his pntation as a great and ideal ruler.

King's Longing to know the True Religion— Once king Kumdrapdla died an assembly of his learned men and asked their advice regarding the tst religion to be followed which would make one's life the most happy, hese learned men being Brahmins naturally extolled the merits of the Vedic tligion which consisted of sacrifices and ceremonial rituals. The King, nowing that sacrifices involved slaughter of animals, could not be convinced : the merits of this religion. This made him dissatisfied and increased his esire to know the true religion. Thereupon on one occasion one of his ministers, BdhaJa, by name, approached the king and requested him to i listen to what he would tell him if the King really desired to know what the f (true religion was. The Minister Bdha4a then gave him the following in- t formation about Hemachandra-sdri, the Jain preceptor.

Account of Hemachandra's Early Life: — There was formerly a precep- iltort by name Shri Datta-suri, belonging to the Gachhcha, called "Pur- iflatalla." Once while travelling he came to a place, called Rayanapura, in Wdgada country, where ruled at that time a king Hy name Yashobhadra. JThis king began to listen to religious discourses of Shri Datta-suri. Datta- suri after some time left that place and went elsewhere. Afterwards King j Yashobhadra lost all attachment for worldly life, renounced the kingdom, and went in search of Datta-suri. Datta-suri was at that time in a place, called "Dindudndpura*". The king built there a large Jain temple by name "Chauvisa-Jindlaya," and himself took holy orders and became a disciple of Datta»suri. Then he performed various austerities and made a deep study of the Shdstras and finally attained the position of an "Achdrya", or preceptor, under the name of ^Yashobhadra-suri". Yashobhadra-suri went on touring in various places preaching religion to people. At last having become old in age and decrepit in body he went to the "Ujjayanta- Tirtha" (i, e. Girndr), and there after observing a fasting-vow gave up his body. He had a disciple by name Pradyumna-silri, who wrote a work entitled "Thanaya-Pngaraya." (or "Sthanaka-Prakarana"). He again had a disciple Gunasena-suri by name and the latter had Devchandra-suri as his disciple, who wrote a commentary on "TTtattaya-Pagaraiia^ of Pradyumna- suri and also wrote the work

This Devachandra, while travelling, once came to a place by name Dhandhukd. There a young brilliant boy named Changadeva, son of the parents Chachch and Chdhint of the Modha Bania community, began to

* The anther, Somaprabh&cMrya, at this place remarks that that ''Chauyisa-Jina- laya" exists eren to-day i, e. in hie time at Dinduunapara.*

come and listen to the preaching of Devachandra? Having become attached to Devachandra through his teachings the boy Changadeva became inclined to become the former's disciple and began to live and wander with Deva- chandra. Devachandra while wandering went to Cambay and there, through the maternal uncle of Changadev, by name Nemi, he persuaded the parents of Changadeva and initiated Changadeva into Jain religion and gave him the name of Somachand.

Hemachandra as an Achdrya:— This boy-ascetic," who possessed almost a superhuman intellect, became master of all Shastras within a short time, and, as a reward of his learning his preceptor gave him thfc name of "Hemachandra" and raised him to the position of an "Achdrya" (preceptor). Struck dumb with admiration for Hemachandra's learning, King Siddhardja Jayasimha became his great devotee and consulted him in each and every Shdstric matter and was thoroughly satisfied. Under the influence of his teaching, Siddhardja began to feel an attachment for Jain religion and in appreciation of the same he constructed a Jain temple, by name "Riyavihdra**, in Pdtan and another, by name ^Siddhavihdra", at Siddhapur. At Siddha- rdjd's request Hemachandra wrote a work, called "Siddha-Haima-Vydkarana", a perfect masterpiece on grammar. The King's attachment for Hema chandra grew so strong that he never felt happy until he listened to th nectar-like teaching of Hemachandra.

Hemachandra and Kumurapdla: — Having related the story of Hem chandra so far, the minister Bdhada advised King Kumdrapdla that he too desired to get the knowledge of true religion, he should apprcac Hemachandra with devotion. Following his minister's advice Kumarapdla began to listen to the preachings of Hemachandra.

Hemachandra first began to preach to the King, by means of parables an legends, on the evil efflcts of animal-slaughter, gambling, meat-eating drink ing, prostitution, plundering, etc., and persuaded him to prohibit these ii his kingdom by issuing royal decrees. Then he gave him instruction regardinj true God, true Guru and true religion as propounded in Jain religion an< showed him the evils of accepting false gods, false gurus and false religion In this way King Kumdrapdla became gradually devoted to Jain religion and as a mark of his devotion he began to build Jain temples in various places First he built a grand temple, called "Kumdra-Vihdra" in Pdtan under th< supervision of the minister Bdhada and the two sons of Garga Sheth o .Vdyada family, by name, Sarva-deva and Samba Sheth. In the central temple of this Vihdra he placed a large image of Pdrshvandth in white marble and in the adjoining 24 temples, he placed images of the 24 Tirthankaras in gold, silver and brass metals. After this Kumdrapdla built another temple, called "Tribhuvana-Vibdra"1, still grander and very much higher, with 72

l» So called because it iraa built in memory of bia father, Kin0 Trlbhu

*H

mailer temples round it for the different Tirthankaras,1 The large cushion- haped stone-caps on the spires and the vaselike fmeals that surmounted them fere all built of gold; and in the central temple a very gigantic image in t|apphhe of the Tirthankara Nemindtha was placed, with 72 images in brass bf other Tirthankaras located in the smaller temples. Besides these, in Pdtan ilone Kumdrapdla built 24 Jain temples for 24 Tirthankaras, of which the temple of "Tri-Vihdra" was prominent. Outside Pdtan, in other places In his kingdom, he built so many Jain temples that their exact number cannot be ascertained. Of these, however, the great temple of Ajitandtha on the Tdraugd Hill, built under the supervision of the Subedar Abhaya, son of Jasadeva, is worthy of mention.

(King Kumdrapdla did not rest satisfied in showing his devotion to the Jain religion by thus building Jain temples alone, but like a devout follower of that religion he used to visit in person the Jain temples and worship the images therein. Further, in order to impress upon the people the greatness , of that religion he used to celebrate with great eclat Jain festivals like ; ^ashtanhika".

Kumdrapdla's Celebration of Jain Festivals:— These festivals he used i to celebrate every year in the famous temple of "Kumdra-vihdra" at Pdtan in the months of Chaitra and Ashvina in the latter 8 days of the bright fort night. On the last day of the festival, i. e. on the full-moon day, in the v. evening, a large chariot drawn by elephants, containing the image of 41 Pdrshvandtha, used to go in procession through the town to the royal palace, s! accompanied by the King's officers and leading citizens. The King, having I personally worshipped the image amidst dances and prayers of the people, fc the chariot rested for the night in the palace and departed next morning to | a grand pavilion erected outside the palace-gate, attended by the King in person. After being again worshipped by the King, the chariot passed through the various lanes of the city resting at intervals in the special pavilions erected on the route and then returned to its own place. The King in this way not only himself celebrated the greatness of the Jain religion but issued orders to his tributary princes to celebrate, it in a similar manner. ' The subordinate princes also built Vihdras in their own cities.

Kumdrapdla' s Pilgrimage to Saurashtra Temples: — Once a group of Jain pilgrims, set out on a visit to Saurdshtra (Kdthidwdd) temples, halted 'on their way at Pdtan. Seeing them the King also thought of going on the same pilgrimage and, accompanied by Hemachandra and a large army and a large Jain congregation, he travelled to Saurdshtra and halted at Girinagar (Jundgadh) situated at the foot of the hill Raivata (Girnar). But owing to bodily infirmity he could not ascend the hill; so he sent up his ministers to perform the worship. From there the whole party of pilgrims ,' including the King, proceeded .to visit the temple of Rishabhadeva on the

xiu

Shatrunjaya hill. This temple was before this visit kept in proper repairs by the minister Bdhatfa by the orders of the King. After this pilgrimage the King returned to his capital,

Kumdrapdla Builds Steps over Ginuir Hill:— After his retnrn the King, feeling sorry for not being able to ascend the Girndr hill, issued orders for constructing a flight of steps for ascending the hill, and at the suggestion of Siddhapdla, the son of the poet-king Shripdla, he appointed Amra, son of Raniga, as the subedar of Saurdshtra and entrusted this work to him.

Kumdrapjila builds Charitable Institutionsr^Thereafter the King built an alms-house (flSFirc) for giving food and clothing to helpless and decrepit Jain devotees; and, in its vicinity, also built a monastery OTtemiteO for enabling religious-minded persons to pass th-ir time peacefully while performing their devotions. The management of these charitable institutions was entrusted to sheth Abhaya-kumdra, son of Nemindga. For this proper choice of the person the king got praise from the poet Siddhapdla.

Kumdrapdla's Full Conversion to Jainism: — loiter on Hemachandra gave to the King detailed instructiou regarding the Twelve Vows to be observed according to the Jain religion and placed before him the examples of Anand and Kdmadeva, the great Jains of ancient times, and also the example of his contemporary Chhaddua, a richest Jain living in Pdtan. The King accepted the initiation of these vows with great devotion and thus became fully converted to Jaiuism.

Kum£rapdla's Daily Time-Tablet—After the King accepted the Jaiay ' religion he began to pass his daily life like a regular Jain devotee. Thej following description of his daily time-table will be found interesting.

Leaving his bed vefy early in the morning the king recited the sacred

Jain Mantra of "Panchd Namaskdra" ( five salutations ) and meditated!

on the adorable gods and gurus. Thereafter, finishing his bath, etc. he

worshipped the Jina images in the household temple, and, if time permitted,

proceeded on elephant to the Kumdra-vihdra temple in company of jrs

ministers. After performing eight-fold worship there he used to go td

Hemachandra. Having worshipped him and listened to his religious teaching

he returned at midday to his palace. Then he gave food and alms to mendicants

and after sending food-offerings to the Jain idols of his temple, he took his rneaq

. Meal over, he attended an assembly of learned men and discoursed with thsrJ

on religious and philosophical topics. Among these the poet Siddhapdla wal

the principal party who always pleased the King by narrating a number of

. stories and episodes. In the fourth prahara of the day (i. e. after threl

o'clock) the King took his seat on the throne in the royal court and attended

to business of the State, heard appeals from people and passed judgments of

xiv

. Mme. Sometimes purely as a part of the royal duty, he attended resiling matches, elephant-fights and such other pastimes.

After this he took his evening meals about 48 minufes before sun-set but * orfv once on the 8th and 14th days of every fortnight. After dinner he or£ped"ith flowers in the household temples and made dancing girls CSS Wore the deities. Worship over, he listened to musical concerts Tto recitations sung by charanas, etc. Passing the day ,n this way he •tired for rest with a mind filled with renunciation.

Kumdrapdla's Great Faith in the «NamasMra-Mantra":-The King

^recited with great devotion the well-known Jain Mantra of "Namas- fra" and he had so great a faith in its efficacy that he used to say that Lhat he could not achieve by means of his army, he acheived through the £re recitation of that mantra. Through it even his enemies remained subdued oaBan^fucerlike Ambad; and not only civil wars and foreign invasions ?ut even famines did not affect his kingdom through the power of this nantra-recitation.

Other Authorities on Kumdrapdla^ Life^l. i tM, >^y -to, work

^sundara, «• Kumaraptia-prabandha" of Jinamandana, so also from dem wo'rks as Forbe's R&^M and the "Bomtay Ga***^ It is therefore unnecessary to give those details here.

Historical Portion of this Work thoroughly Reliable: -Although;

ledge of his private life.

Three Writers Contemporary to Kumdrapalai-Information about the

and in his » MahMraMra." The description given in '**»£*£; rrXa" and that given in the present work, especially the des- ofthe Kng,sgdaily Uf, agree.completely, Second contemporary

XV

writer is the poet YasahpdlaJ who has written a drama^ entitled parajaya"1 in which he writes about the spiritual life of the King. This poet describes himself as a servant of King Ajayadeva, the successor of King Kuindrapala, and is therefore evidently the contemporary of Kumdra- pdla. In H Mohaparajaya" the poet has given us a beautiful description of the prohibition ordered by Kumdrapdla in his kingdom of such acts as animal-slaughter, meat-eating, gambling, prostitution and the like. The third contemporary writer is the present author, Somaprabhdchdrya himself. As all these three writers are responsible and authoritative writers, there is very little room for doubts regarding what they have said. From the definite infor mation supplied by these writers we understand that Kumdrapdla was a very religious Jain ruler; and that, having full faith in that religion, he did his best to carry out the doctrines and rules of conduct prescribed in it. He made every endeavour to spread that religion and completely identified himself with the work of establishing its greatness. He was upright by nature and liberal in thought; and although fully attached to Jain religion he never showed his displeasure towards other religions. As an ideal ruler of his subjects, he paid equal respect to each religion. Being personally of a noble character, he always loved virtue in others. Under his rule people were perfectly happy and contented.

1 Published in the "Gaekwad's Oriental Saries" ae No. IX.

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BL Somaprabha Acarya, disciple of

1316 Vijayasimha

S65K85 Kumarapalapratn bodhah

1920a

pt.l

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