So great is Siddharája’s fame as a builder that almost every old work in Gujarát is ascribed to him. Tradition gives him the credit of the Dabhoi fort which is of the time of the Vághelá king Víradhavala, a.d. 1220–1260. The Prabandhachintámaṇi gives this old verse regarding Siddharája’s public works: ‘No one makes a great temple (Rudramahálaya), a great pilgrimage (to Somanátha), a great Ásthána (darbár hall), or a great lake (Sahasraliṅga)
Chapter II.
The Chaulukyas, a.d. 961–1242.
Siddharája Jayasingha, a.d. 1094–1143. such as Siddharája made.’[71] Of these the Rudramahálaya, though very little is left, from its size and the beauty of its carving, must have been a magnificent work the grandest specimen of the architecture of the Solaṅki period. The remains of the Sahasraliṅga lake at Aṇahilapura show that it must have been a work of surprising size and richness well deserving its title of mahásaraḥ or great lake. Numerous other public works are ascribed to Siddharája.[72]
At this period it seems that the kings of Gujarát Sámbhar and other districts, seeing the great reputation which his literary tastes had gained for Bhoja of Dhárá used all to keep Pandits. Certain carvings on the pillars of a mosque at the south-west of the modern town of Dhárá show that the building almost as it stands was the Sanskrit school founded by Bhoja. The carvings in question are beautifully cut Sanskrit grammar tables. Other inscriptions in praise of Naravarman show that Bhoja’s successors continued to maintain the institution. In the floor of the mosque are many large shining slabs of black marble, the largest as much as seven feet long, all of them covered with inscriptions so badly mutilated that nothing can be made out of them except that they were Sanskrit and Prakrit verses in honour of some prince. On a rough estimate the slabs contain as many as 4000 verses.[73] According to the old saying any one who drank of the Sarasvatí well in Dhárá became a scholar. Sarasvatí’s well still exists near the mosque. Its water is good and it is still known as Akkal-kui or the Well of Talent. As in Dhárá so in Ajmir the Aṛháí-dinká Jhopḍá mosque is an old Sanskrit school, recent excavations having brought to light slabs with entire dramas carved on them. So also the Gujarát kings had their Pandits and their halls of learning. Śrípála, Siddharája’s poet-laureate, wrote a poetical eulogium or praśasti on the Sahasraliṅga lake. According to the Prabandhachintámaṇi Siddharája gathered numerous Pandits to examine the eulogium. As has already been noticed Siddharája’s constant companion was the great scholar and Jain áchárya Hemachandra also called Hemáchárya, who, under the king’s patronage, wrote a treatise on grammar called Siddhahema, and also the well-known Dvyáśrayakosha which was intended to teach both grammar and the history of the Solaṅkis. Hemachandra came into even greater
Chapter II.
The Chaulukyas, a.d. 961–1242.
Siddharája Jayasingha, a.d. 1094–1143. prominence in the time of Kumárapála, when he wrote several further works and became closely connected with the state religion. Several stories remain of Siddharája assembling poets, and holding literary and poetic discussions.
Record is preserved of a sabhá or assembly called by the king to hear discussions between a Śvetámbara Jaina áchárya named Bhaṭṭáraka Devasúri and a Digambara Jaina áchárya named Kumudachandra who had come from the Karṇáṭak. Devasúri who was living and preaching in the Jain temple of Arishṭanemi at Karṇávatí,[74] that is the modern Ahmadábád, was there visited by Kumudachandra. Devasúri treated his visitor with little respect telling him to go to Patan and he would follow and hold a religious discussion or váda. Kumudachandra being a Digambara or skyclad Jaina went naked to Patan and Siddharája honoured him because he came from his mother’s country. Siddharája asked Hemachandra to hold a discussion with Kumudachandra and Hemachandra recommended that Devasúri should be invited as a worthy disputant. At a discussion held before a meeting called by the king Kumudachandra was vanquished, probably because the first principle of his Digambara faith that no woman can attain nirváṇa, was insulting to the queen-mother, and the second that no clothes-wearing Jain can gain mukti or absorption, was an insult to the Jain ministers. The assembly, like Bráhmanical sabhás at the present day, appears to have declined into noise and Siddharája had to interfere and keep order. Devasúri was complimented by the king and taken by one Áhada with great honour to his newly built Jaina temple.[75]
Kumárapála, a.d. 1143–1174.In spite of prayers to Somanátha, of incantations, and of gifts to Bráhmans, Siddharája Jayasiṃha had no son. The throne passed into the line of Tribhuvanapála the great-grandson of Bhímadeva I. (a.d. 1074–62) who was ruling as a feudatory of Siddharája at his ancestral appanage of Dahithalí. Tribhuvanapála’s pedigree is Bhímadeva I.; his son Kshemarája by Bakuládeví a concubine; his son Haripála; his son Tribhuvanapála. By his queen Kásmíradeví Tribhuvanapála had three sons Mahípála, Kírttipála, and Kumárapála, and two daughters Premaladeví and Devaladeví. Premaladeví was married to one of Siddharája’s nobles a cavalry general named Kánhada or Kṛishṇadeva: Devaladeví was married to Arṇorája[76] or Anarája
Chapter II.
The Chaulukyas, a.d. 961–1242.
Kumárapála, a.d. 1143–1174. king of Śákambhari or Sámbhar, the Ánalladeva of the Hammíramahákávya. Kumárapála himself was married by his father to one Bhupáladeví. According to the Dvyáśraya, Tribhuvanapála was on good terms with Siddharája serving him and going with him to war. The Kumárapálacharita also states that Kumárapála used to attend the court of Siddharája. But from the time he came to feel that he would have no son and that the bastard Kumárapála would succeed him Siddharája became embittered against Kumárapála. According to the Jain chronicles Siddharája was told by the god Somanátha, by the sage Hemachandra, by the goddess Ambiká of Kodinár,[77] and by astrologers that he would have no son and that Kumárapála would be his successor. According to the Kumárapálacharita so bitter did his hate grow that Siddharája planned the death of Tribhuvanapála and his family including Kumárapála. Tribhuvanapála was murdered but Kumárapála escaped. Grieved at this proof of the king’s hatred Kumárapála consulted his brother-in-law Kṛishṇadeva who advised him to leave his family at Dahithalí and go into exile promising to keep him informed of what went on at Aṇahilapura. Kumárapála left in the disguise of a jaṭádhári or recluse and escaped the assassins whom the king had ordered to slay him. After some time Kumárapála returned and in spite of his disguise was recognized by the guards. They informed the king who invited all the ascetics in the city to a dinner. Kumárapála came but noticing that the king recognized him in spite of his disguise, he fled. The king sent a trusted officer with a small force in pursuit. Kumárapála persuaded some husbandmen, the chief of whom was Bhímasiṃha, to hide him in a heap of thorns. The pursuers failing to find him returned. At night Kumárapála was let out bleeding from the thorns, and promised the husbandmen that the day would come when their help would be rewarded. He then shaved his topknot or jaṭá and while travelling met with a lady named Devaśrí of Udambara village who pitying him took him into her chariot and gave him food. Kumárapála promised to regard her as a sister. He then came to Dahithalí where the royal troops had already arrived. Siddharája sent an army which invested the village leaving Kumárapála without means of escape. He went to a potter named Sajjana or Aliṅga who hid him in the flues of his brick-kiln throwing hay over him. The troops searched the village, failed to find Kumárapála, and retired. The potter then helped Kumárapála from his hiding place and fed him. A former friend named Bosari joined Kumárapála and they went away together Kumárapála commending his family to the care of Sajjana. On the first day they had no food. Next day Bosari went to beg and they together ate the food given to Bosari in a monastery or maṭh where they slept. In time they came to Cambay where they called upon Hemáchárya and asked him their future. Hemáchárya knew and recognized Kumárapála. Kumárapála asked when fate would bless him. Before Hemáchárya
Chapter II.
The Chaulukyas, a.d. 961–1242.
Kumárapála, a.d. 1143–1174. could reply Udayana, one of the king’s ministers, came. Hemáchárya said to Udayana, ‘This is Kumárapála who shall shortly be your king.’ Hemáchárya also gave Kumárapála a writing stating that he would succeed to the throne. Kumárapála acknowledged his obligations to Hemáchárya and promised to follow his advice. Udayana took him to his house and gave him food and clothes. Siddharája came to know of this and sent his soldiers who began to search. Kumárapála returned to Hemáchárya who hid him in a cellar covering its door with manuscripts and palm leaves. The soldiers came but failed to search under the manuscripts and returned. Kumárapála acknowledged his obligations to Hemáchárya and said he owed him two great debts one for telling him the day on which he would come to the throne; the other for saving his life. Kumárapála left Cambay at midnight, the minister Udayana supplying him with provisions. From Cambay he went to Vaṭapadrapura probably Baroda, where feeling hungry he entered the shop of a Vánia named Katuka and asked for parched gram. The Vánia gave the gram and seeing that Kumárapála had no money accepted his promise of future payment. From Baroda he came to Bhrigukachh or Broach where he saw a soothsayer and asked him his future. The soothsayer, seeing the bird kali-deví perched on the temple flagstaff, said ‘You will shortly be king.’ Kumárapála shaved his matted hair and went from Broach to Ujjain where he met his family. But as here too the royal troops followed him he fled to Kolhápura where he came across a Yogí who foretold his succession to a throne and gave him two spells or manṭras. From Kolhápura Kumárapála went to Káñchí or Conjeveram and from there to the city of Kálambapattana.[78] The king of Kálambapattana Pratápasiṃha received him like an elder brother and brought him into his city, built a temple of Śivananda Kumárapáleśvara in his honour, and even issued a coin called a Kumárapála. From Kálambapattana Kumárapála went to Chitrakúṭa or Chitor and from there to Ujjain whence he took his family to Siddhapura going on alone to Aṇahilapura to see his brother-in-law Kṛishṇadeva. According to the Vicháraśreṇi Siddharája died soon after in a.d. 1143 on the 3rd of Kárttika Śuddha Saṃvat 1199.
In the dissensions that followed the king’s death Kumárapála’s interests were well served by his brother-in-law Kṛishṇadeva. Eventually the names of three candidates, Kumárapála and two others, were laid before the state nobles sitting in council to determine who should be king. Of the three candidates the two others were found wanting, and Kumárapála was chosen and installed according to the Vicháraśreṇi on the 4th of Márgaśírsha Suddha and according to the Kumárapálaprabandha on the 4th of Márgaśírsha Vadhya. At the time of his succession, according to the Prabandhachintámaṇi and the Kumárapálaprabandha, Kumárapála was about fifty years of age.
Chapter II.
The Chaulukyas, a.d. 961–1242.
Kumárapála, a.d. 1143–1174. On his accession Kumárapála installed his wife Bhupáladeví his anointed queen or pattaráni; appointed Udayana who had befriended him at Cambay minister; Báhaḍa or Vágbhaṭa son of Udayana[79] chief councillor or mahámátya; and Aliṅga second councillor or mahápradhána. Áhada or Árabhaṭṭa, apparently another son of Udayana, did not acknowledge Kumárapála and went over to Arṇorája Ánáka or Ano king of Sapádalaksha or the Sámbhar territory who is probably the same as the Ánalladeva of the Hammíramahákávya.[80]
The potter Sajjana was rewarded with a grant of seven hundred villages near Chitrakúṭa or Chitoḍa fort in Rájputána, and the author of the Prabandhachintámaṇi notices that in his time the descendants of the potter ashamed of their origin called themselves descendants of Sagara. Bhímasiṃha who hid Kumárapála in the thorns was appointed head of the bodyguard; Devaśrí made the sister’s mark on the royal forehead at the time of Kumárapála’s installation and was granted the village of Devayo;[81] and Katuka the Vániá of Baroda, who had given Kumárapála parched gram was granted the village of Vaṭapadra or Baroda. Bosari Kumárapála’s chief companion was given Láṭamaṇdala, which seems to mean that he was appointed viceroy of Láṭa or South Gujarát.
Kanhada or Kṛishṇadeva Kumárapála’s brother-in-law and adviser overvaluing his great services became arrogant and disobedient insulting the king in open court. As remonstrance was of no avail the king had Kṛishṇadeva waylaid and beaten by a band of athletes and taken almost dying to his wife the king’s sister. From this time all the state officers were careful to show ready obedience.
The old ministry saw that under so capable and well served a ruler their power was gone. They accordingly planned to slay the king and place their own nominee on the throne. The king heard of the plot: secured the assassins: and employed them in murdering the conspirators. According to the Prabandhachintámaṇi, Áhada or Árabhaṭṭa who had gone over to the Sámbhar king and was in charge of the Sámbhar infantry, bribed the local nobles as a preliminary to a war which he had planned against Kumárapála. He so far succeeded as to bring Ána or Ánáka the Sámbhar king with the whole of his army to the borders of Gujarát to fight Kumárapála. Kumárapála went to meet Ánáka. But, in consequence of intrigues, in the battle that followed the Gujarát army did not obey orders. Kumárapála advanced in front on an elephant, and Báhaḍa trying to climb on Kumárapála’s elephant was thrown to the ground and slain. Ánáka was also pierced with arrows and the Sámbhar army was defeated and plundered of its horses.[82]
Chapter II.
The Chaulukyas, a.d. 961–1242.
Kumárapála, a.d. 1143–1174. The Dvyáśraya, probably by the aid of the author’s imagination, gives a fuller account of this war. One fact of importance recorded in the Dvyáśraya is that Ánáka though defeated was not slain, and, to bring hostilities to an end, gave his daughter Jalhaṇá to Kumárapála in marriage.[83] The Kumárapálacharita calls the Sámbhar king Arṇorája and says that it was Kumárapála who invaded the Sámbhar territory. According to this account Kumárapála went to Chandrávatí near Ábu and taking its Paramára king Vikramasiṃha with him marched to Śákambhari or Sámbhar and fought Arṇorája who was defeated but not killed. Kumárapála threatened to cut out Arṇorája’s tongue but let him go on condition that his people wore a headdress with a tongue on each side. Arṇorája is said to have been confined in a cage for three days and then reinstalled as Kumárapála’s feudatory. Vikramasiṃha of Chandrávatí, who in the battle had sided with Arṇorája, was punished by being disgraced before the assembled seventy-two feudatories at Aṇahilaváḍa and was sent to prison, his throne being given to his nephew Yaśodhavala. After his victory over Arṇorája Kumárapála fought, defeated, and, according to the Kírtikaumudí, beheaded Ballála king of Málwa who had invaded Gujarát. The result of this contest seems to have been to reduce Málwa to its former position of dependence on the Aṇahilaváḍa kings. More than one inscription of Kumárapála’s found in the temple of Udayáditya as far north as Udayapura near Bhilsa shows that he conquered the whole of Málwa, as the inscriptions are recorded by one who calls himself Kumárapála’s general or daṇḍanáyaka.[84]