Chapter II: The Chaulukyas or Solankis (2)

Siddharája's second and greater war was with Málwa. The cotemporary kings of Málwa were the Paramára ruler Naravarman who flourished from A.D. 1104 to 1133 (S. 1160-1189) and his son and successor Yasovarman who ruled up to A.D. 1143 (S. 1199) the year of Siddharája's death As the names of both these kings occur in different accounts of this war, and, as the war is said to have lasted twelve years, it seems that fighting began in the time of Naravarman and that Siddharája's final victory was gained in the time of Yasovarman in Siddharája's old age about A.D. 1134 (S. 1190). This view is supported by the local story that his expedition against Yasovarman was undertaken while Siddharája was building the Sahasralinga lake and other religious works. It is not known how the war arose but the statement of the Prabandhachintámani that Siddharája vowed to make a scabbard of Yasovarman's skin seems to show that Siddharája received grave provocation. Siddharája is said to have left the building of the Sahasralinga lake to the masons and architects and himself to have started for Málwa. The war dragged on and there seemed little hope of victory when news reached Siddharája that the three south gates of Dhárá could be forced. With the help of an elephant an entrance was effected. Yasovarman was captured and bound with six ropes, and, with his captured enemy as his banner of victory, Siddharája returned to Anahilapura. He remembered his vow, but being prevented from carrying it out, he took a little of Yasovarman's skin and adding other skin to it made a scabbard. The captured king was thenceforward kept in a cage. It was this complete conquest and annexation of Málwa that made Siddharája assume the style of Avantínátha 'Lord of Avantí,' which is mentioned as his biruda or title in most of the Chaulukya copperplates. [582] Málwa henceforward remained subject to Anahilaváda. On the return from Málwa an army of Bhíls who tried to block the way were attacked by the minister Sántu and put to flight.

Siddharája's next recorded war is with king Madanavarman the Chandela king of Mahobaka the modern Mahobá in Bundelkhand. Madanavarman, of whom General Cunningham has found numerous inscriptions dating from A.D. 1130 to 1164 (S. 1186-1220), [583] was one of the most famous kings of the Chandela dynasty. An inscription of one of his successors in Kálanjar fort records that Madanavarman 'in an instant defeated the king of Gurjjara, as Krishna in former times defeated Kamsa, [584] a statement which agrees with the Gujarát accounts of the war between him and Jayasimha. In this conflict the Gujarát accounts do not seem to show that Siddharája gained any great victory; he seems to have been contented with a money present. The Kírtikaumudí states that the king of Mahobaka honoured Siddharája as his guest and paid a fine and tribute by way of hospitality. The account in the Kumárapálacharita suggests that Siddharája was compelled to come to terms and make peace. According to the Kírtikaumudí, and this seems likely, Siddharája went from Dhárá to Kálanjara. The account in the Prabandhachintámani is very confused. According to the Kumárapálacharita, on Siddharája's way back from Dhárá at his camp near Patan a bard came to the court and said to the king that his court was as wonderful as the court of Madanavarman. The bard said that Madanavarman was the king of the city of Mahobaka and most clever, wise, liberal, and pleasure-loving. The king sent a courtier to test the truth of the bard's statement. The courtier returned after six months declaring that the bard's account was in no way exaggerated. Hearing this Siddharája at once started against Mahobaka and encamping within sixteen miles of the city sent his minister to summon Madanavarman to surrender. Madanavarman who was enjoying himself took little notice of the minister. This king, he said, is the same who had to fight twelve years with Dhárá; if, as is probable, since he is a kabádi or wild king, he wants money, pay him what he wants. The money was paid. But Siddharája was so struck with Madanavarman's indifference that he would not leave until he had seen him. Madanavarman agreed to receive him. Siddharája went with a large bodyguard to the royal garden which contained a palace and enclosed pleasure-house and was guarded by troops. Only four of Siddharája's guards were allowed to enter. With these four men Siddharája went in, was shown the palace garden and pleasure-houses by Madanavarman, was treated with great hospitality, and on his return to Patan was given a guard of 120 men.

The Dvyásraya says that after his conquest of Ujjain Siddharája seized and imprisoned the king of a neighbouring country named Sim. We have no other information on this point.

The Dohad inscription dated A.D. 1140 mentions the destruction of Sindhurája that is the king of Sindh and other kings. The Kírtikaumudí also mentions the binding of the lord of Sindhu. Nothing is known regarding the Sindh war. The Kírtikaumudí mentions that after a war with Arnorája king of Sámbhar Siddharája gave his daughter to Arnorája. This seems to be a mistake as the war and alliance with Arnorája belong to Kumárapála's reign.

Siddharája, who like his ancestors was a Saiva, showed his zeal for the faith by constructing the two grandest works in Gujarát the Rudramahálaya at Sidhpur and the Sahasralinga lake at Patan. The Jain chroniclers always try to show that Siddharája was favourably inclined to Jainism. But several of his acts go against this claim and some even show a dislike of the Jains. It is true that the Jain sage Hemáchárya lived with the king, but the king honoured him as a scholar rather than as a Jain. On the occasion of the pilgrimage to Somanátha the king offered Hemáchárya a palanquin, and, as he would not accept the offer but kept on walking, the king blamed him calling him a learned fool with no worldly wisdom. Again on one occasion while returning from Málwa Siddharája encamped at a place called Srínagara, where the people had decorated their temples with banners in honour of the king. Finding a banner floating over a Jain temple the king asked in anger who had placed it there, as he had forbidden the use of banners on Jain shrines and temples in Gujarát. On being told that it was a very old shrine dating from the time of Bharata, the king ordered that at the end of a year the banner might be replaced. This shows the reverse of a leaning to Jainism. Similarly, according to the Prabandhachintámani, Hemáchárya never dared to speak to the king in favour of Jainism but used to say that all religions were good. This statement is supported by the fact that the opening verses of all works written by Hemáchárya in the time of Siddharája contain no special praise of Jain deities.

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 Prabandhachintámani 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 (Sahasralinga) such as Siddharája made.' [585] 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 Solanki period. The remains of the Sahasralinga lake at Anahilapura show that it must have been a work of surprising size and richness well deserving its title of mahásarah or great lake. Numerous other public works are ascribed to Siddharája. [586]

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. [587] 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 Arháí-dinká Jhopdá 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. Srípála, Siddharája's poet-laureate, wrote a poetical eulogium or prasasti on the Sahasralinga lake. According to the Prabandhachintámani 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 Dvyásrayakosha which was intended to teach both grammar and the history of the Solankis. Hemachandra came into even greater 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 Svetámbara Jaina áchárya named Bhattáraka Devasúri and a Digambara Jaina áchárya named Kumudachandra who had come from the Karnátak. Devasúri who was living and preaching in the Jain temple of Arishtanemi at Karnávatí, [588] 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 nirvána, 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. [589]

[Kumárapála, A.D. 1143-1174.] In spite of prayers to Somanátha, of incantations, and of gifts to Bráhmans, Siddharája Jayasimha 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 Krishnadeva: Devaladeví was married to Arnorája [590] or Anarája king of Sákambhari or Sámbhar, the Ánalladeva of the Hammíramahákávya. Kumárapála himself was married by his father to one Bhupáladeví. According to the Dvyásraya, 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, [591] 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 Krishnadeva who advised him to leave his family at Dahithalí and go into exile promising to keep him informed of what went on at Anahilapura. Kumárapála left in the disguise of a jatádhári 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 Bhímasimha, 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 jatá and while travelling met with a lady named Devasrí 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 Alinga 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 math 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 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 Vatapadrapura 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 mantras. From Kolhápura Kumárapála went to Káñchí or Conjeveram and from there to the city of Kálambapattana. [592] The king of Kálambapattana Pratápasimha received him like an elder brother and brought him into his city, built a temple of Sivananda Kumárapálesvara in his honour, and even issued a coin called a Kumárapála. From Kálambapattana Kumárapála went to Chitrakúta or Chitor and from there to Ujjain whence he took his family to Siddhapura going on alone to Anahilapura to see his brother-in-law Krishnadeva. According to the Vichárasreni Siddharája died soon after in A.D. 1143 on the 3rd of Kárttika Suddha Samvat 1199.

In the dissensions that followed the king's death Kumárapála's interests were well served by his brother-in-law Krishnadeva. 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 Vichárasreni on the 4th of Márgasírsha Suddha and according to the Kumárapálaprabandha on the 4th of Márgasírsha Vadhya. At the time of his succession, according to the Prabandhachintámani and the Kumárapálaprabandha, Kumárapála was about fifty years of age.

On his accession Kumárapála installed his wife Bhupáladeví his anointed queen or pattaráni; appointed Udayana who had befriended him at Cambay minister; Báhada or Vágbhata son of Udayana [593] chief councillor or mahámátya; and Alinga second councillor or mahápradhána. Áhada or Árabhatta, apparently another son of Udayana, did not acknowledge Kumárapála and went over to Arnorája Ánáka or Ano king of Sapádalaksha or the Sámbhar territory who is probably the same as the Ánalladeva of the Hammíramahákávya. [594]

The potter Sajjana was rewarded with a grant of seven hundred villages near Chitrakúta or Chitoda fort in Rájputána, and the author of the Prabandhachintámani notices that in his time the descendants of the potter ashamed of their origin called themselves descendants of Sagara. Bhímasimha who hid Kumárapála in the thorns was appointed head of the bodyguard; Devasrí made the sister's mark on the royal forehead at the time of Kumárapála's installation and was granted the village of Devayo; [595] and Katuka the Vániá of Baroda, who had given Kumárapála parched gram was granted the village of Vatapadra or Baroda. Bosari Kumárapála's chief companion was given Látamandala, which seems to mean that he was appointed viceroy of Láta or South Gujarát.

Kanhada or Krishnadeva 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 Krishnadeva 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 Prabandhachintámani, Áhada or Árabhatta 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 Báhada 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. [596]

The Dvyásraya, probably by the aid of the author's imagination, gives a fuller account of this war. One fact of importance recorded in the Dvyásraya is that Ánáka though defeated was not slain, and, to bring hostilities to an end, gave his daughter Jalhaná to Kumárapála in marriage. [597] The Kumárapálacharita calls the Sámbhar king Arnorája 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 Vikramasimha with him marched to Sákambhari or Sámbhar and fought Arnorája who was defeated but not killed. Kumárapála threatened to cut out Arnorája's tongue but let him go on condition that his people wore a headdress with a tongue on each side. Arnorája is said to have been confined in a cage for three days and then reinstalled as Kumárapála's feudatory. Vikramasimha of Chandrávatí, who in the battle had sided with Arnorája, was punished by being disgraced before the assembled seventy-two feudatories at Anahilaváda and was sent to prison, his throne being given to his nephew Yasodhavala. After his victory over Arnorája 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 Anahilaváda 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 dandanáyaka. [598]

Another of Kumárapála's recorded victories is over Mallikárjuna said to be king of the Konkan who we know from published lists of the North Konkan Siláháras flourished about A.D. 1160. The author of the Prabandhachintámani says this war arose from a bard of king Mallikárjuna speaking of him before king Kumárapála as Rájapitámaha or grandfather of kings. [599] Kumárapála annoyed at so arrogant a title looked around. Ámbadá, [600] one of the sons of Udayana, divining the king's meaning, raised his folded hands to his forehead and expressed his readiness to fight Mallikárjuna. The king sent him with an army which marched to the Konkan without halting. At the crossing of the Kaláviní it was met and defeated by Mallikárjuna. Ámbadá returned in disgrace and shrouding himself, his umbrella and his tents in crape retreated to Anahilaváda. The king finding Ámbada though humiliated ready to make a second venture gave him a larger and better appointed force. With this army Ámbadá again started for the Konkan, crossed the Kaláviní, attacked Mallikárjuna, and in a hand-to-hand fight climbed his elephant and cut off his head. This head cased in gold with other trophies of the war he presented to the king on his triumphant return to Anahilapura. The king was greatly pleased and gave Ámbadá the title of Rájapitámaha. Of this Mallikárjuna two stone inscriptions have been found one at Chiplún dated A.D. 1156 (Saka 1078) the other at Bassein dated A.D. 1160 (Saka 1082). If the story that Mallikárjuna was slain is true the war must have taken place during the two years between A.D. 1160 and 1162 (Saka 1082, 1084) which latter is the earliest known date of Mallikárjuna's successor Aparáditya.

The Kumárapálacharita also records a war between Kumárapála and Samara king of Suráshtra or south Káthiáváda, the Gujarát army being commanded by Kumárapála's minister Udayana. The Prabandhachintámani gives Sausara as the name of the Suráshtra king [601]: possibly he was some Gohilvád Mehr chief. Udayana came with the army to Vadhwán, and letting it advance went to Pálitána. While he was worshipping at Pálitána, a mouse carried away the burning wick of the lamp. Reflecting on the risk of fire in a wooden temple Udayana determined to rebuild the temple of stone. In the fight with Sausara the Gujarát army was defeated and Udayana was mortally wounded. [602] Before Udayana died he told his sons that he had meant to repair the temple of Ádísvara on Satruñjaya and the Sakuniká Vihára at Broach and also to build steps up the west face of Girnár. His sons Báhada and Ámbadá promised to repair the two shrines. Subsequently both shrines were restored, Kumárapála and Hemáchárya and the council of Anahilapura attending at the installation of Suvrittinátha in the Sakuniká Vihára. The Girnár steps were also cut, according to more than one inscription in A.D. 1166 (S. 1222). [603] This war and Udayana's death must have occurred about A.D. 1149 (S. 1205) as the temple of Ádnátha was finished in A.D. 1156-57 (S. 1211). Báhada also established near Satruñjaya a town called Báhadapura and adorned it with a temple called Tribhuvanapálavasati. [604] After the fight with Sausara Kumárapála was threatened with another war by Karna [605] king of Dáhala or Chedi. Spies informed the king of the impending invasion as he was starting on a pilgrimage to Somanátha. Next day he was relieved from anxiety by the news that while sleeping on an elephant at night king Karna's necklace became entangled in the branch of a banyan tree, and the elephant suddenly running away, the king was strangled.

The Prabandhachintámani records an expedition against Sámbhar which was entrusted to Cháhada a younger brother of Báhada. Though Cháhada was known to be extravagant, the king liked him, and after giving him advice placed him in command. On reaching Sámbhar Cháhada invested the fort of Bábránagar but did not molest the people as on that day 700 brides had to be married. [606] Next day the fort was entered, the city was plundered, and the supremacy of Kumárapála was proclaimed. This Bábránagar has not been identified. There appears to be some confusion and the place may not be in Sámbhar but in Bábariáváda in Káthiáváda. Cháhada returned triumphant to Patan. The king expressed himself pleased but blamed Cháhada for his lavish expenditure and conferred on him the title of Rája-gharatta the King-grinder.

Though the Gujarát chronicles give no further details an inscription in the name of Kumárapála in a temple at Udepur near Bhilsa dated A.D. 1166 records that on Monday, Akshaya tritiyá the 3rd of Vaisákh Sud (S. 1222), Thakkara Cháhada granted half the village of Sangaváda in the Rangáriká district or bhukti. Just below this inscription is a second also bearing the name of Kumárapála. The year is lost. But the occasion is said to be an eclipse on Thursday the 15th of Paush Sudi when a gift was made to the god of Udayapura by Yasodhavala the viceroy of Kumárapála. [607]

Similar inscriptions of Kumárapála's time and giving his name occur near the ruined town of Kerádu or Kiráta-Kúpa near Bálmer in Western Rájputána. The inscriptions show that Kumárapála had another Amátya or minister there, and that the kings of the country round Kerádu had been subject to Gujarát since the time of Siddharája Jayasimha. Finally the inscription of Kumárapála found by Colonel Tod in a temple of Brahma on the pinnacle of Chitoda fort [608] shows that his conquests extended as far as Mewáda.

According to the Kumárapálachintámani Kumárapála married one Padmávatí of Padmapura. The chronicler describes the city as to the west of the Indus. Perhaps the lady belonged to Padmapura, a large town in Kashmír. Considering his greatness as a king and conqueror the historical record of Kumárapála is meagre and incomplete. Materials may still come to light which will show his power to have been surprisingly widespread.

Mr. Forbes [609] records the following Bráhmanical tradition of a Mewáda queen of Kumárapála, which has probably been intentionally omitted by the Jain chroniclers.

Kumárapála, says the Bráhman tradition, had wedded a Sisodaní Ráni, a daughter of the house of Mewáda. At the time that the sword went for her the Sisodaní heard that the Rája had made a vow that his wives should receive initiation into the Jain religion at Hemáchárya's convent before entering the palace. The Ráni refused to start for Patan until she was satisfied she would not be called on to visit the Áchárya's convent. Jayadeva Kumárapála's household bard became surety and the queen consented to go to Anahilapura. Several days after her arrival Hemáchárya said to the Rája 'The Sisodaní Ráni has never come to visit me.' Kumárapála told her she must go. The Ráni refused and fell ill, and the bard's wives went to see her. Hearing her story they disguised her as one of themselves and brought her privately home to their house. At night the bard dug a hole in the wall of the city, and taking the Ráni through the hole started with her for Mewáda. When Kumárapála became aware of the Ráni's flight he set off in pursuit with two thousand horse. He came up with the fugitives about fifteen miles from the fort of Idar. The bard said to the Ráni, 'If you can enter Idar you are safe. I have two hundred horse with me. As long as a man of us remains no one shall lay hands on you.' So saying he turned upon his pursuers. But the Ráni's courage failed and she slew herself in the carriage. As the fight went on and the pursuers forced their way to the carriage, the maids cried 'Why struggle more, the Ráni is dead.' Kumárapála and his men returned home. [610]

The Paramára chiefs of Chandrávatí near Ábu were also feudatories of Kumárapála. It has been noted that to punish him for siding with Arnorája of Sámbhar Kumárapála placed Vikrama Simha the Chandrávatí chief in confinement and set Vikrama's nephew Yasodhavala on his throne. That Kumárapála conquered the chiefs of Sámbhar and Málwa is beyond question. Among his names is the proud title Avantí-nátha Lord of Málwa.

The Kumárapálaprabandha gives the following limits of Kumárapála's sway. The Turushkas or Turks on the north; the heavenly Ganges on the east; the Vindhya mountains on the south; the Sindhu river on the west. [611] Though in tradition Kumárapála's name does not stand so high as a builder as the name of Siddharája Jayasimha he carried out several important works. The chief of these was the restoring and rebuilding of the great shrine of Somesvara or Somanátha Patan. According to the Prabandhachintámani when Kumárapála asked Devasúri the teacher of Hemáchárya how best to keep his name remembered Devasúri replied: Build a new temple of Somanátha fit to last an age or yuga, instead of the wooden one which is ruined by the ocean billows. Kumárapála approved and appointed a building committee or pañchakula headed by a Bráhman named Ganda Bháva Brihaspati the state officer at Somanátha. At the instance of Hemáchárya the king on hearing the foundations were laid vowed until the temple was finished he would keep apart from women and would take neither flesh nor wine. In proof of his vow he poured a handful of water over Nílakantha Mahádeva, probably his own royal god. After two years the temple was completed and the flag hoisted. Hemáchárya advised the king not to break his vow until he had visited the new temple and paid his obeisance to the god. The king agreed and went to Somanátha, Hemáchárya preceding him on foot and promising to come to Somanátha after visiting Satruñjaya and Girnár. On reaching Somanátha the king was received by Ganda-Brihaspati his head local officer and by the building committee, and was taken in state through the town. At the steps of the temple the king bowed his head to the ground. Under the directions of Ganda-Brihaspati he worshipped the god, made gifts of elephants and other costly articles including his own weight in coin, and returned to Anahilapura.

It is interesting to know that the present battered sea-shore temple of Somanátha, whose garbhágára or shrine has been turned into a mosque and whose spire has been shattered, is the temple of whose building and consecration the above details are preserved. This is shown by the style of the architecture and sculpture which is in complete agreement with the other buildings of the time of Kumárapála. [612]

Kumárapála's temple seems to have suffered in every subsequent Muhammadan invasion, in Alaf Khan's in A.D. 1300, in Mozaffar's in A.D. 1390, in Mahmúd Begada's about A.D. 1490, and in Muzaffar II.'s about A.D. 1530. Time after time no sooner had the invader passed than the work of repair began afresh. One of the most notable restorations was by Khengár IV. (A.D. 1279-1333) a Chúdásamá king of Junágadh who is mentioned in two Girnár inscriptions as the repairer of Somanátha after its desecration by Alá-ud-dín Khilji. The latest sacrilege, including the turning of the temple into a mosque, was in the time of the Ahmadábád king Muzaffar Sháh II. (A.D. 1511-1535). Since then no attempt has been made to win back the god into his old home.

In the side wall near the door of the little shrine of Bhadrakáli in Patan a broken stone inscription gives interesting details of the temple of Somanátha. Except that the right hand corners of some of the lines are broken, the inscription is clear and well preserved. It is dated A.D. 1169 (Valabhi 850). It records that the temple of the god Somesa was first of gold built by Soma; next it was of silver built by Rávana; afterwards of wood built by Krishna; and last of stone built by Bhímadeva. The next restoration was through Ganda-Brihaspati under Kumárapála. Of Ganda-Brihaspati it gives these details. He was a Kanyákubja or Kanoj Bráhman of the Pásupata school, a teacher of the Málwa kings, and a friend of Siddharája Jayasimha. He repaired several other temples and founded several other religious buildings in Somanátha. He also repaired the temple of Kedáresvara in Kumaon on learning that the Khasa king of that country had allowed it to fall into disrepair. After the time of Kumárapála the descendants of Ganda-Brihaspati remained in religious authority in Somanátha.

Kumárapála made many Jain benefactions. [613] He repaired the temple of Ságala-Vasahiká at Stambha-tírtha or Cambay where Hemáchárya received his initiation or díkshá. In honour of the lady who gave him barley flour and curds he built a temple called the Karambaka-Vihára in Patan. He also built in Patan a temple called the Mouse or Mushaka-Vihára to free himself from the impurity caused by killing a mouse while digging for treasure. At Dhandhuka Hemáchárya's birthplace a temple called the Jholiká-Vihára or cradle temple was built. Besides these Kumárapála is credited with building 1444 temples.

Though Kumárapála was not a learned man, his ministers were men of learning, and he continued the practice of keeping at his court scholars especially Sanskrit poets. Two of his leading Pandits were Rámachandra and Udayachandra both of them Jains. Rámachandra is often mentioned in Gujaráti literature and appears to have been a great scholar. He was the author of a book called the Hundred Accounts or Prabandhasata. After Udayana's death Kumárapála's chief minister was Kapardi a man of learning skilled in Sanskrit poetry. And all through his reign his principal adviser was Hemachandra or Hemáchárya probably the most learned man of his time. Though Hemáchárya lived during the reigns both of Siddharája and of Kumárapála, only under Kumárapála did he enjoy political power as the king's companion and religious adviser. What record remains of the early Solankis is chiefly due to Hemachandra.

The Jain life of Hemáchárya abounds in wonders. Apart from the magic and mystic elements the chief details are: Cháchiga a Modh Vánia of Dhandhuka [614] in the district of Ardháshtama had by his wife Páhiní [615] of the Chámunda gotra, a boy named Chángodeva who was born A.D. 1089 (Kartik fullmoon Samvat 1145). A Jain priest named Devachandra Áchárya (A.D. 1078-1170; S. 1134-1226) came from Patan to Dhandhuka and when in Dhandhuka went to pay his obeisance at the Modh Vasahiká. While Devachandra was seated Chángodeva came playing with other boys and went and sat beside the áchárya. Struck with the boy's audacity and good looks the áchárya went with the council of the village to Cháchiga's house. Cháchiga was absent but his wife being a Jain received the áchárya with respect. When she heard that her son was wanted by the council, without waiting to consult her husband, she handed the boy to the áchárya who carried him off to Karnávatí and kept him there with the sons of the minister Udayana. Cháchiga, disconsolate at the loss of his son, went in quest of him vowing to eat nothing till the boy was found. He came to Karnávatí and in an angry mood called on the áchárya to restore him his son. Udayana was asked to interfere and at last persuaded Cháchiga to let the boy stay with Devachandra.

In A.D. 1097, when Chángodeva was eight years old Cháchiga celebrated his son's consecration or díkshá and gave him the name of Somachandra. As the boy became extremely learned Devachandra changed his name to Hemachandra the Moon of gold. In A.D. 1110 (S. 1166) at the age of 21, his mastery of all the Sástras and Siddhántas was rewarded by the dignity of Súri or sage. Siddharája was struck with his conversation and honoured him as a man of learning. Hemachandra's knowledge, wisdom and tact enabled him to adhere openly to his Jain rules and beliefs though Siddharája's dislike of Jain practices was so great as at times to amount to insult. After one of their quarrels Hemáchárya kept away from the king for two or three days. Then the king seeing his humility and his devotion to his faith repented and apologised. The two went together to Somanátha Patan and there Hemáchárya paid his obeisance to the linga in a way that did not offend his own faith. During Siddharája's reign Hemáchárya wrote his well known grammar with aphorisms or sútras and commentary or vritti called Siddha-Hemachandra, a title compounded of the king's name and his own. As the Bráhmans found fault with the absence of any detailed references to the king in the work Hemachandra added one verse at the end of each chapter in praise of the king. During Siddharája's reign he also wrote two other works, the Haimínámamálá, "String of Names composed by Hema(chandra)" or Abhidhánachintámani and the Anekárthanámamálá, a Collection of words of more than one meaning. He also began the Dvyásrayakosha [616] or Double Dictionary being both a grammar and a history. In spite of his value to Kumárapála, in the beginning of Kumárapála's reign Hemáchárya was not honoured as a spiritual guide and had to remain subordinate to Bráhmans. When Kumárapála asked him what was the most important religious work he could perform Hemáchárya advised the restoring of the temple of Somanátha. Still Hemáchárya so far won the king to his own faith that till the completion of the temple he succeeded in persuading the king to take the vow of ahimsá or non-killing which though common to both faiths is a specially Jain observance. Seeing this mark of his ascendancy over the king, the king's family priest and other Bráhmans began to envy and thwart Hemáchárya. On the completion of the temple, when the king was starting for Somanátha for the installation ceremony, the Bráhmans told him that Hemáchárya did not mean to go with him. Hemáchárya who had heard of the plot had already accepted the invitation. He said being a recluse he must go on foot, and that he also wanted to visit Girnár, and from Girnár would join the king at Somanátha. His object was to avoid travelling in a palanquin with the king or suffering a repetition of Siddharája's insult for not accepting a pálkí. Soon after reaching Somanátha Kumárapála asked after Hemáchárya. The Bráhmans spread a story that he had been drowned, but Hemáchárya was careful to appear in the temple as the king reached it. The king saw him, called him, and took him with him to the temple. Some Bráhmans told the king that the Jain priest would not pay any obeisance to Siva, but Hemáchárya saluted the god in the following verse in which was nothing contrary to strict Jainism: 'Salutation to him, whether he be Brahma, Vishnu, Hara, or Jina, from whom have fled desires which produce the sprouts of the seed of worldliness.' [617] After this joint visit to Somanátha Hemachandra gained still more ascendancy over the king, who appreciated his calmness of mind and his forbearance. The Bráhmans tried to prevent the growth of his influence, but in the end Hemachandra overcame them. He induced the king to place in the sight of his Bráhmanical family priests an image of Sántinátha Tírthankara among his family gods. He afterwards persuaded Kumárapála publicly to adopt the Jain faith by going to the hermitage of Hemachandra and giving numerous presents to Jain ascetics. Finally under his influence Kumárapála put away all Bráhmanical images from his family place of worship. Having gone such lengths Kumárapála began to punish the Bráhmans who insulted Hemachandra. A Bráhman named Vámarási, a Pandit at the royal court, who composed a verse insulting Hemachandra, lost his annuity and was reduced to beggary, but on apologising to Hemachandra the annuity was restored. Another Bráhmanical officer named Bháva Brihaspati, who was stationed at Somanátha, was re-called for insulting Hemachandra. But he too on apologising to Hemachandra was restored to Somanátha. Under Hemachandra's influence Kumárapála gave up the use of flesh and wine, ceased to take pleasure in the chase, and by beat of drum forbade throughout his kingdom the taking of animal life. He withdrew their licenses from hunters, fowlers and fishermen, and forced them to adopt other callings. To what lengths this dread of life-taking was carried appears from an order that only filtered water was to be given to all animals employed in the royal army. Among the stories told of the king's zeal for life-saving is one of a Bania of Sámbhar who having been caught killing a louse was brought in chains to Anahilaváda, and had his property confiscated and devoted to the building at Anahilaváda of a Louse Temple or Yúká-Vihára. According to another story a man of Nador in Márwár was put to death by Kelhana the chief of Nador to appease Kumárapála's wrath at hearing that the man's wife had offered flesh to a field-god or kshetrapála. Hemachandra also induced the king to forego the claim of the state to the property of those who died without a son.

During Kumárapála's reign Hemachandra wrote many well known Sanskrit and Prakrit works on literature and religion. Among these are the Adhyátmopanishad or Yogasástra a work of 12,000 verses in twelve chapters called Prakásas, the Trisáshthisálákápurushacharitra or lives of sixty-three Jain saints of the Utsarpiní and Avasarpiní ages; the Parisishtaparvan, a work of 3500 verses being the life of Jain Sthaviras who flourished after Mahávíra; the Prákrita Sabdánusásana or Prákrit grammar; the Dvyásraya [618] a Prakrit poem written with the double object of teaching grammar and of giving the history of Kumárapála; the Chhandonusásana a work of about 6000 verses on prosody; the Lingánusásana a work on genders; the Desínámamálá in Prakrit with a commentary a work on local and provincial words; and the Alankárachúdámani a work on rhetoric. Hemachandra died in A.D. 1172 (S. 1229) at the age of 84. The king greatly mourned his loss and marked his brow with Hemachandra's ashes. Such crowds came to share in the ashes of the pyre that the ground was hollowed into a pit known as the Haima-Khadda or Hema's Pit.

Kumárapála lived to a great age. According to the author of the Prabandhachintámani he was fifty when he succeeded to the throne, and after ruling about thirty-one years died in A.D. 1174 (S. 1230). He is said to have died of lúta a form of leprosy. Another story given by the Kumárapálaprabandha is that Kumárapála was imprisoned by his nephew and successor Ajayapála. The Kumárapálaprabandha gives the exact length of Kumárapála's reign at 30 years 8 months and 27 days. If the beginning of Kumárapála's reign is placed at the 4th Magsar Sud Samvat 1299, the date of the close, taking the year to begin in Kártika, would be Bhádrapada Suddha Samvat 1229. If with Gujarát almanacs the year is taken to begin in Áshádha, the date of the close of the reign would be Bhádrapada of Samvat 1230. It is doubtful whether either Samvat 1229 or 1230 is the correct year, as an inscription dated Samvat 1229 Vaishákha Suddha 3rd at Udayapura near Bhilsá describes Ajayapála Kumárapála's successor as reigning at Anahilapura. This would place Kumárapála's death before the month of Vaishákha 1229 that is in A.D. 1173. [619]

[Ajayapála, A.D. 1174-1177.] As Kumárapála had no son he was succeeded by Ajayapála the son of his brother Mahípála. [620] According to the Kumárapálaprabandha Kumárapála desired to give the throne to his daughter's son Pratápamalla, but Ajayapála raised a revolt and got rid of Kumárapála by poison. The Jain chroniclers say nothing of the reign of Ajayapála because he was not a follower of their religion. The author of the Sukritasankírtana notices a small silver canopy or pavilion shown in Ajayapála's court as a feudatory's gift from the king of Sapádalaksha [621] or Sewálik. The author of the Kírtikaumudí dismisses Ajayapála with the mere mention of his name, and does not even state his relationship with Kumárapála. According to the Prabandhachintámani Ajayapála destroyed the Jain temples built by his uncle. He showed no favour to Ámbadá and Kumárapála's other Jain ministers. Ajayapála seems to have been of a cruel and overbearing temper. He appointed as his minister Kapardi because he was of the Bráhmanical faith. [622] But considering his manners arrogant he ordered him to be thrown into a caldron of boiling oil. On another occasion he ordered the Jain scholar Rámachandra to sit on a red-hot sheet of copper. One of his nobles Ámra-bhata or Ámbadá refused to submit to the king, saying that he would pay obeisance only to Vítarája or Tírthankara as god, to Hemachandra as guide, and to Kumárapála as king. Ajayapála ordered the matter to be settled by a fight. Ámbadá brought some of his followers to the drum-house near the gate, and in the fight that followed Ámbadá was killed. In A.D. 1177 (S. 1233), after a short reign of three years, Ajayapála was slain by a doorkeeper named Vijjaladeva who plunged a dagger into the king's heart. [623]

[Múlarája II., A.D. 1177-1179.] Ajayapála was succeeded by his son Múlarája II. also called Bála Múlarája as he was only a boy when installed. His mother was Náikídeví the daughter of Paramardi, apparently the Kádamba king Permádi or Siva Chitta who reigned from A.D. 1147 to 1175 (S. 1203-1231). [624] The authors of the Kírtikaumudí [625] and the Sukritasankírtana say that even in childhood Múlarája II. dispersed the Turushka or Muhammadan army. [626] The Prabandhachintámani states that the king's mother fought at the Gádaráraghatta and that her victory was due to a sudden fall of rain. Múlarája II. is said to have died in A.D. 1179 (S. 1235) after a reign of two years.

[Bhíma II. A.D. 1179-1242.] Múlarája II. was succeeded by Bhíma II. The relationship of the two is not clearly established. Mr. Forbes makes Bhíma the younger brother of Ajayapála. But it appears from the Kírtikaumudí and the Sukritasankírtana that Bhíma was the younger brother of Múlarája. The Sukritasankírtana after concluding the account of Múlarája, [627] calls Bhíma 'asya bandhu' 'his brother,' and the Kírtikaumudí, after mentioning the death of Múlarája, says that Bhíma his younger brother 'anujanmásya' became king. [628] Múlarája we know came to the throne as a child. Of Bhíma also the Kírtikaumudí says that he came to the throne while still in his childhood, and this agrees with the statements that he was the younger brother of Múlarája. Bhíma probably came to the throne A.D. 1178 (S. 1234). There is no doubt he was reigning in A.D. 1179 (S. 1235), as an inscription in the deserted village of Kerálu near Bálmer of Anahilaváda dated A.D. 1179 (S. 1235) states that it was written 'in the triumphant reign of the illustrious Bhímadeva.' [629] A further proof of his reigning in A.D. 1179 (S. 1235) and of his being a minor at that time is given in the following passage from the Tabakát-i-Násirí: In A.D. 1178 (Hijri 574) the Ráí of Nahrwálá Bhímdeo, was a minor, but he had a large army and many elephants. In the day of battle the Muhammadans were defeated and the Sultán was compelled to retreat. [630] Merutunga says that Bhíma reigned from A.D. 1179 (S. 1235) for sixty-three years that is up to A.D. 1242 (S. 1298), and this is borne out by a copperplate of Bhíma which bears date A.D. 1240 (S. 1296 [631] Márgha Vadi 14th Sunday [632]).

Bhíma was nicknamed Bholo the Simpleton. The chroniclers of this period mention only the Vághelás and almost pass over Bhíma. The author of the Kírtikaumudí says 'the kingdom of the young ruler was gradually divided among powerful ministers and provincial chiefs'; and according to the Sukritasankírtana 'Bhíma felt great anxiety on account of the chiefs who had forcibly eaten away portions of the kingdom.' It appears that during the minority, when the central authority was weak, the kingdom was divided among nobles and feudatories, and that Bhíma proved too weak a ruler to restore the kingly power. Manuscripts and copperplates show that Bhímadeva was ruling at Anahilaváda in S. 1247, 1251, 1261, 1263, and 1264, [633] and copperplates dated S. 1283, 1288, 1295, and 1296 have also been found. Though Bhíma in name enjoyed a long unbroken reign the verses quoted above show that power rested not with the king but with the nobles. It appears from an inscription that in A.D. 1224 (S. 1280) a Chálukya noble named Jayantasimha was supreme at Anahilaváda though he mentions Bhíma and his predecessors with honour and respect. [634]

It was probably by aiding Bhíma against Jayantasimha that the Vághelás rose to power. According to the chroniclers the Vághelás succeeded in the natural course of things. According to the Sukritasankírtana Kumárapála appeared to his grandson Bhíma and directed him to appoint as his heir-apparent Víradhavala son of Lavanaprasáda and grandson of Arnorája the son of Dhavala king of Bhimapalli. Next day in court, in the presence of his nobles, when Lavanaprasáda and Víradhavala entered the king said to Lavanaprasáda: Your father Arnorája seated me on the throne: you should therefore uphold my power: in return I will name your son Víradhavala my heir-apparent. [635] The author of the Kírtikaumudí notes that Arnorája son of Dhavala, opposing the revolution against Bhíma, cleared the kingdom of enemies, but at the cost of his own life. The author then describes Lavanaprasáda and Víradhavala as kings. But as he gives no account of their rise to supremacy, it seems probable that they usurped the actual power from Bhíma though till A.D. 1242 (S. 1295) Bhíma continued to be nominal sovereign.

Bhíma's queen was Líládeví the daughter of a Chohán chief named Samarasimha. [636]