The demand to change the name of Ahmedabad, the economic capital and largest city of Gujarat, to its original name ‘Karnavati’ has been raised repeatedly. In the past, there have been discussions about changing the name of the city many times, and campaigns have also been carried out from time to time. Hindu organisations have also been demanding that the name of the city be changed to Karnavati from time to time. Now the same demand has been raised once again. The Gujarat Vishwa Hindu Parishad (VHP) has appealed to the state and central governments to immediately change Ahmedabad’s name to Karnavati.
Gujarat unit leader Ashok Rawal made this demand through a video statement on Saturday, 4th April. In a video posted on the Facebook page of VHP Karnavati Mahanagar, he said, “The name Karnavati is linked to our glorious history and culture. This is not just a name but a symbol of the identity and tradition of our ancestors. Today’s Ahmedabad city has been known as Karnavati for centuries. We humbly appeal to the Government of India and the Government of Gujarat to immediately change the original name of the city to ‘Karnavati’, respecting the sentiments of crores of citizens.”
This statement has come to the fore soon after the announcement of local elections, and the demands of the Hindu organisation have also intensified. In this scenario, it becomes very important to know the history of the name of the city. Because this city was earlier known as Ashaval, Karnavati and Rajnagar. Its last name was Karnavati; it was called ‘Rajnagar’ in many Jain texts. But from the 14th century, this glorious city of Hindus started being Islamized, and finally Karnavati became ‘Ahmedabad‘. Let’s take a look at history.
From Ashaval to Karnavati Nagari
The history of any region or city in India is seen from the Vedic era. But in the Vedic era, there is no specific mention of the area where Ahmedabad is now. That is, there is no possibility of any city or other settlement there in earlier times. However, that entire area was called Anart Kshetra, which included many areas of Kutch and North Gujarat. The Sabarmati River was also mentioned later in the Puranic tradition, but its name is also ‘Shvabhravati’. That is, there is no evidence of any civilised town or city in this area until the Puranic era.
Later in the modern era, a city was established in this area, known as Ashaval. Today’s Ahmedabad, which modern India recognises as an industrial and cultural metropolis, has its historical roots dating back to the time when this area was known as ‘Ashaval’ or ‘Ashapalli’. This was not just a name, but a reflection of the social structure, local authority and natural geography of that time. This settlement, located on the banks of the Sabarmati River, gradually developed into an important human settlement due to trade routes and water sources.
According to historians, the Ashawal region was dominated by the Bhil community and King Asha is mentioned as the ruler here. This description is not limited to folklore, but is also reflected in various historical references and regional histories. Many history books mention that Ashawal was an early settlement on the banks of the Sabarmati, which later became the basis for major political changes.
Al-Biruni of the 11th century mentioned Ashaval in his scripture Al-Hind. It was known as an important centre on the trade route from Patan (Anhilwad) to Khambhat. At this time, the area was under the rule of the Bhil kings and was one of the early cities of Gujarat. Historical sources such as the 14th century Jain scholar Acharya Merutunga’s Prabandhachintamani describe Ashaval as a village, which predates the arrival of the Solanki kings. The name of the settlement evolved from ‘Ashapalli’, which came from the name of Asha Bhil. At this time, there was no major city in the area, but it was a centre of trade and local tribal Hindu culture.
It is important to understand that it would be an injustice to history to view Ashaval as just a slum. This was the period when local communities in this part of Gujarat developed their own social and economic structures. Due to the riverine settlement, a balanced system of agriculture, animal husbandry and small-scale trade developed here, which provided stability to the area. This stability made it suitable as a strategic and administrative centre for the rulers who came after it.
Change of power and the arrival of Karnadeva
A decisive turning point in the history of Gujarat came in the latter half of the 11th century, when Karnadeva Solanki, a ruler of the Chalukya or Solanki dynasty, entered the region. By that time, the Solanki dynasty had emerged as a powerful force on the political scene of Gujarat, with its capital at Anhilwad (Patan). Karnadeva’s rule was not only expansionist, but was also important in terms of administrative consolidation and cultural development.
According to historical accounts, Karnadeva established control over the Ashaval region and established an organised city here, which was called ‘Karnavati’. This was not just a symbolic naming but an announcement of a new political era. Literature of the contemporary Solanki era points to the fact that Karnadeva developed new areas during his reign and organised them administratively.
The establishment of Karnavati was part of a wider process in which dynasties in various parts of the Indian subcontinent built new cities to consolidate their territories. This process involved the reorganisation of not just forts or administrative buildings, but the entire social structure. Karnavati was one such city, where governance, religion, trade and culture developed together.
The rise of the Solanki era and the role of Karnavati
The Solanki period is considered a golden age in the history of Gujarat, and Karnavati was an important part of this era. During this time, architecture in Gujarat was at its peak, with unique advancements in temple construction, vavs (stepwells) and town planning. This was a time when the state was not just a political entity, but also a centre of cultural and economic activities.
The Chalukya texts underline that Gujarat underwent extensive cultural development during the Solanki rule. Karnavati was one such place in the chain of development where this development is clearly visible. In the Prabandhachintamani, Merutunga narrates that Karnadeva built the Karn Sagar lake in Ashaval and built the Karneshwar Dev (Shiva temple). In addition, he also developed the Jayanti Mata temple and other structures. Karnavati quickly became another important centre of Gujarat and emerged as the capital after Patan (Anhilwad Patan).
In the development of Karnavati, the Solankis developed temples, lakes and trade routes. At this time, Karnavati was the centre of the culture and economy of Gujarat. Historical sources such as famous Gujarati historians Ratnamani Rao Bhimrao Jote, Hariprasad Shastri and Keshavram Kashiram Shastri have also supported these facts.
Today, the physical remains of Karnavati are not as clearly visible as those of places like Patan or Modhera, but that does not mean that it was of less importance or existence. There have been many cities in history whose form changed over time, but their identity and context remained alive in historical sources. Karnavati is also a historical entity of the same kind, which was important in its time and which laid the foundation for the city that came after.
There is also an interesting debate among historians regarding Karnavati. Some scholars consider it a fully developed town, while some see it as an administrative or territorial unit. But despite this controversy, one fact is undeniable: the name ‘Karnavati’ is associated with the Solanki period and has been a part of the historical identity of this area.
The presence of this name in local traditions and literature also indicates that it was not just a ruling name, but was also accepted in society. This continuity further reinforces the idea that Karnavati was not just a fleeting name but a permanent historical identity, which was suppressed over time but could not be erased.
Ashaval was a slum based on local, tribal and natural resources, while Karnavati emerged as an organised, politically and culturally developed town. This change was not only external, but also affected the social structure, economic activities and cultural form of the area. However, it is worth noting that Karnadeva did not intend to uproot the old name, because the name Ashaval was also associated with Karnavati in the literature of the Solanki era of that time.
The history of Ashaval and Karnavati makes it clear that Ahmedabad’s identity does not begin with the 15th century, but has been developing for many centuries before that. Karnavati is the stage in the historical sequence where the region was at its peak, and which laid the foundation for the times to come.
This story is not just about a city, but about continuity that remains in history, even if the name changes or the power changes. Karnavati is a symbol of this continuity, which is still alive in the pages of history and keeps registering its presence from time to time.
Karnavati to Ahmedabad
The 14th and 15th centuries were a period of political change in the Indian subcontinent. The decline of the Delhi Sultanate gave way to the rise of regional sultanates, with the Gujarat Sultanate emerging as a major power. This change affected not only the system of governance, but also urban structure, administrative centres and cultural symbols.
In the early 15th century, the Muzaffar dynasty began to rule Gujarat. After the founder of this dynasty, Muzaffar Shah I, his grandson Ahmad Shah I decided to shift the capital from Patan. On 26th February 1411, the alleged foundation of Ahmedabad was laid on the Manek Burj on the banks of the Sabarmati River. This place was Karnavati/Ashawal, but it was established in history that Ahmad Shah had settled there.
It is against this historical backdrop that the rise of Ahmad Shah I took place, who in 1411 AD shifted the capital of the Gujarat Sultanate to a new location, Karnavati. This change was not just an administrative decision, but also an attempt to centralise power and create a new political symbol.
According to ‘Ahmedabad foundation history 1411’, Ahmed Shah laid the foundation of a new city on the banks of the Sabarmati River, which later came to be known as ‘Ahmedabad’. However, there is a gap in this history, too. Because this place was already historically important, because previous centres like Ashaval and Karnavati existed here. In simple terms, Ahmed did not establish any new city, but there was an attempt to steal the entire history by attaching his name to the already developed Karnavati city. Later, such structures were systematically erected in Karnavati city, which could be proven in the future that this was an Islamic rule.
It is not historically accurate to assume that Ahmedabad was established in a completely new location. In fact, the city developed on the same land where settlements like Ashaval and Karnavati had previously existed. This means that Ahmad Shah did not create an entirely new geographical entity, but rather attempted to credit an already established and developed area with his own name.
In this process, old names and identities were gradually erased, and a new identity was established. This has been a common process in Indian history, where new Islamic rulers have renamed cities to establish the legitimacy and influence of their rule and have also erected many Islamic structures in the same cities to justify it. Allahabad of Prayagraj was also formed similarly. Persian sources such as Mirat-i-Ahmadi also confirm that Ahmedabad was founded as an organised royal project, which included fortifications, administrative buildings and religious structures.
Spread of naming stories
The name ‘Ahmedabad’ also has a historical and symbolic context. It has been spread from time to time that this name was named after Sultan Ahmad Shah, although some spread stories also mention that the city was associated with the names of four ‘Ahmads’ (Sufi fakirs/persons). Many books shed light on this subject and say that the new naming of the city was the result of a combination of power and religious-cultural symbols.
This naming was not just a formality, but also a clear political message that the city was now under a new authority and its identity would also correspond to it. In this process, the previous name ‘Karnavati’ was gradually and systematically removed from administrative and public use, so that the name ‘Ahmedabad-Ahmedabad’ (Ahmedabad) would become so strong that it would have to be fought for in the future as well, and that is what ultimately happened. This name was woven into the vernacular and literature in such a way that even after the name change, the name Ahmedabad would continue to live on for decades or even centuries.
Islamisation of Karnavati
The Islamic ruler also knew that it was not enough to simply change the name of the city of Karnavati. Therefore, he emphasised Islamising the entire city. He erected so many striking Islamic monuments that it would be difficult to remove them and even to think about changing the name.
Ahmad Shah’s religious thinking is clearly visible in his architecture. He demolished the temples of Karnavati and used their stones in the construction of the new city. The most important example is the destruction of the Bhadrakali temple. Ahmad Shah demolished this Hindu temple and built a Jama in its place. Hindu carvings – lotuses, kundalini-like snakes, dancing nymphs and bells – are still visible on more than 100 pillars of this mosque. The fort of Bhadra also became known by the name of this temple. This action is described in the Mirat-i-Ahmadi and other Persian sources as a symbol of victory. Ahmad Shah also defeated the descendants of Asha Bhil in 1413-14, so that he could take complete control of the old settlement.
This action was not just political, but a strategy of religious conquest, like other Islamic conquests. A new model was established by partially destroying Karnavati. Even today, this history is hidden in the old population of Ahmedabad. The UNESCO World Heritage Status (2017) is also based on this old population, but it cannot hide the Hindu heritage.
During the reign of Ahmad Shah, the city underwent extensive construction, including Islamic forts, mosques and other Islamic architectural structures. The Bhadra Fort, Jama Masjid and other Islamic structures are evidence that the city was not only an administrative centre, but also developed as a religious centre. This process completely changed the character of the city. Where earlier settlements were in local and regional styles, a new Islamic architectural style now emerged, reflecting Sultanate influence.
This change was not just physical, but it was a clear attempt to change the broader culture that comes with a change of power. The new name of the city, new structures and a new administrative system – all these together create a new identity, and due to this, the old identity is automatically erased, and the same is seen to be happening in the case of Ahmedabad.
After the end of the Gujarat Sultanate, the Mughal Emperor Akbar captured Ahmedabad in 1573. At this time, Ahmedabad became an important centre of the Gujarat Suba of the Mughal Empire. During the time of Mughal rulers like Akbar, Jahangir and Shah Jahan, the city achieved new heights in trade, art and architecture.
The foundation was laid for Ahmedabad to develop as the ‘Manchester of India’ during the Mughal period, as it became the hub of the cotton trade and textile industry. But this development came at the expense of the Hindu heritage. The remains of the temples of Ahmad Shah’s time were added to the architectural style by the Gujarat Sultans and later by the Mughals, such as the Hindu carvings in the Jama Masjid and other Islamic buildings that are still visible today.
Ali Muhammad Khan, in his book “Mirat-e-Ahmadi”, describes the Mughal period, depicting Ahmedabad as a prosperous trading city. With the decline of the Mughal Empire after the death of Aurangzeb in 1707, Ahmedabad became increasingly unstable. The city’s name remained Ahmedabad during this period, as the Mughals and subsequent rulers retained the symbol of the victory of the Akrantas and religious brothers rather than accepting their Hindu origins. Even during this period, the remains of Karnavati – the Karnsagar Lake and the Karneshwar Temple – remained hidden.
Is Karnavati completely over?
The question is whether the name ‘Karnavati’ had completely died out or whether it had survived in some form. Historically, the name ‘Ahmedabad’ had become established at the administrative level, but the mention of ‘Karnavati’ in local traditions and historical references had not completely died out. This is the same situation that is seen in many other cities in India, where the old name persists in cultural memory despite the official name change. The name of Karnavati has also survived in history and tradition, even though it has ceased to be used administratively.
Over time, Ahmedabad developed into a major urban centre, which retained its Islamic identity during the Mughal period, the Maratha period and finally the British rule. The name ‘Ahmedabad’ continued to be used throughout all these periods, thus establishing the name permanently. However, the historical context of ‘Karnavati’ has not completely died out. In modern times, when there is a discussion on history, identity and cultural restoration, the name comes up again.
The demand to bring back the name Karnavati is not new. In 1990, the BJP-controlled Ahmedabad Municipal Corporation passed a resolution. In 2018, the then Chief Minister Vijay Rupani spoke about examining the legal and other aspects. In 2023, ABVP and Bajrang Dal campaigned and in April 2026, Ashok Rawal of the Vishwa Hindu Parishad appealed in a video statement to include this demand in the BJP manifesto before the AMC elections.
This demand is part of the civilisational correction, like changing Allahabad to Prayagraj and Aurangabad to Sambhajinagar. From a Hindu perspective, the name Ahmedabad keeps alive the conquests of the aggressive Ahmad Shah, while Karnavati revives the glory of the Solanki king Karnadeva. The Prabandha Chintamani and other Jain-Hindu sources prove this Hindu heritage.
The Hindu community does not accept the fears of UNESCO and the arguments of the opponents, because correcting history is the work of removing injustice. In the present time, when India is moving towards self-reliance and cultural revival, making Ahmedabad Karnavati is a matter of pride for Gujarat and the entire Hindu community. History reminds us that a name is not just a word; it is a symbol of identity. The story of Ashaval-Karnavati is one of Hindu conquest and glory, while Ahmedabad is one of invasion. The time has come for us to reclaim our heritage.
This controversy is not limited to a name, but is linked to the question of how much a city’s identity should be linked to its original historical context and to what extent it can be restored. Ahmedabad, named after Ahmad Shah, is a modern city today, but the layers of Ashaval and Karnavati remain within it. These layers remind us that history never completely ends; it only changes form and resurfaces from time to time.
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(This article is the translation of the original article published on OpIndia Gujarati.)
