Kalbane’s S'aiva cult.
Kalhapa’s interest in Buddhism.
8 INTRODUCTION. (Chap. 1.
elsewhere in India, been always cultivated chiefly if not exclusively, by Pandits of Brahman descent. Kalhane Tetrays in more than one passage the conscious pride of ‘the gods on earth’ aud his full sae with Brahmjnical self-assertion. We have besides the direct testimony of Jonaraja who refers to Kalhana with the epithet dvija.'* . The introductory verses prefixed to each Book of the Chronicle all contain rayers addressed to Sliva in his form of Ardhandrisvara, representing the god in ig union with Parvati. It is hence clear that Kalhana was attached to S'aiva worship which, as far as we can go back, has always occupied the first ie among the Hindu cults of the Valley. This is in full accord with what we know of his father Canpeke’s pious visits and gifts to the Tirthas of Nandiksetra, all of which are sacred to Stiva, From the respectful way in which Kalhana refers to Bhatta Kalate, one of the chief expositors of the Kasmirian S'aivasistra,”” it appears probable thet the transcendental doctrines based on the S'aiva creed, were not foreign to him. Tantric cult which in Kaémir is still closely connected with S'aiva worship, seems also to have been well known to Kalhana. Various ironical allusions, however, show that he entertained but scant regard for the individuals who posed as its privileged hierophants.!# the above facts indicate a close attachment: to S'aivism on the part of both Kalhana end hie father. It is curious to note side by side with it the manifestly friendly attitude which Kalhana displays towards Buddhism throughout the whole of his Chronicle. A long series of kings, from Aéoka down to his own time, receives his unstinted praise for the Vibiras and Stipas they founded for the benefit of the Buddhist creed. Similar foundations by private individuals are recorded with the same attention. Others, like Meghavahena, are praised for having in accordance with the ‘Jina’s’ teaching prohibited the slaughter of animals.” Kalhana does not hesitate to refer repeatedly to the Bodhisattvas or to Buddha himself as the comforters of all beings, the embodiments of perfect charity and nobility of feeling. They are to him beings of absolute goodness “who do not feel anger even against the sinner, but in patience render him kindness.”™ It is am le to read Kalhana’s detailed account of the legend of the Krtyésrama Vibara (i. 131-147), with its plainly marked Buddhist tendency and phraseology, without realizing the author's sympathy with Buddhist traditions.
_ We note the same feeling in the numerous references which Kalhane makes to images of Buddha claiming special interest. When describing the sacrilegious confiscations of Harga, he is as particular to name the Buddhe-statues which were preserved, as the images of Hindu gods which shared that distinction. In
addition it deserves to be noted that Kalhana takes care to show us on more than one oocasion his thorough familisrity with special points of Buddhist tradition and terminology. :
¥ See, egy the characteristic account of ¥ Fors complete list of such Buddhist foun- King dayépide’s ond, iv. 631 sqq., 640 aqq.; dations compere the Index, e.vv. vihara, caitya, v. I 3 0q., 48 qq. 5 the description of Yaiss- and stiipa. Kara's reign, vi. 2 agq.; the story of the
ii, 47, 97 aqq.,266 aq, ;v. 64, 119. Brahman's revenge, vil 227 aqq, otc, 1 j, 184 aqaes 498; vad 2934 2674, See Jonar. 6. aii iv. 200, 260-069, 607 ; vi. 179
y. 68; compare ling the S’aiva
petpby of Kats an Tare el 55 i 1001 a, isle
in'8 Report, pp. . ™ Compare 5 Via. 240, 7 Seo vi. Il ag, and the huccrous hite at 2994 BS de T7245 YE SS Tantric Gurus, vi. 278 aqg., 205 699, 628, 719.
