Sec. i.] KALHAYA'S PERSON AND DESCENT. 9
4. The contrast which this partiality for Buddhist cult and traditions presents to the avowed Sfaivism of Kalhana, is more apparent than real, For centuries before Kalhana’s time Buddhism and the orthodox creeds had existed peacefully side by side in Kasmir. As far os the laity wea concerned, they had to a great extent amalgamated. His own narrative from the point where it reaches historical ground, gives ample proof of this, Of almost all royal and private individuals, who are credited with the foundation of Buddhist Stipas and Viharas, it is recorded that they, or at least members of their family, with equal zeal endowed also shrines of Siva or Visnu.* In Kalhana’s own time we note that every contemporary royal personage or minister who is praised for his Buddhist endowments, showed the same pious liberelity also in regard to Brahminical temples and establishments.*
The condition of religious feeling indicated by these facts is amply illustrated by what we know of the position of hetercJox creeds i otber parts of India, both ancient or modern. Of early historical instaness when they shared the royal patronage equally with Brahminical cults, it will suffice to cite the well-known example of King Hargavardhans of Kanauj. Hiuen Tsiang relates ae an eye-witness how Buddhists and Jainas, as well as the Brahmans, received equal honours and pe ooh at his court. Enxactly at the time of Kalhana Gujrat furnishes us with a
iking illustration of the same fact, Professor Bibler in his admirable biography of Hemacandra, has fully proved thet the Caulukya King Kumarapala whom the at Jaina doctor could claim as his most famous convert, never ceased to maintain
is hereditary attachment to the cult of S'iva.”
Yet undoubtedly the Jainism of the twelfth century in Gujrat was both in doctrine and practice far less accommodating to orthodox notions than the Kasmir Buddhism of the same period. From various indications it appears that the condition of the latter must have closely approached the state of modern Buddhism in Nepal. Kaémir had its married Bhiksus long before Kalhana’s time.” Buddha hed centuries earlier been received into the orthodox pantheon as one of Visnu’s Avataras, and Buddhist worship had not failed to reap the practical benefits of such recognition. Henca we find that the Nilamatapurina, the canonical authority for Brahminical cult in Kaémir, directly prescribes the celebration of Buddha's birthday as a great festival. His statue is then to be worshipped according to the Tites of the Sayes or Buddhist ascetics ; the latter themselves are to be honoured with presents and the Caityas to be decorated.
Compare regarding Lalitaditys, iv. 188, 200, 208 with iv. 189 sq, 182, ie 6qq., ate. ; regarding Jayapida, iv. 507 with iv. 508; for Queen Didda, vi. 303 with vi. 200 0q., 304, etc, It is characteristic that “Kesnit
Dhanye, viii. 8343 and 2419; Udaya, viii. 8352 ag. and 2420.
7 See Uber das Leben des Jaina Monches Hemachandra, pp. 208, 209 89.
® Compare Hopcson, Essays, p. 52.
tradition knows the great Asoka both es & founder of Vibiras and Stipss and as a fervent worshipper at ancient Slaiva shrines; sae i, 102 aq. and i 106
949.
® Compare for King Suseals, viii. 580 and 879; Jeyasimihs, viii $918; Quoon RatnAdovi, vill 2402 and 9489-41; the minister Rilhapa, @ patron of Kalhana, viii. 2410 aq. and 2409,
3964, sqq.; his wife Sossali, viii. 2415, 2417 and 2418; Bhotta, viii. 2481’ and 2490, 2492;
= hes ne iii 12. oaLEe, Report, ai, 47.
Koyemendra, a century before Rinsns, ds devotes one canto (ix) of his Tui, taracarita to an sccurate enough life of Sakyamonj.
oe 1a, 697-703; also Btauan, Report, p.4l.
It is a curious fect that Buddha's birthday still retains a place in the Calendars of modern Keémir Brahmans,
Contemporary Buddhism in Kaamir.
