________________
Development & Impact of Jainism in India & Abroad
The accuracy, faithfulness to subject and diligent in narrating events in Kasmir history by Kalhana make Rajtaranagini a work of class. He must have composed the Kavya at the age of around between 45 to 50 years. After him the same was continued by Jonaraja and his pupil Srivara upto the period of king Zainulabidin. And then by latter's pupil Shuka up to Akbar's rule.
About Sarda Saktipitha, one thing is noticed that before medieval period it was not regularly visited by pilgrimage. The auspicious days recommended in Mahatmya were fourth day of Bhadarva suda, on this day a special holiness accumulates at the Tirtha; a similar distinction is claimed for fourth and fourteenth day of bright half month (4th Sudi Bhsdarva, 4th, 8th and 14th day in Suda of every month). His father frequently visited abode of Sarasvati which he calls 'Papasudana'.
In the last hundred years of history of J and K state, Rupachandji Sravaka adopted 12 vratas. Sravaka Trilokachandji and Lala Jayakishandas etc. worked very hard for development of society at Jammu and Kasmir. Here Jaina Sresthis were invited by Mogul king Akbar for development of the state. The king knew that only Baniya community can establish the trade and commerce and contribute in development the state. Later on they settle in the state. At present there are 450 prosperous Jaina families in Jammu.
The king of Saurashtra (Lathi) Sursimhji Takhtasimhaji Gohil- 'Kalapi' went to Kasmira for pleasure trip in the year 1891-92 A.D. at the age of 18 with his Karvan. At Srinagar he was welcomed by Lala Jaykishanji. Lala was residency advocate. He took their all care as they were new in that area. Lala even arranged their meetings with other dignitaries of Kasmira. Surasimhaji /Kalapi referred his name and work in the book "Journey to Kasmira".
In present time there was one Jaina temple in Shrinagar but it is now in ruined condition and the images were brought to Ahmedabad. There are many Sharda Manuscripts in Srinagar University. There were some Jaina families having business of hotels at Pahelgao before 25 years.
The father of Kalhana was religious minded minister, very often go to pilgrimage tour accompanied by Kalhana. The poet had referred that his father named Canapaka (1089-1109 A.D.) was a minister at the court of King Harsa. So he didn't exhibit his personal religious endure in his work. They were Jaina by birth. The doubts appeared as at that time Jainism was considered as off shoot of Buddhism and known as orthodox Buddhism. The translator and commentator Stain was not aware that Jainism was ancient than Buddhism as the followers were not spread out of India at that time. In 1888 a debate was arranged at Delhi by scholars to decide the issue. Jacobi, W. Smith, Bulhar etc. took much effort to prove Jainism as a separate religion and considering its tradition carried forward from Rishibhadeva to Mahavira. Afterwards historians and scholars declared Jainism as a separate religion. The commentator Stain considered Jainas as ortodox Buddhist at many places. When Kalhana praises Morya kings and Meghavahanas and their Jaina doctrine, the critic thought him as orthodox Buddhist. Stain comments
"Others like Meghvahana praised for having in accordance with the 'Jinas' teaching prohibited the slaughter of animals, even in sacrifices, and the building of numerous Viharas by his court, seem to show Meghvahana in the light of a patron of Buddhism. For centuries before
118
