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Some Aspects of Indian Culture
Satrunjaya, a Jaina place of pilgrimage has from very old days been held in highest esteem. Even the kings went there on a pilgrimage. An anecdote says that Vikrama, who was enlightened by Siddhasena had gone to Satrunjanya, taking four fold Samgha with him. Bhavaḍaśa, a big Jaina marchant also did the same thing at the time when Vikrama, the rular, above-referred to was ruling. These two examples amply testify to the fact that Jainism was a favourite religion eve with the kings. and rich persons in so ancient times as the beginning of the Vikrama era. According to the Śatrunjayamahatmya of Dhanesvara, this Tirtha which had suffered much from the ravages of time was repaired in 108 (V.S.) be Javaḍaśa, the son of Bhavaḍajă.98
Valabhi also has its own importance. It is traditionally believed that a certain Šiladitya once ruled over Valabhi, the modern Vala in Kathiawar. He was converted to Jainism by Dhanejvarasari. In this connection, it is necessary to remember in fairness to Jainism, that the Jaina monks undertook the work of propaganda not exclusively with the zeal of a missionary but they did so being inspired with the intrinsic worth of their creed. In other words, they were solely actuated in their preachings by objective considerations such as sympathy, benevolence, etc. Moreover, Valabhi in Saurastra, as I said before, had the honour of being a place where a conference was held to redact the Jaina Canon. On account of this and also on account of the facts that Neminatha is connected with Girnar and Arya Khapuṭācārya with Bbygukaccha, Gujarata reveals early traces of Jainism.
In V.S. 510, Anandapur, the modern Vadanagar was a very flourishing city. It was ruled over by a certain Dhruvasena. When he was very much grieved at the loss of his son, he was consoled by Dhanešvara, a Jaina Acarya, by reading to him Kalpasūtra, a Jaina work of supreme importance.30 This sufficiently shows that Jainism continuously enjoyed the patronage of kings. Thus when Jainism was patronised and adopted by the royal persons in the south, it was also fostered by the Maitrakas of Valabhi.
Śrīmāla (which was also called Bhinnamala) was called Bhinnamala) was the capital of Gujarata before Patan was recognized as such. It was a big city and a prosperous one on the borders of modern Gujarāta and Marwar. There were no other such cities as can be ranked with Valabht of Saurashtra and Anandapur-Vrddhapur of Gujarat. After some centuries, Valabhi dwindled down and a very long famine that lasted for twelve years destroyed it. This forced the people of the place to migrate to Srimala. From this date the terms Śrimali Brahmins, Srimāli Banias and Śrimalı Sonis began to be employed for those who shifted to Srimala. In about the 9th century of the Vikrama Samvat, almost 700 families were proselytised to Jainism by Santisari of the Pippalgaccha1. Those who came to Śrimala from the east were called Porwaḍas. The history of Gujarata fully supports the view that both the Srimalis and the Porwadas came together to Patag as they are seen together in the administration of the state.
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