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in their actions for the celebration of the Jaina festivals and appreciation of the Jaina practices, consistently by most of the kings from Kakustha Varma onwards. Yes, like any other king of his times or the subsequent periods, elsewhere Ravi Varma did make gifts to the Jinālaya, at the request of Jajakirti, the pratihāri. And with this, generally, ends his action and it was upto the receiver of the grant to do the rest dutifully and honestly as per the terms and conditions governing the grant. And in the event of failure or violation in the implementation level, then the king or the administrator in charge would interfere. This is normally the case anywhere and anytime. Ravi Varma was a very able and strong king who carried his arms as far as the Narmada58 valley. And there is no indication that in his military exploits he was in any way specially assisted or obliged by Jaina officers or acharyas so much that he was inclined to make extraordinary declaration in the matter of the celebration of the Jina Mahimā Asthanhikā pūjā'. This becomes more distinct and sharp when considered in the light of the grants made to the other religious shrines of the Buddhista or Saiva. In his 34th regnal year, at the instance of Haridatta, a distinguished and prominent merchant, the king gifted land to Aparājita Siddhāyatana and Bauddha Samgha in Asandi. Again, at the request of Chitrasena Mahakella of the Kekaya family, his feudatory, he made grant of land from Kanasa Pukkolli in Nāpitapalli to (Bauddha) Arya samgha in Ambudvipa i.e. Haigunda in the Sharāvati river in Honavar taluka, Uttar Kannada district. It may be recalled here that the princess of this family was the consort61 of Mrigesa Varma, the king's father. And in the 35th regnal year, at the request of his trusted Nilakantha, the amātya for health, he gave lands in charity to the Mahādeva temple got built by the former. Also, it should be noted that for the early Kadambas Mahadeva 2 (Siva) was probably the family deity, as could be gleaned from the Talagunda pillar inscription in which Siva the god, is picturesquely and beautifully described : Jayati Visvadeva samghāta nichitaika murttihssanātanah Sthanurindu rasmivichchhurita dyutimātjjatabhāra mandanah.' But in none of these occasions, there was anything, special in the statements of the records about the respective religions, but just normal and nowhere there is any special praise with express devotion to the Buddha the great or the god, Mahadeva. The invocatory verse or the expression, is just usual. 2. From the records, it is abudantly evident that the Kadambas right from the childhood, were learning, practising and following their religion, tradition consistently throughout, with earnestness, faith and steadfast devotion. They were highly learned and profound in their study of the Vedas, Vedangas, Dharmasatras, the Mahakāvyas etc. The Vedic tradition, they followed by inheritance,
Arhat vacana, July 2000
