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KUMARI : JAINISM DURING THE WODEYARS OF MYSORE
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throne. In fact, he even had obtained a promise to the extent that if such an event should come true he should be made the Prime Minister. Chikkadevaraja Wodeyar after having asserted his right over the throne, according to his promise, appointed Visalaksa Pandita as his Prime minister. He is referred to as the foremost minister of Chikkadevaraja Wodeyar.27 He was well-known for his intelligence and extraordinary virtues. It is believed that his enemies on sectarian grounds brought about his death in a conspiracy.28
Amritammani, the mother of Chikkadevaraja Wodeyar, was the daughter of Channa raja the Jaina chieftain who was converted to Veerasaivism under the influence of Jangamas.29 However, the Jaina samskara inherited by her did, obviously, play its influence that was later imparted to Chikkadevaraja Wodeyar.
Religious strife and factions were not uncommon during those days. On one occasion the religious fanatics prevented a Jaina religious procession when it was passing through the streets at Hassan. The samgha nayaka by name Puttaiah of Hassan is believed to have represented the matter to the king. The king after having studied the situation issued Nirupa condemning the fanatical attitude of the nonJaina elitist group. From then onwards the Jaina festivals and processions at Hassan and perhaps even elsewhere were celebrated peacefully. 30
Chikkana pandita, the author of Vaidya nigantu, a medical lexicon, lived in the court of Chikkadevaraya Wodeyar.31 Kantirava Narasaraja Wodeyar II (1704-1713) and Dodda Krishria Raja Wodeyar (1713-1731) like their predecessors, continued their liberal policies towards Jainism. Rajavali Kathasara refers to the repairs of Jaina basadis around Mysore including the one at Kanakagiri by Kantirava Narasaraja Wodeyar II.32
A few inscriptions found on the puja vessels preserved in the Santiswara Basadi at Mysore refer to the gifts made by Devammaji, the queen of Kasa Chamaraja Wodeyar IX (1776-1796).33 It is important to note, in this connection, that many more such inscriptions must have been lost or destroyed during the course of the demolition of the 27. Rajavali, p. 349; Mysore Gazetter, pp. 366-367. 28. Ibid. 29. Ibid., p. 340. 30. Gom Cha, Ch III. St 131-132 31. Hayavadana Rao, Mysore Gazetteer, Vol. II, Part I, p. 409. 32. Rajavali, p: 351. 33. E.C. Vol. V, Nos. 10-14.
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