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MEDIÆVAL JAINISM pillar. Three respectable citizens and two managers of the temples were the witnesses to this charitable deed.1
Turning to the other parts of Karnāțaka we find the same devotion and patronage of the Jina dharma among the royal ladies. The Kongāļvas, as we have already seen, had set an example for the people to follow. Pocabbarasi was the mother of Rājendra Kongāļva. In about A. D. 1050 she had a basadi constructed, and an image of her guru Gunasena Pandita of the Drāviļa sangha, the Tavuļa-gana, and Irunguļānvaya, and presented lands to the basadi in the prescribed manner in A. D. 1058.2
In about the same year (A.D. 1050—A.D. 1051) there were two examples of Jaina devotion. The lord of Madhuvankanāờ Ayya of Kaviri, performing the vow for twelve days in the Cangāļva basadi died. His sons Baki and Buki set up a memorial stone. Dāya-tigamati had become famous in the country as the “benefactress of others.” She died in the orthodox Jaina manner. Unable to hear this news, Jakkiyabbe, the mantraki of Candiyabbe Gāvuņņi, and the wife of the Śravaka Edaya, obtaining the consent of her relatives, performed the sainyasana and died.3
But constructive work could certainly be done by the royal ladies of Karnāțaka. The Kādamba queen Māļala Devi, the senior consort of the Kādamba ruler Kārti Deva, had in A. D. 1077 the Pārsvadeva-caityālaya in Kuppațūr consecrated at the hands of Padmanandi Siddhāntadeva. This sage belonged to the Múla sangha and the Tintrinīka gaccha. For this Jināyala she obtained from the king
1. M. A. R. for 1926, p. 42. The date of this record is based on the name Bhāsa mentioned in it.
2. E. C. IX, Cg., 35, 37, pp. 173-174. 3. Ibid., Cg., 30, 31, pp. 172-173.
