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WOMEN AS DEFENDERS OF THE FAITH 159 Siddani, “the most beautiful place in Edenād.” What is interesting to observe is not the construction of the Jinālaya but the fact that the Kādamba queen after worshipping all the Brahmans of the immemorial agrahāra of Kuppațūr, had the Jinālaya christened Brahma Jinālaya by them, and had the satisfaction of seeing not only endowments made by them but also by the priests of the Kotīśvara Mūlasthāna and of the eighteen temples in the neighbourhood of Kuppaţūr. The donee Padmanandi Ācārya was the priest of the Bandaņike tirtha and of all the other caityālayas.1
Equally interesting examples of royal devotion are met with in the history of Nāgarakhanda in the Banavase 12,000 province. These substantiate the statement that was made above concerning the ideal which Karnāțaka women had placed before them. We have alrcady seen that the śāntaras were devout Jainas. A great name in this royal house was that of Cattaladevī, the grand-daughter of Rakkasa Ganga, and the queen of the Pallava king Kāduvețţi. She seems to have lost both her husband and her son Goggi, on which she attached herself to Taila, Goggiga, Odduga, and Barma ---the four sons of her younger sister who had been married to the Santara king but who was also dead. She spoke of these children as if they were her own, and to gether with them constructed Jinālayas at Pombucchapura, the capital of the Sāntaras. One of these was the Pañcakūța or Pañca basadi, known also as ūrvitilakam (An Ornament to the World). It is in regard to the construction of this basadi that we have the following statements madeThinking on the text-Dharma is the first concern--and aying 'Let me make a memorial for the departure of Arumulideva, Gāvabbarasi, Virala Devī, and Rājādityadeva'
1. E. C. VIII, Sb. 262, pp. 41-42.
