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lace. Here too the Jaina leaders showed the practical side of their philosophical teachings by securing the allegiance of the most important section of the middle classes-the Vira Banajigas and the commercial classes, whose financial aid was of inestimable value for the cause of the anekantamata. With the immense wealth of which the Vira Banajigas were the traditional custodians, the Jina sages had magnificent Jinālayas and images constructed. The spectacular effect of these noble monuments together with the active support which kings, feudatories, royal ladies, and generals gave Jainism, must have been greatly responsible for the popularity and strength of that religion throughout the land. But the most practical means which they adopted to win for themselves the allegiance and devotion of the masses was that relating to the four gifts of learning, food, medicine and shelter-the primary needs of humanity. The insistence of these gifts on the part of the richer sections of the people must have had the inevitable effect of drawing to the Jina fold the larger sections of the populace among whom Jainism had made rapid strides from the ninth onwards till the fourteenth century A.D.
POPULAR SUPPORT
Profound Jaina teachers had certainly contributed to the strength of the Jina dharma in the early centuries of the Christian era. But it is only when we come to the ninth century and after that we meet with the widespread prevalence of the anekantamata. This will be evident when we have narrated a few details concerning some of the most important Jaina centres. Among these figures Cikka Hanasōge a lithic record of which assigned to A.D. 910 refers to a remarkable citizen. It was in the reign of Ereya, evidently the Ganga king Ereyappa, when a Jaina teacher named Elācārya, who subsisted on water for one month, died by samadhi. It is in connection with the death of this teacher that we come
