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182
MEDIEVAL JAINISM
images all round in about A.D. 1219.1
In the thirteenth century A.D., too, the ardour of the citizens for the cause of the anekantamata never flagged. Paduma Setti was a typical Bhavya. Possessed of all good qualities, he was devoted to stories relating to the Sad-dharma (i.e., Jainism), delighting in the four kinds of gifts. His son was Gommata Setţi, who in A.D. 1131 gave specified sum of money for the worship of Gommaţadeva at Śravana Belgola. This was in the reign of the Hoysala king Narasimha II.2
Gangeyana Māra's charitable endowments were more creditable. He was the disciple of Nēmi Pandita of the Vāṇadabali, Pustaka gaccha, and the Mula sangha. His great work was the construction of the Pārśva Jinālaya at the top of the rock to the south of the Badara tank on the inaccessible hillfortress of Niḍugal which had the other name of Kāļāñjana. This basadi was also named Jõgavattige basadi. For the daily worship and distribution of food in this basadi, Gangeyana Māra and his wife Bacale obtaining lands from their royal master the Cola ruler Irungoļa Deva, granted them, while some of the neighbouring cultivators granted specified betel leaves, arecanuts, and oil for the same purpose.3
Purchasing land and freeing it from all obligations and bestowing it as charitable endowments for the Jaina institutions was a noteworthy feature of the times. Having purchased specified lands at Mattiyakere from the Mahāmaṇḍa
1. E. C. XII Gb. 8, p. 17.
2. Ibid, II. 186, p. 90.
3. Ibid, XII. Pg. 52, pp. 124-125. The image of Pārsvanǎtha in the same Pārśvanatha basadi on the Nidugal fort was constructed by the Bhavyas of Bellumbatte, who were also the disciples of the same Nemicandra Bhatṭāraka. M. A. R. for 1918, p. 45.
