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MEDIÆVAL JAINISM addressed to non-Jaina deities :-“ Victorious, though without words, are the sayings uttered by the Tīrthankaras. Obeisance to the universal spirit of Jina, who is Śiva, Dhātri (Brahmā), Sugata (Buddha), and Vişnu.” The grant to which this unusually liberal mode of obeisance was prefixed was made by that generous feudatory of Marugarenād, Samanta Băci Rāja, who has already been referred to in this treatise. This nobleman constructed not only Jinalayas but temples of Vişņu and Siva as well. It is not surprising that such a liberal person should have been styled as the "promoter of the dharma of the four samayas."1
This catholic attitude on the part of the feudatories had the most salutary effect on other nobles. Hoysala Goidi setti, "worshipper of the feet of Jinendra ", was the nād-prabhu of Mandali 1,000. In about A.D. 1180 while in the company of his sons Balla Gauda and Boppa Gauda, he heard the recital of Śiva dharma, and at once granted specified land for the worship of the Siddheśvara of Mandali.2
Sämanta Gova, whose benefactions we have already described, is said to have been the supporter of the four samayas---Māheśvara, Bauddha, Vaişnava, and Arhat. This is related in records dated A.D. 1160, 1180, 1181, and 1187.:
The uncommonly cordial relations which prevailed between the Brahmans and the Jainas are shown by a record dated A.D. 1204 which informs us that all the Brahmans of the five agraharas of Nāgarakhanda, along with the officials placed over the district, heads of the merchant guilds, and representatives of the citizens and cultivators (all named), joined together and made specified grants for the worship
1. E. C. XII. Tm. 9, p. 3 ; My. & Coorg, p. 203. 2. Ibid, VII. Sh. 40, p. 18. 3. Ibid, XII. Ck. 13, 14, 20, 21, pp. 74-77.
