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MEDIÆVAL JAINISM structed several tanks and Jaina temples. He built Yamagumba basadi in which he set up the images of Pārsvanātha, Padmāvatī, and Cannigabrahmarāya."
His works have earned for him a high place in Kannada literature. He wrote JayanȚpakāvya, Prabhañjanacarite, Śrīpālacarite, Nemijineśasangati, Samyuktvakaumudi and a work on cookery called Süpaśāstra. His date is fixed by the fact that he wrote his Samyuktvakaumudi in Saka A.D. 1431 (A.D. 1509).2
That the Cangāļvas continued to be devotees of the syād vāda doctrine is borne out by a record dated Saka 1489 (A.D. 1557), which registers the grant of a village by the Cangāļva king Vikramarāya to a learned Brahman named Narasībhatta. The grant begins with the usual praise of the Jina śāsana.
The work of the Cangāļva kings to promote the interests of the anekāntamata was no doubt creditable ; but in reality it could not stand comparison with the indefatigable attempts of the rulers of three provincial capitals, who were nainly responsible for the prosperous condition of Jainism in the western parts of Karnāțaka. These were the rulers of Sangitapura, Gērasoppe, and Kārkaļa. Of these we shall mention here some details about only one centre—Sangīta. pura, reserving for a latter context those in regard to Gērasoppe and Kārkaļa. From the latter half of the fifteenth till the latter half of the sixteenth century A.D., the rulers of Sangītapura figure as champions of Jainism. Sangītapura,
1. M. A. R. for 1925, p. 14. 2. Kavicarite, II. pp. 179-188.
3. M. A. R. for 1925, pp. 93-94. The dating of this record is irregular. For the Saka 1489 corresponds to Prabhava, and not to Sarvajit, as given in the grant.
