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MEDIÆVAL JAINISM the royal stock. In the same year A.D. 1488 king Sāļuvendra gave Minister Padmaņa the village of Ogeyakere which the latter, saying that he had enough for his family, donated for the cause of the Jina dharma. And ten years later (A.D. 1498) Padma built a caityālaya in a new village called Padmākarapura, had the god Pārsvanātha set up there, and endowed it with the shares of the village which he had got as a royal gift. This was done at the instance of the Mahāmandaleśvara Indagarasa Odeyar.?
The Mahāmandaleśvara Indagarasa was the son of the Mahāmaņdaleśvara Sangi Rāja, whose elder son seems to have been king Sāluyendra mentioned above. Indagarasa was also known as Immadi Sāluvendra, and was noted for his martial activities. An epigraph dated A.D. 1491 speaks in highly eulogistic terms of his warlike deeds, and informs us that "he won the goddess of valour". It was he who restored the ancient grants of land made to the Vardhamanasvāmi basadi of Bidiru (i.e., Veņupura).2
The next prominent names we meet with in the Sāluva genealogy, so far as the history of Jainism is concerned, are those of Sāluva Malli Rāya, Sāluva Deva Rāya, and Sāluva Krşņa Deva, the son of Padmāmbā, who was the sister of the second ruler Deva Rāya. These names are mentioned in a record dated about A.D. 1530. All these three kings of Sangitapura were patrons of the most celebrated Jaina orator of the Vijayanagara ageVādi Vidyānanda. As we shall see later on, king Sāluva Malli Rāya had in his court an assembly of enlightened men whom Vädi Vidyānanda defeated. The same success met the Jaina teacher in the learned as
1. E. C. VIII. Sa. 123, p. 124. 2. Ibid., Sa. 164, p. 125.
