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THE ANEKĀNTAMATA IN THE EMPIRE 331 suggests that it must have existed there for a considerable time. 1
There was another locality in the Hunsūr tāluka which was associated with the Jainas. This was the village of Ānevāļu. Here Honnaņa Gauda, the son of Cikkaņa Gauda of Anevāļu, erected the Brahmadeva and Padmavati basadi in that village. The basadi was constructed in order that his parents and his own son Bommaņa Gauda might obtain merit.2 The image of Ananta with a fragmentary inscription containing the name Ananta and the cyclic year Pramoda, assigned to A.D. 1433, also lends support to the view that Ānevāļu was, indeed, a Jaina locality.3
But a better known centre of Jainism was the Āvaļinād. This region which has figured so prominently in the history of mediaeval Jainism, owed its greatness to the untiring zeal of its noblemen, noblewomen, and its citizens, from the middle of the fourteenth till the first quarter of the fifteenth century A.D. One special feature of Āvaļinād is that most of the records found here are memorial stones. Thus, for instance, on the death of Kāma Gauda, the disciple of Rāmacandra Maladhārideva, in A.D. 1353, after doing the five salutations (pañca-namaskāradim), the people set up a nisidhi to perpetuate his memory.4 When in the next year A.D. 1354 Mala Gauda showed likewise his devotion to Jina, his wife Cennakka, however, committed sahagamana.s Canda Gauda's younger brother (unnamed in the record), and a lay disciple Siddhāntadeva, by means of the sarnya
1. E.C. IV, Hs. 123, p. 95. 2. Ibid, Hs. 61, 62, p. 90. 3. Ibid, Hs. 60, p. 90. 4. Ibid, VIII. Sb. 110, text p. 42. 5. Ibid, Sb. 104, p. 15.
