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THE ANEKĀNTAMATA İN THE EMPIRE 339 it was a centre of the Jainas. As regards the other locality, Dānavulapāļu, which has already figured in these pages, we learn that in Saka 1319 (A.D. 1397-8), a miśidhi of a merchant was constructed there, thereby showing its importance as a commercial seat of the Jainas.?
The history of the spread of Jainism in the fifteenth century only confirms the statement we have made elsewhere concerning the steady popularity of that religion in Karnā. taka. Well known cities like Mattāvara, Vanavāsa, Gērasoppe, Bhārangi, Mūdubidre, Kollāpura, Bandaņike, Pāvagūda and Melukõte now rose into prominence as strongholds of Jainism. Unlike most of the centres of the fourteenth century, these cities were, on the whole, destined to play a decisive part in the history of the syād-vāda doctrine.
The Pārsvanātha basadi of Mattāvara in the Chikkamagaļūr tāluka, Kadūr district, which had already come into prominence in the days of the Hoysala king Vinayāditya, continued to attract Jainas at the beginning of the fifteenth century A.D. In about A.D. 1400 the fame of Mattāvara was noised about because of the activities of a Jaina nun. She was Caţaveganti of the village called Marula-Jina-Jakavehatti. In the Pārsvanātha basadi of Mattāvara she performed tapas and died. To commemorate this event, Māra, the son of Abeya Mācara, set up a nisidhi.3
Vijayamangalam in the Coimbatore district which, as already noted, was associated with the memory of Pullappa, the pious younger sister of the famous Cāmunda Rāya, contained the Candranātha basadi. This temple received a gift of land from the Vijayanagara prince Harihara
1. 109 of 1913; Rangacharya, Top. List., I. p. 317. 2. 336 of 1909 ; Rangacharya, ibid, I. p. 590. 3. M. A. R. for 1932, p. 171.
