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THE ANEKÄNTAMATA IN THE ÉMPIRE 351 (II) made gifts of land and constructed ponds (dirghikā). Having realized that his end was approaching, he performed all the appointed ceremonies relating to the pañcaparameşthis, and beginning with the prayer of 35 syllables, he came down to 16, then to 6, to 5, to 4, to 2, and stopped at 1, when merely moving his tongue, he went to svarga.1
Two villages Saragūru and Varaködu in the Mysore district became rather noteworthy in the first quarter of the fifteenth century A.D. Saragūru possessed the Pañcabasadi about which we have no details. But we suppose that that basadi was under the Bayinād chief Masanahalli Kampana Gauda. This chief was a Mahāprabhu, and he granted in A.D. 1424 the village of Tõtahalli, along with many specified taxes, for the decorations of Gummațanāthasvāmi of Belgola.2 The inscriptions of Varaköņu dated A.D. 1425 and A.D. 1431, are interesting in the sense that they deal with the performance of a vrata called Ananta nompi by the Jainas of that place. 3
Morasunāļu A.D. 1426 contained the Cokkamayya Jinālaya for which the ruler of that nād Kariyappa Dandanāyaka granted lands which are effaced in the record. But we know from it that that official was the disciple of Subhacandra Siddhānta of the Pustaka gaccha.*
Infinitely greater in importance than the above seats of Jainism was Mūdubidre, one of the cities of Tuļuva. We have elsewhere traced the advent of Jainism into this city in the reign of the Hoysala king Ballāla Deva I (A.D.
1. E. C. VIII, Sb. 330, text, 11. 25-28, p. 156. 2. Ibid, IV. Hg. 1, p. 65. 3. M. A. R. for 1920, p. 32. 4. E. C. IX., Bn. 82, p. 17.
