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MEDIÆVAL JAINISM little town with the great Jaina centre of Belgoļa, Kopaņa, and Ürjantagiri. This is revealed in the concluding lines of the grant which contain the imprecation that any Jaina who violated the charity would incur the sin of breaking the images of Gummațanātha of Belgola, Candranātha of Kopana, and Nemīśvara of Ürjantagiri, and other Jaina images. The definite reference to three well known centres-Kopaña, Belgola, and Ujjantagiri-suggests that the people of Kāpu were very well acquainted with those places of pilgrimage. While the concluding lines of the same grant which relate that if the violator was a Saiva, he would incur the sin of breaking a crore of lingas at Parvata, Gokarna, and elsewhere, and if a Vaişņava, of breaking as many images at Tirumale and other Vaişņava holy places, show that the chieftain of Kāpu was prepared to appeal to the better instincts of his non-Jaina subjects who might be inclined to harm his charity.1
Next to Mūdubidre the most important Jaina centre in Tuļuva was Kārkaļa. The history of this principality of Kārkaļa is interwoven with that of the śāntaras of Pațți Pombuccapura on the Ghats. The first prominent figure in the śāntara House was Jinadatta, who, as we have already noted above, is reputed to have brought with him the image of the Jaina goddess Padmāvati.2 Jinadatta Rāya founded the śāntara kingdom in the ninth century A.D.3 with Patti Pombuccapura as his capital ; and he moved down in the same century to Kalasa (in the Mūdgere tāluka) in the south after extending his kingdom. Here at Kalaša the Sāntara rulers gave expression to their tolerant
1. E.I. XX, pp. 95-97. 2. Rice, My. & Coorg, p. 138. 3. Saletore, Ancient Karnatāka, I. pp. 224-225, 225, n. (1).
