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THE ANEKĀNTAMATA IN THE EMPIRE 363 the one mentioned above, but probably one of the pontiffs at Kārkaļa itself who bore the title of Lalitakīrti.
The construction of the well known Caturmukha basadi at Kārkaļa was the work of the ruler Immadi Bhairavendra Odeyar, who called himself the ruler of Pațți Pombuccapura. This basadi was completed on Wednesday the 16th March A.D. 1586.1 It cannot be made out whether he is the same Bhairarasa Odeyar who is mentioned in a damaged record dated only in the cyclic year Viļambi, and found in the Hire Nemīśvara basadi at Hiriangadi. But he is evidently the same ruler who in A.D. 1598 granted specified lands for the god Pārsvanātha of the Sadhana caityālaya at Koppa. This god had been set up by a citizen named Pāņdya Nāyaka, who had himself granted some lands to provide for the offerings of the god.3
With the seventeenth century A.D., however, we move along the downward career of the Vijayanagara Empire. In a sense this age is also one of comparative insignificance in the history of Jainism in southern India. However, the anekāntamata had taken deep roots in Tuļuva. That is the reason why we see Vēņūru, a little village in the Kārkaļa tāluka, figuring as the headquarters of a line of petty chiefs and at the same time as the seat of Jainism. It was here at Vēņūru that, as mentioned by us above, a gigantic image of Gomata was set up in A.D. 1604 at the orders of Timmarāja, the brother of a ruler called Pāņdya of the family of Cāmunda Rāya, on the advice of Cärukirti Pandita of Belgoļa. Thus did the distant province of Tuļuva vindi
1. 62 of 1901 ; E. I. VIII, pp. 122-138. 2. 69 of 1901. 3. E, C. VI, Kp. 50, p. 86.
4. E. 1. VIII, pp. 109-113; E. C. I, pp. 19-20 (rev. ed.); Rice, My & Coorg, p. 141.
