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11. C. 2.

2001.

MENTEM ALIT ET EXCOLIT

K. K. HOFBIBLIOTHEK
ÖSTERR. NATIONALBIBLIOTHEK

11.C.2.2
MACKENZIE COLLECTION.

DESCRIPTIVE CATALOGUE

OF THE

ORIENTAL MANUSCRIPTS ,

AND OTHER ARTICLES

ILLUSTRATIVE OF THE LITERATURE, HIS-

TORY, STATISTICS AND ANTIQUITIES
OF THE SOUTH OF INDIA ;

COLLECTED BY THE LATE

LIEUT. - COL. COLIN MACKENZIE,

Surveyor General of India .

BY

H. H. WILSON, Esq.

Secretary to the Asiatic Society of Bengal,

& ca. &ca. &ca.

VOL. I.

CALCUTTA :

Printed at the Asiatic Press, No. 3, Council House Street.

1828.
K
K..
 INTRODUCTION.

Several years have elapsed since the attention of

oriental enquirers was attracted to the existence of

an extensive Collection of literary materials, relating

to the Antiquities of the South of India, accumula-

ted by Col. Colin Mackenzie, the Surveyor General
of India, then recently deceased . An account of that
Collection is now submitted to the Public . Before

proceeding however to particularise the details, it may

facilitate an appreciation of their value, to advert to
the circumstances under which the materials were

collected , and those which have led to their present

description, the different divisions under which they

have been arranged, and the light which they reflect
upon the Languages and Literature, and the Reli-

gious and Political Revolutions of the South of In-

dia.

A Letter addressed by Col. Mackenzie to Sir Alex-

ander Johnston in 1817, conveys an authentic view of
the motives which led him to form the Collection , and
the means which enabled him him to prosecute his
researches with success . His own words will

best be employed to explain as much as is neces-

ii

sary to our purpose. They give also a not uninterest-

ing outline of the Colonel's Indian Career.

" The first thirteen years of my life in India , may

be fairly considered as of little moment to the ob-

jects pursued latterly in collecting observations and

notices of Hindoo manners, of Geography, and of

History ; with every attachment to this pursuit, to
which my attention was directed before I left England ;

and not devoid of opportunities in India ; yet the

circumscribed means of a Subaltern Officer, a limit-

ed knowledge of men in power or office, and the

necessity of prompt attention to military and pro-
fessional duties, could not admit of that undeviating
attention , which is so necessary to the success of any.

pursuit, at all times, much more so to what must be

extracted from the various languages, dialects and

characters of the Peninsula of India.

" In particular, a knowledge of the native langua

ges, so essentially réquisite, could never be regular-
ly cultivated , in consequence of the frequent chan-

ges and removals from province to province ; from

garrison to camp, and from one desultory duty to a-
nother. Those encouragements to study the langua-
ges of the vast countries, that have come under our
domination since my arrival in India, were reserved
for more happy times and for those, who are more
fortunate in having leisure for their cultivation ; from
the evils of famine, penury and war, the land was
 iii

then slowly emerging ; and long struggling under the

miseries of bad management, before the immediate
administration of the South came under the benign
influence of the British Government.

" In the whole of this period, in which I have

marched or wandered, over most of the Provinces

South of the Kistna, I look back with regret to ob-

jects now known to exist, that could have been then
examined ; and to traces of customs and of institu-

tions that could have been explained, had time or

means admitted of the enquiry.

" It was onlyafter my return from the expedition

to Ceylon in 1796, that accident rather than design,

though ever searching for lights that were denied to my

situation, threw in my way, those means that I have
since unceasingly pursued (not without some success
I hope) of penetrating beyond the common surface
of the Antiquities, the History and the Institutions
of the South of India .

" The connexion then formed with one person, a

native and a Bramin* was the first step of my intro-

* The lamented C. V. Boria, a Bramin, then almost a youth, of the

quickest genius and disposition , possessing that conciliatory turn of
mind that soon reconciled all Sects and all Tribes to the course of
enquiry, followed with these surveys. After seven years service he
was suddenly taken off from these labours, but not before he had
formed his younger Brother and several other useful persons, of all
Castes, Bramin, Jain and Malabars, to the Investigations that have
since been satisfactorily followed.
 iv

duction into the portal of Indian knowledge ; devoid

of any knowledge of the languages myself, I owe to

the happy genius of this individual the encourage-

ment and the means of obtaining what I so long
sought. In the following papers you will ob-
serve fifteen different dialects, and twenty-four cha-
racters were necessary for this purpose. On the re-

duction of Seringapatam, in 1799 not one of our peo-

ple could translate from the Canarese alone . At pre-

sent we have these translations made not only from the
modern characters ; but the more obscure and almost

obsolete characters of the Sassanums (or Inscripti-

ons) in Canarese and in Tamul ; besides what have

been done from the Sanscrit , of which in my first

years in India, I could scarcely obtain any informa-

tion . From the moment the talents of the lamented

Boria were applied , a new avenue to Hindoo know-

ledge was opened , and though I was deprived ofhim at
an early age, his example and instructions were so

happily followed up by his brethren and disciples,

that an establishment was gradually formed, by which
the whole of our provinces might be gradually ana-
lized onthe method thus fortuitously begun and suc◄
cessfully followed so far. Of the claims of these in-

dividuals and the superior merits of some, a special

representation has laid before this government since
26th September last unanswered . How they are to
be disposed of on my departure for Bengal is still in

doubt. The attachment existing, and increased in 18

 to 20 years, leaves me no room to doubt but some

will adhere to my fortune ; but it is to be confessed

it is at some hazard in again exchanging a state of
moderate comfort with their families for a state of

dependance in a distant country ; and this uncer-

tainty of an adequate provision for these useful peo-
ple renders my situation at present more uncomfor-
table than I wish to say.

" Forthesethirteen years, therefore, there is little to

shew besides the Journal and Notes of an Officer

employed in all the Campaigns of the time ; first to-

wards the close of the War of 1783 in the provinces
ofCoimbatoor and Dindigul, and afterwards in profes-

sional duties in the provinces of Madras, Nellore

and Guntoor, throughout the whole of the war from
1790 to 1792 in Mysore, and in the Countries ceded
to the Nizam by the Peace of 1792, and from that
period engaged in the first attempts to methodize

and embody the Geography of the Deckan, attempts.

that were unfortunately thwarted or impeded by mea-
sures not necessary here to detail ; the Voyage and
Campaign in Ceylon may be noticed as introductory
to part of what followed, on my return to resume
the Geography of Deckan .

" Some voluntary efforts for these purposes, had

at last excited the notice of a few Friends in the field
vi

in the Campaigns in Mysore, too partial perhaps to

my slender talents and ardor for the pursuit, and in
1792, after the Peace of Seringapatam , I was sent
a Subaltern from the army in Mysore, by the desire
of the late revered Lord Cornwallis, with the small

detachment at first employed in the Nizam's domini-

ons for the purpose of acquiring some information of
the Geography of these countries, and of the relative
boundaries of the several States, then assuming a
new form and new limits.

" From 1792 to 1799, it were tedious to relate

the difficulties, the accidents and the discouragement

that impeded the progress of this design . The slen -

der means allotted from the necessity of a rigid ; no
doubt just, economy ; the doubts and the hindrance

ever attendant on new attempts ; difficulties arising

from the natureof the climate of the country, of the
government ; from conflicting interests, and passions

and prejudices difficult to contend with, and unplea-

sant to recollect.

" In the year 1796, a general Map of the Nizam's

dominions was submitted to Government for the first

time, compiled and digested from various materials

of various authority described in a Memoir that ac-

companied; and designed rather as a specimen for

future corrections, and shewing what was wanting as
much as what was done. It had however the use of

bringing the subject into one point of view ; further

 vii

enquiry improved its supplements in 1798 and 99,

and some encouragement was then held forth that
induced perseverance, tho' little effectual assistance

was given. My removal * from any share in the direc-

tion of the Deckan surveys in 1806, put a stop to

the further improvement of this Map ; yet the sub-

ject has not been neglected and it is hoped may one
day he resumed on the revival of the materials since
collected, though on a more circumscribed scale than
what was once intended.

" In returning to Hydrabad in 1798, for the third

time, to resume the investigation of Deckan Geo-

graphy, measures were proposed , and in part metho-
dized for analizing the whole Deckan ; and before
1799, considerable help was attained by obtaining a
copy of the regular official Dufter of the Deckan in
its provincial and even minuter divisions which has
been since translated from the Persian ; as well as

* It is too late now to apply a remedy and too painful to refer to

Original Documents to show how the most public spirited plausible
reasons may be advanced for measures most absurd and hurtful to the
Interests of the Public and of Science ; otherwise this might be pro-
duced as an additional instance of the erroneous measures in those
times. All that had been intended and partly executed by the measures
encouraged in the Government of Lord Cornwallis and Wellesley
was nearly overset, and almost lost sight of ever since, and though
our arms now occupy positions in the most distant parts of the Deck-
an, no systematic plan is yet adopted for concentrating the results and
. combinations of our marches and expensive surveys in that country
into a more correct General Map.
viii

certain MSS . of authority which were proposed as

the basis of the Plan to be followed in the enquiry
and description . The Deckan was in fact then a

Terra- Incognita of which no authentic evidence

existed, excepting in some uncertain notices and mu-

tilated Sketches of the marches of Bussy ; and in

the Travels of Tavernier and Thevenot ; which con-

vey but little satisfaction * to the philosophical accu-

racy of modern times.

6. This
Plan in its bud was nearly overset by the
new war with Tippoo ; it may be satisfactory howe-
ver to know that the attempts then made were not
without use both in a military light, (as described

more fully in official reports) and in anticipating

measures that have since been or may be still advan-

tageously followed in arranging the History, Antiqui-

ties and Statistics of that interesting country.

" After the reduction of Mysore in 1799, and in

the arrangements that followed , I was employed in

assisting the Commissioners with Geographical infor-

mation, to promote the arrangement and a knowledge

of the limits of the subject of the partition . On my

return to Madras the Governor General, the Earl of

Mornington, being justly of opinion , that a more

complete knowledge of these countries was indis-
pensibly necessary for the information of Govern-

* See Gentille's Opinion on the Geography of India. Voyages Aux

Indes.
 ix

ment, was pleased n the handsomest manner, with-

out solicitation or any personal knowledge, to ap-

point meto survey Mysore, assisted by an establish-

ment suited rather to an economical scale of ex-

penditure than to so extensive an undertaking ;

but to be carried through a country yet so little

known , that the position of some of the provin-

ces ceded by the treaty of partition could not

be ascertained till this survey was advanced un-

der peculiar circumstances of embarrassment. For

instance-Holall ceded to the Marattas, Goodicotta on

the N. W. of Chitteldroog mistaken fór a small

Fort North of Colar on the East of Mysore , and ma-

ny other instances , whence some knowledge of the

country rendered a Survey indispensible.

" Consonant to my original ideas, I considered

this occasion favorable for arranging a Plan of Sur-
vey embracing the Statistics and History of the coun-
try as well as of its Geography ; and submitted a

Plan for this purpose which was approved of by this

Government. Three assistants , and a naturalist were

then for the first time attached to me, yet this mode-
rate establishment was immediately after disapprov-
ed of in England, and a design that originated in the
most enlightened principle, was nearly crushed by the
rigorous application of orders too hastily issued and
received in India in the end of 1801 , when I had , at

very considerable hazardof my health, just comple-

X

ted the Survey of the Northern and Eastern Frontier

of Mysore .

" How far the idea suggested was fulfilled it is not

for me tosay ; from adverse circumstances one part
was nearly defeated ; and the Natural History was
never analyzed inthe manner I proposed and expec
ted in concert with the Survey ; the suspense I was

placed in from the reduction of the slender stipend

allotted to myself, both for salary and to provide for
increasing contingencies, was not only sufficiently
mortifying, but was aggravated by the overthrow of
the es tablishment first arranged for the work, while
other branches* were favored , in the application of
the Director's orders. The effects of these measures

on the public mind and even on my assistants ; con-

tributed to paralize every effort for its completion ;
but notwithstanding these difficulties the success at-
tending the first Researches, and a conviction of its
utility induced me to persevere till 1807. The Geo-

graphy of the Province of Mysore was literally com-

pleted in the minutest degree of 40,000 square

* In the Regulations of Survey of October 1810, no less than 20

Military Officers were attached to the Quarter Master General, ex-
clusive of the Military Institution , aud the Establishment of Native
Surveyors under the Revenue Department. The results arising from
those Departments compared with that of the Mysore Survey, would
afford the mostjust means of judging of the utility of either of the
works.
 Xi

miles of Territory ; considerable materials were ac-

quired of its Statistics and of its History ; and the
basis laid for obtaining that of the Peninsula on a

plan undeviatingly followed up ever since.

Much of the materials collected on this occasi-

on were transmitted home in 7 folio volumes with

General and Provincial Maps ; but it is proper to ob-

serve that still more considerable materials for the

History of the South are in reserve, not literally be -

longing to the Mysore Survey, though springin g
from the same .

" It is also proper to notice that in the course of

these investigations, and notwithstanding the embar-
rassments of this work, the first lights were thrown
on the History ofthe Country below the Ghats, which

have been since enlarged by materials constantly

increasing ; and confirming the information acquired

in the upper couutry. Among various interesting
subjects may be mentioned .

1. The Discovery of the Jain Religion and Phi-

losophy and its distinction from that of the Boudh.

2. The Ancient different Sects of Religion in this

country and their subdivisions , the Lingavunt, the
Saivam, Pandarum, Mutts, &c. & c .

3. The nature and use of the Sassanum and In-

scriptions on stone and copper ; and their utility in

throwing light on the important subject of Hindoo,
xii

Tenures ; confirmed by upwards of 3,000 authentic

inscriptions, collected since 1800.

4. The design and nature of the Monumental

Stones and Trophies found in various parts of the

country from Cape Comorin to Delhi, called Veera-
cul and Maastie cull, which illustrate the ancient

customs of the early inhabitants and perhaps of the

early western nations.

5. The sepulchral Tumuli, Mounds and Barrows

of the early Tribes, similar to those found through-

out the continent of Asia and of Europe ; illustra-

ted by Drawings, and various other notices of Anti-

quities and Institutions . ”

It may be here observed that the results of a few

of these enquiries were from time to time communi-

cated to the Public, and in the interval described ,

the following papers from the pen of Col. Mackenzie

were printed :

1. Account of the construction of a Map of the

Road from Nellore to Ongole.
Dalrymple's Oriental Repertory. vol. I.

2. Description of the route from Ongole to Inna-

conda and Belamconda with a map. Ibid.

3. Account of the Kommam tank. Ibid vol. II.

4. Description of the Source of the Pennar Ri-

ver. Ibid.

5. Sketch of the life of Hyder Ali Khan.

Asiatic Annual Register, 1804.
 xiii

6. History of the Anagundi or Vijaya Nagar Ra-

jas. Ibid.

7. History of the Rajas of Anagundi from enqui-

ries made on the spot. Ibíd.

8. Account of the Marda Gooroos . Ibid.

9. Account of the Batta Rajas. Ibid.

10. Description of the Temple at Sri Sailam.

Asiatic Researches. vol. V.

11. Remarks on some Antiquities on the West and

South Coasts of Ceylon. Ibid. vol. VI:

12. Extracts from Journals descriptive ofJain Mo-

numents and Establishments in the South of India.
Ibid. vol. IX.

There are also translations of several Inscriptions

in the same volume, furnished by Col. Mackenzie.

Of these, the papers relating to the Jains were the

most novel and important, and first brought to notice

the existence of a Sect,which is very extensively dis-
persed throughout India, and includes a considerable

portion of its most respectable and opulent natives .

After the conclusion of the Mysore Survey, Col.

Mackenzie was appointed Surveyor General at Ma-
dras, but had scarcely time to take charge of his of-
fice , when he was called away toaccompany the Expe-
dition to Java in 1811. After the military objects of
the Expedition had been effected, his attention was di-
rected to his favorite pursuits, and many books
and documents were collected . He also took a lively
Xiv

interest in the Batavian Society, and contributed

some valuable notices to the Pages of its Transacti-
on . A Journal of a visit to the Ruins at Brambanam
has been thence transferred to a London Jour-

nal. Col. Mackenzie adverts also in the letter to Sir

A. Johnston to detailed Reports submitted by him

to the Governments of India, copies of which have
not been found amongst his papers, nor, as he ob-
serves, were they placed upon Record at the Bengal
Presidency,

After resuming charge of the office of Surveyor

General at Madras in 1815, Col. Mackenzie was

enabled to superintend for a short time the continu-

ance of a Survey of the Ceded Districts, instituted

upon his recommendation in 1809, and prosecuted

upon the same plan as that of Mysore - adding an
extent of 30,000 square miles to the 40,000 previ-

ously laid down . The results of these Surveys have

been published in Arrowsmith's Atlas of the South
of India. The collection of books, papers and in-

scriptions went hand in hand with the Survey---nor

was this part of the Peninsula the only field from

which similar gleanings were made---they were col-
lected throughout the whole of the Provinces subject

to the Presidency of Fort St. George by natives

trained for the purpose. These operations were not

of much longer continuance, for shortly after his

return, Col. Mackenzie was appointed Surveyor Ge
 XV

neral of all India, and quitted Madras for Calcutta .

His literary and antiquarian collections were brought

round from the former Presidency, and the principal

natives employed in arranging and translating them

came also to Calcutta. Col. Mackenzie's intentions

in consequence, are thus explained in the Letter from

which has been quoted.

" I will only further just notice the effect of this

removal on the Enquiries and Collection here des-
cribed . The people reared by me for several years,

being natives of the Coast orthe Southern Provinces,

and almost as great strangers to Bengal and Hindoos-
tan as Europeans, their removal to Calcutta is either

impracticable ; or where a few, from personal

attachment (as my head Bramin , Jain translator and
others ) are willing to give this last proof of their fide-

lity, attended with considerable expense ; and with-

out that assistance, most of what I had proposed to
condense and translate from the originals in the lan-
guages of this country, could not be conveniently or
at all, effected at Calcutta.

" I mean however to attempt it, and hope in this

stage, preparatory to my return to Europe to effect a

condensed view of the whole Collection , a Catalogue

Raisonnée of the Native Manuscripts and Books,

&c. , and to give the translated Materials such form ,

as may facilitate the production of some parts should
they ever appear to the Public ; at least by persons
xvi

better qualified, if the grateful task be not permitted

to my years or to my state of health . ”

The attempt thus announced was never made .

Much delay was necessarily occasioned by the change

of Residence and charge of a new office . Several of

the natives died , and the survivors were rendered

ineffective by sickness . The purposes of Col. Mac-

kenzie were finally disappointed by his indisposition
and death in 1821 .

The preceding observations will afford a general

notion of the manner in which the collections of Col.
Mackenzie were accumulated .

Through a considerable part of his career he may

be said to have collected them in person, visiting in

the course of his surveying operations almost all the

remarkable places between the Krishna and Cape

Comorin, and being accompanied in his journies by
his native assistants, who were employed to take co-

pies of all inscriptions , and obtain from the Brah-

mans of the Temples, or learned men in the towns or

villages, copies of all records in their possession , or

original statements of local traditions . When not

himself in the field , Colonel Mackenzie was accus-

tomed to detach his principal native agents into dif

ferent districts to prosecute similar enquiries, fur-

nishing during their absence either in English or in

their own language to be subsequently translated ,
 xvii

Reports of their progress. Their personal expences

were in general defrayed by the Department to which
they were attached, but all extra expenditure, and the

cost ofall purchases, were defrayed by Col. Macken-

zie himself. The outlay thus incurred probably ex-
ceeded a Lac of Rupees, which sum has been libe-
rally sanctioned by the Court of Directors for the

purchase of the Documents.

By themeans thus described a collection was form-

ed at a considerable cost oftime, labour and expence,
which no individual exertions have ever before accu-

mulated, or probably will again assemble. Its composi-

tion is ofcourse very miscellaneous. and its value with
respect to Indian History and Statistics remains to be
ascertained, the Collector himself having done little
ornothing towards a verification of its results. This
indeed cannot be successfully attempted by any single

individual, as a familiarity with fourteen languages

and sixteen characters can scarcely be expected , from

any one person. It is the more to be regretted , that

Col. Mackenzie did not live to execute some connect-

ed view of the principal facts his collection furnishes,

whilst he commanded the aid of the agents by whom

it was formed, who under his superintendence had

learned to feel a lively interest in their task, who had

acquired a knowledge of the leading results which it

were vain to look for in any other natives, and who

are now for the greater, and most valuable part, dead
or dispersed .
xviii

In the absence of any account prepared by the

Collector, the following Catalogue may be received
as an attempt to convey some accurate notion of
the nature of the collection, and a short view
of some of the principal conclusions that may be de-

rived from its contents. It will be necessary however

in the first place to explain the circumstances under

which the Catalogue has been prepared , that no cen-

sure may attach to the compiler for not performing
more than he has endeavoured to accomplish, or for

undertaking a task to which he acknowledges he

brings inferior qualifications, the languages of the
South of India never having been the objects of his
studies.

The officer who succeeded Col. Mackenzie as Sur-

veyor General, professing no acquaintance with the

subject of Col. Mackenzie's Antiquarian collections,
and expressinghis wish to be relieved of all charge
ofthe Establishment connected with them , it became
a matter of some perplexity how it should be dis-

posed of, in contemplation of its becoming the pro-

perty of the Company. As no other person in Cal-
cutta, was inclined to take any trouble with such a

collection , or perhaps so well fitted for the task, as

myself, I offered my services to the Supreme Go-

vernment to examine and report upon the state of
the materials. The offer was accepted, and the ma-

nuscripts and other articles of the collection were

 xix

transferred to my charge. I then learned that the na-

tive agents had set to work upon the Colonel's death

to make short Catalogues of the articles and books

accumulated , and these were completed under my

supervision. In the course of examining the Lists

as well as I could, I found them not only too con-

cise to be satisfactory, but in many cases evident-

ly erroneous, and altogether devoid of classifica-
tion or arrangement . I therefore on submit-

ting them to the Government suggested the ne-

cessity of a careful revision , and the advantage
that might be derived from the publication of

the result, which suggestions were favorably re-

ceived, and the present Catalogue has in consequence
been prepared .

The various languages of the Peninsula being un-

known to me except as far as connected with San-

scrit, I had no other mode of checking the accura-

cy of the natives employed in cataloguing the ma-

nuscripts, than to direct the preparation by them of
detailed indices of the works in each dialect . These

indices were accordingly compiled and translated,

and their results again compressed into the form in
which they will be found in the following pages, the
accuracy being verified by such collateral information

as was derivable from some of the translated papers

in the collection, or from printed works of an au-

thentic character. Although therefore some of the
XX

details may be occasionally erroneous, I have every

reason to hope that the account of those books

which I could not personally verify by perusal, will

be generally correct, and worthy of some confidence .

The collection, as here detailed, consists chiefly

of Manuscripts in the original languages, consti-

tuting what may be regarded as the Literature of

the South of India. The subject is hitherto almost

unknown to the Literature of Europe, and from

its novelty, if not from its importance, is likely to

be thought entitled to special attention . The
description of the Manuscripts constitutes therefore
the body of the present publication , and that of

the other articles is thrown into an Appendix. The

first division of the Appendix is that of Local
Tracts, short accounts in the languages of the De-
khin of particular places, remarkable buildings,
local traditions, and peculiar usages prepared in ge-

neral expressly for Col. Mackenzie by his native

agents, or obtained by them on their excursions. A

few works occur that properly belong to the litera-

ry class, but which escaped attention at the time
of arranging the materials. Some of these Local
Tracts will be found in an English dress amongst

the Translations, but the far greater portion are yet

to be translated . The Local Tracts are followed by

the Inscriptions the collection ofwhich forms the most

laborious, and probably the most valuable portion of
the whole very few of them are translated, but the
 xxi

whole of them have been examined , and abstracted ,

and drawn out in a tabular form , stating the object of

the Inscription, the date, where found, and in whose

reign or by whom inscribed . Of three folio ma-

nuscript volumes containing these abstracts, two

have been prepared since the death of Colonel Mac-
kenzie.

The Inscriptions are followed by a list of the

translated or extracted English Papers which were
left bound up in volumes, at Col. Mackenzie's death,
and to them suceeeds a detail of similar papers,

in loose sheets : the value of the latter is much di-

minished by the very imperfect manner in which

most of them have been executed, the English be-
ing frequently as unintelligible as the original : with
a very few exceptions the translations are the work
of natives alone.

It is unnecessary to advert more particularly to

the other articles of the Appendix , and it is sufficient
to include them in the following enumeration ofthe

contents of the collection, from which a generally

correct view of its character and extent may be de-
rived.
xxii

LIST OF THE COLLECTIONS MADE BY THE LATE

COLONEL MACKENZIE .

LITERATURE.

Language, Character. Number of MSS.

Sanscrit .... .... Devanagari, .... 115
Ditto, .... ...... Ditto and Nandi Nagari, .. 103
Ditto, Telinga, .... .... • 285
Ditto, ... ... Kanara, .... ... • 28
Ditto, Tuluva, .... ...... 10
Ditto , Malayalam , 10
Ditto, Grandham, .... 96
Ditto, ... Bengali, .... ....... 2
Ditto, .... Orissa, .... .... ... 18
(Of the Jainas) .... Hala Kanara , .... •• 14
Tamul, .... Tamul, .... .... .. 274
Telinga, .... ..... Telinga, .... .. 176
Hala Kanara, ...... Kanara, · 144
Kanara, Ditto, .... 32
(Of the Jainas, ) .... Ditto, 31
Malayalam, .... ... Malayalam, .... 6
Orissa, .... Orissa, .... .... 23
Mahratta, .... Mahratta, .... 16
Hindi, .... Devanagari, .... 20
Persian and Arabic, Nastalik, & c. ...... 114
Hindustani, ....... ..... .... 8
Javanese, .... Javanese, 37
Burman. .... Burman, .. 6

1568
 xxiii

LOCAL TRACTS, &c.

Number.
Country Language.
Volumes. Tracts.
Telinga, ... Telinga Canara, &c. 64 462
Dravira, ... Tamul, 43 358
Ceded Districts, Telinga, & c . .... 69 619
Mysore, ..... ..... Tamul and Canara, 20 147
Canara Coast, ..... Ditto, ..... 19 115
Malayalam, .. ... Tamul & Telinga, &c. 19 274
Mahratta, .. .... Mahratta, ........ 40 95

264 2070

INSCRIPTIONS.
Copies of VID High Tamul, ...... 17 236
Ditto, Various, 60 7840

77 8076

TRANSLATIONS. &c.
Translations and Tracts, in loose sheets, 67.9
Ditto in Volumes, .... .... 75 1480

75 2159

Plans, .... ...... ..... 79

Drawings , ....... ..... ..... 2630
Coins, ..... .... ....... .... 6218
Images, ... .... ...... ....... .... 106
Antiquities, .... ...... ..... ... +40

We shall now proceed to take a short view of the

chief results of this collection , and the degree in

which it may be expected to illustrate the Litera-

ture, Religion , and History, of a considerable por

tion of Hindustan.
 LITERATURE.

The first division of the Catalogue, the Books in

the Sanscrit language, offers little of value. The

works are for the most part such as are to be found

in great abundance, and in better condition, in other

parts of India, and are not recommended by rarity or

local peculiarity. In general they are in very bad

order, being more or less imperfect, and being ra-

ther engraved than written with an iron style upon
palm leaves, a mode of writing which even when
the letters are blackened by a composition of lamp
black and oil is very unfavourable to prompt and
easy perusal : a new manuscript of this kind present-
ed for the first time to the most learned Pundit, is
decyphered by him slowly and with pain, and the
employment of such rude materials is almost

as much a hindrance as a help to the dissemination

of learning. Another difficulty in the way of the rea-

dy perusal of the Sanscrit Books is their being writ-
ten, as will have been seen in the foregoing enume-
ration, in thirteen different characters .

There is one division of the Sanscrit Books,

which is in a great degree of local origin and inter-

est, that of the Máhátmyas, the Sthala or Local

Puránas, the legendary histories of celebrated tem

 XXV

ples and objects of pilgrimage, and especially of

those in the Dekhin, which are exceedingly nu-
merous. These tracts describe the circumstan-

ces under which the place originally acquired

its sanctity, the period of which is almost al-

ways in some former Yuga or great age ; the
foundation of the first temple or shrine, the dif-

ferent visits paid to it by Gods and heroes, its disco-

very and renovation in the present age, the marvels
which have resulted from its worship, and the be-

nefactions made to it by modern sovereigns. In this

latter portion some genuine history is occasionally
preserved . These legends are professedly sections
of some of the Puranas, particularly the Brah-
mánda and Skinda, but this is a mere fiction, as

where the entire Puránas, whence they are said to

be extracted exist, these sections or chapters are

found to constitute no part of their contents. The

Máhatmya is sometimes fully as extensive as the
whole Purána of which it is said to be a part, and

the aggregate of those in the Mackenzie collection

amounting to a hundred and twenty-two, is infi-

nitely more considerable than that of the eighteen
Puránas.

There are also amongst the Sanscrit Books a few

Cheritras, historical and biographical narratives of

some local value. They are however of too marvel-
lous and legendary a complexion to be of much his-
 xxvi

torical importance, although they may furnish some

indications of real events.

The Catalogue has been classed according tothe

languages in which the Books are written, but one
exception has been made to this order, and the di-

vision subsequent to the Sanscrit manuscripts is that

ofthe Literature of the Jains - most of these manu-
scripts are Sanscrit compositions, but a few are writ-
ten in the dialects of the Peninsula. As forming a
distinct class however it was thought better to place
them under a common head.

The Books thus collected are, with one or two ex-

ceptions, now for the first time offered to the en-

quiries of European readers. Colonel Mackenzie

as has been mentioned, has the merit of origi-

nally noticing and describing the peculiar tenets

of this numerous division of the natives of In-

dia, deriving his information from personal inter-

course with several well informed members of their

community, and visits to some of their principal

shrines . The description which he published in the

9th volume of the Asiatic Researches, some notices

by Dr. Buchanan in the same place as well as in his

travels in Mysore, and the account given in the

same volume of the Researches by Mr. Colebrooke

of the Jain teachers and some of their peculiar te-
nets as derivable from their own authorities, furnish

the only authentic notices of a sect, which is wide-

 xxvii

ly spread through India particularly in the west and

south . The Catalogue of their Books collected by
Col. Mackenzie forms therefore a valuable accessi-

on to our knowledge of the Jains. The list com-

prises forty-four different works, of which those

styled Puránas are in general of great extent. The

character of the legends of which they consist will
be readily estimated by the specimens given , from
translations found in the Collection , and which suf-

ficiently evince the late origin of the sect, in their

attempt to improve upon Brahmanical exaggerati-
on, by exaggeration infinitely more extravagant.
The Puránas are attributed to Jína Sena Acharya

said to be cotemporary with Vikramá ditya, but some

traditions identify him with Jináchárya who was
the Guru or spiritual preceptor of Amoghaversha a

Jain prince in the Arcot district in the end of the

ninth century, a period at which they may possibly
have been compiled --- other legendary collections are
acknowledged to be of that or of a later date. Be-

sides these, Jain literature comprehend a few books

on Medicine, Grammar and Arithmetic, and rituals
and treatises on the religious and moral obligations
of the sect.

The literature of the Jains is succeeded by the

Catalogue of Books in the Tamul language which

may be considered as the most classical of the lan-

guages ofthe Peninsula . It is the speech of that part

xxviii

of the South of India known as Drávira, compri-

sing the ancient kingdoms of Chola , Chera, and

Pandya, and now comprehending the districts of
South Arcot, Salem, Coimbatur, Kumbhakonam ,

Tanjore, Trichinapali, Madura , Dindigal, Tinni-

velli and great part of Mysur, in all which it is
spoken, according to Mr. Babington, by more than
five millions of people . According to that Gentle-
man, and to the late Mr. Ellis it is a language not

derived from Sanscrit, but of independant origin .

Their remarks are as follows :

" It (Tamul) is not derived from any language

at present in existence, and is either itself the parent
of the Telugu, Malayalam, and Canarese languages,
or what is more probable, has its origin in common
with these in some ancient tongue , which is now lost,
or only partially preserved in its offspring.

"In its more primitive words, such as the names of

natural objects, the verbs expressive of physical ac-
tion or passion, the numerals, &c. it is quite uncon-
nected with the Sanscrit, and what it thence so

largely borrowed, when the Tamuls, by intercourse

with the more enlightened people of the north, be-
gan to emerge from barbarity, has reference to the
expression of moral sentiments and abstract meta-
physical notions, and is chiefly to be found in the

colloquial idioms . In this remarkable circumstance,

and in the construction of its alphabet, the Tamul
 xxix

differs much from the other languages of the south,

which are found to admit the Sanscrit more largely

in literary and poetical compositions than in the or-

dinary dialect of conversation, and which adopt

the arrangement of the Sanscrit alphabet with

scarcely any variation . The higher dialect of the

Tamul on the contrary is almost entirely free from
Sanscrit words, and idioms, and the language retains
an alphabet which tradition affirms to have hereto-
fore consisted of but sixteen letters, and which so

far from resembling the very perfect alphabet of the

Sanscrit, wants nearly half its characters, and has se-
veral letters of peculiar powers.

" Neither the Tamul, the Telugu nor any of

their cognate dialects are derivations from the San-

scrit. The latter, however it may contribute to their

polish, is not necessary to their existence, and they
form a distinct family of languages with which the
Sanscrit has in a later times especially intermixed ,
but with which it has no radical connexion .

"The members constituting the family of langua-

ges which may be appropriately called the dialects
of Southern India are the high and low Tamul,

the Telugu grammatical and vulgar, Carnataca or

Cannadi ancient and modern , Malayalma or Ma-
layalam, which after Paulinus a Bartholomeo may
be divided into Sanscrit ( Grandonico Malabarica)
XXX

and common Malayalam, though the former differs

from the latter only in introducing Sanscrit terms

and forms, in unrestrained profusion ; and the Tu-
luva, the native speech of that part of the country

to which in our maps the name of Canara is con-

fined.

"Besides these , there are a few other local dialects

of the same derivation , such as the Codugu, a vari-

ation of the Tuluva spoken in the district of that

name called by us Coorg. The Cingalese, Maha-

rastra and the Oddya, also, though not of the
same stock, borrow many of their words and idioms
from these tongues. A certain intercommunication
of language may indeed always be expected from
neighbouring nations however dissimilar in origin ,
but it is extraordinary that the uncivilised races of
the north of India should in this respect bear any
resemblance to the Hindus of the South ; it is ne-
vertheless the fact, that, if not of the same radical
derivation , the language of the mountaineers of

Rajamahal abounds in terms common to the Tamul

and Telugu."

The opinions of such competent authorities, can-

not be contested, and it must be admitted therefore
that the base ofthe Tamul language has an indepen ,

dant origin. It is also evident from the character of

its literature, as shewn in the Catalogue, as well as

from tradition, that it has been independantly culti

 xxxi

vated under unusual patronage, and has boasted of

its own College, established by regal authority at

Madura, and a number of able writers from every
class of the population.

The tract from which Mr. Ellis's sentiments are

cited, is one of three treatises it was his intention to

prepare on the Tamul, Telugu, and Malayalam

languages The first, if ever completed has not come
to hand, and it is from the second that the passage
is extracted.* There still remains therefore much to

be explained regarding the history ofthe Tamul lan-

guage, and particularly how it happens, that the names

of places of note, cities, mountains, rivers, temples,

and shrines are Sanscrit, and have been so appa-
rently from a period prior to the Christian era.

Cape Comorin or Comari, Madura, the Kaberis

or Kaveri River, the Malaya mountains or Malay-
layam and a variety of places in the Peninsula , hav-

´ing been known to the ancients, as they are to the

moderns, by appellations of Sanscrit origin. The
Tamul language must have been but little cultiva-

ted, the districts must have been indifferently civilis-

ed, if the natural features of the country had no dis-
tinguishing denominations, until the Brahmans or

* The first forms part of the Introduction to Campbell's Telugu

Grammar. A fewcopies of it, and of the third Dissertation , were
separately printed, and one of each was presented to the Asiatic So-
ciety of Bengal.
xxxii

Brahmanical Hindus immigrated from the north;

a political event which is recognised by all the tra-
ditions of the South of India.

Although therefore we must grant that the Ta-

mul language had an independant origin, we can

scarcely suppose with Mr. Ellis , that it had an in-
dependant literature, prior to the introduction of
Sanscrit. Mr. Ellis states that in the Tamul coun-

tries there has ever been a contention for pre- emi-

nence of knowledge between the Brahmans and the
inferior casts. "When the former established them-

selves in Southern India they found a native litera-

turc already existing, which, though they introduc-
duced the language and science of the north, they
were compelled during their long contest with the
Jains, to cultivate in their own defence. " But San-

scrit was less the language of Science, than religi-

on, and that the religion of the Peninsula was Hin-
du, and even sectarial or Saiva at the commence-

ment of the Christian era, we may infer from the

name of Captain Komari, corroborated by Arrian's

notice that it derived its name from a Goddess whose

temple was then in the neighbourhood , as it is still,

and who is none other than Kumiri, the virgin

Durga, the daughter of Daksha, the yet unwedded

bride of Siva. The Sanscrit Geographical nomen-

clature of the Peninsula is, as already observed . a

further argument in favor of the uncultivated state

 *xxiii

of the Tamul language when the Sacred dialect of

the Brahmans was introduced.

That the Tamul language was independently cul-

tivated in a very high degree, and from a period of

some remoteness is unquestionable, but it seems to

have been most successfully studied at a compara-

tively modern date, and subsequent to the dis-

semination of Sanscrit literature. This view of

the case would coincide with that already tak-

en of the early rudeness of Tamul, and is war-

ranted by the traditions that relate to the Ma-
dura College, and the character of Tamul Lite-
rature, as it appears from the Catalogue. The Col-

lege was founded it is said by Vamsasekhara Pan-

dya Raja of Madura, for the cultivation of Tamul,

and this Prince was long subsequent to the preva-
lence of the Saiva faith, at least according to the

same authorities . The legend also asserts that the

professors were compelled to admit the Tamul

writer named Teruvalluvar into their ranks, and

according to Dr. John, his reputed Sister Avyar, the

moral Poetess flourished in the ninth century. Ano-

ther very eminent Tamul writer Kumban, wrote at

the close of the same century, in which, therefore,

we may infer the language was most widely and
successfully cultivated .

On referring to the List of Tamul Books it will

be found, that they furnish undeniable proofs of

their having been written subsequently to the great
xxxiv

body of Sanscrit composition, as they are in fact

nothing but translations from Sanscrit. Thus the
great work of Kamban is the translation of the

Rámáyana . We have also a translation of a great

part of the Mahábhárat and in the Máhátmyas , in
which Tamul next to Sanscrit abounds , we have
numerous legends translated from the Puránas .

Many of the poetical and narrative works are trans-

lations from the Classical Dialect. We might also
infer the later date, of such Tamul Literature as

is original, from its being the work in a great mea-

snre of Súdras and of Jains, as if it had been part
of an attempt to oppose and overthrow the predo-
minance of the Brahmans, to whose priority,
therefore, it bears witness.

That part of Tamul Literature which is origi-

nal, consists chiefly of histories more or less legen-

dary of the Chola , Pándya and Chera countries, of

moral and didactic poems, and of treatises on Phi-
logy and Medicine ; of the former some are very
recent compilations having been prepared for the

use of Colonel Mackenzie, butothers are of reputed

antiquity, and the Pandya Rajakal is ascribed to
Narakira, Bána , and Kapila, three of the original

professors of the Madura College . The moral po-

ems form a curious and interesting division , as be-
ing the works of persons of the lowest caste, or

Pariars, and yet enjoying the highest estimation .

One of the authors, Avyar, a female, has been made

 XXXV

known to European readers by the translation of

several short didactic works by her, in the seventh

volume of the Asiatic Researches. Inthe following

pages will be found an extensive Extract from an
unfinished translation by the late Mr. Ellis of a ce-
lebrated poem of the class, the Koral of Teraval-
luvar.

The father of Tamul Grammar and Medicine is

said to be the Saint Agastya, who indeed is reputed

tohave invented the Tamul language . His Grammar
is lost, and the Medical works attributed to him are

of very doubtful authenticity , but the tradition , cou-

pled with the uniform assertions of Brahmanical
works, as the Rámáyana , and the Skanda Purána,-
and others, that Agastya took up his residence far
to the south, renders it very probable that this Saint
was instrumental in introducing letters , if not reli-
gion, amongst the Tribes of Dravira . The sub
stance of his grammar is said to exist in that of his

pupil, Tolghappiam, but the work is scarcely intel-

ligible from its brevity and obscurity . In fact almost
all the classical writings have ceased to be intelligi-

ble to the generality of the people, and the language

of Drávira is distinguished into the Shen and Ko-
dan, or high and low Tamul, the latter being that
in ordinary use. Both these dialects have been culti-

vated by European writers, and a grammar of each

was composed by the celebrated Missionary Beschi.

A new edition of his grammar of the common Di-

xxxvi

alect was republished by the College of Madras, as

well as a translation by Mr. Babington of his gram-

mar of the Shen Tamul, and a Tamul and English

grammar has been published in England by Mr. An-
derson of the Madras Civil Service. Some Manu-

script Dictionaries exist, but none have yet been

printed .

The next division of the Catalogue consists of

Manuscripts in the Telugu language, which are

scarcely less numerous than those in Tamul, as
might be expected from the extent of country in
which the dialect is spoken . The limits of its use
are thus defined by Mr. Campbell.

" The language is commonly, but improperly,

termed by Europeans the Gentoo . It is the Andhra

of Sanscrit authors, and, in the country where it is

spoken, is known by the name of the Trilinga, Te-

linga, Telugu, or Tenugu.

" This language is the vernacular dialect of the

Hindoos, inhabiting that part of the Indian Penin-
sula, which, extending from the Dutch settlement of
Pulicat on the coast of Coromandel, inland to the

vicinity of Bangalore, stretches northwards, along

the coast as far as Chicacole, and in the interior to

the sources of the Tapti ; bounded on the east by

the Bay of Bengal, and on the west by an irregular

line, passing through the western districts belonging

to the Soubahadar of the Deccan, and cutting off
 Xxxvii

the most eastern provinces of the new state of My-

sore ; a tract including the five northern Circars of

Ganjam, Vizagapatam, Rajahmundry, Masulipatam ,

and Guntoor ; the greater portion of the Nizam's
extensive territories districts of Cuddapah and Bel-
lari ceded by him to the British ; the eastern pro-

vinces of Mysore ; and the northern portion of the

Carnatic : nor is this language unknown in the more
Southern parts of India , for the descendants of those
Telugu families which were deputed by the kings of
Vidyanagara to controul their southern conquests,
or which occasionally emigrated from Telingana to
avoid famine or oppression , are scattered all over the

Dravira and Carnataca provinces, and ever retain-

ing the language of their forefathers, have diffused a
4 knowledge of it throughout the Peninsula ."

The Telugu language as has already been shewn ,

is not a mere derivative from Sanscrit, but has an in-

dependant origin and is of independant cultivation .

The radicals according to Mr. Ellis are the same as

in the cognate dialects of Tamul, Canara, &c . , and it
differs from them only in the affixes used in the for-

mation of the words from the roots . Although how-

ever it is not the offspring of Sanscrit, it is very ex-
tensively blended with that language in the states
known as Tatsamam or Tatbhavam, the words in

the former being the very same, taking only the Ta-
mul inflexions, and those of the latter being derived
mediately or immediately from the Sanscrit. (As
xxxviii

S. Vanam, T. Vanama a forest and S. Samudra,

T. Sandaramu the ocean. ) The rest of the lan-

guage, exclusive of other foreign terms, is the pure

native language of the land, and is capable of ex-
pressing every mental and bodily operation , every

possible relation and existent thing, and with the ex-

ception of some religious and technical terms, no
word of Sanscrit derivation is necessary to the Te

lugu *

Although however the Telugu dialect is not a de-

rivative from Sanscrit, its literature is largely indebt-

ed to the writings in that language, and is unquesti-

onably long posterior to their being naturalised in
Southern India. The works of highest repute are
translations from Sanscrit : the oldest works extant are

not of higher antiquity than the end of the twelfth

century, whilst its Augustan era, the reign of Krish-

na Deva Raya of Vijayanagar, dates in the begin-
ning of the sixteenth . The first attempts to reduce the
usages of the language to rule , appear to have been
made late in the thirteenth century, when Nannya

Bhatta, a Brahman of considerable learning, and the

translator of the first two books of the Mahábhárat

compiled a Telugu grammar in Sanscrit. Mr.

Campbell in the preface of his grammar states that
the most ancient grammarian of whom mention is
made in the native books is the sage Kanwa,

* Ellis's Dissn. Page 19.

 xxxix

who appears to have been to the people of Andhra

or Telingana, what Agastya was to those farther

south , their initiator into the mysteries of Hinduism .

His works, and those of other writers of supposed

antiquity, are not now to be found, and all the trea-
tises of Telugu grammar at present extant consist
of Sanscrit commentaries on the series of Apo-

thegms of Nannapa or Nanniah Bhatt. The age of

this last, although conjectured by Mr. Campbell to
be remote, is ascertained by documents of which he
was not in possession , inscriptions recording grants
made by his patron, Vishnu Verddhana Raja of
Rájámahendri to be as above stated, the close of the
13th century. Mr. Campbell admits that the Brah-

mans were the first who cultivated the Telugu, and

brought it under fixed rules, and consequently re-
cognises the prior introduction of Brahmanical lite-
rature .

The principal portion of Telugu literature is

Translation, and we have the Mahábhárat, Vishnu, "
Varáha, and Bhágavat Puránas, besides Pauranic
stories in the Máhátmyas , and a number of poems,

and tales rendered from Sanscrit into Telugu. At

the same time translations or appropriations from
Sanscrit form a smaller proportion of Telugu, than
of Tamul literature, and we have in the former a.

number of sectarial legends especially of modern

origin, as the acts of the Alwars and Jangamas, or

the Vaishnava and Saiva Saints of peculiar schisms
xl

originating as late as the twelfth century with Rámá -

nuja and Básava. As in Tamul, there are many lo
cal Cheritras, historical and biographical composi-

tions, containing amidst much exaggeration and fic-

tion materials for history : another important

peculiarity is the insertion of the biographical or

genealogical account of the patron of the author in
the commencement of most works, sometimes of

great minuteness of detail . Telugu literature com-

prises also a large collection of Poems and Tales,
some of which are original. It is a curious circum.
stance that no Nátaks or dramatic compositions ap-.

pear to exist in Telugu whilst in Tamul they are

frequent.

Telugu like Tamul comprises a high and low di-

lect, the former of which is used in writing, the lat-
ter in conversation and official business . The lan-

guage of composition is so different Mr. Campbell

observes from the colloquial dialect, that even to the
learned the use of commentaries is indispensible for

the correct understanding of many of their best

works.

Telugu has been extensively cultivated of late

by our countrymen under the auspices of the Col-
lege of Madras, and a Grammar and Dictionary
Telugu and English compiled by Mr. Campbell
have been published at that Presidency , besides vari-
rious works intended to facilitate its acquisition .
 xli

The next division of the Catalogue is that of the

Karnáta or Kanara Manuscripts distinguished in-

to two classes as Hála Kanara and Kanara , the

former being the ancient language and that of lite

rary composition , whilst the latter, as in the two

preceding dialects, is the language of daily use , and

oflocal tracts of recent preparation .

The limits of the Kanara language are thus

described by Col. Wilkes.

"The principality which in later times has been.

named from the obscure village of Mysore was the

South western portion of the ancient Carnatic, fre-

quently named also the country of Kanara, or the
country in which the Kanara language was spoken .
According to this criterion, the Northern limits of

that extensive region commenced near the town of

Beder in the latitude of 18° 45 " N. about sixty

miles N. W. from Hyderabad ; following the course

of this language to the S. E. it is found to be limit-

ed by a waving line which nearly touches Adwanee

(Adoni) winds to the Westward of Gooti, skirts the

town of Anantpur, and passing exactly through

Nundidroog, touches the range of Ghauts ; thence

pursuing their Southern course to the mountainous
pass of Gujjelhutty, it continues to follow the ab.

rupt turn caused by the great chasm of the Western

hills between the towns of Coimbatoor, Palatchi,

and Palgaut, and sweeping to the North West

xlii

skirts the edges of the precipitous Western Ghauts,

nearly as far North as the sources of the Kistna ;

whence following an Eastern , and afterwards a

North Eastern course, it terminates in rather an

abrupt angle near Beder already described as its

Northern limit."

To these Mr. Mekerrell adds the province deno-

menated Kanara by Europeans , but as observed by
Mr. Ellis , the native speech of that province is the
Tuluva, a dialect of Kanara, an observation which
is also made by Mr. Balbi upon the authority of the

Abbé Dubois, although that Missionary has been

either misunderstood, or has made a strange mistake
in the assertion that there is no such country or

language as Kanara . It can scarcely be supposed

his objection is one of sound only, or that by Ka-
nara he understands something different from
Karnata .

The Kanara language is one of the cognate

forms of speech of the Peninsula, agreeing in its

Radicals with the Tamul and Telugu, and differ-
ing from them only in its inflexions ; a great num-
ber of its words are also common to them, and its
idiomatic construction is, Mr. Ellis states, not simi-

lar only but the same.

Although a division of the Catalogue is appropri-

ated to Kanara books it can scarcely be considered

as forming a class of literary compositions, as it con-

 xliit

sists chiefly of local and occasional tracts, many of

which were prepared by the direction or for the use
of Col. Mackenzie . They differ however in their
form from the manuscripts classed originally as Lo-
cal Tracts , and have therefore been allowed to re-

tain their place amongst the Literary Collections.

The Hala Kanara is very differently circumstanc-

ed, and has an independant and a curious Lite-

rature.

It is highly probable that the only Literature

cultivated in the South of the Peninsula for a con-

siderable period was Tamul ; the kingdom of the

Madura Princes , and subsequently that of the

Chera dynasty, comprehending Mysore, Bednur,

Travancore and Malabar . The cultivation ofthe local

dialect of the Kanara was of subsequent date, but

it preceded that of Telugu, and appears to have

been patronised by the Balal or Valála dynasty of

princes, who reigned at Dwarasamudra the Dolsa-
mander of the Mohammedan Historians from the

11th to the begining of the 14th Century. Thus,

a grammar of the ancient dialect is said by Mr.

Mckerrell to have been compiled by Kesava about

seven centuries ago, and we have in the following Ca-

talogue the translation of a section of the Jaimini
Bharata, dedicated to Viravelála Deva who reign-
ed about the middle of the 13th century.

Although the literature of Hála Kanara consists

xliv

in part of translations from Sanscrit, and conse◄

quently like its cognate literature is subsequent to
that of the Brahmans, it comprehends a distinct
and extensive class of works, which are neither de-
rived from Sanscrit, nor are the work of the Brah-

manical caste. They are composed by Priests of a

particular branch of the Saiva faith, that of the Lin-
gamites, and relate to the actions and doctrines of
the founders and teachers of the sect. The schism

originated in the 12th century, and the works

.

connected with it are consequently posterior to that

date. Some of them are of great extent, consisting

wholly of legends relating to individuals of celebrity

in the sect, occasionally interpersed with Pauranic
stories, but for the far greater part, original. They

are extravagantly absurd, and mostly insipid, but

many of them are highly characteristic, and in-

dicate a state of religious practice and belief, al-

most as foreign to the genuine Hindu creed, as to
common sense and sound morality. Besides this
branch of indigenous Literature, we have also a-
mongst the Hála Kanara Books some historical do-

cuments, relating chiefly to the Wadeyar Kings of

Mysore, of which Colonel Wilkes has made ample
use in his History of the South of India, and some
original fictions, of an amusing character, in which
we may trace many of the marvels that have inter-

ested our early years in another hemisphere.

 For the country in which the Malayalam lan-
guage is spoken and the character of the language,

it is best to refer to the authority of Mr. Ellis,

in the printed but unpublished dissertation on the
subject .

" The country of Malayalam , lying on the West

coast of the Indian Peninsula , is, according to the

Ceralotpati, divided into four Khandams or pro-

vinces . The most Northern, commencing at Go-
carnam, and extending Southward to Perumbuzha

near Mangalore, is called Tulurájyam, the kingdom

of Tulu ; from Perumbuzah to Pudupattanam,

near Nileswaram the country is called Cúparajyam :

thence to Cannétinear Collam ( Quilon ) , lies Céralá-

rajyam ; and thence to Canyacumári ( Cape Como-

rin) Múshicarajyam. The Malayala or more

properly the Malayálma , is at present the language

of the two last provinces . It is spoken likewise, in
Cupam, but in this province and in Tulu, which
constitute the district, on which in recent times the

name of Kanara has been imposed , the Tuluva,

a distinct dialect, though of the same derivation as

the Malayalma, prevails among the Aborigines,

and a variety of tongues among the Haiga, Conca-
na, Cannadá, Telugu and other Tribes who have

long colonized the country . There is a certain va-

riation in dialect between the language of Ceralam
and Mushicam, and, indeed, in the several Nádus
xlvi

into which they are divided, but none of sufficient

importance to require particular notice. In the lat-
ter province affairs of state are conducted in the

Tamil Language, which is there, consequently,

much more prevalent than in the former.

" The Malayalma is like the Codunlamizh, an

immediate dialect of the Shen Tamizh : it differs,

from the parent language generally in the same

manner as the Codun, in the pronunciation and
idiom, but more especially in retaining terms and
forms of the Shen Tamizh, which in the former are
obsolete . But it's most material variation from it's

cognate dialects is , that, though deriving from a

language superfluously abounding in verbal forms,

it's verbs are entirely devoid of personal termi-

nations, the person being always indicated by the
pronoun . It is this peculiarity which chiefly con-
stitutes the Malayalma a distinct tongue and dis-
tinguishes it in a peculiar manner from all other di-
alects of Tamil origination."

The same authority informs us that the language

is written in three characters the Aryam , the Col.
Ezhutta and the Vett Ezhutta or as it is termed in
the South district, Malayala Tamil The first is

a variety of the Grantham , and expresses the Na-

gari alphabet, the second is the character in which

public grants are drawn up, and the third, the clip-

ped or abbreviated letter, is only a modification of

 xlvii

the second ; and both differ little from Tamil :

except in the mode of joining the vowels to the

consonants, and in the manner of writing.

The Malayalam language as well as those alrea

dy noticed, borrows largely, particularly in its litera-

ry compositions, from Sanscrit and is distinguished
into a higher and lower dialect. As a member of

the Peninsular family it is prior in common use, to

Sanscrit, whilst from its greater simplicity it may
be inferred more modern than the Shen Tamil, agree-

ably tothe principle that the higher the antiquity the

more artificial is the structure of all language , a rule
to which Mr. Ellis remarks, there is no reason to be-
lieve that the Tamil dialects constitute an excep-

tion .

The list of Malayalam Books is of very limited

extent, and is almost restricted to the Kerala Utpat-

ti, entire, or in portions. This work, of which some
notice appears in the ffith volume of the Rescarches

by Mr. Duncan, gives an account of the origin , his-

tory and Institutes of Malabar, and seems to serve
as a code of Laws as well as a historical record . It

is ascribed to the celebrated Sankara Acharya but

cannot be wholly his work, as it notices events long
subsequent to any period that can be assigned for

the date of his existence . It is in prose, and the

only work of the kind, according to Mr. Ellis.
1
There are some poetical translations from Sanscrit,
 lviii

as the Ramayana of Ezhutt Atchen , but he states

also, that the Malayalam has never been cultivated

as an independant literary language .

The History and structure of the Mahratta lan-

guage have not yet found such able illustrators as
the preceding, and its connections and affinities are
in a great measure to be ascertained . It is

spoken with some variation of dialect through the

whole tract of country that is bounded on the

North by the Satpoora mountains, and extends
from Nandode on the West along those mountains

to the Wyne Ganga East of Nagpore , the Eas-

tern limit is formed by that river to its junction with

the Wurda, whence it may traced by Manikdroog

to Mahood . From the latter place a waving line
may be extended to Goa, whilst on the West it is

bounded by the Ocean . The population of the

country is estimated at six millions .

The Marhatta language although spoken by

such numbers of people is but imperfectly cultivated

by those who use it. It has a grammatical system

of inflexion in part peculiar to itself, but offering

much that is analogous to the Grammar of Hindi .

It does not belong to the Southern family of dia-

lects, but is a member of a series which extends
from Guzerat to the banks of the Jumna across

the Doab and along the Ganges to Behar. It is very

largely interspersed with Sanscrit, and derives its
 xlix

Literature from the same source although not exclu -

sively. The list of Books comprises amidst the

translations from Sanscrit, some from Hindi, and the
Local tracts or Bakhirs are rather inaccurately de-

signated, as they comprehend both translations

.

from Sanscrit and original compositions, the latter

of a biographical and historical character, and of
some value as national records of the important
events in which the Marhattas have borne a part

since their rise to political power through the enter-

prising talents of Sivaji. The language is writ-

ten in two characters, the Balaband and Mor ; the

former is a very slight modification of Devanagari :

the latter is a variety of the same, but more consi-
J
derably altered. Its introduction is attributed to
Hemanda Panth the Guru and Minister of Ráma

Deva the Raja of Devagiri, Deogerh or Dauleta-

bad. This person being famed for his medical
skill was carried off to cure Vibhishana the King
of the Rakshasas of Lanka, and on his return
brought with him amongst other valuable or curi-

ous things, the characters in use amongst the demon

race of that Island .

The Uriya or Urissa Language is spoken in the

province of Cuttack extended Northwards nearly
to Midnapur, and Southwards to Kimedi, it is
bounded to the East by the Sea, but on the West
mixes with the Gond at Sonepur : on its Southern
1

boundary it adopts Telugu words, and on the

North intermingles with Bengali , to which it is
closely allied . The difference is rather in accent
and intonation and in the use of provincialisms ,
than in structure or inflexion , and the words are the
same. They are indeed as well as in Bengali ,

Sanscrit, with so very few exceptions, that if the

Sanscrit vocables were excluded neither could pre-

tend to be a language . The only basis of either is

probably a few terms for the commonest objects of

existence, sufficient for a state of absolute barba-

rism . It does not seem probable that the Uriya

has even yet received elementary cultivation , or

that it possesses a grammar . From the works found

in the collection it appears however to have been

cultivated, although not in any important depart-

ment of literature . The subjects principally treat-

ed of are the passionate and mystical worship of
Krishna, Love tales, and local records . The col-
lection however is not so rich in these last as might

have been expected, with reference to their abun-

dance in the Province, where according to Mr.

Stirling, every temple has its legend, and every

Almanac Maker his Pánji and Vansávali, records
and genealogies of the Princes of the Country in the
local tongue.

Asiatic Researches, Vol. xv.

 li

The division entitled Hindi Books comprises a

variety of dialects, but all with one or two excepti-

ons, modifications of a common language, that of
the Hindus of central India, to which the term

Hindi may be therefore legitimately applied . It

seems to be a question yet undecided, how far Hin-

di and Hindustani are distinct forms of speech,

and before this can be determined , what consti-
tutes distinct form of speech must be agreed upon :

the elements of both tongues are unquestionably

the same, and the inflexions of Hindi even in the Brij

Bhakha variety, differ in no important respect from

those of the Urdú. They are nevertheless mutu-

ally unintelligible, and are so far different languages ;

the Hindi retaining its own or Sanscrit words, the

Hindustani in every possible case substituting for

them words of Persian and Arabic origin . Al-

though therefore the frame work is nearly unchang-

ed, it is filled up in a wholly various matter, and for
all the ordinary purposes of speech the dialects are
distinct, whatever may be their original identity.

The Hindi again varies probably in every hundred

square miles, and the language of Agra and Ajmer

may present wide discrepancies . The differences

are however in words, rather than in inflexions, and

they are only dialects of a language radically the same;
or perhaps it may be granted individual members of

one common family. They are all most copiously

intermixed with Sanscrit, and although they may
lii

claim a base separate from the superstructure , the

former is of the scantiest possible dimensions, and is

completely overshadowed by the latter.

The Hindi dialects have a literature of their own ,

and one of very great interest . The indications of

it in the present instance are limited to but few spe-

cimens. These are the Chhatra Prakás and

Prithvi Raja Cheritra or histories of Chhatra Sal

of Bundelcund, and of the last Hindu King of Delhi

Pithoura or Prithwi Raja. Many such works are

current amongst the Rajput states, which are

not yet known to Europeans . There are also

some specimens of Hindi writing in the works of

Kesava Dás which are of interest, as shortly preced-

ing the earliest Hindustani compositions, and con-

necting the foreign with the indigenous literature.

There is also a number of works on theological sub-

jects, which seem to have been very popular with

the Hindus of Upper Hindustan during the latter
reigns of the Mogul Princes, and to have given rise
to a great variety of sectarial divisions to which

these works belong. The list comprises also two

or three popular works current amongst the Jains
of Upper India, one of which the Kalpa Sutra is in
Prakrit.

Estimated as collections of Arabic and Persian

Literature the works in these languages are of lit-
tle consideration , but some of them are of local va-
 liii

lue. Several of the Persian Books particularly

contain histories of the Mohammedan principalities

of the South, which afford ample means of supply-

ing the many deficiencies in the only published ac-

count of those states, or Scott's History of the
Dekhin.

The Hindustani Books or Writings in the Ur-

dú language and Persian character, are few and are

of no great value . The character of the language

in which they are composed has been already ad-

verted to in speaking ofthe Hindi Manuscripts .

We shall now proceed to sketch the second series

of results afforded by the collection , or the illustra-
tions they furnish of the course of religious belief
in the Peninsula.
 .3
RELIGION.

The Books and papers in the Mackenzie collecti-

on do not enable us to trace the state of the Hindu

Faith in the South of India with much precision,

untill periods comparatively recent, or subsequent

to the tenth century. Previous to that date, the tra-

ditions are brief and irregular, but they are suffi-

cient with other sources of information , to enable

us to form , with some confidence, a general notion

of the introduction and progress of a foreign faith ,

that of the Brahmans of Northern India, amongst

the people of the Dekhin.

All the Traditions and Records of the Peninsula

recognise in every part of it, a period when the Na-

tives were not Hindus . What creed they followed

does not appear, but it may be reasonably inferred

that if any, it was very rude. and such as might be
expected from a barbarous people, for the same au-
thorities assert that prior to the introduction of the
colonies from the North the inhabitants of the Pe-

ninsula were Foresters and Mountaineers, or Go-

blins and Demons.
 lv

It
may seem something rather extraordinary, but

it is the obvious consequence of the oldest Traditi-

ons, that the extreme South was first colonised , and

civilised by a Hindu race, thus indeed furnishing a

clue to the real purport of what appears to be the
most ancient Sanscrit Poem, the Rámáyana. The

great object of Ráma's adventures in the Peninsula ,

during which it is to be observed he encounters no
cities, and no tenants of wood and cave, except An-
chorites, Monkies, Bears Vultures, Imps and Demons,

is to relieve the holy Ascetics from the dread of Ráva-

na and his giants who were not confined to Lanka,
but spread through the great Dandaka forest iden-
tical with almost the whole of the Peninsula. At
the head of the ascetics was Agastya, the first apos-

tle of Dravira, the traditionary author of its lan-

guage, as well as of its religion, and whose exerti-
ons for the dissemination of the Hindu religion were

in all probability seconded and rendered successful

by Ráma and his army. After the annihilation of
the barbarian chiefs, who had resisted the spread of
the new doctrines, and the appointment of friend-

ly monarchs both in Kishkindha, and in Lanka,

Ráma returned to Ayodhya, but the consequence
of his incursion was the resort of individuals from

his native dominions, pilgrims as it is said, but as

it is admitted, eventually colonists. Two of their
chiefs Pandya, and Tayaman Nale, both of the
Ivi

agricultural caste, and both from Ayodhya, laid

the foundations of the Pandyan and Chola king-

doms . At what period this happened, must be matter

of mere conjecture . The traditionary accounts re-

fer as usual to dates of extravagant antiquity, and
are therefore of no value. That the Madura king-

dom existed in the time of Augustus Cæsar we

know from Strabo, and the author of the Periplus
describes the Malabar coast as subject to the Pan-
dion King. We find at a little later period in Ptole-
my, a vast number of towns and different principa-
lities as well as Nomadic races, as if towards the

centre of the Peninsula civilisation had not wholly

extended . Some considerable interval of course

must have elapsed for the conversion of a solitary

forest into the populous resort of commerce, and we
may, speaking very vaguely it must be confessed ,
allow ten centuries for this revolution . This com-

putation derives some support from the enumeration

of Seventy-two Pandyan Kings preceding Kuna or

Guna Pandya whom there is reason to place in the

9th or 10th Century of Christianity. That the Lists

are correct in details is very unlikely ; but the total
number may possibly not be far from the truth, and
it would give nearly fifteen centuries for the durati-
on of the Pandyan kingdom to the date indicated,
or the fifth or sixth century before Christ for its

origin . Allowing then some centuries for the con

 Ivii

concentration of straggling colonists into a regular-

ly organised state, the civilization of the South may
possibly be extended to ten centuries before Christ,

although even that antiquity may be thought too

considerable. At any rate the whole body of Pe-
ninsular tradition is adverse to the admission of

high antiquity, and still more so to the ill-consider-

ed theories which have connected the South of In-

dia with Egypt in antiquity, civilization and re-

ligion.

The introduction of the Hindu religion into Ma-

layalam , or the principal tracts on the Malabar

Coast appears to have occurred about the same time

time as into Dravira. The Brahmans were

brought it is said by Parasu Ráma from Ahikshe-

tra, which in the Mahábhárat is a city in the North

of India. They were called Arya Brahmans from
being natives of the holy land Aryabhumi, central or
Brahmanical India according to Menu , and we have
seen that one of the written characters of Malabar

that which is most allied to Nagari, is still

termed Aryaka, as probably of Brahmanical
introduction . Possibly traces of these events may
be indicated by the Ariaca province, and Purros
•
Mons of Ptolemy, although the former is rather
misplaced, whilst Adisathra is possibly connected
with the Ahikshetra of the Legend ; if there be not
indeed some further reference to the local traditions,
Iviii

in the Au or Aiorum Regio of Ptolemy. Ahi

in Sanscrit means a Snake, and it was found neces-
sary, it is related , to invite the Brahmans into the
country to remove the dread of Snakes with which

the province, like any other overspread with jungle,

abounded . These Snakes, were after the coming

of the Brahmans , propitiated by worship as the

Sthala Devatas the Gods of the soil and the Aiorum

Regio or Ahi desa , the territory of Serpents, would

accordingly be an appropriate designation for such a
country. At any rate these coincidences are suffi-
cient to shew that Hinduism was established on the
Malabar Coast anterior to the Christian era.

As we proceed Northwards, the traces of the

early condition of the religious faith of the people
are more indistinct than those hitherto followed,

but such as they are, they continue to indicate the

comparatively recent origin of the existing creed.

According to one tradition , the Brahmans were in-
vited to Srikakola near the mouth of the Krishna

by a Prince named Sudakshina , and according to

another they first came to the South of the Narma-

da with Uttunga Bhuja the father of Nanda,

or were invited by Nanda about the begining of

the Christian era. The account most generally

current assigns the introduction of the principal fa-

milies to Mukunti Pallava prince of Dharani-
kota in the third century of Christianity . If,
 lix

as conjectured by Mr. Campbell, Trilinga, the

origin as is usually asserted of Telinga is
traceable in the Triglyphon or Trilingum of
Ptolemy, and Modogalingam of Pliny, we should
have the Saiva faith established in the Upper and
Eastern portion of the Peninsula in the beginning
of the christian era It is scarcely possible however

to suppose that the geographical position of the

country could be so far erroneous as it must be in

this case, the Triglyphon of Ptolemy lying in the si-

tuation of Arakan or rather of Tippera. It can scarce-

ly be doubted however that the Hindu faith existed

on the Coromandel Coast in the days of Ptolemy,

as we have in his tables a number of names of places

evidently of Sanscrit origin, by their terminating

in pura and nagara, synonimes of a city, as Mapu-
ra, Minnagara and others.

On the opposite coast, or in Tuluva, and theCon-

can we have every reason to believe that the Hindu

Religion was introduced scarcely if at all anterior to

the Christian era . The local traditions assert that the

first Prince who brought the Brahmans into the

Concan, was Mayura vermá, one of the Ka-

damba Princes who reigned at Banavási, a name

that occurs unaltered in Ptolemy. His Son , ex-
tended the settlement of the Brahmans into Haiva

and Tuluva or Kanara, and the North Western

districts of Mysore . Mayúra verma appears to have

lx

reigned in the third and fourth century after Christ,

but it is difficult to suppose that the Hindu faith,
had not extended itself earlier to these countries,

It does not appear however to have made much

progress when Ptolemy's geography was compiled .

Except Banavasi few of the ancient names in this
part of India bear any resemblance to Sanscrit, and

a considerable tract of coast is occupied by what are

termed Piratical nations, or in other words pos-

sibly by inhospitable barbarians . The evidence of

classical antiquity is therefore as far as it extends in

favour of the absence of Hinduism in this part of

the Peninsula in the first century of the Christian

era . That it was near at hand however may be ad-

mitted upon the evidence of Banavasi, and such

other places as bore Hindu appellations, particularly
Nasik still called Nasuk or Nasika, so termed ac-

cording to tradition from Ráma's having here cut

off the Nose of Surpanakha the sister of Rávana.

Ptolemy's Nasika is indeed North of the Nanagu-

na or Tapti River whilst the present Nasik is some

way to the South, but independantly of such errors

as are to be expected in ancient geography, it

is not impossible that places of reputed sanctity.
sometimes suffer removal, and that the name and

tradition do not always continue attached to the

same spot, particularly when the situations are not

far removed.
 Axt

The same appears to be the case with regard to

the upper part of the Coromandel Coast or the
country of Orissa . According to Arrian, the
coast before coming to the mouths of the

Ganges is occupied by the Kirrhade, a savage

race. Ptolemy places them immediately East of the

Ganges, to which they may possibly have extended

but he has a tribe that bears a designation of
precisely similar import, the Sabara upon what ap-
pears to be the Mahanadí River. The classical

Kirrhada are beyond question the Kirátas of

Sanscrit, and the Sabara, the Savaras, of the same,
foresters and mountaineers , uncivilised barbarians,
and their presence in the situations described is an

evidence against the prevalence of the Brahmanical

system in those countries earlier than the first cen-
tury of the Christian æra .

It has been already observed that the prevalent

division of the Hindu faith in the earliest period of
its establishment appears to have been the worship
of Siva, and the traditions of the different countries

corroborate this view, for the tutelary divinities of

both the Pandyan and Chola kingdoms were forms

of that deity or his bride. In Telingana the first

Princes are reputed to have been Vaishnava, but
this is the only division in which that faith predominat-
ed. In the course of time , however, probably by the

seventh or eighth century, a variety of modifications

existed, to reform which Sankara Acharya, it is re-
Ixii

lated, was born. He did not attempt to abolish alt

the varieties of the Hindu faith, but whilst he recall-
ed the attention of the Brahmans to the tenets of the

Vedas, audthe injunctions of the inspired Legis-

lators, and thence founded the division known in

the South as the Smartal Brahmans, who disclaim ,

although they may practice, the exclusively preferen-

tial worship of any form of the Supreme Deity, he
gave his sanction to the continuance of certain
sects, over whom he permitted sundry of his disciples

to preside. These were the Saivas, Vaishnavas,

Sauras , Sáktas, Gánapatyas , and Kápálikas or

Yogis. The renewed impulse given by Sankara to

the observance of Saiva worship appears to have sti-

mulated the worshippers of Vishnu to an effort to

obtain the supremacy, and in the twelfth century

Rámánuja, founded the sect of Vaishnava Sanya_
sis who have ever since exercised considerable in-

fluence in the South of India .. That the dissemina-

nation of the doctrines of Ramanuja was attended

with political convulsions is darkly alluded to, in

the traditions which represent him as protected by
the Velala Prince, Vishnu verddhana, against the
persecution of Kerikala Chola ; and the admitted

transfer of the great shrine of Tripeti from Siva to

Vishnu, although assigned by tradition to a miracle,
is not likely to have been effected without a severe
struggle . Other innovations probably sprung out of
 Ixiii

the disturbances that prevailed at the period. About

the same time or something earlier perhaps, in the

course of the eleventh century , a new form of the

Saiva religion was instituted, that of the Linga-

wants by Básaveswar and his nephew Chenna Ba-
saveswara. That this change induced some pub-
lic convulsion is acknowledged by the concurrence of
various traditions which represent the king Bijala

Raja as having been murdered by some of Básava's

disciples . The religion spread very widely, and is
now extensively diffused throughout the Dekhin .

A subsequent innovation, a revival of Vaishnava

doctrines took place at a still later period , as late as

the thirteenth century in the person and institutions
of Madhwáchari . Adapted like the Jangama
form of the Saiva faith to popular acceptance, it
proved equally successful, and may be considered
to divide with that religion, the adherence of the
greater part of the population of the Peninsula not
of the Brahmanical tribe.

After so much has been said of the violent perse-

cution of the Bauddhas, in the South of India , and

their extermination by the most cruel tortures, it is
somewhat extraordinary that so few traces of their
existence at all, should be found in the collection .

There is no book nor record whatever purporting

to be the work of a Bauddha. A few incidental

notices occur in different memoirs, but they are

Ixiv

brief and unsatisfactory, and are not unfrequently,

of erroneous application , the Jains being intended
although the Bauddhas are mentioned, and in one

instance, in the standard history of Malabar, the

name Baudenmar is perhaps applied to Christians,

and is without doubt given to the Mohammedans.

That there were Bauddhas at one time in the

South of India cannot be questioned . Imperfect as

the traditions are, they indicate their presence, and

architectural remains near Trivatore and at Ama-

ravati, as well as the Bauddha caverns at Ellora

Karli, and on Salsette, substantiate the fact. It

is impossible however to avoid concluding from all

the evidence that is procurable, that they existed at
no very modern date, in small numbers, and for a brief
period ; that they enjoyed little popularity or pa-

tronage, and that they never were the objects of a

general or sanguinary persecution . That they
were exposed to unjust and vexatious treatment in
some places , and consequently withdrew from them ,
possibly beyound sea , is little doubtful, and it is

equally certain that their enemies were not the

Brahmans alone . but that their expulsion was fully

as attributable to the growing power and intolerant

preponderance of the kindred schism of the Jains.

The earliest controversy of importance that is de-

scribed is said to have taken place between the Baud-
 lxv

dhas andMánikya Vásaka; the minister of one of the

Pandyan kings. The controversy it is narrated took

place at Chidambaram, but it is worthy of remark ,that

the advocates of the Bauddha faith came over from

Ceylon , for the purpose of holding the disputation .

They were of course confuted, but no note of any
persecution occurs. The date of Mánikyávásaka
is not very satisfactorily ascertained but it was not
improbably in the course of the seventh century.

The confutation of the Bauddhas of Malabar by

Kumaril Bhatta , a Northern Brahman as noticed
in the Kerala Utpatti and consequent persecution ,

are narrated very briefly and no date is given. If

the events occurred at all they preceded the time
of Sankara.

The only other notices that are worthy of attenti-

on, relate the expulsion ofthe Bauddhas from their
College and Temples at Ponataga Nagaram near
Trivatur. They are said in one account to have
come from Benares in the third century of the

Christian era, and to have settled about Kanchi,

where they flourished for some centuries ; at last,
in the eighth century, Akalanka a Jain teacher
from Sravana Belligola, and who had been partly
educated in the Bauddha College at Ponataga dis-

puted with them in the presence of the last Baud-

dha Prince, Hemasitala , and having confuted them
the Prince became a Jain and the Bauddhas were
lavi

banished to Hany . Nothing pere ofane value can be

H
added to the Flatey of Pi, met from resent

collection . i now fl dha relixion

continued in Guzerat at period or the end of

the twelfth century, when Kumba Pála of Gaze-

rat was converted by the celebrated Hemachandra

to the Jain faith , but by the fourteenth century it

seems to have disappeared from the more Southern
portion of the Peninsula .

The substance of most of the collections regard-

ing the Jains has already been published by Col.

Mackenzie . According to the information procur-

ed from the establishment at Sravana Belligola,

the Jains of the Dekhin were the objects of roy-

al patronage as early as the seventh century

before Christ : an inscription cut on a
a rock

is adduced in cence, but this testimony is so-

litary and is at variance with al other docu-

ments . There is indeed on the contrary, an inscrip-

tion placing Chancenda Raya, in the eighth couta-

ry of Sálivákane, whilst the only Chamunda of any
note, a Prince of Guzerat, flourished in the elreuth

century of the Christian era . But the strongest argu-

meatagainst the accuracy of the date is, that amongst

a very considerable number of Jail inscriptions, or
nearly a thousand, there is no other of a similar pe-.
riod . The earliest grants are those of the Jain

Princes of Homchi a petty state in Mysore,

 Ixvii

which commence in the end of the ninth cen-

tury. From this they multiply rapidly in the

eleventh and twelfth centuries, particularly under

the Velala Rajas, and extend to the sixtecuth and

seventeenth under the Rajas of Vijayanagar, who
although not of the Jain persuasion , seem to have
shewn liberal countenance to its professors .

To this evidence which is of the most unexcepti-

onable description, the traditions of the country offer

no contradiction . In the Pandyan kingdom, the
Jains rose upon the downfall of the Bauddhas , and

were suppressed in the reign of Kuna Pandra,

which could not have occurred much earlier than

the ninth or tenth century or might have been as

late as the eleventh. The subversion of the

Bauddhas of Kánchi by the Jains took place as

has already been mentioned, according to some au-
thorities no earlier than Sáka 710 or A. D. 788 .

The Bauddha temples at Devagond and Vellapa-

lam were destroyed by Jain Princes in the eleventh
century. About the same time the Lingawant
Saivas put to death Vijala the Jain King of
Kalyan, and demolished the temples of the sect.
Vishnu verddhana the Velala Rajah of Mysur was

converted to the Vaishnava religion in the twelfth

century, It is highly probably therefore from these
accounts as well as from the inscriptions, that the
Jain faith was introduced into the Peninsula about

the seventh century of the Christian era ; that

 lxviii

its course South was stopped at an early period , but

that it extended itself through the centre and in the
West of the Peninsula , and enjoyed some consider-
ation in the tenth and eleventh centuries; that it was

mainly instrumental in its outset to the declension

ofthe Bauddhas , and that in the twelfth century the

joint attack of Saivas and Vaishnavas, put a final

term to its career, and induced its decline. There are

however still many Jain establishments in the Dek-

hin , and the religion is not without numerous and
affluent votaries .

The extension of the Mohammedan Religion in-

to the South of India was wholly dependant on their

political power. A remarkable exception to this

occurs in the case of the conversion of the Raja of
Kerala to Mohammedanism , apparently in the ninth
century. This occurrence is recorded in the Kera-

la Utpatti but neither in that nor in any other do-

cument in the collection , is one of its consequences,

the formation of a Mohammedan population, the

Mapillas of the Malabar coast, described . The
collection is also silent on the subject of the Native
Christians ofthe Peninsula, and throws no light on

their ancient or modern history. These omissions

resulted from the character of Col. Mackenzie's

agents, who as Hindus and Brahmans were not like-

ly to feel any interest in these subjects nor to com-

 lxix

municate freely with the persons from whom alone,

information could be obtained.

A review of the religious revolutions ofthe Penin-

sula would be incomplete without some notice of
the numerous and celebrated cavern Temples, with
which it abounds , and its other monuments of a re-

ligious character. The collections of Col. Mac-

kenzie furnish no addition to our knowledge of the

former : the subject indeed is capable of lit-

tle except graphic illustration, and there being few
drawings or plans of any value rclating to them .
The omission is of little importance, for the topic
has been handled in the Asiatic Researches, and the
Transactions of the Bombay Literary Society, and in

the latter particularly by Mr. Erskine in a manner

that leaves nothing to desire. To extensive knowledge

that writer adds sound judgement, discriminative obser

vation , distinct conception , and perspicuous descripti-
on , and his account of Elephanta, and his observations
on the Bauddha remains in India , should be studied

attentively, by all who would investigate the history

of the Bauddhas and Jains . The caverns in gene-

ral are Saiva, and Bauddha. There are a few

Jain excavations at Ellora but none at Elephanta

or Keneri. There is no satisfactory clue to the

date of any of these excavations , but there is no rea-
son to think that any of them bear a high antiquity.
It may be questionable whether the Saivas or Baud-
Ixx

dhas took the lead in these structures, but there

is some reason to suppose the former, in which case

the Saiva appropriation being consequent on the

downfall of the Bauddha, faith Mr. Erskine ob-
serves, the Elephanta caverns cannot be much more
.
than eight centuries remote. The Bauddhas ac-

cording to a tradition previously alluded to, came

into the Peninsula only in the third century after

Christianity, and their excavations could not there .
fore have been made earlier than the fifth or sixth .
The Saivas who formed similar caverns were a

particular sect or that of the Jogis, as is proved by

the Sculptures, the large Earrings, the emaciated
penitents, and the repetition of the details of Dak-

sha's sacrifice, a favorite story in the Saiva Purá-

nas, none of which probably are older than the

eighth or ninth century. In the absence of any

evidence to the contrary, therefore, we may infer the
comparatively recent formation ofthese monuments.
There is nothing in their construction that Hindu

architects of the present day would not be as well

qualified as ever to accomplish.

Sculptured rocks are analogous to Cavern Tem-

ples, and the history of the one may throw some

light upon that of the other. The most remarkable

monuments of this class are the Sculptured Rocks of

Mavelipuram or Mahabalipur the city of the great

Bali, who has proved so mischievous a Jack a
 lxxi

lantern to European Scholars , leading them astray

from India into Palestine and Mesopatamia, and

filling them with a variety of preposterous fancies .

Now Local Tradition asserts that these Rocks were

sc ptured not more than five or six centuries ago

by Artists from the North, and the subjects of the

curving, the youn Vishnu, and particularly
the pes Krishna and the cowherds of Vrin-
duvar 1 loubi of the accuracy of the Chro-
nology, for th … worship of the boy Krishna, is a
very modern innovation . That there was a city on
this Spol in remote periods, and that there may be

ancient remains in the vicinity are not improbable,

but the modern origin of these particular monu-

meats shew that we are not obliged to go back to
very distant ages for such laborious architecture to

be devised or accomplished .

Many of the great Temples of the South of India

as those of Rameswara , Srirangam, Tanjore, Chi-

lambaram, Conjeveram and Tripeti are genuine

Hindu monuments, and probably are still of the
same style of architecture as when first erected , but
there can be no doubt that as they are, they are mo-
dern constructions . Ta local Puranas which as

has been noticed, are local fabrications , refer the

original foundation of each shrine to extravagantly

remote periods, very commonly a preceding Yuga.

They then admit intervals of neglect, and the dis-
lxxii

covery of the spot by some comparatively modern

sovereign, and when they particularise the construc-

tion of individual edifices, or the grant of specific
endowments , we find the persons are of very mo-
dern date. The reigns of the Vijayanagar

kings, the Rajas of Mysur and the Nayaks of Ma-

dura, or from the fourteenth to the eighteenth cen-

tury form the season in which the records most

frequently recur. The Yadava and Belal Sove-

reigns appear occasionally amongst the founders

and benefactors of sacred shrines, whilst a great

number are said to owe their origin to Chola kings

of very questionable antiquity. Except at Madura,

the capital of the Pandyan Princes, we do not find

any edifices ascribed to those sovereigns, and even at

Madura many of the most remarkable structures ,
such as the Choultry of Trimal Naik, are works of
the fifteenth and sixteenth centuries.
 HISTORY.

The earliest political divisions of the South of In-

dia have already been adverted to, in describing the
first introduction of colonists and civilization from

the North. The settlers subsequent to the invasion

of Ráma, established themselves at the extremity
of the Peninsula and founded the Pandyan, Chola

and Chera principalities on the Western coast,whilst

the country of Kerala was civilised by Parasu Rá-
ma, and formed about the commencement of the
Christian era, an independant kingdom . In the Car-
natic, Tonda was reduced to a regular form of Go

vernment by a branch of the Chola ruling family,

whilst farther North Andhra formed the chief state

on the East and Tuluva on the West . At later pe-

riods the political divisions of the Dekhin followed

the rise and ascendancy of particular families, and

the Yadava, Belála, Ganapati, Gajapati, and

Vijayanagar Princes with the Marhatta Chiefs, and
Nayaks of Madura, take the place of the ancient
Ixxiv

kingdoms We shall endeavour to give a beflv

of the various states and Zamilies as derivable from

the Mackenzie Collections.

PANDYA.

The Pandyan kingdom was no doubt extensive

and powerful at a very early period . The name was
familiar to the Romans in the days of Augustus ,

and the Hindu king is said to have sent ambassa-

dors to the Emperor.

At some short time afterwards , the state seems to

have comprehended the Coast of Malabar, which is

included by Arrian amongst the possessions of the

Pandyan king. Its limits, in general, are more re-

stricted, and the kingdom of Chera or the southern

part of Coimbetore, and the line of ghats form its

western, and the Velar river its nor.hern boundary ;
on the east and south it is bounded by the sea.

The founder of the kingdom according to the lo-

cal traditions was a person named Pandya a native

of Oude, and of the agricultural caste. Various

lists of princes are given as the successors of this in-

dividual, either in this or the preceding Yuga.

The ordinary enumeration is above Seventy, but

some accounts with more consistency if the ori-

 Ixxv

gin be so remote, assert that the whole number

was Three hundred and fifty-seven , down to Ku-
na Pandya, with whom all the lists close . Be-
sides these lists we have numerous records of the

actions of sundry of the Pandyan princes, particula-

rising a few apparently authentic facts. They ap-

pear for the most part to be derived from a Sanscrit
work, entitled the Hálásya Máhátmya of the

IS, Skanda Purána, which gives an account of the

sa. sports or miracles of Sundareswara, the form of

Siva worshipped at Madura , as occurring in the

reigns of the different kings. Tamul version of

sto this work was written in the middle of the eleventh
his
century, and the original has therefore the charac-
the
ter of some antiquity, being composed possibly in
ere
the course of the tenth century or early in the ele-
hern
venth, and tas fixing the date of the last prince
n its
it enumerates, or Kuna Pandya , to so ne anterior
term . He is in this work the seventy-fourth prince,
andif he flourished in the ninth or tenth century,

and the lists at all be correct, we are enabled with a

eb
ative very moderate computation to carry the commence-

rions ment of the Madura sovereignty according to this

record to the third or fourth century before Christi-
is in-
anity. We have every reason to think this may be
Juga
not very far from the truth . and the lists of
, but
Princes, which it may be observed also, are found to
e ori-
agree very tolerably in the order of the names, may
Ixxvi

be entitled to some confidence . It is not unlikely that

the compilers of the Hálásya Máhatmya follow-

ed records preserved in the Madura Temple and

College, and have thus been able to give a tolerably
regular and rational view of the series of kings. Its

composition has been a check upon subsequent

chronicles, and few of the materials for a history of
the states of the Dekhin found in the Mackenzie

Collection are so complete or regular as for that

of Madura.

The first capital of the state was Kurkhi, the

Kokhi apparently of the Periplus : the next was

Kalyanpur, Madura was the third . The latter was
founded by Kulasekhara with whom the seventy-

four Princes commence, referring therefore the ori-

ginal establishment of the principality to an earlier

period than that named above, and furnishing
grounds for a conjecture previously started, that this
part of the Peninsula might have been organised
about five centuries before the Christian era.

The third sovereign was a Princess, but being

subdued in battle by a king from the north, or by

Siva in that form, she gave her hand to the victor.

The prince it is said was named Sundara, and the

tutelary deity of Madura is still Sundareswara, the

Linga erected by Sundara. The tradition may

therefore imply the introduction of that form of
 Ixxvii

worship. The queen, as an incarnation of Devi as

Minakshi, was also elevated to divine honors, and
worshipped ever afterwards at Madura under that

designation .

Few details of any value are given of the next

following princes, beyond their frequent hostilities

with the neighbouring kings of Chola , whose capi-

tal is placed at Kanchi, and who are sometimes
described as Samanal, heretics or Bauddhas . The

eighth king of Madura, Anantaguna, also, is said

to have been assailed by the Kirátas, foresters of
Chedi or according tothe Tamul version of the Ha-
lásya, the barbarous tribes of Marawa . Ma-
rawa however was part of the Pandyan kingdom
from the first, and the assailants were probably from
some other country, or from the mountainous re-

gions along the western Ghats .

A Prince also appears as the nineteenth, twenty-

second, or twenty-ninth of different lists, Vara-

guna, who holds a more prominent place in Cho-

la history than in that of Madura , a blank in
the former being ascribed to, his marriage with
the Princess of Chola, and the consequent
uinon of the two sovereignties. This must

have occurred after the Christian era, as we have

the capital of the Chola kings distinguished by Pto-

lemy from that of the Pandyan, and the Chola
lxxviii

kings do seem to have merged into the Pandyan

for some considerable time in the first ages of Chris-

tianity.

Shortly after the reign of Varaguna a series of

twenty-four or twenty-five princes occurs , of whom
the names only are recorded, and they are succeed-

ed by Vamsasekhara who appears to have been the

first of a new dynasty. The different accounts con-
cur in ascribingto him the construction of the fort

and palace of Madura , and the renovation of the an-

cient city. If as might be suspected by this renova-

tion of the city, we are to understand its foundati-
on, this Prince must have been anterior to the Chris-

tian era, but this is incompatible with the period of

Varaguna's reign, and with the duration of the

rest of the series. The computation upwards from

the last of this dynasty Kuna Pándya, will place

Vamsasekhara in the fifth or sixth century. His reign
is further interesting from his being the reputed
founder of the Madura College .

The reign of Arimerddana the sixty- first or sixty-

second Prince, is remarkable for the cotemporary

existence of a celebrated personage in the literary

and religious history of the Peninsula, Mánikyavá-

saka, the Minister of the Pandyan king. He adopt-
ed the faith of Siva, and the practice of a Mendicant
lief, composed a number of hymns in praise of Si-
 lxxix

va , and defeated the the Bauddhas of Ceylon in a

disputation held at Chidambaram.

The twelfth prince from Arimerddana is Kuna

Pindya. He is placed by some accounts in the Sa-

ka year 950 or A. 1 : 1023, and this agrees tolera-

bly wel with the date deduced. Ex iim from that of

the tran lation of the Hálásya Máhlimya. In

his reign, the Jains who had become powerful in

Mad raand enumerated dis Prince amongst their

di -riples, vere discomfited by Jnyána Samardhar,

a Saica priest, and thing became a convert to the
later fish. 30 re dime before the reign of Ku-
na Pandya the Madura College it is said, had
been abolished, but this is questionable.

The Pandyan kingdom ceased from about the

ninth or tenth century to hold that eminent place in

the political history of the Peninsula, which it had
apparently occupied for some centuries. Its decline

was owing to the extended power of the Chola so-

vereigns on one side, and subsequently to the esta-

blishment of the Belála princes on the other. It

continued to struggle on however partly as a tribu-

tary and partly as an independant principality, en-
gaged in contests of various vicissitude with its

Chola, Marawa, and Karnáta neighbours, until

the middle of the sixteenth century, when the so-

vereignty devolved on the series of Princes known

lxxx

as the Nayaks of Madura. The first of these, Ná-

gama Nayak was an officer of Krishna Raya king
of Vijayanagar, who was sent to assist the Pan-

dyan Prince against the Chola Raja . Nágama de-

posed his ally, and declared himself independant .
His son Viswanath was despatched against him by

the Vijayanagar Raja, and defeated and sent hist

father prisoner to the Court. His loyalty was reward-

ed with the Government of Madura, which descend-

ed to his posterity. Sixteen Princes of this race,

held the Government of Madura, and Trichinapali .

to the middle of the eighteenth century. Some of

them left curious and splendid monuments of their
reigns, and several were patrons or persecutors of
the Catholic Missions in that part of the Peninsula ,
Their final downfall may be considered as one of the
indirect causes of the British ascendancy in India
as the success of Chanda Saheb in obtaining pos-
session of Trichinapali from Minakshi Ammal, the
Madura Princess and regent, encouraged him to em-
bark in those ambitious schemes against the Suba-
dhar of the Dekhin, which involved the French and

British settlements in the political revolutions of the

Peninsula .
 lxxxi

CHOLA.

The history of the Chola kingdom is much less

regular and consistent than that of the Pandyan,

and the traditions relating to it are as perplexing
and contradictory as they are abundant. Lists of
the princes, legends relating to them , and even in-
scriptions dated in their reigns, are extant all over
the Peninsula, but are so little accordant, that it is

exceedingly difficult, if not impossible to derive

from them any information on which reliance can
be placed .

The sources of confusion , independant of those

which naturally occur from the lapse of time and
inperfect tradition , are evidently two. The one

is the use of an Epithet as a proper name, and its

application to different individuals, thus Kulottunga

Chola is he who is the elevator of his family, and
although it may have originally designated an indi-

vidual prince, it has unquestionably been borne by

very different persons, at exceedingly distant peri-
ods. The other source of perplexity is the employ-
ment of the term Chola in a much wider sense than

it legitimately expresses, and its adoption by the

Princes of districts considerably removed from the
original Chola country. The fame of the Chola
princes seems to have led the Rajas of other pro-
vinces to assume the title, and frequent grants are
lxxxii

found at Rajamahendri, and in the Northern Cir-

cars, which purport to be made by princes, who are

termed, in all probability with little exactness,

Cholas.

The ancient history of the Chola kingdom com-

mences at the same time, and in the same manner,

as that of the Pandyan . The country along the

Kaveri, which had been overrun by Rakshasas , the
chief of whom Trisiras gave his name to the cele-
brated fort of Trichinapali, ( Trisira , palli) was
first cleared and cultivated by Tayaman Nalé a

settler from Oude, or from Upper Hindustan . The

limits of the country were afterwards extended to
the Kutakeri on the West and the Southern Pi-
nakini or Pennar on the North . The Sea form-

ed the Eastern boundary, and the Vellar divided

Chola from Pandya on the South . As compre-
bending Tonda Mandalam the Northern boun-
dary extended beyond Tripeti, and in recent times

appears to have been pushed far into the Telugu

countries, but the legitimate boundary to the North
is that of the Tamul language, or a line drawn
from Pulicat towards Bangalore, including conse

quently the whole of the Carnatic below the Ghats,

with Trichinapali and Tanjore.

The first stage in the history of the Chola kings,

is that immediately subsequent to the foundation

 lxxxiii

of the principality. Forty-eight or forty- four kings

are said to have reigned in a former age, but no-
thing more than their names, and those not of

frequent recurrence, are preserved . It is never-

theless probable that several of the few events of
Chola history which have been commemorated , be-
long to this period, and in particular we may as-
sign to it the construction of the capital Wariur
on the Kaveri, which seems to be recognisable
in the Orthoura of Ptolemy the capital of Sornag ;

Shora or Chola Nayak, situated on that river.

The extension of the territory further North by the
reduction of Tonda Mandalam, the country ofthe
Kurumbas or Nomadic Soretani is also referred to

this early period by Mr. Ellis ,, but it seems to have

belonged to a later date.

The district below the Ghats from about Pulicat

to Cuddalore is said to have been occupied at an

early period by wild tribes, who however, were

themselves foreigners, coming from the North of
India, and who exterminated the original barbari-
ans of this part of the Dandaka forest. Although
an uncivilised people, the Kurumbas, as they are
styled, were not strangers to social organisation , as
they had chiefs of their own, and fortified holds, and

were not reduced without difficulty to subjection .

According to tradition Kulottunga Chola, had a
son by a female dancer attached to a temple, or in
 Ixxxiv

some of the versions, by a nymph of Pátála , who

from his illegitimacy being debarred from succeed-

ing to his parental dominions was sent by his fa-
ther to win a principality for himself. The prince,
named Adonda or Tondaman Chakravertti, sub-

dued the Kurumbas, with the aid of his father,

and introduced various races of colonists into the
country from more civilised districts. It does not
seem however that Tonda continued an indepen-
dant state, for no separate lists of its princes are
preserved, nor is any notice of its later fortunes

handed down, except as part of the Chola kingdom.

Its subjugation by a branch of the ruling dynasty
of Chola is conjectured by Mr. Ellis to have oc-
curred before the commencement of the Christian

era, as many of the names by which places are still

known, and which seem to have been imposed by

the colonists are to be found in Ptolemy's tables,

thus the Arcati Regio Sora, is considered by him

to be the Arcot of modern times the original

term Arcadu being a Tamil compound of Al or Ar,

the Banyan Tree, and Cadu a forest, and Arcot
being the chief town of one of the Nádus or early
divisions of the country although not the capital.

This he supposes to have been Kánchi or Conje-

veram, which is considered as the metropolis of the
Chola kings in their early intercourse with the Pan-

dyan monarchs. Kánchi is said to have been found

ed by Adanda Chakravertti, and made his capital,
 Ixxxvi

but its own traditions ascribe its restoration, or in

other words its foundation to Vira Chola, a prince

cotemporary with Sáliváhana in the first century

of Christianity. The chief temples of this celebrat-
ed place of Hindu devotion , are of much more re-
cent origin, and no traces of it appear in the classi-

cal Geographers. The specification by Ptolemy of

the inhabitants of this part of the Peninsula as a
Nomadic tribe seems also to indicate the existence

of the Kurumbas, as an independant people in his

day, for the colonists whose descendants still occu-

py the country are Vellalas an agricultural not

a pastoral people. It is therefore probable that this

transaction belongs to a more modern date, and

that the Tonda country was not settled until after

the separation of the Chola from the Pandyan

principality. The line of sea coast may perhaps

have been occupied earlier, but the tracts a little,

removed from it, were but imperfectly civilised in

the first centuries of Christianity. Another event.
of some importance, the destruction of Wariur by
a shower of earth , and the removal of the capital to
Kumbhakonam or to Ganga Gondavaram can

scarcely be referred to the first period, as it gives

designation to a Prince of a subsequent era, named
Wariur Chola, and if it be as above conjectur
ed identifiable with Orthoura.

The Chola kingdom merged by marriage as has

lxxxvi

been noticed into the Pandyan, and continued so

for 570 years. The duration of the interval may
perhaps not be very accurately stated, but the oc-

currence seems very probable, and explains why

the Chola records are so much more defective than
those of Madura . Whether the cause be correctly

assigned is also doubtful, but we may be satisfied-

to admit the traditional memory of the result, and

to conclude that the kings of Madura extended their
authority over the whole tract between the Eastern

Ghats and the coast, for a considerable period dur◄

ing the early ages of Christianity.

The series of Princes who succeeded , is very dif-

ferently stated by different authorities . Lists preserv-

ed at the Temples of Tripeti, Chandragiriand Per-

matur, make the number twenty-three,whilst others at
Kondatur and Kanchi give eighteen , supplying also
dates or from Sal. 136 to 830 , ( A. D, 214 to 908.)

an interval of 694 years , which is much too consider-

able for eighteen reigns, giving an average of 39
years to a reign . The more extensively received
enumeration, however is sixteen, resting upon the

authority of the Vrihadiswara Máhátmya a San-

scrit work of which translations in Tamul and

Mahratta exist . Although not of unexceptionable

authenticity , it should be a preferable guide to the

barren lists above adverted to, but there are some
irreconcileable contradictions between its series of
 Ixxxvii

Princes, and the dates assignable to some of them

from other sources, and the total number is in all
probability less accurate than that of the local lists .

That some ofthe Princes particularised in all had a

real existence is undoubted , as it is verified by in-

scriptions, The inscriptions of the Chola Princes

in the Dravira country and language are exceed-

ingly numerous every temple abounds with them .

Unfortunately however the old Tamul inscriptions,
the antiquity of which is easily recognisable by the

style, very rarely present any other date than that

of the year of the reign in which the circumstances
they record took place . They are consequently of
little chronological value .

According to the Vrihadiswara Mihátmya the

first of the Series, Kulottunga, was distinguished

originally only for his devotion to Siva, by whose

favour he became possessed of great wealth , which

he employed to raise forces, defeat his enemies, and

occupy the country on both sides of the Kaveri.

He erected a number of temples to different forms

of Saiva, and amongst others one of great splendour

to Tungeswara, the form of that divinity worship .

ped at Tanjore, which may hence be considered as

the Chola capital.

The names and chiefactions ofthese Chola Princes

as recorded in the Vrihadiswara Máhátmya will be

lxxxviii

found in another place * as well as an attempt to

establish the period of Kulottunga's existence in

the ninth century, upon what appears very good
authority. At the same time it is difficult to sup-
pose that the series of Chola Princes, and the many

celebrated shrines originating with them should not

have borne an earlier date, and we cannot satis-

factorily refer them to the Kulottunga of the San-

scrit text. A very current tradition , indeed places

Kulottunga in the time of the Poet Kamban who

has left his own date on record Sal 808 ( A. D.

886, ) and makes him the last not the first of his
race. The story may perhaps originate in some

change of dynasty, but it is scarcely admissable at

all, for Kamban's work is dedicated to Rajendra

Chola not to Kulottunga . Supposing them to be

the same individual, it leaves as probable the existence,
of two Kulottungas about this date, and the prior
antiquity of a race of Princes whose names are now
lost or but partially preserved in the local lists . Ra-
jendra Chola appears to have been a very distin-
guished member of the dynasty, and his inscripti-
ons describe him as victor over the Pandyan and
Chera Princes and those of Utkala and Virát. He

is said even to have undertaken Maritime aggres-

sions, and embarking on board ship to have subdued
Yelanki, or Ceylon, Kalinga or the Northern part

* Catalogue Page 182.

 lxxxix

of the Coromandel coast, Gaur and Bengal. These

are no doubt exaggerations, but they leave it likely

that Rajendra was a Prince of more power than

any Chola monarch could have enjoyed after the

Yadava and Belal Rajas had the ascendancy , and

this consideration confirms his living in the ninth,

century. There were no doubt many Chola Ra-

jas after him although of more circumscribed au-

thority, and the destruction of the family inthe time
of Kamban, unless it were in the person of Rajen-

dra, as the subverter of a prior dynasty, is therefore

an idle fiction .

The Chola Princes of this race are said to have

carried their arms far into Telingana and Kernata

but to have been checked in their carcer in the for-

mer direction by the Yádava Princes in the begin-

ing of the eleventh century, and finally expelled from
the Northern tracts by the Kakateya Princes in
the twelfth. They continued to hold the govern-
ment of their original possessions to a much later

date, either independantly or as feudatories to Vija-

yanagar. The flight of Rámánuja from Tanjore
above the Ghats is invariably said to have been in

consequence of the persecution of the Chola king,

and it occurred in the twelfth century. Grants by

a Prince named Potambi Chola with the title of

Madhurántaka destroyer or conqueror of Madura,

are found dated in Sal 1153 ( A. D. 1231. ) In the
хо

sixteenth century , as has been noticed , an officer of

the VijayanagarGovernment wasdespatched to pro-

tect the Raja of Madura from his Chola neighbour,
and in the end of the seventeenth similar aid being

afforded to the Nayak of Tanjore against the Nayak

ofMadura , introduced the Mahratta family, by which

it is still governed . Ekoji the half brother of Sivaji

being ordered by the superior state of Vijayapur
or Bijapore to march to the aid of the Chola

Prince, relieved him not only from the attacks of

his enemies but the cares of administration , and

usurping the supremacy put an end to a dynasty

that had been masters of the greater part of Dravi-
ra through many successive centuries, and had at-

tached a degree of credit to the Chola name, which

led to its adoption in other portions of the Pe-
ninsula,

One of these appropriations appears to have oc-

curred in the Carnatic, and a series of nine Cholas

is sometimes enumerated , a few of whom are bor-

rowed apparently from the genuine lists, but others,

if they ever had a real existence were wholly un-
connected with the Chola dynasty. These Princes

are described in the Nava Chola Cheritra a Telugu

work, (p. 305), and were named Kerikála, Vilera-

ma, Uttunga. Adivara , Varadherma, Satyendra,

Manujendra, Vira, and Uttama . The object of

the record is to detail the encouragement given by

 xci

these Princes to the Jangama religion, and is

therefore not likely to be very authentic . Of four

of the nine , Adivara, Varadherma, Satyendra,

and Manujendra, no traces occur in any other

accounts.

Other instances of the use of the term Chola

are found in the Telugu countries, and in these , in-

dividual appellations, as Kulottunga, Rajendra,

Vikrama, and Vira, and Kerikala , are assumed .

The adoption of these names and titles appears to

have been divided between two families, grants by

both of whom are very numerous and are nearly

cotemporary ; the one dating from Sal 1022, to

1097, ( A. D. 1100 to 1175 ) , in the reigns of Gonka

Raja Kulottunga Chola, and his son Rajendra

Chola of Velanad, and the other embracing the pe-

riod of Sal 1023 to 1104, ( A. D. 1101 to 1182) ,

being chiefly grants by Kulottunga Chola Vishnu

Verddhana of the Chalukya princes of Rajama-

kendri. There is also a grant by a Kerikala Cho-

la in Sal. 1114 ( A. D. 1192 , ) who is described as

the great grandson of Gonka Raja, Prince of Velnad,
the country of the East of the Tungabhadra and a-
long the Krishna . In the ceded districts occur the
grants ofa Deva Chola, who took Gandikota in Sal.

1244, (A. D. 1322) and an Ahobala Deva Chola in

Sal. 1342 (A. D. 1410) . With exception oftheRája-
mahendri Cholas the others were petty chiefs,
xcii

little better than Zeminders, in which class we

may also reckon another Kerikala Chola who is said:

to have been conquered by one of the Jupalliwars

or Zemindars of Jupalli in the Hyderabad country.

CHERA.

Another Political Division of the South of India

which may be traced to periods of some antiquity,

is that of the Chera kingdom, which is always enu-
merated along with the Pandyan and Chola states,
by original aathorities. The boundaries of this

principality seem to have been of little extent, and

it was probably most commonly feudatory to its
more powerful neighbours , except where it had ex-
tended its northern limits so as to interpose a
mountainous barrier between it and its enemies.
The northern limit of Chera varied at different

periods, being originally placed at Palini near Dha-

rapura, whilst at a subsequent period the capital,

Dalavanpur or Talcad above the Mysore Ghats indi-
cates a considerable extension of the boundary in this

quarter, andthe Chera principality probably included

the greater portion of Kernata . Its Eastern limits were

the possessions of Chola and Pandya, and the Wes-

tern those of Kerala . In its early state however
it comprehended the extreme South of the Ma-
labar coast or Travancore, and consisted of that
 xciit

province, Wynád, the Nilgiri mountain district,

the Southern portion of Coimbetore, and part of
Tinnivelli. In this tract we have in Ptolemy the

people called Carei, and not far from it Carura

Regia Cerebothri, in which, making an allowance

for inaccuracies of sound and expression, we have

the Cheras, and Carur still a city in this district,

and Cherapati, the sovereign of Chera.

It seems probable therefore that in the com-

mencement of the Christian era, Chera, or as it is

also called Kanga, was an independant principality.

Of its history, either before or since, little satisfacto-

ry occurs, untill periods comparatively modern .

Lists of Princes, one of thirty, and another of

twenty, who it is said ruled in the Dwapar and

beginning of the Kali age, are given, but they are

unaccompanied by details : another series of twen-

ty-six Princes adds the political events of their

reigns, and closing with the conquest of the pro-

vince by Aditya vermá, a Chola Prince in A. D.

894, it enables us to place the commencement of

the dynasty in the fifth century. The occupation

of the country by the Chola Rajas was not of very
long continuance, and in the course of the tenth
century the capital Tálcád was that of the first

ór second sovereign of the Hayasála or Belál dy-

nasty of the sovereigns of Karnata. The name of
Chera appears to have been discontinued from this
xciv

period, and the districts were annexed to the neigh-

bouring principalities of Karnáta, Madura , or

Tanjore.

KERALA.

Before leaving the Southern extremity of the

Peninsula it will be convenient to advert to ano-

ther ancient division of some interest, the state of

Kerala or Malabar. The country intended by this

designation in its widest sense extends from Go-

kernam to Cape Comorin , but it was subdivided

into four provinces as has been already noticed,
Tuluva, Cuva, Kerala, and Mushica of these no

traces occur in Ptolemy except Cuva which he

gives without any alteration , Cuva, only as a city

not a province. It is possible that the Paralia of

his tables may be a wrong reading for Karalia or

Kerala, and in the Aycotta of the Malabar coast near

Koranganur, some vestige of the Aü or Aiorum
Regio may be conjectured . As already observed some
other identifications alongthis coast may be made, as
Nelcynda or Nilkantha with Nileswara, and Purrhos
mons with the mountain of Parasuráma, to whom

the whole tract is said to owe its origin .

This Hero after the destruction of the Kshetriya

race bestowed the Earth upon the Brahmans, who

repaid the obligation by banishing him as a homi-

cide from amongst them. Being thus at a loss for
 XCV

a domicile he solicited one of the ocean , and its re-

gent Deity consented to yield him as much land as

he could hurl his battle Axe along. Parasuráma
threw the weapon from Gokernam to Kumári, and
the retiring ocean yielded him the coast of Malabar
below the latitude of 15°.

The introduction of Brahmans into this province,

which has already been noticed , appears to have
been accompanied with a political organisation of
very unusual occurrence in the East . The Govern-

ment was vested in a sort of Hierarchal senate ,

formed ofthe Brahmans of the sixty - four districts ,

into which they parcelled out the

out the country ;

the land they rented to people of inferior casts,

reserving to themselves the right to property in the

soil, and the management of public affairs. The de-
fence of the whole or the use of weapons, was
intrusted to ten divisions and a half, out of the six-

ty -four, and the executive Government was con-

signed to one individual, and a council of four others

appointed by the Brahmans of the sixty-four villa-

ges for three years each, This arrangement how-

ever in the course of time gave way to the election

of one sovereign, of the Military caste, who took an

oath on his installation to acknowledge the authori-

ty of the Brahmans, and do nothing contrary to

their interests, or without their concurrence. This

Military Governor was brought, in the first in-

xcvi

stance, it is said, from a foreign country : what coun

try is not mentioned : according to Arrian and

Pliny, Malabar was included in the Pandyan king-

dom, and it is probable therefore that in the early
ages of Christianity the Brahmans of Kerala had

been induced or compelled to accept a Military

Viceroy from the monarch of Madura, retaining in

consideration of their sacred character, and actual
privileges, substantial influence in the internal ad-
ministration of the Government.

Subsequently to these events which appear to be-

long to periods of some antiquity, the history of the
Province is very imperfectly preserved . The sepa-
ration of sixty-four districts into two portions, thir-
ty-two North and thirty-two South , indicates the
distinction of Tuluva from Kerala but on what ac-
count it was made is not recorded : we shall find it

again noticed elsewhere. Obscure traditions then

occur of the temporary prevalence of the Bauddha

faith, and its final suppression by six learned Brah-

mans, who came from other countrics, and of the

encouragement given by Kula Sekhara, a prince

who is placed by some authorities in the fourth and
8
by others in the seventh century of Christianity , to
persons of that description to settle in Kerala.

( From the death of this Prince an extraordinary

anachronism in the Malabar annals assigns the ap-

 xevii

pointment of Kings or Viceroys to Krishna Raya

the King of Vijayanagar in the sixteenth century.
Eighteen rulers of this class are enumerated, each
of whom reigned for twelve years , thus occupying
an interval of 216 years . The last of the number,
Cheruman Perumal , is celebrated for a very singu-

lar event in the annals of the Hindus, his conversi-

on to the Mohammedan Religion . He finally retired

to Mecca, dividing on his departure the Kerala

kingdom into eighteen or more distinct principali-
tics . There is no reason to doubt the general ac-

curacy of this story . A Raja of Malabar did be-

come a Mohammedan, and whether he went on

pilgrimage to Mecca, or not, bis apostacy was no

doubt the occasion of political convulsions , and

made the plea of general disobedience by his Offi-

cers who took the opportunity of rendering them-
selves independant. These events seem to have
occurred in the ninth century, and at the end of the
fifteenth we know that the Portuguese found the

country broken up into numerous petty principali-

ties, acknowledging a sort of feudatory obligation

to a few of the more powerful of their number, but

all affecting independance. Amongst the superior

states was that of Kálícat, whose chief was entitled
*
the Sámudrí Raja or Raja of the sea coast, and

who was thence probably termed Zamorin by the

Portuguese. The origin of Calicut was subse-

xcviii

quent to the partition of the country by Cheruman

Perumal. The foundation of another chieftainship
furnishes an era in common use, and events in Ma-

labar are ordinarily dated from the building of Ku-

lam, Culao , or Quilon , which occurred in the ninth
century .

KADAMBA.

The traditions of Malabar respecting the parti-

tion of the country amongst sixty-four families of

Brahmans, and their subdivision into two sects of

thirty-two each, one retaining the Northern, and the

other the Southern portion of the country . recur in

the records of Tuluva , and that province is said to

have been apportioned in a similar manner The

separation however is ascribed, not to Parasu

Ráma, but to Mayúra Varmá, a Prince of a dynasty

known by the name Kadamba, which long reigned

in this part of the Peninsula. To Parasu Rima

is attributed nevertheless the recovery of the whole

tract over which they reigned from the ocean , and

which is said to have extended from Nasik to

Kanya Kumári. The country so recovered was

distinguished by Parasu Ráma, as the seven Kon-

kans, which are severally named Kiráta, Viráta,

Mahratta, Konkana, Hayga, Tuluva, and Kerala .
Of these the Kadamba Princes appear to have

ruled over Hayga and Tuluvą, or the modern Ka-

 xcix

nara, extending their authority inland over part of

Karnata confining with the limits of Chera. The
Konkana appears to have been in ancient as in mo-

dern times , the residence of uncivilised and piratical

tribes. The Kiráta country is of course that of bar-
barians, and the term Mahratta or Maháráshtra is of

so vague an import, and the early traditions of the

modern Mahrattas so utterly deficient, that it is not

likely they existed as a separate and organised com-
munity in ancient times . In place of this division ,
indeed, some accounts specify Go -ráshtra but this

should be more properly Hayga, which is also o-

mitted, and another division that of Berbera insert-

ed . Berbera, Kiráta, and Viráta are also said to

form the kingdom of Trigertta : both Trigertta and

Viráta are known by name in the Mahábhárat,
butthe latter is there placed much more to the North,
and it is difficult to understand on what grounds

it is included amongst the Konkanas. At any

rate it appears probable from the classical geogra-

phy, as well as the imperfect character and general
tenor of the traditions regarding this part of the
Peninsula, that a considerable tract of country
between the Godáveri and Krishna Rivers from

the sea coast eastwards, continued to a compara-

tively modern date in the possession of scattered

and barbarous tribes , or an untenanted expanse of

• mountain and forest, such as it was when Ráma
с

with his wife and brother, resided in a cottage of

leaves near the sources of the Godáveri

At the time that Parasu Rima recovered Tulu-

va and Hayga from the sea, it appears that he ob-

tained a population also, for it is asserted that he
converted the fishermen of the coast into Brahmans.

He then departed , telling them that if ever they had

occasion for his aid , their wishes would bring him
to their assistance : after some interval they were
curious to see whether he would keep his word,

and summoned him to their presence : upon his ar-

rival, and learning the cause of his being put to un-
necessary trouble, he was exceedingly wroth, and
degraded them to the condition of Sudras, in which

light the Brahmans of the Konkan are still consi-

dered.

When some ages had elapsed Siva and Parvati

came to the Sahyadri mountains, the Ghats above
Konkan and Kanara, and in consequence of their

pastimes a boy was born under a Kadamba tree

whencethe name of the dynasty : other accounts as-

cribe his birth to a drop of Siva's perspiration
which fell upon a Kadamba flower. The people of

the country being at the time without a monarch,

had recourse to a mode of election which is of fre-

quent occurrence in the peninsular traditions . Due

worship having been performed, a state Elephant is

 ci

turned loose, carrying a wreath, and the person to

whom the animal presents it, is chosen king. In

this instance the wreath was given to the youth

whose birth was so miraculous, and the first of the

Kadambas ascended the throne of Tuluva. In
consequence of his derivation from Siva he was

born with a third eye on his forehead, visible only

at the moment of his production , and was in conse-
quence termed Trinetra Kadamba. He was a

great benefactor of his people, and a devout wor-

shipper of Siva as Madhukeswara and Kotís-
wara. His date is placed early in the Kali
age, but inscriptions occur in his name dated Sal.

90 or A. D. 168. It is not very likely that the

Sáliváhana era should have been adopted thus early,
else the date is not inconsistent with the subsequent

traditions . It must be observed, however, that in

this case the city Banavási existed before the Ka-
damba family, as it occurs in the vicinage iof the
Malabar coast something near its actual position
in Ptolemy's tables.

The sixth Prince of this family, or the third ac-

cording to some accounts, was Mayúra Verma to

whom the foundation of Jayantipur is attributed .

This is usually identified with Banavási , but some

notices make it Kundapur on the sea coast. This

is the Prince to whom the introduction of the Brah-

mans is ascribed . The place whence he brought

 cii

them, and their number, are variously given , as Ahi-

kshetra or Vallabhipur, and one hundred, or thirty-
two thousand; all the traditions agree that he distri-
buted the country below the Ghats into sixty-four

portions, which he gave to the Brahman colonists,

and the very large proportion which the Brahmans
of Kanara and Tuluva bear to the whole populati-

on, indicates a considerable immigration of this

class at some distant period . The greater part are

also admitted to belong to the Pancha Gaura, the

five Gaura Brahmans, or those of Northern Hin-

dustan. Mayùra Verma is said to have established

four cities in each of which he placed a Brahman
Governor these were Kasargodi, Barkur, Man-

galur, and Kadaba . The marvellous adventures

of this Prince , a brief notice of which will be found

in another place , (page 95 ) do not occur in what seems

to be the chief authority for the history of the Ka-
damba Kings, the Sahyadri Khanda of the Skán-
da Purána.

The Brahmans introduced by Mayúra Vermá

attempted in the reign of his son and successor to
eave the province, but they were brought back,
and in order to prevent a repetition of their attempt
were compelled to leave unshorn a lock of hair on

the forehead as a distinguishing mark. The son of

Mayura Verma is variously named Kshetra Vermá,
Chandragada, and Trinetra Kadamba. This
 ciii

latter it is said , extended the Brahmans to the

Southern portion of Tuluva or Gokerna, which

was under the Government of a kinsman of the
Prince named Chandrasena . The son of Chan-

drasena, Lokáditya married the sister of Trinetra,

and had by her a daughter, whom the King of the
mountain Chandálas, solicited as a wife for his son.
The request was seemingly complied with, and the
king and his attendants invited to Tripura, the re-
sidence of Lokáditya, to celebrate the marriage.
Whilst unsuspicious of peril they were assailed by
the soldiers of Lokáditya , and his brother- in - law ,
and destroyed, and the authority of the Kadamba

Prince was extended in consequence above the Ghats

into Carnáta. The Brahmans followed this ac-

cession of territory.

From the first of the Kadamba dynasty to the

last, seventy-one or seventy -four Princes are enu-

merated but their names alone are particularized.

They were followed, it is said, by the Abhiras, Mau-
ras, &c , the lists of Princes given in the Puránas,
who could have had no connexion whatever with

the dynasties of the South . The interval is thus

filled up to the reign of a Sankara Deva in Sal.

1258, or A D. 1336 , the date of the origin of the

Vijayanagar kingdom. The period 1 from Sal 90

that of Trinetra Kadamba to 1258, is 1168 years,
and these distributed amongst seventy-four Prin-
civ

ces would give fifteen years to reign , an average not

unlikely if we can suppose the Princes enumerated

to have had a real existence . There is little doubt

also that the first Princes of Vijayanagar were

descended from a Tuluva family of ancient origin

and power, whose dominions extended towards the

Western Sea : whether they were connected with

the Kadamba family does not appear , but that this
race continued to hold possessions in Kernáta , till
near their time, is proved by grants at Banavási,
Savanur, and Gokernam , dated in the twelfth

thirteenth and fourteenth centuries by Kadamba

Kings. Their territorial possessions , and their per⚫

sonal independance during this period were no
doubt subject to many fluctuations, and the Belal

Rajas of Karnáta appear to have exercised some

supremacy below the Ghats, and even the Telinga

Kings of Warangal extended their conquests thi

ther. Under the patronage of the former of these ,
the Jain Religion was very widely diffused through-
out Tuluva, and in the interval between the de-

cline ofthe Belal Kings, and the ascendancy of the

Vijayanagar Kings, a number of petty independant

Jain Rajas sprung out of the officers of the former
Princes . They were allowed to retain their pos-

sessions under the Vijayanagar Kings , but the

management of the country and command of the

Military force, were vested in three deputies , ap

 CV

pointed by the superior sovereign. A branch of the

Vijayanagar family appears to have settled after
their downfall, in Sonda, whilst Sadasiva Raja con-
ferred in the end of the sixteenth century the go-

vernment of Guti, Barkur, and Mangalur, upon

a petty chief, whose descendants known as the Rajas

of Ikeri reduced the Jain Rajas to subjection , and

continued to hold authority in Kanara till the mid-

dle of the last century, when their dominions
were annexed to the Mohammedan kingdom of
Mysore.

NORTH OF THE KRISHNA.

The collections of Col. Mackenzie do not pre-

sent any satisfactory materials , for tracing the an-

cient history of the countries North of the Krish-
na , on the Western part of the Peninsula and
the fabulous stories of Vikramáditya, Sálivá-
hana and Bhoja which relate to them , differ in no
respect from those common in other parts of Hindu-

stan , and reflect little light upon the real history of

the country or its Princes. Materials for an accurate

record of the political transactions of modern times,

the fortunes of the Mohammedan kingdoms and the

Marhatta confederacy are not deficient, but it is un-
necessary to notice these, as the results are already
well known by the translations of Scott, and the
works of Orme and Duff. It is sufficient here to
cvi

observe that the foundation of Deogerh or Doulet-

abad is attributed to a Shepherd named Ramji who

resided on the mountain , and discovered a hidden

treasure in the year of Kali 2500 or about five cen-

turies before the Christian era. His minister was

Hemanda Panth by whom the Mahratta written

character was invented . The excavations at Ellora
are ascribed to Ila the son of Buddha the son of

the moon. The Rajas who ruled subsequently at

Ellore, are said to be Yuvanáswa , Dandaka, In-

dradyumna, Darudhya and Rama Raja, none of

whom , except the last, probably ever heard of the

place . The legendary origin of Násika has already

been given. In more modern times, or 500 years
ago, a Raja entitled Gauri Raja is said to have rul-

ed here and at Tryambak. He is said to have

been a brother of Ráma Raja of Dowletabad, of

which the date would tolerably well admit . His

nephew at the same time governed the country be-
low the Ghats or the Konkan. At that time a Fer-
ryman named Jayaba rose in insurrection , defeated

and deposed the nephew of Gauri Raja, and be-

came master of the Konkan from Junar to Ankola.

Jayaba extended his power above the Ghats, but

was checked by the progress of the Mohammedans .
Seven Princes in succession descended from this

person, continued to hold the government ofthe low

country.
 cvii

BELAL KINGS.

The ancient history of Kernáta is but little elu-

cidated by any of the documents of the Mackenzie

collection . The Pandyan and Chera Princes, and

those of the Kadam bafamily, probably divided it in a
great measure amongst them , and we may feel satisfi-

ed that no other series of any consideration exercised

the sovereignty, until those whom we shall hereafter

notice . There were no doubt at various intervals pet-

ty princes holding portions of it with a greater or
less degree of independant authority , such as the Jain
Princes of Humchi to whose inscriptions we have

already referred : authorities of a similar description

prove that princes of Telugu origin, and particularly

those of the Chalukya family of Kalyána, held por-

tions ofthe country, and the Yadava princes of Chan-

dragiri also, in all probability extended their sway

over part of its northern districts . In later times the

Ganapati Princes of Warangal included part of it

in their territory, and finally the Rayas of Vijaya-

nagar, established within its limits, ruled over Kar-

náta as well as the other divisions of the Dekhin .
Before noticing any of these however we may pause

to describe a dynasty of Karnata princes of consi-

derable eminence in the annals of the South , that

of the Haysálas or Belálas.

cviii

The founder of this dynasty, like that of many

others of the South of India, is the hero of sundry
marvellous traditions. He is said to have been a per-

son of the family of Yadu or that of Krishna :

some accounts make him a Raja , others, a peasant

or a cowherd, but all agree that he derived his name

and fortune from killing a Tyger, which had infest-
ed the vicinity of a shrine of Vasantiká, a sylvan

goddess near Sasakapuri . Some traditions say he kill-

ed the animal in defence of a Rishi or holy sage, on

whom he attended, whilst others relate that he un-

dertook to destroy the the animal at the request of

the villagers, who consented to pay him annually for

the duty, a quarter of a fanam on every Kandy of

grain they raised on their fields . With this revenue

he engaged followers, and made himself formidable

to his neighbours, encreasing his demands upon

them until they amounted to fourteen fanams for the

same quantity of corn as that for which they had
originally agree to give a quarter fanam . The name
of this individual was Sála , to which the exclamati-

on of the Muni, Hohe, kill ! being prefixed , his de-

signation and that of his family became Hohesala
or Haysála. He also bore the title of Belála from
Bala strength, with reference to his prowess. It is

not unlikely that he was a Zemindar or petty Raja

in the Carnatic, subject or feudatory to the Kan-

gyam or the Chola Raja, until by his prudence and

 cix

enterprise he elevated himself to be the founder of

an independant dynasty.

The number of the Belála Rajas, according to

one genealogical account is seventeen , but the ordi→
nary enumeration , particularly that of various in-

scriptions, apparently worthy of confidence, is nine..

There is a greater variety in the duration assigned

to their authority, and the records of various Tem-

ples in Telingana, limit it to cighty- seven years ,

whilst the genealogical list extends it to more than
five centuries . The dates of the inscriptions extend
from Sal . 991 to Sal. 1235 , or two hundred and for-

ty-four years , giving nearly thirty years to a reign,

an average certainly exceeding that of most series

of princes when at all protracted, but which we have

no reason to dispute in the present case, resting as

it does upon many concurring documents . The first
date may be perhaps a little too remote, but the last

we know from Mohammedan history is the period

at which the capital of the Belal kings was taken
and destroyed, and according to all probability their
power irretrievably subverted .

瞰
The first capital of the Belal princes was Talkád
but Vinayaditya the second of the race , was oblig-
ed, it is said , to retire into Tuluva ; his son , called
in some places Yerayenga, and in others Vitala

Deva recovered possession of the ancient capital,

 CX

and extended his authority over part of Dravira

on the south east, and westwards into Kanara.

The fourth Prince named Betada or Belála and

subsequently Vishnuverddhana is of great celebrity,

as the Patron and Protector of the Vaishnava re-

former Rámánuja . The Chola Raja it is related,

having insisted that his subjects should sign a pa

per attesting their belief in the supremacy of Siva,

Rámánuja refused to subscribe and to escape the

conquences of the Raja's indignation, fled above

the Ghats, into the territory of the Belál Raja.

The Belál Rajas had hitherto been Jains, as is suf-

ficiently proved by their grants to Jain temples , and
establishments, but the wife of Betada was of the
Vaishnava persuasion, and induced her husband to
protect Rámánuja who afterwards effected the Ra-

ja's conversion. This change of religion was in

some degree brought about by the insolence of the

Raja's Guru, a Jeti or Jain Priest, who refused to

take food in the Palace, because the Raja waş mu-

tilated, having lost one of his fingers. Resentment

of his conduct disposed Betada to adopt the doc-

trines of Rámánuja, and he became a Vaishnava ,
It does not appear however that he molested the Jains:
on the contrary , many grants were made to them in

his reign, and in the reigns of several of his succes-

sors either by the Rajas themselves, or their chief
officers . At a later period, the Rajas and their minis
 cxi

ters appear to have deserted the faiths of Vishnu

and Jain, for that of Siva, and the shrine of Mal-

likarjuna near Tálkád became the repeated object

of their munificence . Vishnu Verddhana greatly
extended the limits of the Balála principality , cap-

turing Banavási, and subjugating part of T lin-

gana : grants by this prince occur dated as late as

Sal. 1055 , (A. D. 1133 ) which agrees well enough

with the date usually assigned to Rámánuja .

Narasinha Raya or Vijaya Narasinha is said by

some authorities, to have made Dwárasamudra his

capital, whilst other traditions ascribe the foundati-

on of that city to the first of the dynasty. His suc
cessors however Vira Belála, and Vira Narasinha
appear to have been of more eminence, and to have
elevated the Belala sovereignty to its greatest pow-

er, when the whole of Karnáta as far as to the

Krishna, was subject to their sway, and the provin-
ces of Malabar and Canara on the west , the Dravira

country on the South and East, and part of Telin-

gana on the North East, acknowledged them, if not
as immediate masters, yet as exercising supreme au-

thority over them through their officers , or through

the Native Rajas as vassals, and tributaries.

The successor of Vira Narasinha Belála is the

first of the series who seems to have patronised the

worship of Siva aud is hence commonly designa-

exii

ted as Saiva Belála : the power of the dynasty was

now in its decline, as the Rajas of Kerala , Chola,
and Kanga asserted their independance, and in an at-
attempt to reduce the latter thearmy ofthe Belála Ra-

ja was almost annihilated by sickness, and was com-

pelled to retire within the barriers of their Native
Ghats. He is said however to have repelled an in-

cursion ofthe Gauda Raja from the North , and dri-

ven the invaders back across the Tungabhadra . It

is not clear who is intended by the assailant, unless

it be the Gonds, the territory occupied by which

tribe probably descended much lower to the South

than of late years, and included part of Berar :

they may have therefore ventured upon a predatory
incursion into the Carnatic. Many grants in this

reign are made in the name of the Dandanayaka,

Danaik, the General or Military Prime Minister :

the same is observable in the two following reigns,
and at this early period therefore Hindu sovereigns

seemingly lapsed into the same career, which they

have pursued in more modern times : a few

reigns of enterprise and vigour, which found aud

extend the power of a rising race, are followed by a

succession of indolence and sensuality, in which the
servant becomes the master, and the pageant prince

is set aside by his more active minister in the

struggle that ensues a new dynasty is cstablished on
the ruins of the old, or the state is subverted by a
 cxiii

foreign enemy. Such seems to have been the case in

the present instance, and although it is not probable

that the Belál kings could have opposed any effec-
tual resistance to the Mohammedan arms, yet it ap-

pears likely that internal disunion and decay, facili-

tated their downfall, and prepared the way for their
utter extermination. Dwarasamudra was taken

and plundered by a Mussulman army in A. D.

1310-11 , and from that period nothing more is pre-

served by tradition, or in inscriptions, of the Belá-

la kings .

THE YADAVAS.

The authority of the Belálas was limited on the

North by the Krishna river, and as there can

be little doubt of their disposition to extend their

domains far beyond that boundary, we must infer
that they had obstacles to encounter in that quar-
ter of more magnitude, than to the East or West.

During the latter years of their sovereignty these

were presented probably by the power of the Ga-

napati princes of Telingana, but it is not easy to

discover any antagonists of equal strength in the

earlier part of their career.

The general lists of the Princes of the Dekhin

place a dynasty anterior to the Belálas and immedi

cxiv.

ately subsequent to the Pandya and Chola monarchs .

These are denominated the Yadavas and eigh-

teen naines are enumerated of Rajas who are said to

have ruled from Sal. 730 to 1012 or A. D. 808 to

1080. Few circumstances are added to this nomen-

clature. The capital was Narayan varam, and

Chandragiri and Tripeti were the chief seats of

their fame, the fortress at the former, and the prin-

cipal temples at both, being attributed to some of

the family. The resumption of the Temple of Tri-

peti from the Saivas, and its appropriation to the
Vaishnava religion by Rámánuja is said to have
occurred in the reign of Toya Yádava the twelfth
of the number, which if correct, proves the chrono-

logy of these Princes to be wrong by about two

centuries , and they must have flourished from the

eleventh to the thirteenth century or nearly the

same time as the Belál princes ; according to some
accounts however it was Toya Yádava who cleared

the thickets on Chandragiri, and built the fort,

whilst other accounts ascribe this to his predecessor
Imadi Narasinha , and affix the title of Sribháshya
conferred upon him by Rámánuja, to his successor
Talalugotena Raja. Again Teruvenda Yádava is

said to have built the principal temples at Tripeti

J
before the time of Rámánuja, and he is the fifteenth
of the series. The accuracy of any of these identi-
fications is therefore rather questionable, but there
 CXV

is no doubt that a dynasty of Priuces reigned at

Narayan varam about the tenth and eleventh cen-
taries, of sufficient political importance to impose a

check upon the extension of the Chola and Belála

sovereignties in this part of the Peninsula .

CHALUKYAS.

The princes of this denomination , appear distin-

ouishable into two families, one of which reigned at
Kalyan in Karnáta , and the other gave sovereigns

to Kalinga, the part of Telingana extending a-

long the sea shore,

Of the former of these, the records are far from

satisfactory : a great number of grants in Karnáta

are found, which appear to proceed from members

of this dynasty, but the family title seems to take

the place of individual designations, as the denomi-
nation of Tribhuvana or Triloka Malla occurs

for nearly two centuries, or from Sal. 924 to 1114

( A. D. 1002 to 1192 ) : the greater number are from

Sal. 960 to 990 ( A. D. 1033 to 1068 ) making the
granters consequently cotemporary with the first

Belála princes. Other names occur. with dates , in-

cluded in the above range, as that of Vira Ráya of

the Chalukya family, king of Kalyan and Bana-

vasi, in Sal. 1000 ( A. D. 1078) , and Someswara
exvi

of the same race and country, in Sal . 1095 , (A. D.

1173. ) The latter is also described as the son of
Nirungola the son of Raksha Malla entitled Tri

bhuvana Malla sovereign of Kuntaladésa , the cas

pital of which is Kalyán, the constructor of the hill

fort of Kurugode, and the subjugator of the Cho-

la and the Gurjara Rajas ; the latter would extend

the attempts, if not the conquests of these princes,

far to the North West, and indicates as well as the

possession of Banavási a state sufficiently power-

ful to stop the progress of the Balálas North - west of

the Krishna . The grants in which the the names of

these Princes occur are usually made to the shrines
of Siva , but about this period of the history of Ka-
lyan its princes were of the Jain persuasion . What

relation Vijala Ráya of Kalyan bore to Someswa-

ra has not been ascertained , but the former is in-

variably entitled a Chalukya prince, and was

therefore of the same family as well as capital :

all the traditions relating to him and to the cele-

brated Básava the founder of the Jangama religi-

on in the eleventh century, describe him as king

of Kalyana, and of the Jain religion . He was

murdered by the followers of Básava and Kalyá-

na, it is said, was utterly destroyed. It is not unlikely

that religious disputes undermined the power of the
Kalyan kings, and the principality disappeared be-

fore the extending sway of the Ganapati kings of

 cxvii

Telingana, who appear to have been at first either

feudatories of these Chalukya kings or members of
the same family.

The maritime division of Telingana or the coun-

try from Dravira to Odra from the modern Carnatie

to Orissa, appears to have been distinguished from ve-

ry earlytimes bythe appellation Kalinga. It is always

so termed by Sanscrit writers, and is known to the
nations of the Eastern Archipelago by the same title

or Kling. The inhabitants are described by Pliny

as Novissima gens Gangaridum Kalingarum .
The history of this tract however is very imperfect-

ly filled up by the documents before us , and until

comparatively recent times the traces of its political

condition are few and indistinct. The ancient capital
is said to have been Srikakola on the Krishna, which

was built by Sumati sovereign of all India . It was

afterwards the residence of Andhra Ráya a king
who is identified with Vishnu. and worshipped as a
form of that deity by the name of Andhra Madhu-

súdana. He is said to have transferred the capital

to Rajamahendri on the Godaveri, and this
is described as the residence of a series of Chá

lukya princes for some considerable time, from

that of Aswamedha Datt the grandson of Jana-
mejaya and consequently a prince of the Pán-

dava race, till the end of the thirteenth century,

or the date of Rájanarendra, the son of Vima-
 exviii

layáditya , the patron of Nannaya Bhatt ; the last

rests upon the authority of inscriptions, the form-
er is a fable. The reputed descendants of the Párt-
davas were first driven to and finally remained at
Kundavola in the Nellore district, and at some sub-

sequent date, Princes of the Chalukya dynasty ,

reigned at Rajamahendri. A list of the kings of
this race is given in an inscription . which comprises
twenty -four descents, and a period of four hundred

and two years. The inscription is unluckily without

a date. It does not include Rájanarendra nor his
father, nor does it allude to the Ganapati kings who
flourished in the twelfth and thirteenth centuries,

and it is therefore probably anterior to both . The

name or title Vishnuverddhana occurs in it six

times , and one of these may be a prince whose

grants are very numerous in the Rajamahendri dis-

trict, who is designated as Kulottunga Chola, the
Saptama or seventh Vishnuverddhana . That
these are both titles is unquestionable, and that the
former, as well as the latter, was assumed by more
than one of the Kalinga princes is evident from the

grants in the same name at Rajamahendri extend-

ing nearly a century from Sal. 1020 to 1104 ( A.D.

1098 to 1182. ) As the genealogy referred to , does
not profess to take up the family from its commence-

ment, we can scarcely venture to compute the peri-

od of its origin, although it is not likely to have been
 cxix

very recent. If the last Prince entitled Vishnuverd-

dhana, properly named Sakti vermá, were the same

with the seventh Vishnuverddhana , the first of the

series would be placed in Sal. 630 or A. D. 708,

an antiquity perhaps higher than is allowable ; but
one inscription specifies a grant by Vishnuverd-

dhana, Chalukya of Rajamahendri to a temple of

Trivikrama in the Condavir district dated 2628 of

Kali or 373 years before the Christian era ; a date

much more questionable. All that we can venture to

assert is that these Princes reigned at Rajamahen-
dri from the end of the eleventh to the end of the

thirteenth century, and may have commenced per-

haps two centuries earlier. They might have been
connected with the Chalukya of Kalyan, when
the power of those Princes extended over the coun-
try subsequently ruled by the Ganapati Rajas . The
last of the list on the inscription , Saktiverma is
said to have defeated and killed in battle Kerikála

Chola.

Another race of Kalinga princes is found more to

the South, in the Gantur Circar and country adja-
cent to the Krishna River on its approach to the sea.
In this tract, traditions particularise a Mukunti Ra-
ja as flourishing about a century and a halfafter Sáli-
váhana, or in the third century of Christianity, and as
having encouraged the Brahmans of the seven tribes,
CXX

which profess to be descended from the seven Rishis,

to settle in the country, and granted them villages

at Gantur, Kochila, Innagonda, Upatur and other

places for their support. The capital of Mukunti
Raja was Daranikota, west of Condapilli, and his
descendants are said to have reigned for eight hun-
dred years. Some accounts place Madhava vermá,

Kulaketana and Nilkantha , as we shall hereafter

see, prior to Mukunti, whilst others call himthe son

of a girlof the mountain tribe or Chensuars by

Mahadeva. The introduction of the Brahmans in-
to this tract is also ascribed to another Prince Tri-
netra Pallava, and an inscription to this purport

occurs in the village of Upatur in the Gantur dis-

trict dated 2000 of the Kali.

These Princes, however, although they not impro-

bably ruled over part of the Telinga country in for-

mer times, are too imperfectly handed down , for us to

attach much importance to their history. The evi-
dence of inscriptions is much more decided in favor
of a later race, that ruled in Gantur, that of the

Gonka Rajas ; like the Rajamahendri Princes they

assumed the title of Kulottunga Chola, and they

reigned about the same time as the former, only for

a shorter period. Four descents may be made out

or Valanati Kulottunga Chola Gonka Raja, his

son Rajendra Chola, his son another Kulottunga,
 cxxi

and a fourth prince of the same appellation , who

appears to be a different person . Their grants

which are numerous in the Gantur Circar extend
from Sal. 1022 to 1120 ( A. D. 1100 to 1198. )

They were, it is related, annihilated in a political

sense by the superior power of Ganapati Deva.
The Chalukyas of Rajamahendri managed evi-
dently to survive the Ganapati power, and one

cause appears to have been an intermarriage with

that family, for Pratápa Rúdra the grandson of

Ganapati Deva was the son ofthat Prince's daugh

ter by Chalukya Tilaka, the pride of the Chálu-
kya race. They sunk finally beneath their Northern

neighbours, the Gajapatis of Cuttack.

We have still another series of kings to notice,

who appear to have held the country about the Ven-

nar. These, as has already been noticed , were ori-

nally from Rajamahendri, Mahaséna the son of
Aswameddha datta having been expelled from thence
by Somasena a foreign prince. With the aid of the

Kalinga king, he recovered Rajamahendri, but it

was again lost to the family in the reign of his son ,

Somasekhara who was killed at its capture. His
son Uttunga Bhoja escaped, and fled to Kondavole

of which place he was elected Raja . He recovered

Rajamahendri but confered it on his general and
continued to reside at his new capital. His son
exxii

Nandana Chakravertti is said to have invited five

hundred families of Brahmans from Benares, to

whom he gave the village of Nandavaram, the for-

mai grant of which on copper plates is still produc-
ed. These transactions of course occurred early in
the Kali age. The country over which these prin-

ces ruled became subsequently subject to the Pan-

dyan and Chola princes, the Yádavas of Chan-

dragiri, and the Rajas or Paligars of Nellore and

Condavir until incorporated with the Vijayanagar
dominions.

ANDHRA 'KINGS.

The portion of Telingana removed from the sea

coast, is known in Sanscrit and classical writers by
the name Andhra. According to the first of these,
the Andhra kings extended at one time their autho-

rity to Hindustan, and furnished a series of sover-

cigns to Magadha, whose capital was Palibothra.
According to the latter, the kings of Andhra were
sovereigns of great power in the early years of
Christianity, and Pliny states of the Andhra king
that he was the master of thirty walled towns , and

could bring into the field 100,000 foot, 10,000 horse

and a thousand Elephants .

Notwithstanding these testimonies the local tradi-

 сххій

tions are as usual unsatisfactory in all that relates to

the early history of the country, and we have little

worthy of notice anterior to the eleventh century,
the commencement of the Kákateya or Ganapati

Rajas of Warangal. The history of the upper part

of the Peninsula , and indeed every attempt at a ge-

neral history of the whole of the South of India, as

well as of different detached portions, commences
4
in the native chronicles, with Yudhishthira, or

at the end of the Dwapar and beginning of the

Kali age, three thousand years before Christ. The
interval to more modern times is thence filled

very scantily, by a few descents taken from

the Puránas, and Parikshit, Janamejaya, Sa-

tánika, Nanda, Chandragupta, Sárangdhara

and Sudrika are the only names that occupy

this space till the time ofVikrama fifty- six years be-
fore the æra of Christianity. To Vikrama, suc-
ceeds Sáliváhana, and then, with a very absurd dis-

regard of all chronological consistency, cotnes Bho-

ja, who is thus placed anterior to dynasties that must

have been longer prior to his time, ifthey ever existed .

It is impossible therefore to include him amongst

the monarchs ofthe South, as it is to place Yudhisthi-
ra in the number. It is not unlikely that Vikrama

may have extended his authority to the South of the

Nermadá, and Sáliváhana whose capital Pratish-

thána, now known as Pythan, stood upon the Go-

exxiv

daveri, is a legitimate monarch of the Dekhin.

The countries along the Godaveri, or between it

and the Nermada, may have been subject to that

prince and his successors, early in the Christian era,

and their authority may have extended East and

South so as to have comprised the upper part of
Karnata, and the western portion of Telingana or
Andhra. The traditions and monuments of the
Peninsula, as far as the Mackenzie Collection ex-

tends, have however preserved no particulars of such

reigns.

We have already adverted to the existence of a

Raja of Gantur, Mukunti, early in the era of Sả-

liváhana. When Mukunti is not considered as the
founder of a local dynasty, the ordinary course of
enumeration is Sáliváhana, Mádhava vermá, Ku-
laketana, Nilakantha, and Mukunti, and these

princes are not held to be sovereigns of part of Ka-

linga only, but of the whole of Telingana . They

are followed by the Chola Mahárája, intending

thereby the series of princes so termed , as the peri-

od of their Government is said to be 217 years,

bringing the whole to the year of Sáliváhana 437

(A. D. 515. ) These are succeeded by eight or nine

Yavana Princes. It is difficult to understand what

is meant by the term, as the name Yavana invaria-

bly implies foreigners, and in late times Mohamme-

dans. In general, the only name specified is Yava-

 CXXV

na Bhuja but in one list we have the following named

as his descendants

Nanda who reigned years , 62

Bhadra, 70

Dumatsena, 50

Satyasena, 42

Sampati, 67

Retnamadana, 30

Sumanta , 50
Vrishasena, 46

or altogether with the reign of Yavana Bhuja

which is called 41 years, 458 years bringingthe last,
to the year of Sáliváhana 875 ( A. D. 953. ) The

succeeding princes are termed the Narapati, Ga-

japati, and Aswapati or the sovereigns of Waran-
gal, and Orissa, and the Mohammedans. It appears
therefore that the termination of the Yavana series

is as far as the chronology is concerned , fully two cen

turies two early. As to its historical accuracy it is

impossible to offer any conjecture, as nothing but

names is traceable, and those names throw no light
on the foreign origin of the individuals as they are
all genuine Sanscrit appellations. Whether any such

persons existed as these Yavanas is questionable,

but the answer to the question must be sought in
the countries between the Narmada and the Krish-

na. Col. Mackenzie's enquiries are for the most

cxxvi

part bounded by the latter, except along the sea

coast and the adjoining districts.

The Kákateya family is traced to a still higher

source, and deduced from the Pándava family with-
outthe intervention of Vikrama or Sáliváhana . One

account begins indeed with Vrishasena, who may

be thought the same as Yavana Vrishasena , but in

general the line proceeds direct from Janamejaya

through Satánika, and Kshemaka to his two sons

Vijayárka and Somendra . Their sons , named se-

verally Vishnu Verddhana, and Uttunga Bhuja dis-
agreeing, the latter quitted Upper India , and settled
to the South of the Godaveri. His son Nanda who

founded the fort of Nandagiri, married the daugh-

ter of the Chola king, by whom he had Vijayapála .

His son was Somada or Somadeva whose cattle

grazed between the Godaveri and Krishna Rivers .

They were harried or driven by the Cuttack Balá-
hadu or Prince so titled, apparently the Balhara of
the Arabic voyagers in the eighth and ninth centuries .
The circumstance, which is not singular in the annals
of the South, gave rise to a war, and its result is
characteristic of the manners of the times, in
which such a transaction could have occurred . Hav-

ing in vain attempted to obtain redress or effect re-

aliation, Somadeva, had recourse to sacrifice, to
procure a son who should revenge his father's
wrongs . The Cuttack Prince on hearing of this
 cxxvii

procedure, hastened to stop it, and marched to Kon-

dar the capital of Somadeva, took it, and slew the

king. The queen however then pregnant, fled to
Anumaconda, where she was concealed by a Brah-
man named Mádhava Sermá. She was delivered of.

a son, who in compliment to her protector was nam-

ed Madhava vermá. The prince when he grew up
won the especial favor of the Goddess Padmákshi, +
and in consequence became master of Anumacon-
da and defeated and made tributary the sovereign of
Cuttack. There was probably some such prince,

as traces of him appear in so many various forms. We

may attach what credit we please to his early histo-
ry, to his receiving an enchanted sword and shield

from Padmákshi which secured prosperity to his

house for ten centuries, and to his own long reign.
of 160 years .

From Madhava vermá seven descents , occupy-

ing a space of 475 years, proceeded to the prince

who appears to have been the actual founder of the

Kákateya Princes of Warangal, Kakati Prolaya

or Púla. He appears in the genealogy of the Ga-
napati kings, as the son of Bhuvanika Malla, or
Tribhuvanika Malla, and in one inscription as the

son of Tribhuvana Malla . We have already seen

that this title belongs to a setof Princes of the Chálu-
kya family of Kalyán, and it is rather unusual

for a similar denomination to be borne by two fami-

1
 cxxviii

lies at the same time. They cannot well be the same,

for about the same date the Prince of Kalyán is

named in various inscriptions, Someswara or

Somadeva the son of Tribhuvana Malla , and bear-

ing apparently the sanie title himself. The Rajas of

Kalyan and Anumaconda might have been suspect❤

ed to be rivals and enemies, and they might each

claim an epithet which implies merely, the hero of
the universe -but one inscription of the time of
Kákati Prolaya is dated in the twenty-third year of

Chalukya Vikrama, an acknowledgement of infe-

riority to the Chalukya princes. It seems probable
therefore that before the Kákati family rose to pow-

er, they were officers or feudatories of the Chálu-

kya kings of Kalyan. In their early career also,

or in the end of the eleventh century of our era,

when Kákateya Prolaya reigned , they were Jains,

or at least the patrons of the sect. That the wife of

Prolaya was a Jain, is proved by her grants - the

name of the family is said to be derived from the

Goddess Kákati, possibly a Jain divinity, to whom

Tribhuvana Malla addressed his devotions to ob-

tain a son. The tutelary goddess of the family Pad-

mákshi is also a Jain divinity.

Kákati Prolaya is said to have discovered by ac-

cident a Siva lingam which was a Parispatra, or
Philosopher's stone, and by the transmutations ef-
fected with it, he became possessed of great wealth.
 cxxix

As the stone was immoveable ; Prolaya removed his

capital from Anumaconda to the place where it was

found, and there established the new capital of the

Kákateya princes, Warangal. The date assigned

to this event in some accounts is Sal. 990 ( 1068) but

from the Raja's inscriptions, it should seem he was

residing at Anumaconda as late as Sal . 1010 ( 1088.)
He is described as a prince of a warlike character,
the defeater of Telapa and Govinda Rajose-
ven of the Chola king. As already observed Gore-
ver, he appears to have been a feudatory or officer

of the Raja of Kalyána whose political ascendancy

may have been about this time in the wane , so as to
have permitted Prolaya to take upon himself the
character of a sovereign .

On the birth ofthe son ofthis prince the astrologers

foretold he would be the murderer of his father. To
prevent this he was exposed, but was found by some
persons attached to the temple of the Parispatra
Linga, and brought up as an attendant of the in-
ner temple. After he had grown to manhood, the
Raja entering the temple suddenly, was treated by
the son as a rude intruder and stabbed . The youth
being apprehended, his story became known , and

the dying Raja recognising the impossibility of eva-

ding the decrees of destiny, acknowledged his son,

and nominated him his successor .

Rúdra Deva to expiate the crime of killing his

father, built a vast number of temples, a thousand it
CXXX

is said, chiefly to Siva. He levied tribute on the

Rajas of Cuttack, and conquered the Valnad Ra

ja . After some time his brother Mahadeva rebell-
ed, defeated him in battle, and slew him, and as◄
sumed the direction of affairs . He left however to

the son of Rúdra the title of Yuva Raja, heir and

partner of the kingdom. Mahadeva lost his life in

war with the Raja of Devagiri.

Ganapati Deva the son of Rúdra succeeded . He

was a prince of considerable power, as and gives

a name to the family, who are often termed

Ganapati as Kákateya Rajas . His first exploits

were against the Raja of Devagiri in revenge of

his uncle's death , and he compelled the Ráma Raja

to pay him tribute, and give him his daughter in
marriage. He then subdued the Velnad country,
probably with the aid of some petty Palligars, par-
ticularly one named Jyaya whose two sisters Gana-

pati Deva married . Jyáya was also his general

and fortified, with the Raja's permission, the Island

of Devi at the mouth of the Krishna. The Raja
also extended his arms to the south, on behalf of the

expelled Raja of Nellore whom he restored , re-

ceiving in return his allegiance . Ganapati Deva is
said to have persecuted the Jains, seizing their tem-
ples, and putting many of them to death . He was a
devout worshipper of Siva to whom he erected ma-
ny temples. He built several towns, and enclosed his

capital with a stone wall, whence it was named Eka-

 exxxi

sila Nagara the entire stone city. He was a patron of

Telugu literature, particularly, it is said , of Tikkana

Somayaji but this is rather doubtful. Various inscrip-
tions record his munificence to the Brahmans, and a

document of this kind preserves atransaction of a

curious nature, in which a large division of the Brah-

manical caste was highly discontented . The Raja

gave to his prime minister Goparaj Ramana , the
power of appointing secular or Niyogi Brahmans,
as the village accountants throughout the principa-
lity. The religious Brahmans , or those professing to
follow the ritual of the Vedas , opposed the grant, but

the influence ofthe minister prevailed . The inscription

specifying this discussion is dated Sal. 1057 (A. D.
1145 ) , but this is erroneous, unless the transaction
took place in some other reign , as that of Kákati

Prolaya for instance, for numerous inscriptions, as

well as the subsequent history of Warangal suffi-
ciently prove that Ganapati Deva lived about the
middle of the thirteenth century, or from Sal. 1145

to 1183 (A. D. 1223 to 1261. )

This prince had no male issue. His daughter

Umaka or Mumaka was married to Vira Deva or

Virabhadra entitled Chalukya Tilaka the orna-

ment of the forehead of the Chalukya family. It
has been conjectured above, that this might have
been a prince of the Rajamahendri family. As the
Lady had not borne a child at the time of her fa-
ther's death, her mother, Rudrama Devi assumed
 cxxxii

the regency ; which she continued to hold for twen

ty-eight years, until a grandson was born and had

arrived at maturity. This was Pratápa Rúdra

the last prince of Warangal of political importance.
Umaka bore also a second son named Anama Deva.

Pratápa Rúdra in the early part of his reign was

no doubt a Prince of power, although tradition ridi-
culously exaggerates its extent. He is said to have

reigned from the Godaveri to Rameswara, and to

have carried his arms into Hindustan as far as Pray-

aga or Allahabad . The territories over which he

reigned appear to have extended across the Peninsu-
Ja between the fifteenth and eighteenth degrees oflati-

tude, being checked on the North East by the Ga-

japati Raja of Orissa and on the North and North
West by the Rama Raja of Devagiri---whilst on

the South the Belála Raja and the remains of the

Chola sovereignty checked his progress in that divi-
sion : a more formidable enemy however now appear-

ed on the scene, whom even the Raja of Warangal

was unequal to encounter.

According to the traditions of the South, a Mo-

hammedan Chief, it does not appear of what state,
and the Cuttack Raja being alarmed by the power
and ambition of Pratápa Rúdra applied to Delhi
for aid ; an army was sent to their assistance and be-
sieged Warangal, but was totally defeated . This
happened repeatedly until the fated period of one
thousand years, during which the Goddess Padmák-
 cxxxili

shi had promised prosperity to Mádhavavermá and

his posterity, expired . Warangal then fell, and
Pratápa Rúdra was taken and carried prisoner to
Delhi. The Mohammedan historians confirm these

occurrences generally, and place them in 1323

which agrees well enough with the Hindu Chrono-

logy as derivable from Pratápa Rúdra's inscripti-

ons . After a short interval, the Delhi Sultan it is said,
gave Pratapa Rúdra his liberty, and he returned to

Warangal where he shortly afterwards died . He

was succeeded by his son Virabhadra in whose time

Warangal, it is related , was again taken, and utter-

ly destroyed . Virabhadra with his chief adherents
fled to Kondavir and founded a new principality.
These last events however are not compatible with

other Hindu accounts apparently of an authentic

character, nor with those of the Mohammedan wri-

ters . The Rajas of Warangal are represented by

the latter as at various times the allies and enemies

of the Bahmini Sultans and the Rayas of Vijaya-

nagar, and although Kondavir became the seat of
a new Government, all the records and traditions

refer its origin to a new dynasty. Some accounts

describe the succession of both Pratápa Rúdra's
sons, and the further continuance of the family as
nominally tributary to the Gajapatis of Orissa.
Warangal was finally occupied by the Kutteb Sha-

hi kings, and merged into the Mohammedan princi

pality of Golconda .
cxxxiv

KONDAVIR.

Upon the decline of the Warangal kingdom the

petty chiefs who had been reckoned amongst its feu
datories availed themselves no doubt of the oppor

tunity to throw off their allegiance, and assert a claim

to independant sovereignty. The records of some

of the Palligars trace their origin from this date,

although the greater number were again absorbed
in the extension of the Vijayanagar supremacy ,

and the present families date only from the downfall

of the latter principality. It is therefore impossible,

as it would be uninteresting, to particularise the seve<
ral independant chiefs who shared amongst them the
fragments of the Warrangal state, and it will be
sufficient to notice the fortunes of two of them : one

of which rose to some importance, and left many

memorials of its existence in public grants, and in-

scriptions, and the record of cotemporary writers. The

capital of this family was Kondavir, and its au-
thority extended along the Krishna , chiefly in the
Gantur circar. On the south they were in contact

with the Rajas of Nellore - on the north with those

of Orissa, and on the west with the sovereigns of

Vijayanagar, beneath whose ascendancy they sunk

after an independant reign of about a century.

The first of the family is said to have been a

farmer of Anumaconda, who obtained possession

of the philosopher's stone- He removed with his
 CXXXV

treasure to Kondavir, constructed that and other

strong holds as Venuconda, Ballamconda , and others
and left them to his descendants- From his agri-

cultural profession or rather from his being the head

man of his district he was termed Reddi, and the

family is known as the Reddiwar or Reddis of Kon-

davir. The migration of Dhouti Ala Reddi or

Prolaya Reddi is variously dated, and the chronolo-

gy of his descendants differs accordingly. Notwith-

standing the comparatively recent occurrence of

the event too, the era of the Reddywar rule is very

inaccurately stated in all the traditions, and the

whole are placed about a century too early, as is
established by Books and Inscriptions. The number
of descents is uniformly stated at seven , and this is
apparently correct.

The first prince of whom authentic records exist

is Ala or Anaváma Reddi , who is probably the
founder of the political power of the family. An în-
scription at Amareswara on the Krishna, specifies
his being in possession of Kondavir. Ardingi, and
Raichur ; his repairing the Causeway at Sri Sai-
lam and the Temple at Ameravati, both on the

Krishna, and his defeating various Rajas, amongst

whom the Kakateyas only are of note . The inscrip
tion is dated Sal. 1283, or A. D. 1361 , and conse
quently follows nearly the period at whichWarangal
was taken bythe Mohammedans, an event likely to
éxxxvi

have been followed by the erection of an independ-

ant state by a family, the members of which were
previously opulent landholders or heads of a district,

under that principality,

One tradition describes the downfall of the race

to Raksha or Rachcha , who reigned oppressi , and

was assassinated ; -another, with great inconsisten-

cy ascribes it to the conquest of Langúla Gajapati,

who flourished in the thirteenth century , a third ac-
count and not improbably the correct one, is that ofthe
Amukta Málá, in which it is related that Kondavir,

was taken in the reign of Virabkadra Váma Reddi

by Krishna Raya the sovereign of Vijayanagar,

in the beginning of the sixteenth century . The an-

nals of Orissa, however relate the capture of Con-

dapilly and consequently the invasion ofthe Reddi

principality by Capileswara, who reigned from

A. D. 1451. to 1478. and it is not unlikely that he be-

gan the work of subversion which Krishna Raya

compleated . From the latter period till the over-

throw of Vijayanagar by the Mohammedans, Kon-
davır continued to be part of the posssessions of that
state. The Reddiwar, were great patrons of Telugu
Literature, and Srinath translator of portions of the
Puránas, and author of various poetical compositi

ons flourished under the last of the dynasty.

 cxxxvii

NELLORE.

This appears to have been the seat of a petty

principality at various periods from the extinction

of the Chola authority in the upper part of the

Dekhin to the reign of the Ganapati Princes.

It had its own Rajas, apparently as late as the reign

of Ganapati Deva, to whom one of its princes being

expelled by his competitor Bayana, repaired for

assistance . He was accordingly restored by the

Raja of Warangal. Other accounts however state

that the Prince in the Government of Nellore was

a fugitive from the western country, who was made

sovereign of the province by Ganapati Deva. He
was named Amboja Deva. On his death without

issue, Mánavakesava, was appointed by the Waran-

gal Raja, Governor of the country, and he was

succeeded by his son Mánava Siddhi : the latter
is celebrated for his patronage of the family of

Tikkana, three grandsons of Bháskara mantrí, so

named, of whom one was his Minister, another his
General, and the third and most illustrious, a Poet

the continuator of the Telugu translation of the

Mahábhárat under the patronage of Pratápa Rúd-
ra. On the downfall of the Warangal kingdom
Siddhi Raja, was engaged in hostilities, with

Kátama petty Raja of Pálnád, and both lost

their lives in the contest. Their principalities were

presently after subdued by the Reddis of Kondavir.

cxxxviii

GAJAPATIS OF CUTTACK.

The Mackenzie collection is not rich in materials

illustrating the history of Orissa . With the excep→

tion of some inscriptions, the only authority that is
given is a Genealogical account ofthe Gangavamsa
princes, from Choranga Vamsa Deva in Sal. 315,.
to Purushottama Deva, in Sal 985.- Inscriptions

by several of these princes prove that this chrono-

logy of the race is from five to six centuries too

ancient, and Choranga or more properly Chora Gan-

ga Deva must have lived in the twelfth century of

the Christian era , whilst the last, Purushottama,

reigned in the fifteenth or sixteenth. In general the

inscriptions confirm the account giyen by Mr.

Stirling, which is altogether much fuller and
more satisfactory than any thing derivable
from the Mackenzie collection. A few trifling

matters may perhaps admit of correction , and

an inscription procured since Mr. Stirling wrote, by

Mr. Colvin, shews that Choranga was not the

founder of the Ganga Vamsa family, but that the
first who came into Kalinga, was Ananta Verma.—
also called Koláhala, sovereign of Ganga Rárhi.-
the low Country on the right bank of the Ganges
or Tumlookand Midnapore : this occurred at the end
of the eleventh century of our era, and from that till

*Asiatic Researches vol. XV.

 cxxxix

the beginning of thesixteenth, the same family occu-

pied the province ofOrissa, the boundaries of their rule

being extended or contracted variously at various

times according to the personal characters ofthe prin-
ces themselves and of those to whom they were oppo-

sed. They seem accordingly notwithstanding the con →

trary pretensions of their Panegyrists , to have made
little way to the southward, untill the overthrow of

the Warangal Kings. In the course of the fifteenth

century they penetrated to Conjeveram, but were

compelled to recede before the superior activity and

resources of the Rayas of Vijayanagar . The advance
of the Mohammedans prevented the Vijayanagar

princes from following up their success : the vicinity

of the same enemies as well as intestine discord

confined the Rajas of Cuttack to the natural limits.

of the Province.- In A. D. 1558. the Mohamme-

dan General of Bengal invaded the country , killed

the Raja, or compelled himto fly it was never known

whither, and finally overthrew the independant so-
vereignty of Orissa.

VIJAYANAGAR.

We now come to the last Hindu Principality of

any note in the annals of the south of India.

The foundation ofthe state of Vijayanagar is very

generally admitted to to have arisen out of the sub-
version of the Hindu Governments of the Kákateya
cxl

andBelála Rajas by the incursions oftheMohamme-

dans in the beginning ofthe fourteenth century, and
traditions are tolerably well agreed as to the indivi-
duals to whom it is ascribed , Harihara and Bukka

Raya, and the celebrated scholar Mádhava entitled

Vidyaranya the forest of learning. Accounts however
vary very considerably as to the circumstances which

connected these persons with the event, or the share

they bore in it.

One tradition ascribes the origin of Vijayanagar

to Madhava who having by his devotions obtained

the favour of Bhuvaneswari was directed by her to

the discovery of a treasure with which he built the

city of Vidyanagar or Vijayanayar and reigned

over it himself ; leaving it to the Kurma or Kuuba

family. Another statement describes him as founding

the city, and establishing the principality for Bukka,

a Shepherd who had waited on him and supported

him in his devotions. A third account states that

Harihara and Bukka two fugitives from Warangal

after it was taken by the Mohammedans encounter-

ed the sage in the woods, and were elevated by

him to the sovereignty over a city which he built

for them, and a fourth statement whilst it confirms

the latter part ofthe story, makes the two brothers

officers of the Mohammedan conqueror of Waran-

gal, who were sent by their master, after the capture

of that city, against the Belál Raja. They were
 cxli

defeated, and their army dispersed , and they fled into

the woods where they found Vidyaranya --- His
treasures enabled them to collect another army

with which they obtained a victory over the Belál

Raja but instead of rendering him the servant of

their superior, they set up for themselves , by the
advice and with the aid of the hermit-.-There is

good reason to know that none of these traditions

are entirely correct, although they preserve perhaps ,
some of the events that actually occurred --- Vidya-
ranya orMádhava was a learned and laborious writer,

and in various works particularises himself as the mi-

nister of Sangama the son of Kampa a prince whose
power extended to the southern , eastern and wes-
tern seas. He also terms Bukka and Harihara the

sons of Sangama, and the same relationship is con-

firmed by inscriptions. The political importance
of Sangama is no doubt exaggerated, but it is
clear that Bukka and Harihara were not the mere

adventurers they are traditionally said to have been .

They were descended from a series of petty princes or

landholders, possibly feudatories of the Belal kings or

even of Pratápa Rúdra, who took advantage of a
period of public commotion to lay the foundation of
a new state. Besides experience and talent, Má-

dhava may have brought pecuniary aid to the under-

taking. His title Vidyaranya, and the scope of his

writings , shew that he was a disciple of Sankará
chárya, and in all probability he was connected with
 exlii

1
the Sringagiri establishment, the members of which
alarmed by the increasing numbers of the Janga-
mas and Jains, and the approach of the Moham-
medans, may have contributed their wealth and in-

fluence to the aggrandisement of the sons of San-

gama.

However this may be, there can be no question

that the city of Vijayanagar was founded by Bukka
and Harihara, on the southern bank of the Tun-

gabhadrá River, about the middle of the fourteenth

century. The date most commonly given for the

foundation of Vijayanagar is Sal. 1258. or A. D.

1336. but this is perhaps a few years too soon . The
earliest of the grants of Bukka Raya is dated in

A. D. 1370, and the latest 1375. The period of

his reign is usually called fourteen years which would
place his accession to the throne in 1361. Some

accounts give him a reign of thirty four years which

places him in 1341. So that the traditionary chro-
nology is not in all likelihood very far from the
truth .

From Bukka to Virupaksha, the third ofthe name,

the usual lists give thirteen princes and a hundred

and fifty three years. This series is not entirely con-

firmed by Inscriptions, as is observed elsewhere, (page

292.) ; we have from them but five princes in regular
succession, and a sixth cotemporary with the fourth,

who may have been the nominal minister or gene

 cxliii

ral, although in actual power the prince. There

may be some omissions in the grants, but the num-
ber of Rajas in the ordinary lists is rather dispropor-
tionate to the whole interval, and allows less than

twelve years for the average reign. In this time the

Rajas of Vijayanagar, added considerably to their
territorial possessions ; having subdued the coast of

Canara, andgreat part of Karnata and Telingana :

The simultaneous origin and progress of the Bha-
mini kings prevented their extending their domini-
ons to the north, and on more than one occasion the
destruction of the principality was threatened by

the superior prowess and enterprise of the Moham-

medans. Towards the close ofthe fifteenth Century the

Hindu Rajas enjoyed a respite of some duration ,

in consequence ofthe decline of the Bhamini dynas-

ty, and foundation of those of Bijapur and Ahmed-

nagar. Instead however of consolidating their
power, or taking advantage of the dissensions oftheir
enemies, the opportunity seems to have been lost in

discord and disorganisation at home.

The circumstances under which the Kuruba

family became extinct are but obscurely adverted to

in any of our authorities. The last prince was

Virupaksha whose grants extend from A. D. 1473 .

to 1478. According to some accounts his territory

was subdued by a Telinga Raja, but others say

that having no issue, he raised one of his slaves
exliv .

named Sinhama, a Telinga by birth, to the throne

Agreeably to the latter version of the story, Sinhama¸

entitled Praurha Deva, reigned but four years, and
his son Vira Narasinha who succeeded him , but

two : he being also childless gave his signet to his

falconer, Narasa or Narasinha . An interval of

eight years occurs between the inscriptions of Viru-

páksha and Narasinha which these events would

conveniently supply. There is no question that

Narasinha was of a different family and nation

from the preceeding Rajas of Vijayanagar, and

became irregularly possessed of throne. He is ad-

mitted to have been a Telinga, and is usually called

the son of Iswara Raja the petty sovereign of Kar-

nul and Arviri, a tract of country on the Tunga-

bhadrá to the east of it, ncar its junction with the

Krishna ; his grants extend from A. D. 1487. to
1508.

Narasinha had two Sons Viranarasinha and Krish-

naRaya,the former by one of his queens, the latter by

a slave or concubine : astory is related ofthe exposure

of Krishna Raya when a child by order of the

queen who was jealous of the favour he enjoyed

with his father. He was secretly bronght up by one
of the ministers, and restored to Narasinha when

dying,who bequeathed to him the succession which

by the judicious measures of the minister he secu-

red. Some accounts state that he acted as the minis
 cxlv

ter and general of his brother whilst he lived , and

became Raja on the death of that prince, other ac-
counts assert that the latter was deposed, and one
narrative adds that he died of vexation in conse-

quence. It is clear that the regal power was usurp-

ed by Krishna Riya, at first perhaps in a subor-
dinate character, but finally as Raja.

The existence of an independant principality on

the East so near as Karnul, the presence of the

Mohammedan sovereignties on the North, and the
contiuued series of Pandyan and Chola princes to
the South, shew that the Ráj of Vijayanagar
could not boast of a very spacious domain on Krish-
na Raya's accession . From the range however of the
grants offormer princes , particularly of Harihara,

it cannot be questioned that their sway had at one

time extended much further East, and it must have
therefore been considerably reduced before the Ku-

ruba dynasty was exterminated --- Krishna Raya

not only restored the Kingdom to its former limits
.
but extended them in every direction . He defeated

the Adil shahi princes on the North, and maintain-

ed possession of the Country to the southern bank

of the Krishna, on the east he captured Kondavir

and Warangal, and ascended to Cuttack where he

wedded the daughter of the Raja as the bond of

peace . In the south his officers governed Seringa-

patan, and as we have seen founded a new dynasty

cxlvi

of princes at Trichinapali and Madura. The wes-

tern coast had been held apparently through some
extent by his predecessors, but he added to the

Vijayanagar territory in that quarter also, and

his besieging and taking Rachol on Salsette is rc-

corded by Portuguese writers, whilst the imperfect

traditions of Malabar preserve the fact of part of

that province at least having been governed by the

officers of Krishna Raya, although they refer the
circumstance to an erroneous era. At no period
probably in the history of the south of India did

any of its political divisions equal in extent and

power that of Vijayanagar in the reign of Krishna

Raya .

The reputation of Krishna Raya is not restricted

to his warlike acheivemments, and he is celebrated
as the great patron of Telugu Literature, He is
said to have had a number of eminent men attach-

ed to his Court, eight of whom were particularly

famed, and are known as the Ashta dig gaja, in
allusion to the eight Elephants that support the
universe at the cardinal and intermediate points
of the Compass . The names of some of these will
be found in the following pages as well as a notice
of a number of their compositions.

The Hindu traditions represent Krishna Raya

as conducting his affairs both in peace and war in
 exlvii

person they acknowledge, however, that he bene

fited by the aid and council of the Brahman Minis-

ter of his father, who had preserved his life, and

who continued to be his Minister until his death,

three years prcceeding that of the Raja . This

person is named Timma Raja , and is evidently

the same with the Heemraje of Scott who makes
so great a figure in the Mohammedan annals. The

account given by Ferishta of the various pageant

Princes successively elevated and deposed by Heem-
raj, originates probably in the circumstances attend-
ing the death of Víranarasinh and the accession

of Krishna Raya, but the particulars are evidently

confused and inaccurate : the date of numerous

inscriptions testifying for instance the reign of

Krishna Raya for above twenty years, although

the Mohammedan account would leave it to be con
cluded that he came to the throne an infant, and

died without reaching maturity.

The transactions that followed the death of

Krishna Raya are very unsatisfactorily related by

the native writers. The Prince had no legitimate
male children of his own, and the nearest heir
Achyuta Raya who is variously termed his bro-
ther, cousin, and nephew, being absent, be placed
a Prince named Sadasiva on the throne, under

the charge of Ráma Raja his own son-in-law.

Achyuta returned and assumed the Government,
cxlviii

and on his death Sadasiva succeeded under the

care and controul of Ráma as before . There
is in some statements an intimation of a short lived

usurpation by a person named Salika Timma, and

of the murder of the young Prince who succeed-

ed Krishna Raya in the first instance, and the Mo-
hammedan accounts tend to shew that some such

transaction took place. On the downfall of the

usurper the succession proceeded as above de-

scribed . The reigns of Achyuta and Sadasiva

and the cotemporary existence of Rama , are prov-

ed by numerous grants. Those of Achyuta extend
through a period of twelve years from A. D. 1530,
to 1542 and Sadasiva's from 1542 to 1570, whilst

those of Rama occur from 1547 , to 1562. Who

Sadasiva was, does not very distinctly appear.

Some accounts call him the son of Achyuta, whilst

others represent him as descended from the former

Rajas of Vijayanagar ; at any rate it is evident

that during Ráma's life he was but a pageant

Prince. According to the Mohammedan author Ram-

raj was the son of Heemraj and son-in -law of aRaja
whom he names Sivaroy, erroneously for Krish-

naroy, Rama Ray, he adds, succeeded on his fa-

ther's death, to his office and power, and on the death
of an infant Raja, for whom he managed the affairs
of the Government , he placed another infant of the

same family on the musnud, and committing the

 exfix

charge of the Prince's person to his maternal uncle,

named Hoji Trimal Roy retained the political ad-

ministration of the state. During his absence on

a military excursion , the uncle of the Raja and se-

veral nobles conspired against the Minister, and

gained to their party the officer of Ramraj, one of

his slaves who had been left in military charge of

the capital. Finding the insurgents too strong for

him Rama submitted to an amicable compromise
with them, and was allowed to reside on his own

territorial possessions. After a short interval the

slave being no longer necessary was murdered, and
Trimal the uncle assumed the whole power. He

next killed his nephew and reigned on his own be-

half ; conducting himself with great tyranny, the

chiefs conspired to dethrone him, but with the as-
sistance of Ibrahim Adil shah he was enabled to
maintain his authority. On the retreat of his Mo-
hammedan Allies, the Hindu nobles with Rama

at their head again rebelled, defeated the usurper,

and beseiged him in his palace in Vijayanagar,
when finding his fortune desperate, he destroyed
himself. Rama then became Raja. Now comparing
this with the Hindu accounts we should be disposed
to identify Hoje Trimal with Achyuta Raya . Some
of the Hindu accounts as above noticed, concur with

the Mohammedan as to the murder of the young

Prince, and in Salika Timma we may have the slave
el

of Ráma although the part assigned him in the two

stories does not exactly co-incide . Rama, both agree,

was obliged to resign the anthorityhe held after the

death of Krishna Raya. The only irreconcilea-

ble point is that of the Hindu accounts which speci-
fy the appointment in the first instance of Sadasiva.

But the weight of evidence is unfavourable to their

accuracy, and Sadasiva was probably made Raja

by Rama and his party in opposition to Achyuta

Raya. This will account for the uncertainty that

prevails as to his connection with Krishna Raya ,
as well for his being taken, as some statements aver,

from the family of the former Rajas.

That Rama Raja was a man of spirit and con

duct is evident from the course of Mohammedan

history. The Princes of the Dekhin were glad to

court his alliance . Ali Adil Shah and Kutteb Shah

were compelled to purchase his forbearance by ter-

ritorial concessions . The arrogance with which he
seems to have been in consequence inflated, led him
to treat their ambassadors with indignity, and in-

sulted pride, religious bigotry and political dread

combined them in arms against him. The Padshahs
of Bijapore, Golconda, Dowlatabad and Berar,
united their forces in the year 1564 , and marched
to Talikota, on the Krishna, to overthrow the

power of the Vijayanagar principality. The Hin-

du Prince on hearing of their designs collected a

 cli

powerful force. and occupied the right bank of the

Krishna, which the allies were unable to cross in

the face of the hostile army. By a judicious feint the

Sultans drew the Hindu Prince away from the ford
1
and effected the passage---a general action ensued
in which the Hindus had the advantage untill the

Raja was taken prisoner. The Hindu account

says that the divisions of Kutteb Shah and Nizam

Shah had been defeated , but the forces of Ali Adil

and Ammad al Mulk covered their retreat . The
Hindus conceiving the enemy annihilated gave :

themselves up to rejoicing and festivity, and were

surprised in their encampment. Ferishta who
may be considered as a cotemporary, admits that
the wings of the Mohammedan Army were thrown
into disorder, and that some of the leaders despair-
ed of the day, when it was retrieved by the success
of the centre under Nizam Shah and the capture

of Ráma Raja. The Hindu Prince was taken be-

fore Nizam Shah who ordered his head to be struck

off, and mounted on a lance to intimidate the vic-

torious division of the Hindu army. The Hindu

accounts concur in the capture and death of Ráma

Raja but ascribe them to Ali Adil Shah. The Sul-

tan is described as beheading the Raja with his
own hand at the request of the latter, to save him
from the personal degradation of confinement. The
Hindu memoirs assert that Ali Adil Shah was forc-
clii

ed into the war by the other Mohammedan Princes,

but Ferishta makes him the author of the confedera-

cy. That writer mentions also the visit made formerly

by Ali Adil Shah to Vijayanagar to secure the alli-

ance ofRámraj, and his adoption as a son by the Ra-

ja's mother. In the Rámaraja Charitra the Hindu
prince terms the Sultan his son, and reminds him

how often in infancy he had sat upon his knees.

In complying with his request and striking off his

head, Ali Adil Shah, is represented as performing
no more than filial duty.

After the defeat of the Hindu Prince the confe-

derates marched to Vijayanagar, which they took

plundered and destroyed. Ferishta writing about
twenty or thirty years afterwards, observes , that the
city was still uninhabited and in ruins, whilst the
country was occupied by the Zemindars, each of
whom had assumed an independant power in hist
own district. Several of these were members

either of the Royal Family of Vijayanagar or of

that of Rama Raja--- Grants in the reign of Sada-
siva are continued to Sal 1492, ( A. D. 1570) , six
years after the battle of Talikota , and his descen-

dants are traced as sovereigns of the principality of

Bednur tothe middle of the eighteenth century. Ven-
katadri one brother of Ráma maintained himself at

Belkonda and Chendragiri, whilst another brother

Trimal, retained possession of Penakonda--- A son
 cliii

of Ráma Raja with theaid of one of his uncles reco-

vered possession of Anagundi and Vijayanagar :
on the direct line becoming extinct, Venkapati a
kinsman of the Chandragiri branch succeded ; the
seventh from him, Timmapá , was dispossessed by

Tipu Sultan and became a pensioner of the British

Government.

It would extend this sketch of the History of the

South of India beyond the limits we have proposed ,
to enter into the family histories of the many petty
Chiefs who succeeded to the fragments of the

Vijayanagar principality after its subversion, and

of most of whom, ample notices are to be found in

the Mackenzie Collections . The family of most
celebrity, and the only one now retaining any im-

portance, that of the Hindu Rajas of Mysur, has

found a historian, and the rest are scarcely of suf-
ficient political importance to deserve one. A rea-

son which will probably be thought satisfactory has

also been assigned for not making any use of the
Mohammedan and Marhatta collections in the pre-
sent outline, and to this may be added the want of
space necessarily attending the summary form of a
an introduction . The same cause precludes any
advantage being taken of the materials which exist,
for illustrating the manners and institutions of the

various tribes of the Deckhin, and which are fully

delineated in the Documents specified in the en-
cliv

suing pages. If opportunity should hereafter occur,

and the requisite authority be obtained, these sub-

jects as well as a fuller account of the political revo-

lutions ofthe Peninsula may be reduced at some fu-

ture period to a shape fitted for public perusal .

 MACKENZIE COLLECTION.

CONTENTS OF VOL. 1.

SANSCRIT WORKS. Local History and Biogra

Vedas, ... 1 phy, ........ ......... 180
Vedanta, .... 11 Plays, Tales, Poems, & ca.
Nyaya, Logic, ...... 17 including Religious and
Puranas, ..... 36 Ethical Compositions, .. 213
Cheritras, or, Historical and Philology, Y ...... 247
Traditionary Records, ... 92 Astronomy and Astrology, .. 254
Science, Astronomy and As- Medicine, ........ 258
trology, 118 Arts, ....... 261
Geography, 131 TELUGU.
Medicine, .......... 134 Pauranic and Legendary Li-
Tantras, .... 136 terature,.. 263
Sectarial, .... 139 Local History---Biography,
Mimansa, .... .... 148 & ca. ... ...... 288
Sankhya, 143 Poetry, Plays and Tales &ca. 317
JAIN LITERATURE, ... 144 Philology , .... 352
TAMUL BOOKS. Astrology, Medicine and Me-
Pauranic and Legendary His- chanics, .. 350
tory, ....... .... 163
....
SANSCRIT BOOKS.
 VEDAS .

I -Rig Veda.

Palm leaves-Nandinágarí Character.

The Rik or Rich is usually considered as the

first of the four Vedas, and is so named from its

consisting chiefly of hymns or laudatory prayers ;

(from Rich, to laud or praise .) The collection of
the hymns of this Veda is called its Samhitá, and
the Samhita is subdivided into eight Ashtakas, or

ten Mandalas, or sixty-four Adhyayas , and con-

tains rather more than 1000 Súktas or Hymns , or
10,000 Richas or Stanzas . This Manuscript con-

tains the Samhitá incomplete, or complete Ashta-

kas, 1st, 2d and 5th ; the first four, and 7th and

8th Adhyayas of the fourth Ashtaka ; first six

Adhyayas of the 6th Ashtaka, and the first four
Adhyayas of the eighth Ashtaka. The Nandi-

nágarí Character differs very little from the Deva-

nágarí.
II.- The Rig Veda.

Palm leaves- Nandinágarí Character.

This contains four Sections of the third Book, or

Ashtaka. A
 [ 2 ]

III -Rig Veda.

Palm leaves- Nandinágarí Character.

The 6th Book or Ashtaka.

IV. - Súktas.

Palm leaves- Nandinágarí Character.

Miscellaneous Hymns belonging to the Rig

Veda.

V.-Sánti Prakaranam by Baudháyana.

Palm leaves - Nandinágarí Character.

A collection of verses, & c . extracted from the

Rig Veda, and supposed to be efficacious in avert-

ing or removing calamity, disease, & ca. The col-
lection is attributed to the Sage Baudháyana .

VI.- The Anukramaniká, &ca.

Palm leaves- Nandinágarí Character.

A Portion of the Index of the Rig Veda, with

other tracts.

VII.-Fragments.

Palm leaves- Nandinágarí Character .

Various portions of the Rig Veda, mostly

defective .

VIII.-Aswalayana Sútra.

Palm leaves- Telugu Character.

Rules for the different ceremonies and sacrifices

of the Hindus, according to the ritual of the Rig

 [ 3 ]

Veda, by Aswalayana, a Rishi, in twelve chap-

ters.

IX.- Yajur Veda.

Palm leaves-Nandinágarí Character.

The second sacred collection of the Hindus,

relating chiefly to oblations and sacrifices, as the

name implies, being derived from Yaj to worship.

It is divided into two principal portions, the White
Yajush or Vájasaneyi, and the Black or Tait-

tiriya. This Manuscript contains the following

portions of the Sanhitá of the latter.

Kánda or Book the first, 8 Prasnas or Chapters.

Ditto .... second , 6 ditto .

Ditto ... third , 6 ditto.

Ditto ... fourth, 7 ditto .

X.-Yajur Veda.

Palm leaves - Nandinágarí Character.

A Portion of the Sanhita .

Kánda or Book first, 7 Prasnas or Chapters.

Ditto ..... sixth , 6 ditto .

XI -Yajur Veda.
Palm leaves- Nandinágarí Character.

A Portion of the Sanhitá arranged in a peculiar

manner, or Pada.
of Kanda or Book 4th, two Prasnas.
Ditto 5th, four Ditto .
 [ 4 ]

XII -Yajur Veda .

Palm leaves- Telugu Character.

A collection of the precepts and prayers of the

Sanhi á of the Taittiriya portion of the second

Veda containing- the first, second, third and

fourth Kándas or Books, two Prasnas of the fifth,

seven of the sixth, and the seventh or last entire.

XIII.- Yajur Veda.

Palm leaves -Telugu Character.

The first and second Book ofthe Yajur Veda.

XIV. Yajur Veda.

Palm leaves-Telugu Character.

The fifth and seventh Book, and four last

chapters or Prasnas of the first.

XV.-Yajur Veda.

Palm leaves- Telugu Character.

The third Book, five Prasnas of the fourth , and

the fifth Book entire .

XVI -Yajur Veda.

Palm leaves- Grandham Character.

The first, third , fourth and fifth Sections .

XVII. Yajur Veda.

Palm leaves - Nandinágarí Character .

The Mantras or prayers of the Yajur Veda.

 [ 5 ]

XVI
XVIII . Yaj
II.- ur Veda.
Yajur

Palm leaves - Nandinágarí Character.

The Brahmanas of the second Kánda, with the

exception ofthe third and fourth Prasna : there are

eight Prasnas to each Kánda, or Book of this

portion of the Yajur Veda. Mr. Colebrooke ob-

serves he has never seen a complete copy of the

Brahaianas of the Taittiriya Yajush . ( A. R. VIII.

437 Note . )

XIX. -Yajur Veda.

Palm leaves - Telugu Character.

The sixth Book, and the five last Sections of the

Brahmana of the third Kánda.

XX.-Yajur Veda.

2 Palm leaves Telugu Character.

The Brahmana of the second Book of the Yajur

Veda.

XXI.-Yajur Veda.

Palm leaves- Telugu Character.

The Brahmana of the first and second Books.

XXII.- Yajur Veda.

Palm leaves - Tel gu Character.

The Brahmanas of the first, second and third

Books ofthe Samhita, the only portions it is assert-

ed to which Brahinauas belong . See Remark

No. XVIII .
 [ 6 ]

XXIII. Yajur Veda.

Palm leaves- Telugu Character.

The four first Prasnas, lectures or sections, of

the Arana of the Yajur Veda.

XXIV.- Yajur Veda.

Palm leaves -Telugu Character.

Four lectures of the first Book of the Arana

of the Yajur Veda, and the first section of the

Taittiriya Upanishat.

XXV.-Homavidhi.

Palm leaves-Telugu Character.

Rules for Sacrifices with fire according to the

Yajur Veda.

XXVI.-Homavidhi.

Palm leaves-Nandinágarí Character.

The ritual of Sacrifices with fire according to

the Yajur Veda.

XXVII- Homavídhi.

Palm leaves- Nandinágarí Character.

The same subject as the last, but different for-

mulæ.

XXVIII- Srauta Sútram .

Palm leaves- Nandinágarí Character.

Rules of the Yajur Veda for the performance

of various Sacrifices, as the Aswamedha, & c.
 [ 7 ]

XXIX.- Agnihotra .

Palm leaves - Nandinagarí Character.

Rules for oblations with fire according to the

Yajur Veda.

XXX.- Púrnádhyayam..

Palm leaves- Nandinágarí Character.

A collection of the Mantras of the Mádhyandina

Såkhá of the Yajur Veda.

XXXI.-Yajamána Vákyam.

Palm leaves-Grandham Character.

Rules for the conduct of the Person who cele-

brates various sacrifices .

XXXII.-Prátisákhya.

Palm leaves - Nandinágarí Character.

Grammatical changes of letters and accents pecu-

liar to different portions of the Yajur Veda.

XXXIII.-Prátisákhya Bháshya.

a. Palm leaves-Nandinágarí Character.

b. Palm leaves - Telugu Character, imperfect.

The Prátisákhya of the Yajur Veda with a

Bhashya or comment entitled Tribháshya retnam
from its being said to be the substance of the works

of three celebrated Sages, or Atreya, Mahisha and

Vararuchi.
 [ 8 ]

XXXIV.-Prȧtisákhya Bhashya, &c.

Palm leaves- Nandinágarí Character.

A Commentary on the changes and accentuation

of letters in the Yajur Veda ; Bharadwaja on

Siksha or accentuation ; and other tracts, all more

or less imperfect.

XXXV.- Sikshá Vyákhyánam .

Palm leaves- Telugu Character.

The explanation of the accentuation and intona-

tions used in reciting the texts of the Yajur Veda.

XXXVI.-Siksha.

Palm leaves -Telugu Character.

The accents, &c . used in reading or reciting the

texts of the Yajur Veda.

XXXVII .— Kâtyáyana Sútra Paddhati.

Paper -Devanagarí Character.

An explanation of the Sacrificial precepts of

Kátyáyana by Yajnika Deva in four chapters.

XXXVIII .— Kátyáyana Sútra Paddhati

Bháshya.

Paper- Devanágárí Character.

A Commentary on the preceding by Mahadeva

Dwivedi.
 [ 9 ]

XXXIX.-Baudháyana Sútra.

Palm leaves-Telugu Character, incomplete.

Palm leaves- Grandham Character, complete .
Palm leaves- Karnáta Character, complete .

The Rules of the Sage Baudhayana for the per-

formance of various essential ceremonies agreeably

to the ritual of the Yajur Veda.

XL.- Sáma Veda.

Palm leaves- Grandham Character.

The third Veda of the Hindus- one portion of it ;

divided into 11 Khandas denominated , I Agneya,

2 Bahusámi, 3 Ekasámi, 4 Vrihati, 5 Trishtup,

6 Anushtup, 7 Aindriya , 8 Pavamána, 9 Arana,

10 Sukriya , 11 Mahánámni .

XLI.- Sáma Veda Rahasyam .

Palm leaves- Grandham Character.

A Portion of the Sáma Veda, containing three

Parvas of the first portion .

XLII. - Chhandogya Upanishad .

Palm leaves - Grandham Character.

This Upanishad is one of the longest and most

abstruse of the works so denominated : it consists of

eight chapters, but in this copy it is incomplete.

 [ 10 ]

XLII.-Purvaprayogam.

a. Palm leaves-Telugu Character, complete.

b. Palm leaves-Telugu Character, incomplete.
C. Palm leaves-Telugu Character, incomplete.
d. Palm leaves - Telugu Character, incomplete.

A Collection of the Rules and Prayers to be ob-

served in the several essential ceremonies or Sans-

káras of the Hindus, in sixteen Prakaranas on

sections.

XLIV.-Tricha.

Palm leaves-Telugu Character.

Three prayers from the Rig Veda addressed to

the Sun.

XLV.-Agnihotra Vishaya .

Palm leaves -Telugu Character.

Directions for various sacrifices with fire agreea

bly to the ritual of the Yajur Veda.

XLVI.-Sikshá Vidhi.

Palm leaves-Telugu Character, incomplete.

A treatise on the articulation of the prayers and

formulæ of the Sáma Veda.

XLVII -Vrihadjábála Upanishad.

Palm leaves-Telugu Character.

One of the supplementary treatises containing the

theology of the Vedas.
 VEDANTA.

1.- Sáríraramímánsá

Paper-Telugu Character.

A celebrated work by Sankara Acharya being a

complete exposition of the Vedanta system of theo-

logy, as founded on texts of the Vedas.

II.-Ashtavakra Sútra Dípiká.

Paper -Devanagarí Character:

A Commentary on the Sútras or Aphorisms of

Ashtavákra, with the original rules by Visweswara .

III.- Yoga Vásishtha Sára Vivritti.

Paper-Devanagarí Character.

The text and comment of the 10th Prakarana

or chapter of the Yoga Vasishtha Sára by Mahi-

dhara.

IV.- Vedanta Paribhásha.

Paper-Devanagari Character.

An explanation of the terms of the Vedánta

Philosophy by Dherma Rájá Dikshita in eight

chapters.
 [ 12 ]

V -Upadesa Sahasriká tíká.

Paper -Devanagarí Character.

A Commentary on the Upadesa Sahasriká or

thousand Verses on the attributes of divinity, agree-

ably to the Vedánta Philosophy, written in a plain

intelligible style by Anandagiri, the disciple of

Sankara Acharya .

VI.-Laghuvarttiká tíká.

Paper-Devanagarí Character.

A Commentary on the explanation of the Vedanta

doctrines originally composed by Padmapáda .

VII.-Brahma Sútra Vyakhyánom .

a. Paper- Devanagarí Character, incomplete.

b. Palm leaves -Telugu Character, incomplete.

An exposition of the doctrines of the Vedanta

according to the view taken of them by the author

Madhú or Madhwácharya, also called Anandatirtha

who founded a sect of Vaishnavas about the
year 1850.

VIII -Bhagavad Gita .

a Paper-Devanagarí Character.
b. Talm leaves - Grandham Character.
C. Palm leaves- Karnáta Character, imperfect.
d. Palm leaves -Karnata Character, imperfe. t.

The Theological Dialogue between Arjuna and

Krishna, translated by Mr. Wilkins and Professor

Schlegel. Manuscripts c . and d. comprise a Kernáta

commentary.
 [ 13 ]

VIV .- Mahábhárata Tátparyanirnaya.

a. Paper- Devanagarí Character.

b. I alm leaves- Nandinágarí Character.
C. Palm leaves - Nandinagarí Character.

An exposition of the Vedánta doctrines , derived

from various passages of the Mahabharat explained

by Anandatirtha or Madhwácharya, in 32 chap-

ters . Copy b. comprises a commentary by Veda
Rájá Swami and copy c . one by Ananta Bhatt.

X -Bhagavata Tátparya Nirnaya, &c.

Falin leaves - Nandinágarí Character,

An exposi ion of some passages in the Bhagavat

Purána agreeably to the doctrine of the Mádhwa

sect by Madhwacharya.

XI.-Mádhwa Siddhanta Sára.

Palm leaves- Nandinágarí Character.

The substance of the doctrine taught by Mad-

hwáchárya combining the tenets of the Vedanta,

with the worship of Vishnu as Brahma.

XII - Sat tatwa.

Palm leaves- Nandinágarí Character.

A work on the true nature of God, &c. by

Anandatirtha or Madhwáchárya .

XIII -Jayollása nidhi.

Palm leaves- Grandham Character.

A Commentary on different portions of the

Sri Bhagavat by Apyyaya Dikshita extracting

 [ 14 ]

from them the doctrine of the unity of the deity

and the identity of Siva with Brahma, the
passages thus expounded are :

1st Book 1st Section 4th Book 2nd Section

... 2d ... .. 4th ...
3rd · .. 6th ..
4th ... 7th ...
5th .. 5th Book 17th
18th .. ... 23rd
2nd Book 4th .. 6th Book 17th
5th ... 7th Book 9th ...
6th
3d Book 13th ··
.. 14th
... 26th ...
.. 20th ...

XIV. - Gita Sára.

Palm leaves- Karnáta Character.

The essence of the Gita ; a collection of Vedánta

texts from the Bhagavad Gita and other Pauranie

authorities.

XV.-Bheda vibhishika .

Palm leaves Telugu Character.

A work on the unity of the deity, and the

identity of his different forms : the author's name
.
does not appear, he is intitled Abhedopádhyaya,
The teacher of identity.
 [ 15 ]

XVI.-Bheda dikkara .

Palm leaves-Telugu Character.

A work of the same tendency as the last,

incomplete.

XVII.- Vedanta Sútradípiká.

Palm leaves-Telugu Character.

An explanation of the doctrines of the Vedanta

philosophy, agreeably to the Sri Vaishnava system

or that of Rámánuja ; incomplete.

XVIII.-Vedánta Bháshya.

Palm leaves-Nandinágarí Character.

A work on the tenets of the Vedanta philoso

phy ; the manuscript imperfect.

XIX.-Sarvasiddhanta Sangraha .

Paper-Telugu Character .

One chapter of a work professing to discuss

different theological doctrines : this chapter contains
the Vedanta.

XX.-A Vedanta work.

Paper-Devanagarí Character

It is a comment on the chief texts of the

Vedanta doctrine, extending to 309 pages, but

incomplete, and the name of the work or author
not mentioned .
 [ 16 ]

XXI.-Tatwa Dipana .

Paper-Devanagarí Character.

A work on the nature of the deity and human exis→

tence it is apparently a commentary on some other

treatise on a portion of the Veda entitled Pancha-

pádiká : the manuscript is incomplete, and the name

of the author not mentioned .

XXII.-Brahmatarka Stava Vivaranam .

Palm leaves - Grandham Character.

Poetical and encomiastic exposition of the Ve

dánta doctrines, supposed to be set forth by Siva

himself in honor of the Supreme Brahma.
 NYAYA, LOGIC .

I.- Terkabhasha.

a. Palm leaves - Nandinágarí Character, incomplete.

b. Palm leaves -Telugu Character.
C. Palm leaves - Grandham Character.

The elements of logic according to the system

of Gautama : the first is the work of Gaurikánta

Bhattacharya , the third of Viswanatha Panchá-

nana.
II- Terka Sangraha .

Palm leaves -Telugu Character, imperfect.

1
Loose leaves ; being part of an elementary work
on Logic by Anam Bhatta.

III.- Siddhanta Chandrika.

Palm leaves -Telugu Character.

A work on the first branch of Logic, or the

evidence of the senses ; by Gangadhara Sudhi-

mani.
IV.- Anumána Prakása.

Palm leaves- Grandham Character.

Explanation of the Logic of Inference by Ruchi

datta.
 [ 18 ]

V.-Anumána Khanda.

Paper-Devanagarí Character.

A treatise on Logical inference by Chintamani,

with the exposition by Siromani Bhattáchárya

entitled Dídhiti and a further commentary by
Bhavananda : this manuscript in 112 pages ex-

tends only to the Vyapti Lakshanam.

VI.-Manisára.

Palm leaves- Grandham Character.

A work on Logical inference, by Gopinatha-

misra.

VII.- Raghu Devi.

Palm leaves-Telugu Character.

A commentary on the Chintamani by Terka

Vágísa.
 DHERMA, LAW.

I.- Gautama Smriti.

Palm leaves-Telugu Character: incomplete.

Four chapters of the Section on Acháras or daily

observances part of a treatise on law supposed to

be explained by the sage Gautama to Nárada.

II.- Lohita Smriti.

Palm leaves- Telugu Character-

A portion of a legislative Code attributed to

the Muni, Lohita : it contains the Achára or cere

monial and purificatory observances.

III.- Angirasa Smriti. Yama Smriti.

a. Palm leaves-Telugu Character.

b. c. (Yama Smriti only.) Paper- Telugu Character.

The first of these is a work on purificatory and

expiatory observances, ascribed to the sage Angi

rasa, the second is a small portion of a similar

work attributed to the deity Yama : the copy on

paper, b. contains but one Section.

 [ 20 ]

IV.-Daksha Smriti. Atreya Smriti. Háríta

Smriti. Usana Smriti.

Palm leaves-Telugu Character.

The first is the Achára chapter of a code attri-

buted to Daksha the Prajapati, the second the

same ascribed to the Muni Atri, the third is the

seventh Adhyaya of the code of Háríta on the

duties of hospitality, being a portion of the
Achára, the last is the reputed work of Usanas or
Sukra, the regent of Venus ; it is confined like
the others to the Achara, and is supposed to
be communicated to the Rishis at their solicita-
tion in one collection .

V.-Bharadwaja Smriti.

Palm leaves- Telugu Character.

A work on the daily and essential ritual of the

Hindus, attributed to the Muni Bharadwaja ; in

twenty chapters .

VI. - Sándilya Smriti.- Vasishtha Smriti

Palm leaves Telugu Character.

The first consists of five chapters of the Achára

portion of a code of which Sándilya the Muni is the
reputed author ; the second is called the ninth book
of Vasishtha's Dherma Sástra, and treats of the

worship of Vishnu and ritual of the Vaishnavas : in

one collection.
 [ 21 ]

VII.- Vasishtha Smriti .- Kanwa Smriti.

Palm leaves -Telugu Character.

The first is a portion of the code ascribed to the

Sage Vasishtha , the Achára Section : the second is
part of a legislative code attributed to the Muni

Kanwa ; it begins with Achára but includes the

laws of adoption , and is incomplete.

VIII. Viswamitra Smriti.

Palm leaves -Telugu Character.

Part of the code ascribed to Viswámitra : the be-

ginning is defective, and it terminates with the tenth

section : the subject is Achára.

IX. - Sankha Smriti.

Paper-Telugu Character.

The code of Sankha, the chapter on Achára

X.- Háríta Smriti.

Palm leaves - Grandham Character.

The work of Háríta on Law.

XI.-Parásara Smriti.

Palm leaves -Telugu Character.

A portion of a legislative code comprising twelve

chapters, treating on purificatory observances, espe

cially appropriate in the present or Kali age : it is
represented as the substance of a lecture given by

the Sage Parásara to his son Vyása, and the Rishis

assembled at Badarikásrama.
 [ 22 ]

XII -Kanwa Smriti.

Palm leaves - Telugu Character.

A small work on the Achára portion of Hindu

law attributed to the Sage Kanwa .

XIII.- Mitákshará.

a. Palm leaves -Telugu Character.

b. Palm leaves -Telugu Character.

A comment on the code of Yajnyawalkya by

Vijnyáneswara with the original text . Printed at

Caleutta, in the Devanagari Character in 1813.

The portion of it relating to inheritance has

been translated by Mr. Colebrooke, and published
in Calcutta in 1810.

XIV.-Parásara Smriti Vyákhya.

a. Paper- Devanagarí Character.

b. Palm leaves-Devanagarí Character, incomplete.
C. Palm leaves -Telugu Character, complete.
d. Palm leaves - Telugu Character, incomplete.
e. Paper Grandham Character, incomplete.

A commentary on the code of Parásara by the

celebrated Madhava Achárya : the code is consider-

ed as the highest authority of the fourth or present
age ; but is principally current in the South
of India.

XV. Smriti Sangraha.

a. Palm leaves -Telugu Character.

Palm leaves-Telugu Character.

An extensive compilation on Hindu law from the

 [ 23 ]

oldest and best authorities, as Manu, Yajnyawal-

kya, &ca.

XVI. Smriti Sangraha.

a. Paper -Telugu Character.

b. Palm leaves -Grandham Character.

Collections of chapters from various works of law.

Manuscript a. contains Rules of Gifts by Vrihaspati,
a treatise on accidental injuries by Angiras, various
expiations from the code of the same, part of the
daily ritual and observances by Vyása, part of the
expiatory portion and the Achára section of the

Atreya code, a chapter of the Yama Smriti, one

of the Daksha Smriti, on Achára, twelve sections

of the Prayschitta portion of the code of Sata-

tapa, two of the Prayschitta part of the Sam-
vartta Smriti, and eight of the Achara division

of the Bharadwaja Smriti. Manuscript b . con-

tains portions of the Samvartta Smriti, and the

supposed codes of Atri, Vyása, Daksha, Satátapa¸

Parásara and Háríta

- Saptarshi Smriti Sangraha.

XVII.

Paper-Telugu Character.

A Collection of texts attributed to the Rishis

on the Acháras of daily purification .

XVIII.-Smriti Derpana .

Palm leaves-Telugu Character.

A work on the Sanskáras, or essential ceremo-

 [ 24 ]

nies of the Hindus from birth to death . Manuscript

incomplete it is called also the Chidambara Smriti,

that being said to be the author's name.

XIX. -- Smriti Chandriká.

Palm leaves -Telugu Character.

The Achára portion of a work on law, by Agni

Devana Bhatt the son of Kesavarya Bhatt. The
manuscript is imperfect.

XX -Smriti Kaustubha.

Paper-Devanagari Character.

A work on the observances proper for fixed

periods, by Ananta Deva, compiled by command

of Bajrabáhu or Vajravara Chandra a Raja of

Orissa, whose descent is thus recorded, Vajravara,
son of Nilachandra, son of Trimalla Chandra,
son of Lakshmana Chandra, son of Rudra Chan-
dra.

XXI.- Sáraswata Vilása.

Palm leaves -Telugu Character incomplete.

Paper-Telugu Character complete.

A work on Jurisprudence, compiled by order of

Pratapa Rudra a prince of the Gajapati dynasty
of Orissa kings, in the 14th cetury.

XXII.- Narasinha Párijáta ,

Palm leaves- Nandinágarí Character.

A treatise on law by Narasinha .

 [ 25 ] .

XXIII. Achárádersa.

Paper -Devanagarí Character.

Observances of the Hindus for their proper

seasons, by Sridatta a pundit of Mithila.

XXIV . - Sadáchára Smriti Vyákhyá.

Palm leaves- Nandinágarí Character.

An explanation of the daily and other periodical

observances, agreeably to the Vaishnava School of
Madhwáchárya : incomplete.

XXV.- Achárapaddhati.

Palm leaves- Devanágarí Character.

A treatise on daily and periodical observances

by Vidyakara Vájipeyi.

XXVI. Achára and Vyavahára .

Palm leaves- Nandinágarí Chapter.

The two principal portions of a work on general

law, by Nrisinha Vájipeyi.

XXVIII.-Alura Sanyása vidhi.

Palm leaves-Telugu Character.

A work on the circumstances under which a

Brahman may assume the order of the Anchorite,

in sickness or at the point of death .
D
 [ 26 ]

XXVIII .- Dhermapravartti.

Palm leaves-Telinga Character.

A work on the Achára or purificatory ceremo

nies of the Hindus. Author unknown .

XXIX .- Vyavahára Málá.

a. Palm leaves-Malayalam Character.
b. Palm leaves - Malayalam Character.
C. Palm leaves -Malayalam Character; incomplete
d. Palm leaves - Malayalam Character.

A work on practical judicature, being a compila-

tion from Menu and other text books, illustrated by
a commentary in Malayalam, in which province
the work is alone current as an authority .

XXX.-Viváda tándava.

Palm leaves - Devanagarí Character.

The practical part of Hindu law, by Kamalákara

Bhatta, a work of modern date but respectable
authority.

XXXI.- Viváda Chandra.

Paper-Devanagarí Character.

A work on the practical part of Law or Judica

ture by Meru Misra, or rather by his Aunt

Lakshmi Devi, the wife of Chandrasinha the

tenth prince of Mithila : this work is of high

authority in the Maithila School.
 [ 27 ]

XXXII.
-Viváda Chintamani.

Paper- Devanagarí Character.

A work on the same Subject as the last, by

Váchespati Misra an eminent lawyer of the
Maithila School.

XXXIII .— Vivádabhangárnarva .

Palm leaves -Telugu Character.

Part of the digest compiled by direction of Sir

William Jones, and translated by Mr. Colebrooke,

commencing with the Dáyabhága, and terminating

with the Chapter on Debts.

XXXIV -Mádhaviya Prayaschittam .

Palm leaves-Karnáta Character, imperfect.

A few leaves of the book on expiation, from the

legal work of Madhava Achárya.

XXXV.-Vasishtha Prayaschitta Vidhi.

Paper -Telugu Character.

Part of the Section on penance and expiation

from the code attributed to Vasishtha.

XXXVI .- Kermaprayaschitta .

Palm leaves-Telugu Character.

A work on expiation by Venkata Vijayi.

 [ 28 ]

XXXVII.- Smriti Muktáphala.

Palm leaves -Telugu Character.

A work on the expiatory part of Hindu law, by

Vaidyanatha Dikshita.

XXXVIII .- Servapráyaschitta Vidhi.

Palm leaves- Nandinâgarí Character.

The Rules for the practice of penance and expi

ation : incomplete .

XXXIX. Vidhána Málá.

Paper-Devanagarí Character.

Rules for various observances and ceremonies of

a propitiatory or purificatory tendency, by Nrisinha

Bhatta.

XL.- Krilyá retnávali.

Paper -Devanagarí Character.

Daily and other periodical observances of the

Hindus, by Rámachandra Bhatta.

XLI.
-Prayoga Párijáta .

Palm leaves-Nandinágarí Character : imperfect.

An account of the ceremonies to be observed from

birth till death .

 [ 29 ]

XLII.-Nirnaya Dípiká.

Paper-Devanagari Character.

A work on the rituals and observances of fixed

seasons, by the son of a Dwivedi Brahman, the son

of the learned Brahman Vatsa Raja : the date of

this work is Samvat 1575. A. D. 1653.

XLIII.— Vratakȧlanirnaya .

Palm leaves-Nandinágarí Character : imperfect.

A work on the observances suited to various sea-

sons, by Bharati Tirtha, an ascetic.

XLIV.- Vratakálanirnaya .

Palm leaves - Grandham Character.

A work on the same subject as the last, by Aditya

Bhatta : the Manuscript contains portions also of
the Samvartta Smriti, and the supposed codes of

Atri, Vyása, Daksha, Satátapa, Háríta and Pa-

rásara.

XLV.-Kálamádhava.

а. Palm leaves - Nandinágari Character:

b. Paper- Telugu Character.

The ceremonies of the Hindus suitable to certain

seasons, by Mádhava Acharya, incomplete. Ma-

nuscript b. contains the Achára chapter.
 [ 30 ]

XLVI .-Tithi Nirnaya.

Palm leaves -Telugu Character.

An adjustment of the lunar Months as appropri

ated to fixed festivals and observances by Mádhava
Acharya.

XLVII.-Dersapaurnamása práyaschitta Vidhi.

Palm leaves-Telugu Character.

Explanation of the rules and ceremonies to be

observed in expiation of any omission or defect in
the Sacrifices to be held at the new and full Moon.

XLVIII.-Dersapaurnamása Vidhi.

Palm leaves- Nandinágarí Character.

Rules for the ceremonies to be observed on the

full and new moon, agreeably to the Sútras of

Aswalayana.

LXIX.- Dersapaurnamása Vidhi.

Palm leaves -Telugu Character.

A work on a similar subject as the last, but be

longing to a different school, that of Apastamba.

L.-Agnimukha káriká, &c .

Palm leaves- Nandinágarí Character.

A tract on sacrifices with fire and two other

nameless tracts on similar subjects.

 [ 31 ]

LI.- Kunda kalpa latá.

Paper-Devanagarí Character .

Directions for constructing the altar or receptacle

of sacrificial fires, by Dhundhi Rájá son of Puru-
shottama.

LII.- Sraddha Nirnaya.

Paper-Devanagarí Character.

The ceremonies of oblation to deceased ancestors,

being the fourth Section of the Nirnaya Sindhu of

Kamalakara Bhatta.

LIII.-Agha nirnaya..
a. Palm leaves -Telugu Character.
b. Palm leaves -Telugu Character.

A work on the periods and causes of impurity, as

the death of relations, and the appropriate purifica-

tory ceremonies, by Venkatáchárya son of Sri-

ranganátha . Manuscript b . is accompanied with
a gloss by the author.

LIV .-Asoucha Vidhi.

Palm leaves-Telugu Character.

Purificatory ceremonies necessary after the death

of relations, & c.

LV. -Aurdhadéhí kriyá Paddhati.

Paper-Devanagarí Character.

Obsequial ceremonies and practices, from the ap-

proach of death to the offering of funeral cakes, &c.
by Viswanatha.
 [ 32 ]

LVI -Yellajiyam .

Palm leaves-Telugu Character, incomplete.

A work on funeral rites by a native of the Del

hin named Yellaji.

LVII.-Nárayanáv alí.

Palm leaves-Telugu Character.

Funeral ceremonies peculiar to the Saiva Gosains

or Sanyásis, attributed to their founder Sankara

Achárya.

LVIII.-Dánahemádri.

Paper-Devanagarí Character.

A treatise on Gifts . being the second division

of a large work on five branches of the Hindu

institutes, by a writer patronised by Hemadri, a

man of rank, whose name is therefore affixed to the

performance ; in general, the works named of

Hemádri are attributed to Vopadeva, who was

patronised by him, and Hemádri is said to have

been the minister of a king of Devagiri : in this

work he is entitled Mahárájádhirájá.

LIX.-Nityadánádi paddhatí.

Paper-Devanagarí Character.

A voluminous treatise on the ceremonials of

legal gifts and other observances .

 [ 33 ]

LX - Dánapaddhati.

Paper-Devanagarí Character.

A description of the sixteen great gifts, by Ráma.

datta the grandson of the Minister of the Rájá of
Mithila.

LXI.— Sántimayúkha.

Paper -Devanagarí Character.

A work on the propitiatory rites to secure

success and avert evil : although a work of some
extent, about 2000 Stanzas, it is but one of twelve

Mayúkhas or rays of the sun of Bhagavanta, so

named from Bhagavanta Deva, the son of Jaya

Sinha, by whose command the whole was compiled
by Nilakantha Bhatta. The Twelve Mayúkhas
are the

Sanskára Mayúkha, Dána, Mayúkha

Achára, Ditto Jalotserga, Ditto

Kála, Ditto Pratishthá, Ditto

Sráddha, Ditto Prayaschitta, Ditto
Niti, Ditto Visuddhi, Ditto
Viváda, Ditto Sánti, Ditto

or treatises on, I The great initiatory Ceremonies.

II Ordinary Observances III Periodical Obser-
vances. IV Obsequies. V Polity VI Jurispru

dence. VII Gifts. VIII Construction of Tanks,

&c IX Endowment of Temples. X Penance.

XI Purification and XII Propitiation.

E
 [ 34 ]

LXII- Hemádri Sánti.

Paper-Devanagarí Character.

On propitiatory rites by Hemádri. See No.

LVIII.

LXIII -Hemádri Vratavidhi.

Paper-Devanagarí Character.

A large work, of which the subject apparently is

the description of religious vows and obligations,
but the Manuscript is very defective.

LXIV. Súryapújá Vidhi.

Palm leaves- Karnáta Character.

Rules for offering worship to the Sun.

LXV.-Rájábhisheka paddhati.

Paper- Devanagarí Character.

A small tract on the ceremonial of crowning

Princes, or sprinkling them with holy water.

LXVI.-Pravara dípíká.

Paper-Devanagarí Character.

A tract on the tribes or families of Brahmans.

LXVII. Játi nirnaya.

Palm leaves-Telugu Character.

"
An account of the origin and duties of the diffe-

rent castes, said to イ be a chapter of the Brahmá

Vaivertta Pürána from which however it is only

partially derived .
 [ 35 ]

LXVIII.- Súdrodyota.

Paper-Devanagarí Character.

The rites and observances proper for the Súdra

caste, by Gaga Bhatta of Maharashtra .

LXIX.-Súdra Dhermatatwa .

Paper-Devanagarí Character.

The rites and + observances of the Súdra caste

by Kamalákara Bhatta .

LXX.

Palm leaves-Nandinágarí Character.

A work on law, but incomplete, and the name

and author not known.

6
 PURANAS .

I.-Padma Purána.

a. Paper- Devanagari Character.

b. Palm leaves- Telugu Character.

The Manuscript a. comprises three different por

tions of this work.

1. A portion of the Pátála khanda, containing,

the Episode of the seizure of the sacrificial horse
liberated by Rama, by Viramani, a follower of
Siva, and his discomfiture and death in conse-
quence, with the interview between Siva and

Ráma, and the restoration of the king to life by the

combined favour of the two deities.

2. A portion of the Uttara khanda, the conver-

sation between Dilípa and Vasishtha, and subse-
quently between Siva and Parvati, upon the
efficacy of ablution and religious rites in the month
of Mágh. This Section includes an enumeration
of the Puránas , substituting the Vishnu for the

Váyu, it also classes the Puránas, thus,

 [ 37 ]

The Matsya, Kúrma, Linga, Siva, Skanda,

and Agni Puránas, are of the Tama Guna, the
quality of darkness or ignorance .

The Vishnu, Nárediya, Bhágavat, Garúra

Padma, and Varáha belong to the Sátwika
quality.

The Brahmánda, Bhavishya, Márkandeya, Vá-

mana, and Brahmá, are of the Rajas, or quality of

passion.

3. Pulastya's conference with Bhishma relat-

ing to places of Pilgrimage, &c . being part of the

first section or Srishti khand.

Manuscript b. contains the greater portion of the

Uttara khanda or last portion , commencing with the

29th Chapter and ending with the 50th . It is little

else than a man ual of different Vratas or religious

rites to be observed on various days of the fortnight ,
or in different months, as narrated in conversations

between the Pándavas and Náreda, Siva and Pár-

vati and others.

II.-Agni Purána.

Palm leaves-Telugu Character.

The Purana, originally communicated by Agni

to Vasishtha. It comprises 320 Sections, and con-

tains a number of curious articles as, in addition to

the usual topics, it has portions on Niti or the du-

 [ 38 ]

ties of Kings, on medicine, grammar, prosody and

Dhanurvidyá or the use of weapons. It is avow-

edly subsequent to the Mahábhárat, to which it

refers it is a Vaishnava Purána, although not a

very decided party work, and is referred by the

Vaishnavas to the class of Saiva Puránas .

III.-Vishnu Purána.

a. Palm leaves-Telugu Character.

b. Palm leaves- Grandham Character, imperfect.

One of the great Puránas of the Vaishnava order.

It is related by Parásara to Maitreya , and is very

full on the subject of the principal votaries of Vishnu,

as Prahláda and others, it contains also a copious

genealogy of Hindu kings, and the life of Krishna.

It is divided into six portions . Manuscript b. con-

tains the two last sections only.

IV.- Garúra Purána .

a. Paper- Devanagarí Character.

b. Palm leaves -Telugu Character.

The Purána, is named from Garúra, as one of

the rewards of his devotion , whilst yet a Bird, to

Vishnu : the substance was communicated by

Vishnu to Rudra, and overheard by Brahmá, by

whom it was revealed to Vyása : it is a Vaishnava

Purána, but abounds with Tantrika rites and for-
mulæ it contains also an astronomical and medical

portion the latter of some length, but no history

nor genealogy. Manuscript a. is incomplete.
 [ 39 ]

V.- Brahmavaivartta Purána.

Palm leaves-Telugu Character.

This Purána is so named from its containing an

account of the worldly manifestations of the Su-

preme Spirit or Brahma, here identified with

Krishna. It is narrated by Sauti, to the Rishis,

extends to 18000 Stanzas, and consists of four por-
tions. The Brahma khanda describing the crea-
•
tion and the nature of the Deity. The Prakriti
khanda treating of the various forms of the female
personifications of passive matter. The Ganesa

Khanda describing the birth and adventures of

Ganesa, and the Krishna Janma Khanda relat-

ing the birth and acts of Krishna, and his mistress

Rádhá : the Manuscript is incomplete, beginning

with the 1st and ending with the 40th Chapter.

VI.-Linga Purána .
a. Palm leaves-Telugu Character.
b. Palm leaves- Grandham Character.

A Purána of the Saiva class : it is supposed

to be narrated to Náreda and the Rishis at the

Naimisha forest by Súta, who heard it from

Vyása. It consists of 11000 verses, in two

books . The first gives an account of the origin

of the Linga and various forms of Siva ; the

usual Pauranic description of the universe, and

a few genealogical events from Priyavrata to
Krishna. The destruction of Tripura and other
 [ 40 ]

demons by Mahadeva, or the members of his

family, and instructions for the performance of

different ceremonies in honour of Mahadeva .

The latter subject is continued through the second

book, illustrated by different legendary tales : the

first book consists of 105 sections, the second of

48 : in some copies the division is different, as in

the present in which the second book contains 55

seetions. Manuscript a . is part of the second por-

tion of the Linga Purána, from the fourth to the
fifty-fifth and last chapter. Manuscript b . contains
the last section of the first portion , and the last por-
tion entire.

VII.-Márkandeya Purána

Palm leaves-Telugu Character.

The first portion of the Márkandeya Purána,

consisting of seventy-three sections. This Purá-

na is related by four birds of marvellous origin to

Jaimini, on his being referred to them by the sage

Márkandeya. It commences with some account of

Krishna and his usual companions, of whom his
brother Baladeva is said to have slain Suta the

usual narrator of the Puránas : a variety of ordina-

ry legends, chiefly of a Vaishnava character follow ,
with an account of the creation of the universe, as

communicated by Márkandeya to Krostuki, and a

description of the different Manwantaras with

legends of the events which severally occurred , or

 [ 41 ]

are to occur, in those periods, all of a mythological

or superhuman character. The Chandi Páth, or

Durg á Máhátmya, in which the victories of Durga

over different Asuras are recorded, and which is a

work of great repute in almost all parts of India,

is a portion of this Purána. It is introduced as

the history of the Muni of the eighth period, or

Sávarni the son of the Sun, who in the second or
Swarochisha Manwantara, was a king named

Suratha, to whom the exploits of Durga were

then related, in consequence of hearing which , and

his propitiation of the goddess, he became a Menu
in a subsequent birth . The Márkandeya Purána
is said to contain 9000 Stanzas.

VIII.- Kurma Purána.

a. Paper- Devanâgarí Character.

b. Palm leaves-Telugu Character.
C. Palm leaves-Telugu Character.

This Purána although named after one of the

avatars of Vishnu, the tortoise, is considered as

one of those especially belonging to the Saiva

Sects. It recommends the worship of Mahadeva
as Rudra or Nilalohita . It contains like the

rest, an enumeration of all the eighteen Purá-

nas. The list given in this work is the fol-

lowing, the Brahmá, Padma, Siva, Bhagavat

Bhavishya, Náradiya, Márkandéya, Agni, Brah-
F
 [ 42 ]

mavaivartta, Linga, Varáha , Skanda, Vámana,

Kúrma, Matsya, Garúra, Váyu and Brahmánda

Puránas . The Manuscript a contains but 37 sec-

tions ; the complete work is in two parts, section
first containing 55, and section second 47 portions.

Manuscripts b. and c. are entire.

IX -Sri Bhagavat.

Palm leaves -Telugu Character.

8. First and Second Books.
b. Third Book.
C. Fourth and Fifth Books.
d. Sixth Book.
e. Seventh, Eighth, and Ninth Books.
f. Tenth Book.
g. Tenth Book.
h. Tenth Book.
i. Eleventh and Twelfth Books.

This Purána, is the most celebrated and one of

the most modern of the number; it is not the less va-

luable as it is much more full than any of the rest. It

also contains much that has been drawn from other

sources, which though somewhat disfigured, is conse-

quently preserved.

The first Book or Skanda comprises in 19 Chap-

ters, the opening, the encounter of Súta and Sau-

•
naka, when the former repeats what he related to
the Rishis, the supremacy of Vishnu and faith in

him , his Avatars, the history of Náreda, the

account of Parikshit after the disappearance of the
 [ 43 ]

Pandus and Krishna , and of this king being cursed

by a Rishi, and bitten by a venomous Snake .

In the second Book Súka, to prepare Parikshit

for death, relates to him the Bhagavat, the sub-

stance of which was originally communicated by
Brahmá to Náreda , in four verses : the creation of

the world, the 24 Avatars of Hari, the excellence

of Nárayana and end of the Brahmakalpa : 10

chapters .

Book 3rd, 36 chapters. The several creations and

destructions, the submersion of the Vedas, and
their recovery by the Boar incarnation, also the

Kapila Avatar : the narration here proceeds in a con-

versation between Vidura and Maitreya.

Book 4th, 31 chapters, contains the genealogy of

the Manu Swayambhuva's progeny, the quarrel
between Daksha and Mahadeva and the elevation

of Dhruva, to the dignity of the Pole Star, the

history of Vena and Prithu, and the story of

Prachetas.

Book 5th, 26 chapters. Of Priyavrata and his

sons, of his grandson Nábhi, of Rishabha and Bha-

rata. Description of Jambudwípa, of the other

Dwipas, situation of the Sun and Planets, & c .

Book 6th, 19 Chapters . The histories of Ajamila,

Viswarúpa, Vritrásura, of the family of the Sun and
origin of the Márutts,
 [ 44 ]

Book 7th, 15 Chapters. History of Hiranyaka-

sipu and Prahláda, of Tripurásura, and duties of
a Brahmachári.

Book 8th, 24 Chapters . Of the Menus subse-

quent to Swayambhuva , of the sacrifice of Bali

and Dwarf Avatar, of the Matsya Avatár.

Book 9th, 24 Chapters. Of the Vaivaswata

Manwantara , the sons of Ikshwáku and descen-

dants of the Menu, and the genealogies of kings to
the birth of Krishna.

Book 10th . In two parts. Part 1st 49 Chapters :

the adventures of Krishna until his departure from
Vrindavan. Part 2d : the adventures of Krishna

and his posterity.

Book 11th, 31 Chapters . Of faith in Krishna and

his worship, of his death, and the destruction of Dwá-
raka and the Yadava race.

Book 12th , 13 Chapters . Of the kings subse-

quent to Parikshit, vices of the Kali age, death of

Parikshit, description of the Vedas and Puránas,

meditation of Márkandeya and praises of the
Bhagavat Purána .

X.-The Matsya Purána.

Palm leaves-Telugu Character.

This Purána is related by Súta to the Rishis

 [ 45 ]

in reply to their enquiry why Vishnu assumed the

form of a fish, and it commences with the story of

Vaiwasvata Menu, and the deluge, as translated

by Sir William Jones from the Bhagavat. The
Menu asks the Fish the story of the creation of the
universe, &c. and his replies constitute the supposed

original of this Purána , which contains the history of

the different Manwantaras, some genealogical and

legendary accounts of the kings of the Solar and

Lunar Races to the time of Krishna, directions

for observing different Vratas, geographical des-

cription of the universe, various wars between
the Gods and Demons, and especially the destruc-

tion of Táraka, Hiranyakasipu, and Andhaka,

the excellence of Kást, and a number of other

Tirthas. Some chapters then follow on Polity,

Punishment, Purification , and Sacrifice, and the

work concludes with a short prophetic notice of the

Kali age, the Mlechcha princes, who are to rule in

it, and the efficacy of gifts. The work comprises

264 Sections, of which this copy contains but

sixty-two.

XI -Varáha Purána.

Palm leaves- Grandham Character.

The Varáha Purána is communicated in the

form of a Dialogue between Vishnu, as the

Varáha, or Boar Avatar, and the Earth to whom
 46 ]

the Deity relates the creation of the universe, the

origin of the Rishis and their descendants, the

mode of observing a number of Vratas, or religi-

ous obligations , the division of the universe, the

destruction of Mahishasura by Devi, and the

1
efficacy of gifts . The different rites to be per-
formed, holy places to be visited, and amongst these
the supremacy of Mathura. The work sometimes

appears as divided into three books, of which the

first contains 107 sections, the second 60, and the

third or Mathurá Máhátmya 64.

XII.-Viswakerma Purána.

a. Paper-Telugu Character.
b. Palm leaves-Karnáta Character.

A compilation of formulæ and legends relating to

Vis cakerma, and the castes of Artificers, attributed
idly to Viswakerma. The first is rather a Telugu

than Sanscrit work, the Sanscrit passages from the

Vedas and Puránas, serving as a text for a fuller
explanation in the Telugu language. The second is

a different work, agreeing only in name and subject.

XIII -Vrihat Náradiya Purána.

Paper -Devanagaí Character.

The Vrihat Náradiya , or great Náradíya is so

named to discriminate it from the Náreda or

Náradiya Purána, or perhaps from the latter, which

 [ 47 ]

is an Upapurána : unless however the same with

the latter it cannot be properly included in either

class. Although said to contain 25000 Stanzas , it

is rarely if ever met with of that extent, and appears

to be complete in 38 sections , containing about

3500 Stanzas . It is a Vaishnava work, suppos-

ed to be repeated by Súta to the Rishis, having

been originally commonicated by Brahmá to Nå-

reda, and by Nareda to Sanatkumára. There is
little in this Purána conformable to the ordinary

contents of such works, and such legends as are

found are mere vehicles for panegyrics upon Vish-

nu, and recommendations of implicit devotion to

that Divinity.

XIV.-Sri Bhagavat Purana.

a. Paper- Devanagarí Character.

A Purána of importance in the literary history of

these works, as it is distinct from the popular work

of the same name, supposed by some to be a later

composition it is named from Bhagavati or Durgá,

whence it is identified with the Dévi Bhágavat an

Upapurána, but perhaps erroneously, as it is nar-

rated by Súta like the rest, and is termed a Mahá-

purána : we have in this, the following enumeration

of the Puránas.
 [ 48 ]

The Matsya, Stanzas 14,000

"6
" Márkandeya, 9,000
C: 66
Bhavishya , 14,500
66 18.000
Bhagavata,
" Brahmá, 10,000
Brahmánda, 12,100
" Brahmavaivartta, 18,000
Vámana, ።
<< 10,000
<< 66 6000
Vayu , 39
66 Vishnu , 23,000
"6 Varáha, 24,000
39 15

C:
Agni, 16,000
ec Nárada, 25,000
Padma, 86
" 55.000
33

"C
Linga, 11,000
17

Garúra, "
" 49,000
" Kúrma, re
17,000
(6
Skanda, 81,000
པ

The list of Upapuránas is the following :

Sanatkumára, Narasinha, Náradiya, Siva,

Durvasas , Kapila, Usanas , Menu, Varuna, Ká-
lika, Sámba, Nandi, Saura, Parásara, Aditya,

Maheswara, Bhagavata and Vasishtha.

XV.- Bhavishyottara Purána.

Paper.-Devanagarí Character.

A Supplement to the prophetic Purána, supposed

to be revealed by Krishna to Yudhishthira . The
 [ 49 ]

subjects of the work are the visit of Vyása to Yu-

dhishthira , the creation of the world , the origin of

Máyά the impurities of human nature, sins and

their removal by various observances. The Manu-
script is complete, containing 243 pages .

XVI.- Káliká Purána.

Paper. -Devanágarí Character.

This Purána is communicated by Márkandeya

to the Rishis, in explanation of the union of Kálí or

Parvati with Siva . It is a voluminous work, in 98

or 100 Chapters, and consists of legends relating to

the different manifestations of Devi, as Yoganidrá
or Sati, with the legend of Daksha's sacrifice ; as

Umá, or Kálí, or Girijá, or Párvati, or Bhadra-

kálí, Kámákhyá, or Kámeswari, &c . The work
contains nothing of ordinary Pauranic matters, as
the genealogies of the Menus or kings, or the dis-
position of the universe, but in their stead has a
number of legends peculiar to itself, as the story of
Arundhati, of the River Chandrabhágá, and of
Naraka, the son of the Earth, the birth of Bhai-
rava and Vetála, and the origin of the Brahma-

putra river, with the circumstances that gave sanc-

tity to many parts of Kámarupa or Asam. It con-
tains, also, instructions for the performance of vari-

ous acts of worship and devotion, conformably to

G
 [ 50 ]

the system of the Tantras, to which class of works

it is closely allied . This copy is far from com-

plete, extending to but one third of the work.

XVII.-Mudgala Purána.

Paper.-Devanagarí parts.

This Purána is attributed as usual to Súta, the

pupil of Vyása, who repeats to the sages in Nai-

misháranya, what had been originally communicat-

ed to Daksha by the Rishi, Mudgala , whence the

name of the Purána. It is avowedly subsequent to
the other Puránas, which the introduction states
had been previously revealed to the Munis, and had
left them undetermined which deity or faith to pre-

fer they therefore propose their doubts to Súta,

and to remove them he repeats this work, the object
of which is to identify all the Gods with Ganapati or
Ganesa in his different forms of Vakratunda, Eka-

danta, Mahodara and Gajánana : the work is the

text book of the Gánapatya Sect.

XVIII.-Laghu Buddha Purána.

Paper -Devanagarí Character.

A Summary of the contents of the Lalita Vistára,

a Purána containing the history of Buddha : the

original was brought from Nepal by Captain Knox :

the abridgement was made by a Pundit in Mr.

Colebrooke's service.
 [ 51 ]

XIX - Bhargava Purána.

Palm leaves -Telugu Character.

The last portion of a work described as one ofthe

Upapuránas or minor Puránas. This portion relates
the incarnations of the conch, mace, Chakra, &c. of

Vishnu as persons- it is in fact a Vaishnava work,

and includes the history of Rámánuja , the reformer
ofthat branch of the Hindu religion, who flourished
in the twelfth century.

XX.- The Himavat Khanda of the Skanda

Purána.

Paper - Devanagarí Character.

A description of the holy places in the Himalaya

mountains from the Skanda Purana : pages 371 .

XXI.-The Brhamottara Section of the Skanda

Purana .

a. Paper -Devanágarí Character.

b. Palm leaves- Telugu Character, 8 Chapters.

This Section describes the merit of worshipping

Siva, illustrated by a number of legendary tales.

XXII. — Sahyadri khanda.

a. Paper- Devanagarí Character, the 1st part.

b. Paper-Devanagarí Character, the 2d part.
c. Palm leaves- Nandinágarí Character.
d. Palm leaves- Nandinágarí Character.
e. Palm leaves- Telugu Character, last part.

This is called a portion of the Sanatkumára

Sanhitá, a part of the Skanda Purána : it contains
 [ 52 ]

the legendary history and description of the Mala-

bar Coast or the Parasuráma kshetra.

XXIII.-Kásí Khand.

a Palm leaves- Nandinágarí Character, 80 Sections.

b. Palm leaves - Nandinágarí Character, 20 Sections.
c. Palm leaves - Telugu Character, 40 Sections .
d. Palm leaves - Telugu Character, 13 Sections.

An extensive portion of the Skanda Purána,

giving a very full account of all the places of sanctity

at Benares, and a vast number of legends inculcat-
ing the worship of Siva. When complete, it com-

prises 100 Sections, in two parts or books.

XXIV.-Káliká Khanda.

Palm leaves-Nandinágarí Character.

A portion of the Skanda Purána relating the ex-

ploits of the Goddess Kálí.

XXV.-Sankara Sambhava .

a. Palm leaves -Telugu Character.

b. Palm leaves - Grandham and Telugu, incomplete .

A portion of the Siva Rahasya, said to be a part

of the Sanhitá of the Skanda Purána : it relates the

birth of Kartikeya and his various exploits, the mar-

riage of Siva and Párvati, the sacrifice of Daksha,
and direction for various rites and acts in honor of
Siva and his consort. The work is in 216 Sections :

Manuscript a. 296 pages . Manuscript b . contains

from Section 32 to 50.
 [ 53 ]

XXVI.-Sivatatwa Sudhanidhi.

Palm leaves-Telugu Character.

A Chapter on the worship of Siva, called part of

the Malayáchala section of the Skanda Purána.

XXVII.- Súta Sanhitá.

Palm leaves-Telugu Character.

A collection of Saiva doctrines and legendary il-

lustrations, especially according to the Yoga prac-

tices, collected from and forming part of the Skan-

da Purána : it is in five or six Sections, viz ; The

Siva Máhátmya khanda, Manayoga khanda.

Muktiyoga khanda, Yajna Vaibhava khanda , and

Brahma Gítá, the last is sometimes divided into the
Brahma Gítá and Súta Gítá.

XXVIII .- Lakshminarayana Samváda.

Palm leaves-Telugu Character.

The dialogue of Lakshmi and Nárayana, part of

the Skanda Purána, comprising accounts of various
forms of worship, &c. as communicated by Vishnu to
Lakshmi, 29 Sections.
1

XXIX.-Vratávali.

Palm leaves -Telugu Character.

A collection of religious observances, according

to the ritual of the Bhavishyottara Purána.

 [ 54 ]

XXX.-Rámáyana Máhítmya and Táraka

Brahmá Mantra Mahatmya .

Paper -Telugu Character .

Two Sections of the Brahmánda Purána : in the

foriner the excellence of the story of Ráma is des

cribed as preparatory to the initiation of the votary
who becomes a follower of Rám by the communi-
cation of his Mantra, the virtues of which are ex-
plained in the latter of these sections.

XXXI -Bhagavat Dwádasa khanda.

Palm leaves-Nandinágarí Character.

Part of the twelfth Chapter of the Bhagavat.

XXXII -Jaimini Bhágavat.

Palm leaves-Nandinágarí Character.

A poem on the adventures of Krishna attributed

to the Muni Jaimini.

XXXIII.-Kásímukti Prakásiká.

Paper-Devanagarí Character.

A collection of Pauranic and other texts, on the

efficacy of Kasi or Benares for the procuring of final

emancipation .

XXXIV.-Bhakti retnávali.

Paper-Devanagari Character.

An exposition of the principal texts of the Sri

Bhagavat which recommend the preferential wor

ship of Vishnu.
 [ 55 ]

XXXV.-Bhugola Sangraha

Paper-Devanagarí Character.

The description of the universe from different

Puránas.

XXXVI -Mathurá Setu.

Paper-Devanagarí Character.

A description of Mathura and its environs, as places

of pilgrimage, proved by extracts from the various

Puránas by Ananta Déva.

XXXVII.-Vishnu Rahasya.

Paper- Devanagarí Character .

A portion of the Vasishtha Sanhitá, declared by

Súta to the Saints, giving an account of the crea-

tion and periods of the world , and the preeminence
of Vishnu, with his worship, according to the Ma
dhwachari sect of Vaishnavas.

XXXVIII .- Nava grahapújá Paddhati.

Palm leaves-Telugu Character.

Prayers and forms of worship addressed to the

nine planets on various occasions, compiled chiefly

from the Puránas.

XXXIX. Kalpakhanda.

Palm leaves- Telugu Character, incomplete.

A compilation from the Bhavishyottara, Skanda,

and other Puránas, of the forms of prayer and wor-
ship to be addressed to various deities.
 [ 56 ]

XL.-Jambudwipa Nirnayam .

Palm leaves-Telugu Character.

A description of Jambudwipa from the Bhishma

Parva of the Mahábhárat.

XLI. -The Bala and Ayodhya kándas of the

Rámáyana.

Palm leaves - Nandinágarí Character.

The first and second books of the Rámáyana,

from the birth of Ráma to his exile from Ayodhya.

XLII.- Rámáyana Balakúnda .

Palm leaves- Nandinágarí Character.

The first section of the Rámáyana .

XLIII.

Palm leaves - Grandham Character.

The two last sections of the Rámáyana.

XLIV.- Uttara Rámáyana .

Falm leaves-Telugu Character.

The last or supplementary Chapter of the Rámá-

yana, containing the history of Ráma , after the de-

feat and death of Rávana , his return to Ayodhya,

his exposure of Sítá, the birth and discovery of his

sons, and the death of Lakshmana and himself.
 [ 57 ]

XLV. Rámáyana Sangraha .

Palm leaves -Telugu Character.

An abridgement of the Rámáyana compiled by

Narain Pundit, son of Trivikrama Pundit

Achárya.

XLVI.— Rámáyana Vyákhyána .

Palm leaves - Telugu Character.

A commentary on two sections, or the Bála Kin-

da, and the Ayodhya Kánda of the Rámáyana by

Annawan Tiruwarighan a Vaishnava Pundit.

XLVII.- Rámáyana Bála Kánda Vyákhána.

Palm leaves--Telugu Character : incomplete..

A commentary on part of the first book of the

Rámáyana by the same author as the last .

XLVIII -Mahábhárat.

a. Sabhá Parva 2d . Book.

b. Aranya Parva 3d ditto.
C. Drona Parva 7th ditto.
d. Kerna Parva 8th. ditto.
Palm leaves -Telugu Character.

This is a very incomplete copy of the great

Poem . Manuscript c. also only comprises the story

of Nala ? and Manuscript d. the latter section.

XLIX.-Máhabhárat.

a. Palm leaves- Grandham .

b. Palm leaves- Grandham .

Several sections of the Mahabharat. Manuscript

H
 [ 58 ]

a . contains the Gada, Sauptika , Aishika , Sri,

Asramávása, Mausala , Maháprasthana , and Swer-
gárohana being the last Parvas of the Poem.

Manuscript b. contains the Rájá Dherma of the

Sánti Parva.

L.-The Tirthayátra Vernanam of Pulastya,

from the Mahabharat.

An account of various holy places, and the efficacy

of Pilgrimage, communicated by the sage Pulastya
to Bhishma.

LI.-Máhabhárata Pancha Retna .

Paper-Devanagarí Character.

The five gems of the Mahabharat or portions of

that work of peculiar sanctity ; these are

1. Bhagavat Gita , the dialogue between Krish-

na and Arjuna, translated by Wilkins and Schlegel.

2. Vishnu Sahasra náma the thousand names

of Vishnu repeated by Bhishma to Yudhishthira,

a portion ofthe Sánti Parva or section .

3. Bhishma stava Rájá Stotra . The royal paney-

gric of panevgrics, the praises of Krishna pro-

nounced by Bhishma .

4th. Anusmriti . The reminding of the instruc-

tions of Náreda by Krishna in the forms of medita-
tion proper to secure divine felicity.
 [ 59 ]

5th. Gajendra mokshanam . The liberation of

the celestial elephant who praised Vishnu, from the

gripe of the equally superhuman crocodile after a

struggle of a thousand divine years they were in

fact two Gandhabas or Quiristers of heaven, Háhá
and Húhú condemned to these forms by a curse of
of the Saint Devala, whom they had offended by

ridiculing his indifference to their songs . These are

all sections ofthe Santi Parva or twelfth section. The
same volume contains, the Pándava Gítá, a series
of Stanzas in honor of Vishnu attributed to dif-

ferent Gods and Saints, which , with the preceding

tracts, forms a sort of manual in great credit with
the Vaishnava Sect.

LII -Pándava Gità.

Palm leaves- Karnáta Character.

A collection of Stanzas in praise of Krishna, from

the speeches of the five Pándavas,

LIII. -Mahabharata Jarasandha Badha.

Paper . Devanagarí Character .

The death of Jarasandha , part of the Sabhá

Parwa of second book of the Máhabhárat .

LIV.-Vishnu Sahasra Náma.

Palm leaves.-Nandinágarí Character.

The thousand names of Vishnu, from the Maha-

bharat.
 [ 60 ]

LV - Mahábhárata Vyákhyana.

Palm leaves.-Telugu Character.

A commentary on the obscure passages that oc

cur in the first, third , fourth and fifth Parvas of the

Mahabharat, by Yajna Varayana.

LVI -Harivansa Krishna líla.

Palm leaves.-Telugu Character.

a. Containing 54 Sections.
b. Ditto 58 ditto.

The life of Krishna as narrated in the last or sup

plementary Section of the Mahabharat.
I
 MAHATMYAS .

The Puránas contain short notices of the princi-

pal Tirthas or places of peculiar sanctity, and occa-

sionally give detailed accounts of those of more than
usual holiness, as Benares, Gaya, Mathura, and
others. In imitation of this example, and with the

interested purpose of accrediting different temples,

Legends have been very extensively fabricated ,
relating to the circumstances under which each

acquired its sacred character, and illustrating the

advantages of worshipping at its shrine . This

has been especially the case in the South of

India, where every pagoda has its Sthala or

Local Purana, or Mahatmya Legendary account

of its Sanctity or Greatness. These are invaria-
bly stated to be extracts or sections from diffe-

rent Puránas, in which however they will be

sought in vain, never having formed a part of
the original works. In some instances indeed

they exceed in bulk the size of the work from

which they are professedly extracted . Although

referred very indiscriminately to different Puránas,
the far larger portion are said to belong to the
 [ 62 ]

Skanda Purána, a preference easily accounted for,

as that Purána no longer exists in an entire form .
It is in fact made up of detached sections, of uncer-

tain denomination and extent, and therefore readily

admits of any additions.

I.-Agníswerá Máhítmya.

Palm leaves.-Grandham Character.

Legend of a shrime dedicated to Siva at Teruka-

tupalli, south of the Caveri : from the Brahmada
Purána.

II.-Anjanádri Máhátmya .

Paper.-Devanagarí Character.

Account of the Anjana mountain , the place where

Hanumán, it is said was born : a mountain in Mysore
called in the country Hanumad Malei, Hanumán

is named Anjaneya after Anjaná his mother. Said

to be from the Brahmánda Purána.

III - Anantasayana Máhátmya.

Palm leaves .-Nandinágarí Character

Account of a place in Travancore sacred to

Vishnu sleeping on the Serpent : the temple is situ-

ated, it is stated , at Padmanabhapur : the work is a

section of the Brahmánda Purána.
 [ 63 ]

IV.- Arjunapura Máhátmya.

Palm leaves -Karnáta Character.

Account of a shrine in Canara from the Brah-

mánda Purána.

V.-Arjunapura Máhátmya.
Palm leaves.- Grandham Character.

Legend of a shrine dedicated to Siva as Arjunes-

wara, orthe Lingam set up by Arjuna, on the North

bank of the Vegavati, the Viaha , river that runs near

Madura. It is called a portion of the Agni
Purána.

VI.-Adi Chidambara Máhátmya.

Palm leaves - Grandham Character.

Legend of a shrine of Siva on the South of the

Vegavati in the Madura district, considered as the

original Chidambara : extracted from the Saiva

Purána.

VII.-Adipura Mahatmya

Palm leaves -Graudham Character.

Legendary account from the Brahmánda Purána

of a shrine sacred to Siva in the West of Conga or
Coimbatore.

VIII.-Adi Retneswara Máhátmya .

Palm leaves.- Grandham Character.

Legendary account, from the Brahmavaivartta

Purána, of a shrine dedicated to Siva near Madura.

 [ 64 ]

IX -Indraprastha Máhátmya.

Paper-Devanagarí Character.

The virtues of Indraprastha or ancient Delhi

as a place of pilgrimage, and of other places in its
vicinity, as declared by Saubhari a Muni ; hence it
forms part, of his Sanhita .

X.-Indrávatára Kshetra Máhátmya.

Palm leaves-Telugu Character.

Legend of a place sacred to Indra in the Carna-

tic, said to be from the Skanda Purana .

XI.-Airavata Kshetra Máhálmya,

Palm leaves - Grandham Character.

Legendary account of a holy place on the bank

of the Caveri, where Indra is supposed to have per-

formed penance, and erected a number of Lingas, to

expiate the crime of killing Vritrásur : he also re-

covered here the life of Airávata his elephant who
had fallen senseless before a Linga which he had en-
deavoured to overturn , by propitiating Siva : the le-
gend is said to be a chapter of the Brahmottara
khanda of the Skanda Purána.

XII.-Kathoragiri Máhátmya .

Palm leaves -Telugu Character.

A portion, it is said, of the Brahmánda Purána

giving an account of the Kathora hill, a place of pil-

grimage between Arunáchelam and Trichanapali,
a shrine of Siva.
 [ 65 ]

-Kadambavana
XIII . Máhátmya .

Palm leaves- Grandham Character.

Account of a grove on the South of the Kaveri

sacredto Siva : an extract from the Skanda Purána .

XIV. - Kadalipura Máhátmya .

Palm leaves Telugu Character.

Legendary account of a city named Kadali, on the

bank of the Krishna , near Srisaila : in 25 sections ,
said to be from the Padma Purána .

XV.- Kapila Sanhitá.

Palm leaves -Nandinágarí Character.

A legendary work attributed to the Muni Kapila,

descriptive of the four holy places in the province of

Utkala or Orissa, viz. Jagannatha, Bhuvanes-

wara, Konárka and Jajipur.

XVI.-Kamalichala Máhátmya .

Palm leaves- Karnáta Character.

Legend of a shrine of Gopála Swámi in Canara,

near Govardhan Parvat.

XVII —Kamalálaya Múhátmya .

Palm leaves - Grandham Character.

Legend of a place dedicated to Siva at Trivalúr

in Tanjore; from the Skanda Purána .

--
 [ 66 ]

XVIII.— Kalasakshetra Máhatmya.

Palm leaves- Nandinágarí Character.

་
An account of a holy place in Karnataka sacred

to Kartikeya, a section of the Skanda Purána.

XIX.- Kánteswara Máhatmya.

Palm leaves-Telugu Character, incomplete.

Legendary account of a place dedicated to Siva,

a portion of the Sahyadri khanda of the Skanda

Purána.

XX.- Kámákshi Vilása .

Paper-Telugu Character .

Account of the form of Durgá worshipped at

Kanchi, from the Lalitopákhyán in the Brahmánda
Purána.

XXI.- The Kartika Máhátmya .

Paper-Devanagarí Character.

The efficacy of rites performed in the month

Kartik ( October, November, ) the tract is called

a section of the Sanatkumára Sanhitú, a portion

of the Skanda Purána, it was communicated ver-

bally by the Sun to the Bálakhilyas, the pigmies.

XXII.- Kálanjara Máhátmya .

Paper - Devanagarí Character.

A description of the hill and holy place Kálanjara,

or Callinger in Bundellkhand , communicated by
Siva to Párvatí, from the Padma Purána.
 [ 67 ]

XXIII.- Káveri Máhátmya.

Palm leaves -Telugu Character.

The legendary account of the Káverí river, said

to be a section of the Agni Purána , but in reality

not belonging to that work : it is of considerable ex-

tent, comprising 103 sections and forming a Manu-

script of 400 pages : it is supposed to be communi-

cated by Agastya to Harischandra, and is chiefly
filled with the popular stories relating to Ráma and
Krishna.

XXIV. Kumárakshetra Máhátmya.

Palm leaves- Nandinágarí Character.

A legendary account of a place sacred to Kár-

tikeya, on the Malabar coast in Tuluva : it is called
a section of the Skanda Purána .

XXV.-Kumbhakona Máhátmya .

Palm leaves- Grandham Character.

Legendary account of Kumbhakona near the

Káverí, the old capital of the Chola kings, and a
shrine of Vishnu, from the Bhavishyottara Purána ..

XXVI. Kumbhási kshetra Máhátmya .

Palm leaves -Telugu Character.

Legend of the shrine of Koteswara, in Southern

Canara.
 [ 68 ]

XXVII.- Krishna Mahatmya.

Paper-Telugu Character.

Legendary account of the Krishná river, from the

Skanda Purána.

XXVIII.-Kedareswara Máhátmya .

Palm leaves- Grandham, incomplete.

Legendary account of a Lingam near Kánchi,

but it is very imperfect.

XXIX - Kesara Máhátmya .

Paper-Devanagarí Character.

An account of the holy place Kesara, a place in

Saundi, Canara, also called Bakulakshetra .

XXX .- Koteswara Máhátmya.

Palm leaves-Kanára Character, imperfect.

Legend of Koteswara, a shrine of Siva on the

Canara coast to the North of Condapur.

XXXI.- Konárka Máhátmya.

Palm leaves- Nandinágarí Character.

A legendary account, compiled from various Purá-

nas of the Temple of Konárka, or the Black Pago-

da in Orissa, it is accompanied by a short gloss in

the Uriya language.
 [ 69 ]

XXXII -Kshirini vana Máhátmya.

Palm leaves - Grandham Character.

Legendary account of a shrine sacred to Siva in a

cluster of Asclepias bushes, on the South of the
Kaveri, said to have been the seat of Vasishtha's
penance in a former age, the place is known by the
local name of Teruvadatura. The account is called
an extract from the Brahmottara khanda of the
Skanda Purána.

XXXIII.-Gaya Máhátmya .

Paper-Devanagari Character.

The legendary account of Gaya, in Behar, from

the Váyu Purána.

XXXIV.-Garúráchala Máhátmya .

Paper Telugu Character.

Legendary account of the mountain of Garura,

from the Brahmavaivartta Purána : the shrine is

somewhere in the Rajamundry Sircar.

XXXV.— Gokerna Máhátmya.

Palm leaves - Telugu Character.

Account of Gokerna, a celebrated shrine of Siva

as Mahabaleswara, on the Coast of North Canara :
a section of the Skanda Purána.
 [ 70 ]

XXXVI . The Gautami Mahatmya .

a. Paper- Devanagarí Character.

b. Ditto- Telugu Character.

The description of various places of pilgrimage,

communicated by Brahma to Nareda : the Manu-
script a consists of 102 sections, Manuscript b. of
45.

XXXVII .- The Gostani Máhátmya .

Paper -Devanágarí Character.

An account of the five sacred pools or springs at

Srirangam, called Gostani, from their fancied resem-

blance to the udder of a cow, said to be from the
Váyu Purána.

XXXVIII.-The Ghatikáchala Máhátmya.

a. Paper- Devanagarí Character.

b. Palm leaves-Telugu Ditto .

Legendary description of the Ghatika mountain

near Chitore, west of Madras, where a temple is

erected to Nrisimha or Vishnu in that form . It is
called a section of the Brahmavaivertta Purána.

Manuscript a is incomplete wanting the first ten

sections, b. consists of those sections.

XXXIX,-Ghritasnáneswara Máhátmya .

Palm leaves - Grandham Character.

Legend of a shrine of Siva as the Linga bathed

 [ 71 ]

with Ghee, on the northern bank of the Caveri, it is

usually called Tilasthala : the account is said to be

an extract from the Bavishyottara Purána.

XL -Chitrakuta Máhátmya .

Paper-Devanagarí Character.

The description of Chitrakuta a hill in Bundel-

khand, said to be from the Adi Ramayana . (The

same volume contains the Vetala Panchavinsati,

and Bhoja Prabandha . )

XLI.- Chidambara Máhátmya.

Palm leaves- Grandham Character.

Legend of the celebrated temple of Chidambares-

wara or Chillambaram, 36 miles south ofPondicheri.

It is a temple of Siva, and the reputed site of the her-

mitage of Vyaghrapáda an inspired Grammarian,

and of Patanjali, an incarnation of the serpent

Sesha and first teacher of the Yoga : in latter times
it is celebrated as the final residence of Mánikya
Vásagha, and other characters of note in the

traditions of the South : the legend is said to belong

to the Skanda Puránas.

XLII.-Tápastirtha Máhátmya .

Palm leaves - Grandham Character.

Legendary account of a wood dedicated to Bhai-

rava called Bhairaviya Vana, in which the city

 [ 12 ]

called Tapastirtha, stands, containing a shrine sacred

to Siva, the wood is situated on the banks of the Ca-

veri: the legends are from the Skanda and Brah-

mavaivertta Puránas.

XLIII .- Talpagiri Máhátmya .

Paper-Telugu Character.

Account of a sacred hill dedicated to Vishnu on

the banks of the Pennar not far from Tripeti.

XLIV.-Tungabhadra Máhátmya .

Palm leaves- Nandinágarí Character.

A legendary account of the Tambhudra River

in the Peninsula , and its source in the Swetagiri or
White mountains, a section of the Brahmánda
Purána.

XLV.- Tungasaila Mahatmya .

Paper-Telugu Character.

Legend of the temple of Siva, and holy spot of

Tungasaila or Korkonda in the Rajmundry district.

XLVI.— Trisiragiri Máhátmya.

Paper -Telugu Character.

Legendary account of the hill of Trisira or Tri-

chanapali, an outwork of Lanká in the days of

Ravana under charge of a demon named Trisíras ,
killed by Ráma : from the Skanda Purána .
 [ 73 ]

XLVII.-Trisúla Purí Máhatmya .

Palm leaves- Grandham Character.

Legendary account of Trisúla Pura, a shrine of

Siva, as the God armed with the Trident, it is also

called Punnaga kshetra, and Káleswara kshetra,

it is described as two Yojanas, south of Madura :

from the Skanda Purána.

XLVIII.— Dakshínakáli pura Máhátmya.

Paper.- Telugu Character.

Legend of a temple dedicated to Káli at Siva-

gunga.

XLIX.-Durgá Máhútmya.

a. Paper- Devanagarí Character.

b. Palm leaves- Nandinágarí Character.

The celebrated section ofthe Márkandeya Pu-

vána, describing the exploits of Durga, and her

destruction of various Asurs. This book is very

generally read, especially in the temples of the

Saiva faith. Brahmans are retained for its daily

perusal at such places : it is more generally known

in Bengal as the Chándí Páth from Chándí ano-

ther appellation of Durga, or it is also called

Saptasati, containing 700 Stanzas . (This belongs

more correctly to the class of Puránas. )
J
 [ 74 ]

L.-Nandigiri Máhátmya.

Palm leaves -Telugu Character.

The legendary account of Nandigiri or Nandi-

droog in Mysore , where there are a celebrated tem-
ple of Siva and the sources of five Springs, the nor-
thern Pinakini, ( Pennar) the southern Pinakini,
the Chitravati, the Kshíranadí ( Palar ) which flows
out of the mouth of the figure of Nandi cut in the
rock, and the Arkavati . It is called a section ofthe
Brahmanda Purána, the manuscript is very incom-

plete beginning. with the 81st section .

LI -Nágatirtha Mahatmya .
Palm leaves - Karnáta Character,

Account of a holy spot in the vicinity of the

Siva, the supposed site of hostilities between Ga-

rura and the Nágas or Serpents.

LII -Niladri Máhátmya .

Paper-Devanagarí Character.

Legendary account of Jagannath, in which Súta

is the narrator : the Níládri is blue mountain
in Orissa.

LIII.-Panchananda Máhútmya .

Palm leaves- Grandham Character.

Legend of a shrine of Siva at Teruvayaru, near

Tanjore, from the Brahmavaivartta Purána .
 [ 75 ]

LIV .- Padmakhanda .

Palm leaves-Telugu Character, incomplete.

The opening of a supposed section of the Brah-

manda Purána.

LV.-Payini Máhátmya .

Palm leaves -Telugu Character.

Legendary account of a temple and shrine of

Kartikeya, near Palankote, on the Malabar Coast,
said to be a chapter of the Pushkara khanda of the
Padma Purána.

LVI.-Pápaghni Máhátmya .

Paper. ― Telugu Character.

The virtues of Pápaghni, one of the five streams

that are said to rise in Nandi Durga ; it appears to
be the same as the Dakshina Pinákini : an extract

from the Vayu Purána.

LVII.-Pápanásana Máhátmya .

Palm leaves- Grandham Character.

Legend of Pápanásana, a shrine dedicated to

Vishnu, south west of Kumbhakona, and south of

the Caveri, it gives name to a district of some

extent : the legend is said to be from the Brahmanda
Purána.
 [ 76 ]

LVIII.-Pinakini Máhátmya.

a. Paper- Devanagarí Character.

b. Ditto-Telugu Ditto.
C. Ditto - Ditto .

Legend ofthe Pinákini or Pennar River, which

rises from the Nandi Droog, or mountain , and de-

rives its name from Pináka the bow of Siva , in

commemoration of his killing Dhúmásura with that

weapon on the bank of the stream : said to be from

the Brahmanda Purána.

LIX.- Purushottama kshetra.

a. Paper - Devanagarí Character.

b. Palm leaves - Nandinágarí Character.
c. Paper - Nandinágari Character.

Legendary account supposed to be given by Jai-

mini, of Purushottama kshetra or Jagannatha
from the Utkalakhanda of the Skanda Purána, in
44 sections.

LX.- Pushpavana Máhátmya.

Paper-Telugu Character.

Legendary account of a grove or wood situated

in the vicinity of the two last places said to be a

section of the Brahmavaivartta Purána.

LXI.- Perala kshetra Máhátmya.

Palm leaves-Telugu Character.

Legend of Perala kshetra, a shrine of Vishnu in

the south of the Peninsula on the sea shore, the im
 [ 77 ]

port of the word seems to be little known. Quere,

if it has any relation to the Paralia of the classical
geographers.

LXII.- Paumpá Máhálmya.

Paper- Devanagari Character.

Palm leaves -Telugu Character.

An account of the holy place or pool named

Paumpa, on the borders of the Tambhudra , near
Anagoondy where Virúpáksha, a form of Siva is
worshipped it is called a part of the Hemakúta sec-
tion of the Skanda Purána, and besides the virtues

of the Kshetra, contains at considerable length the

legend of Harischandra.

LXIII .- Prayána Puri Máhátmya.

Palm leaves- Grandham Character.

Legendary account of a place sacred to Siva,

north of the Caveri, it is also called Terupayani,
from the Skanda Purána.

LXIV .-Prasanna Venkateswara Máhátmya .

Plam leaves -Grandham Character.

Legend of a shrine of Vishnu on the bank ofthe

Caveri, west of Sriranga, extracted from the Bha-

vishyottara Purána.
 [ 78 ]

LXV.- Phulláranya Máhálmya.

Palm leaves- Grandham Character.

Legend of a grove named after a sage named

Phulla, it is situated on the sea shore, and is said to

be not far from Rameswar, it is a Vaishnava shrine.

The account is said to be extracted from the Agni
Purána.

LXVI.-Brahmáranya Máhátmya .

Palm leaves - Grandham Character.

Legend ofthe forest of Brahma, a wood upon the

southern side of the Caveri. sacred to Siva, the

place is also called Shendela sthala, or the Sandal.

Soil from the Sthána khanda of the Brahma-

vaivartta Purána.

LXVII.- Bháva Nárayana Máhátmya.

Paper -Telugu Character.

Legendary account of a form of Vishnu, worship-

ped at Panur in the Guntore Sircar.

LXVIII. Bhíma Khanda.

Paper-Telugu Character.

Account of the Linga Bhimeswara at Drache-

ram in the Rajamundry district : the work is called

a portion of the Skanda Purána.
 [ 79 ]

LXIX .- Bhuvaneswara Máhátmya .

a. Palm leaves- Nandinágarí Character.

b. Palm leaves - Nandinagarí Character.

Legendary account of the holy place called Bhu-

vaneswara in the province of Orissa.

LXX .- Bhramarambakshetra Máhátmya .

Palm leaves-Telugu Character.

Account of a shrine on the Canara Coast, dedi-

cated to a form of Durga.

LXXI -Mangalagiri Máhátmya.

Paper -Telugu Character, incomplete.

Legendary account of the shrine of Narasinha

Swami as Vishnu, on the hill Mangalagiri in the

Gantur district.

- Manimantapa Mähátmya .
LXXII .

Paper- Telugu Character .

An account of a shrine of Krishna Swámí, at the

villa ge Manapalur in the Venkatagiri district.

LXXIII.-Mayurapura Máhátmya.

Palm leaves- Grandham Character.

Legendary account of Mayúrapura, or theMay-

ura or Peacock hill, where Kumara having killed a
Demon, transformed him into the peacock, on which
 [ 80 ]

he rides ; the place is not far from Madura , and com-

prises a shrine of Kartikeya . The narrative is

called an extract from the Siva Purana .

LXXIV.-Mallapura Máhátmya .

Palm leaves-Telugu Character.

An account of Mallá a city so named in the

northern Circars, it is described as a section of the
Brahmánda Purána.

LXXV. -Mádhavi Vana Máhatmya.

Palm leaves - Grandham Character .

Legend of a Madhavi grove sacred to Siva at Ti-

rukarukawur South ofthe Kavérí from the Skanda
Purana.

LXXVI.-Mayakshetra Máhátmya.

Paper-Devanagarí Character.

A description of the holy places in the Himalaya

at Mayapuri or Haridwar.

LXXVII.- Muktikshetra Máhátmya.

Palm leaves - Grandham Character.

This, Legend is also called the Vakuláranya

Máhátmya, and is said to be asection of the Brah-
mavaivarta Purána : the place is situated south of
the Caveri, near the Varanadri mountain, and Suk-
hini river.
 [ 81 ]

LXXVIII.- Muktichintamani Máhátmya .

Palm leaves -Nandinágarí Character.

Legendary account of the virtues of of Jaganná-

tha Kshetra, compiled from various Puránas.

LXXIX.-Yudhapuri Mahatmya .

Palm leaves - Grandham Character.

Legendary account of Yudhapur or Terupurur,

in the Vriddháchalam district : it is said to have been

the site of Kanwa's hermitage and his setting up a

Linga there. The account is ascribed to the Skanda

Purána.

LXXX -Rájagriha Máhátmya .

Paper -Telugu Character .

A Legendary account of Rájagriha, the ancient

capital of Magadha or Behar, the ruins of which

are still visible, not far from the city of Eehar on one
side and Gaya on the other.

LXXXI.-Rúdrakoti Máhátmya.

Paper -Telugu Character .

Account of a temple of Siva on a hill near Mahá-

belipur from the Bhavishyottara Purána.

-Linga Mahatmya.
LXXXII .

Paper-Devanagarí Character.

A conversation between Siva and Uma, respect-

ing different holy places and the virtues of eighty-

K
 [ 82 ]

four Lingams, said to be part of the chapter on

Avanti, of the Skanda Purána .

LXXXIII .- Loháchala Máhátmya .

Paper -Devanagarí Character.

Legend of the Loháchala mountain in the Son-

dur country N. W. of Mysore : a Temple of Kár-

tikeya or Kumára swȧmí stands here , whence its
sanctity, the legend is also called Kumára Máhát-

mya .

LXXXIV. Vakuláranya Máhátmya.

Palm leaves - Telugu Character.

A Legendary account, said to be an extract from

the Brahma-vaivertta Purána, of a sacred place

near Conjeveram .

LXXXV.-Vatatirthanátha Mahatmya.

Palm leaves-Grandham Character.

Legendary account of a shrine of Siva as a Linga

set up by Vata Muni on the banks of the Kaveri,
an extract of the Skanda Purána .

LXXXVI .-Vadarivana Máhátmya .

Palm leaves-Grandham Character.

Legend of a Vadari grove situated on the South-

ern part of the Kaveri, a shrine of Siva as Kama-
leswar, extracted from the Saiva Purána.
 [ 83 ]

LXXXVII.-Valkalakshetra Mähátmya .

Palm leaves-Telugu Character.

The Legendary account of a sacred tract in the

South of India, said to be in Cochin or Travancore ,
called an extract from the Brahmánda Purána.

LXXXVIII. Vánaravíra Máhátmya .

Palm leaves -Telugu Character.

Legendary account of a place in the vicinity of

Madura, supposed to be the place to which the
monkies fled through fear of Ravana, said to be a
section of the Skanda Purána.

LXXXIX .— Bánavási Máhátmya .

Paper-Devanagarí Character.

An account of Bánavási in the Peninsula,

one of the secondary holy cities, and the same with

the Banavasi of Ptolemy : the tract is said to be part

of the Sahyadri chapter of the Sanatkumára San-
hitá or section of the Skanda Purána .

XC. -Varáha Máhátmya.

Paper-Telugu Character.

The Legendary description of a shrine of Vishnu

as Varáha at Tiruvindi or Trividi in the Carnatic. •

It is called a section of the Vámana Purána.

 [ 84 ]

XCI.- Virajákshetra Máhátmya .

Palm leaves- Nandinágarí Character.

Legend from the Brahmánda Purána of the

Virajakshetra, the country 5 Cos round Jajpur in

Orissa, on the bank of the Vaitarani, where a

form of Durga is worshipped.

XCII.-Vilwavana Mahatmya.

Palm leaves -Telugu Character.

Account of a sacred grove on the Vegavati near

Madura dedicated to Siva as Kálesa ; from the
Saiva Purána.

XCIII.-Viswakerma Máhátmya.

Paper -Telugu Character.

A portion of the Nágarakhanda of the Skanda

Purána describing the origin of Viswakerma and
the descent of various artificer castes from him.

XCIV.-Buddhipura Máhátmya .

Palm leaves- Grandham Character.

A section of the Brahmúnda Purána, giving an

account of a Saiva shrine, West of Tanjore, named

usually Podalur.

XCV.-Vriddhakaveri Máhátmya .

Palm leaves - Grandham Character.

The legendary account of the old Kaveri at its

junction with the Sea : it is south of the present

river three Yojanas .
 [ 85 ]

XCVI.- Venkatachala Máhátmya .

Palm leaves - Telugu Character.

A collection of texts in praise of the Deity wor-

shipped at Tripeti.

XCVII.- Venkatáchala Máhátmya .

a. Palm leaves- Telugu Character.

b. Palm leaves - Telugu Character.

c. Palm leaves- Telugu Character.

The Legend of Venkata hill at Tripeti in the

Carnatic, a very celebrated shrine of Vishnu as

Venkateswara : it consists of a series of extracts

from various Puránas.

Manuscript a. contains 77 sections, mauuscript b.

contains 30 Ditto.

XCVIII -Venkateswara Máhátmya .

Paper -Telugu Character .

A collection relating to the shrine of 1 Venkates-

war a at Tirupeti, professedly from various Puránas.

XCIX -Satasringa Mahat . Antahgangá.

Máhátmya.

Palm leaves- Telugu Character.

Account of Satasringa, a hill, and Antahgangá

 [ 86 ]

a sacred spring near Colar in the Mysur country.

Siva is worshipped at a temple here , and the Ganges
is supposed to communicate with the spring under
ground at particular periods.

C.- Sambhala Mahatmya.

Paper- Nandinagarí Character.

The legendary account of Sambhala or Sumbhel-

pur in Gondwana, from the Skanda Purána.

CI -Sambhugiri Máhátmya .

a. Palm leaves -Telugu Character.

b. Palm leaves - Karnáta Character, incomplete.

Legendary account of Sambhugiri the hill of

Sambhu or Siva in Harkar in the Canara country :
it is called a section of the Skanda Purána and

comprises 14 chapters.

CII- Siva Kanchi Máhátmya .

Palm leaves-Telugu Character.

An account of the holy city Kanchi or Conje-

veram, or that portion of it which comprises the
Shrines of the Saiva faith, or those of Ekmáraná-

tha and Kámákshí, beside other forms of Siva and

Párvati. The work is a collection from different
Puránas.
 [ 87 ]

CIII. Siva Gangá Máhálmya .

Paper-Telugu Character.

Legendary account of Siva Gangá in the Tan-

jore country from the Brahmánda Purána .

CIV . Suddhapuri Mahatmya .

Palm leaves-Telugu Character.

The Legend of Suddhapuri or Teruparur, a

place in the Trichanapali district, sacred to the god
Subrahmanya, the work is called a section of the
Sarkara Sanhitá of the Siva Rahasya of the Skan-
da Purána.

CV.-Sri Goshthi Máhátmya .

Palm leaves- Grandham Character.

Legend of a place dedicated to Vishnu on the

southern side of Caveri, upon the bank of a small
stream called Manimukta and east of Vrishabha

mountain ; the legend is said to be from the Brah-

mánda and Brahmavaivertta Puránas.

CVI. Sriranga Máhátmya .

Paper-Telugu Character .

Palm leaves - Grandham Character.

Legend of the temple of Srirangam on the Ca-

veri from the Brahmánda Purána .
 [ 88 ]

CVII.- Sriranga Máhátmya.

a. Palın leaves -Grandham Character.

b. Paper Grandham Character.

A much more voluminous account than the pre-

ceding, from the Garura Purána.

CVIII-

CIX.-- Sristhala Máhátmya .

Palm leaves- Grandham Character.

Account of Sristhala near Madura, a shrine of

Siva ; from the Skanda Purána.

CX.- Swetagiri Mahatmya .

Paper-Telugu Character.

Account of a shrine of Vishnu in the southern

part of the Coromandel Coast, built on a hill by a

king named Sweta , a section of the Padma Purána.

CXI. Sankara náráyana Máhatmya .

Palm leaves - Karnáta Character.

Legend of a joint shrine of Siva and Vishnu, in

the country below the Ghats near Candapur.

CXII. Sarvapura Kshetra Máhátmya.

a. Paper-Telugu Character.

b. Paper- Telugu Character.

Legendary account of Sarvapur, a holy place

 [ 89 ]

in the Rájámahendri Sircar, from the Brahma-

vaivertta Purána.

CXIII.- Sinháchala Máhátmya.

Paper-Telugu Character.

Account of a temple of Vishnu on the Sinháchala

or Lion Mountain near Vizagapatam, from the
Skanda Purána .

CXIV. Siddharangakalpa .

Paper Telugu Character.

An account of the deities, shrines and holy places

of the several enclosures, approaching to the summit

of Sri Sailam : it is called a part of the Par-
vata khanda of the Skanda Purána.

CXV.- Sundarapura Máhátmya .

Palm leaves- Grandham Character.

Account of Sundarapur , a town said to be called

commonly Nullar, situated on the south bank of the
Kaveri, and a shrine of Siva as Sundareswara : it is

said to be extracted from the Bhavishyottara and

Brahmanda and Garura Puránas .

CXVI. - Sundaráranya Máhálmya.

Palm leaves- Grandham Character.

Legendary account of a sacred grove on the Ka

veri, from the Brahmanda Purána.
L
 [ 90 ]

CXVII - Subrahmanyakshetra .

Palm leaves - Karnáta Character.

Legendary account of a holy shrine sacred to

Kartikeya in south Canara, just below the Ghats

that separate it from the low country : an extract
from the Skanda Purána, in four sections.

CXVIII.-Setu Mahatmya.

Palm leaves- Grandham Character.

Account of the celebrated temple of Rameswara

or Ramisseram, a small island between Ceylon , and
the Coromandel Coast, the shrine of a Lingam said

to have been erected by Ráma on the spot, where he

made the Setu or Bridge over the Sea : an extract
from the Skanda Purána.

CXIX .- Somatírtha Máhátmya .

Palm leaves- Karnáta Character.

Account of a Saiva shrine on the Canara coast at

Bidur or Pindapuri from the Skanda Purána.

CXX .-Hastagiri Máhálmya.

а. Palm leaves -Telugu Character.

b. Ditto Ditto.

A description of the merits of Hastagiri or Vish-

nu kanchi, part of Conjeveram, a place of great

sanctity in the Carnatic, forty- eight miles west of

 [ 91 ]

Madras, where Vishnu is worshipped as Varada

Raja or the Boon -bestowing monarch : the work in
97 sections is called a portion of the Brahmánda
Purána .

CXXI.- Hálásya Máhátmya .

Palm leaves-Telugu Character.

A work descriptive of the sixty-four sports of

Sundareswara, the tutelary divinity of Madura , in

the Peninsula : it is said to be a portion of the Skan-
da Purána. Though full of absurdities, it contains
some valuable historical matter in relation to the

Pandyan kings.

CXXII.-Hemeswara Máhátmya .

Palm leaves - Telugu Character incomplete.

Legend of a shrine dedicated to Siva as the gol-

den Linga near the city of Tanjore, upon the

Nila rivulet ; from the Skanda Purána.
 CHERITRAS

OR

Historical and Traditionary Records.

I.- Kataka Rájá Vansávali.

Palm leaves - Nandinágarí Character.

A genealogical account of the princes of Cuttack,

beginning with Yudhishthira and other princes,
supposed to have ruled over all India : the account is

a modern and meagre list, being compiled in the

year of the Kali age 4920, or seven years ago : the

compiler's name does not appear.

II. —Chaitanya Charanímrita .

Palm leaves-Nandinágarí Character.

The life of Chaitanya , the founder of the Gosains

of Bengal, who worship Krishna as Jagannath,
chiefly, together with his mistress Rádhá. Chaita-
nya was born in A. D. 1484, and after an ascetic

life spent principally in the worship of Jagannath,

at the celebrated shrine in Orissa , he disappeared , it

is said miraculously , about A. D. 1527. According

 [ 93 ]

to his followers he was an incarnation of Krishna ,

but he appears to have been a simple fanatic, insti-

gated by Adwaitánand and Nityanand, two Brah-

mans of Santipur and Nadiya, to give a fresh im-
pulse to the Vaishnava faith, and establish them ,
and their descendants, as the hereditary priests.

Chaitanya himself leading a life of celibacy, whilst

they were householders. Their posterity in Bengal
still hold the character of teachers of the sect :

some other families, descended from Chaitanya's

early disciples, are established chiefly at Mathura
and Vrindavan. The work is in Bengali, but at
least half of it consists of Sanscrit texts from the

Bhagavat and other Vaishnava works.

III.- Chola Charitra.

Paper- Devanagarí Character.

A legendary account of sixteen Chola Princes ;

said to be a
a section
section of
of the
the Bhavishyottara
Purana : See a further notice of the Princes here

mentioned, under the Chola Máhátmya and other

works, in the Tamul language .

IV. Tuluvanáda Utpatti.

Palm leaves -Telugu Character.

Account of the origin of the Tuluva country or

northern Canara, said to be part of the Sahyadri
Khanda of the Skanda Purána.
 [ 94 ]

V.-Devanga Cheritra.

Palm leaves -Telugu Character.

A legendary account ofthe origin of the weaver

cast in the Dekhin, as related by Súta to Saunaka.
According to the legend, Devanga was an emanati-

on from the body of Sadasiva , when that deity anxi-

ously meditated how the newly created races of beings
in the three divisions of the universe were to be

clothed . The Muni being thus born , received from

Vishnu the fibres of the stem of the lotus that grew

from his navel, and being supplied with a loom and

other materials by the Demon Máya, he fabricated
dresses for all the gods, the spirits of heaven and
hell, and the inhabitants of the earth. By the latter
he was made king of Amodapattan : from the for-
merhe received inestimable gifts; and two wives ; one

the daughter of Sesha the great Serpent, the other

the daughter of Surya or the Sun.

Devanga had three sons by the daughter of Súr-

ya and one by the daughter of Sesha : the latter
conquered Surashtra : the former succeeded their

father at Amodapur, when they were attacked by a

number of combined princes, overthrown and redu-
ced to a miserable condition , in which they were

glad to maintain themselves by the art of weaving,

which they had learned from their father, and thus
gave rise to the caste of weavers. This reverse of

fortune originated in an imprecation denounced by

 [ 95 ]

the nymph Rembhi on Devánga for being cold to

her advances, in punishment of which she declared
he should be reduced to a degraded condition .
The favour of Sadasiva averted the curse from

Devanga but it took effect on his posterity. The

Legend is said to be an extract from the Brahmánda
Purána.

VI.- Madhwacharya Vijaya.

Palm leaves -Nandinágarí Character.

The Triumphs of Madhwa , the founder of a sect

of Vaishnavas in the 12th century. He was born
in Tuluva in A. D. 1199, and is supposed to have
been an incarnation of Sesha. The chief temples
of this sect are on the Canara Coast : that established

by the founder is at Udipi . This account of Mad-

wa's success in refuting other sects is by Nárayan,

Pundit, the son of Trivikrama.

VII.— Mayúraverma Cheritra.

Paper-Devanagarí Character.

A legendary account of Mayúraverma, and

other Sovereigns of the Kadamba race ; who ruled
on the Canara Coast. The founder of the Ka-

damba family, who reigned at Jayanti or Ba-

navassi, was born of a drop of the perspira-

tion of Siva, which fell upon a Kadamba tree.

 [ 96 ]

He had three eyes, and from this circumstance,

and the place of his birth, was named Trine-

tra Kadamba. After him , the Princes in regular

succession were Madhukeswar, Mallináth and
Chandravermá. The last had two Sons, one

called also Chandraverma the other Purandara.

The former of these had two wives, one of whom

when pregnant, he left in a temple at Vallabhipur,

where she was delivered of the subject of this

legend, who was named Mayúra or Sikhí, (Pea-
cock) vermá, from his eating whilst an infant the
head of a Peacock, to which form a worshipper of

Siva had transmigrated with the boon that whoever

ate the head should become a king. Chandra-
verma having died in retirement, and Purandara

being childless, Mayuraverma became king of

Banavassi . He here obtained C the sword of

sharpness, the shoes of swiftness and garment of

invisibility,' and the exploits he performed with the
aid of these, constitutes the bulk of the tract. It is

also recorded that he was the first of his race who

brought Brahmans from the North to the Western

Coast, and established them at Banavassi. He was
succeeded by his Son , another Trinetra Kadamba,

by whom colonies of the Brahmans introduced by

his father, were distributed in Haiva and Tuluva,

and especially at the shrine of Siva at Gokerna,

which he rescued from a Chandala prince.

This work places the Kadamba dynasty after the

 [ 97 ]

common Pauránic dynasties of the Kali age . In

other tracts current in the Dekhin, the Kadamba is
inserted in the midst of them, or anterior to the
Maunas and Yavanas, whose residence is transferred

from Kilakila in the Puránas , to Anagundi, in the

local traditions . ( See Buchanan's Mysore, 3, 111.)

This is egregious blundering or worse, and

is intended to place the origin of the Kadam-

bas, nearly 1500 years before the Christian æra.
Inscriptions of the family are found however as late

as the 12th century after Christ, and it seems likely

that the tradition current in some parts of the south,
that Mayúraverma lived about 1000 years ago, or

in the 8th or 9th century is not far from the truth .

VIII.- Misra.

Paper- Bengali Character.

An account of the different families of the Ben-

gal Brahmans of the first order, their descent and

alliances : by Dhruvánanda misr, attributed to the

period of Ballal Sen.

IX.-Mairavana Cheritra .

Palm leaves.- Grandham Character.

The story of Hanuman's rescuing Ráma and

Lakshmana from his captivity by Mairávana, a
demon, allied to Ráoana : it is said to be a part of
the Jaimini Bhárata .
M
 T 98 ]

X.- Yáchaprabandha.

Paper-Telugu Character.

Panegyrical account of Vácha, a prince of

the Venkatagiri country, the founder of the

royal dynasty that ruled there ; by Tripuránta-

ka, son of Bhatta páda.

XI.- Rájávansávali.

Palm leaves.

The names of the kings of Videha and Ayo-

dhya from the Puránas.

XII.-Vijayapur kathá.

Paper-Devanagarí Character.

A short account of Vijayapur or Beejapur,

and its Mohammedan sovereigns .

XIII -Vira Cheritra.

Paper-Devanagarí Character.

A history of Sáliváhana , interspersed with

various legends and fables .

XIV.- Sankara Vijaya.

Palm leaves- Nandinágarí Character.

The Triumphs of Sankara, an account of

Sankara Acharya, the Vedanta reformer and

his disputations with other sects : it consists of
32 sections in the form of a dialogue between
 [ 99 ]

Vijnána kanda, and Chitvilás, both called pupils

of Sankara : the latter is the narrator.

XV.-Sankara Vijaya.

Palm leaves- Telugu Character.

A work on the same subject as the last, by

Anandagiri.

XVI. Sáliváhana Cheritra .

Paper- Devanagarí Character.

A legendary and fabulous history of Sálivá-

hana, by Siva Dás.

XVII .- Sarva Desa Vrittánta Sangraha .

Paper -Devanagarí Character.

A history of part of Akber's reign, by Ma-

hesa Thakkur.
 LITERATURE .

Poetry, the Drama and Rhetoric ,

I -Raghu Vansa.

a. Palm leaves- Nandinágarí Character.

b. Palm leaves - Telugu Character, incomplete .

c. Palm leaves- Telugu Character, incomplete.

d. Palm leaves - Karnáta Character, incomplete .

e. Palm leaves- Mahratta Character, incomplete.

The family of Raghu, a poem on the ancestors

and exploits of Ráma . Manuscript b . has a com-

ment by Mallináth . The text , with a prose inter-
pretation, has been printed in Calcutta .

II.- Mágha Kávya .

a. Palm leaves - Nandinágarí Character.

b. Palm leaves- Telugu Character,

C. Palm leaves -Telugu Character.

d. Pa'm leaves-Telugu Character.

e. Palm leaves - Grandham Character.

A poem on the death of Sisupála by Mágha

The Manuscripts are all · imperfect. This work

 [ 101 ]

with a copious comment by Mallináth has been

published in Calcutta.

III.- Naishadha .

a. Palm leaves-Telugu Character incomplete .

b. Ditto Ditto

The loves of Nala and Damayanti, as related

by Srihersha . Manuscript a . contains the two

first sections only, and b. part of the first.

IV.-Bhatti kávya.

Palm leaves -Telugu Character.

The history of Ráma , in verses chiefly intended

to illustrate the rules of Grammar. Bhatti is sup-

posed to be the author's name.-An Edition with

the comments of Jayamangala , and Bharata malla
has been printed in Calcutta.

V.- Gítá Govinda.

Palm leaves-Telugu Character.

The songs of Jayadeva , translated by Sir Wil-

liam Jones.

VI.- Amru Sataka.

Paper-Telugu Character.

A cento on amatory subjects, attributed to

Sankaracharya, when he animated the dead

body of king Amru in order to qualify himself for

 [ 102 ]

disputation with the wife of Madana Misra

on erotic Subjects : with a comment.

VII.- Kishkindhya Kánda .

Palm leaves -Telugu Character.

The fourth book of the Rámáyana detailing

Ráma's adventures in the forest after the loss

of Sita.

VIII - Uttara Rámáyana.

a. Paper- Devanagarí Character.

b. Palm leaves- Telugu Character.

A supplement to the Rámáyana, continuing

the adventures of Ráma and Sitá after their

return to Ayodhya .

IX.- Vairágya Sataka.

Paper- Devanagarí Character.

Stanzas on the subjugation of the passions

and indifference to the world ,
attributed to
Bhartrihari the brother of Vikramaditya, with
a commentary by Dhanasára.

X.- Sringára Sataka.

Palm leaves-Telugu Character.

A poem on love by Bhartrihari the brother of

Vikramaditya, published with the other Satakas
or Centos of the same at Serampore .
 1
[ 103 ]

XI -Bhartrihari Sataka Vyákhyά.

Palm leaves - Nandinágarí Character.

A commentary on the three centos of Bhar-

trihari : the text has been printed at Serampore .
f
XII.-a. Ráma Gila Govinda. b. Váni
Bhushana .

1. A set of amatory verses applied to Sítá

and Ráma, like those on Rádhá and Krishna ,
and by the same author Jayadeva .

2. A short treatise on Prosody by Dámo-

dara.

XIII - Megha Dúta Tíká.

Palm leaves--Telugu Character incomplete.

Part of a commentary on the Cloud Messenger

of Kalidása, by Mallináth.

XIV . Sarvamánya Champu.

Palm leaves - Telugu Character.

A mixed poetical account of the war between

Futteh Sinh and Chanda Saheb of Arkat.

XV.— Sárngdhara Paddhati.

Palm leaves-Telugu Character.

A collection of verses on various subjects by

different authors, collected by Sárngdhara the son

of Damodara and grandson of Raghava Deva,

 [ 101 ]

who was minister to Hammira, the Sakambhari

prince who reigned at Chitore, in the 13th century.

XVI.-Prasanga Retnávali.

Palm leaves -Telugu Character.

A Poetical work containing stanzas on vari-

ous subjects by Pattu bhatta. The collection is

of a very miscellaneous description , and comprises
stanzas on moral and social duties, rules for particu-

lar ceremonies, and personal conduct, sketches of

character, and descriptions of persons and places, in
a brief, flowery, and obscure style . The 77th
chapter contains short accounts of celebrated

Princes from Vikramaditya to Sinha Bhúpah or

Sarvajna Sinha Nayudu a petty prince originally
of Kanakagiri, who extended his power over part

of the Rájámahendri district and made Pithapur

or Peddapur his Capital. The list includes
some of the Chola and Pandyan Princes,

Vishnu Verddhana of Rájámahendri, Mádhava

Vermá of Anumakonda , Vellala Raya, of

Dhola'samudra, Hammira prince of Chitore,

Alla ud din of Delhi, Ahmed Shah of Calburga,

Ráma deva of Devagiri, Pratúpa Rúdra of

Warankal, Erungala of Curgode, several of
the Vijayapur princes, some of the Reddywar
family of Condavir, and the author's patron . Each
has one or two verses, as of the latter, the author

says ;
 [ 105 ]

" The Bees (Shatpadas or Six- footed) that

visited the tree of heaven, returned with the same .

number of feet with which they went, but all

those who came on two feet to Sinha Bhúpa, shall

return with six --( i. e . on elephants or horses . )

The king Sinha Bhúpa is attended by dancing

girls, whose beauty is as splendid as gems, by sons

of a disposition soothing as sandal, and by sove-

reigns of exalted characters. "

The rest is apparently much in the same puerile

style.

The author was a Brahman of the Vadhula

tribe, an inhabitant of the endowed village of

Kákámránipuri, about 50 cos from Masulipatam :

the date of the work is Saka 1338 or A. D. 1416.

XVII. - Sivatatwa Retnákara.

Palm leaves -Telugu Character.

A poetical miscellany ; in some respects rather

a Purána than a poem containing a descrip-
tion of the creation and of the universe, of the

divisions of Jambudwipa and revolutions of the

planets. It gives an account of the birth of

Básaveswara, the founder of a particular form of

the Saiva faith, of diseases and poisons, medi-
cines and antidotes, virtues of drugs, and charms,

and conversion of metals into gold, and closes

N
 [ 106 ]

with a description of the court of Virabhadra

Raya, of juggling, poetry, the drama, elephants,

horses, & c. It is held in some estimation in
the south of India. It was the work of various

Pundits in the court of Basvapa Naik, a Raja

of Bedonaur in the 17th century of Sáliváhana

composed by his order, and thence ascribed to
him.

XVIII. Saundarya Lahari Vyakhya.

Palm leaves Telugu Character.

A commentary by Malla Bhatta on the poetical

praises of Devi by Sankara Acharya.

XIX .-Harihara táratamya .

Paper -Telugu Character.

A cento of verses in honour of Siva, both in his

own form and as Vishnu, by Rámeswara Adh-

wara Sudhamani.

XX - Kakutstha Vijaya.

A poetical description of the victories of Ráma,

the descendant of Kakutstha, by Valli Sástri.

XXI.-Chamatkára Chandriká.

Paper-Telugu Character .

A poetical and panegyrical account of Sinha

Bhúpála, a petty Raja of the zemindari of

 [ 107 ]

Pithapur, in the Rajmundry district, by Vis

weswara káli. See No. XVI.

XXII - Sáliváhana Sataka.

Paper. Telugu Character.

A collection of verses on various subjects in

Prákrit, attributed to Sáliváhana ; with a commen-

tary in Sanscrit by Pitambara.

XXIII.-Chátu Sástra.

Palm leaves- Grandham Character.

A collection of moral and philosophical stanzas.

XXIV . Ganesáshthaka.

Falm leaves. Telugu Character.

A series of verses or hymns in praise of Ganesa.

XXV .- Kávya Sangraha.

Palm leaves -Telugu Character.

Loose leaves, containing portions of various

poetical works, but chiefly sections of Magha.

XXVI.— Kávya Sangraha .

Palm leaves-Telugu Character.

Loose leaves, with parts of the Nalodaya and

other poems .

•
 [ 108 ]

XXVII.- Kádambari.

Palm leaves -Telugu Character.

A series of tales in highly polished or poetical

prose, by Bána or Vána Bhatta : this writer is

considered cotemporary with the Kálidása of

Bhoja's court, and is one of those noticed in

the Bhoja Prabandha : the Kádambari is an

unfinished work.

XXVIII -Champu Rámáyana.

a. Palm leaves-Telugu Character : imperfect.

b. one kanda, Ayodhya k : incomplete.
C. Palm leaves- Grandham Character.
d. Ditto Ditto ; incomplete.
e. Ditto Ditto.

A history of Ráma, written in mixed prose and

verse : the first six cantos are usually attributed to
Bhoja and Kálidás as a joint composition : manu-

script a. calls the author Viderbha Rájá : the seventh

and last canto was added by Lakshmana Súri.

XXIX .- Champu Bhárat.

Paper-Telugu Character.

An abridgement of the Bharata in twelve

Stavakas or sections, by Ananta Bhatta.

XXX .- Champu Bhárata Vyákhyánam .

Paper. Telugu Character.

A commentary or abridgement of the Bhárata,

by Nrisimhacharya.
 [ 109 ]

XXXI.-Sakuntala Nátaka.

a. Paper- Devanagari Character.

b. Palm leaves -Telugu Character.

The Drama of Sakuntalá ; translated by Sir

William Jones .

XXXII.- Sakuntalá Vyákhyána.

Paper -Devanagarí.

A commentary on Sakuntala by Kátavema , son

of Káta Bhúpa , minister of Vasanta, the Rája of

Kumáragiri a place on the frontiers of the Nizam's
country. Vasanta was himself the author, at least

nominally, of a dramatic work entitled Vasuntará-

jiya.

XXXIII.-Vikramorvasi.

a. Palm leaves - Telugu Character.

b. Ditto Ditto.
c. Ditto Ditto : damaged.

A drama on the loves of Pururavas and Urvasi

by Kálidása, translated by H. H. Wilson, in his

Hindu Drama .

XXXIV.-Málati Mádhava .

Palm leaves-Telugu Character ; incomplete.

A Drama by Bhavabhuti described at length by

Mr. Colebrooke, (A. R. X. ) and translated in the

Hindu Drama : the text is accompanied with a gloss.

 [ 110 ]

XXXV.-Bháva Pradipiki.

Palm leaves - Grandham Character.

A commentary on the Málati Madhava by

Tripurari Súri, the son of Parvatanátha Yajwa.

XXXVI.- Prabodha Chandrodaya.

Paper-Devanagarí Character.

The rise of the moon of Intellect . A meta-

physical Drama, translated by Dr. Taylor. Manu-

script incomplete.

XXXVII.-Mudrá Rákshasa.

a. Palm leaves-Telugu Character.

b. Paper- Telugu Character.

The seal of Rakshasa ; a drama in seven acts,

upon the subject of Chandragupta's succes-

sion , or the sovereignty of Sandrocotus : this
is amongst the translations of the Hindu Dramas.

XXXVIII.- Murári Nátaka.

Palm leaves -Telugu Character.

A Drama in six acts, founded on the history

of Rama, by Murári Misra : an account of it is

given in the Hindu Drama.

XXXIX -Sankalpa Suryodaya .

Palm leaves -Telugu Character.

Paper-Telugu Character.

A philosophical drama by Venkatanáth, sur

 [ 11 ]

named Vedánta Acharya : he is said to have

been contemporary with Mádhava Acharya .

XL. - Sudersana Vijaya.

Palm leaves-Telugu Character, defective.

A drama on the destruction of Paundraka ,

by the Chakra or discus of Krishna : taken from ,

the Bhagavat and dramatised by Srinivás Achá-
rya.

-Vasantiká parinaya.
XLI.

Palm leaves -Telugu Character ; incomplete.

The marriage of Vasantíká, a wood nymph,

with the deity Ahobaleswara : a drama intended to
celebrate the form of Siva so called . It is the work

of a Vaishnava priest, the founder of a celebrat-

ed religious establishment at Ahobala : his name
or title was Srimat ch'hata-yati and he was

especially venerated by Mukunda Deva, a Gaja-

pati prince, who reigned in the 16th century : the
author relates in his preface, that on one occa-

sion the Raja put his shoulder to the pole of

the priest's palankin as a mark of reverence.

XLII. Såreda Tilaka.

Palm leaves -Telugu Character.

A Drama ofthe class called Bhána ; by Sankara :

an account of it is given in the Hindu Drama.
 [ 112 ]

XLIII.-Dasa Kumára Cheritra.

a. Paper- Telugu Character.

b. Paper-Devanagarí Character.

Manuscript a . contains the four first chapters

of the preliminary book, and Manuscript b . the
rest of the series of narratives, composed by

Dandi, giving the adventures of ten youths of

princely extractions : an abridged translation , these

stories is published in the Calcutta Quarterly

Magazine.

XLIV. -Kathasarit Ságara.

Paper -Devanagarí Character : incomplete.

A large collection of fables, relating to Vatsa

or his son Naraváhana , king of Kausambi, or told
to them : the compilation was made by Somadeva
Bhatta, a Cashmirian : an account of this work,
and translations of some of the stories are publish-
ed in the Calcutta Quarterly Magazine.

XLV.- Bhoja Prabandha, Vetála Panchavinsati.

Paper-Devanagarí Character.

1. A. brief account of the visits paid by

different poets to the court of Bhoja, prince of

Dhára, with specimens of their composition .

2. A series of tales told by a Vetála or

Demon to Vikrama : some of these may be

found translated in the Asiatic Monthly Journal.

 [ 113 ]

XLVI.- Bhoja Prabandha.

a. Palm leaves-Telugu Character ; incomplete.

b. Ditto Ditto.

The first of the last named works .

XLVII.- Sinhásana Dwátrinsati.

a. Palm leaves-Telugu Character.

b. Ditto Ditto.

A collection of tales of a popular character :

they are narrated by the thirty- two images which

supported his throne to Bhoja Rája, and re-

late chiefly to Vikramaditya to whom the

throne is said to have originally belonged.

XLVIII.-Yádavábhyudaya .

Palm leaves- Telugu Character, incomplete.

The history of Krishna by Vedantáchárya,

a popular work in the Peninsula : the Manu-

script contains the last 18 books, from the 7th

to the end.

XLIX. Kavikalpalatá.

a. Paper- Devanagarí Character.

b. Palm leaves- Telugu Character.

A system of rhetoric, compiled by Deves-

0.
 [ 114 ]

wara, the son of Bhagadatta, chief minister to the

prince of Malwa.

L.
-Rasamanjarí.

Paper-Devanagarí Character.

A short work on amatory expression in writing,

or the characters and sentiments which form the

subject of poems on Sringára or love : two copies,

one imperfect.

LI -Rasamanjarí Prakása.

Paper-Devanagarí Character.

A commentary on the work last described ; by

Nágara Bhatta.

LII - Sahitya Retnákara.

Palm leaves - Telugu Character.

A work on rhetoric, illustrated by stanzas com-

prising the substance of the Rámáyana, by Dher-
masuri.

LIII.- Chitra Mímánsá.

Palm leaves -Telugu Character.

A work on rhetoric : incomplete .

 [ 115 ]

LIV.- Uddáharana Chandrika.

Palm leaves- Telugu Character.

An explanation of the examples illustrating the

Kávya Prakása ; composed by Vaidyanath in ten
Ullásas.

LV.- Rasa Taringini, Vritta Retnákara.

Palm leaves -Telugu Character.

In the first, the Rasas or emotions which are

the object and effect of poetical composition, are

described by Bhanu Datta , the son of Jagannátha,
a Pundit of Mithila. The second work is incom-

plete, it is a treatise on Prosody by Kedára Bhatta.

LVI.-Pratápa Rudra yaso bhúshanam .

a. Palm leaves -Telugu Character, complete.

b. Ditto Ditto incomplete.
C. Ditto Ditto incomplete.

A work on rhetoric, illustrated by panegyrical

verses relating to Pratápa Rúdra, the prince of the

Kákateya family, who reigned at Warankal, at the
time of the Mohammedan invasion of the Dekhin :

by Vaidyanath Upadhyaya.

LVII.- Retnákára.

Palm leaves- Telugu Character.

A commentary on the preceding work, by Kula

chala Vedáchárya the son of Mallinátha.
 [ 116 ]

LVIII.- Kuvalayananda.

a. Palm leaves-Telugu Character, complete.

b. Ditto Ditto incomplete .

An expansion of the Chandráloka, a work on

rhetoric by Jayadeva, by Apyáya Dikshita a
celebrated writer, patronised at the court of one

of the Vijayanagar princes , either by Krishna

Raya or Venkapatí Ráya in the beginning of the
16th century.

LIX.-Krishna Vijaya.

Paper.-Telugu Character.

A work on rhetoric by Rámachandra, illustrated

by stanzas, giving the life and exploits of Krishna.

LX.-Bharata Sástra .

Palm leaves- Telugu Character, incomplete.

A work on Dramatic dancing and singing,

agreeably to the rules of Bharata : it is said to be
the work of Nandi, the attendant on Siva, and is

the great authority of professional dancers and

singers in the south of India.

LXI.- Pándarájú yaso bhúshana.

Paper-Telugu Character .

A work on rhetoric, composed under the patro-

nage of Pándarájá a prince of Mysore, by Nrisinha :
it is hence denominated, the ornament of Panda-
rájá's fame.
 [ 117 ]

LXII. - Saraswati kanthábharana .

Paper-Telugu ; very incomplete.

A few leaves of an extensive work on rhetoric ;

attributed to Bhoja.
 SCIENCE .

Astronomy and Astrology.

I. -Surya Siddhánta Vyákhyánam.

Palm leaves -Nandinágarí Character, incomplete.

An explanation of the text of the Súrya Sid-

dhánta , the celebrated work on Astronomy, attri-

buted to the Sun , and communicated by him to

Meya: the date and author of this work are still

undetermined . (Colebrooke's Algebra Introduction

XLIX. ) The comment is the work of Mallikár-

juna Pundit.

II - Surya Siddhánta .

Palm leaves -Telugu Character.

The first chapter of the Surya Siddhánta, with

a short Telugu gloss.

III.- Surya Siddhánta Sabhúshya.

Palm leaves- Nandinágarí Character.

The Surya Siddhanta, with a commentary by

Nrisinha, a native of Galgam in the Peninsula,

who wrote in the beginning of the 17th century.
 [ 119 ]

VI. - The Goladhyaya of the Surya Siddhanta.

a. Palm leaves - Nandinagarí Character.

b. Ditto. Grandham Character, incomplete.

The section of the Surya Siddhánta , on the

construction of the armillary sphere, with com-

mentary that of manuscript a . is by Mamma

Bhatt.

V.-Súrya Siddhánta Prakása.

Palm leaves- Grandham Character.

The Sutras or Rules of the Surya Sid-

dhánta, with the gloss of Arya Bhatta : and

the further explanation of some other writer in
16th century : the work comprises the Ganita,

Kála Kriya and Goládhyaya Pádas.

VI.- Surya Siddhanta Madhyamádhikam

Vyakhana.

Palm leaves - Grandham Character.

A commentary on the middle or astronomical

portion of the Súrya Siddhanta by Tammaya .

VII - Surya Siddhanta Vyákhyá.

Palm leaves-Grandham Character.

A commentary on these eleven books of the

Súrya Siddhánta.
 [ 120 ]

Madhya Graha, Bhagagrahádi,

Sphuta , Udayástamána ,
Chandra Grahana, Sringonatta,
Súrya Grahana, Páta,

Chhedaka, Bhugola.

Grahayuddha,

The comment is by Yellaya .

VIII. Siddhanta Siromani.

a. Palm leaves -Nandinágarí Character.

b. Ditto Telugu Ditto incomplete.

The first Manuscript contains the ten last

chapters or Geometry of the Siddhanta Siro-

mani of Bháskara Achárya : the work is dated

Saka 1072 or A. D. 1148 .

IX.- Vrihat Sanhitá.

a. Palm leaves- Nandinágarí Character.

b. Ditto Grandham Character, imperfect.

The astronomical work of Varáhamihira, ( Cole-

brooke's Algebra Introduction , XVI. ) Manuscript

b. has a commentary in Tamul.

X.-Vriddha Parásara.

Palm leaves -Telugu Character.

A system of astrology, átributed to Parásara,

the father of Vyása .
 [ 121 ]

XI.- Vriddha Vasishtha Siddhánta.

Paper-Devanagarí Character.

A compendium of astronomy by the elder sage,

denominated Vasishtha.

XII - Varáhamihira Sanhitá Vyakhyána, Súrya

Siddhanta Sphutádhyayana Vyákhyána .

Palm leaves-Grandham Character.

Two commentaries, the first by Kumáratanaya

Yogi on part of the system of Varáhamihira, the
second on the Sphuta chapter of the Súrya
Siddhánta.

XIII.-Aryabhatta Vyákhyána.

Palm leaves- Grandham Character.

A commentary on the Kála Kriyá, and Golá-

dhyaya pádas of the work of Aryabhatta.

XIV. -Jyotisha sangraha .

Paper -Devanagarí Character .

A tract by Kásináth, on the elements of as-

trology, incomplete .

XV - Sarva Jyotisha sangraha.

Palm leaves - Nandinágarí Character.

A compilation on astronomical subjects, im-

perfect.
P
 [ 122 ]

XVI - Jyotisha Sangraha.

Palm leaves- Telugu Character.

A selection of texts, descriptive of the plane-

tary motions , aspects, influences , & ca : this is

different from the similarly named work of
Kásináth.

XVII -Jyotisha Sangraha .

Palm leaves - Karnáta Character.

A different work from the last, but of a si-

1 milar description .

XVIII -Játakábharana.

Paper - Devanagarí Character.

A work on nativities by Dundi Ráj.

XIX.-Játaka Chandriká.

Palm leaves - Telugu Character imperfect.

A work on astrology in ten books.

XX.-Játakakalánidhi.

Palm leaves - Telugu Character.

A compilation from various astrological works.

XXI - Játaka Sangraha .

Palm leaves- Telugu Character.

Two tracts on astrological subjects .

 [ 123 ]

XXII -Versha Tantra.

Paper-Devanagarí Character.

A work on Astrology, especially lucky and un-

ucky seasons and days, by Nilakant'ha .

XXIII.-Versha Paddhati.

Palm leaves - Nandinágarí Character.

An Astrological exposition of the influence of

particular times of the year, by Kesava Acharya,

with a commentary by Viswanath, the uncle of
Nrisinha, and author of various astrological com-
mentaries.

XXIV.-Hora makaranda Uddáharanam .

Palm leaves- Nandinágarí Character .

Illustration by examples of the calculation of

Nativities, agreeably to the system of the Súrya
Siddhinta, by Viswanath.

XXV.-Horasára.

a. Palm leaves - Telugu Character.

b. ditto ditto ditto.
C. ditto Grandham ditto, imperfect.
d. ditto Malayalam character.

Part of the Vrihat Játaka of Varáhamihira,

the section on the Hora, or lucky or unlucky indi-

 [ 124 ]

cations , relating chiefly to nativities, journies, and

weddings, see Colebrooke's Indian Algebra. Int.

45.

XXVI.-Kálachakra.

a. Palm leaves-Telugu Character.

b. Ditto ditto, complete.
C. Ditto ditto, incomplete .

An astrological work on planetary influence, con-

sisting of miscellaneous texts.

XXVII .-Kálachakráðarsa.

Palm leaves- Karnáta Character.

Planetary revolutions with their astrological cha-

racteristics and consequences .

XXVIII.- Kála Vidhána.

Palm leaves - Telugu Character.

Regulation of auspicious and astronomical peri-

ods for the observance of religious rites, with a

gloss in the Telugu language.

XXIX.-Kálámrita .

Palm leaves--Telugu Character, incomplete.

A treatise on the seasons, propitious for vari-

ous rites and acts for marriage, tonsure, inves-
titure, beginning and ending study, building a

house, setting up an image, performance of

 [ 125 ]

funeral rites, agriculture and war, by Venkata

Yajjula.

XXX.- Kálámritavyákhyána.

Palm leaves -Telugu Character.

A commentary on the preceding with the text ;

both by the same author .

XXXI -Kálaprakása.

Palm leaves- Telugu Character.

Ditto Grandham Character, incomplete.

A work on propitious periods for religious

observances and other acts, by Nrisinha ; compiled
from other authorities..

XXXII.-Patra Prakása .

Paper-Devanagarí Character.

A set of astronomical tables constructed on the

principle, laid down in the Súrya Siddhanta .

XXXIII.- Panchanga patra, &c.

Paper-Devanagarí Character.

A short almanack prepared for the use of

Akber, by Ramarinada . Almanacks are termed

Panchangas from comprising five chief subjects,

Tithis or lunar days, Nacshatras, lunar asterisms,

Vára day of the week, Yoga and Karana, astro-

logical divisions of the month and day.
 [ 126 ]

XXXIV. Tithinirnaya.

Falm leaves- Nandinágarí Character. <

A compilation descriptive of the ceremonies

observable on particular lunar days, from vari-

ous authors .

XXXV. Sarvartobhadra chakra vyakhyána .

Paper - Devanagarí Character.

Palm leaves -Telugu Character.

An explanation of the rules contained in the

Jaya Srivilas of Gokulnáth, for the construction
and application of the Diagram called Sarvatob-
hadra, used for casting nativities and foretelling
events.

XXXVI - Muhurta Mártanda.

Paper - Telugu Character.

A work on astrological calculations by Kesava.

XXXVII.-Muhurta Ganapati .

Paper-Devanagarí Character.

An elementary work on astronomy and astrology,

by Ráma Dása, imperfect.

XXXVIII -Nakshatra phala.

Palm leaves - Karnáta Character.

Different astrological consequences of the aspects

and situations of the lunar mansions,
 [ 127 ]

XXXIX - Phalabhága .

Palm leaves- Telugu Character.

An astrological work on planetary influence.

XL.- Sáragrahamanjarí.

Palm leaves -Telugu Character.

A work on the calculation of nativities.

XLI.- Vaishnava Jyotisha Sástra.

Palm leaves - Telugu Character, incomplete .

A work on lucky and unlucky seasons, calculated

astrologically by Nárayana Bhatt.

XLII.-Nilakanthi Vyakhya.

a. Palm leaves - Nandinágarí Character.

b. Ditto Ditto.

An astrological work on nativities and planetary

influence, of great popularity in Orissa ; a commen-

tary by Viswanath accompanies Manuscript b.

XLIII -Sarvártha Chintamani.

a. Palm leaves - Telugu Character

b. Ditto Ditto incomplete.

C. Ditto. Grandham Character.

A work on astrology, and the effects of planetary

influence, said to be by Venkata Serma.
 [ 128 ]

XLIV .- Gocharanaphala .

Palm leaves - Telugu Character.

The influence of the planets during respective

astronomical periods .

XLV. Jyotisharetnamála .

Palm leaves-Telugu Character.

Astrological calculation of lucky and unlucky

periods for different acts as sowing seed, building
houses, &c . and the favourable and unfavourable
events which befall nations in peculiar planetary

combinations, and under the presidency of different

heavenly bodies as Venus, Jupiter, & c. The work
includes also a description of the cycle of sixty years,

of the four Yugas, of the rules of intercalation , &c .

by Sripatti Bhatta with a commentary.

XLVI.- Narapati Vijaya.

Palm leaves-Telugu Character.

An astrological work by Padmákara Deva, on

the proper season for royal acts, as invasion, marri-

age, &c. according to a system of computation,

made with different Chakras or mystical diagrams,

of which a particular detail is given .

XLVII.- Kuhusánti.

Palm leaves -Telugu Character ; incomplete.

The section of some astrological work, treating of

 [ 129 ]

the aversion of evils threatened by inauspicious

conjunctions at the period of new moon .

XLVIII -Daivajnokta Suchi.

Paper-Telugu Character.

Index to an astrological work entitled the Dai-

vajna vilasa.

XLIX . Swarodaya .

Paper-Telugu Character.

A work on omens, from particular respirations or

sounds.

L. -Nakshatra Chintamani.

Palm leaves-Grandham Character, incomplete.

Account of the lunar mansions and their astrolo-

gical influences.

LI.- Grahanádhikára.

Palm leaves -Grandham Character.

A work on eclipses of the sun , being an expan-

sion of the rules of the Súrya Siddhanta ; by
Tamma Yajwa, in eight chapters.

LII -Vakyakarana Siddhanta.

Palm leaves - Karnáta Character.

Rules and examples of arithmetical calculations.

Q
 [ 130 ]

LIII -Ganita Sangraha.

Palm leaves- Karnáta Character.

A short system of arithmetic : the rules in San_

scrit, the explanation and examples in Telugu
and Karnáta .

LIV -Patiganita Tíká.

Palm leaves-Nandinágarí Character.

A commentary on the Lilavatí, or arithmetic of

Bhaskara, by Sridhara, a native of Mithila.

LV.- Laghugraha Manjari.

Palm leaves-Telugu Character.

A short treatise on planetary influence ; by Mad-

husúdana.
 GEOGRAPHY , & c .

I - Trailokya Dípiká.
Paper-Devanagarí Character.

A description of the three worlds according to

the doctrines of the Jainas : this work is however

chiefly confined to the geography of the earth,

II.- Bhugola Sangraha.

Paper-Telugu Character.

A collection of the geographical portions of vari-

ous Puránas, as the Matsya, Kúrma , Márkandeya,

Vishnu, Varáha, Narasinha, the Bhagavat and

Rámáyana.

III.-Desanirnaya.

Palm leaves.- Grandham Character, incomplete .

Description of the Fifty-six Countries into which

.
India is divided ; said to be a portion of the Brah-
mánda Purána .

IV. - Silpa Sástra.

Palm leaves.- Karnáta Character.

Awork on the construction of temples and images,

 [ 132 ]

with their appropriate prayers and mode of conse-

cration .

V.- Silpa Sástra.

Palm leaves-Grandham Character, imperfect.

Part of a work on architecture, being a section

descriptive of the construction of ornamented gate-

ways, & c .

VI. - Silpa Sástra .

Paper-Telugu Character .

Directions for making images ; with a Telugu

gloss.

VII.- Ratna Parikshá.

Palm leaves - Telugu Character.

A work on precious stones.

-Pancharátra Dípiká.
VIII.

A work on the manufacture of images their dimen

sions and embellishment ; by Peddanáchurya .

IX.-Vástu Sástra.

Paper-Devanagarí Character.

Ditto. Telugu Character.

A treatise on architecture, ascribed to Viswaker-

má, as communicated to him by Vrihadratha.

 [ 133 ]

X - Vástu Vyákhyána .

Palm leaves - Telugu Character .

A collection of works on the seasons and cere-

monies to be observed in erecting various edifices,

attributed to Mánasára , Sanatkumára and Máya,
with a commentary in the Telugu Language.

XI.-Vástu Vidhi.

Palm leaves -Telugu Character.

A work on the construction of buildings, but like

all others of the class rather mystical than architec-
tural ; this is attributed to Viswakermá.

XII -Vastu Sangraha.

Palm leaves- Telugu Character.

A work on architecture, erection of buildings and

temples, and fabrication of images : a ritual as well as

a manual attributed to Viswakermá, and explained
by a gloss in the Telugu language.

XIII - Vastu Sanatkumára.

A work of the same class as the preceding ;

ascribed to Sanatkumára, the son of Brahmá :

with an occasional gloss in Telugu .

 MEDICINE.

I - Vaidyajivana.

Palm leaves - Nandinágarí Character.

A work in three sections, on the practice of medi-

cine, by Rolamba Rájá.

II.- Vaidya grantha.

Palm leaves- Telugu Character, incomplete.

A section of a medical work, author unknown : it

includes the description of the body, or anatomy,
the treatment of women in child birth , and the
symptoms and treatment of various diseases .

III.-Shadrasa Nighanta .

a. Paper- Telugu Character.

b. Ditto- Ditto entire;

A medical work on the properties of drugs and

medicaments ; in six sections.

IV -Chikitsa Sata Sloka.

Paper- Telugu Character.

A cento, treating of the cure of sundry diseases,

with a Telugu comment .
 [ 135 ]

V.- Hara pradipiká.

Paper-Telugu Character.

A work on alchemy or mercury, and its combina

tions, explained by a comment in Telugu .

VI.- Vaidya Sangraha.

Palm leaves - Telugu Character.

A collection of medical formulæ, with an explana-

tion in the Karnáta language.
 *TANTRAS .

I - Tantrasára .

Paper-Bengali Character .

The summary of the Tántrika system of religi-

gious worship by charms and incantations : compiled

by Krishnananda Bhattacharya .

11.-Kalpa Tantra.

Palm leaves-Telugu Character.

An extensive work on the Tantrika worship of

Siva and Durgá, in nine sections.

III.-Vratávali Kalpa .

Paper. - Telugu Character.

Directions for holding religious observances at

particular seasons , in honour of Varalakshmi,
Gauri, and other objects of Sákta devotion .

* This and the three following divisions should have been

included under the first general head of Religion and Philoso◄
phy, but were inadvertently omitted .
 [ 137 ]

IV.- Kavindra Kalpa.

L
Paper -Devanagarí Character.

A collection of hymns and prayers addressed to

various deities by Kavindrachárya, a Sanyási
of the Saraswati appellation .

V.-Dikshá krama retna.

Palm leaves -Nandinagarí Character.

A work on the initiation of a disciple, and the

successive ceremonies accompanying it : manuscript

imperfect.

VI.- Mahalakshmi retnakosha.

2. Palm leaves-Telugu Character ; imperfect.

b. Ditto Ditto ditto

A work on the worship of Mahalakshmi the

Sakti of Vishnu, in various forms ; and other female
divinities of the same order, and the mantras sacred

to them , the Diagrams on which they are to be

invoked, & c. as described in a conversation between
Umá and Maheswara .

VII.- Yantroddhára.

Falm leaves -Nandinágarí Character.

Directions for forming mystical diagrams : manu-

script imperfect.
R
 [ 138 ]

VIII.-Lalitárchana Chandriká.

Palm leaves -Telugu Character, incomplete.

Rules of worshipping the goddess Lalitá, a form

of Devi.

IX.- Satachandi Vidhanam .

Paper -Devanagarí Character.

The previous and concluding ceremonial to be

observed, and prayers and mantras to be read, when

the Chandi Máhátmya or exploits of Durga, a
section from the Markandeya Purána, is read a
hundred times over, as an act of piety and adoration .

X.- Sarva Paddhati.

a. Palm leaves-Telugu Character : imperfect.

A ritual of prayer and worship, addressed to

Siva and Durgá, in various forms.

XI.-Narapati jaya charya.

a. Palm leaves- Nandinágarí Character.

b. Ditto Telugu Character, incomplete.

A work on the omens to be attended to by

Princes as derived from particular sounds , or
breathings, the combination and mystic meanings

of letters, & ca : it is attributed to Bhoja, the king

of Dhár, and is accompanied with a comment
by Narihari.
 SECTARIAL.

I.- Sivádwaitaprakásiká.

Palm leaves- Devanagari Character.

A tract to prove the unity of the deity in the

form of Siva.

II.- Siva sahasranama.

Palm leaves- Nandinágarí Character.

The thousand names of Siva, extracted from the

Mahábhárat.

III - Siva kavacha.

Palm leaves - Nandinágarí Character.

Invocations or prayers addressed to Siva , extract-

ed from the Brahmottara chapter of the Skanda
Purána.

IV.- Jnánárnava .

Palm leaves- Telugu Character.

Prayers and form of worship, addressed to Ma

hávidyá, and other forms of Durga.

 [ 140 ]

V.- Viswamaheswara matáchara.

Palm leaves -Karnáta Character, imperfect.¯

Ritual of a Saiva sect, a branch of the Lin-

gavat.

VI. - Narakavedaná. Punarutpatti .

The punishments of guilt in hell, and subse-

quent regeneration agreeably to the doctrines of
the Vaishnava sect.

Y
VII.-Tantrasára Vyákhyána .

Palm leaves -Nandinágarí Character.

Exposition of a work by Madhwáchárya, ex-

plaining the rites to be observed in the worship of

Vishnu, agreeably to the doctrines of the sect.

VIII. Saptarshi Stotra.

Palm leaves - Nandinágarí Character.

Seven stanzas in honor of Vishnu as Ráma,

called the Hymn of the seven sages.

IX.- Krishnakarnámrita.

Palm leaves -Telugu Character.

A work on the supremacy of Krishna ; with an

exposition in Telugu, by Valagalapudi Pengaiah.

 [ 141 ]

X.-Krishnakernámrita Vyákhyána.

Paper- Telugu Character.

A commentary on the preceding, by Pápa Yel-

laya Suri.

XI.-Sriranga Stava .

Palm leaves-Telugu Character.

A collection of Hymns in honor of Sriranga, the

form of Vishnu worshipped at Seringham on the

Kaveri, said to have been presented by Ráma to

Vibhishana ; it is partly a compilation from various
Puránas, by Bhattiravar, a pupil of Venkata

Acharya.

XII.-Parama purusha prárť'haná Manjarí.

Palm leaves- Telugu Character.

A collection of hymns and prayers addressed to

Vishnu, and other deities by Rámachandra, the

pupil of Ananda Tirtha.

-Bhagavat Samárádhaná vidhi.

XIII.

Palm leaves.- Grandham Character.

A work on the usages of the Vaishnavas , their

distinguishing marks, &ca : it is said (no doubt
untruly) to be a portion of the last part of the
legislative work of Parásara .
 4
[ 142 ]

XIV.-Náreda Pancharátrágama .

Palm leaves. Telugu Character.

A description of the ceremonies to be observed

in the worship of Sakti, at the Vijaya dasamí or

Dasahara, as described by Náreda to Gautama.
 MIMANSA,

I.- Adhikarana Málá.

Palm leaves - Telugu Character.

A work on the Púrva Mimansá system, or the

explanation of the ritual of the Vedas, being a

gloss upon the Sutras of Jaimini, the founder of

this school ; by Apyaya Dibshita.

SANKHYA.

I. - Sankhya Chandrika.

Paper-Devanagarí Character.

A short treatise on the Sankhya System of Phi-

losophy, by Nárayana Tir'tha.
 JAIN LITERATURE .

I.-Adi Purána .

a. Sanscrit, Hála Karnáta Character, Palm leaves.

b. ditto, incomplete ; 25 Sections.
C. ditto, ditto ; the last portion.

The first Purána, or more correctly the first

part of a collective body of legends, to which the
Jainas have applied the term Purána. The com-
pilation is ascribed to Jinasena Acharya, who
is said to have lived in the reign of Vikramaditya,

but who was probably much later . In the Purána,

however, the interlocutors are Srenika the king,

and Gautama the disciple of Mahávíra, who

relates the formation of the present world, and the

birth and actions of Vrishabha, the first Tirthan-

kara or Pontiff, and Bharata the Chakravertti or

universal Emperor, until the death or emancipation
of both . According to this authority, Vrishabha
was first born, &c. Mahabala Chabraverttí, being
instructed in the Jain doctrines, he was next born

in the second heaven as Salitanga deva . He was

next born as Vajrajangha, son of Vajrabáhu,

king of Utpala kata, a city on the Sitodá, one of

the rivers of Mahámeru. Having in this existence

 [ 145 ]

given food to a Jain mendicant, he was born as a

teacher of that faith named Arya . From thence he
returned to the second heaven, as Swayamprabha

deva, and was again born a prince, the son of the

Raja of Sasini mahanagar, by the name of Suvedi.
He again became a divinity as Achyutendra, pre-

siding over the 16th Swerga or heaven . He was

then born as Vajranibhi, son of Vajrasena, king
of Pundarikini nagar ; having obtained great
purity, he was born as Sarvárthasiddhi Deva , in
a part of the upper world above the 16th heaven,

and only 12 Yojans from the site of Moksha or

final liberation . His next birth was as Vrishabha ,

the Tirthankara , the son of Nábhi, by Meru devi ;

king and queen of Saketa nagar. His incarnation

was announced by the fall, morning and evening for

six months, of three -hundred and fifty millions of

precious stones . The goddesses Srí, Kri, Dhriti,

Kirtti, Budhi and Lakshmi were sent by Deven-

dra to wait on Meru Devi, during her pregnancy ,

and feed her with the fruit of the Kalpa, or all

bestowing tree of heaven , and at his birth, Deven-

dra and all the inhabitants of every division of the

universe came to render homage. Devendra bath-
ed the child with the contents of the Sea of milk,
and gave him the name of Vrishabha. The saint

had two wives , and a hundred children ; for whose

instruction, he invented all the arts and sciences .

Thus, he taught dramatic poetry to his son Bharata,

S
 [ 146 ]

amatory poetry to his son Báhubali, grammar to his

daughter Brahmí, and arithmetic to his daughter

Sundari; after this he withdrew to a life of abstract

purity, which elevated him to the rank of a Jina

or Tirthankara, and finally closed his existence in

any chapter. The work comprises various doctrinal

sections, as well as numerous legends , wholly

peculiar to the sect . It is divided into 47 Books.

II.- Uttara Purána.

Sanscrit-Hála Karnáta Character, Palm leaves.

This is a continuation of the preceding , contain-

ing the narratives of the twenty -three Tirthanka-
ras, down to Mahávíra, and of the Chakraverttis

Vasudevas, &ca . emperors and kings, to Sreníka,

king of Magadha . This part of the work includes
some traditions, common to Pauranic fiction , as
those of Parasuráma , Rámachandra, the Pán-
dava, and Kaurava Princes , and Krishna : the
outlines of these stories are much the same as

usual, but there are important variations in the

details . Krishna is styled a Trikhandádhipati,

or Lord of three portions of the world, and he is

the disciple of the Tirthankara Nemináth. The
work consists of 76 sections.

III.-Chámunda Ráya Purána.

a. Karnáta language and Character , Palm leaves .
b. Ditto Ditto.

A collection of works, entitled Puránas, giving

 [ 147 ]

an account of the sixty-three celebrated personages

of the Jainas, or the twenty-four Tirthankaras,
twelve Chakraverttis, nine Vásudevas, nine Suk-
labalas, and nine Vishnudwishas or foes of
Vishnu : most of these are familar to Hindu

mythology, and are specified in the vocabulary

of Hemachandra, whence they have been parti-
cularised by Mr. Colebrooke, (As . Res. IX. ) This
collection is attributed to Chámunda Ráya, the
minister of Rachamalla , king of Madura in the
Dekhin , to whom the foundation of the Jain Esta-

blishment at Belligola, is ascribed ; as detailed by

Colonel Mackenzie and Dr. Buchanan , in the ninth
volume of the Asiatic Researches . Chámunda
Raya, is said to have lived in the year 600 of the

Kali age, by which is to be understood the period

subsequent to the death of the last Tirthankara,
or Verddhamána Swámi, variously computed as oc-
curring 500 or 477 years anterior to the era of

Vikramaditya, which would place this personage

either 136 years before the Christian era or 77 years

after it: a date altogether inadmissible although

supported by an inscription . The Jain religion ,

appears to have grown out of the down fall of

that of the Bauddhas about the eighth or ninth

century. The following translations from the

14th section may be taken as specimens of the

legendary literature of this sect.

 [ 148 ]

" The Fourteenth or Ananta Tirthakara Purána.”

Padmaratha the Arusu of Arishtapura, of Airávata Kshétra

in the Mudana Mandira, ( or Eastern Meru,) in the Data
Kishanda Dwipa, receiving religious instructions from
Swayamprabha Jina, he became disgusted with the world,
and transferring the Kingdom to his Son Ghanaratha , he adop◄
ted a penitential life, read thro' the eleven Angas, and con-
templated the sixteen Bhávanas or meditations, he acquir
ed the quality fitting him for becoming a Tirthakar : pur-
suing his religious penitence, he quitted his body, and was
born in the Achyuta Kalpa in the Pushpottara Vimana as
Achyutendra, with a life of twenty-two Ságaras, of the stature
of there cubits, of subdued appetites, perfectly contented with
his fate, with a knowledge penetrating as far as to the seventh
lower world, he was enjoying the happiness of that world.

Afterwards Jyasyáma Dévi, the consort of Simhasena

Maharaja, of the Kasyapa Gotra, of the lineage of Ikshwáku,
the ruler of Ayodhyapuram in the Bharata Kshetra of Jam-
bu Dwipa, on the 1st day of the month Kartika, under the
Star Revati, about break of day, saw the sixteen Dreams, and
also that of the Elephant entering in at her mouth, which she
mentioned to her consort, who was an Avadijnyáni, and
getting the interpretations of them from him, she was happy,
and Saudhermendra performing the happy ceremony of
descending from Heaven on Earth, Achyuténdra became
impregnated in the womb of the Queen . At that time on the
last Palla of ten Sugaras of the term of Vimala Kirttakar, when
virtue had faded one-third, he was born on the 12th of the dark
half ofthe month Jyeshta, under the Star, Revati, in the Pushpa
Yuga, and saw Dhermendra performing the happy worship
of being born in the world, and as the new born infant was born
with Ananta Gnyána, or illimitable wisdom, he called him
Ananta Tirthakar, and returned to his residence : his life wasto
continue for three millions of years, his stature 100 cubits
 [ 149 ]

and his color golden : his childhood comprised a period of

seven-hundred and fifty thousand years : his Reign continued for
fifteen-hundred thousand, after which on a certain day seeing a
Meteorfall, and considering that this life would be dissolved in the
same manner, he became disgusted with the world, and Lokánti-
ka Deva gave him religious instruction, on which he transferred
his kingdom to his Son Arinjaya, getting into the conveyance
called Sagaradatta, he went to the Sayétthuka Vana,
performing six fastings, in company with 1000 Princes, he
adopted a penitential life on the 12th of the dark half of the
month Jyeshta, in the evening under the Star Revati, on
which he acquired the fourth degree of knowledge, and on the
next day went to Ayodhyapuri to beg and Visshoka Nripa,
of the colour of gold, granted alms, on which the five wonders
were exhibited, and after 12 years had expired, in dumb
contemplation, he obtained the Kevalajnyána under an
Aswattha tree in the abovementioned garden , on the last day of
the dark half of the month Chaitra, on the evening under
the Star Revati ; Saudherma Indra, performed the happy
ceremony of becoming, a Kevalagnyání, and giving him the
1008 virtuous names, he returned .

He had 52 Ganadharas from Jayadhúma downwards.

1000 Purvadharas.
39,000 Sikshakaras .
4032 Avadijnyanis.
5000 Kevalis.
8000 Vicriurdis.
5000 Mana pariyagnyání.
2,00,000 Vadis.
1,08,000 Aryakaras from Survasí downwards.
2,00,000 Sravanas.
4,00,000 Srávakas.
Devas and Devis, without number.
Quadrupeds and Birds without number.
 [ 150 ]

With all these, inculcating religious morals in the world for

12 years less than 7 hundred and 50 thousand years, in Arya
Kshetra, after which coming to Sumeru Parvat, and leav
ing his Samopasaranam, and in company with 500 Munis
remaining in the Prathama Yuga for one month, on the first
quarter of the night, of the last day of the dark half of the
month Chaitra, under the Star Revati, Ananta Bhattáraka
obtained Beatitude, and Saudherma Indra performed the
Pari Nirvana Kalyána Pújú, and dancing with happiness, he
returned to his dwelling.

The Story of Suprabha the Baladeva and Purushottama

the Vásu-deva, the descendants of Srimad Ananta Tirthakar.

Sushena, the king of Padmapura, in the Bharata

Kshetra, in Jambu Dwipa, had 500 Consorts : the State
Queen was called Priyananda Dévi, with whom he enjoyed
every felicity. One day Chandrabhúshana, the Adhipati of
Malaya Dés, coming to this city from motives of friendship,
saw the Queen, and fell deeply in love with her, and made use
of every stratagem and carried her away with him. The king,
(Sushena) became very much grieved at this misfortune, and
said, I am really unfortunate, and have not performed any
virtuous action : he then forsook the world, and after re-
maining some time thus, he went one day to Sreyámsa
Ganadhar, and obtained from him the state of an Ascetic ,
and performed the Penance of Simha-vicri'rita, and wishing
as the accomplishment of his penance, that he might be
re-born in his next birth, with so much beauty that he might
be admired by all who saw him, and that there should be none
to oppose his authority : remaining for one month in this state
and with this wish, he quitted his body, and was born in the
Sahasrára Kalpam as a God (Deva) and enjoyed every
felicity there for 18 Sagaras of years.
 [ 151 ]

Afterwards Maha Bala, the Arasu of Anandapura in the

Eastern Hemisphere of Jambu Dwipa, becoming disgusted
with the world, went to Prajápúlana Jaina, and obtained the
rules of Asceticism from him, and performed the Penance of
Simha-vicririta, and in the perfect state of a Sanyási quit-
ting his earthly frame : he was born in the Sahasrára
Kalpa, the pleasures and happiness of which world he enjoy
ed for 18 Sagaras of years.

Soma Prabha Raja, having descended from the Mahendra

Kalpa, ruled over Dwaravatipatana , situated in the Bharata
Kshetra in Jambu Duipa, with a life of 42,000 years : his
size was 90 yards length, his State Queen was called Jayavati,
who on a certain night dreamt an auspicious dream : on the
Bhadrapada Nakshatra, Maha Bala Cherra was born to her
by the name of Suprabha, and to another of his Consorts named
Sita, Susena Cherra, was born by the name of Purushottama,
they were both surnamed, Baladeva and Vasudeva, the for-
mer was of a white color, and the latter of a blue color ;
they were each of the height of fifty yards, their lives were,
to last for five-hundred thousand years, and they were ruling
over the kingdom of their father.

In course of time Madhú Kaitabha, the king of Varanasi

Patana, in the Kásí Désa, sent word to them to become tri-
butary to him, but they being unwilling to pay tribute, drove
away the Ambassadors, whose Sovereign on hearing of the
indignity they had suffered, assembled his army and came to
give them battle : on meeting he flung his Chakra at Puru-
shottama, which so far from hitting him, came and stood near
him : Purushottama then picking up the Chakra in his turn,
flung it at Madhu Kaitabha, who was slain by it : after which
he became Adhipali of three Khandas, and ruling over the
Kingdom for some time, Purushottama on his dissolution, leav-
ing his body, his Soul went to Hell, but Suprabha after the
 [ 152 ]

death of his brother being much grieved, went to Somaprabha

Kevali, and received initiation from him, and acquiring the
state of a Kevali , he obtained Beatitude. Madhu Kaitabha,
also after his death went to hell.

IV. - Sántinátha Purána .

Karnáta language and Character, Palm leaves.

An account of the birth, actions, and final

emancipation of the sixteenth of the Tirthankaras,

also a Chakravertti or universal emperor, by Ka-
mala Bhava.

V.- Pushpadhanta Purána.

Karnáta language and Character, Palm leaves.

History of the ninth Jina, in his first life as

Mahapadma, son of Padmanabha, and in his

second as a prince and sage, by Gunaverma , who is

considered to have been contemporary with Víra

Velála Raya, king of Dorasamudra .

VI.-Chaturvinsati Purána.

Tamul language and Character , Palm leaves.

An account of various Sovereigns , peculiar to

the legendary history of the Jainas, who flourished

contemporaneously with the twenty-four Jinas, as

Vidyadhara , Mahábala , Vajrabáhu, Vajrugar-

bha, Nábhi, Vrishabha, Bharata, Anukampana,

Sripála, Samudravijaya, Srishena , & c . In three

books, by Virasoma Súrí.
 [ 153 ]

VII - Harivansa.

Karnáta language and Character, Palm leaves, incomplete.

An account of the family and exploits of Krishna,

with brief notices of the acts of the Kaurava and
Pandava Princes . It differs from the Hari Vansa

portion of the Mahábhárat in the arrangement of

the subject it comprises, but the legends are the

same as those in the Mahábhárat : by Mungarása .

VIII.-Nágakumára Cheritra .

Karnáta language and Character, Palm leaves, four Chapters.

Legendary account of a Prince of Mathura ,

named Nagakumára , represented as contemporary

with Neminath, the twenty-second Tirthankara,

by Bahuvali kavi.

IX.-Jivandhara Charitra.

Karnáta language and Character , Palm leaves.

Legendary history of, a Prince named Jivand-

hara, son of Satyandhara, king of Hemanga .

X.- Sanatkumára Cheritra.

Karnáta language and Character, Palm leaves.

Legendary history of a Prince named Sanat-

kumára, as supposed to be related by Gautama to

Srenika : this personage is described as the son of

Viswasená, king of Hastinapura, a Chakravertti,

and saint : by Kumara Bammarasa .
T
 [ 154 ]

XI.- Bharateswara Cheritra.

Karnáta language and Character, Palm leaves.

Legendary history of Bharata, the son of Risha-

bha, the first Jain Emperor of India : by Retnákara

Muni.

XII.-Manmatha Cheritra.

Karnáta language and Character, Palm leaves.

Account of Pradyumna, an incarnation of the

God of love Manmatha , as the son of Krishna

and Rukmini ; as far as it extends, it conforms to

the legends of the Hindus : by Mungarasa.

XIII -Pujyapáda Cheritra.

Karnáta language and Character, Palm leaves.

Legendary history of Pujyapáda, a celebrated

writer and grammarian , the author of the Kári-

kávritti ; a commentary on the aphorisms of Pánini.

XIV. - Jinadatta Ráya Cheritra .

Karnáta language and character, Palm leaves, six copies.

Legendary history of Jinadatta Raya, who ac-

cording to the testimony of inscriptions was king
of Humbúja , in the Bednur country, in the be-
ginning of the ninth century : by Brammaya kavi.
Whatever might be expected from the preceding

Cheritras, it might have been thought that this

would have afforded something like historical in-
 [ 155 ]

terest . It is however equally puerile with the rest.

Although there can be no doubt that some of the
personages, who are the subjects of these Jain
legends , had a real existence, the circumstances
ascribed to them are entirely the fancy of a late

period, and relate little else than their birth, marri-

age, elevation to the throne, some imaginary feat of

arms , their becoming the disciples of some of the

Tirthakaras, their abandoning their power for a life

ofsanctity and their final emancipation . Thus, Jina- .

datta is described as the son of the Raja Sahakára,

who marrying a new wife, conceives an aversion to

his son, who becomes a voluntary exile : during his

wanderings he founds the city of Paumbuja or
Humbuja, and marries the nymph Padmavati.
He afterwards becomes king of his native city , and
protects the Jain faith for a certain period, till his

wife who was a Nágakanyá, or maiden of the serpent

race, returns to Pátála, on which the king adopts
the life of an ascetic, and after a period of abstract
devotion, ascends to Heaven .

XV -Kalpasútra.
a. Sanscrit Language-Devanágarí Character.

b. Paper- incomplete.

A translation and explanation of the Jaina Prá-

krit work, which contains the aphorisms of the

sect, with the life of the last Tirthankara or

Mahávíra, see A. R. vol. IX.

 [ 156 ]

XVI. - Gomatiswara Pratishthá Cheritra.

Karnáta Language and Character-Palm leaves.

An account by Chandraya Kavi, of the erection

of the image of Gomatiswara , by the king of

Pandya, including some legends relating to the first
Tirthankara and to Bharata, the first Chakra-

vertti, the substance of the legend as relating to

Gomatíswara , is given in Colonel McKenzie's
account of the Jains, As. R. vol. IX.

XVII. -Samyaktwa Kaumudi.

a. Karnáta Language and Character-Palm leaves.
b. Tamul ditto ditto . ditto.

A collection of tales overheard by Uditodaya ·

Raja, as related by Arhaddása and his eight wives ,

the general purport of which is the adoption of the
Jain faith by the narrators. By Mungarasa.

XVIII -Dhermapuríkshá .

Karnáta Language and Character- Palm leaves.

Account of a conversation upon the nature of the

Hindu Gods, and the religious observances to be

followed by the Jains, between two Vidyadharas,

Manovega and Pavanavega, by Vratavilásí.

XIX.-Aparajita Sataka.

Karnáta Language and Character- Palm leaves.

A tract of 100 stanzas on the religious obser-

vances held in estimation amongst the Jainas, by

Retnákara Amragalu .
 [ 157 ]

XX.-Jinamuni Tanaya Nitisára.

a. Karnáta Language and Character .

b. Another copy ditto.

The instructions delivered by a Jain teacher to

his pupils on morality and religion, by Chandra

kirtti-chitti, a native of Champa .

XXI.-Arádhananíti.

Karnáta Language and Character , Palm leaves.

The rules of religious and moral conduct, address-

ed to persons of the Jain faith, and of the Vaisya,
the mercantile or agricultural class, by Chandra-
kirtti.

XXII.-Dhermámrita Katha.

Kernáta Language and Character, Palm leaves.

The philosophical and moral code of the Jains as

related to Srenika by Gautama, the pupil and
disciple of Verddhamana , the last Jina , consisting
of eight injunctions and four prohibitions, viz.

1. To discard doubt.

2. To perform acts without expectation of ad-

vantage,

3. To administer medicine to a person of su-

perior sanctity when ill.

4. To have a steady faith.

5. To cover or palliate anothers faults.

 [ 158 ]

6. To confirm the wavering faith of another.

7. To be kind to all of the same persuasion .

8. To convert others to the same belief.

9. Not to injure animal life.

10. Not to lie.

11. Not to steal.

12. Not to indulge in sensual pleasures.

By Digambara Dása.

XXIII.- Dwádasánuprekshá .

Kernáta Language and Character, Palm leaves.

An exposition of the Jaina doctrines regarding

Jiva and Almá or Life and spirit ; under twelve
considerations ; by Brammaya Kavi.

XXIV.-Tatwártha Sútra Vyákhyánam .

Sanscrit Language, Grandham Character, Palm leaves.

An extensive exposition of the Jaina Doctrines

as contained in the Tatwártha Sútra : the com-
mentator is said to be Vira Mundi.

XXV. -Agama Sangraha .

Sanscrit Language, Hála Kernáta Character, Palm leaves.

The practical ritual of the Jainas being a col-

lection of prayers and formulæ for different ceremo-
nial observances, as the consecration of temples, the

worship of the images of the Tirthankaras, &ca .

 [ 159 ]

XXVI - Homavidhána

Sanscrit, Hála Kernáta Character, Palm leaves.

The mode of performing sacrifices with fire. By

Brahma Súrí.

XXVII.- Laghu Sangraha .

Sanscrit, Hála Kernáta Character, Palm leaves.

A small ritual for oblations with fire to the nine

planets, with directions for constructing the pits or

holes in which the fire is prepared by Brahma
Súrí,

XXVIII.-Dasabhakti Panchastuti.

Sanscrit, Hála Kernáta Character, Palm leaves, defective.

A collection of prayers for different occasions, as

those addressed to progenitors, expiatory prayers,

prayers to be used in the morning, praises of the

twenty-four Tirthankaras, &c. The prayers are

ascribed to Gautama and other Jain teachers.

XXIX.- Nityabhishekavidhi.
Palm leaves, Grandham Character.

The manual on the times and mode of bathing

& c. the images of the Jinas.

XXX .- Chámundaraya Sataka.

Sanscrit, Hála Karnáta Character, Palm leaves.

Legendary account of the Establishment of Go-

matisa, by Chámundaráya , see No. XVI.

 [ 160 ]

XXXI.-Pratishthá tilaka.

Sanscrit, Hála Karnáta Character, Palm leaves.

Rules for erecting, consecrating, and worshipping

the images ofthe twenty-four Jaina Tirthankaras :

by Ramachandra.

XXXII.-Surasa Sangraha .

Sanscrit, Hála Kernáta Character, Palm leaves.

An extensive treatise on Materia Medica Dis-

ceases and their treatment, and pharmacentical pre-

parations by Pújyapáda.

XXXIII.- Sákatayana Vyakarana .

Sanscrit, Hála Kernáta Character, Palm leaves.

A Grammar of the Sanscrit language, ascribed

to the Rishi, Sákatáyana.

XXXIV. Chintameni.

Sanscrit, Hála Kernáta Character, Palm leaves.

A commentary on the Grammatical aphorisms of

Sákatayana, by Yakshavermá.

XXXV.- Ganita Sástra .

Sanscrit, Hála Kernáta Character, Palm leaves.

A work on Arithmetic, of a similar character and

extent as the Lílávati : by Víráchárya .

 [ 161 ]

XXXVI - Ganitasárasangraha .

Sanscrit, Palm leaves, Grandham Character.

A work on arithmetic, by Vira or Mahávíra áchá-

rya : it is divided into three portions, the first com-

prises the elementary rules, the second the Arithme-

tic of fractions, and the third square and cube roots .

XXXVII - Trilokasataka.

Palm leaves - Kernáta Language and Character.

A short tract descriptive of the three divisions of

the universe.

XXXVIII .-Loka Swarúpa.

Palm leaves -Kernáta Language and Character.

A short description of the universe, according to

the notions of the Jainas.

XXXIX.- Yatimòdal Nartakal.

Plam leaves-Tamil language and Character.

Rules to be observed by the religious and secular

orders of Jains, with some account of the chro-
nology of the world, and of the kings of India

agreeably to the Jain doctrines.

XL.-Panchamárga Utpalli.
Palm leaves-Tamil Character.

The origin of the five sectarial divisions of the

Jainas.
U
 162 J

W XLI. Teru nutta Tandádi.

Palm leaves -Tamil Language and Character.

A collection of hymns addressed to the Jaina

divinity, worshipped at Mailapur, by Teru-venkata .

XLII.-Jaina Pústaka Suchi.

Palm leaves-Tamil Language and Character.

A List of Jaina Books .

XLIII -Jaina kovil Vivaram .

Palm leaves-Tamil Language and Character.

A List of the Jain temples in the Tundur district.

XLIV.- Jaina kudiyiri Vivaram.

Palm leaves-Tamil Language and Character.

A List of villages in the Carnatic, inhabited

principally by Jains, and notices of their prin-

cipal temples.
 TAMUL BOOKS.

Pauranic and Legendary History.

1.- Rámáyana .

Palm leaves.

A Translation of the Rámáyana of Valmiki,

by the poet Kamban, made according to the date

given in the introductory stanzas in Saka 807,
A. D. 885. According to one legendary history
of the Translation , the author was patronised by

Kerikála Chola, but Mr. Ellis states that he finish-

ed his translation in the reign of Rajendra Chola,
at the date specified in the following verse . " In
the year of the Sacam 808, (A. D. 886. ) in the

Village of Vennei Nellúr where flourished Sa-

deiyen (a great farmer, and the Patron of this poet)

Cambanaden, presented the history of Ráma,

which he had composed in the assembly of learned
critics in the month of Panguni, and on the day
(when the moon entered) the constellation Atta ."

Mirasi Right. Appendix p . xvi. Kamban is said to

have been a native of Tiruvallur, of the Vallála

cast, or a division of Súdras, chiefly employed in

 [ 164 ]

agriculture. He began to translate the Ráméyana

at the age of 12, and completed five books by
twenty-five . Other works ascribed to him , are

the Kamban Pádal, the Kánchivaram pilla Tamul,

a comment on some of the writings of Avayar, the
Chola Kurvanga, a history of Kerikála Chola and
a Dictionary, the Kamban Agaradhi : he died at
Madura in the 60th year of his age.

II. — Rámáyana : Aranya & Kishkindhya Kándas.

Palm leaves.

The third and fourth Books of Kamban's tran-

slation of the Rámáyana .

III.- Rámáyana Sundara Kánda.

Palm leaves.

The fifth book of Kamban's Rámáyana.

IV. Yuddha Kánda.

Palm leaves.

The sixth book of the Rámáyana, containing an

account of the engagement between the forces of

Ráma and Rávana, and the destruction of the
latter.

V. - Uttara Kanda.

Palm leaves.

The last or supplementary section of the Rá-

máyana of Kamban.
 [ 165 ]

VI.- Rámáyana Váchya.

Palm leaves.

A prose version of the Rámáyana : attributed also

Kamban .

VII. The Mahábhárata.

a. The Sabhá Parva , Palm leaves, 2 Copies,

b. The Udyoga Parva, Ditto.

C. The Yuddha Parva, Ditto.
d. The Mahaprasthán Parva, Ditto.
e. The embassy of Krishna, Ditto, 2 Copies.
f. The Episode of Purúrava , Ditto.

Different portions of the great Sanscrit Poem ,

the Mahabhúrata translated by Vallipule Alvar,

one of the twelve chiefs of the Rámánuja sect of

Vaishnavas, established in the Dekhin.

VIII.- Sambhava Khanda of the Skanda Purána.

Palm leaves.

The section of the Skanda Purána, which

contains an account of the birth of Kártikeya,

translated from the Sanscrit ; by Kasyappa Guru,

of Kánchípur or Conjeveram.

IX.- Yuddha Khanda of the Skanda Purána .

Palm leaves.

Translation of the section of the Skanda Pu-

rána, giving an account of the combat between

the Gods under Kartikeya, and the Demons under

 [ 166 ]

Táraka, and the destruction of the latter by the

former ; by the same author as the last.

X.- Kási Khanda of the Skanda Purána.

Falm leaves.

The section of the Skanda Purána, which

gives a detailed account of the different holy

shrines at Kási or Benares, and the legends which

explain the origin of their sanctity. The tran-

slation is ascribed to a Prince of the Pandya race,

or house of Madura , Adivíra Ráma.

XI.-Brahmottara Section of the Skanda Purána.

Palm leaves.

A translation of a division of the Skanda Pu-

rána, relating especially to the worship of Siva,

and the efficacy of the emblems borne by his fol-
lowers, by Viratunga, Raja of Tingasi .

XII.-Bhagavat Purána.

a. Palm leaves - b. ditto.

An abridged translation of the Bhagavat

Purána, by Chennaya Vadha.

XIII -Viswakermá Purána Sangraha.

Paper.

An abridgement of the Viswakerma, Upaprána.

 [ 167 ]

XIV -Periya Purána.

a. Palm leaves- b. ditto - c. Paper.

A collection of legends recording the devotion

of sixty-three eminent disciples of the Saiva
faith , as taught by Jnyána Samandhar, and

the favour shown them by the deity at various

places in the Peninsula, but especially at Chidam-
bara or Chelambram : the persecution of the
Bauddhas is here attributed to Jnyána Samandhar.

In 56 chapters, or 4000 Verses, by Chakkaliyar.

XV.-Teruvanda Purána .

a. Palm leaves- b . Paper.

An account of an act of devotion of one of

the Chola Princes, of great celebrity in the Penin-

sula, Teruvanda or Teruganda or Teruvarun-

da Chola, who commanded his son to be put to

death for driving over and killing a calf accidentally

in the street of Teruvalur, near the shrine of a

famous temple of Siva, as Tiyaga Raya Swámí.

The boy having been accordingly slain, was res-
tored to life by Siva, as a mark of his sense of the
father's devotion .

XVI.- Kánchísthala Purána.

Palm leaves.

A Legendary account of the city of Kanchi or

Conjeveram, the foundation of which is attributed
 [ 168 ]

to Kulottunga Chola, the father of Adonda Ton-

dira. It contains some celebrated shrines of the

Saiva faith, in the temples of Siva as Ekámre-

swara, and of Durgá as Kámákshi which were

repaired , if not erected by Sankara Acharya .

This account is said to be a translation by the poet
Kamban from the Sanscrit work on the same

subject. This work, or the Sanscrit original, is

very absurdly termed by Dr. Heyne, "the best, if

not, the only geographical account of ancient

Hindustan ."

XVII. -Arunachala Mihátmya .

a. Palm leaves - b. ditto .

Account of a sacred shrine of Siva at Terunamale

or Trinomallee as Arunáchaleswara or Tejalinga,

being dedicated to the emblem of that deity, as

representing the element of fire . According to

the legend it was on this spot that Siva appeared

as a fiery linga to Brahma and Vishnu, and desired

them to seek his base, and summit ; which they

attempted in vain ; in commemoration of which the
Gods requested Siva to remain in a reduced form

as a linga here, and erected the temple. The work

also contains the Pauránic accounts of Daksha's

sacrifice, the birth of Párvatí, her marriage to

Siva, her destruction of Mahishasura , and her

becoming half Siva's body or Arddhanáriswari

at the Aruna mountain ; also the liberation of
 [ 169 ]

different persons from penalties, and imprecations,

by their worshipping at this shrine. The Temple

was repaired by Vajránkusa king of Madura.
The hill is termed Aruna or red, from the redness

of the fiery Linga which originally appeared here,

or from the red blossoms of the Palás tree, a forest

of which trees grew over the mountain . Tran-

slated from the Sanscrit by Yellapa Vadyar.

XVIII.-Vriddháchala Purána.

a. Palm leaves -b . ditto - c. ditto- d . ditto- e. ditto.

Legendary description of a shrine of Siva on

Vriddháchala, or the ancient Hill, Verddhachalam

in the Carnatic, said to have been revealed for the

devotions of Brahmá. Agastya is said to have here

expiated the sin of devouring Ilwala and Vátápi,
translated by Yellapa Vadyar.

-Indrakila Parvata Máhátmya.

XIX .

Palm leaves.

Legend of a double shrine of Vishnu and Siva,

on a hill near Valliama nagar or Vellum in

Tanjore, erected by Indra in expiation of the

curse he incurred from Gautama, who resided

originally on this spot, for the deception practised

by the deity on the wife of the sage . The town
was afterwards founded, it is said by Kála Kantha
Chola, and named after his mother Valliámá.

Translated by Muragappa .
V
 [ 170 ]

XX.- Sivandhi Sthala Purána .

a. Palm leaves-b. Paper ditto.

A Legendary account of the celebrated temple

at Trichanapali, in 12 sections, as supposed to be

related by Gautama to Mátanga and other sages.

The rock is said to have been a splinter of
Mahameru, blown by the Deity of the wind from
the peak of that mountain . It was afterwards the

residence of Trisira, one of Ravana's generals,

whence its name Trisira málè or Trisirapalli
corrupted into Trichanopoly . Ráma in his conquest
of the Dekhin took it, and he worshipped at the
shrine of Siva as Trisirapallinath , an image set
up by the Rakshasa . It was next celebrated as

the residence of Sarama Muni, who decorating his

garden with Sivandhi plants, brought from Pátála ,

the place was known as Sivandhi parvata . Sar-

vádityachola having come from the north of the

Káveri hither, founded along the Southern bank

of that river, the city of Wariur. One of his suc-

cessors having forcibly taken from the garden of

Sarama muni, some of those flowers which he cul-

tivated for the purpose of offering to Siva, the Muni

pronounced an imprecation on him, in consequence
of which Wariur was buried beneath a shower of

dust. The Queen alone escaped , and in her flight

was delivered of a male child : after some interval,

the chiefs of the Chola kingdom proceeding to elect

a king, determined by advice of the Muni to crown

 [ 171 ]

whomsoever the late monarch's elephant should

pitch upon. Being turned loose for that purpose,

the elephant discovered and brought to Trisira-
málè, the child of his former master, who accord-

ingly became the Chola king, the whole being the

work of the favour of the Deity worshipped on this
mountain .

XXI.- Awaryar kovil Máhátmya.

Palm leaves.

Legendary account of a temple at Awariar koil

near Chidambara , said to have been founded by
Mánikya Vásaka, the minister of Arimerdana ,

king of Madura : the work also contains the story

of Mánikya Vásaka, the marvels wrought in
whose favour by Siva are narrated by Sonnerat
in his account of the Hindu festivals . It may be
here observed , that notwithstanding Sonnerat's
work contains many inaccuracies , and is disfigured
by the use of provincialisms in the terms of the
Hindu Mythology and religion, it continues to be
the only authority worthy to be consulted on these

subjects, as observable in the south of India.

XXII.-Vedapuri Sthala Purána .

Palm leaves.

Account of a temple of Siva at Vedapuri called

also Rudrapuri, Brahmapura or Trivatur near

Chilambaram , where Siva is said to have appeared
 [ 172 ]

in the disguise of a Brahman, and taught the

Vedas to the Rishis , or rather the Agamas and

mantras or mystical portion , which it is said he
translated into Tamul, and then disappeared, by

entering into a Linga at this place, in consequence

of which he has been since worshipped here as

Vedapuríswara, The Legend comprises the

usual stories of the marriage of Siva and Párvatí,
and the birth of Kartikeya and Ganesa, and
illustrations of the efficacy of the shrine as shewn
in the boons obtained there by Brahmá, Chandra,
Ráma, Náreda, and others, also an account of the

defeat of the Bauddhas, by Jnyána Samandhar.

Translated by Appana Sundara Mánikya Vásaka.

XXIII.- Tribhuvana Sthala Purína.

Palm leaves.

Legendary account of a shrine of Siva as Tri-

bhuvaneswara in the vicinity of Chidambaram , and

of various sacred temples along the Valar river,
attributed chiefly to Kulottunga chola and Keri
kála cholu.

XXIV.-Nalé Sthala Purána.

Palm leaves.

Account of a shrine where Siva is worshipped as

the Pancha Linga, or in the five types of the

elements ; erected it is said by Jayamkonda chola .

It is also called Mayúra Kovil.
 [ 173 ]

XXV.-Chitrakúta Máhátmya.

Palm leaves

Legend of the hill of Chitrakote in Bundelcund,

the temporary residence of Ráma, and the site of

a number of temples to which Pilgrimage is

made.

XXVI.- Madhyárjuna Máhítmya .

Palm leaves.

Legend of a Siva Linga at Madhyarjuna , be-

tween the Kaveri and Coleroon rivers , where Vira-
chola it is said was released from the sin of acci-

dentally slaying a Brahman .

XXVII. -Perawoliyár Purána.

Palm leaves.

A translation of the Hálásya Mahatmya or

Madura Purána, giving an account of that city and

the sixty-four sports of Siva, see page 91. By
Puranjote Mahámuni .

XXVIII.-Tirapásura Sthala Purána.

Palm leaves.

An account of Tripasore ; the town and temple

of Devi, there, are said to have been erected by
Kerikála Chola.
 [ 174 ]

XXIX.- Sriranga Máhátmya.

Palm leaves.

Account of the celebrated temple of Sriranga

or Seringham, between the branches of the Kaveri,

opposite to Trichinopoly. It's sanctity arises from

its being supposed to be the spot where Vibhishana
deposited the Vimána, and image of Vishnu as
Sriranga, which Vishnu gave to Brahmá, and
Brahmá to Ikshwáku, from whom they descended
to Ráma, and by him were presented to Vibhishana.

The erection of the present temple is ascribed

to one of the Chola Princes : by Nangaya.

XXX.- Tiruvattura Koshamangala Purána.

Palm leaves.

Account of a shrine of Siva at Trivatúr, as

Mangaleswara, with various legends exemplifying

the virtue of the ashes of cowdung, Rudráksha
beads, and other Saiva insignia.

XXXI.-Valliyammá Purána.
Palm leaves.

Legend of a goddess named Valliyammá, the

bride of Kartikeya, worshipped in the Dekhin

especially at Chilambaram. This tract is rather the

history of the birth, and exploits of Kartikeya, in

which his marriage with the daughter of a hunter

named Valliyamma, an incarnation of Párvati,

is one of the incidents : by Múrtti.
 [ 175 ]

XXXII.-Palani Purána.

Paper.

Legendary account of several sacred shrines in

Dindigul, at Palani, Sivagiri and Varáhagiri, the

site of temples of Siva and Kartikeya, to the
latter of whom the legendary anecdotes chiefly
relate.

XXXIII.-Támraparni Máhátmya .

Paper.

Legendary account of the Támraparní river,

which is said to have been brought by the sage Agas-

tya from the north, and an account of the different

holy Lingas on both banks of the river, from its
origin in the Travancore mountains along its
course through Tinnavelly to its junction with the
sea at Pennacoil.

XXXIV.-Jambukeswara Sthala Purána.

Paper.

Legendary account of the celebrated shrine

on the south of the Kaveri usually terined the

Jambukisma Pagoda . According to the legend
it is named from Jambu or Jambuka, a Muni,

who presented a Jambu or Rose apple to Siva,

who after putting it into his mouth , spate it out
again on the Earth. The Muni picked it up and
placed it on his head, which act of veneration

pleasing the God , he consented to reside on the

 [ 176 ]

spot where the rejected fruit alighted . Párvati

having incurred Siva's displeasure, was sentenced
by him to reside on Earth at this spot, where she
is worshipped as Akhilándeswari, the sovereign of
the universe . The Linga is called Amriteswara

and Kailaséswara , or, after the Muni by whom it

was set up, Jambukeswara.

XXXV.-Padmáchala Máhátmya .

Paper.

Legend of the shrine of Siva as Padmagiriswara,

or the Lord of the mountain Padma, and of his

Sakti or Goddess named Abhirámi Devi, on the

western coast, near Gokerna.

XXXVI.-Srikarani Purána.

Paper.

Legendary account of the origin of the ac-

countants of Tonda Mandal, who are said to be
descended from Brahma and Saraswati, who

having incurred the displeasure of Durvásas, were

born on earth , as the Brahman Atreya, and Princess

Sugunamálá. In their new birth, they were again

married, and had sixty-four Sons, who accompanied
Chenne Chola, when he first marched from the
north of India to Tonda Mandala. The Chola

prince distributed the villages to sixty-four tribes of

Brahmans , and appropriated one share of each en-
dowment to the descendants of Atreya, to keep the
 [ 17 ]

accounts. The legend is said to be taken from the

Brahmánda Purána, and translated into high

Tamul by Narakira, one of the Sanghatar of
Madura, at the request of Karanikula chúra

Nayana, the minister of the Pandyan king : whence

it substance was composed by Guruvappam, a
Brahman of the tribe of Gautama , and Sútra of

Aswalayana.

XXXVII - Násiketu Purána.

a. Palm leaves- b. ditto.

Legendary account of Násiketu, the son of

Divya Muni, his visit to Naraka or hell, and devo-
tion to Siva.

XXXVIII.- Mupuntoti Wollé .

a. Paper-b. Palm leaves.

Manuscript a. contains an account of the erection

of the Fort and various Temples at Arkat, by Vira-

sambhu Raya, and the construction of a canal

which supplied that city with water by thirty bran-

ches filled from thirty, (Mupattu ,) reservoirs .

The same contains also doctrinal injunctions to the
Jangamas. Manuscript b . besides describing the

powers of the form of Siva worshipped here, spe-

cifies the endowments granted to the temple.
W
 [ 178 ]

XXXIX.-Tiruvadetur Kovil kathá.

Palm leaves.

Legendary account of the founding of the temples

of Siva and Párvatí, at Tiruvadetore, south of the

Kaveri, by Muchukunda Ráya, originating in the

favour of Parvati to Nandi.

XL.-Warayur gráma Vernanam.

Account of the village of Warayur, and the

temples there of Vilwana'th, Kadambeswara, and

Tirukaliguna, and the inscriptions found there.

XLI.-Vishnukánchi Kovil Vernanam .

Palm leaves.

An account of the temple at Kánchí, dedicated

to Vishnu or Varadaswámí, the different festivals
celebrated in honor of him , and the mode of per-

forming worship.

XLII .- Cholangipur Perumal Kovil Katha.

Palm leaves.

Account of the daily offerings in the temple of

Vishnu, at Cholangivaram near Chittur in the
district of Arcot.

XLIII -Tiruvalliyánam Kovil Máhátmya .

Palm leaves.

Legendary account of the founding of a temple to

Siva, as Kaparddíswara , at a place on the bank of

 [ 179 ]

the Kaveri, by Haridhwaja chola, and the power

of that divinity.

― Totiya Madura Valiyamman Máhátmya.

XLIV.
Palm leaves.

Legendary account of a form of Káli, who

appeared in a vision to Kanada a Pandaram, at

Chilambaram, telling him she had came from

Madura, to see the Akhanda Kaveri, the single or

undivided stream , and directing him to erect a tem-

ple to her on the bank of the River, with particu-

lars of the grants made to the shrine.

1
 LOCAL HISTORY AND BIO-

GRAPHY .

I - Chola Máhatmya .

Paper.

This and the works ensuing profess to record the

history of the Princes of Chola, an important divi-
sion of the Peninsula , from which the Eastern
Coast appears to derive its appellation , Coromandel,

Chola, or Chora- mandal. It seems to have been

known to the ancients as the Regio Sora and R.

Soretanum . According to local designations, the

Chola country is bounded on the east by the Sea,
on the south by the Vellar River, by the Kutakeri
on the west, and Yanadu or Pennar on the north .
This would include the whole of the country known
as the Carnatic below the Ghats, and excludes the
more southern countries which are ordinarily sup-

posed to be signified by Chola or Tanjore. It

appears, however, that the limits of the kingdom
varied at different periods, and in the time of
Ptolemy, Arcot was the capital- at a later date
 [ 181 ]

Wariur near Trichinopoly, next Kumbhakona , and

finally Tanjore, was the residence of the Chola
Princes.

The accounts of the Chola kings are very nume-

rous, very confused, and very contradictory. The

work here adverted to professes to be translated from
the Bhavishyottara Purána, of which however it

never formed a portion , by order of one of the

Mahratta Princes of Tanjore, Sarabhájí. It gives
an account of 16 kings, or Kulottunga , Deva

chola, Sasisekhara , Sivalinga, Vira , Kerikála,

Bhima, Rájárájendra, Viramártanda , Kirttiver-

dhana, Vijaya, Kanaka, Sundara, Kalakala ,

Kalyana, Bhadra . Several of these are of great
celebrity, and their names occur in numerous in-
scriptions in Colonel Mackenzie's collection , in

which however the only dates given are those of

the years of their reigns. Authorities are much at

variance, as to the times at which they lived , and

Kulottunga the first of the above series , is placed

in the beginning of the Kali age , in the beginning
of the sixth century, in the beginning and in the
end of the eighth, and even in the ninth. If any
trust is to be placed in the above list of Princes, he
may have reigned in the eighth century. Rajendra

the patron of Kamban, and seventh from Kulottanga,

reigning in A. D. 886, see page, 163. At the

same time Mr. Ellis ( Mirasi Right) observes, that

Vira Chola, the fifth prince from Rajendra, reign-
 [ 182 ]

ed about A. D. 918, and yet Vira in the above list

precedes Rajendra . Some accounts however make
Kullottunga, the Patron of Kamban and Vira is

the fifth of the dynasty, reckoning from Kulot-

tanga, who as cotemporary with the Poet, may
have reigned about the end of the ninth century.
It is not impossible that he was the same with that
Rajendra, who patronised Kamban, for Kulot-
tunga means " the exalter of his race," and Rájen-
ara, is only " Prince of Princes :" as Titles, these
were no doubt applied to different individuals, and we

have a Vishnu Verddhana , Kulottunga Chola , as late

as the end of the 11th century : hence arises much of

the confusion which pervades all the accounts of

the Chola kings . It is not unlikely however, that
the prince more especially known as Kulottunga
Chola, reigned at the end of the 9th century, or
even later, for Kerikála the sixth of the list , is
made in various traditionary accounts, the persecu-

tor of Rámánuja, and dying in consequence , in the

early part of that reformer's career, which appears
to have been about the beginning of the 12th

century. It must be observed , however, that some

lists interpose eight, some thirteen , and some six-

teen Princes, between Kulottunga and Kerikála ,

and in one list, Kerikala is placed seventeen gene-

rations before Kulottunga, making an extreme

variation of thirty-three generations , which it will

require more ingenuity than can be here pretended to,

 [ 183 ]

to reconcile, on the whole, however, the weight of

testimony places that Prince, who is best known as

Kulottunga Chola, about the end of the ninth, and

beginning of the tenth century.

This work is more of a legendary than a histori-

cal character, and is intended to record the devotion
of various Chola Princes to Siva, as shewn in the

consecration of different Lingas. Kulottunga is

said to have erected a Temple to Tungéswara,

whence his capital was called Tungapur or Tan-

jore. Sasisekhara erected a causeway or bridge

over the Kaveri river. Siva Linga having killed a

calf by accident, was put to death by his father,
but restored to life by Siva. Kerikála brought the

Vrihadiswara Linga from the Nermada, and built

a temple for it, by which act of piety he was cured
of the leprosy. Rájárájendra subdued various
countries and erected numerous temples. Vira-
mártanda propitiated Konkanesa . Kirtti Verd-

dhana obtained progeny by worshipping Kártikeya.

Kanaka prevailed upon Eranda Muni to fill up a

gulph, through which the water of the Kaveri dis-

appeared . Sundara expiated the crime of acciden-

tally killing a Brahman by veneration to Madhyar-

juna. Kalakala was raised to the heaven of Siva,

by Bhaktitushteswara, or the Lord pleased with
faith, and Bhadra , obtained the like end by devo-
tion to the same deity . The last section gives
some account of the different holy places of the
 [ 184 ]

Saiva faith in the country along the Kaveri , or

immediately to the south. The work is also styled
the Vrihadiswara Máhátmya .

II.- Chola Purva Pattayam.

a. Paper-b. Palm leaves.

A history of some of the Chola kings, according

to the Kal- vetu, or records professedly derived from

inscriptions, of Kanchi.

According to this authority, the first Chola,

Chera, and Pandya Princes, or Virachola, Bala
Chera and Vajranga Pandya, were born by com-
mand of Siva for the destruction of Sliváhana,

who encouraged the Bauddhas , and persecuted the

Brahmans . After clearing the site of Kánchi, which
had become a wilderness , and restoring the ancient
Temples of Ekámreswara and Kámákshi, they
proceeded against Sáliváhana , who they insisted

should leave his capital, Trichinapali, and return

to his former metropolis, Bhoja Rayapur in
Ayodhya or Oude !! As he refused, they attacked

Trichinapali, took it, and put Sáliváhana and all

the Bauddhas, except a few who fled beyond Sea
to the eastward, to the sword. As Sáliváhana was

a Brahman, the Rajas to expiate the sin of slaying

him , built an infinine number of temples to Siva
and his bride . These transactions are placed in the
Kali year 1443, or 1659 before Christ, and 1737

before Sáliváhana reigned, agreeably to the Æra,

 [ 185 ]

which dates from his reign or A. D. 78. After

Virachola, it is said, twenty-five Princes reigned to

Uttama Chola, the twenty- sixth, whose capital was

Wariur, and who deviating from the faith of his

predecessors, had his Capital submerged by a

shower of dust, the same Story being told of
him as is narrated in the Sivandhi Purána.

The wife of Uttama, then pregnant escaped, and

was delivered of a son with whom she lived

twelve years in obscurity. At the end of that time

the nobles of the Chola kingdom agreed to leave

the election of a Prince to the choice of the late

Raja's elephant , who after some search discovered

the Son of Uttama, amongst a number of boys,
raised him on his trunk, and carried him to

Tiruvatur, to the Temple of Tiyaga Raya,

where he was recognised as Sovereign , and raised

to the throne by the name of Kerikála Chola.
This is said to have happened in the year of Kali,

3567 or A. D. 466. This part of the story is told also

of the son of Sarváditya Chola, in the Sivandhi Pu-

rána, and of Mayúraverma in the Mayúra Cheri-

tra . Kerikála is said to have put his son to death
for driving over a calf in the streets of Teruvalur,
being here identified with Teruvarunda Chola.
For this he was punished with madness, \to cure
him of which Kámákshi assumed the form of a

priestess , and directed him to build and endow 360

X
 [ 186 ]

Siválayas or Temples of Siva as the Linga.

Similar endowments were granted by the Chera

and Pándya Rajas, the particularisation of the

chief of which forms the remaining, and much

the largest portion of this work.

III.- Choladesa Púrvika Cheritra .

Paper.

A treatise on the ancient history of the Chola kings

written in answer to Major Mackenzie's enquiries, by
Vedhanayaka, a native christian in his employ. This
tract is written in a spirit unfriendly + to the usual
pretensions to high antiquity, and with some critical
acumen, as may be judged from the following, which
is given in the writer's own words ; " Upon

enquiring from well informed Natives, and men of

letters, I find their replies very contradictory . Some
say sixty-four Chola Princes have governed the Coun-
try, some say sixteen , and some extend the line to the

incredible number of 84,000. The account I have

lately transmitted specifies only sixteen , whose joint

reigns are made to amount to 1172 years : the book
alluded to , I take it, contains not above one part

in four of truth, and the other three parts are at

variance with each other. The most accurate

statement appears to be that of forty -four Princes,

4
who reigned 2136 years . Of these , the last, Kulot-

tunga gave his only daughter in marriage to

 [ 187 ]

Varaguna , the forty-eighth Pandyan Prince, who

thence succeeded to the sovereignty over Chola

and Tonda, as well as Pándya . Eleven Princes

of his family reigned 570 years, making altogether
2706 years." He also maintains that Kulottunga,
was the last, not the first of the Cholas, and makes

him contemporary with the Poet Kamban. He

notices however the different system, which makes
him the first of sixteen Princes, whose reigns are

said to extend from the year of Kali 3349 to 4508

or A. D. 248 to A. D. 1407. The last Prince
was named Pattira Chola . These Princes built

or repaired the temples of Sriranga, Jambukes-

wara, Terumalei, Tungeswar, Vrihadiswar, So-

meswara, Rameswara, and many others . The

author admits that he is not able to give a particular

account of the forty - four Cholas .

In this work, also , the author denies that

Agastya, invented the Tamul language, and asserts

that his medical works are written in a poor, and
low style -very inferior to that of Kamban.

The grammatical work in 80,000 Sutras, or apho-

risms ascribed to him is pretended to be lost, and
the only work of the kind known is the supposed
abridgement of it by Tolgappya : another Gram-

mar is said to originate with the work of Agastya,

that of Mánikya vásaka. The principal classics
of the ancient Tamul were Samanal, that is, Jains,

or Bauddhas, most probably the latter.

 [ 189 ]

The comparatively modern date of the Chola

Princes is inferred , with much reason, by the writer

from the perfect state of the buildings ascribed

to them, and the freshness and frequency of the
traditions relating to them, which are current in all
parts of the Peninsula.

IV. Cholamandala, Tondama ndula, Pándya-

mandala Rájákal.

Palm leaves.

An account of the Princes who governed the coun-

tries of Chola, Tonda, and Pándya . According to
this tract, the whole of these three countries were
comprised in the Dandaka forest, the habitation of

foul fiends, and picus anchorets only. After the

extirpation of the former, Ráma , to expiate the
sin of slaying Rávana , a Brahman , erected the

temple of Rámeswara , to which, numbers coming

from upper Hindustan in pilgrimage, settled in this
part of India, and first cleared, and cultivated the

country. Amongst there was Mathura náyaka

Pándya, a man of the agricultural tribe from the
north of India, who colonized the country along

the Vygi River, and founded the city of Madura :

from him forty-seven Princes descended who reign
ed in succession for a period of 2137 years. In

like manner, the country along the Kaveri was

first cleared, and occupied by a colonist fron

Ayodhya, or Oude, named Tayaman Nalei Chola,
 [ 189 ]

who founded a city at Trisirapuri or Trichino-

poli. The forty - fourth Prince from him was

Kulottunga Chola, who had a sou by a dancing

Girl, or as he gave out by a Nágakanyá, a nymph
of Pátála. In consequence of his illegitimacy,

the chief People opposed his being appointed as

Yuva Rájá or young King, and on this account

his father gave him a tract of newly cleared

ground from the Pennei River to Kalahastri,

constituting the Tonda Mandala, the Capital of

which was Kánchi. The following account of

Tonda Mandalam, and its limits is taken from

Mr. Ellis's tract on Mirasi Rights, a work previ-

ously referred to, and almost the only contribution

by European Scholars to the ancient history of the
Dekhin, upon which any reliance can be placed.

Tondei, or with the addition of mandalam, a province,

country, Tonda-mandalam, of which Cánjipuram (Conjeveram)
was the ancient capital, takes its designation from a shrub of
the same name with which it abounds. It is called also Vala-
nádu, or Tondei-vala-nálu,* the extensive district, whence
the Shózha princes took one of their titles, Valavan or Vala-
náden ; this name it probably received in latter times when
by successive conquests it's boundaries had been extended far
beyond those which will be presently noticed . This country
is stated to have been covered by part of the extensive
wilderness called in the Rámáyauam, Dandacáranyam the forest

* This name is sometimes given , to Sózha-nádu itself, or rather to

the whole of it's territories, when it had become far more extensive
than any of the other Tamil Kingdoms.
 [ 190 ]

of the punisher, and to have been inhabited originally by the

Curumber, a pastoral and half-savage tribe, but sufficiently
advanced towards civilization to have chiefs of their own, each
of whom resided in a fortified place, having a district of
greater or less extent under it's jurisdiction, denominated
Cottam, from Cot'tei a fort ; of these there were twenty-four,
and they consitute the largest of the subdivisions of the coun-
try hereafter noticed. This race was exterminated (in lower
Tondei at least, some still remain in upper Tondei) and a tribe
of agriculturists , the Vélál'er, or Vel'lál'er, established in
the country by A'danda or Tondamán Chacraverty , the son
or brother of one of the kings of Shózha- man'dalam, the
southern portion of which constitutes the modern province
of Tanjore at a very early period ; possibly before the com-
mencement of the Christian era, as many of the names by
which places are now known, and which seem to have been
imposed by these colonists, are to be found in Ptolemy's
tables.

The Vellaler of Tonda-mandalam , were at their first settle-

ment divided into three tribes. -The first were the Condeicatti
Velláler, so named from tying the hair in a tuft on the crown
of the head instead of leaving a small lock, Cudumi, behind,
as worn in this part of India, or before, as worn in Malayalam.
These it would seem A'danda Chacraverti found in the coun-
try, scattered over it in distant settlements where the land had
been sufficiently cleared and reclaimed to admit of agricultural
pursuits. The second , Shózha, Velláler, accompanied the
prince into Tonda-mandalam, but tradition says that few
remained, the others being disgusted by the difficulty experi
enced in clearing the ground, and the small profits resulting
from their labours.-The third were the Tuluva Velialer, who
had emigrated from Tuluva-nádu, situated on the western
coast of India, and known by it's modern misnomer of Can-
nada or Canara; these constituted by far the greater body of
 [ 191 ]

the settlers, and were induced to remain and bring the whole
province into cultivation by the peculiar privileges (the Cáni-
mányam , Méreis , &c . still enjoyed by their descendants)
politically conferred upon them by A'danda Chacraverti.—
Each of these tribes hold at present Mírási in Tonda- manda-
4
lam ; the Tuluva Velláler in a greater , the Condeicatti and
Shōzha, each respectively, in a less proportion, and, until the
termination of the Tamil government, none but Vellaler pos-
sessed, or were qualified to possess landed property in the
province.

The extent and boundaries of the country thus settled , the

number of the settlers and it's variation in population and
prosperity in after times are to be traced, not by vague
tradition only, as is too commonly conceived to be the case
with respect to the remains of Indian history , but in writings
of different periods, as substantially authentic, probably,
though intermixed with undisguised fable, as the records of
most other Countries.

The two following memorial verses state the boundaries of

Tonda-mandalam : the first is ascribed to Auveiyàr, a Tamil
poetess of high renown.

To the west the Pavazha-malei ; Vengnd'am to the north ;

The straight shore of the resounding ocean to the east ; and
high in renown
The Pinagei to the south ; in extent twenty cádams ;
Know these to be the boundaries of the excellent Ton'dei
Náď'u.

The Pavazha-malei, or coral mountains, are the line of the

eastern Ghâts ; Vengadam is one of the names of the sacred
hill of Tirupati ; Pinágei ( Pinácà ) is the Sanscrit name of two
rivers, which both rise in the mountains of Nandidurg ; the
 [ 192 ]

northern passing by Penaconda and through the district of

Nellur, the southern disemboguing near Cuddalùr, the latter
is here meant Measuring a straight line from the extremity
of the Pulicat-lake, where Srihari . Cóttei, the most northern of
the Tonda-mandala villages is bounded by the Swerna-muc,hi
river, to the mouth of the Pinágei, the distance, will be found
to be almost exactly twenty cádams, or reckoning the cádam
eight miles, one-hundred and sixty miles. The boundaries
here stated embrace only the country, below the Ghâts, form-
ing a considerable portion of the extent called by the Moham-
medans, and after them by Europeans, commonly, but very
erroneously, Carnatic-payenghât.

The Shéyáru to the south; the sacred Vengadam to the

north;
The inexhaustible ocean, 0 ye who resemble fawns ! to the
east ;
The mountains of the bull to the west ; of Tondei núďu
They agree that this is the extent.

Shéyáru is a Tamil name of the River before called,

Pinagei ; the mountains of the bull , Idabagiri, are the range
of hills on the southern extremity of which stands the fortress
of Nandidurg. The boundaries here indicated extend, there-
fore, much farther to the westward than those stated in the
preceding verse, and the whole province may be naturally
divided into upper and lower Tondei ; the latter being as
already stated ; the former, constituting the north- eastern dis-
tricts of the country now under the dominion of the Rájà of
Maisùr, comprehends the Pergannahs of Colàr, Bara Balapur

* There are two rivers called Shéyáru ; one, taking it's rise below
the Ghâts, joints the Palàr at Tiru-muccudel, a little to the east of
Canjeveram ; the other, the Enáttu -Shèyàru , the Shéyár u, of Enádu
or Ezha- ác'u, the ancient name of the country to the south and
west of upper Tondei, is the river here meant and is the same as the
southern Pinàçà or Pen'nei.
 [ 193 ]

and part of Penaconda and of the Subah of Sira, or Carnatic

bala-ghât Bijapuri, according to the modern Mogul subdivision
of the Country.

Of the following extracts, the first is from a well known

work ; the two next are, also , ascribed , to Auveiyàr ; and the
two last belong to the great body of traditional stanzas current
in the Tamil countries. The list of Cót'tams and Nád'us
have been obtained from persons attached to the Matam of the
Nyána-prácàsa Pandáram of Cánjipuram, to which establish-
ment fees are payable throughout the province of Tondaman-
dalam . *— I must here observe that the Tamil St ,hala Puránas,
after passing the fables of mythological periods, with which
they usually commence, and gaining the bounds of rational
chronology, contain much of what may be considered as the
real history of the country, though still obscured occasionally
by allegory and distorted by extravagance.
FROM THE TIRUCAZHICUNDA-PURA'NAM .

To the northward of the river Pennei where the bees sip the
honey of the fresh flowers ;
To the southward of Cálatti (Cálastri) which resounds with
the roaring of startled lions ;
To the westward of the cool shores of the ocean ; and to the
eas'ward of the coral mountains ;
I have thus generally described the extent of the prosperous
country of Tondiram.
Tondiren, the chief among the leaders of the demon bands of
the three-eyed deily, having governed it,
This country became Ton'dira -nád'u ; when it was defended
by Dan'daca-vénder,
It became accordingly Dan'daca- nád'u ; and when Shózher
of the family of the sun,

* These lists it has not been though necessary to insert. H. H. W.

Y
 [ 194 ]

Who was Ton'deimàn adorned by garlands of flowers, ex-

tended his protection to it, it became Tón'dei-nád'u.
STANZAS BY AUVEIY'AR.

Malei-nádu (the hilly country) * abounds in elephants ; the

renowned Shózha - val'anád’ut abounds in rice ; the southern
country, of which Búzhiyen is sovereign, abounds in pearls ;
and the well-watered fields of the excellent country of Tondei
abound in learning men.

The whole earth may be compared to an expanse of wet-land :

The several countries of the earth, marked by their boundaries

on the four sides, are cultivated fields within it ;

Ton'dei-val'a-núd'u is lofty sugar cane in one of these fields ;

The chief Towns of this country are the crude juice of this
sugar-cane ;

Cachchipuram (Canjiveram) and its vicinity are like a cake

of unrefined sugar obtained by boiling this juice ;

And a large concretion of refined sugar in the midst of this

cake

Represents the interior of Cachchi, where the bull-borne

Deity resides.
A STANZA.

It (Tond' ei-nád'u ) , contains twenty-four Col'tam, seventy-

nine Nád'u, and one thousand nine-hundred Nat'tam (town-
ships) beautified by the leaves of the palm : the families
(gótrams) of ancient descent are twelve thousand, but it is impos-
sible to declare the numbers of the Vel'lál'er in the country.

* Malayalam and the district now called Coyembettùr (Coim

betore).

+ Tanjore and the districts immediately to the north of the

Collid'am (Coleroon).
Madurei and it's dependencies..
 [ 195 ]

According to our authority, Tonda , as well as

Chola came into the possession of the Pándya

Princes, by the marriage of Kulottunga's legitimate

daughter with Varaguna Pándya, and remained
subject to them 570 years .

The work contains also some account of the

people of Marawa, who it is said were originally

a Colony of Fishermen from Ceylon , settled at

Rámeswara, and on the opposite coast, by Ráma

to guard the temple. They were made slaves by

the new Colonists, and long continued to be

subject to the Pandya Princes : at length becoming

numerous, they rose against their masters, and

established themselves under their own Princes,

the Setupatis, or Lords of the straits, the Chan-

dra or Sender bandi, apparently of Marco Polo.

For eleven generations the Setupatis were Lords
paramount, even over Madura, and the Pandya
Princes were reduced to the condition of feuda-

tories, untill the whole of the kingdom fell under

the Marawa power for three reigns, when they

were driven to the south of the Kaveri again by
the Kurumba Prince of Alakapuri, and finally
Madura and Tanjore, were taken from them by
the officers of the Vijayanagar Kings. The for-
mer continued under the Nayaks of Madura ,

and the latter was occupied by the Mahrattas,

untill both came under subjection to European

power.
 [ 196 ]

V.-Kalingattu Bharini.

a. Paper. - b. Palm leaves.

A professedly poetical account of the subjugation

of Kalinga, by Kulottunga Chola, but the work

consists chiefly of the praises of Ganesa and Devi,

and a description of poetical or rhetorical orna-
ments. Some panegyrical notice of Kerikála,

Víra, and Kullottunga Chola , occurs, but nothing

than can be regarded as history. The latter is
made to recover Kalinga from a Mohammedan

prince.

VI.- Paralamuvan torhal.

Paper.

A Poetical account of the actions of Vikrama

Chola, Kulottunga Chola, and Rajendra Chola,

especially of their founding, and endowing Saiva
temples, by Uttaga Kuten.

VII -Pandya Rájákal.

a. Paper- b. Palm leaves.

A history of the Pándyan Kings, or Sovereigns

of Madura, in thirteen Books : chiefly of a legen-
dary, and sectarial character. It begins with

Kulottanga, in the year of Kali one-thousand

and records anecdotes of the following Princes,

Anantaguna, Kálabhúshana , Rajendra Pándya ,

Rajeswara, Gambhira, Vansapradípaka, Puru-

hutajit, Pandya Vamsapátáká, Sundareswara,
 [ 197 ]

Pádasekhara, Varaguna, Rajendra, Suguna, Chi-

traratha, Chitrabhúshana , Chitradhwaja, Chitra-

verma, Chitrasena , Chitravikrama , Udanta , R'já

Churámani, Rája Sárdúla, Kulottunga, Yodhana

pravíra , Rájá Kunjara, Rájá Bhayankara . Ug-

rasena, Mahásena, Satrunjaya, Bhimaratha,

Bhímaparákrama , Pratápa Mártanda , Vikrama

Kunjaka, Yuddha Koláhala , Atulavikrama, Atula

Kirtti, Kirttivibhúshana . Vamsasekhara and Vam-
sachurámani, or thirty-nine of the seventy-four

Princes, which tradition usually ascribes to the

Pandya Dynasty. With the exception of the first

three, of Varaguna , and the two last, the notice
of these Princes is restricted to the simple enu-
meration of their names, and the stories found

in the accounts of the others, are most commonly

miraculous legends, illustrating the power of the

tutelary deities of the Pandyan Kingdom, Párvati

and Siva, combined as Minakshi Sundareswara .

The last five chapters are devoted to marvellous

anecdotes of the College of Madura, founded by
Vamsa Sekhara, for the of Tamul :
cultivation
t
the first professors of which, forty-eight in number,
it is said, were incarnations of the forty- eight letters,
of the Sanscrit alphabet. and Sundaréswara himself

was the 49th. The latter presented the College

with a diamond bench or desk, which would give

place to no heterodox or inferior productions. The

Professors becoming arrogant, Siva appeared as

Terupurúntaka Kavíswer, or according to some

 [ 198 ]

accounts, Teruvaluvar, the celebrated moral poet,

and produced a work which being laid on the desk
with the Books of the forty-eight professors thrust
every one of them off, and occupied the whole

in solitary dignity. The chief teachers of the

Madura College were Narakira, Bána, and Ka-

píla, to whose joint labours this work is ascribed .

VIII.- Tondamána Katha.

. Palm leaves.

A short account ofthe first settlement of Tonda,

by Adonda Chakraverti, the illegitimate son of

Kulottunga Chola .

1X.- Tondamandala Satakam .

Palm leaves.

An account of the country of Tonda in a

hundred stanzas by Padikási.

X.-Kongadesa Rájákal.
Palm leaves

An account of the Princes of of the country '

known as Konga or Chera, one of the three

principal divisions, with Chola and Pandya , of the

eastern half of the southern portion of the Penin-
sula . It corresponds nearly with the modern
districts of Salem and Coimbatore, with addition
of parts of Tinevelly and Travancore. The

boundaries according to the Tamul authorities are

 [ 199 ]

the Palini river on the north , Tercasi in Tinna-

velly on the east, Malabar on the west, and the

Sea on the south .

According to this work, the series of Konga or

Chera Princes, amounted to twenty- six . from Vira-
raya Chakravertti to Raja Malladeva, in the time
of whose descendants the kingdom was subdued by
the Chola Rája, in the year of Sáliváhan 816 or
A. D. 894. The Princes here enumerated are Vira

Ráya, Govinda Ráya, Krishna Ráya,Kalivallabha,

Govinda the 2nd . Chaturbhuja, Kumáradeva,

Trivikrama Deva , Kongani Vermá, Mádhava Ver-

má, Hari Vermá, Vishnugopa , Krishna Vermá
Dindikara, Durvaniti, Pushkara, Trivikrama ,

Bhúvikrama, Kongani Mahádhiraya, Govinda 3rd ,

Sivaga, Prithivi Kongani Mahádhiráya, Rája,
Malla Deva, Ganda Deva, Satyav ákya Deva,
Gunottama Deva. From the Tanjore Sovereigns,
Chera passed under the dominion of the Belil

Rájas of Maisur, and finally under that of the

Princes of Vijayanagar, of whom some account is
also given in this work.

XI.-Kernáta Rájákal.

a. Palm leaves - b. ditto - c. ditto - d. ditto.

An account of the Sovereigns of the Carnatic.

After a short notice of Yudhishthira, and his breth-
ren and of some Hindu Princes of the Lunar
 [ 200 ]

family, the Manuscript gives an account of the

Mogul Sovereigns of Hindustan , and the family of
Nizam ali . MSS . b . is an abridgement .

XII.- Keraladesa Katha.

Palm leaves.

A short account of Parasuráma's granting the

country of Kerala or Malabar to the Brahmans,
and of some of the actions of Cheruman Perumál,
who is said to have established the divisions of the

country still subsisting, and to have become a

convert to Mohammedanism .

XIII.-Tuluvadesa Katha.

a. Palm leaves- b. ditto.

A short account of Tuluva from the time of

Alemgir, including an account of the descendants

of Sivaji.

XIV -Dillirája Katha.

Palm leaves .

A short genealogical account of the descendants

of Arjuna, and a few ancient Hindu Princes and
some account of the reign of Krishna Ráya of
Vijayanagar.
 [ 201 ]

XV.-Janameyaya Vansávali,
Palm leaves.

A short account of the family of Janamejaya

the great grandson of Arjuna .

XVI -Vádur Sthala Purána.

a. Palm leaves -b. ditto - c. ditto - d . Paper.

Account of the life of Mánikya vásaka, Prime

minister of Arimerddana or of Vamsa Sekhara,

King of Madura, and celebrated for his devotedness

to Siva . Having been sent on a mission to buy

horses, he encountered Siva as a Pandaram , or

Saiva teacher, by the way, and in consequence of

his lessons, distributed the money he was intrusted

with to his mendicant followers, and an adjacent

temple of that divinity. The Rijá hearing of

what was taking place, sent to command his return

to Madura, with which, by the advice of the seem-

ing Pandaram, he complied ; informing the king he
had bought the horses, which would arrive at a

lucky hour : at first the king believed him, but upon

further information , doubting his veracity , subjected

him to severe tortures, until Siva changing a num-

ber of jackalls into horses, and himself asuming the

appearance of the dealer, arrived at Madura , and

delivered them to the king. Being conducted to

the stables, the jackalls at night resumed their
proper shapes, killed the real horses, and broke

Ꮓ
 [ 202 ]

loose and ravaged the country. Mánikya Vásaka

was in consequence again imprisoned , and tortured ,

when Siva caused the Vygi to overflow its banks ,

and deluge the country, until his worshipper was
released- other marvels are narrated of Múnikya

Vásaka , who finally left the Ráji's service with

honour, and adopted a religious life, in which
character he composed the Teruvargam, a set of

verses in four books in praise of Siva, and other

similar works, also a grammar of the Tamul Jan-

guage-After visiting the principal temples of

Siva in the Dekhin, he settled at Chilambaram ,

where he was visited by a deputation of Bauddha

priests from Ceylon , whom he disputed with and

overcame. He also cured the daughter of the Raja

of Ceylon of dumbness, on which she repeated the

twenty verses in praise of Siva, which are annexed to

the Teruvargam . The Bauddhas were conver-

ed by these marvels. Mánikya Vásaka was

finally absorbed into the Linga at Chidambara , in

the presence of all the people.

The work is by Sivajnyána, a Pandaram or

Siva Ascetic .

XVII.-Agastya Varalár.
a. Paper - b. Palm leaves .

An account of the Muni Agastya taken partly

from the 1st section of the Kásí Khanda of the

Skanda Purána, and partly from local legends.

 [ 203 ]

Agastya is said to have come from the north of

India, and settled finally in the south, where he was

the author of the first elements of Tamul Gram-
mar. His grammatical writings no longer exist in

consequence of an imprecation upon him, by

his disciple Tolgappya, but a number of medical
writings bear his name . Manuscript b. is also
known as the Purána Maharshi Katha.

XVIII -Sanghattár Cheritra.

Palm leaves.

Account of the foundation of the Tamul College

at Madura for forty-nine professors by the Pándya

Raja Vamsa Sekhara, and the triumph over the
professors by Teruválluver, the author of the

Koral.

XIX.-Gnyána Samandhar Cheritra.

Palm leaves.

Account of a Saiva Priest, who is said to have

confuted the Bauddhas or Jainas in the days of

Guna Pándya, and to have restored the ascen-
dancy of the Saiva faith in the Chola and Pándya

Kingdoms .

XX -Sirutonda Yachhag ána.

Palm leaves.

Account of Sirutonda, originally a Jaina, but

a convert to the faith of Siva, in which capacity

he received a visit from Siva, disguised as a Jan-

gam. By Gnyána Prakásika.
 [ 204 ]

XXI.- Balayála Ráya Yachhagána.

Account of the faith of the Baliyala Raja of

Sindhukota in Siva . The God having come to his

house as a Saiva mendicant, and being hospitably

entertained by him , desired him to procure him
the company of a female, who had been chaste for

a certain period, and the Prince being unable to

procure such a woman in the city, presented his
own wife to his guest. Siva satisfied with this

mark of his piety, appeared in his real figure, and

conferred a recompence on the prince.

XXII.-Kumbhakona Virabhadra Tamburan

Bharani.

Palm leaves.

Account of a priest of the Vira Saiva sect who

was settled at Kumbhakona, and is here described
as an incarnation of Virabhadra the angry

emanation of Siva, employed by him to disturb

the sacrifice of Daksha, which legend is also
narrated in the usual manner, and forms the bulk of

the work. By Katta lutan.

XXIII.-Virabhadra Tamburan matha

Vernanam .

Palm leaves.

Some account of the Saiva establishment of

Pandarams at Kumbhakona, and its founder Vira-

 [ 205 ]

bhadra, as well as of some of his successors as

principals.

XXIV.-Madhurá Viráppan Ammán.

a. Palm leaves -b. ditto - c. ditto.

An account of Viráppa one of the subordinate

chiefs of the Madura Kingdom under the Náyaks .
Viráppa, is said to have been the son of Tulasi

Mahá Ríja, but the astrologers announcing that he

would cause the ruin of hisf amily, his father ordered
him to be exposed in the forests. He was there

found by a man of the Chandála or Pariar cast,

and brought up by him to the period of adoles-

cence, when with his father, he was employed in the

service of one of the Poligars of Madura, Bomma
or Bommaya Nayak. Here he engaged the affec-

tion of the Poligar's daughter, and raised an

insurrection against her father, in which Bommaya

Nayak was killed , and Viráppa married the daughter.

Viráppa then took service with Chokanáth Náyak

ofTrichinapally, by whom he was sent with an army
to clear Madura of banditti. After his return ,

whilst visiting a harlot by night, he is taken up for

a thief, and has his hands and legs cut off. He
then adopts a religious life, on which his wife burns

herself, whilst he, after repairing to various holy

shrines dedicated to Siva, is absorbed in a stone
Pillar, by favour of Mínákshi amman and Sundare-
swara, and is worshipped at Madura in that form.

By Nangaya.
 [ 206 ]

XXV.- Bommanayaka Katha.

Palm leaves.

A short account of the family of Bomma or

Bommapa Nayak, one of the Telingana chiefs

who accompanied Nágama or Viswanatha Náyak

from Vijayanagar to Madura, and were by him
.

set over different districts as Paligars. These

jurisdictions were not unfrequently changed, and

their allegiance transferred to the chiefs of Tanjore
or Marawa, untill under the British Government,

the family was admitted according to this authority,

to a part property in the Villages of Karasahetu

and Warapur. By the Wakil or attorney of

the family.

XXVI .- Rámáppayyen .

Paper.

Account of the defeat of Vanneya, son of Adi

Nárayan Rájá of Rámnád, by Rámáppya, the

general of Tirumala Náyak, of Madura , about the
middle of the 17th century. The object of this

war was to restore Tumbi, the nephew of Adi-

nárayan, whom his uncle had deposed : according

to other authorities, Vanneya successfully resisted

on his father's part, the attack of the Madura
general, and it was only after his death , that
Tumbi was made Setupati or prince of Marava

and Ramnad. By Tennamanar Kavi.

 [ 207 ]

XXVII.-Chengi Rajakal.

Palm leaves.

Account of Jayasinh , Raja of Chengi or Gin-

gee, his defeat by the Nawab of Arcot, and his
death .

XXVIII.-Narasinh Raya Vamsávali.

Genealogical list of the Princes of Vijayanagar,

and an enumeration of the districts subject to them ,

in the time of Narasinh Riya, the 14th of that

dynasty .

XXIX.-Bhashyakára Cheritra.

Palm leaves.

Some account of the Vaishnava reformer Rámá-

nuja. termed Bhashyakára from his explanation of

the Vedas ; his visits to different holy places , and

their recovery from the Saivas, for the worship of

different forms of Vishnu especially at Tripeti , and

his founding the temple of Terurárayana at

Terunárayanapur, are the chief subjects of this

tract.

XXX - Guru Namasivaya Cheritra .

Palm leaves.

Legend of some Saiva priest, who adopted the

name of Nama Siváya, Glory to Siva, who was
first established at Tirunamale, and thence removed
 [ 208 ]

to Chidambara, where he erected part of the

present temple.

XXXI.-Erangè Valangè Cheritra.

Palm leaves.

An enumeration of the tribes who constitute

the left hand and right hand Castes .

XXXII.-Valangè Cheritra.
Palm leaves.

Collection of legends relating to the Pariar

caste especially, but comprehending some of the

Velaler of the right hand sect, composed by
Vedanayak by order of Colonel McKenzie . The

work is preceded by a history of Viswakar-

má, the supposed progenitor of the five principal

castes of the left hand, or the Artisans. The

Valangè Cheritra consists of 24 sections.

1. Account of Sambúka, Paravidya, and Ti-

aga, sons of Mallia Peruman the Pariar or out-
caste attendant of the demon Rávana.

2. Account of Mariyamma, the Goddess of the

small pox.

3. Account of Adhi, a Pariar woman , the mo-

ther of Mariyammá , by a Brahman husband, and

of six other children , or three females and three

males ; the first are named Uruvi, Aveyar, Valli-

yamma ; the three last, Teruvalluvar, Silamman ,

 i

[ 209 ]

and Kapila, several of whom of either sex, are the

most distinguished of the Tamul writers.

4. The distinctions between the Brahman and

Vallaver, and between the Vallaver and Pariur

castes.

5. Account of the Chola Malige, or a tower

between Kumbhakona and Pattiswar, built by

Nanda Chola, a Pariar Prince of Tanjore.

6. Account of Ambhuli Chamundha Nárayan

Vennáyagara Peruman, a Pariar who founded
Malarikota.

7. Account of Tiaga Chamban, the Pariar

in honour of whom a Linga called Tiagarasa
swámí was erected at Tiruvarur.

8. Account of Terunalikoppavan, and Ahney-

aram peram paraya, two sages worshipped at
Tiruvarur, being sons of Siva by a Pariar
woman .

9. Account of Nanda a Pariar King of Chola,

killed by a device of the Kamalar or Artisans
of the left hand caste, whence the enmity between
them and the Pariars.

10. Account of Nandi Rája, son of the King

of Chola, by a Pariar woman .

11. Of the terms Erange and Valange, the

names of the left hand and right hand castes, but

a2
 [ 210 ]

in use especially applied to the two inferior orders

of each respectively or the Mádigaru , shoemakers,

and Pariars.

12. Differences and dissensions between the

Pallurs and Pariars.

13. Conduct of those two towards the Velálars

or Súdra cultivators

14. Dissensions between the Pariars and Ka-

malars or five classes of Artisans .

15. Purport of the Phrase " a Mohammedan

of Mecca and Kamálar of Mandhai are alike .

16. Argument between the Kamálar and Va-

langé Tribes.

17. Different divisions of the Velálars.

18. Destruction of the Marawa caste, by Va-

damaleyappa Pille, of Tinnevelly.

19. Traditions and customs of the tribes called

Nattamudis, Kalar, and Pulli and others.

20. Account of the Sánar Tribe.

21. Account of Ráma Rája of Malayalam , the

destruction of the men of two head castes by him ,

and marriage of their women to men of inferior

tribes, with a description of the Puleyar caste.

22. Account of the Kavarè caste.

23. Further particulars of the tale of Nandi

Rájí.
 [ 211 ]

24. Account of a fort built by the original Arti-

san tribes, of Magnetic Stones, which attracted to
them all the iron weapons of the enemy.

XXXIII . Játinul Kavayar.

Paper.

An enumeration of the ninety-six castes of the

Hindus in Dravira.

XXXIV.-Játi Valléni.

Paper.

An enumeration of the Hindu Castes.

XXXV.- Tottiyár játi Varnana .

Palm leaves.

Account of the origin and occupation of the

Toteya tribe, a division of the agricultural caste of
Dravira, or the country in which Tamul is spoken ,

of Telugu original.

XXXVI.- Marawa Játi Vernanam .

Palm leaves.

An account of the practices of the Marawas, or

the people of Marawa, Ramnad and Tinnavelly.

XXXVII. Játi Bhedanul.

Paper leaves.

Enumeration of the ninety-six castes of Hindus,

known amongst the Tamuls, by Voluga Nandan.

 [ 212 ]

XXXVIII .-Saru Karunu Utpatti.

· Palm leaves.

Account of the origin of the sixty-four families

of the Village accountants.

XXXIX.-Narioall palempatta vernanam.

Account of the grant of honorary distinctions to

Alagiya Nayak Polygar of Palimpett, and his

genealogy.
 PLAYS, TALES, POEMS, & c.

Including Religious and Ethical

Compositions.

I.- Tiruvaranda Nátaka.

a. Palm leaves-b. ditto- c. ditto- d . ditto- e. ditto.

A dramatic version of the legend of one of the

Chola Princes offering his son to Siva to expiate

the involuntary death of a calf by the youth , and

the restoration of the latter to life by the favour
of the deity- see page 167.- By Terumalaya.

II.- Kusalava Nátaka.

a. Palm leaves - b. ditto- c. ditto.

A drama on the birth of Kusa and Lava, the

sons of Ráma, borne by Sita, after her exile, and their

reunion, and that of their mother with Rima.

The drama appears to be a loose translation of the

Uttara Ráma Cheritra of Bhavabhúti -By Bi-

nadhitten.
 [ 214 ]

III.-Palininondi Nátaka.

Palm leaves.

The Dramatised story of Báhusinh the General

of Chimmapa Nayak, his amours with a courtesan ,

and dismissal from his employment . To free his

Mistress , he steals the jewels of Chokanáth Náyák,
and being discovered has his hands and feets cut
off, which are restored by the favour of Subrah-

manya.

IV.- Chidambara Koravangi.

Palm leaves.

Dramatic representation of the legendary adven-

tures of a form of Durga, Sivakámá amman

with the Sabhápati or Deity of the Temple of

Chilambaram.

V.-Payamukhiswara Koravangi.

Palm leaves.

Dramatic representation of the loves of Sorasa

Chintameni amman for Payamukh iswara , the

form of Siva worshipped at Terupákayur- By

Kermamukalavan.

VI.- Sarangdhara Yachhagána.

a. Palm leaves- b. ditto.

Story of Sarangdhura the son of Narendra

Raya Prince of Rajamahendri Varam ( Rajmun?

 [ 215 ]

dry.) His stepmother Chitrángí falls in love with

him he rejects her advances : she accuses him of

attempting to violate her. The Raya orders his
son to have his feet and hands cut off, and to be

thrown out into the jungle. His own mother's

lamentations are heard by the Siddhas , who restore

the mutilated limbs to the prince, whilst a voice
from heaven apprises the Raya of Chitrángis

guilt.

VII.-Valliyammá Nátaka .

Palm leaves.

Legendary account, in a dramatic form , of Val-

liyamma an incarnation of Párváti found in the
woods, and brought up by hunters ; when arrived
at maturity Náreda tells Skanda of her beauty and
he goes to see her, falls in love with, and is married
to her.

VIII.-Jyanamadi Yulla Nátaka.

a. Palm leaves - b. ditto .

A dramatic dialogue between the Rája of Kon-

dipattám, and the Goddess Valliyammá on his
visiting Chidambara, where she instructs him in

holy wisdom , and enjoins him to take up his resi-

dence at the temple.
 [ 216 ]

IX.- Sanakádi mundi Nátaka.

Palm leaves.

Dramatic representation of the adventures of

Kallatangan, of Madura, who steals the horse of

Surupú Khan to gratify the demands of a courtesan ,

and being detected has his hands and feets cut off:

the Raja of Kilakeri employs a physician to heal

his wounds . He visits all the celebrated shrines

in the Dekhin, and finally proceeds to Mecca where

Mahommed restores his hands and feet.

X.-Rukmángada Cheritra.
Palm leaves.

Legendary tale of Rukmángada, a Rája, who

was infatuated by Mohini the daughter of Brahmá,
to grant her a boon ; on which she demanded either

his breaking the fast of the eleventh day of the

fortnight, or putting his only son to death : being
a devout worshipper of Vishnu, he preferred the
latter, for which he was elevated, with his son , to
Vaikuntha. The work is a translation of the

legend as told at considerable length in the Nára-

diya Purána.

XI.-Alle Arasani Ammal .

Palm leaves .

A Story of Arjuna's falling in love with, and

marrying Allé the Princess of Madura. By
Nungaya.
 [ 217 ]

XII.-Kapilaváchakam .

Palm leaves.

Story of a cow who having given up herself

to a tiger to redeem her owner, requested leave to go
and suckle her calf, after which she returned . The

tiger moved by her observance of her faith , let her

go, on which Iswara elevated both to his region .

By Wallikandeyam .

XIII.-Tiruvirinchi Pilla.

Palm leaves.

An account of the sports and actions of Kumíra,

in his infancy and youth. By Senda Tamam Pilla.

XIV.- Minakshi Amman Pilla Tamul.

Palm leaves.

Legend of Párvati becoming incarnate as the

daughter of Malaydhwaja king of Pándya ,
whence her worship as Minákshi, was introduced
at Madurá, and the pastimes and actions of her
youth. By Kumáraguna Tamburan.

XV.-Sugriva Vijaya.
Palm leaves

The victory of Sugriva the monkey king, or

rather of his friend and ally Ráma, over Báli his

brother, an episode of the Rámáyana taken from

the Sanscrit ; By Raja Gopála.

c2
 [ 218 ]

XVI.- Kokokam

Palm leaves.

A work on the intercourse of the sexes, attributed

to Koka Pundit.

XVII.-Manmathaneranda Katha.

Palm leaves.

The Pauranic story of the interruption of Siva's

devotions by Kámadeva , and consequent reduc-
tion of the latter to ashes by the fire of Siva's
frontal eye, the grief of Reti the wife of Káma,

and the God's being restored to life.

XVIII.-Mairávanakatha.

Palm leaves.

Account of Ráma and Lakshmana being

carried off by the Giant Mairavana, in the disguise

of Vibhishana, and confined in an iron cage pre-
vious to sacrificing them to Kálí. Hanumán being
apprised of the circumstance undertakes their re-
covery, and after effecting his entrance into the

interior of Mairavana's fortress by the assistance

of Dordandi, the sister of the Giant, rescues the
princes, and fights with and destroys Mairávana.

XIX.-Subrahmanya Vilás

Palm leaves.

Narrative of the loves and the marriage of Sub-

rahmanya or Skanda, with Valliyammá.
 [ 219 ]

XX.- Nalaraja Katha.

Palm leaves.

The history of Nala , Raja of Nishadha and his

bride Damayantí, taken originally from the Ma-
hábhárat and the subject of the poem called
Naishadha. This work, which is attributed to

some of the members of the Madura College, ap-

pears to have been the one translated by Mr

Kindersley in his Oriental Literature.

XXI.-Nalarája Vemba.
Palm leaves,

The same history as the preceding, in poetry,

attributed to the same writers .

XXII -Tamul Perumal Cheritra .

Story of a princess, the daughter of the king of

Alaka, who becomes an evil spirit untill released by
the Poetess Avayar. She is born again as the

daughter of the king by one of his concubines, and

acquires great proficiency in Tamul composition ,
in which, she makes it a stipulation for her hand,
that she shall be overcome . Her lover in a former life,
being born as a wood cutter, prevails upon Narakira,

one of the first professors of the Madura College,

to contend with the Princess, and having conquered

her bestow her on him ; which he accomplishes,

when the wood cutter marries the Princess and

reigns over Alaka. By Seyallar.

 [ 220 ]

XXIII.-Alakeswara Katha.

a. Palm leaves-b. ditto.

Story of the Rajah of Alakapur, and his four

ministers, who being falsely accused of violating the

sanctity of the inner apartments, vindicate their
innocence, and disarm the king's wrath by narrating

a number of stories . The following incidents are

illustrative of the oriental origin of part of Zadig.

"In the reign of Alakendra Raja king of Alaka Puri, it

happened that four persons of respectability were rave Iling
on the high road, when they met with a merchant who had
lost one of his Camels. Entering into conversation with him,
one ofthe Travellers enquired if the Camel was not lame in one
of its legs ; another asked if it was not blind of the right
eye: the third asked if the tail was not unusually short : and
the fourth demanded if it was not subject to the cholic. They
were answered in the affirmative by the merchant , who was
satisfied they must have seen the animal, and eagerly demanded
where they had met it. They replied they had seen traces of
the Camel , but not the Camel itself, which being inconsistent
with the minute acquaintance they seemed to possess, the
Merchant accused them of being ‘ hieves, and having stolen his
beast, and immediately applied to the Raja for redress . The Raja
on hearing the Merchant's story was equally impressed with
the belief, that the Travellers must know what had become of
the Camel, and sending for them he threatened them with his
extreme displeasure, if they did not confess the truth. How
could they know, he demanded , the Camel was lame or blind,
that the tail was long or short , or that it was subject to any
malady unless they had it in their possession. On which they
severally explained the reasons that had induced them to
express their belief of these particulars .
 [ 221 ]

The first observed, I noticed in the foot marks of the animal

that one was deficient, and I concluded accordingly that he
was lame in one of his legs. The second said, I noticed the
leaves ofthe trees on the left side of the road had heen
snap-
ped or torn off, whilst those on the right side were untouched,
whence I concluded the animal was blind in his right eye.
The third remarked , I saw a number of drops of blood on
the road, which I conjectured had flowed from the bites of
gnats and flies, and thence supposed the Camel's tail was
shorter than usual , in consequence of which he could not brush
the insects away . The fourth said, I observed that whilst the
fore feet ofthe Camel were planted firmly in the ground, the
hind ones appeared to have scarcely touched it, whence I
guessed they were contracted by pain in the belly of the
animal. The king when he heard their explanations was much
struck by the sagacity of the parties, and giving the Merchant a
sum of money to console him for the loss ofthe Camel, he made
these four persons his principal ministers."

XXIV.-Panchatantra.

Palm leaves.

The original collection of stories known in

Europe as Pilpay's fables. This work is well
known in Europe from the account given of it by
Mr. Colebrooke in the introduction to the printed

Hitopadesa, the analysis of it by Mr. Wilson in the

Royal Asiatic Society's transactions , and a partial

translation by the Abbé Dubois.

XXV.-Udayakumára Kathá.

Palm leaves.

Story of the Prince Udayakumára, who after

 [ 222 ]

subduing the world, adopted a life of religious

penance.

XXVI.- Madanagiri Raja Katha.

Palm leaves.

A series of tales, rising out of the adventures of

the Raja of Madanagiri and his minister's son :

the work is incomplete.

XXVII -Víramáran Kathá.

a. Palm leaves - b. Ditto - c. Ditto.

Adventures of Viramáran , the posthumous son

of Viradhurandara king of Vijayanagar, killed

by his minister whilst hunting ; the queen escapes
to the Village of Nandisamban who protects her
son . When Viramáran grows up, he wins the
daughter of Jagadvíra by overcoming her in
disputation, subdues various kingdoms, marries

different princesses, and recovers his patrimonial

kingdom.

XXVIII - Velála Katha.

Palm leaves.

The Tamul version of a series of twenty four

tales, very generally current through India and

originally Sanscrit, supposed to be narrated by a
Goblin or Vetála to Raja Vikramaditya : by

Kavikalanjan.
 [ 223 ]

XXIX -Nava Nanda Cheritra.

Account of the nine Nandas , deposed and put

to death by Chanakya in favour of Chandragupta.

The tract was composed as a sort of introduction
to the Mudra Rákshasa and a translation of it is pre-

fixed to the play, in the Hindu Drama.

XXX.-Paramartha Guruven Kathá.

Paper.

The ludicrous adventures of Paramartan Guru

and his four disciples by Viramam ni or Padre

Beschi. The work has been published with a

translation , by Mr. Babington of the Madras

civil service.

XXXI -Kasim padavettu.

Falm leaves.

A poetical account of the adventures of some

Mohammedan chief of the name of Kasim, it does

not appear of what country. The copy is incomplete.

XXXII .
- Daiva Saháya Sakhámanimála.
Falm leaves.

Account of the minister of the Raja of Tiruvan-

katur or Travankore, who, although of the Mapilla
caste was distinguished for his devotion to Siva, and
foundation of charitable establishments.
 [ 224 ]

XXXIII -Kommipáth.

Palm leaves,

A work on the excellence of divine wisdom ,

mixed up with astrological specifications of lucky

and unlucky days, and the choice of auspicious
places. By Conamtalan.

XXXIV .- Devaram .

Palm leaves.

A large collection of stanz as or hymns address-

ed to each of the principal Siva Lingas in the
Tamul provinces, ascribed to three celebrated
writers, and worshippers of Siva, or Jnyána Saman-
dhar, Appa and Sundara.

XXXV.-Tiruváchakam .

a. Palm leaves.-b. Ditto -c. Ditto - d . Ditto.

A collection of hymns in honor of Siva and

the different forms of Durga and on the efficacy
of ascetic devotion : the work is attributed to

Mánikya Váchaka . see page 201.

XXXVI.-Kamban Páral.

Palm leaves.

Verses attributed to Kamban in praise of Vi-

rasambhu muni and his residence at Pannár ,

in Malabar, where the images of the Gods & c. are

said to be constructed of the stones to which Ahalya
 [ 225 ]

and others were metamorphosed after they were

liberated from imprisonment in such substances.

XXXVII.-Sivavákyapáral.

Palm leaves,

Stanzas in praise of Siva as the only supreme

or Parameswara .

XXXVIII . - Arunagirináth Tini pughal.

Palm leaves.

Hymns in honor of a form of Subrahmanya or

Kartikeya who is worshipped at Tirutoni near

Madras.

XXXIX.-Rangakalambakam .

Palm leaves.

Panegyrical verses applicable either to Vishnu,

or Ranganayak . By Pellaparumallayya.

XL -Rangadandádi.

Palm leaves.

Hymns addressed to Ranganath, the form of

Vishnu worshipped at Srirangam.

XLI.- Venkatavemba .

Palm leaves.

Hymns in honor of Venkateswara the form of

Vishnu, worshipped at Tripeti. By Pellapari

mallayya.
c2
 [ 226 ]

XLII -Abhiráma Andádi.

Palm leaves.

Hymns in honor of the Goddess Párvatí : by

Abhirama Pattam.

XLIII.
-Ambi - Ammál.

Falm leaves .

Hymns in honour of Ambiká, or Minakshi, the

form of Párvati worshipped at Madura .

XLIV.- Nárayana Sataka.

я. Palm leaves . b. Ditto.

Praises of Vishnu as Venkataswámí, the deity

worshipped at Tripeti, in a hundred stanzas. By

Manavalan .

XLV. ― Avidamkudi Andádi.

Palm leaves.

Verses in praise of a form of Siva, termed Kala-

sanáth, by Radavalli Manavalan ,

XLVI- Devaraya Pilla páral.

a. Palm leaves. b. Ditto

Praises of Vishnu and Siva, and especially of the

forms of the latter and his spouse worshipped at

Madura, or Sundareswara, and Minákshi Ammál.

By Devaraya.
 [ 227 ]

XLVII.-Pattana pilla páral .

Palm leaves.

Hymns in honour of different deities by Pattana

Pilla

XLVIII.-Stotra Aghaval.

Palm leaves.

Hymns in honour of Siva.

XLIX.-Vullamukkattu .

Palm leaves.

Stanzas in praise of Ganesa and Saraswati. By

Anaya.

L -Nallamálè.

Palm leaves.

Stanzas in praise of forms of Siva and Durgá

as Nallanátha and Padmálá Amman worshipped
at Nallamalè .

LI.- Yirisamayatturási.

Palm leaves.

Praises of the principal Deities of the Hindu faith,

an account of the ten incarnations of Vishnu, and

a description of different sects, of Yoga , of Sanyás,

of Mantras, of the creation and destruction of the
universe & c.
 [ 228 ]

LII -Hanuma¹palli.

Palm leaves.

Stanzas in honour of Hanuman and Pareya

Náyiká, a goddess ; By Ponnambalam.

LIII.-Agastya İnyána.
Palm leaves.

A collection of a hundred verses attributed to the

Muni Agastya upon the means of obtaining divine

wisdom . In some of the verses, he impugns the au-
thority of the Rámáyana and Mahabharat, and in

others is made to give a curious account of himself ;

as appears from the following translations of the
passages by a Tamul Brahman in Col. McKenzie's

employ.

"In verse: 10 to 15, Agastya asserts that the Rámáyana and

Mahabharat are not true records but were invented by Vyása,
to enable the votaries of Siva to gain a subsistence."

In the 74th and following verses we have a modification of

the Pauranic story of his birth . Agastya is made to say.

" Hearken, ' I declare that I obtained the eminent name of

Agastya , because I was formerly a Sudra, my preceptor was a
Brahman who resided to the South of Mahámeru.

Before receiving his instructions, I purified my animal frame

of all imperfections by abstract devotion : I forsook the world,
and lived in caves and rocks , when my holy preceptor
appeared, and said, Come, I admit you as my disciple. I assented
and followed him. He lighted a sacrificial fire, and placed in it
a jar, into which he commanded me to leap. I did so, and was
 [ 229 ]

Consumed, and was born again, and issued from the Jar, which
was then changed into the form of a woman.

Verily that jar was a form of Maheswara, and the Brahman,

of Mahadeva, who were my parents. They brought me up,
and trained me in all learning, and finally Siva conferred upon
me immortality."

Accounts of his subsequent actions occur in the 32 to the 39th

verse, in which, he says, that by command of Siva he repaired
to the Dekhin to iluminate the darkness of the people,
and that he invented eighteen languages , including the Shen
Tamul-the old or poetical Tamul. " After this" he continues,
" I was ordered by Siva to compose various Sastras- and
accordingly I wrote 100,000 stanzas on Rasayana (Alchemy )
200,000 on Medicine and 100,000 on divine wisdom. The first
I abridged in 1200 stanzas, the last in 100, and those on Me-
dicine I distributed in different works."

He specifies a number of persons as his disciples, the chief

of whom are his Son Satyumuni, and his pupil Sundara.

Agastya is said to have taken up his residence on Podiamalé,

at the source of the Támraparní river, who is described my-
thologically as his daughter by adoption, given to him by
Siva.

The following list of works ascribed to Agastya is given,

but they are generally supposed to have perished with a few
exceptions.

1 Jnyána, verses 100 20 Bála chikitsá, verses 5

2 Teruvukule, 66 16
50 21 Magura Chikitsa,
3 Purána, << 50 66 16
22 Terayanul,
4 Ditto, 66 100 (c 300
23 Vemba,
5 Dillo, 66 216 24 Talluvam, 66 300
6 Si idhúra , 66 300 100
25 Nighantu,
7 Karasil paujadi “ 300 26 Verganil ayasutra, 200
 [ 230 ]

66 200 27 Phaltarattu, <E 300

8 Pujávidhi,
9 Dikshavi hi, 66 200 28 Gurunadi Sastra, 100
6c 43 29 Karmakánda , 66 900
10 Karna Sútra,
66 8000 .6 1500
11 Mántrika, 30 Vaidya,
66 (6 205
11 Kary , 1200 31 Agama Múla,
13 Pradakshina vidhi, 100 32 Suddhi, 150
(6 100
14 Navaloka navaretnávali 36 33 Váda ,
66 66 50
15 Teruvargam, 800 34 Vaidya ,
CC 50 35 Teruvaga, 66 19
16 Mychuruka,
17 Nilaka tha, 66 50 36 Pariksha Chikitsa, 16
(6 100
18 4yaratennúr Sútra, 100 37 Dandaka,
66 6 38 Mantrika, 66 1200
19 Mughavariya

LIV.-Agastya Serga.
Palm leaves.

An account of Agastya's coming to the south of

India , and visiting Vriddháchala ; being called a
section ofthe Sthala purána of that shrine. The

circumstances of his leaving Benares, his humbling

the pride of the Vindhya mountain, and thence re-
turning no more to the north , are the same as those

narrated in the Kisikhand of the Skanda purána .

LV.- Bhagavat Gita.

Palm leaves.

A translation of the Bhagavat Gita by Subrah

manya Guru.

LVI - Sittiyar.

Palm leaves ,

Short expositions of the doctrines taught by

different teachers of the Saiva religion .
 [ 231 ]

LVII.- Sivaprakásika.
Palm leaves.

An allegorical description of the body as a city

to be subdued and regulated by divine wisdom, with
an explanation of Yoga and merit and reward of

firm faith in Siva . By a Saiva priest named Siva-

prakása.

LVIII.-Sivarúpánandam .

Palm leaves.

Explanation of religious knowledge and faith

as means of obtaining identification with Siva.

LIX.-Nitisára.

a. Palm leaves. -b . Ditto.

Moral precepts and illustrations by Olaganáth.

LX.-Olganáth .
Palm leaves.

Poetical stanzas in high Tamul, ofa didactic and

moral purport, by the same author as the last .

LXI.---Nitivemba.

Palm leaves .

Moral precepts, with illustrations in verse by

Olaganath.
 [ 232 ]

LXII.- Nitisára .

Palm leaves.

Moral precepts by Sivagnyánaprakása .

LXIII.- Nitisára anubandhatirattu .

Palm leaves.

A work on the same subject as the preceding,

by the same author.

LXIV. -Sivajnyána Saktyarwore .

Paper.

Recommendation of divine wisdom, supposed to

be communicated by Siva to Nandi : by the author

of the preceding.

LXV. Kumáreswara Sataka.

Palm leaves.

A tract on the duties of the different castes, and

orders of Hindu Society- by Rupandar.

LXVI.- Tiruvalluver Koral.

Palm leaves.

A series of stanzas, of a moral character, on

various conditions of human life . This work is

of great celebrity in the south of India, as one

of the earliest, and best compositions in the high

or poetical Tamul . The real history of the author,

the divine Valluver, seems to be little known, and
 [ 233 ]

legend has been substituted for Biography. Accor◄

ding to 1 the tradition he was one of the seven

children of the Brahman Perali by Adhi a Pa-

riar female, and like the rest was exposed as soon

as born . He was found and brought up by the Pari-

ars of Mailapur . When arrived at man's estate, he
visited Madura in the reign of Vamsasekhara, and

overcame the professors of the Tamul College in

disputation, in consequence of which he remained
attached to the establishment, notwithstanding his

inferior birth. The Koral was translated by the

late Mr. Ellis , who added to the translation a

valuable commentary, illustrating the customs and

laws, the literature, and religion of the south of

India, as well as a grammatical analysis of the text,

which likewise accompanied the translation of the
work. In this state, 304 pages were printed at
Madras, and the following specimens of it may not
be here out of place.

CHAPTER IV.

On the Power of Virtue.

I.
What more doth profit man than virtue doth,
By which felicity is given, and whence
Eternal bliss ensues ?*

* The passages of the original work , and the citations in the Comment,
are all printed in Mr. Ellis's publication in the original Tamul.

d2
 [ 234 ]

II.

No greater gain than virtue can'st thou know,

Than virtue to forget no greater loss.
III .

That which in spotless purity preserves

The mind in real virtue ; all besides
Is evanescent sound.

IV.

Refer not virtue to another day ;

Receive her now and at thy dying hour
She'll prove thy never-dying friend.
V.

Pleasure from virtue springs ; from all but this

No real pleasure e'er ensues, nor praise.
VI.

Know that is virtue which each ought to do ;

What each should shun is vice.

COMMENT ON THE LAST VERSE.

" That is virtue which each ought to do" -This simple

definition, is both more intelligible and more correct than
definitions usually are . It is not exceeded in either respect by
the definition of the same thing in the following verse, which
is said to belong to the Bhárátam , though I have not been
able to find it therein, and quote it, therefore, from the Níti-
sáram, the essence of morality, a compilation from various
works . Though distinct in their literal purport, both are
essentially the same, and must be admitted by all sects to be
axioms in morality .

I will declare in half a Stanza that which has been the theme
of millions.
 [ 235 ]

TO DO GOOD TO OTHERS BELONGS TO VIRTUE, TO DO EVIL TO

OTHERS TO VICE.

It is necessary, however, to explain with accuracy the inten

tion ofthe author, that his expressions should be more minutely
examine ' .-Te precise meaning of this couplet turns on
the sense of the word Páladu which signifies both that which is
natural and that which is apportioned, being derived from the
root pálá nature, also, a share or allotment ; the first sentence,
therefore, may be literally rendered, either virtue is that which
it is natural for each to do, or that which is alloted for each to
do. Considered with respect to the destined effects of former
deeds, these two meanings are equivalent, for that which is
thus allotted to a being by destiny constitutes it's natural dis-
position ; considered , however, with respect to the two par-
ticulars, which, according to the author, are included under
the general idea of virtue, the former signification applies to
the preference given spontaneously by the mind to natural
right, and the consequent exercise of benevolence and charity,
and, under the latter, to the preference given from reflection
to positive right, and the consequent obedience to the precepts
of the law ; both significations are expressed by the English
auxiliary ought. This distinction is observed and respected by
the commentator, as he has not ventured to change the term in
his paraphrase, only substituting the abstract noun for the &
conjugated form.

The doctrine of the author, as here explained, and, as gene-

rally inculcated in the chapter, respecting the origination of
moral bias, and the inclination towards the good and the evil
arising from the fatal influence described under the term mostly
rendered destiny, coincides exactly with none of the various
systems maintained by European writers, though there are
many points in which all resemble it. On the one hand it dif
fers, widely, from the opinions of those who conceive man to be
born as a mere animal without natural propensities, and, indif❤
 [ 236 ]

ferent alike to good or evil, to be directed towards them solely

by education, or association and habit ; for, though authority
and precept are allowed their due share in influencing the will
in the choice of either, all power and, consequently, all deter
mination is attributed to nature or destiny, these terms being
used indifferently to describe the same thing. As it allows no-
thing to chance, so neither does it ascribe any thing wholly to
circumstance. On the other hand , also, it differs considerably
from the notions we usually attach to the terms fate and pre-
destination ; for, though the election ofthe will, and the feelings
of nature, are all under the direction of an inscrutable destiny,
as this takes it's origin and character from the uncontrolled acts
of the individual it governs, it is not incompatible with the
active exertion of free will, in all things not within its imme-
diate scope and tendency. The term fate, therefore, as used
in Europe, and vidhi as used in India, though both signifying
an over-ruling and nevitable necessity, conveys to the mind
of the Indian, an idea so distinct in the concrete from that which
the European conceives of it, that their original identity is nearly
lost. The notion conveyed by the word predestination, or the
determination of the eternal salvation or perdition of souls by
divine decree, so familiar to the mind of an European, is not
readi y comprehended by an Indian, and I have found it diffi-
cult, therefore , to render it intelligible to many who had long
been accustomed to abstract reasoning, and to whom the ab-
strusest points of their own philosophy presented no difficul-
ties ; there is in fact no term in Tamil or Sanscrit by which it
can be correctly translated , though of course it's meaning may
be expressed by a periphrasis or compound.

Though in the preceding verse the motives of moral action

are in their effect designedly confounded, so that it's actuating
eanse appears to be individual gratification, the doctrine I have
attempted to explain , is in reality, also, very different from that
of some eminent writers, who make self-interest the sole motive
 [ 237 ]

of moral conduct ; for, as already explained, it implies the ex-

istence of two separate causes , namely, the intuitive perception
and preference of that which is beneficial, and obedience to
authority from rational conviction. These though specula-
tively, perhaps, they may be referred to a common origin, are
really distinct in their operation ; for man, as he actually exists ,
is equally. the creature of nature and habit, which in him are
so confounded that it is impossible, morally and physically, to
distinguish the effects of one from those of the other. Menu ,
therefore, is practically right in subdividing the second of
these causes , as he does in the following verse, the 12th of his
Second Chapter ( Dwitiye'd ,hayah ) , at the commencement of
which he distinctly assigns the love of self, or hope of benefit,
as the primary motive of all virtuous and religious action .

The Scripture, the revealed codes, approved custom, and that

which is gratifying to his own self;

These four modes are declared by the learned to constitute the

regular body of the law.

Still more adverse to this doctrine are the notions conveyed

by the expression moral sense and moral sentiments, words with
which certain writers have amused themselves and their readers.
To maintain the existence of a sense or sensible faculty, for
which there is no correspondent sensitive organ, would dis-
concert the gravity of an Indian philosopher. " Is not the
knowledge of external objects" he 妻 would probably ask,
" suggested to the mind by the impulse of those objects on
the senses, and, though the operation of the senses is secret,
are not the organs of each apparent ? where then lies the
physical organ of morality ? If it be difficult, nay perhaps
impossible, to explain how the minute atoms exhaling from the
essential oils of a flower, by operating on the olfactory nerves,
which constitute the organ of smell, excite in the mind the
dea of perfume, wilt thou undertake to shew how the abstract
 [ 238 ]

being morality, by operating on the organ thou hast imagined,

and called the moral sense, can excite the idea of virtue."
Were this notion indeed admitted as correct, how could the
variety of moral institutions exist which prevail among man◄
kind, all tending towards the same object, and in fact effecte
ing by various means the object towards which they tend ? If,
as fancied by these visionaries, there could exist a moral sense
or instinct, like other senses and instincts, it's operation must
be invariable ; all mankind would form the same undeviating
notion of right and wrong, as they do of black and white, and
moral action would universally be governed by rules as immu-
table as those that guide the bee in every region of the earth in
the construction of it's comb or the swallow in the building of
its nest. But it is not so ; for though, as all mankind have the
same general wants and are actuated , therefore, by the same
general motives in the exercise of choice, they must in many
cases necessarily prefer the same objects , yet it does not follow
that in all cases they should prefer the same, and stili less that
they should endeavour to obtain them by the same means, or
observe the same rules in the enjoyment ofthem. Thus though
female purity, according to the notion entertained of it by the
European, may to him appear an object of undoubted pre-
ference, and the preservation of it, secured by the maxims of
morality and the precepts of religion, may be productive to
him ofgratification and happiness, it by no means follows that
the miseries resulting from immorality must be the portion of
the community in which a notion of it entirely dissimilar is
adopted ; as in the province of Malayalam, where among the
superior caste of Sudras, all women, with certain restrictions
as to tribes, are common to all men, and where this state of
things is equally productive of public order and private hap-
piness, as the stricter institutions of Europe.

In all arguments relative to the powers and operation of

mind, whether considered abstractedly, or in connection with
 [ 239 ]

it's materi: 1 means, the endeavour to trace them to any unmix-

ed and wholly simple principle, is unsafe in speculation , if not
unfounded in nature, and, consequently, unsound in phi.
losophy. This delusive spirit of generalization, which has
given "local habitation and a name" to so many insubstantial
theories has influenced the reasoning of men on morality in the
east as well as the west ; all Indian sects agree in referring the
election and practice of virtue in part to positive precept, but
some, assign the origin of both to precept only, and admit no
morality but what is expressly ordained, not however by hu-
man authority, as the sceptical writers of Europe maintain, but
by the revealed law of God . - Mixed motives, in cases even
where they are apparently the most simple, it is probable,
always govern the decisions of the will, and the alchymy of the
mind, therefore, which endeavours to reduce all it's pheno-
mena to an empirical simplicity, is as unnatural a chimera as
the alchymy of matter, the elements of the former being no
more homogeneous than those of the latter.

Here follows a Grammatical Analysis of the original stanza.

The following verses have been selected for the further elu-
cidation of the subject of this Chapter ; for the future, similar
illustrations will be added without formal notice, unless, more
particular explanation should be necessary than can be given
.
in a note.
PAZHA-MOZHI.

Those men who have long neglected virtuous acts let them prac-
tise them even for a short space by means of the wealth they
possess; for know, O thou, whose breasts are firm and waist
taper ! that the virtue of benevolence acts when relations act not.

When born in a human form, difficult of attainment, practise

virtue to the utmost of thy power : for inevitable pain, uniting with
fearful disease, old age and death, approacheth to destroy thee.
 [ 240 ]

If when virtue is practised it be rightly considered, and the

nature of it fully comprehended, it will assist in the attainment
of eternal felicity; wealth if preserved will increase, but by the
practise ofvirtuous acts the opposite ( sin) will be destroyed.

With the wealth thou enjoyest, and without offending others,

perform the acts of benevolence on which thou hast resolved, com-
pletely; it is as advantageous to neglect to reap that which thou
hast planted, as to sustain the loss which will result from break-
ing off in the midst and leaving them imperfect.

As a mother compels a froward child that refuseth the breast to

receive the milk, so do thou by severity, regardful of eternity only,
excite the sacred flame in the minds of those devoid ofvirtue.

Can they, who reflect on the transitory existence of their рам

rents, accourt the wealth of this world real wealth? be charita-
ble as befilleth thy condition, for none can b'ock up the way ofa
1
'rolling mountain (i . e . cannot stay the inevitable approach of
death .)

Those who without reflection have neglected the righteous deeds,

which, before dying, they ought to have performed, and, beth nk '
ing themselves of their future road, only when warned by sickness,
then endeavour to perform them, will be as much at a loss as if
seeking in vain for a stone when they see a dog ; (about to attuck
them.)

As it confers renown in this world, and in the other, felicity, to

those who constantly practise the virtue of benevolence, the two
roads branching from the same point, and each leading to
happiness.
PRABHULINGA LILA.

The sages say, that, as milk, which from its excellence ought
to be preserved in a golden vase, is lost by pouring it into a
furrow of the earth, so the advantages of the human form ure
lost to him, who, after wandering from body to body, hath with
 [ 241 ]

difficulty acquired it, if he do not aspire to be relieved from the

affliction of various births and attain, by its means, to unchange-
able eternity by the practice of every kind of virtue however ar◄
duous.

The keeper of the refreshing flower-garden said " there is

none more subject to delusion than he, who, being endowed with a
body, perishable as lightning, by which an imperishable body, may
be obtained and he may attain to ever lasting felicity, fearing to
mortify that body, neglecteth the practice of righteous acts from
love of it and, indulging in luxury, liveth in vain.
CHINTAMENİ.

Even when you proceed to a village where none but your own
connections reside, you are careful, as if you were at enmity with
them, not to set your foot without the door, unless you are provid-
ed with provisions for the journey ; when death bears you away
and you are alone in a dreadful road, you will have male no pro-

vision forthe journey, ye who are solicitous only for the well-being
of the body.

As when the stalk of a water lilly is broken the fibrous threads

within it are yet unbroken , thus, though thy old body be dès-
troyed, thy sins will follow thee and, surrounding thy indestruc-
tible soul, will plunge it into the lowest and most dreadful hell
and burn it in flames of unquenchable fire with torment un-
utterable.

If men of virtuous minds are charitable to all beings, their

former acts shall inseparably accompany the soul like the sha-
dow of a bird flying in the air, without even one being forgotten,
and shall liberally afford whatever they desire, like the Cow
(Cámadhénu), which yieldeth all that is required.

I have both neglected to pay due honors to the sages who have
studied the ancient scriptures, and to guests whom I ought to have
received hospitably; not reflecting, that, besides the effects of my

e2
 [ 242 ]

righteous and unrighteous deeds, nothing will follow me and that

nothing else is really mine; for will either the house I inhabit, or
the wives I have wedded, or the childreu I have begotten, or the
body I animate accompany me ? When dead I shall plunge into
a dreadful hell and in after- births be afflicted by poverty and
distress.

Without great care and fatigue of body, wealth cannot be acquir◄

ed; without the wealth aforesaid thosegood acts, whence merit pro-
ceedeth, cannot be performed; and, unless such acts are perform-
ed, righteousness cannot exist; if righteousness exist not, happi-
ness cannot be obtained ; consequently without the assiduous prac-
tice of virtue there can be no happiness : with all thy power there-
fore follow righteousness.
BARA DAM.

From righteousness proceedeth victory, and unrighteousness

destroyeth the strength of the body ; those, who have overleaped
the bounds of science, have unanimously declared this to be their
effect, and their words we perceive are exemplified in thee, 0
Prince ! (Derma-rájen ) for returning from exile thou reignest,
O thou who hast no equal! over erowned Kings.
STANZAS BY SIDAMBALA PANDARAM.

As there is nothing more profitable than virtue, the practice of

it must not be neglected; for from the neglect of it proceedeth in
this world infamy, misfortune and death, and inevitable misery
will follow hereafter.

Ifone neither permitteth his mind

1 to be defiled by the wicked
deeds which originate from the propensity to evil, by which all
souls existent in the earth surrounded by the dark ocean are
afflicted, nor by outrageous anger, destructive of respect, nor by
any other stain, the sages have decided that this is real virtue ;
to those who regard any virtue more contracted than this, osten
tation only will be attributed, for in it there is no purity.
 [ 243 ]

To those, who deeming this body as instable as a bubble in the

water, do not defer to a future time the practice of virtue, but
perform it with delight while yet firm in health, virtue shall
assist them in the hour of death and accompany them when they
depart.

Though born in the greatest tribe they are mean if they are
not exemplary in the practice of virtue, and they are equal to the
greafest, ofwhatever tribe they are, who by the practice of virtue
divest themselves of their natural meanness ; these by their deeds
will rise to renown and heaven, those sink to infamy and hell.

By beneficence only the Gods attained to all good, by the con

trary wealth and pleasure perish ; of the two species, domestic
virtue produceth wealth and pleasure ; and religious virtue, final
beatitude, far exceeding both : -is there any thing that exceedeth
this ?

A STANZA.

Devotion performed without knowledge is not devotion; a vir◄

tuous act void of reason and reflection is not virtue ; therefore,
devotion performed without the clearness of knowledge is like
washing in unclean water, and virtue not guided by well measur
ed reason is a jewel with a flaw ; thus say, the wise of old,
whose devotion consisted in silent contemplation , and they have
established it as an important rule to be known by all.

A STANZA.

The lustre ofthe eye, as instantaneously as a flash of lightning,

darts it's sparkling beauty and is gone; the most requisite quali
fication think not to be beauty; shining qualities are not requisite
good qualities are.

The proud vainly think within themselves that strict and equal,
virtue is their's alone and is found no where else ;
 [ 244 ]

But say not that virtue rests only with your

urselves, nor believe
that it is the peculiar attribute of any, for she walks with a
equal pace among us all :

It isthe coparcenary possession of all within the bounds ofthe

earth, that pearl of the clearest and most beautiful water, and
the exactest shape, that high-priced pearl is virtue.

COUPLETS.

From knowledge proceedeth goodness, from goodness know

ledge; thus kind produceth kind.

As the diamond polisheth the diamond, so do the unblemished

virtuous promote goodness in others.

Ifevil be done that good may ensue , that good is not stable
good is maintained by goodness.

If thou have the fortitude to stop in the path of vice and to

forsake it ; know this to be the greatest virtue of thy nature.

Although men, addicted to the ways of this world, follow va◄

rious institutions, inward virture only is the virtue that exalteth
to the stars.

Beschi observes of the author of the Koral; "the

poet so well known under the name of Tiruvál-

luven was of the low tribe of Paraya but of his

real name we are ignorant ; for although he had
no less than seven commentators not one of them
has mentioned it. Válluvan is the appellation by

which soothsayers and learned men of the Paraya

tribe are distinguished, and Tiru here signifies

divine, in the sense in which we say the divine

Plato." Babington's translation of Beschi's Gram-
mar of the Shen Tamil.
 ·[ 245 ]

LXVII - Varunáditya .

Paper.

A work on ethics for the use of the Pariar caste,

attributed to the same author as the preceeding.

LXVIII -Arangeswaravemba .

a. Palm leaves - b. ditto - c . ditto - d . ditto- e. ditto .

A work in illustration of the Koral, or moral pre-

cepts of Tiruvalluvar- by Ranganath or Ranges- ,

wara.

LXIX-Atishudhi .

a. Palm leaves- b. ditto.

A series of moral injunctions in verse by the ce-

lebrated female poet and philosopher Avyár, an ac-

count of whom, with a translation of this and other

tracts of a similar kind, by the same author, is pub-

lished in the 7th Volume of the Asiatick Researches,

by the Revd. Dr. John : according to him Avyár

lived about the 9th century of the Christian Æra.

Her writings are composed in the high or poetical

Tamul.

LXX. Kunneivenden .

Palm leaves .

Moral precepts in verse by Avayar, this also is

translated in the Asiatic Researches : see the pre-

ceding.
 [ 246 ]

LXXI.- Nanwali.

Palm leaves .

Moral precepts in verse by Avayár : see the two

preceding.

LXXII - Nalaripada Ure.

a. Palm leaves - b. ditto.

A work in forty sections upon the moral obliga

tions of man in society : attributed to holy teachers
amongst the Jainas.
 PHILOLOGY .

I.- Tolghappiyam.
Palm leaves.

A Grammar of the Tamil Language by Tol-

ghappya who is said to have been an incarnation

of Vishnu, and the pupil of Agastya, whose large

Grammar, consisting of 80,000 rules, he abridged ,
reducing the number to 8000. According to some
traditions , this Grammar is an amplification of a
similar work, ascribed to Vira Pandya Raja of
Madura. It is written in an abstruse and difficult

style. The following short account of it is from the

Babingtons translation of Beschi's Grammar of the

Shen or High Tamil." One ancient work written

by a person called Tolcappiyanàr ( ancient author)
is still to be met with ; but from its conciseness it

is so obscure and unintelligible, that a devotee

named Pavananti was induced to write on the

same subject.

II.- Nannul.

a. Palm leaves . - b. ditto .

A portion of an intended work on Tamil Gram-

 [ 248 ]

mar by an ascetic Pavanandi. Beschi observes,

his work is denominated Nannul, a term that cor-
responds exactly to the French Belles Lettres , and
the Latin Literæ humaniores. The work was to

consist of five parts, treating of letters, words,

composition , versification and embellishment, but

the two first were the only parts compleated .

III.-Tonnul Vilakhanam .

Palm leaves.

A grammar of the high Tamul Dialect by Vira

Mahamuni or Father Beschi. The following

account of this celebrated Missionary is taken from

Mr. Babington's Gooroo Paramartian .

"The few following particulars, of one whose fame is so well

established in the South of India, may not be unacceptable to
those whose views are directed to that country. They are
taken from a Tamul MS. in my possession .

Vīramāmooni , or the great Champion Devotee, as Beschi is

surnamed by the Tamuls, was a native of Italy, and one of the
religious order of Jesuits. Having been appointed by the
Pope to the East India Mission, he arrived, in 1700 , at the city
Goa, onthe Western coast. He thence pro ceeded to Avoor,
in the district of Trichinopoly, where he studied the Tamul
language in both its dialects, as well as the Sanskrit and
Teloogoo ; and with a view to public employment, which it
was ever the Jesuit policy to seek in order to promote their re-
ligious views, he made himself master ofthe Hindostanee and
Persian. It is probable that he held political offices in the ear-
lier part of his life, for we can hardly suppose him to have
aris n at once to the appointment of Divan, which he held un-
 [ 249 ]

der the celebrated Chunda Saheb, during his rule as Nabob of

Trichinopoly, especially as Chunda Saheb, did not assumethe
government of that place until the death of the Raja, which
happened in the year 1736.

From the moment of his arrival in India, he, in conformity

with Hindoo custom, abandoned the use of animal food, and
employed Brahmans to prepare his meals. He adopted the
habit of a religious devotee , and on his visitations to his flock
assumed all the pomp and pageantry with which Hindoo
Gooroos usually travel. He founded a church at Konāngoop-
pam Ariyanoor, in the district of Baroor, and my MS . notices.
particularly a picture of the Madonna and the child Jesus,
which he caused to be painted at Manilla and set up in that
church. It was in honour of this Madonna, of her husband
Joseph and the Lord Jesus, that he composed the Sacred Poem
called Tebavani : which, vying in length with the Iliad itself,
is by far the most celebrated and most voluminous of his works.
It contains 365 tetrasticks, each of which is furnished with a
prose interpretation ; and, to judge from the only Padalam or
Canto which I have had an opportunity of reading, where the
murder ofthe innocents is described, its merits are not over-
rated. Viramamooni also founded a church at Tirookavaloor.
a name which he gave to the town of Vadoogapet, in the dis-
trict of Ariyaloor, and on the Madonna there he composed
three Poems : Tirookavaloor Kalambagam , Anneiyajoongal
Andādi, and Adeikala Mālei- The following are the most im-
portant of the remaining works of this author ; which, with
exceptions that will be noticed, are extant only in MS.
Kitēzi Ammāl Ammanei, a poem . Vēdiyarojookkam , a
work in prose ; where as the name implies, the duties ofone
who has devoted his life to religion are laid down . Vēda
Vilakkam , also in prose ; which , from the title (the light ofthe
gospel), I presume to contain some doctrinal exposition of the

f2
 [ 250 ]

Roman Catholic Faith. A Dictionary, Tamul and French ,

another Tamul and Portuguese ; a third Tamul and Latin
Sadoor Agharadi, or the Four Dictionaries ; a Tamul work
relating to the higher dialect. Of philological works he has
furnished Tonnool Vilakkam ; a Tamul Grammar of the
higher dialect, written in Latin. Of this I made a Trans-
lation in 1814 ; which, having become the property of the
Madras Government, is now, as I learn, under course of pub-
lication at their College Press . The Clavis Humaniorum Ta-
mulici Idiomatis ; a second Grammatical Treatise in Latin , re-
lating to the higher dialect. A Latin Grammar of the common
dialect ; which has been published at the College Press at Ma-
dras ; and of which a faulty and vulgar translation has long
been before the public.

Such were the literary labours of Beschi, and he was dis-

tinguished as much for his piety and benevolence as for his
learning. To the conversion of idolators his principal efforts
were of course directed, and they are said to have been uncom-
monly successful. Perfect master of Hindoo science, opinions
and prejudices, he was eminently qualified to expose the falla-
cies of their doctrine, and the absurdities of their religious prac-
tices ; and, accordingly, he is much extolled for the triumphs
which he obtained , in those controversial disputations which
are so frequent among the learned in India, and for the almost
miraculous skill which he displayed, in solving various enig-
matical questions which his adversaries propounded for his
embarrassment .

It remains a subject of regret, that talents so rare, shou'd

have been devoted to the promotion of a reiigion scarcely less
replete with error, than that which it supplanted : but we may
draw this practical conclusion from Beschi's success, that a
thorough acquaintance with Hindoo learning and a ready com-
piance, in matters of indifference with Iindoo customs, are
 ( 251 )

powerful human means, to which the Jesuits owed much of

their success, and which should not, as is too much the case,
be despised by those who undertake the task of conversion in
a better cause. Viramamooni continued to ho d the office of
Divan , in Trichinopoly , until the year 1740 : when that city
being besieged by the Mahratta army, under Morary Rao, and
Chunda Saheb being taken prisoner, he contrived to effect his
escape, and fled to the city of Gaya Patanam, then belonging
to the Dutch. He there remained, in the service of the church,
until 1742, when he was carried off by an illness, the particu-
lars of which are not stated. His name is still remembered in
Gaya! Patanam, and masses continue to be offered up for the
salvation of his soul , in that city and its neighbourhood.

IV. - Mandalapurusha Nighanta .

a. Palm leaves.- b. Ditto. - c. Ditto .- d. Ditto.-e. Ditto.

A Vocabulary of the Tamil language arranged

according to the significations of the words , or
Deities, Men , Animals , Trees, Countries, & c . by
Mandala Purusha, a Jain Pundit.

V.- Agastya Vyakarana.

Paper.

A short grammar of the Tamul language attribu-

ted to the sage Agastya , but the genuine work is

supposed not to be in existence .

66 The first person who wrote a grammatical trea-

tise on this dialect (high Tamil,) and who is there-

fore considered as its founder, is supposed to have

been a devotee nameed Agattian (Agastya) res-

 ( 252 )

pecting whom many absurd stories are related .

From the circumstance of his dwelling in a moun-
tain called Podia malei, in the South of the Pe-

ninsula , the Tamil language has obtained the name

of Shen Mozhi, just as the Grandhonic is termed

Vad Mozhi from the supposition that it came from
the Northward. A few of the rules laid down by
Agatteyan have been preserved by different au-

thors but his works are no longer in existence ."

Beschi's Grammar of Shen Tamil. p. ix.

VI.- Dandi Alankára .

Palm leaves,

A work on Rhetorical and Poetical composition,

a translation apparently of the Káryádersa of

Dandi.

VII.-Devákaram .

a. Palm leaves.- b. Ditto.- c. Paper.

A Vocabulary of the Tamul language in twelve

sections, arranged according to their signification.

VIII -Chidambara Agharadi.

Palm leaves.

A Tamil Dictionary arranged alphabetically.

IX.

A Dictionary of Tamul and French, paper, one

volume, quarto .
 ( 253 )

This is the work of the Jesuit Missionary Beschi

and bears date 1774 .

X.

A French and Tamul Dictionary , paper , on vo-

lume , small quarto .

It does not appear by whom this was completed .

It is not of any great extent.
 Astronomy and Astrology.

I - Subrahmanya Karawal.

Paper.

An extensive work in four Books, upon the hea-

venly bodies, their regents, friends and enemies ,
their favourable and unfavourable aspects, and their

influence upon human life, of presaging events from

them , of lucky and unlucky seasons, casting nativities

and calculating the proper periods for the perfor-
mance of various essential rites and ceremonies ,
&c. By Asala Muni Guru desikan.

II.---Sarvártha Chintamani.

Paper.

A work on the same subjects as the preceding :

ascribed to Sankara Acharya.

III.--- Ulla Mariyan Jyotish.

a. Palm leaves.-b. Ditto.

+
A work on lucky and unlucky hours, casting

nativities and the influence of the Stars by Ulla Mari-

2 an, an astrologer of great authority with particular

castes in the South of India .
 ( 255 )

IV . - Márana Ghantaka.

Palm leaves.

Calculations of the duration of life, according to

the aspects of the lunar asterisms. By the same au-

thor as the last.

V.- Yoga Phalam .

Palm leaves.

The influence of the yoga or astrological periods

so termed . By the same as the preceding.

VI.- Jatakeralangham .

Palm leaves.

The art of casting nativities and computing lucky

and unlucky seasons, and of the signs which indi-

cate the acquirement of kindred of various degrees

of affinity. By Vallavan.

VII.― Staranul.

Palm leaves.

Foretelling events by the variation of the breath-

ing or articulation of different sounds . By Sada

Sivan.

VIII.-Masaphalam
Palm leaves.

A work on the moon's course through the as-

terisms forming the lunar mansions, and the in

 [ 256 ]

fluence of particular positions and aspects on human

affairs , by Sada Sivan .

IX.- Grahasphula.
Palm leaves.

A short work, by the same as the preceding, on

•
the positions and astrological influence of the nine

planets.

X.-Ashtakaverga Sangraha .
Palm leaves .

The application of the eight rules of Arithmetic

to astrological computations , and the casting ofnati-
vities, by the same author as the three last.

XI.- Bhugola Pramána .

Falm leaves. Paper .

A description of the universe, conformably to the

Puranic accounts .

XII.- Bhuvana Kosha.

Palm leaves

A Description of theuniverse, and account of the

creation from the Puránas .

XIII.-Desanirnaya.

Palm leaves.

A short statement of the 56 kingdoms into which

 [ 257 ]

the Bharata versha is divided, with a genealogical

list of the Chola kings .

XIV.-Nayatta Kalam Perumayan Vivada.

Paper.

An account of the fifty two Sundays of the

Christian year.

g2
 MEDICINE.

I - Agastya Vaidyam.
Palm leaves.

A work in 1500 Verses on the preparation of

medicines chiefly, attributed with many others on

similar subjects, to the Rishi, Agastya.

II.
-Agastya Purána Sútra.

a Palm leaves.- b. ditto.

A work on mystical and alchemical medicine, or

the cure of diseases by religious rites or visiting
holy shrines, the means of prolonging life, and the
art of discovering hidden treasures. MSS . b . com-

prises also the Pújávidhi, a tract on the worship of

Siva and other deities , and the Dikshávidhi or a

tract on the Diksha or ceremony of initiation in

the Saiva and Sakta faith. By Agastya .

III.-Bhasmamore.

a. Palm leaves .- b, Ditto.

A work of considerable extent, on alchemical or

metallic medicines, containing rules for their cal-

 ( 259

cination and reduction to powder, the preparation

of various oxides, and extraction of Sulphuric acid .

By Agastya.

IV.— Bálachikitsá.

Palm leaves.

A work on the diseases of infants, difficult par-

turition, puerperal fever &c. By Agastya.

V.- Agastya Vaidya munnur.

a. Palm leaves b.- Ditto.

A tract of 300 stanzas on the calcination , and

reduction of various vegetable and mineral articles

to powder, for use in medicine, also on the extrac-

tion of essential oils &c . By Agastya.

VI.-Agastya Vaidya Nuthiyambid .

Palm leaves.

A treatise in 150 stanzas on the purification of

various poisonous substances and their employment

in medicine. By Agastya .

VII.- Agastya Vaidya napatettu.

Palm leaves.

A short tract in Forty-eight Verses on the cure

of Gonorrhoea.
 t 260 ]

VIII.-Vaidya Sutra nuru .

Palm leaves.

A hundred verses on different diseases and

modes of treatment. By Agastya .

IX.- Muppu.
a. Palm leaves .-b. Ditto.

Account of preparing medicines of the alkaline

ashes of vegetables &c. By Agastya.

X.- Terumalar Vaidyam.

Palm leaves.

A work on the medical treatment of various

diseases, and directions for preparing different medi-

cines. By Terumalar.
 ARTS .

I - Silpa Sastra .

a. Palm leaves.-b. Ditto.- c. Ditto.

A work on the construction of houses and tem-

ples, and the carving of images of the gods, with

directions for the choice of materials and the site to

be selected : astrological directions also for the de-

termination of lucky seasons for engaging in the

work ascribed to Viswakerma, the architect of the
Gods.

II.-Navya Sastra.

Palm leaves.

A work professedly on navigation , but in fact an

astrological account of the destinies of Ships, and

those who sail in them , according to certain marks and

planerary aspects . The substance of it is thus describ-

ed at starting ; " Sitting opposite to the sun, a figure

of a Ship is to be delineated, with three masts, of three

yards each , and three decks, amongst these the

twenty eight asterisms are to be distributed, nine
amongst the rigging, six in the interior of the hull,
 [ 262 ]

one at the bottom, and twelve on the outside. In

calculating them the person is to begin with the

star in the main top mast yard, and then count those

on the right side, and according to the distance

between it and the asterisms, in which the sun

happens to be, will be foretold future events, the good

or evil fortunes of the Vessel and its commander. By

Terukuta nambe.

III.- Kapila Sástra.

Paper.

A work of a similar character as the last, attri-

buted to the Muni Kapila.
 TELUGU .

Pauranic and Legendary Literature.

MAHABHARAT.

I. Adi Parva.

a. Palm leaves, -b. Ditto,-c. Ditto, -d . Ditto, Imperfect.

A Translation of the first or introductory section

of the Mahábhárat, giving an account of the origin

and contents of the poem , and of the birth and early
actions of the Pandava Princes : translated from

the Sanscrit, by Nannah on Nannyapa Bhatt into

Telugu verse. This writer, according to a passage
in the introduction of the translation , quoted by

Mr. Campbell in the preface of his Telugu Gram-

mar, lived in the reign of Vishnuverddhana, of

the Chalukya dynasty, King of Rajamahendri

or Rajmundry. In three of the above copies,
however, the verses which precede the extract
given by Mr. Campbell, mention the name of the
Prince to be Rajanarendra, the Son of Vimalá-
 [ 264 ]

ditya, and Vishnuverddhana is therefore only an

Epithet or a title . Mr. Campbell also observes , that
if the assertion of Colonel Wilkes, on the authority .
of the Mackenzie Manuscripts, that the Chalukya

dynasty preceded the Kadamba, which reigned

at Banawassi in the second century , be admitted ,
the work of Nannia Bhatt may boast of great anti-
quity, but there is nothing in the Mackenzie col-

lection that supports Colonel Wilkes's assertion .

Chalukya Kings are found in various inscriptions

dated as late as the 11th and 12th Centuries, and se-
veral ofthem bear also the title of Vishnuverddhana :

numerous inscriptions occur in the Rajamundry dis-

trict of these Princes, and especially of one named

Víra or Vijaya Rajendra , who is designated as Ku-

lottunga Chola, and Saptama Vishnuverddhana ,
or the seventh Vishnuverddhana , whose grants bear
date from Saka 1032, to 1044, or from A. D. 1110 ,
to 1122. We have, however, information still more

precise as to the individual who was the patron of

Nanniah, and three different inscriptions in the
Temple of Srikúrma Swámi in Jagannath, record

donations made by Rajanarendra Son of Vimalá-

ditya Raja of Rajamundry. These inscriptions

are dated Saka 1195 , or A. D. 1273. Nannia Bhatt,
therefore, flourished at the close of the 13th century,

shortly anterior to which period it appears the Telu-

gu language was first cultivated : the oldest works

extant, according to Mr. Campbell, dating about the

end of the 12th Century, and being separated by
 [ 265 ]

the interval that witnessed the fall of the ancient

Government of Teligana, and the Establishment of

that of Vijayanagara , or about a century and a half,
form the æra of nearly all the Telugu works, now
current in the country.

Nannaya Bhatt, was a Brahman of the Mudgala

tribe, and sect of Apastamba, and well skilled in
Sanscrit literature . He seems to have been the first

writer of eminence, who bestowed pains upon his

native tongue. He wrote a grammar of it in San-

scrit, in the usual style of Sútras, or concise and
obscure aphorisms. His translation of the Maháb-
hárat extended according to some accounts, to little
more than the two first books , but from the ex-

pressions of his continuator Tikkana Somayaji, it

should seem he translated three books . The

third book or Vana Parva is not in this collection-

According to the legend, his work was suspended.

by the undesigned imprecation of Bhíma Kavíswar,
a son of Siva by the widow of a Brahman, who
had received as a boon from his father that what-

ever he uttered should come to pass . On enquiring

what Nannaya was engaged in, he was told he was

in the Aranya or Forest section , to which he replied ,
alluding to the extent of the whole task, the trans-
lator would never get out of the wood, and accord-
ingly a part of the Vana or Forest Parca was the

limit of Nannaya's labours.

h2
 [ 266 ]

II. Sabha Parva.

Palm leaves.

The second book of the Mahábhárat, contain-

ing an account of the Palace constructed for Yu-

dhishthira by Maya- The institution of the Raja-

súya or sacrifice of Kings-The subjugation of

different parts of the world by the four junior Pán-

dava Princes- The loss of all his possessions by

Yudhishthira at play to Duryodhana , and conse-

quent departure of the Princes into exile.

III. Viráta Parva.

Palm leaves .

The fourth book of the Mahábhárat, giving an

account of the events that occurred to the Panda-

vas whilst residing as household servants with

Viráta Raja , and their rescuing his cattle when
carried off by the Kuru Princes.

The Vana Parva or third section was translat-

ed , it is usually said , in part, by Nannia and com-

pleted by a Brahman named Irupragada . In the
introductory lines of this work, the three first
books are attributed to Nanniah . The third Par-
za is not in the collection .

The translator of this is Tikkana Somayáji, a

Brahman of Nellore, of the tribe of Gautama , and
.
sect of Apastamba, the son, or according to some
accounts, the Grandson , of Bháskara Mantri who
 [ 267 ]

accompanied Mamma Kesava when appointed by

Pratápa Rudra to the Government of Nellore, The
same Prince, it is said, anxious to have the work of

Nannaya compleated , circulated two stanzas for the

learned men of his country to translate, and gave

the preference to Tikkana's version . He was ac-

cordingly directed to continue the work, and retired
to Nellore, where the Patron of his family, Siddha-

raja, built a dwelling for him near the Temple of

Ranganath Swámí, by whose aid, and that of Vyása

himself, he finished his task in three years : he then

presented the work to Pratápa Rúdra who made

him handsome presents, and returned to Nellore where

Siddharaja gave him a village. In this he resided
till his death , the date of which he is said to have
recorded himself in the following verse. Ambara

ravi sasi sakábdambulu jana kála yukti, aswija

masam ambaramaniprabhánibham bagu Tik-
ka yajyu Bramham pondenu ; " Tikka as resplen-
dant as the sun , was united with Brahma in the

month of Aswin in the Saka year 1210 or A. D.

1288. This would make him cotemporary with

Nannaya Bhalt. Pratápa Rudra however was

either the last King or last but one of Warankal
which was taken in 1323 by the Mohammedans.
He himself was taken and carried prisoner to Delhi

early in the 14th century. His grants also in the

Gantur district bear the date of Saka 1241 or A.

D. 1319, and Tikkana Somayaji, ifcotemporary with

 [ 268 ]

him, flourished about thirty or forty years after Nan-

na, a period when the continuation of the work,

left unfinished by that translator, would be likely

to be an undertaking of much interest. Tikkana

Somayaji had two cousins employed in the service

of Siddharaja, one of whom also named Tikkana or

Tikkana Mantri was the Raja's minister. The writer

says in the introduction to this work he was induced
to undertake it by the recommendation of his father,
who appeared to him in a vision .

IV - Udyoga Parva .
a. Palm leaves - b. ditto .

The fifth section of the Mahabharat containing

chiefly the preparation for war between the Kuru

and Pandu princes. By Tikkana Somayńji.

V.-Bhishma Parva.

a. Palm leaves.- b. ditto.

The sixth section of the Mahabharat giving an

account of the election of Bhishma to command the

Kaurava forces, and the ten actions conducted by

him , untill his being overthrown and disabled by

Arjuna. By Tikkana Somayaji.

VI.- Drona Parva.

Palm leaves.

The seventh book containing an account of the

 [ 269 ]

five days conflict between the Pandava and Kaur-

ava armies, whilst the latter were commanded by

Dronacharya, until he was deceived into a belief
of the death of his son , and his ceasing to fight, and

his being killed by Dhrishtadyumna] By Tikkana

Somayaji.

VII.-Kerna Parva .

a. Palm leaves - b. ditto . - c. ditto .

The eighth book of the Mahábhárat containing

the two days continuance of hostilities whilst the

Kaurava army was commanded by Kerna untill

he was slain by Arjuna. By Tikkana Somayaji.

VIII - Salya Parva.

a. Palm leaves.-b. ditto.

The ninth book of the Mahábhárat containing

the war for half a day, the Kaurava army being

under the command of Salya king of Madra ,

until his death . The same book contains the

dispersion of the Kaurava army, and Duryodhana's

overthrow by Bhima . By Tikkana Somayáji.

IX.- Sauptika Parva.

Palm leaves.

The tenth book of the Mahábhárat describing

the nocturnal attack of Aswattháma son of Drona

on the camp of the Pandavas , his killing Dhrish-

tadyumna and other chiefs, his indecisive combat
 [ 270 ]

with Arjuna, and retiring into the woods . The

death of Duryodhana is also contained in this sec-

tion. By Tikkana Somayájí.

X.- Santi Parva.

Palm leaves.

The twelfth section of the Mahábhárat in which

Bhishma explains to Yudhishthira the duties of

kings in prosperity and adversity. By Tikkana

Somayáji.

XI -Krishnarjuna Samváda.
Palm leaves.
}
The dispute between Arjuna and Krishna, in
consequence of the former's undertaking the de-
fence of the Gandharba, Gadadhara, whom Krish-

na had purposed to destroy, and the escape of the

Gandharba in consequence . By Rajasekhara son

of Konia of the tribe of Viswamitra and dedicat-

ed to Gopa Pradhani, governor of Kondavir in

the reign of Krishna Raya of Vijayanagar.

XII.-Sesha Dharma Retnákara .

a. Palm leaves.b . Paper.

Supplementary ordinances for the guidance of

the Hindus, especially as to faith in Vishnu derived

from the Bhagavat. By Srinivasa son of Kondia

1
inhabitant of Rajamahendrí. Mss . b. is only an
 [ 271 ]

introductory fragment giving the genealogy of

Timma Raja Zemindar of Peddapur to whom the

work, apparently by a different author, Viswanath,

is dediaed .

XIII.-Sri Bhagavat.

The fifth, seventh, eighth, and tenth Books.

Palm leaves.

A translation of the books specified of the Sri

Bhagavat - By Bommana pata raja, brother- in- law

of Srinath, one of the chief poets at the court of
Annaváma Reddi of Kondavir . He translated the
Bhagavat by desire of Rama, whom he says he

saw in a vision whilst on a visit to Benares.

XIV. Vishnu Purána.

Paper.

A translation of the Vishnu Purána by Vima-

lakonts Surga - dedicated to Baswaradya Prince

of Ravur in the Northern Circars between Gan-
tur, and Kondavir .

XV . Panduranga Máhátmya .

a. Palm leaves- b. Ditto, incomplete .

Legendary account of a shrine of Vishnu as

Panduranga, the pale complexioned deity, who

sanctified by his presence in this form, the place

where Pundarika a Muni. performed his devotions.
 [ 272 ]

The place is now known as Panderpur a town

on the left bank of the Bima or Bhimarathi river,
and celebrated in recent times as the scene of the

murder of the Guikwa's Agent by the Ex- Peshwa .

The deity now worshipped is a piece of stone sup-
posed to have fallen from heaven, and thence deno-
minated Vittal Swámi or Vittoba : it is considered
as an emblem of Vishnu.

The proofs of the efficacy of this shrine are in

the usual absurd strain . Thus, a snake is said to
have obtained final salvation from inhaling the
odour of the flowers which had fallen at the feet of

the image of Vishnu, which it had approached in

chase of a mouse. The narrative is told by Súta

to the Rishis and is said to be taken from the

Skanda Purána. The local or Sthala Máhátmya

being translated by Tanala Ramalinga son of

Krishna Ramaiya . It is dedicated to the minister
of a petty Raja named Padarayama, and dated in

the reign of Krishna Raya.

XVI. Bhima Khanda.

Paper.

Legendary account of the shrine of Bhimeswara

one of the twelve principal Lingas , described in the

Puranas and one of the three supposed to have
contributed to the etymology of Trilinga, Telinga

or Telingana, the boundaries of which were mark-

ed by three Lingas , one at Srisaila on the Krishna,

 [ 273 ]

one at Kaleswara on the Godaveri, and the third

at Dracharam in the Rajmundry district, where

the temple is still an object of veneration . The

legend is said to be a translation from a similar sec-
tion of the Skanda Purána . It is the work of

Srinath son of Marya and grandson of Kama-

lanabha. It is dedicated to Bendapudi Mantri

or minister of Anavámá Reddi, and Virabhadra
Reddi, two of the Reddi or Reddiwar dynasty of

Princes who upon the subversion of Warankal by

the Mohammedans, rose from the rank of landhol-

ders and farmers , to be the Rajas of Kondavir which

station they held for about a century from the end
ofthe 14th to the end of the 15th century. A tem-

ple of Siva as Amareswara on the banks of the

Krishna was built by one of this race , Alla vámana

Reddi in A. D. 1361 , as appears from an inscrip-

tion found there. According to most traditions the

dynasty was subverted by Langula Gajapati,

sovereign of Orissa, but this is impossible, as he
reigned a century earlier or about A. D. 1236. A verse

in the Amukta Málá calls Krishna Raya of Vijaya-

nagar the conqueror of Virabhadra and captor
of Kondavir which is no doubt correct.

XVII -Varáha Purána.

Palm leaves.

A translation of the entire Varáha Purána. By

i2
 [ 274 ]

Sinhaya son of Ghantanagaya, dedicated to Nri-

sinha Raya king of Vijayanagar.

XVIII.- Venkateswara Máhátmya .

Palm leaves.

Legendary account of the celebrated shrine of

Vishnu at the Tripeti hills, 80 miles N. W. from

Madras. According to the legend this was origi-
nally part of, or mythogically the son of, Meru,
named Venkatáchala or the Venkata mountain .

Sesha the great serpent and Vayu the god of wind ,

disputing pre- eminence, tried their strength upon
this mountain, when Vayu blew it to the Dekhin
along with Sesha who had coiled himself round it

to keep it firm . After the recovery of the Vedas

by Vishnu as Varáha, he found Sesha engaged in
devotion on the mountain , and at his request con-
sented to reside there, bringing the mount of

pleasure, or Kriráchala and different sacred reser-

voirs from his own heaven or Vaikuntha-

hence different holy spots at this place are termed

Sesháchala, Kríráchala, Varáhatirtha , Swami
Pushkarini &c. Afterwards , at the request of the
Gods, who complained of the fatigue of seeking

him in all parts of the universe, Mahavishnu con-

sented to remain here with Lakshmi, or as Sri- nívás
the abode of Sri or Sri Swami the Lord of Sri.

Amongst the first pilgrims, was Dasaratha who

obtained sons, Ráma and his brothers by worship-

 [ 275 j

ping here, and Kartikeya who expiated the sin of

killing Táraka. The first temples were built by

Tondaman Chakravertti in the beginning of the

Kali age, and the annual ceremonies were then

instituted. Vishnu having sent his Sword and
Discus to assist his brother-in-law Vasu, whose sister,

an incarnation of Lakshmi, the daughter of Ankusa

Raja, he had fallen in love with and married, he

became confounded with Siva , untill the time of

Rámánuja when the temple at Tripeti was once more

made a Vaishnava shrine by that reformer. In

order to effect this . he is said to have agreed with

the Saivas to leave in the temple, a Conch and

Discus, and a Trident and small Drum- the temple
was closed for a night and on being re-opened
it was found that the image had assumed the two
former, or the insignia of Vishnu . The Vaishnava

appropriation of this temple is therefore modern ,

and the different shrines are of no great antiquity.

The great temple was built by a Yádava prince,

about A. D. 1048 , and the later Chola princes,
and the sovereigns of Vijayanagar are recorded as
the chief benefactors of this place, constructing an

infinite number of temples, pavilions , shrines,

Choultris, and reservoirs on the hills in the vicinity,

which are objects of great veneration , and a very

numerous pilgrimage. Vishnu is worshipped here
under five forms- Sri Venkatachala Pati which is

the principal ; Malayapá or Utsavabari the image

 [ 276 ]

produced at the annual ceremonies . Srinivas a

figure recumbent . Kolavu bari an image in the

Naga pavilion who is supposed to preside over daily
occurrences and Venkata Toravar an image that is
brought forth once a year on the Kausiki dwadusi.
Besides the daily ceremonials there are numerous
occasional observances held during the year but the

resort of pilgrims is most numerous , at the period

of the Durga Puja or about October-a tax is
levied on the pilgrims which yields above a lack of
Rupees a year. Access to the principal Pagoda has

never been permitted to Europeans. The legend is

by Venkatárya, son of Krishna Raja, a Brahman of
the Bharadwaja tribe.

XIX.-Jagannath Mahatmya.

Paper.

Legendary account of the celebrated shrine of

Jagannath in Orissa and its foundation by Indra-

dyumna, by desire of the deity Nilamádhava who
appeared to him in a dream, and directed him to

construct the three images of Jagannath, Balabha-

dra, and Subhadrá out of the trunk of a Ber trce
floated to the sea side- Viswakerma having been

employed to make the images, undertook the task,

on condition of not being interrupted . The king's
impatience inducing him to break in upon the
artist's labours, Viswakerma abandoned his work,

and left the images unfinished . This gave the king

 7
[ 277 ]

great uneasiness but he was consoled by a voice

from heaven, to tell him the intention of the deity
had been fulfilled , and that the images thus incom-

plete were to be consecrated , which was accordingly

effected. The work also contains a description of

the various holy places in the vicinity, the different

ceremonials observed , and the merits of performing

pilgrimage to the shrine . By Venkatárya .

XX.-Kalahastiswara Máhátmya .

Palm leaves.

A collection of legendary tales of persons attach-

ed to Siva, and especially to his form as Kálahastis-

wara, and their being in consequence united with

him ; as related by Iswara in the disguise of a Jan-

gama to one of the Yádava princes. By Dhurjati

son of Puranmukha.

XXI.- Padmasaras Máhátmya.

Palm leaves.

Account of the Lotus reservoir on the bank of

the Suvernamukhi river which rises in the Chan-

dragiri mountains, and passes by those of Tripeti,

where it flows N. E. to the sea at Armegon.

Vishnu having lost Lakshmi found her in the centre

of a Lotus in this place-the text is Sanscrit : the

comment is Telugu.
 [ 278 ]

XXII.-Totádri Mahatmya.

Palm leaves.

Legendary account of a shrine of Vishnu, at

Tot dri or Tannur in the ceded Districts ; two

Yojanas from the Eastern sea, containing an ac-

count of the visits of Siva, Bhrigu, Válmiki and

others to the temple, and Vishnu's appearing to

them as Trivikrama , Nrisinha, Ráma, &c . , by
Sringáráchari inhabitant of Ballapalla.

XXIII.-Múla Stambha.

Palm leaves.

An account of the origin and constitution of the

universe, supposed to be related by Márkandeya to
Parásara : the work is in part composed of Pauranic
legends but is especially taken from the Viswa-
kerma Purana and attributes the origin of the
world and of the different Gods, Brahma, Vishnu,
1
Siva, and the rest to Viswakermá : the author is not
named .

XXIV.-Terukalakendra Purvottaram .

Palm leaves.

Legendary account of the shrine of Terukala

náth or Siva as worshipped at Terukala kodi,

a village about 30 miles N. E. of Madura. It

is also called Siva Dharma puri, Siva having.

there instructed Agastya and Paulastya in his

worship .
 [ 279 ]

XXV.-Rajavetti Virabhadra donda kaveli .

Palm leaves.

A mixed legendary and historical account of the

temple of Virabhadra Swami , at Mandavya kshetra ,
from its foundation by Trisanku, a prince of the
solar race, to its re-establishment by the Company's
Government.

XXVI.-Srikákola Máhátmya .

Paper.

Legendary account of a temple of Vishnu at

Srikakolam or Cheikakole on the Krishna river , said

to be translated from the local Purána, a section

of the Brahmanda Purana . The place was ori-

ginally consecrated by the devotions of Brahma ,

at whose request Vishnu consented to be always

present the town was afterwards built by Sumati,
Emperor of India. The reservoir was dug by him

and filled with the aid of the Discus of Vishnu,

whence it was named the Chakra Tirtha- At a

subsequent period, it is described as the scene of a

dispute between the Brahmans and Jains , which

was decided by the Raja's putting a snake privately

into a covered pot, and desiring them to say what
it contained. The Jains replied, a snake, the Brah-
mans, a Chatra , an umbrella , to which the snake

put in by the Raja, was found, on opening the pot, to

be transformed : the place was thence called Ahichha-
 [ 280 ]

tra,from Chatra as before and Ahi a snake- Sudak-

shina, the sovereign of this place, invited the Brah-

mans of Kasi to reside there, who upon a famine

occurring at that city, repaired to Ahichhatra : at a

later period Vishnu as Srivallabha appeared in a

dream to the adopted son of Ananga Bhíma King
of Orissa in the end of the 12th century . and told
him to find his image under the root of a certain
plant, and erect a temple to him at Kakola Kshetra ,

which he did accordingly , and to him therefore

the origin of the present temple may be referred .
The form of Vishnu now worshipped at Srikakole,
is the Andhra Madhusudana , a celebrated King

of ancient Telingana or Andhra Riya , the King

being identified with the deity Madhusudana .

XXVII.- Bála Bhagavat.

Paper.

An abridged version of the Sri Bhágavat by Ko-

nernáth ; son of Nagaya Mantri.

XXVIII-Prahláda Cheritra .

Palm leaves.

The legendary history of Prahláda the son of

Hiranyaksha and of the Narasinh Avatar, taken
from the Bhagavat by Bommana Pataraju.
 [ 281 ]

XXIX.- Bhugola Sangraha.

Palm leaves.

A description of the universe according to the

Pauranic geography, with an account ofthe Man-
wantaras, Princes of the Solar and Lunar dynas-
ties, & c.

XXX - Nadi Parvata gala Hesaru .

Palm leaves.

An account of the principal divisions, mountains,

rivers, & c. of Jambu Dwipa, from the Puránas.

XXXI-Alware Katha.

Paper

An account of the twelve Alwirs, the personified

weapons, ornaments and companions of Vishnu, most
of whom were born as teachers of the Vaishnava

religion according to the system of Rámánuja

long anterior to that reformer ; but comprehending
him and one of his successors.-the dates are in ge-
neral evidently fabulous, but some of the individuals
may have had a real existence.

J. Poya Alwár an incarnation of Vishnu's shell,

was born from a lotus in the reservoir of a temple at
Kanchi towards the close of the Dwápar age. He

lived three thousand years, and propitiated Vishnu

by his devotion , and a cento of verses in his praise,

k2
 [ 282 ]

whence he was honoured by a visit from him , and

was united with him at Terukavalur.

2. Pudhata Alwar was the personified mace, born

at the same period as the preceding, in Tonda-
mandala, he composed a hundred verses in Tamil
derived from the Vedas.

3. Peyá Alwar was also born an incarnation of

Nandaka at the same period, at Mailapur on the

sea shore, and was the author likewise of a hundred

Tamil verses in honour of Vishnu.

4. Terumai Peyá Alwar was the personified Dis-

cus, who was incarnate in the Kali year 3600 at
Tiramushi in Tondamandal, and composed verses

in praise of Vishnu and the shrines at which that

deity was worshipped .

5. Nám Alwar born at Terukarur on the Támra

parni river, was an incarnation of Viswaksena in

the fi st year of the æra of Yudhishthir. He was

the author of several hymns in honour of Vishnu.

6. Kulasekhara Alwár an impersonation of the

Kaustubh gem was born in Kerala or Malabar

in the Kali age— he wrote both Sanscrit and Tamil
poems in honour of Vishnu.

7. Periya Alwar was an incarnation of Garura,

born in the Pandya country some time in the Kali
age he wrote a short tract on the actions of
Krishna.
 [ 283 ]

8. Terupana Alwir was an incarnation of the

Srivatsa jewel-and was born near Sriranga in

the year of Sáliváhana 122 , he wrote verses in
praise of Tirumalé.

9. Terumangar Alwar was the personified

Sarnga or bow of Vishnu, born near the mouth of

the Kaveri in the year of Salivahana 217. He
was a great thief, but not the less a saint, as he
appropriated the booty to the service of the deity,

and especially to the construction of the seven

walls of the temple at Srirangam .

. 10. Tondama Alwar was the incarnation of

Vishnu's garland and was born in the Sáliváhana

year 108 , near the Kaveri : he led a life of celibacy
devoting himself especially to cultivating flowers

and preparing garlands for the deity Sriranga

Nayak.

11. Ambaramanhr Alwár , who was an incar-

nation of Vishnu's slippers , was born at Sri peru-

matur in the year of Sáliváhana 931. or A. D

1009. and attached himself especially to the service

of Varada raja at Kánchi —he received the stamp

of his faith from the hands of Periya Nambi a
worshipper of Vishnu at Srirangam . Periya nambi
accompanied the Alwár to Madhura, instructed

him in the essential dogmas of the Vaishnava

faith, conferred upon him the title of Rámánuja,

and directed him to disseminate the lessons he had
 [ 28 ]

learned. His other names are Lilavibhuta, Laksh-

mana muni, Wodiyar , Ambaramanár, Sethagopa,

Subháshyakára, Yatindra, Kulatilaka and Yati-
sarvabhauma.

The twelfth and last Alwar was Kurath Alwár,

the cousin of the preceding. Images of these Saints

are generally kept in the Vaishnava temples in the
Dekhin.

XXXII.-Yamunáchari Cheritra.

Paper.

Legendary account of a reputed teacher of the

Vaishnava religion , and his confutation of Kolahala,

the poet and Pundit of the Chola Raja in conse-

quence of which the Saiva faith gave way to that

of Vishnu.

XXXIII . -Nárayana Jiyara Katha.

Palm leaves.

Account of the miracles wrought by Náray-

anjiyara a devout worshipper of Sriranga , his

overcoming the Bauddhas and Mlechchas and hav-
ing an interview with the deity Ranganath ; with
some account of Venkata Raghava Acharya, a
>
Vaishnava teacher the son of Tirumaláchári, the

son of Govinda Dhira, the son of Nárayana

Jiyara .
 [ 285 ]

XXXIV .- Basaveswara Cheritra .

Paper ; incomplete .

Legendary account of Básaveswara or Básava

or Báswapá, an incarnation of the bull of Siva,
Nandi, who descended to earth to restore the re-

ligion of Siva, and who as a real character appears

to have been the founder or promoter of the Lin-

gavant religion in the Dekhin in the cleventh

century, and minister of Bijala or Vijala Raya

king of Kalyán. The work contains chiefly mar-
vellous stories of Básava and some of his disciples,

and their contests with the Jains, of whom the

Raja was the protector, in consequence of which

the Jangamas compassed his death. The princi-

pal works on the history of Básava occur in the

Hála Karnáta language.

XXXV.-Prabhulinga lila .

Faper.

Legendary account of a Jangama Saint, Allama

Prabhu, who is reputed to have been the preceptor
of Básaveswara and his nephew Chenna Basava,

the founders or renovators of the Virasaiva religion.

XXXIV. Panditárádhya Cheritra.

a. Paper, imperfect- b. Ditto, Ditto.

A large collection of marvellous stories relating

to different Arádhyas or Saints and Teachers of

 [ 286 ]

the Lingavant sect, interspersed with a description

of the efficacy of the Symbols of Siva, and a va◄

ricty of Pauranic and other legends, illustrativc

of the Supremacy of that deity as a Linga.- The
collection when entire is said to comprise 2000
tales, in five sections, but both these copies are mere
fragments . The stories are taken it is asserted

from the Básava Purána, and translated by Soma-

náth Arádhya of Palkuri, son of Vira Pocheswara ,

by the order of his Guru Mallikarjuna Panditá-

rádhya, the work is dedicated to Surana Amátya.

The following is one of the stories .
Surasani the widow of a man of the hunter tribe, who was
a devout worshipper of Siva , made after her husband's decease
the Jangam priests the chief objects of her devotion, enter-
taining them in her house, to the great scandal of her neigh-
bours. The Brahmans of the Agraharam complained to the

Raja, that the widow was accustomed to eat intoxicating drugs,

smear her body with ashes, wash the feet of the Jangamas, and
treat them, the Brahmans, with contumely and abuse. The
Raja being much in censed proceeded with the Brahmans to
the house of Suras áni, but sought for her and her usual guests in
vain, not a soul was to be found . After his departure, a
Chandála fowler of black complexion, robust make, and dwar-
fish stature, having a flat nose and curly hair, smeared with
holy ashes, carrying a rosary of Rudraksha beads, and wearing
a Linga round his neck, passed by the residences of the
Brahmans, making a great noise, and pretending to sell
fruit, abusing the Brahmans , and reverencing the Jangamas.
On arriving at the door of Surasani she welcomed him to her
abode , washed his feet, gave him food and an apartment to
་
repose in. As the neighbours now thought they had caught
 [ 287 ]

her in the fact, having watched the man into the house, they
beset the dwelling, and brought stakes and ropes to secure him.
-Surasani, hearing the clamour said, “ What would you : the
disciples of Siva come to the houses of his followers ; in the
dwelling of the worshipper of Maheswara , Maheswara abides :
where the Lingam is reverenced , there is the Lingam - why
do you reproach the worshippers of the destroyer of the sa-
crifice : why do you insult and not follow the example.—I tell
you, he that is my house, you cannot discover : the Lord of
the world is in my house, you cannot see him : the Supreme
God is in my apartments - how should Sinners such as you be-
hold him. How can you gaze npon the three eyed God." So
saying, she opened the door. The Brahmans rushed in, and
sought in every place for the Jangama but could not find
him, and they were much astonished and ashamed, being sa-
tisfied that the supposed Chandala must have been Siva
himself.
 LOCAL HISTORY, BIOGRAPHY & c.

Krishna Raya Cheritra .

a. Palm leaves. b. Paper.

A poetical account of the reign of Krishna Raya,

the second, or according to some accounts, the ille-
gitimate son of Narasinha or Narasa Deva

Raya, and 17th prince of the Narapati kings of

Vijayanagar, which state, it is generally asserted,
was founded in the commencement of the 14th

century by Harihara and Bukka Raya, and

speedily attained a degree of solidity and power

which enabled it to extend its sway over the Pro-
vinces South of the Tombuddra, as far as to Cape
Comorin , and to make head for about two centuries

against the Mohammedan principalities of the Dek-

hin untill they combined to effect its downfall . This
took place in 1564 at the battle of Tellicotta when
Rama Raja was defeated and slain in an engage-

ment with the united armies of Vijayapur , Ahme-

dabad, Golconda and Beder. The princes of Vi-

jayanagar thence ceased to exercise a paramount

authority over the states of the Dekhin, although
individuals of the family continued to hold portions
 [ 289 ]

of the empire at Pennakonda, Chandragiri and

Vellur to a recent period.

The power and reputation of the princes of Vi-

jayanagar, and the comparatively modern periods

at which they flourished , have rendered their history

familiar in the Dekhin, and numerous accounts of

them are contained in the papers of this collection.

From these, several notices were derived by Col.

Wilkes, and published in the introductory chapters

of his History of Mysur, and Col. Mackenzie him-

self published an account of the princes of Vija-

yanagar in the Asiatic Annual Register for 1804.
In general, however, the original records are little
more than Chronological lists, one of which has

been published in the introduction to Mr. Campbell's

Telugu Grammar, avowedly from this source.
These lists vary, not very widely perhaps for Indian
history, but still more considerably, both as to
persons and dates than might have been expected,
from the facilities afforded to accuracy in both

respects . The usual enumeration of princes from

Bukka to the third Sriranga is 27 princes, but a list

at Permatur gives 31. - The date most commonly

assigned for the foundation of Vijayanagar is A.
D. 1336 and that of the prince last named A. D. 1646
but the Permatur list makes the first date A. D.

1215 and places Sriranga ten years later-we

have also the dates 1313, and 1314, assigned for

12
 [ 290 ]

the commencement of the dynasty, and these are

the most usual, although there is reason to think

that even 1336 is rather too early.

Considerable variety also prevails in the local

accounts with respect to the origin of this dynasty .
As noticed by Col. Wilkes, one account describes
the founders Bukka and Harihara as Officers of

the Raja of Warankal, who founded an indepen-

dant principality after the subversion of that state
by the arms of Ala ad din-another tradition makes
them Hindu Officers in the service of the Moham-

medan prince, who gave them the site of Anagundi

or Vijayanagar in Jagir. The more usual tradi-
tion ascribes the construction of the city to Vidya-
ranya or Mádhava, the famous commentator on

the Vedas, and a man of great learning, who, it is

said was enabled to build the city by the treasure

with which Bhuvaneswari, a form of Durga

whom he had propitiated by his devotions,

enriched him . He reigned, it is asserted, twen-
ty-five years and then gave the city to Bukka, the
son of a Cowherd, who had fed him with milk when
he led the life of an ascetic- It is very unneces-

sary, however, to pay regard to any of these tra-

ditions for Mádhava leaves no doubt of his own

character, and that of Bukka, in various passages of

his works. He calls himself, and is termed by his bro-

ther, also a writer of eminence, the minister of San-

gama, the son of Kampa a powerful Prince whose rule

 [ 291 ]

extendedto the Southern , Eastern and Western Seas.

Bukka and Harihara are named by Mádhava as the

sons of Sangama, and an inscription published in
the Asiatic Researches, (vol. Ix . ) verifies the rela-
tion . It is clear therefore that Bukka and Hari-

hara were descended from a line of Princes, in-

significant very probably as their territo-

rial possessions , notwithstanding Mádhava's hyper-

bolical description of their power, and to a certain
extent perhaps dependant on the paramount Rajas
of Warankal or Telingana, the annihilation of
whose supremacy elevated these petty chiefs into the

founders of an imperial dynasty. The Mohammedan

historians of the South of India, speak of the Princes

of Bijnagar or Vijayanagar as possessed of power

long anterior to the Mohammedan invasions of Sou-
thern India, and Ferishta asserts that the Government

of the country had been exercised by the ancestors

of Krishna Raj of Bijnagar for seven centuries.

1
For all historical purposes, however, the origin of

this state as a substantial principality, may be ad-

mitted to have occurred at the period specified,
although by no means in the manner described in
the tradition .

The following is the Chronological Statement,

most generally received

1 Bookka Raya from A. D. 1313 to A. D. 1327 or 14 yrs

1327 , 1341 ,, 14 ""
2 Harihara "" ‫دو‬ ,,
3 Vijaya, 32 22 1341 22 "" 1354 ,, 13
 [ 292 ]

4 Viswadeva from A. D. 1354 to A. D. 1362 or 8 yrs.

75 79
5 Rámadeva "" 1362 ,, ‫دو‬ 1369 "9
""
13 69 ,, "" 1374 ,, 12
6 Virúpáksha ‫وو‬ ""
7 Mallikarjuna ‫وو‬ "" 1374 ,, ‫دو‬ 1381 "" ‫وو‬
8 Ramachandra 1381 ,, ‫دو‬ 1390 ‫و‬, ‫د‬ "

35
""

75
9 Sáluvaganda "" ‫دو‬ 1390 "" 99 1397 99 ""
10 Devaraya "" 1397 "
, ‫وو‬ 1412 ,, 15 ""
‫وو‬ 1412 "" 1417 ,, 5
39
11 Kumbhaya ""
1417 ‫وو‬ 1421 ,, 4 "
12 Kumára "" 29
1421 "" 29 1428 ,"" 7 29

ས
13 Sáluvaganda 2d. ‫ود‬ 99
14 Sáluva Narasinh 22 " 1428 ,, "" 1477 ,, 49. "
1477 ,, 1488 ,, 11
15 Immadi deva "" "" " 99
16 Viranarasinh "" "" 1488 ,, "" 1509 ,, 21 ""
17 Krishnadeva 29. "" 1509., "" 1529 ,, 20
18 Achyuta "" " 1 1529 "" ‫وو‬ 1542 ,, 13 ">
19 Sadasiva 23. 199 1542 ,, 99 1564 ,, 22 ""
20 Trimala 29 39 1564 ,, "" 1572 ,, 8
1572 , "" 1586 ,, 14 22
21 Sriranga
39

" 1586 , 1615 ,, 29 "

22 Venkatapati "" ""
23 Sriranga 2nd. "" 1615 ,, "" 1628 ,, 13 ""
24 Venkata 1628 ,, 1636 ,, 8 ""
"" 99 ""
72

25 Rámadeva "" 1636 "9 99 1643 ,, 7 90

1643 ,, 99 1655 ‫ دو‬12 ‫وو‬
26 Anagundi Venkatapati ‫وو‬
1655 ,, " 1665 ,, 10
27 Sriranga 3d. ga

352

From an examination of the inscriptions in the

Mackenzie Collection several exceptions are sug-

gested to this chronological arrangement- Grants

of but fifteen princes are found, and one of those is

not in the above list-of these, two are cotemporary

 [ 293 ]

with others, reducing the list to thirteen , amongst

whom 256 years are divided , leaving only about 46
unaccounted for, which we cannot suppose to be
divisible among 14 kings . It is very probable,

therefore, that several of the names in the above

list are gratuitous interpositions, and it is also clear,

as in the case of Virúpáksha, that some of them

are misplaced. -The names and dates of the in-

scriptions are the following.

1 Bukka Raya A. D. 1370 to 1375

2 Harihara "" 1385 to 1429

3 Deva Raya ‫دو‬ 1426 to 1458

4 Mallikarjuna " 1451 to 1465

5 Virúpáksha ‫دو‬ 1473 to 1479

6 Narasinha 1487 to 1508

7 Krishna ‫دو‬ 1508 to 1530

པ

8 Achyuta 1530 to 1542

39

9 Sadasiva 39 1542 to 1570

10 Trimala ‫وو‬ 1568 to 1571

11 Sriranga "" 1574 to 1584

12 Venkatapati "9 1587 to 1608

13 Viraráma ‫دو‬ 1622 to 1626

We have between the first and second princes a

blank of ten years ; between the fourth and fifth , eight

years ; between the fifth and sixth, eight years ; be-
tween the tenth and eleventh , three years, and the same
between the eleventh and twelfth , and between the two
lastan interval of fourteen , which need not be won-
 [ 291 ]

dered at, as the reduced state of the family must have

made their grants less regular and frequent. It is also

to be observed that in some instances we have

contemporaneous dates, or the grants of one prince

beginning before those of his predecessor termi-

minate. This may be owing to inaccuracy in the
record, or to the practice of Hindu princes associa-
ting the heir presumptive in the government, so

that two princes reign at the same time . Another

source of confusion arises from the assumption of

regal powers by the Minister, whilst leaving to the

rightful sovereign the title of Raja, and some in-

dependant authority in unimportant matters,
in which case, grants by the real and by the
titular monarch will run parallell ; thus amongst

the inscriptions a number occur in the name

of Immadi Praurha Deva Raya dating from

1450 to 1466 - being nearly the same extent as the
grants of Mallikarjuna from 1451 to 1465 and
these names therefore apply either to one person , to

two contemporary princes, or to a reigning minister

and pageant prince. The latter we know to be

the case in another instance, or Ráma Raya whose

grants are very numerous , and date from 1547 to
1562. Those of Sadasiva are also very numerous,

and extend from 1542 to 1570, but this prince we

learn from both Hindu and Mohammedan autho-

rities was a cypher, and Ráma Raja, the minister,

exercised the functions of king.
 [ 295 ]

According to some of the traditions, the first

princes of the family were from Telingana, but

others bring them from Tuluva, which seems most
probable, as they were possessed at an early period
of their intercourse with the Mohammedans , of sea
ports on the Western Coast. In the latter part of

the 15th century, the line was changed, and Narasa,

Narasinha or Vira Narasinha, whom the Hindu

records regard as of Telinga extraction , is des-

cribed by Ferishta as a powerful chief of Te-
lingana who had possessed himself of the greater

part of the territory of Vijayanagar. His illegi-

timate son, Krishna Raya appears to have been the

most distinguished of the whole series of Vijaya-

nagar princes, and although his name is not menti-

oned by Ferishta, it is admitted that in 1520 or in his

reign , the Musselmans sustained a severe defeat from

the armies of Vijayanagar , and that subsequently a

good understanding prevailed between that Court and

the Bijapur monarchy for a considerable period.-

According to the authority which has given rise to
these observations , Krishna Raya was the son of
Narasa or Narasinha by Nigamba a friend or
attendant of the queen, and was actually an incar-
nation of Krishna the deity. His step mother

Tippamba jealous of his superiority as a boy over

her son Víranarasinha, prevailed on her husband to
order Krishna Deva to be put to death . The
Officer to whom this duty was entrusted being
 [ 296 ]

reluctant to fulfill it, applied to the Prime Minister,

who undertook to secrete the Prince till he could

be produced with safety, and the king was told that

his commands had been obeyed. In his last illness,

the king was much afflicted for the death of his

son on which the Minister produced the prince, and

Krishna Deva was declared his heir and succes-

sor. The Minister delayed proclaiming him till he

had secured the concurrence of the Palligars, which

was obtained it is said through supernatural aid, an

absurd tale being introduced for this purpose. Vira-

narasinh, it is added , died of vexation on his brother's

being acknowledged Raja. The contests of Krishna

Raya with the Mohammedan prince of Bijapur

have been already adverted to, and he is here said to

have waged successful war against the Mohammedan

sovereign of Golconda.

According to this work, Krishni Raya reduc-

ed Maisur , and the country along the Kaveri to

his authority- defeated the Mohammedan Armies

of Bijapur and Golconda - captured the Forts of

Udayagiri, Kondavir, and Kondapilli, and invaded

Orissa, the Gajapati Prince of which country was

compelled to do him homage . He married the

daughter of the Raja of Orissa, and returned to

Vijayanagar, with which the narrative concludes .

The work is by Dhurjati son of Arugandi Kasi-

pati and was composed by order of the ruler of
Arvidi in the Ceded Districts , Krishna Raya
 [ 297 ]

was a great patron of literature both Sanscrit and

Telugu, and the principal works in the latter, date
from his reign. Of the learned men of his court,

eight are distinguished as the eight Dig -gajas

or Elephants who uphold the world of letters .
The names of the whole have not been ascertained ,

but the following five were of the number, Apуáya

Dikshit, Allasani Peddana, Venkata páta, Bhattu

murtti, Pingala Suranárya . The first is a Sanscrit

writer, the last are eminent as Telugu authors .

II.-Ráma Raja Cheritra.

a. Palm leaves. b. Paper.

An account ofthe genealogy of Rama Raja the son

in law of Krishna Raya, and minister of Sadásíva,

thelast prince of Vijayanagar, with a description ofthe

hostilities carried on by him and his sons Siranga
Raya, and Venkatapati Raya against the Mohamme-

dan princes of the Dekhin . Composed by Vengaya son

of Surappa by command of Rama Raja. This work
of course does not contain the particulars of Rama

Raja fatal conflict with the Mohammedan princes ,

originating immediately in the insult offered to

the envoy of Ibrahim Adil Shah, This is not spe-

cified by Ferishta, but the Hindu records state that

on going to an audience of the Raja, the envoy
passed on his way some swine intended to be

given to menials of the court. As he expressed his

m2
 [ 298 ]

abhorrence of these unclean animals to the Raja,

the latter treated his aversion with ridicule, and

asked him how he could hold them as unclean ,

when he fed upon fowls, who picked up grains

from the ordure of swine, and took an oppor-
tunity of shewing him the fact. The insult

roused Ibrahim Adil Shah to arms , and he

was readily joined by the other Mohammedan

princes who were eager to revenge indignities

offered to Mosques and the faithful, by the Hindus,

when acting as allies with one or other of them in

their wars amongst themselves. Ráma Raja met

them with great spirit, and a sanguinary action took
place at Talikota on the banks of the Krishna. The

contest was long doubtful, but the Raja was acci-

dentally made prisoner, and instantly beheaded. His
army then dispersed and immense slaughter took
place in the pursuit. The confederates advanced

to Vijayanagar, which was taken , and plundered,

and the country laid utterly waste. The power of

the state fell never to rise again . Different mem-

bers of the family settled in Pennakonda , Chandra-

giri, Vellore and some returned to Anagondi on the

N. E. quarter of Vijayanagar : the latter branch
after being expelled by Tippu became dependant
on the English Government as petty Landholders .
On the downfall of Vijayanagar the Governors to
Gingee, Trichanapalli , Mysore and other places to
the South became at the same time independant,
 [ 299 ]

and continued so with various changes of fortune

till they were comprised within the pale of British
dominion or control.

This work is also entitled the Narapati vijayam

or Ráma Vijayam and is nothing more than a de-

tailed and encomiastic genealogy . The descent of

the Raja is traced to Brahmá through the lunar

race to Nanda one of the seven kings of the Andhra
dominions-the ninth from him it is said was Chau-

lukya Bhúpála in whose race many kings governed

the earth, to Vijala king of Kalyan . The gene-

alogy is then uninterrupted although not always .

very distinct : the direct line appears to be as follows.

Vijala
Vira kumára
Táta Pinna
Somadeva - who took Rachúr

Rághava
Pinneswara
Bukka

Ráma Rája who took Kondanole and

made it his capital : he had

two sons of whom the

younger,
Sriranga succeeded : he had 5 sons

and was succeeded by the

fourth,
Terumala, he had four sons, and was

succeeded by the third,

 [ 300 ]

Ráma

Terumala

Sriranga appointed to a high office

by Venkatapati Raya, and
married to the daughter of

Narasinha Deva, by whom

he had

Rámadeva Raya, who by the aid of his bro-

ther Venkatapati, and two

chiefs of the same family,
Venkatádri and Terumala,
subdued Guti, Pennakon-

da, and other places, and

defeated the king of Gol-

conda : he had five sons, of

whom the line continued in ,

Sriranga,
Chenna Venkatapati

Venkatapati
Timma or Terumala in the service of Krishna

Raya.

Venkatapati
Ráma Ráya also called Kodanda Ráma

who married the daughter

of Krishna Raya—and had

by different wives, Pedda-
venkata, Venkatapati, and
Ráma or Kodanda Ráma.
 [ 301 ]

III -Krishna Raya Agraharam Charuvu Pur-

vottara .

Account of a tank in a religious endowment in

the Chandragiri circar and district of Nellore, attri-
buted to Krishna Ráya . The grant was continued
by Raya Mahasinh Silada .

IV.--Pratápa Cheritra.
Paper.

An account of Pratápa Rudra the last of the

Kakateya kings of Telingana of any power. Ac-

cording to this account the family descended from

Arjuna : thus,
Parikshit

Janamejaya
Satáníka
Kshemaka
Somendra

Somanripa
Uttunga Bhuja who first removed to the Dek-

hin, and was succeeded by Nanda, who founded

Nandagiri.
His Grandson Somadeva was defeated and killed

by the Balláhadu of Cuttack, • the Balhara pro-

bably of the Arab Geographers. - His wife being

pregnant, fled and found refuge in the house of
a Brahman named Mádhavasermá at Anuma-

konda or Hanumadgiri.- The boy was named

Mádhava vermá, who when he grew up, raised a
 [ 302 ]

formidable army, chiefly through the favour of Pad-

mákshí a form of Durgá, and with it reduced
Anumakonda and the country between the Godá-
veri and Krishna to subjection . He is considered,
and perhaps with reason , as the founder of the fa-

mily-his reign , and those of his descendants are

thus enumerated .
Mádhava vermá reigned .... 160 years.
Padmasena 74
Vennamá .... 73
Yeruka .... 73
Kuranki 76
Pendikonda 25
Bhuvaníka malla 78

Tribhuvanika malla ... 76

Kákatipralaya .... 75
Rúdra mádhava .... • 73
Mahadeva .... .... 25

Ganapatideva .... 75
Rudrádevi 29

Annamadeva 12

Pratápa Rúdra 76

making altogether 1000 years.

Of these princes Kakatipralaya is said to have
removed the Capital from Anumakonda to Waran-
kal in Sal . 990. or A. D. 1063. - Inscriptions how-
ever in the time of Ganapatideva occur dated A. D.
1231 , whilst Warankal was taken and plundered in

1323, in the time of a son of Pratápa Rudra who

 [ 303 ]

held a short sovereignty over the remains of the city,

after its first capture by the Mohammedans .- If we
reckon from the last, as the best authenticated
period , we may place the commencement of the

dynasty with Mádhavaverma something less than

three centuries earlier, or in the end of the 11th or

beginning of the 12th century of the Christian æra.

Although Warankal ceased to be the capital of a
state of any note after its spoliation by the Moham-
medans , it continued to be the residence of princes
of some power, between whom and the Moham-

medan princes, and the Rajas of Vijayanagar, fre-

quent intercourse was maintained both of peace and
war. Its final downfall appears to have been

owing to the extension of the power of the Gajapati

princes of Orissa, as much as to the ascendancy of

the Mohammedan arms. By Virana son of

Mallapa Raja a Brahman of the Atreya family who

resided at Charuvapalli in the Pulíkonda district-

the work comprises the legendary history of Anu-

makonda or Hanumadgiri.

V.-Jangama Kálajnyána.

a. Paper.- b. Palm leaves.

An account ofthe princes of various countries in

the South of India, subsequently to the reign of

Vijala Raya at Kalyana , especially of the Velála

kings, and of the Vijayanagar dynasty to the
defeat and death of Ráma Raya, given in a pro-

phetic strain by Sarvajna, a Jangama priest and

 [ 304 ]

his son Virúpana. The prophecy extends to a future

period when Vijayabhinandana or Viravasanta
and Chenna Básavanna are to meet at Sri Saila-

the latter is to become the minister of the former,

who is to reign over the whole earth, and the joint

efforts of the two will render the Jangama the

universal faith. Sarvajna is said to have been the

son of a Brahman by a woman of the Potter tribe,
and to have taught the Jangama doctrines from the
age of ten untili he was re-united with Siva.

VI - Kátama Rája Cheritra.

a. Palm leaves. - b. Paper.

A long account, in which fact and fiction are

curiously blended, of a petty war between two chiefs
.
who rose to independance after the downfall of the

state of Warankal, in the 14th century. Manava

Siddha or Siddhi Raja the prince of Nellore was

one of the parties, and the other was Kátama Raja,

the ruler of Yeragada , assisted by Padma Nayak
of Palnad. The dispute originated in the herds of

Katama trespassing on the pastures of Siddha

Raja ; a force under Tikkana Mantri, the cousin of
Tikkana Sámayoji the poet, was sent to drive the m
out , but was repelled by the herdsmen supported by
troops. Tikkana being received with great coldness

by his parents and his wife on his return home, vow-

ed to redeem his credit or perish-he was according-

ly killed in the next encounter. The people of

 [ 305 ]

Kátama being hard pressed in a subsequent en-

gagement, invoked the aid of the Cows, who accor-

dingly attacked and put the enemy to the route.
Siddhiraja was then obliged to come in person
to the field of battle, where in a personal conflict with
Kátama he was killed, and Kátama died of his
wounds. This seems to have terminated a contest

of a very sanguinary description, and each party

withdrew to their own boundaries . The death of

Siddhi raja led to the subversion of the short lived

principality of Nellore, and the territory was soon

afterwards included in the possessions of the Red-
lawar family of Condavir.

VII.-Pálnád Víra Cheritra .

Paper.

Account of a seven years war, from 1080 to 1087,

carried on by Brahma Naidu and twelve other land
holders and graziers, against two towns, Gujerla

and Macherla, in the Pálnád country, and which

originated in a dispute at a cock-fight .

VIII-Nava Chola Cheritra.

Paper.

An account of nine of the most distinguished of the

Chola princes, or Kerikala, Vikrama, Uttunga,

Adivara, Varadherma, Satyendra , Manujendra,
Vira and Uttama, confined however to fabulous

narratives of the faith of these princes in the Vira

Saiva or Jangama religion as related by Panditárá-

n2
 [ 306 ]

dhya, a Jangam professor, to Bhairavendra , Raja

of Sosalipur in Mysur, a great patron of the

sect. The work is interspersed with marvellous

tales of the actions of different priests or saints

of the sect, and is translated from the Karnáta.

By Silamanupa Settí a descendant of Sankara Dás

one of the disciples of Chen Baseswer - one of the

1
founders of the Jangama form of Saiva worship in
the Eleventh century .

IX.-Nandala Krishnama Vamsávali.

Genealogical account of Nandala Krishnama of

Nandal-the son of Nrisinharaja, the son of Ná-

rayan, the son of Nrisinha, who first settled at Nan-

dal-theson of Srinjaraya, the son of Arvítí Bukka

Raya, a prince of the lunar race. This genealogy is
extracted from the introduction to the Kalá pur-

nodaya dedicated by the author Pingala Suruna

1
to Krishnama Raia.

X.-Valugutivaru Vansávali.
a. Paper.- b. Ditto.

Genealogical account of the Valuguti family of

Rajas or Zemindars in possession of Venkatagiri.

The founder of the family is said to have been
Chavi Reddi who discovered a hidden treasure, of

which he became duly possessed by offering , with

his own consent, his servant to Bhairava or Vetála,

whence he was termed Pátálmári Vetál Rao.—

His son Prasádita Naidu was chiefly instrumental

 [ 307 ]

in raising Pratápa Rudra to the throne of

Warangal. After the overthrow of that prince,
the members of this family extended their authority

over a number of districts along the Krishna

River. Two of them , brothers, Anupota Naidu and
Madan Naidu are said to have defeated and taken

a hundred and one Rajas, fifty one of whom they

ground in oil mills, and fifty they offered in sacrifice
to Kili and other Saiva deities. Another great con-

queror was Lingam Naidu who slew Anuváma

Reddi, and had his figure and those of other Rajas

sculptured on his spitting pot. A second Anupota
subdued Kondavir and Rajamahendri and establish-
ed himself there and at Chinapalam . The family

seem to have been then subjected to the Vijayanagar

dynasty, and several members of it, as Padakondapa

Naidu and his brother Gene Naidu- with the two

sons of the latter Nayanappa, and Timma distin-

guished themselves against the Mohammedans in

the reigns of Krishna Deva, Achyuta Raya, and

Rama Raja.- Yacham Naidu who reigned about
1600 is also said to have been a great conqueror,

defeating Makaraja and Devalpupa Naidu--- cap-

turing Chenji or Gingi and Palemkota, and ex-
tending his arms to the South as far as Madura.-

His Grandson however appears as the feudatory

of the Kutteb Shahi king of Golconda, holding
Venkatagiri by his permission as Nánkar or ali-
mentary estate. Benjar Yachem his Great Grandson
 [ 308 ]

was put to death by Zulfikar Khan the general

of Aurungzeb about A. D. 1696 but the Zemin-

dari was granted after an interval to his son .- The

direct line terminated with the 37th descent in

1776 but was continued by adoption The follow-

ing appears to be the series of succession , omitting

the collateral branches . The statement is not always
very distinct.
1 Pátalmári Vetál 21 Chenna Sinh
2 Damanaidu 22 Nírván Ráyappa,
3 Vanamnaidu in whose honour Malana

4 Yeradakshanaidu the poet composed the

5 Sinha manaidu Vykunthárohana.
6 Madan 23 Kumára Timma

7 Vedagiri Naidu Naidu.

8 Kumár madan 24 Padakonda Naidu
9 Sinham Naidu 25 Padakonda Naidu 2d
10 Pada Sinham 26 Chennapa Naidu
11 Chenna Sinham 27 Venkatádri Naidu

12 Anupota who possessed Venkata-

13 Sarvasinh
giri, and gave it that name,
14 Dhermanaidu as it was a hill dedicated
15 Timmanaidu to Káli or Kali malè-
16 Chiti daksha The village is situated a
17 Anupota kos from Venkátáchala .
18 Madan 23 Ráyápá
19 Sura 29 PennakondapaNaidu
20 Yachamanaid the 30 Yachama

founder of the Valaguti 31 Kasturi

branch. 32 Yacham Naidn
 [ 309 ].

33 Padayachem 37 Bengar Yachem and

34 Kumár Yachem Padayachem 1776
35 Bengar Yachem 38 Kumár Yachem
murdered A. D. 1696 (adopted) 1801

36 Kumár Yachem 39 Bengar Yachem

died 1747 (adopted . )

XI -Kasikhanda molo vuna Reddivar Vansávali.

Paper.

The introductory chapter of a Telugu version

of the Kasi Khand, giving an account of the fami-

ly of the author's patron Virabhadra son of Allada

Bhupa son of Dadaya Reddi , son of Perumalla
Reddi. By Srináth -The same genealogy is

given in the Bhimakhanda, by the same author,

deduced ultimately from Proleya Vámana the
founder of the Reddiwar family of Kondavir.

-Mátala Teruvengala
XII. Raya Cheritra.

a. Paper- b. Ditto.

Genealogical account of Teruvengala, a prince

of the Matalavar family and ruler of Siddhávat near

Karapa and whose descent is brought down from

Vaiwaswata Menu through Ráma, and an unnamed

Chola Bhupa, to Matali Timma Bhupa the foun-

der of the family, from whom the hero of the work

 [ 310 ]

is the tenth in direct succession ; by Nadimanti

Venkatapati.

XIII.- Tanjáwar Raja Cheritra.

a. Palm leaves - b . Ditto.

An account of some of the first Náyaks of Ma-

dura-Soon after the establishment of the Vijay-
anagar Dynasty their authority was extended over

nearly the whole of the countries to the south,

leaving them in general under the management of

their princes as feudatories paying tribute. — In the

reign of Krishna Raya two of these, the Princes
of Chola and Pandya, or Tanjore and Madura

being at war, Nágama Náyak a Telugu officer

of the Raya was sent to the support of the Pan-
-
dyan prince . After subduing the Chola Raja,
Nágama imprisoned his Ally, and assumed the so-
vereignty, in consequence of which a force was

sent against him under his son Viswanath Nayakc

who defeated his father, and sent him prisoner to

Vijayanagar. The father was forgiven in consi-

deration of the loyalty of the son , and the latter,
on the death of the Madura prince which hap-
pened shortly afterwards, was made Governor of

Madura . He took advantage of the hostilities be-

tweeen the Rajas of Vijayanagar, and their Mo-
hammedan neighbours, to convert his government
into an independancy and was succeeded in it by his

descendants. -The dynasty extended to 14 princes,

 [ 311 ]

commencing about 1530, and continuing till the

middle of the last century, when Chandasaheb got
possession of Trichinapali . The following appears
to bethe most accurate enumeration of these princes,
some of whom have left remarkable traces of their

reigns at Madura and Trichinapali, and others

were well known to the Christian Missionaries .

1 Viswanath-about 1530

2 Krishnapa
3 Virapa
4 Viswapa
5 Kumára Krishnapa

6 Kasturi Ranjapa
7 Mutu Krishnapa
8 Virapa died 1623

9 Terumala or Trimal 1663

10 Mutu Virapa-
11 Choka náth died 1687

12 Krishna Mutu Virapa 1695

13 Vijaya ranga ; part of the time under the re-

gency of his mother Mangamál ; died 1731

14 Vijaya Kumára ; under the regency of his
adoptive mother Minákshí, in whose time the Mo-

hammedan prince seized the fort-the Princess

poisoned herself-the adopted son and his father

survived these disturbances, and became dependants

on the Paligar of Rámnád, or the Nawabs of the
Carnatic, until the whole came under British

authority.
 [ 312 ]

p
XIV. Trichinapali Rája Cheritra.

Palm leaves.

An account ofthe actions of Raghunath, a Pali-

gar of the Tinnevelli country who conquered dif-
ferent districts from the Setupati or Márawa prince,
and from the Mohammedan governor of Tri-
chanapali.

According to this tract he was descended from

the deity Indra, who had by a mortal nymph several

sons -Terumala Raya of the Ahita tribe des-

cended from one of these became a prince of great

power, and is regarded as the first of the dynasty

the line of which is the following .

1 Terumala Raya 8 Númana

2 Panchákhya 9 Pachamahisu
3 Tondaka 10 Kinkinipati
4 Navanacholádhipa 11 Tondaka Nipati

5 Terumala Nripúlachandra 12 Tirumala Bhúpa

6 Navana Sauri 13 Padmápta
7 Páchanarapála 14 Raghunath

The last was an officer in the service of Vijaya

Raghava Raja of Tanjore, and subdued various
districts to the South, which he appears to have

erected into an independant principality. His son

was Tirumala Raya, his son was Sri Vijaya Rag-
hunath who it is said conquered Chanda Khan,
and took up his residence in the Tondaman country.
 [ 313 ]

XV.- Sinhala dwipa Rája Katha.

Palm leaves.

Account of a war between Krishnapa Náyak

of Madura, and Tumbi Nayak, here called king of

Ceylon, but who appears to have been only a petty
Polygar of Tinnevelli or Rámnád who was de-
feated and deposed by the second of the Madura

Nayaks, Periya Krishnapá.

XVI.- Kakaralapudi Gopála Páyaka Rao

Vamsávali.

Paper.

Genealogical account of Gopála Páyaka Rao ,

Zemindar of Anakapilli near Vizagapatam. It is

properly an introduction to the tale of the marriage

of Rukmavati : dedicated to Rámabhadra the son

of Gopála Rao. By Somanath.

XVII.- Kaliyuga Rája Cheritra.

Palm leaves.

A short account of some of the most distinguished

princes of the Kali age, as Parikshit, Satánika, &ca .

XVIII.-Básaveswara Kálagnyán .

Palm leaves.

An account of the state of the Dekhin in the

reign of Akber, and of a person named Seshappa

20
 [ 314 ]

being inspired by Malikárjuna to give fresh activi-

ty to the Virasaiva or Jangama scct — By Viráya,

a Jangama priest.

XIX .- Sankara Cheritra.

Palm leaves.

An account of the Saiva reformer Sankaracharya,

who was an incarnation of Siva, and instructed in

theology by Govinda Guru at Chidambaram- his

wanderings over India, and confutation of various

sects are narrated in the usual strain, and he is

stated to have caused the Jains to be put to death

at Yudhapuri . He established the Math at Srin-

gipur or Sringeri and the temple of Kámákshi
and Sri chakra at Kánchí and was finally liberated

from existence at Kánchi. By Venkataya , known

by the title of Andhra Kálidás or the Kálidás of
Telingana, an inhabitant of Vellore.

XX- Surapura Rája Vamsávali.

Paper.

Genealogical account of the Zemindars of Sura-

pura or Zorapur in the Hydrabad country ; an

estate cleared for cultivation by Timma Reddi

under the authority of Aurengzeb's officers in the

seventeenth century .
 [ 315 ]

XXI. -Rangarao Cheritra.

Paper.

Account ofthe attack of the Fort of Ranga Rao

Zemindar of Bobili, by Mon. Bussy and the troops

of Vijaya Rama Raja, the death of Ranga Rao,

and his family and adherents-- the appointment
of Vijaya Ráma, and his assassination by the
maternal Uncle of Ranga Rao . This is the story

told by Orme, vol . 2. part 1. p . 254.

XXII-Makaraj Bomaráj Vamsávali.

a. Paper.- b. Ditto.

Genealogy and historical account ofthe Makaraj-

war princes who ruled at Karvetinagara, or the Ze-
mindars of Narayanvaram or Naranvar not far to

the South of the Tripeti hills . The family is deduced

from a Chola king termed Dhananjaya Chola

through Tondaman Chakravartti, in whose race

Nárayan Raj was born , who founded the city of

Nárayan varam or Kalyána Patan from its being

on the Kalyan, or what is now termed the Naran-
varam River. The line then proceeds through

87 descents to Maka Raj, whose nephew it is assert-

ed was an Ally or feudatory of Krishna Raya of

Vijaynagar. The descent is continued through

fifteen other names , to Kaveri Ray, Raja of Kár-

veti nagaram in the Zilla of Chitore, with
whom the work concludes, and by whose desire
 [ 316 ]

it was completed by different poets of his court. It

is more a panegyrical than historical account of the

family, and is copiously intermingled with praises of

the deity Venkatachala Swámi.

XXIII - Kanyaká Cheritra .

Paper.

Traditionary account of the voluntary exile or

death of the Vaisyas of Pe nakonda in consequence
of Vishnuverddhana Raja's demanding the

daughter of Kusuma setti in marriage, and on the

merchant's refusal, attempting to carry her off by

force. In consequence, one hundred families it is said

migrated to the West, eighty to the East, two hund-
red to Goa , and one hundred and thirty to the North,
whilst Kusumetti, his daughter, and one hundred
and two families burntthemselves . Vishnu verddhana

in consequence of the imprecation pronounced by

the Virgin died ---his head bursting in two. His

son Rájaraya Narendra appeased the surviving

Vaisyas, and induced them to remain at Penakonda,
making Virupaksha , the son of Kusumasetti, chief

over eighteen towns.--- By Guruvaya .

 Poetry, Plays, Tales, &c .

I.- Airávata Cheritra.

Paper, incomplete.

Gándhári intending to offer worship to the Image

of Indra's Elephant omits to invite Kunti the mo-

ther of the Pandavas , who complains to her Sons.

Arjuna compels Indra to send his Elephant in per-

son to receive his mother's homage, to which cere-
mony Gándhári is invited. The story is told in

verse.

II.- Ambarisha Cheritra.

Palm leaves.

Story of Ambarisha king of Ayodhya the worship-

per of Krishna, in whose behalf the Discus of Vish-

nu threatened to destroy the Muni Durvásas, un-

til arrested by the mediation of the king. The

story is told in several of the Vaishnava Puránas,
especially in the Bhagavat from which it is render-

ed into Telugu, by Rangasayi son of Náráyana

and grand son of Sankara Mantrí.
 [ 318 ]

III.-Amukta Málá.

a. palm leaves-b. ditto.

Narrative of the sixth Alwar or holy teacher of

the Vaishnava faith, Pariyálwar, named also Vish-

nujit, who instructed the king of Madura and his

court in the Vaishnava faith- Vishnujit afterwards
finding a damsel in a Tulasi bush , named her Sudi-

kuduta, adopted her as his daughter, and married

her to the deity Sriranga. The work also includes
an account of Yamunáchárya to whom the Pandya

Raja had given his sister and half his kingdom-

and who after a while relinquished the latter for a

life of asceticism . The work is by Alla sáni Ped-

dana one of the principal writers of the court of
Krishna Raya, and is written in that prince's name .
It is dedicated to Venkata ramana the deity of Te-

rupeti and was composed in consequence of a vision

imparted by Andhra Madhusudana, the deity wor-
shipped at Chicacole, to Krishna Raya, when he
invaded Orissa in Sal. 1438 or A. D. 1516 .

IV.- Amuktamálá Vyákhyána.

Palm leaves.

A commentary on the preceding by the same au-

thor.
 [ 319 ]

V.- Aniruddha Cheritra.

Paper.

Loves and marriage of Aniruddha the grandson

of Krishna, and Usha the daughter of Bánásura-

with the humiliation of the latter by Krishna . By

Abhayámatya.

VI.-Balayala Raja Cheritra.

a. palm leaves.- b. ditto ― c. ditto— a paper,

Story of Balayala or Balayána also written Be-

lalla and Bellana , Raja of Sindhukatak- who had

resolved to give the Jangama priests whatever they

should beg of him. Siva to try his faith appears, and
requests of him a chaste female companion, and the

king being unable to meet with such a person else-

where , gave him his own wife Chullamá Devi . The
queen finding the seeming Jangama rather back-
ward, proceeded to embrace him, when she found
a young child with three eyes in her arms. On be-

holding the child, the king worships him, on which

Siva appears in his own person with his bride Pár-

vati and bestows on him a benediction . By Chitáru

Gangadhar. See also page 204.

VII.-Bhadrarája Cheritra.

Palm leaves.

Narrative of the adventures of a prince named

 [ 320 ]

Bhadra, the son of Chandramani, a king of the lu-

nar race and an Apsaras, and of his son Saphalya

who was an incarnation of Hari at the request of

Indra in order to destroy Kapatásura and other gi-
ants in the south of Indra. Various stories of a le-

gendary character are comprised in this work, which

appear to be the invention of the author Venkatá-

chárya, and not borrowed from the Puránas, al-

though of a similar description with such as occur
in those works of the Vaishnava persuasion .

VIII.-Bhadra parinaya.

Paper.

The loves and marriage of Krishna with Bha-

drá the daughter of the Raja of Kikeya . By Ped-

dana Kavi, composed under the patronage of So-

mabhupála the son of Terumala Raja of Gawdal, a

town in the Hyderabad country .

IX.---Bhánu Kalyana.

Paper.

A poetical description of the marriage of Surya

with Sánta the daughter of the demon Maya. By
Chandrasekhara Iswara.
 [ 321 ]

X -Bhogini Dandaka.

Palm leaves.

Poetical account of the love of Sarvajna Singa-

ma or Sinha bhupa a prince of the Velmavar tribe

and a damsel named Bhogini. By Bommana pa-

tu Rája translator of the Bhagavat.

XI.-Bhoja Cheritra.
Palm leaves imperfect.

A collection of tales related by Sarpata Siddha

to Bhoja. They chiefly describe the adventures of

Sringára Sekhara prince of Kalinga and his three

friends, the sons of a minister, a banker, and a tari

gatherer, by whom the Prince is restored to life after

being poisoned by an old priestess. The beginning

is wanting.

XII -Chandrángada Cheritrà.

a palm leaves - b. ditto.

A narrative of the loves of Chandrangada son

of Indrasena king of Nishadha, and Chitrare-

kha daughter of Chitrasena, with her electi-
on of him at the public choice of a hus-

band . There is little incident in the poem, which

is filled with florid descriptions of the seasons of

the year and the sensations of lovers. By Venka-
tapati one of the eight poets of the court of Krish-

2p
 [ 322 ]

na Raya and distinguished by the title of Krishna

Raya bhúshana the ornament of Krishna Ráya.

XIII.— Chandrabhánu Cheritra .

Palm leaves, incomplete.

Story of Chandrabhánu son of Krishna by his

wife Satyabhámá, and his love for Chandrarekhá :

the story is taken from the Bhagavat and rendered

into Telugu, by Mallana Mantri.

XIV.-Chandriká parinaya .

Palm leaves.

Story of the loves and marriage of Chandra king

of Visálá and Chandriká princess of Panchála.
By Madhava Raja son of Rachorla Raja --- with a
commentary .

XV -Chandrika Parinaya.

Palm leaves.

An introductory chapter to a work intended to

describe the marriage of Bhíma to the daughter of the
king of Kasí, containing at some length the genealo-
gy of the author's patron Jupalli Venkatádri, Raja

or Zemindar of Partyal. The founders ofthis family

are said to have been officers in the service of Kála

bhairava of Wariur, and to have received their

principality from Kerikála Chola . Chenna vibhu

was the first---the following are named as his des-

 [ 323 ]

cendants-- Kondala Raya, Nrisinha, Ayappa Nay-

ak, Timma vibhu, Chennapa, Raghava, Achabhupa,

Nrisinha, Gajapati, Mánya, Ayappa , Ramachan-

dra, Ayana, Krishna Dharinipati . Timmappa and
Retnappa his sons succeeded severally the latter
had three sons two of whom Timma , and Ayappa

severally succeeded : the direct succession then conti-

nued again thus ; Lingabhupati , Ramana and Lin-

gana. The last had four sons of whomthe young-

est Venkatádri was the patron of the poet Bhatta-
ra Bala Saraswatik ini Mahopadhyaya .

XVI.-Charuchandrodaya.

Palm leaves.

Narrative of the adventures of Cháruchandra,

the son of Krishna, by Rukmini ; his conquest of

Indra's heaven and falling in love with and marry-

ing Kumudvati the daughter of Padmákara Raja.

By Chennama Mantri of Nandyal minister to Pe-
nima Timmia Raja.

XVII.-Dasaratha Nandana Charitra.

Palm leaves .

A Telugu version of the first part of the Rámá-

yana from Ráma's birth to his marriage with Sitá :

the great merit of this work is its excluding all la-

bial letters whence it is termed the Niroshtra Rá-

máyana. By Basavappa of Peddupati.

 [ 324 ]

XVIII.-Dasávtára Cheritră

Paper.

An account of the ten Incarnations of Vishnu.

By Konernáth.

XIX.-Devaki nandana Sataka.

Palm leaves.

A composition of 100 Stanzas on the exploits of

Krishna. By Kavirája sekhara School master at

Gantur.

XX.- Devamalla Cheritra.

Palm leaves imperfect.

Account of Devamalla who was created by Brah-

ma for the destruction of the Asura Vajradanta
at the request of Indra - after the defeat of the De-
mon, the Gods gave him a city and a bride, as the

reward of his prowess . He had ten sons by his

wife, whom he sent to different countries, to teach
boxing and wrestling, &ca. - from them the boxers

and wrestlers profess to trace their descent . By

Venkatanárya, composed by desire of Koppala
Malla, a descendant of Nimba the son of Deva-
malla, who was established in the Dekhin .

XXI.- Dhermángada Cherítra .

a. palm leaves -b. paper .

Story of Dhermángada king of Kanakapuri in

 [ 325 ]

Kashmir. His wife is delivered of a snake which

is kept secret, and a report is given out that she has

borne a son. The king of Suráshtra sends to pro-
pose his daughter as a wife for the Prince, to which

Dhermingada, unwilling to confess the truth ac-

cedes . The damsel is sent to Kashmir, and when

arrived at maturity enquires for her husband. The

snake is given to her, which, although much grieved,
she takes charge of, and carries to holy shrines , as
Jagannath, Sriranga and Brahma kunda at Dher-

mapur. At the latter she is directed by a voice

from heaven to immerse the snake in the reservoir,
which she does, and it assumes the form of a man :
she returns to Kashmir with her husband . Her fa-

ther-in-law on learning what has happened names

her Satyavati and his son Chitrangada, and resigns

to them the government. The story is related by
Gautama to Ahalya as the record of a virtuous
wife. By Nrisinha Kavi.

XXII .-Hamsavinsati.

Palm leaves.

A collection of tales on the same plan as the

Tales of a parrot, or twenty stories told by a Ham-
sa or goose, to prevent the wife of Vishnudás from

carrying on a criminal intrigue during his absence.

By Agala Raja Nárayana son of Suráppá.

 [ 326 ]

XXIII-Harischandra Nalopákhyána.

a. palm leaves -b. paper-c. paper.

A poem written in a double sense : as interpreted

in one manner, it narrates the story of Harischan-

dra and in the other, the adventures of Nala . By

Bhattu Murtti who was first oneof Krishna Raya's
eight poets , and subsequently patronised by Ráma

Raja, whence he was entitled Ríma Rája bhúshana.

XXIV . Harischandra Katha.

Palm leaves.

The story of Harischandra king of Ayodhya,

the trials to which he was subjected . and the suffer-

ings to which he was reduced, and his final restora-
tion to prosperity. In prose-author's name not
given.

XXV.---Harischandra katha,

Palm leaves.

A poetical narrative of the trials and sufferings

of Harischandra. By Gaurava Mantri grandson
of Lakshmana kavi.

XXVI.---ludumati Parinaya .

Paper.

Loves and marriage of Aja the son of Raghu

and Indumati the Princess of Bhojapura . By Ká-
manure Krishnávadháni.
 [ 327 1

XXVII .---Kailása nátha Sataka.

Palm leaves.

A hundred stanzas in praise of different forms

of Siva. By Venkata ramya of Nellur.

XXVIII.--- Kaládharopákhyána.

Palm leaves.

Story of Kaladhara a form of Kámadeva and

son of Vishnu, for whom Viswakerma builds a city

in the ocean, whence he travels to different countries,

and marries various princesses, until he recollects

the examples of Ráma and Yudhisthira , abandons
the world, and devotes himself to meditation on Vish-

nu. By Mudeyar Venkata pati.

XXIX.---Kamboja Raja Cheritra.

a . palm leaves - b. paper.

A collection of Pauranic legends supposed to

be narrated by Dattatreya at the Vriddha Ganga
to the king of Kamboja, who had visited the spot
to be cured of the Leprosy. The author, or rather
translator, is not named .

XXX.--- Kapota vákya.

Palm leaves.

Story said to be told by Ráma to Sugriva of the

resignation and charity of a Pigeon that gave it-

 [ 328 ]

self up to a fowl who had taken its mate, and of some

monkies that yielded their own flesh to feed a hungry
hunter. By Sayappá : the stories are from the Ma-
hábhárat.

XXXI.---Kavi kerna Rasayana.

Palm leaves.

A Telugu version of the Rámáyana, in the same

order. By Venkata Ramaniya .

XXXII.---Kayúra báhu Cheritra.

Palm leaves.

Story of the marriage of Keyura báhu king of

Kalinga with Mrigánkavati daughter of the king
of Láta or Lar . In order to induce the prince to
seek her hand, his minister Bháguráyana repeats a

number of apologues and tales which constitute the

composition. By Machana Amátya who professes

to have written it by order of the person celebrated

in the poem and who was a prince of Rajamahen-

dri. His genealogy is thus given --- Keyurabáhu
son of Gundana, son of Bhimana , son of Ketana,
son of Kommána , son of Gonka Reddi, son of Go-

vinda Bhuvibhu of the agricultural caste , Raja of

Dharanikota --- Ketana , the third in ascent, is said to

have been the minister of Chayakara the son of

Rajendra Chola.
 [ 329 ]

XXXIII.--- Kirátárjuniya.

a. palm leaves - b. ditto.

A Telugu translation of the Sanscrit poem of

the same name describing the adventures of Arju-

na with Siva disguised as a mountaineer. By Sat-
tana of Náyanavaram near Madras.

XXXIV .---Lakshmi vilás.

Palin leaves .

The story of the birth of the Goddess Lakshmi

from the churning of the ocean, her marriage with

Hari and residence with him in Sweta Dwipa . By

Rayasa Venkata pati inhabitant of Venkatagiri.

XXXV.--- Mádhavábhyudaya.

falm leaves.

A poetical account of the Avatars of Vishnu and

particularly of the actions of Krishna's infancy and

youth to his marriage with Rukmini . By Ayudu-

ra kechaya son of Guruvaya, composed by desire

of Naga Raja son of Paparaju son of Haryappa,

son of Sankara Yogi, Raja of Nivetti in the Nel-
lur country.

XXXVI.---Mairávana Cheritra.

Paper.

The story of the release by Hanuman of Ráma

and Lakshmana when they had been carried off

2q
 [ 330 ]

and confined by Muirávana --- After the interruption

of the sacrifice of Indrajit, Rávana applied to Mai-
rávana for aid, who promised to seize the princes---
Ráma's friends hearing of this desired Hanuman to
be vigilant, who accordingly twisted his tail round the

whole army--- Mairavana unable to penetrate, as-

sumed the form of Vibhishana and desiring Hanu-
mán to keep a good look out, was admitted by him
into the intrenchments, where he cast all the host
into a slumber, and made off with Lakshmana and

Ráma, carried them to his castle, and ordered them to

be sacrificed to his patroness Káli--- Hanuman then

went to Marmapura to recover the princes, where

he learnt the particulars of their imprisonment from

the Warder, who happened to be his own son , and who

undertook to convey him past six of the seven walls

which surrounded the citadel but could not carry him

farther--- on arriving there Hanumán met Dordandí

the sister of Mairavana coming to fetch the water
to be used at the sacrifice, and who being dissatisfied
with her brother's treatment, and compassionating the

princes, consented to admitHanuman into the palace,

inthe form of a musquito in the water pot-- Hanu-
man then asked Kali for her victims , and winding his

tail round the image, frightened her into acquiescence

in their liberation --- her attendant spirits brought the
iron cage in which they were confined and Hanumán

who had previously killed all the guards carried the

princes out of the fortress . He then set to work to
 ( 331 )

demolish the fortification which brought Mairávana

against him. He overthrew but could not kill the gi-

ant, and on marvelling at the cause, is informed by
Dordandi, the five vital airs of the demon are on a
mountain 60,000 cos remote , in the form of five

black bees --- Hanumán immediately travels thither,

and catches and kills the bees, on which Mairavana

perishes. He then placed Dordandi on the throne

of Marmapur ,withhis son Matsyavallabha as young

Raja. This story was told by Ráma to Agastya

and repeated by Náreda to Yudhishthira . The ori-

ginal Sanscrit is said to be a part of the Jaimini Bhá-

rata---the story is popular in the Dekhin --- see pages
97 and 218 -rendered into Telugu, by Tirupati son

of Ammaya Amálya.

XXXVII.--- Mandhátá Cheritra.

Palm leaves.

The adventures of Mándhátá a king of the solar

race, the son of Yuvanáswa, his combat with Ráva-

na, his falling in love with Vimalángi the princess of

Kuntala and marrying her , his ruling prosperously

over Ayodhya, his philosophical studies under Va-
sishtha and his adoption of an ascetic life. Part of
the story is taken from the Vishnu Purána but
much is the addition of the author. The beginning

is also appropriated to the legendary account of the

origin of the temple of Sriranga from the Vimána
or car of Vishnu . By Nrisinha Kavi.
 [ 332 ]

XXXVIII.---Naishadha.

Paper.

A translation of the Sanscrit poem of Srihersha

on the adventures of Nala and Damayanti . By
Srinath; see the Bhima Khanda.

XXXIX.---Nala Cheritra.

Palm leaves.

The story of Nala and Damayanti as taken from

the Mahabhárat .

XL.--Nanja Raja Cheritra .

Palm leaves .

Account of the worship of Choleswara, by Nan-

ja Rajathe Karther or Raja of Mysur, and the Raja's

obtaining through the favor ofthe Deity, the hand of
Chandrakalá princess of Kuntala . By Nárayana

Appa, composed by desire of Nanja Raja.

XLI.--Narukur Párijátam .

Palm leaves .

A dramatic representation of Krishna's bringing

the Párijáta tree from heaven , to gratify his wife

Satayabhámá . By Nárayana Appa a man of the

goldsmith caste of the village of Narukur in the ce-
ded districts .
 ( 333 )

XLII.--- Parasuráma Vijaya .

Palm leaves.

A prose narrative of the origin and actions of

Parasuráma, taken from the Puránas, his defeat

of Kartavírya and destruction of the Kshetriyas,

his giving the earth to the Brahmans , and their ob-
liging him to seek a habitation or himself in the
recovery of a tract of land , the province of Malabar,
from the ocean . By Bhavagna .

XLIII.---Patita Pávana Cheritra.

Palm leaves.

Poetical and legendary tales of the purification of

various sinners by the communication to them ofthe

Mantra of Ráma , or Om Sri Rámáya Nama, illus-

trative of the superiority of Vishnu, and recommen-
datory of the worship of the form of that divinity

adored at Tripeti. By Venkata Kavi son of Ke-

chana.

XLIV.---Purúrava Cheritra .

Palm leaves.

The story of Purúravas and Urvasi as related in

severalof the Puránas and in the drama of Vikra-

ma and Urvasi. By Abhaya Mantri son of Tadu-

parthi Raya Mantri.
 ( 334 )

XLV.---Rádhá Mádhava Samváda.

Palm leaves.

Lyrical verses descriptive of the loves of Krishna

and Rádhá, their conversation and sports ; by Ven-

kata Kaví.

XLVI.--- Rámábhyudaya .

a. palm leaves - b. paper.

A Telugu poetical version of the Rámáyana or

the history of Ráma from his birth to his defeat of

Rávana and return to his capital. By Rámabhadra

Kavi of Uttanutta dedicated to Nrisinha Raja of
Gobur.

XLVII.---Ráma stara Rágiya .

Paper.

A Vaishnava tract in commendation of faith in

Krishna or Ráma in preference to the ordinary

modes of adoration ; with hymns addressed to those

divinities. By Mallana.

XLVIII.---Rághava Pándaviya.

Palm leaves.

A Telugu version of the Sanscrit poem Raghava

Pándaviya in which the verses have a double im-

port, and relate the substance of both the Rámáyana

and Mahabharat. By Peddaráma Dhimán, son of
Madda Raji Gunappya .
 ( 335 )

XLIX.---Raghava Pandaviya .
a. paper - b. ditto .

A similar work as the preceding, by Suranaryar

one of the chief Poets of the court of Krishna

Kaya.

L.---Rája Niti.

Palm leaves.

Story of Kanakasekhara and Kanakarekha and

their marriage . The son of the latter is instructed
by the minister in polity, or the civil and military

government of the state . By Jagannath son of

Ayala Mantri, a Brahman of Kimur in the Gantur
district.

LI.--- Ranganath Rámáyana .

a. palm leaves- b ditto, incomplete.

Another version of the Rámáyana of great cele-

brity in the south of India, the work of Ranganath

Kavi, but purchased from him by Gunabuddhi Red-

dy of Gandi Kota who accordingly appears as the

author, and who dedicates it to his father Vetála
Dharanisa.

LII.---Rukmángada Cheritra.

Palm leaves , incomplete.

The story of Rukmángada who preferred putting

his son to death, to breaking his fast on the 11th

 ( 336 )

Junation which is sacred to Vishnu , see page. By

Prourha Kavi, son of Bomana patu raja the trans-

lator of the Bhigavat .

LIII.---Sakalakatha sára sangraha .

a. paper- b. ditto .

A poetical popular version of the principal tales

found in the Puranas, as those of Parikshit, of

Nala and Damayanti, of Purúrava and Urvasi, of

the sons of Sagara, of Kártaviryárjuna and Para-

suráma, ofthe birth of Krishna and death of Kan-
sa, &c. By Rámabhadra Kavi.

LIV.---Rúpavati Cheritra .

Paper.

Story of the loves of Musali Raja, prince of Ven-

kata giri and Rúpavati a dancing girl. By Chin-
katapalli Lakshi Raja.

LII.---Sámba vilása .

Palm leaves.

Narrative of the birth of Sámba the son of

Krishna by Jambuvati, his elopement with Laksh-

mana kántá daughter of Duryodhana, who is pre-
vailed upon by Balaráma to consent to the marriage.
The subject is taken from the Bhagavat. By Ven-
kataramana who dedicates the work to the deity
Venkatapati .
 [ 337 ]

LII.---Sananda Cheritra.

Palm leaves.

Account of Sananda a holy personage of the

Virasaiva sect the son of Purnavetti Muni, who

having visited Yama and beheld the tortures to

which the souls of sinners were subjected , was mo-

ved with compassion to redeem the whole race by

teaching them the Panchakshara, the five -let-
ter Mantra or formula, Sivaya Nama, glory to

Siva, in consequence of which they were all trans-

ported to Siva's heaven . Yama complained of los-

ing all his subjects to Siva, who told him he should

never be liable to such a misfortune again. By Lin-

ga kavi of Kalahastri .

LIV -Sárangdhara Cheritra.

Palm leaves.

Story in verse of Sárangdhara son of Rajama-

hendra king of Rajamahendri whose step mother
Chitrangi falls in love with him-He rejects her ad-
vances, on which she accuses him to the king of at-
tempting to violate her, and the king orders him to

have his feet cut off, and to be exposed in the fo-

rest to wild beasts-There, a voice from heaven pro-
claims that the Prince in his former life was Jayan-

ta, minister of Dhavala Chandra, who being enviou ;

of Sumanta one of his colleagues, contrived to hide

2r
 [ 338 ]

the slippers of Sumanta under the bed of the

Queen. The king finding them and ascertaining

whose they were, commanded Sumanta to be exposed
to wild beasts after having his legs and hands cut off

in retribution ofwhich Jayanta, now Sárangdhara ,

suffers the like mutilation . He acknowledges the
justice of the sentence, and his wounds are healed

by a Yogi. A voice from heaven apprises the king of

the innocence of his son , and he takes Sárangdhara

back and puts Chitrángí to death . Sárangdhara

adopts a religious life . The same story occurs in

Tamul, see page 214. By Chamakuri Venkata-
pati son of Chamakuri Lakshmana Kavi.

LV.--- Sárangdhara Cheritra.

Palm leaves.

The same story as the last, written in prose, by

Gaurana Kavi.

LVI.--- Sasanka Vijaya.

Palm leaves.

The rape of Tárá the wife of Vrishaspati by

Chandra and the war that ensued amongst the

Gods in consequence . Vrihaspati recovered his bride,

but her son Buddha begotten by Chandra was giv-
en to him. The story is told in different Puranas.

By Venkapati son of Krishnaya .

 [ 339 ]

LVII.---Sringára Raghava.
Palm leaves.

A poem in praise of Ráma by Venkatadri son of

Chárukumári Peddia . The first portion is appro-

priated to an account of the family of Nárayana,

the patron of the poet, descended from Kotipalli
Gopapradháni, a Niyogi Brahman of Rojala in the
Hydrabad district.

LVIII.---Surabhándeswara.

a. palm leaves - b. ditto - c. paper.

A celebrated Saiva tale in the Dekhin , of an in-

trigue between a Saiva brahman of great sanctity

and the wife of a Tari gatherer or vender of spiri-
tuous liquor. Being unseasonably interrupted by
the husband at their first interview, the woman con-

cealed her gallant in a large jar partly filled with

arrack, in which the Brahman was stifled. In con-

sideration of his piety, and the holiness of the place

where the event happened , which was Kasi or Bena-

ra, Siva changed the body into a Linga, and the jar
into the cup or Yoni, and consented to be worship-
ed in this form as Surabhándeswara the Iswara or

Linga of the wine vessel. By Ghantaya Prabhu,

son of Yellana Amátya.

LIX .---Swarochisha Menu Cheritra .

Palm leaves.

A poetical account of the birth of Swarochisha

 [ 340 ]

the second Menu . Pravarákhya a Brahman hav-

ing obtained permission to behold Kailása was seen
by Varuthini one of the Apsarasas . She fell in
love with him, but he being a pious person rejected
her advances, and returned home : a Gandharva en-

amoured of Varuthini, observing what had occur-

red, assumed the shape of the Brahman , and in his

person held intercourse with the nymph the result
of which was the birth of Swarochisha Menu . The

story is taken from the Márkandeya Purána being

rendered into Telugu , by Allasani Peddana one of
Krishna Raya's eight poets : he is known by the
name of Andhra Kavi Pitámahá, grand sire of An-
dhra or Telugu bards.

LX.--- Shorasa Kumára Cheritra .

Paper.

The stories of sixteen princes, or of Kamaláka-

ra the son of Janamejaya, and his fifteen compani-
ons, who on setting out together in quest of adven-

tures are separated from each other . They rejoin

the prince after some interval, and each relates what

has befallen him . The plan of the work is bor-

rowed from the Das Kumára of Dandi , but the
persons differ, and the adventures are of a more

marvellous complexion ; thus Kamalákara releases

one of his friends from his transformation into a

tree. He is himself changed to a Parrot. Chitra-

 [ 341 ]

sena obtains the power of travelling through the

air, & c . Several of the stories are taken from other
collections, as the Vrihat katha and Vetála Pan-
chavinsali. By Annaya.

LXI.--- Váni vilása.

Palm leaves.

A poetical miscellany which may be regarded as a

popular Purána . It comprises accounts ofthe crea-

tion and destruction of the world, the genealogy of

the Patriarchs, the extent of the earth, the holiness
of different sacred streams, the duties of the differ

ent castes, the merit of observing various festivals

and worshipping particular objects . It treats of

Grammar, Prosody, Astronomy, Medicine, Music ,
Arms, of Philosophy, the Drama, Elephants and
Horses, and of articles of dress and ornament, and

is in fact a summary of the religious and social sys-

tem of the Hindus. By Terumalla Rangasayi son
of Kandarya .

LXII.---Vasu Raja Cheritra.

Palm leaves.

Story of Vasu king of Pratishthána whilst

hunting in a forest beholding and falling in love

with Girikanyá, the daughter ofthe Koláhala moun-
tain and marrying her. By Bhattu Murtti, said to
have been one of the poets of the court of Krish-

na Raya and Ráma Raja, composed by desire of

 [ 342 ]

Terumala Raya Raja of Pennaconda after the

downfall of Vijayanagar, one of the five grand

sons of Rama Raja : the genealogy contained in

the introductory lines of the poem is of some value as
shewing the reputed descent of that usurping minis-
ter. A descendant of Yudhishthira was Pinna Tatta

-his son was Somadeva --- his son Raghunath---his

son Purana Makaju ---his son Bukka Raja- bis son

Ráma Raja—he had three sons Timma , Kondama

and Sriranga of whom the last succeeded to the so-
vereignty of the dismembered kingdom : he had five
sonsKonavibhu, Timma , Rámaprabhu- Terumalla
and Venkatapati both : the last two appear to have
enjoyed authority.

LXIII -Vetála Panchavinsati.

Paper.

A collection of twenty- five tales told by a Vetala

or Demon to Vikramaditya, translated from the
Sanscrit.

LXIV.-Vidyavati Manjari.
Palm leaves.

Poetical description of a dancing girl and her

loves with Mudurama Raja Paligar of Mugarala

palam. By Seshachala Paligar of the Tadigola

family.
 [ 343 ]

LXV. Vijaya Vilása .

Palm leaves.

The adventures and exploits of Arjuna on his

separation from his brethren , as described at the end
.
of the first section of the Mahábhárat, with some

modification . On his coming southwards he mar-

ries Chitrangada daughter of Pándya Raja at Ma-

nipur, by whom he has Babhruváhana after which
he goes to Prabhása kshetra in pilgrimage, and

thence returns to Dwaraká in disguise, whence with

Krishna's connivance, he carries off and marries
Subhadra the sister of that divinity, Abhimanyu is

born of this marriage . By Chamakura Lakshma-

yah. The book is dedicated to Raghunath Raja,

son of Achyuta Raya a prince of Tanjore in the

beginning of last century.

LXVI, --- Vikramárka Cheritra .

a . palm leaves - b. ditto - c. paper.

An account of the celebrated prince Vikramárka

or Vikramaditya and his brothers ; according to this

legend Vikramárka on his travels propitiates Kálí

undera fig tree near Ujayin, and she confers upon him
a life and reign of 1000 years. Prasena king of Ujay-
in, dying without heirs, Vikramárka is elected mo-
narch : after reigning many years he visits Indra , and
upon his return observes evil omens, the • cause of
which is explained by Bhartrihari to be the birth of

his brother's destroyer. The king sends his familiar

 [ 344 ]

to search for this person , and the Vetála discovers him

in Sáliváhana just born of a virgin six months old,
at Pratishthana- Vikramárka sets out to kill him

but is encountered and slain by Sálvváhana . Vikra-

márka is succeeded by his son to whom Bhoja

succeeds.

The work contains also the story of Bhartrihari

who detects the infidelity of his wife by the receipt

of a fruit which he had given her, and which she
presented to her gallant, the gallant to a female
slave-the slave to a common woman, and the last

again to the king. Bhartrihari in consequence

retired to an ascetic life . By Kondaya Kavi son

of Chittiya Timmia and grand son of Mallikar-

juna inhabitant of the Ceded districts . Mss. c. is
by Yekaya.

Although denominated the Vikrama Cheritra,

these works are nothing more than the collection of

tales narrated to Bhoja by the animated statues
which supported a throne formerly belonging to

Vikramaditya, and subsequently found by Bhoja.

On his attempting to ascend it, the statues ,, which

were so many Apsarases ornymphs of heaven, con-
signed for a given period to do penance in this form,
denied his pretensions, as being infinitely inferior to
their former master, in disinterestedness , courage and

liberality. Each image tells an anecdote of Vikra-

máditya in support of the assertion , and the work
 [ 345 ]

is thence known as the Sinhásana Dwátrinsati, or

Thirty-two (tales ) of the throne, such being the

number of it supporters.

The original collection is unquestionably San-

scrit, but versions exist in every cultivated dialect.

Such as occur in this collection agree tolerably well

with each other in the purport of the stories, al-

though admitting occasional additions and embel-

lishments . Such is the case with the Telugu and

Marhatta versions, and to these may be added the
Bengali as printed in Calcutta . The Hindi trans-

lation , published likewise in Calcutta, differs in every

respect from the original, the authenticity of which

is nevertheless corroborated by the agreement of

the other three, the Telugu, Bengali and Marhat-

ta, with each other, and with the Sanscrit text.

The Telugu differs chiefly from all the rest in the

introductory portion . The original simply states

that Bhartrihari was king of Ujayin and that Vi-

kramaditya his younger brother succeeded him, on

hisabandoning the world , in consequence of detecting

his wife's infidelity by the well known circumstance

of the fruit, which, given by him to the Queen, was

presented by her to her paramour, and after a time

came back again to the king. According to the

Telugu version however Vikramaditya , was one of

the four sons of Chandragupta a Brahman of Uj- -

$2
 [ 346 ]

ayin-the others were Vararuchi, Bhatti and Bhar-

trihari- Vararuchi the elder was the son of a

Brahman woman, and adopted a religious life-Bhar-

trihari the son of a Sudra woman obtained the

throne of Ujayin but resigned it for the reason a-

bove stated , when Vikramaditya succeeded -Bhatti

was his minister. The Marhatta and Bengali fol-

low the original Sanscrit. The Hindi makes Vi-

krama one of the six sons of Gandharb Sen Raja

of Ambavati ; the others are Brahmanit, Sankha,

Bhartrihari, Chandra and Dhanwantari. Sankha

becoming the minister of the Raja of Dhár the fa-

ther of Bhoja, killed him, and was killed by his own
brother, Vikrama, who thus became king of Dhár.

A remarkable part of the story of Vikramaditya

is his being killed by Sáliváhana of Pratishthána.
In the introduction to the Sanscrit work and the

Bengali translation, this fact is merely announced .

In the 23d storyhowever, in both, Sáliváhana is said
to be the son of a Brahman widow by a Nága ku-
mára a serpent prince, whose aid gives animation
to clay figures of men , elephants and horses for his

son's service in the engagement, from which how-

ever Vikrama by the aid of Vásuki retires un harm-
ed. The same story is told in the same manner

and place in the Telugu version, but the introduc-

tion improves upon it, by stating that Vikramaditya
solicited a boon from Mahadeo that he should never

be slain, unless by the son of an infant virgin , in-

 [ 347 ]

tending thereby an impossibility. Such however

was Siliváhana , being begotten by a Nága kumára
on a female child one year old . Sáliváhana,

with the aid of his father and the animated toys de-
feats and kills Vikramaditya . The Marhatta so far

amends this story that it makes the virgin mother of

Sáliváhana seven years of age . Not a word of
these incidents is found in the Hindi work, nor any

mention of Sáliváhana at all . Those peculiarities

of the story, therefore, which shew the strongest

traces of the appropriation of early Christian le-

gends, are of local and probably recent origin , and
1
after all present no very striking analogy.

LXVII.--- Vipranáráyana Cheritra .

Palm leaves.

Story of Vipranáriyana a Brahman , one of the

Alwars ; thesame apparently as Terumanya ; and of

Devadevi a dancing girl in the temple of Sriran-

ga. The God in consideration of his votary's merits

assumes his shape, and presents to Devadevi a gol-
den Ewer from his shrine as the reward of her fa-

vours. Vipranarayana is accused of having stolen

the vessel, and is on the point of being punished for

the theft, when Sriranga appears and reveals his
innocence. By Varadiya disciple of Kandala Do-
dáchári of Sriranga .
 [ 348 ]

LXVIII.--- Virabhadra Vijaya.

Palm leaves.

The origin of Virabhadra from the anger of Si-

va and his destruction of the sacrifice of Daksha ---

a well known Pauranic legend, and the chief sub-

ject of the sculptures at Ellora and Elephanta . By
Bommana paturaj .

LXIX.--- Vrihannáyiki Dandaka.

Palm leaves.

Panegyrical description of Vrihánnayiki a form

of Durga worshipped at Terukummam. By Siva-
ramia of Tanjore .

LXX.---Atmánátmá viveka.

Palm leaves.

A treatise on the distinction between matter and

spirit, the formation and dissolution of the body, of

passion and philosophy and divine wisdom . It is
a translation from Sanscrit.

LXXI ---Brahma Gítá.

Palm leaves.

A treatise on abstract devotion according to the

Vedanta philosophy, as communicated by Brahma

to Indra and other deities, and repeated by Súta
to the Rishis ; said to be a translation from Sanscrit.
 [ 349 ]

LXXII.---Mantrasárárth a dipika.

Palm leaves .

An account of the doctrines of the Vaishnava

sect, interspesed with notices of Rámánuja and other

teachers, description of places venerated by the sect,
and of hymns and prayers used by them . Said to
be a translation from Sanscrit.

LXXIII.---Vedánta Rasayana.

Palm leaves.

The history of Christ, translated from the Gospels,

with an introduction in the form of a dialogue be-
tween Mallarasa and Gnyána bodha , in which the
inferiority of the Hindu Gods to Parameswara or
Sarveswara, from whom they proceeded, is main-
tained, and in proof, the incarnation of Sarveswara

as Isu or Jesus is described composed by Ananda

inhabitant of Mangalagiri, dedicated to Dasa man-
tri or Dasapa, a Brahman converted to Christi-

anity.

LXXIV .--- Sampagemanna Sataka.

Paper.

A hundred stanzas in praise of Sampagemanna,

a form of Siva, and in commendation of divine wis-

dom. By Paramánanda Yatindra.

 [ 350 ]

LXXV.--- Mallikárjuna Sataka.

Paper.

A hundred stanzas supposed to be add ressed by

an enamoured female to the deity Mallikarjuna,

the form of Siva worshipped at Srisaila.

LXXVI.---Lakshmi Nrishimha Sataka.

Paper.

A hundred stanzas in praise of a form of Vishnu

worshipped in the Anterveda or tract between the
Krishna and Godáveri, near Rajamahendri . By
Kesava dás .

LXXVII.---Krishna Sataka .

Paper.

A hundred stanzas in praise of Krishnu. By

Kavirákása.

LXXVIII.--- Sundari mani Sataka.

Paper.

A hundred stanzas descriptive of the dress , a-

musements, feelings and endearments of an ena-
moured female .

LXXIX.-Vernásrama Dherma Nirnaya .

Paper.

A description of the principal observances to be

followed by the four principal castes and by the Ar-
tificers fabled to have descended from Viswakermá
 [ 351 ]

with some Pauranic extracts relating to that demi-

god and his progeny. By Básaváchárya .

LXXX.--- Anubhavasára.

Paper.

A treatise on the merits of worshipping Siva a-

greeably to the tenets of the Jangamas.

LXXXI -Siddhe'swara Dandaka .

Paper.

Legendary account of the origin of the shrine of

Siddheswara, a form of Siva, the Lord of Super-

human faculties, worshipped at the village of Kal-

kata on the bank of the Bahu river : By Venkatá-

chalapati.

LXXXII .- Chandrarekhá vílápa .

Paper.

Account of the loves of Niladri Rao and Chan-

drarekha, a dancing girl. By Jagannáth.

 Philology .

I - Narasa bhúpaliyam .

a. palm leaves. - b. ditto - c. ditto.

A work on the objects of Poetical and Dramatic

composition, or the hero, heroine, their friends and
associates, with the different emotions and feel-

ings to be described . By Bhattu murtti one of the

eight poets said to have been patronised by Krish-

na Raya. The work however derives its name

from Narasa the father of Krishna Raya, whose

genealogy is traced by the Poet from the Sun through

the solar race of Princes to Kalikala Chola . In his

family, it is said, Pochi Raja was born , and from him

Narasa is made the 28th in descent-Narasa Raya

was Prince of Vijayanagara about 1495 .

II.--- Ahobala Panditiyam.

Palm leaves.

A work on Rhetorical or poetical composition ,

also on the meanings and origin of words in the Te-

lugu language, and on prosody. It is in some de-

gree a commentary upon the aphorisms of Nan-

naya Bhatt. By Mádhava Yajwa , also termed

Ahobala Pundit, a Brahman of Palár.
 [ 353 ]

III.---Lakshana Chúrámani.

Palm leaves.

A work on the powers of the letters of the Sans-

crit alphabet, the deities that preside over them,

the influence they exercise over the fortunes of
mankind, the effects of certain combinations of
them, and the manner in which they are used in dif-

ferent composition . These subjects, which are

mystical and astrological rather than philological,
are followed by an account of the six thousand

Niyogi Brahmans or Brahmans acting as Poets ,

Astronomers, School masters , &c. supposed to be
descended from those who followed Yudhishthira
and his brothers into exile, and who were ap-

pointed to certain secular functions, by different

Telugu Princes . Thirty-two are specified as of
particular eminence . This account is followed by
a treatise on Prosody , with illustrations of the dif-

ferent metres used in the writing of Bhima, Adhar-

vana, Kavirakshasa , Nannaya bhatt, &c . and an
account of various ornaments of style, as alliteration

and others. By Kastúrí Rangaya son of Venka-

ta Krishnaya of Tanjore . It is dedicated to An-

anda Ranga Pella and is also termed the Ananda

ranga Chandasu.

IV. —Mályadi Nrisinha Chandasu.

Palm leaves.

A treatise on Telugu Prosody, by Lingaya Man-

tri of Veylatur.
 [ 354 ]

V.- Andhra Sabda Kaumudi.

Palm leaves.

A short Grammar of the Telugu language, by

Lakshmi Nrisinha son of Varada Yajwa of Sri-

kakol.

VI. -Amara koshavyákhyána.

Palm leaves.

The Sanscrit vocabulary of Amera Sinha, with

a Telugu interpretation .

VII.- Kávyálankára Churámani.

Palm leaves .

A work of some extent on Rhetorical and poeti-

cal composition, by Venikotta Peddana son of Go-

vindámátya : it is dedicated to Visweswar, a prince

of the Chalukya tribe, whose family is thus traced
Vishnuverdhana , Chálukya Bhíma , Rájanarendra ,

Dherma vallabha, Upendra, Chalukya Visvanath

and the work is consequently of the 14th century.

VIII.-Andhra náma Sangraha.

Paper.

A vocabulary of the Telugu language in two

parts, the first contains words classed according to
their signification -the second, words of various
meanings. By Lakshmana Kavi,
 [ 355 ]

IX.- Bhima Chandassu .

Paper.

A work partly on the powers of the letters in

composition, and partly on the influence of the Pla-

nets, by Bhima Kavi, one of the oldest Telugu

writers, cotemporary with Nannaya Bhutt see page
265. Bhima is said to have been a cotemporary,

also of a Prince of named Raya Kalinga Ganga.

Astrology, Medicine and Mechanics.

I.-Ratta mattam .

a palm leaves- b. ditto- c. ditto.

Astrological predictions of the weather, rain,

droughth , and similar topics applicable to agriculture,

and the plenty or scarcity of grain . Translated from

the Canada of Retta , by Bháskara son of Nag-

aya and dedicated to Venkatapati Palligar of

Eravar.

II.- Samudrika Lakshana.

Palm leaves.

A treatise on Palmistry, by Annaya son of Má-

rya.

III.-Ganita Trirasikam.

Palm leaves.

The rule of three and other arithmetical rules .

by Pavalur Malana .
 મ

[ 357 ]

IV. - Vaidya Pustaka .

Palm leaves.

A tract on Medical preparations , and on the effi-

cacy of certain prayers and charms.

V.- Silpa Sástra.

Palm leaves.

Instructions for making the Images of the Gods

of wood or metal, and for ornamental work in gold
and silver, cutting precious stones , &c. By Pedda-

náchári an artificer.

VI.-Grihanirmána vidhi.

Palm leaves .

Rules for the erection of houses, temples and o-

ther edifices -author not named.
1
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