Part 8 - Sripati’s Learning and Profundity

Sripati was highly learned not only in the Vedas and the Vedanta but also in the Itihasas, Puranas and Agamas. As many ancient authorities are quoted by him, short descriptive accounts of the works quoted by him are given below. It should not, however, be understood that the list is in any sense, exhaustive. (i) Vedas. Apastamba Grihya Sutram.-The rites conducted with the domestic fire as dealt with by Apastamba in the 27 th Prasna of his Kalpasutra (Madras D.C. II, Nos. 1180 to 1184). There are commentaries on it :- (1) By Kapardasvamin (ibid., Nos. 1186 and 1187) called Apastamba Bhashyam. (2) By Sudarsanacharya-called Grihya Tatparya Darsanam (ibid., No. 1188). (3) By Kapardi-called Kapardikarika (Report II, No. 6). Kapardi is referred to by Ramanuja. (4) By Haradattacharya-called Apastamba paribhashasasutravyakhya. The Paribhashaprahasana is a portion of the 24 th Prasna of the Apastambakalpasutra. On it, Haradatta wrote his commentary (Madras D.C. II, No. 1075). Bodhayana Sutra (or Bodhayana Dharmasutra). This is devoted to the religious and social laws of Brahmanism as taught by Bodhayana (Madras D.C. II, No. 1208).

There is a commentary on it called Bodhayanavyakhya by Govindaswami. Jaimini Sutra (or Jaimini Grihya Sutram).-The Brahmins who follow this sutra are not so numerous as the followers of the Drahyayana and other Grihya Sutras belonging to the Sama Veda. It is divided into two prasnas the first consisting of 25, and the second 9, khandas. Copies of this sutra are rare. A copy of it was found by Prof. Seshagiri Sastri at Trichinopoly and the Madras Oriental MSS. Library copy is a manuscript copy from this MS. (see Madras Report on MSS. I, page 2, No. 8; also see Madras D.C. II, No. 1168). There is a metrical commentary on this Sutra called Jaimini Karika, written by Bitagnihotrin, a disciple of Venkatanatha Dikshita, a native of Nagarjunagrama (see Madras Report on MSS. I, p. 3, No. 9 and Madras D.C. II, No. 1169). Another commentary is by Srinivasa. This is called Jaiminivyakhya (see Madras D.C. II, No. 1170; also Report on MSS. II, p. 7). Vajasaneya.-This is a part of the Yajur Veda, called Vajasaneya Yajur-Veda, a Samhita complete in 40 adhyayas. Satarudriyam.-Rudrasarasangraha, which investigates the meaning of the fifth Prasna of the fourth Kanda of the Black Yajurveda, has been commented upon by Nilakanta, son of Govindasuri, in his Rudrasarasangraha Vyakhya, otherwise known as Rudramimamsa. This work is, in its turn, based in Satarudriya as acknowledged by the author himself in the beginning of his work. (See Madras T. C. of Sanskrit MSS., III, i, A, No. 2070. For Satarudramantrabhashya, which describes itself as Satarudra-upanishad, see Deccan College Collections of MSS., I, p. 384, No. 541.) Rudradhyaya (or Rudradhyamantra).-This is the Namaka part of the Namaka-Chamakam. The first of these is the name given to the 5 th Prasna of the IV Kanda of the Taittiriya Samhita and the second consists of the 20 Panchasats in the beginning of the 7 th

Prasna of the same Kanda. The two Prapathakas are called the Namaka and Chamaka from the repetition of the words Namas in the first and Cham in the second (and). The first is also called Rudraprasna, Satarudriya, Rudradhyaya or Rudropanishad (see Madras D.C. I, ii, Nos. 113 to 141). Several MSS. of the Rudraprasna-which is the most popular name for the Namaka part-give the Nyasas with it. It is a highly popular part of the Taittiriya Samhita and has had many commentaries on it, in Sanskrit, Telugu and Kannada. Among the Sanskrit commentaries are those of Sayana (or Vidyatirtha) and Bhattabhaskara, of which a free Telugu rendering is known (Madras D.C. I, ii, No. 123). A Kannada translation of Bhattabhaskara by Gurunanja is also known (Madras D.C. I, ii, No. 116). Bhattabhaskara's commentary is called Jnanayagna (ibid., No. 134). A Sanskrit abridgment of Bhattabhaskara's commentary is also well known (ibid., No. 136). While Sayana's commentary is famous, Bhattabhaskara's is highly popular. A commentary (Rudrabhashyam) attributed to Vidyaranya is also known but it has been found that it does not agree with Sayana's commentary on the portion of the Krishna Yajurveda as found in its IV Kanda. Moreover, it does not begin with the Mangalasloka found in all the Vedic commentaries of Sayana (ibid., No. 140). As an abridgment of this work is found attributed to Vidyatirtha (ibid., No. 141), it has been suggested that this may be the commentary by Vidyatirtha, who is said to have been a guru of Vidyaranya (ibid., No. 140). Two commentaries on the 5 th Prasna of the IV Kanda of the Taittiriya Samhita of the Yajurveda written from the Puranic and the later Vedantic points of view are worthy of note. One of these is Namakartha Prakasa Sangraha by Abhinava Nrisimhasrama (Madras T.C. III, i, A, No. 2163). Another is Rudrasarasangrahavyakhya : Rudramimamsa by Nilakantha, who interprets the hymns in reference to the Kasikastotra and the manifestation of God Siva therein.

Rudrayamala. It is also known as Bhairavayamala. It consists of several parts and embodies a Samvada between Uma and Mahesvara. Amongst its various parts are:- (1) Ganapatisahasranamastotram, which gives the significant names of Ganapati, beginning with the letter ; its colophon states that it is taken from the Rudrayamala. (See Madras T.C. of Sanskrit MSS., III, i, No. 2546.) (2) Balatripurasundarikavacham or Balakavacham, which is a mantra addressed to the Goddess Tripurasundari conceived as a young girl. It is believed to be efficacious in securing protection. The colophon to this work that it is taken from the Rudrayamala. [See Madras D.C. of Sanskrit MSS., XIII, No. 6376; also Madras T.C. of Sanskrit MSS., III, i, B, No. 2546 (c).] says (3) Balamalamantrah.-This mantra is intended to propitiate the Goddess Devi conceived as Bala. The colophon acknowledges that it is taken from the Rudrayamala. [See Madras T.C. of Sanskrit MSS., III, i, B, No. 2546 (d).] (4) Balastavarajah.-A eulogy on the Goddess Bala, who is a manifestation of Sakti, sometimes called also as Tryaksharastotra. The colophon in it acknowledges its source to Rudrayamala. (See Madras T.C. of Sanskrit MSS., III, i, B. 2546 (c); see also Madras D.C. of Sanskrit MSS., XIX, Nos. 10792-10805.) (5) Balatripurasundari patalam.- Balatripurasundari is only a manifestation of Parvati, to whom this Patala is devoted. It is in praise of her greatness. Its colophon acknowledges its source to Rudrayamala. [See Madras T.C. of Sanskrit MSS., III, i, B, No. 2546 (f).] (6) Balatripurasundaryastottara Satanamastotram.The 1000 names of Balatripurasundari. In its colophon it acknowledges its source to Rudrayamala. (See D.C. of Sanskrit MSS., XVII, No. 9157.) There is also a work of the name of Rudrayamalottarasatakam, with a commentary called Kuladipika on it. It is a work of six Patalas. (See Madras D.C. XII, Nos. 4365, 4367, 4434 and 4435; and 4435-37.)

to trace. INTRODUCTION 61 Laghusutravritti.-This is a work I have been unable Whether it is the same as the Laghuvrittih is not certain. The latter is a commentary on Uchchodarki, a work on the determination of the two accents, Uddata and Prachaya, they having to be indicated by the fingers of the reciter, each in a peculiar way, when a Svarita accent is followed by an Uddata or Prachaya. [See Madras D.C. of Sanskrit MSS., II, No. 878; also Madras T.C. of Sanskrit MSS., III, i, B, No. 2591 (k).] (ii) Upanishads. Sripati was conversant with the ten principal Upanishads, Dasopanishad. Among those quoted by him are the following which come under the 108 or 98 Upanishads, sometimes called the Akshamalika Upanishads, after Aksha, a bead, and malika, a rosary, meaning a rosary of beads. (See Madras D.C. I, iii, 246 and 247.) Atharvasira Upanishad.-This treats of the attributes pertaining to Siva who is taught in it as the Supreme Being. (Madras D.C. I, iii, Nos. 257 to 263. Compare with this Atharvasikhopanishad, which also treats of the superiority of Siva and the sanctity of the syllable Om. (Madras D.C. I, iii, Nos. 250 to 256.) Narayanata pinyupanishad.-This Upanishad explains how the eight-syllabled mantra "Om Namo Narayanaya" represents Siva and the ten avatars of Vishnu. It enumerates a number of mystic formula connected with this mantra and describes the yantra or magic figure to be used in the worship that is conducted with the aid of this mantra. Lastly, it describes the high value of the mantra and the greatness of God conceived as Narayana. Aitareyopanishad.-One of the dasopanishads and forms part of the Aranyaka of the Rig-Veda and consists of Adhyayas 4 to 7 of the second Prasna. Some copies contain the whole of the second Prasna of the Aranyaka. The 2 nd and 3 rd Prasras of the Aitareya-Aranyaka are known by the general name of Upanishad, sometimes as Bahvirchopanishad or Mahaitareyopanishad, while Adhyayas

to 7 of the second Prasna are more particularly called the Aitareyopanishad. Hence some copies give-as above remarked the whole of the second Prasna as the Aitareyopanishad; and it is for this reason obviously that the commentary on this Upanishad by Sankaracharya deals with the whole of the second Prasna. (See Madras D.C. I, iii, Nos. 323-325; Nos. 325 and 331.) It teaches that Atman is the cause of the manifested universe, that the knowledge of Atman which leads to salvation is the result of renunciation, and that the nature of Atman is consciousness though variously thought of. Sankara has a commentary on this Upanishad called Aitareyopanishadbhashyam. It is according to Advaita Vedanta. There is a gloss on it called Aitareyopanishadbhashyasya-tippanam by Jnanamrita-Yati. In some MS. copies, this gloss forms part of Sayana's Vedarthaprakasa, dedicated to his brother Madhava. The current idea that Sayana took much help from others in composing his Vedic commentaries is clearly borne out by the inclusion of this gloss in his Vedarthaprakasa. (See Madras D.C. I, iii, No. 332.) Another commentary on this Upanishad, called Aitareyopanishadbhashyam, is by Anandatirtha from the Dvaita standpoint. Brihadaranyakopanishad.-This Upanishad consists of 6 Adhyayas from the 3 rd to the 8 th Adhyaya of the Aranyaka of the Sukla-Yajurveda. After treating of Avidya in the opening chapter, it gives in the next three, a lengthy discourse between Janaka Videha and Yagnavalkya regarding the true nature of the Supreme Being and of His relation to the universe. The 5 th and 6 th chapters deal with a number of Upasanas or modes of meditation and worship as leading to the salvation or Moksha, or to the attainment of the higher wisdom, which delivers one from the bondage of Karma and reincarnation. Among the commentaries on it are the following (a) Brihadaranyakopanishad Bhashya.-Commentary by Sankaracharya. A gloss on Sankara's commentary, Brihadaranyakopanishadbhashya-Tika, is by Anandajnana, pupil of Suddhananda. (Madras D.C. I, iii, No. 645.)

(6) Another commentary on this Upanishad is by Nityanandasrama, pupil of Purushottamasrama. This is known by the name of Mitakshara (not to be confounded with the legal work of the same name). (c) There is a metrical commentary on this Upanishad by Anandatirtha. Brihajjabalopanishad.-This Upanishad consists of 8 Brahmanas and explains the origin of the sacred ashes of Saivism known as Bhasma or Vibhuti, its preparation, the deities presiding over it, the various ways in which it is to be used and the virtue or merit attached to its use, illustrating it all with a story. It also gives the legendary origin of Rudraksha and describes the merit that would accrue to the wearer of a string of Rudraksha beads. (Madras D.C. I, iii, Nos. 629-632.) This comes under miscellaneous Upanishads. It may be added that the Jabalu panishad and Rudraksha Jabalopanishad belong to the Sama-Veda Upanishads; the Jabalopanishad to the Sukla Yajur-Veda group of Upanishads; and the Vriddhajabalopanishad to the group of Upanishads classed under the head "Miscellaneous". (See Tanjore Catalogue, II, Contents ii-iv.) Chchandogyopanishad.-This Upanishad first explains the two different results accruing from the practice of Karma, according as it is or is not associated with the knowledge of certain Vidyas, and then proceeds to set out the nature of the highest knowledge to be attained and examines the different means of securing it. Sankara has a commentary, Chchandogyopanishadbhashyam, on it from the Advaita standpoint. A gloss on it, from the Visishtadvaita portion, is by Rangaramanuja. Anandatirtha has a metrical commentary on it from the Dvaita standpoint. Hamsopanishad.-This Upanishad teaches that the Supreme Being is to be identified with Hamsa and is to be conceived as immanent in the human body. He has to be meditated upon and worshipped by the Hamsa-mantra. (Madras D.C. I, iii, Nos. 841 to 850.)

Mantropanishad.-One outside the 108 mentioned in Muktikopanishad. (See Madras D.C. I, iii, 710; but see No. 285, where the Upanishad is mentioned as occurring with the Atmaprabodhopanishad.) Isavasyopanishad.-This Upanishad teaches the omni-penetrativeness and other qualities and characteristics. of the Supreme Being and the insufficiency of either works. (Karma) or knowledge (Gnana) alone to lead to bliss. Among the commentaries on this Upanishad are the following:- (a) By Sankara called Isavasyopanishadbhashyam, a gloss on which is Isavasyopanishadbhashya-tippanam by Sivanandayati. (See Madras D.C. I, iii, No. 312.) (6) Another by Sankarananda, pupil of Anandatma. (Ibid., No. 316.) (c) A third one called Isavasyopanishadbhashyam by Anandatirtha. This is in metrical form and is according to the Dvaita School of Vedanta taught by him. (d) A fourth one by Vedantadesika, called Isavasyopanishad-bhashyam, according to the Visishtadvaita School. Jabalopanishad.-This Upanishad deals with a particular kind of yogic meditation in which the aspirant is asked to concentrate his vision on the junction-point of the nose and the eyebrows and to repeat the Satarudriya prayer; it further deals with the Sanyasa asrama or the religious life of asceticism and describes the Sanyasin who deserves to be called Paramahamsa. [In the Kshurikopanishad, which is not referred to by Sripati, the practice of Yoga is explained at some length and then it is declared that Yoga is capable of cutting like razor the endless cord of Samsara. (Madras D.C. I, iii, Nos. 418 to 421.)] The Jabalopanishad above mentioned should be differentiated from the Jabalyupanishad, which explains the terms Pasu and Pati as used by the Pasupatas. It teaches that the smearing of the Vibhuti is capable of leading to the acquisition of the knowledge which is essential for attaining salvation. (Madras D.C. I, iii, No. 476.)

Then, again, the Upanishad called Tarasaropanishad agrees in its first khanda with that of Jabalopanishad, though the two differ from the second khanda. The Tarasaropanishad teaches that the Narayanastaka mantra is a mystic prayer-formula possessing the power of leading human souls to salvation, when men use it in the practice of yogic meditation. (Madras D.C. I, iii, Nos. 478-479.) Kaivalyopanishad.-This Upanishad teaches that salvation is to be attained only by realizing that Siva or Nilakantha of innumerable attributes and powers is identical with the attributeless Self. ( Madras D.C. I, iii, Nos. 395-410.) There is a commentary on it, according to the Advaita system, by Sankarananda, pupil of Anandasrama. It is called Kaivalyopanishad Dipika. (Madras D.C. I, iii, Nos. 411-413.) Kathavallyu panishad.-Mrityu (the God of Death) teaches to Nachiketas the fruitlessness of worldly pleasures, the greatness of eternal freedom and the immortal and blissful nature of Atman. Sankara has a commentary on it called Kathavallyu panishadbhashya. A gloss on it called Kathavallyu panishadbhashyasya-tippanam by Sivananda, who mentions his name in the colophon to his gloss. Anandatirtha has a metrical commentary on it. Kausitakyupanishad-In this Upanishad, the Saguna and Nirguna forms of worship and the nature of the Supreme Being are described and explained. Mandukyopanishad.-This Upanishad describes the meaning and the power of Pranava as a means of knowing the nature and the reality of the Self. Some copies of this Upanishad contain a number of slokas by Gaudapada in interpretation of it. Some think that these slokas form part of the Upanishad itself. These latter are divided into 4 prahasanas and expound the Advaita School of the Vedanta and are intended to meet certain objections that may be raised against that school. (Madras D.C. I, iii, No. 694.) Sankara's commentary on it is called Mandukyopanishadbhashyam. A gloss on it by Anandatman is called 5

Mandukyopanishadbhashyasya-tippanam. Sankarananda's commentary is called Mandukyopanishad Dipika. Anandatirtha's commentary is called Mandukyopanishadbhashyam. Mundakopanishad.-This Upanishad first premises that wisdom acquired by the study of the Vedas and the Sastras is lower and that the other wisdom which results from the knowledge of the Immortal One is higher, and that Karma associated with wisdom leads to the salvation of Moksha. Then it treats of the characteristics of the Supreme Being as well as of the nature and the origin of the Universe. It enjoins renunciation and asceticism and Yogic meditation as the means of attaining the higher wisdom and almost discards the Vedic religion of rituals. Sankara has a commentary called Mundakopanishadbhashya on it. On it is the gloss called Mundakopanishadbhashyasya-tippanam. Anandatirtha's commentary is also known as Mundakopanishadbhashyam. Narayanopanishad-This Upanishad teaches that the Universe proceeds from and returns unto Narayana, that he is the universe and that the eight-syllabled MantraOm Namo Narayanaya-is the means of worshipping Him and thus winning salvation. Svetasvataropanishad.-This Upanishad explains the characteristics of the Supreme Being and the individual soul, and teaches meditation and worship by means of the Pranava, the Supreme Person being identified with Rudra as the bestower of salvation. A commentary on it, called the Svetasvataropanishad Dipika, is by Vijnanottama, pupil of Jnanottama. It is from the Advaita standpoint. (Madras D.C. I, iii, No. 810.) Taittiriyopanishad.-This Upanishad, after describing the importance of the Pranava and mentioning certain rules of conduct, explains the nature of the Supreme Being and of the worship and meditation which lead to the salvation of Moksha. A commentary on this Upanishad is by Sankaracharya called Taittiriyopanishad Bhashyam. A gloss on Sankara's commentary is by Achyuta Krishnananda Tirtha, pupil of

Svayamprakasa Sarasvati. (Ibid., No. 509.) It is called Taittiriyopanishad Vyakhya Navamala. (Ibid.) An unknown author has another commentary on it. (Madras D.C. II, iii, No. 508.) It is called Taittiriyopanishad Vyakhya. Another gloss of this Upanishad is the Taittiriyopanishad Dipika by Sankarananda, pupil of Anandatma. (Madras D.C. I, iii, No. 511.) Another commentary is by Sayanacharya and is part of his commentary on the Krishna Yajurvedaka. Another commentary on this Upanishad is by Rangaramanuja Muni according to the Visistadvaita system of Vedanta. (Madras D.C. I, iii, No. 513.) There is a metrical commentary on this Upanishad by Anandatirtha. (iii) Puranas and Itihasas. Harivamsa. A supplement to the Mahabharata and deals with the story of Krishna and his descendants. (Madras D.C. IV, i, Nos. 1968 to 1973.) Sivagita. A work in 16 Adhyayas. Said to be a portion of the Padma Purana. (See Madras T.C. of Sanskrit MSS. III, i, A, No. 2114; Madras D.C. of Sanskrit MSS., IV, ii, No. 2546.) Aufrecht, in his Cat. Bodl., No. 61, gives the contents of the chapters of this work. This work is intended to establish the superiority of Siva, as God. In the Madras Oriental MSS. Library there are five copies of this work. (Madras D.C. of Sanskrit MSS., IV, ii, Nos. 2546, 2547, 2548, 2549 and 2550.) There is a commentary on it, called Sivagita-tatparya Prakasika, in 16 Adhyayas by Paramasivendra Sarasvati, who describes himself as the disciple of Abhinavanarayanendra Sarasvati. There are three copies of this in the Library above named. It is stated in the Sivagita that its greatest secrets were narrated by Siva to Rama in the forest of Dandakaranya, the same being again narrated by Skanda to Sanatkumara. In the colophon to this work it is described as an Upanishad occurring in the Padma Purana.

Siva Purana.-This is a work in 75 Adhyayas in the Purva Bhaga. (Madras T.C. of Sanskrit MSS., III, i, A, No. 2476; D.C. of Sanskrit MSS., IV, ii, Nos. 2359, 2360, 2361, 2362, 2363 and 2364.) It is a Purana treating of the greatness of Siva and the manner of His worship. It also gives many details about Saivism. A list of contents of this Purana is given by Aufrecht in the Cat. Bodl., No. 113. Vayaviya Samhita.-It is a part of the Siva Purana which consists of many different parts-Dharmasamhita, Vayaviya Samhita, etc. It is described in 2 parts of 30 Adhyayas in the India Office Library Cat., I, p. 1314; also see Madras D.C. IV, ii, No. 2364. A Vayaviya Purana is also known. (See Madras D.C. I, ii, No. 140, at p. 184.) It is cited by Sayana in the commentary (attributed to him) on the Rudraprasna. (Ibid., No. 140, p. 182.) Brahmandapuranam.-This Purana contains:-- 1. Arthapanchakavivarana, which in 30 Adhyayas treats of the five essentials of religion-svasvarupa, parasvarupa, upayasvarupa, pulasvarupa and virodhisvarupa. 2. Kshetramahatmyakhanda (1 to 12 Adhyayas)- (a) Srirangamahatmya; (6) Venkatagirimahatmya, etc. 3. Adhyatma Ramayanam.-Treats of the story of Rama as an incarnation of God in 7 Kandas. There is a commentary on this work by Ramavarman, king of Sringiberapura, son of Himmativarman and pupil and patron of Nagesabhatta. The commentary is called Adhyatmaramayanasetu (Madras D.C. IV, i, No. 2159). This part of the Purana is highly popular with religiously inclined people in Southern India. Many MSS. of this work are known (Madras D.C. IV, i, Nos. 2145 to 2149). Vishnudharmottaram.-A portion of the Garudapurana, intended to establish the supremacy of Vishnu above all other gods and to teach how Vaishnava worship is to be conducted. (Madras D.C. IV, i, Nos. 2111-2118.) Parasarapurana.-A work complete in 18 Adhyayas, said to contain 1008 stanzas. An upapurana attributed

69 to Parasara. A list of its contents will be found in the India Office Library Cat., page 1230. (Madras D.C. IV, ii, No. 2348.) Linga Purana.-A Mahapurana of 159 Adhyayas treating mainly of the Linga and the various forms of Siva. It also gives a few genealogical events from Priyamvrata to Krishna. It also narrates the stories of the destruction of Tripura and other demons by Siva, besides instruction for the performance of the different ceremonies in honour of Siva. Aufrecht gives a list of contents of this work in the Bodleian Library Catalogue, No. 101. There are three MSS. of this work in the Madras Oriental Library. (Madras D.C. of Sanskrit MSS. IV, i, Nos. 2257 to 2259.) This Purana is said to be narrated to Narada and the Rishis in the Naimisha forest by Suta, who heard it from Vyasa. Kamigamah. This voluminous work of over 136 Patalas deals with the worship of Siva and the performance. of the various religious festivals in Saiva temples. (Madras D.C. of Sanskrit MSS., XI, page 4227, Nos. 5431 to 5432.) Though it is described as a Mahatmya, it also deals with the construction of temples, making of images, etc. It has a bearing on sculpture which cannot be over-estimated. Skandapurana.-This Purana is the storehouse of all the stories connected with Siva and his greatness. It contains many sections, each a separate work in itself :Nagarakhanda; Umasamhita; Bhimakhanda; Sankarasamhita; Setumahatmyam; Isanasamhita; Brahmottarakhanda; Kalikakhanda ; Kasikhanda; Jambudvipodbhava; Dharmakhanda; Sutasamhita; Saurasamhita; etc. Each of these is again sub-divided into a number of parts, with further sub-divisions among each of them. Thus, the Nagarakhanda has 13 Adhyayas and deals. mainly with the artisan descendants of Visvakarman, viz., goldsmiths, carpenters, etc. This is described in detail in the India Office Library Catalogue, page 1347. The Hatakesvaramahatmya is included in it. (See India Office Library Catalogue, page 1348; also Madras D.C. of

Sanskrit MSS. IV, No. 2302.) The Umasamhita treats of the story of the Ramayana. The Bhimakhanda deals with the object of pilgrimages and the many benefits to be derived from them. (See India Office Library Catalogue, page 1357; Madras D.C. of Sanskrit MSS. IV, i, Nos. 2310-2311.) The Sankarasamhita treats of Viramahesvaraprasamsa, Sivabhaktadhyanapuja and Laukikacharya. (See Madras D.C. of Sanskrit MSS. IV, i, Nos. 2287 and 2313.) A Khanda of Sankarasamhita is Sivarahasyakhanda, which, in its turn, has included in it the Upadesakanda in 85 Adhyayas treating of Kailasa and its Lord (ibid., No. 2314); the Sambhavakanda, the Asurakanda, the Viramahendrakanda, the Yuddhakanda, the Devakanda and the Dakshakanda (ibid., Nos. 2314 to 2318); also the Mokshakanda, which sets out the incarnations of Vishnu and treats of rules of conduct and of the means of salvation. (Ibid., No. 2312.) The Sanatkumarasamhita which includes the Sivatattvasudhanidhi, Jivanmuktaprakarana, Videhamuktaprakarana, and the Mahavakyaprakarana. (See ibid., No. 2287.) The Srisailakhanda is also a part of it. It treats of the sacredness of Srisaila and the places connected with it. (Madras D.C. IV, i, Nos. 2319-2320.) The Tungabhadrakhanda forms part of this Samhita. It treats of the greatness and holiness of the Tungabhadra and of the holy places and tanks near it. (Madras D.C. of Sanskrit MSS., IV, i, No. 2298.) The Setumahatmya treats of the sacredness and greatness of Setu. (Ibid., No. 2287.) The Isanasamhita treats of Sivaratripradurbhava tadvratapujavidhana, Sukumaraganesvarapradana and Sivaratrimahatmya. (Ibid., No. 2288.) The Brahmottarakhanda treats of the greatness of Siva and of the value of devotion to him. (Ibid., Nos. 2303, 2309; also Aufrecht, Bodleian Catalogue, Nos. 127 and 128.) The Kalikakhanda treats of the greatness of Siva, and of the wearing of the Rudraksha beads and sacred ashes.

It criticizes the practice of branding the body with the marks of conch and wheel, the emblems of Vishnu, and the wearing of the Urdhvapundra. It also narrates various stories to prove the superiority of Siva to Vishnu. (Madras D.C. of Sanskrit MSS., IV, i, 2290.) The Kasikhanda, which is in 100 sections, treats fully of the greatness and sanctity of Kasi and the places connected with it. (See Aufrecht, Bod. Cat., No. 120; Madras D.C. of Sanskrit MSS., IV, i, No. 2291.) A commentary called Padyojana has been written on it. (Madras D.C. of Sanskrit MSS., IV, i, Nos. 2294-2296.) Jambudvipodbhava has included in it the following:Sahyamalakagramamahatmya; Keralakhandavarnana; Dakshinakanda; Keraladvipavarnana; Nilanadivarnana ; Hemadrikhanda; Muktapurivarnana; Hemesvarimahatmya; Bhavishyadvamsavalivarnana; MadhyaranyamahaVatesvarakshetramahatmya; Srimukhakshetramahatmya; Bhavishyatkathanuvarnana. (Ibid., No. 2297.) tmya ; In the Dharmakhanda, the story of the early life of Valmiki is given and occasion is taken to inculcate certain moral and religious dharmas based on it. The greatness of Ramayana is also set out in it at some length. (See ibid., No. 2299.) The Sutasamhita is in four Khandas and is separately dealt with below. The same remark applies to the Saurasamhita. Sutasamhita. This is a work in four Khandas, namely, Sivamahatmyakhanda, Jnanayogakhanda, Muktikhanda and Yagnavaibhavakhanda, in the last of which the Upari Bhaga containing Brahmagita and the Sutagita occur. (Madras D.C. of Sanskrit MSS., IV, i, Nos. 2321, 2322, 2323, 2324, 2325, 2326 and 2327.) A detailed description of this work will be found in the India Office Library Catalogue, pages 1377-1380. Briefly put, it is a collection of Saiva doctrines and legendary illustrations, especially according to the Yoga practices collected from and forming part of the Skanda Purana. Later treatises on Saiva ritualism and philosophy are

avowedly based on what is contained in the Sutasamhita (see, for example, Kriyakramodyotanika, which deals with the rites to be performed in Siva temples and Sivakalpadrumah, which treats of Saiva philosophy, both of which quote the Sutasamhita, see Madras T.C. IV, i, B, pp. 4919 and 4988, Nos. 3304 and 3348). There is a well-known commentary on this work which is called Sutasamhitavyakhya, otherwise known as Tatparya Dipika. This commentary is, according to the work itself, by Madhavacharya, who is spoken of in it as the pupil of Kasivilasa Kriyasakti. (See Madras D.C. of Sanskrit MSS., IV, i, Nos. 2328-2331.) This work has been published in the Anandasrama Sanskrit Series. Madhava mentioned as the author of this Vyakhya has undoubtedly to be identified with Chaunda Madhava, the general and minister of Bukka I, the Vijayanagar king, who is mentioned in a lithic inscription, dated in 1368 A.D. (Epigraphia Carnatika VII, Shikarpur 281). According to this record, this Madhava called, for the sake of differentiating him from others of the same name, Chaunda Madhava, was known for his ascetic virtues and belonged to the Angirasa-gotra. He has to be distinguished from Madhava, surnamed Vidyaranya, of the Sringeri Matha, who was a contemporary of his and who belonged to the Bharadvaja-gotra. Chaunda Madhava was a Saiva, whereas Madhava, the son of Mayana and brother of Sayana, was an Advaitin of Sankara's School. Of Chaunda Madhava, the inscription above quoted states that he was an astonishing expert in policy, as great as Brihaspati in wisdom and a learned man engaged in composing poetry which gave great pleasure to the minds of all. Through the grace of his teacher Kasivilasa Kriyasakti, he attained, we are told, great celebrity as a Saiva. He is also described as the conqueror of many countries on the shores of the Western Ocean. This statement is confirmed by the Goa plates and other records and is therefore no empty boast. Kriyasakti is described in this inscription as "the manifest incarnation of Siva".

It was at his instance, we are told, that Madhava, his disciple, made the grant of the three villages, mentioned in it to Kashmir Brahmans, who were "travellers to the farthest points of the Charayaniya-aticharanamnaya, daily observers of all the rites appointed in the pure Sivamnaya, ever devoted to the worship of the Ashtamurti" (i.e., the Vidyesvaras, who were the objects of adoration in his vow). A few points worthy of note in connection with this grant are: -(1) that the three villages gifted were re-grouped into one and called Vidyesvarapura and made over with the consent of King Bukka-Raya I; (2) the gift was made in order to fulfil the great Saiva vow, which Madhava had commenced with special rites a year before as directed in the Siva- amnaya; (3) the gift was made by Madhava after obtaining due permission for so doing, from his sovereign by petition, saying, "From the funds of my own property, I will carry out your order; give me leave"; (4) that after obtaining Bukka's permission for the gift, Madhava purchased the three villages situated in his own Mandala (i.e., the province over which he himself governed as Viceroy)-"purchasing," we are told, at the price of the day, with the knowledge of the authorities of the Mandala, which speaks eloquently to his high character, he not taking any advantage of his position as Viceroy in a transaction so personal to himself; (5) the gift was made in the month of Kartika, the day being Monday, both being sacred to Siva; and (6) the grant was undertaken on the advice of the Sivaguru Kasivilasa Kriyasakti. "In order to have an oversight of that kingdom (i.c., the Araga province of Vijayanagar, which extended as far as the shores of the Western Ocean with which Madhava was entrusted by Bukka), without trouble, before making the gift, Madhava", we are told, "worshipped in the manner of the Sivamnaya, the god of gods embodied in his own favourite Linga, Tryambakanatha, by means of daily special ceremonies, and by a number of rites and practices." (See Epigraphia Carnatika Shimoga VII, Shikarpur 281.) There can be scarcely any doubt that Chaunda Madhava, the author of the Tatparya-Dipika, was as great as a

warrior and administrator as a poet and philosopher. Nor is there any room for suspicion that the Madhava of Shikarpur 281 is the same as the Madhava described as the author of the Tatparya-Dipika. While the Sutasamhita is mentioned by Sripati, he does not mention Chaunda Madhava's commentary on it. This may be taken as evidence of the fact that he was a contemporary of this Madhava, both having probably lived, as above indicated, about the third quarter of the 14 th century. (We know from the inscription quoted above that Chaunda Madhava lived about 1368 A.D. and that Sripati's grandson mentioned in the Srisailam record had probably just died in 1405 A.D., for the gift of the beam therein referred to was made for his merit.") Sankarasamhita.-A part of Skanda Purana of which a part (Adhyayas 180 to 183) treating of Viramahesvaraprasamsana, Sivabhaktadhyanapuja and Laukikachara is available in the Madras Oriental MSS. Library. (D.C. of Sanskrit MSS., IV, No. 2313.) Saurasamhita.-A portion of the Skanda Purana, treating mainly of Siva as the Supreme Being, his nature 7 In his Sutasamhita Vyakhya, otherwise known as TarparyaDipika, Madhava styles himself paramabhakta of Kasivilasa Kriyasakti, and Srimat tryambaka padabja seva parayanena (one who is devoted to doing service at the lotus feet of the sacred Tryambaka). The inscription referred to in the text describes not only as the disciple of Kasivilasa Kriyasakti but also as deeply devoted to Tryambakanatha i.e., Siva. In the beginning of his Vyakhya, Madhava describes himself as the worshipper of Kasivilasakhya Kriyasaktisa, .e., Kasivilasa Kriyasakti who was the manifestation ot Siva himself; and further as Srimattryambaka padabja Sevashna Tejasa Vedasastra pratishtatra Sriman Madhava Mantrina. St Madras D.C. Sanskrit MSS., IV, i. p. 1588, No. 2323.) In the colophon to the first Adhyaya, he also speaks of himself as Upanishanmarga pravartakena Sri Madhavacharya, etc. (Ibid.) In this MS. there is an interpolation which states that there is a Sutasamhita Vyakhya called Advaita-Dipika by Vidyaranya (Ibid., pp. 1589-1590). There is an evident mixing up of Madhava, the Saiva, and Madhava, surnamed Vidyaranya. (See for further information. Mysore Gazetteer, (1930 Edition), II, iii, 1431-1446).

and attributes. It is of 16 Adhyayas described at length in the India Office Library Catalogue (p. 1382). (See Madras D.C. of Sanskrit MSS., IV, i, Nos. 2332 and 2333.) Sivadharmah. This is a work descriptive of the details connected with the worship of Siva. (See Madras D.C. of Sanskrit MSS., XI, Nos. 5507 and 5508; see also Vol. IV, No. 2325, for description of a MS. of this work under Sutasamhita.) Vatula. This is evidently a shortened form for Vatulatantram, a Saivagama work which is made up of the following ten Patalas :- 1. tatva bheda patala 2. varna bheda patala 3. cakra bheda patala 4. varga bheda patala 5. tantra bheda patala 6. pranava bheda patala 7. brahma'bheda patala 8. anga bheda patala 9. mantra jata patala 10. mantra kila patala Tatva bheda patala Varna bheda patala Chakra bheda patala Varga bheda patala Tantra bheda patala Pranava bheda patala Brahma-bheda patala Anga bheda patala Mantra jata patala Mantra kila patala (See Madras Descriptive Catalogue of MSS , XI, Nos. 5477 to 5480.) There is a Kannada Tika (commentary) on this work. (See ibid., No. 5480.) The Anubhavasutram, a work of eight Adhikaranas, is a part of this exhaustive Agama treatise. This part is devoted to the topic of the realization of Siva as the Supreme Being in self-realization. (Madras D.C. of Sanskrit MSS., X, 5074.) A part of it is Sarabha Saluva Mantrakalpa, which treats of the repetition of the mantra addressed to Sarabha Saluva Pakshiraja. (Madras D.C., of Sanskrit MSS., XV, Nos. 8096-8098.) A rendering in Tamil of the 7 th Patala of this work by Arumugaswami a Brahman writer of Tirukkoilur, is known. (Madras D.C. of Tamil MSS., III, No. 1418.) Viragamaha. This is a work in two parts, Purvabhaga and Uttarabhaga. (See Madras Descriptive Catalogue of MSS , X, No. 5118.) This work should be distinguished from

Virasaivagamah, a treatise on the religion of Virasaivas, in 12 Patalas. (See ibid., Nos. 5497-5501.) The Viragamah, however, is usually found in MSS. with Virasaivagamah. (See ibid., Nos. 5499 and 5500 under description of those MSS.) There are at least four incomplete copies of the Viragamah in the Madras Oriental MSS. Library, no complete work having been so far found. (See ibid., Nos. 5502-5505.) According to one copy-the longest available (No. 5504)-it should be taken to be a fairly long treatise, extending as it does to 40 Patalas. The Uttarabhaga, known also as Niralamba Yoga, is the part generally available. Yagnavalkya Sutra.-To be distinguished from Yagnavalkya Smriti, the well-known treatise on Hindu law. (See Madras D.C. of Sanskrit MSS. V, No. 2702; also T.C. of Sanskrit MSS., III, i, B, No. 2676.) Sankhya Sastra.-This is a reference to the Sankhya system in general and not to any particular work bearing on it. It should be distinguished from the Sankhya Chandrika, a short treatise on the Sankhya system of philosophy by Narayana Pandita. (Wilson, Descriptive Catalogue of Mackenzie Collection of MSS., page 176, No. 1.) Sandilya Smriti.-A work of five chapters of the Achara portion of the code of which the sage Sandilya is the reputed author. (See Wilson, Descriptive Catalogue of Mackenzie Collection of MSS., page 164, No. 6.) Mahimnaha.-This is short for Mahimnastavaha. It is a There hymn of praise and prayer addressed to Siva. are many MS. copies of this work in the Madras Oriental MSS. Library. (See Madras D.C. of Sanskrit MSS., XIX. Nos. 11103-11124; IV, i, No. 2153.) Another incomplete copy is also to be seen there. (Madras T.C. of Sanskrit MSS., I, i, B, No. 399.) Another copy of this work, complete with commentary, is also in the same Library. (Madras T.C. of Sanskrit MSS., III, i, A, No. 2015.) Some commentators attribute this work to Pushpadanta, whose name is actually mentioned in the colophons appearing in certain MS. copies of it. (Madras

D.C. of Sanskrit MSS., XIX, Nos. 11106, 11112; also Madras T.C. of Sanskrit MSS., III, i, A, No. 2015.) Others, however, hold that it was composed by Kumarilla Bhattacharya. Thus Ahobala states in his commentary that Pushpadanta, a Gandharva, composed this hymn to glorify Siva, when he appeared before him in response to severe penance. In another commentary it is said that Pushpadanta composed this hymn in expiation of the sin of disregarding the remains of the offerings made to Siva. Desayamatya, another commentator, attributes it to Kumarilla Bhatta, whom he describes as an incarnation of Subrahmanya, son of Siva. It should be added that some MSS. contain colophons actually mentioning Bhattapadacharya (i.e., Kumarilla Bhatta) as its author (e.g., see D.C. of Sanskrit MSS., XIX, No. 11109). Desayamatya speaks of himself as the son of Annayamatya of Kaundinya-gotra and a disciple of Chandramauli, a descendant of Prolanaradhya and of Lolla-Lakshmidhara, and that he was a minister along with Nadindlagopa and Saluva Thimma. (Madras D. C. of Sanskrit MSS., XIX, No. 11120.) Ahobala's commentary is known as Kalpalata and is a full one. Ahobala describes himself as the son of Narasimhabhatta of the Bhaskara family and Ramamba. (See Madras D.C. of Sanskrit MSS., XIX, No. 11119.) The popularity of this work can be easily imagined when it is stated that there are other shorter commentaries on it, some of them restricted to the first 33 stanzas only and some others furnishing summaries of the older commentaries on it. (See Madras D. C. of Sanskrit MSS., XIX, Nos. 11123 and 11124; also No. 11122.) The work is sometimes-though less commonly-known as Mahimnastotra. (See Madras T.C. of Sanskrit MSS., III, i, A, No. 2015, colophon.) Pushpadanta is quoted by Rajas ekhara, the poet, who Rajasekhara, belongs to circa 900 A.D. Dr. Keith notes the fact that it is known to the Nyayamanjari of Jayanta Bhatta and so cannot be later than the 9 th century. (History of Sanskrit Literature, 220-221.)

Agnirahasya. Ramanuja in his Sri Bhashya refers to this work thus (III, 3-19):-(1) "In the book of the Vajasaneyaka, called Agnirahasya, we meet with a meditation on Brahman called Sandilyavidya, and there is also a Sandilyavidya in the Brihadaranyaka" etc. (Thibaut, 641). (2) Another reference to this work in the Sri Bhashya occurs at III. 3-44 (Thibaut, 668): "In the Vajasaneyaka, in the Agnirahasya chapter, there are references to certain altars built of mind, 'built of mind, built of speech, etc. " " (iv) Other Authors Quoted by Sripati. Among other authors mentioned by Sripati in the body of his work may be mentioned the following :- ·(1) Manchana Pandita, author of a commentary on Guhadhikarana; (2) Paramasivaradhya Bhattacharya, who wrote the Kaivalya Prakasa; (3) Durvasa, author of Karakavrittilakshana; (4) Paramananda Aradhya; and (5) Jaimini, author of Vedapadastavah. Whether the Manchana Pandita mentioned by Sripati can be identified with Manchana, the author of a work named Asvalayanasutraprayogapradipika, is open to doubt. (See Hultzsch, Reports on Sanskrit MSS. in S. India, I, page 15, No. 175.) He was also known as Manchanarya. (Ibid., III, No. 1616, p. 5.) He cannot be the Manchana referred to by Sripati as he is not an author. Another Manchana, son of Ramaraja Preggada, minister of King Vema, and grandfather of Manchiraja, who performed the consecration of two lingas, brought from Srisaila, at the Mandukesvara temple, at Manikesvaram, in the present Guntur district, and made other gifts to the latter temple, is mentioned in a record dated Saka 1275 or 1353 A.D. (Nellore Inscriptions iii, 78, pp. 1037-45.) Whether this Manchana is identical with the Manchaparya mentioned as his younger brother by Chaundappacharya, who wrote a commentary on the Srauta Sutra of Apastamba, which is a work on Vedic sacrifices, is also open to question. This work is called Prayogaratnamala and in its colophon Chaundapa describes himself as the son of Chinnarya and elder brother of

Adityadeva and Manchaparya and minister of King Bhupati, son of Bukka II and Tippamba and grandson of Harihara II of Vijayanagar. He states in the introductory verses that he wrote the commentary at the command of King Bhupati and that Vidyaranya, having been requested by Pandits like Chaundaparya to comment on the Srauta Sutras, explained its Hautra and Audgatra portions. (Madras, T.C. of Sanskrit MSS., I, i, C, No. 795.) As we know that Prince Vira-Bhupati ruled from 1409-1421 A.D., both Chaundapa and Manchaparya have to be set down to about the 1 st quarter of the 15 th century. This date would seem to suggest that the identification of Manchana, the author of Asvalayanasutraprayoga, and Manchaparya, younger brother of Chaundapa, is open to objection. There was a Telugu poet named Manchana, who was the author of the Telugu work Keyurabahucharitram, which is based on Rajasekhara's Viddhasalabhanjika. As the work is dedicated by Manchana to Nanduri Gundamantri, a minister of King Prithvisa, described as the son of Rajendrachola, he will have to be assigned to about the middle of the 12 th century A.D. (See Madras T.C. of Telugu MSS., Part 3, No. 45(b), at page 130.) There is nothing to show that this Manchana, though evidently a Sanskrit scholar, ever wrote any work in that language. Sivaradhya, author of Sivamanasapuja, a work on the mental worship of Siva (Madras D.C. of Sanskrit MSS., XI, No. 5524), is probably the Paramasivaradhya Bhattacharya, who is referred to by Sripati as the author of Kaivalyaprakasa and Sivagnanachandrodaya. Two other authors mentioned by Sripati are Durvasa, author of Karakavrittilakshana, and Paramananda Aradhya, the latter of whom is evidently different from Paramasivaradhya. Of these, Durvasa, who is styted by Sripati Bhagavad padacharya, appears as a Rishi of the Sama-Veda in the Jaiminigrihyasutra. (Seshagiri Sastri, Madras Report on Sanskrit MSS., I, 3.) A work known as Durvasasamhita is known (Madras D.C. of Sanskrit MSS., VIII, see under No. 10005). To Rishi Durvasa is attributed Tripurasundaristotram

(Madras D.C. of Sanskrit MSS., XIX, No. 10758). Durvasa's work Karakavrittilakshana must be presumed to be a treatise on the meaning and force of declensional cases, like that of Rudrabhattacharya's Karakavadartha (Madras D.C. of Sanskrit MSS., VIII, No. 3927) and Bhavananda Vagisa's Karakavivechana, which is part of a larger work of his, called Sabdakhandasaramanjari. Karakavivechana contains a clear exposition of the various relations in a sentence that are given expression to by various declensional cases (see Madras D.C. of Sanskrit MSS., VIII, No. 4309). Jayaramapanchanana was the author of Karakavadartha [Madras T.C. of Sanskrit MSS., I, A. R. No. 114(c)], Padarthamala (D.C. No. 4267) and Samasavadartha, a discussion in the nature of compounds (Madras D.C. of Sanskrit MSS., XXVI, No. 14842, p. 9881). We finally come to Jaimini, the author of Veda padastavah, which is the shortened name of a work more familiarly known as Sivavedapadastavaha. This is a hymn in praise of Siva, the last quarter of each stanza in it ending with a Vedic passage. The authorship is attributed to Jaimini and the work is declared to be part of the Brahmandapurana. MSS. of this work, however, differ in the contents of their colophon. Thus while the colophon in one copy mentions it as taken from Vyasa's Brahmandapurana and states that Jaimini was its author [Madras Tri. Cat., I, i. B. R. No. 438(7)], another copy has a colophon which states that it is from the Bhavishyottarakhanda and it adds that it bears the alternative name of Pundarikapurapati-Jaiminisamvada. (Madras D.C. of Sanskrit MSS., XIX, 2, R. No. 11204, at p. 7560.) This description of the work is, however, confirmed in the preliminary part of the MS. copy of this work first quoted above, where it is stated that when Suta-the narrator of the Puranas-was asked by Saunaka and others as to what Jaimini did when he reached Pundarikapura, he said that when the reverend Jaimini reached that town he with folded hands sang this hymn of Vedapadastava. A third MS. of the work has a brief colophon which merely states that it

is the work of Jaimini. (Ibid., R. No. 11207 at p. 7561.) There is a commentary called Sivatattvadipika on this work, by Suryanarayanasurin, son of Tirumalabhatta of the Pattangi family. He belonged to the Mitrayavagotra and dedicates the work to Siva worshipped on the Srisaila. (Ibid., R. No. 11208 at p. 7561.) The commentator was evidently a native of Chidambaram, whose God he praises. He also notes the fact that the stotra is taken from Brahmandapurana. Another work mentioned by Sripati is Sivadvaitaprakasika (I. i, 2-2, page 34, line 24). An incomplete MS. copy of this work is in the Madras Oriental MSS. Library with a Kannada Commentary on it (Madras D.C. of Sanskrit MSS., X, No. 5114, page 3913). This work treats of Saiva-Vedanta religion and philosophy. Among the subjects treated in it are:- (1) Sarvaprapancha nivritti kramaha; (2) Vibhuti rudraksha dharana panchaksharochcharana visvasa lingadi sthala nischaya kramaha ; (3) Itara devata sakti nirasadi sthala nischaya kramaha; (4) Bhavi sanga nirasadi ishta lingarpana kramaha: (5) Bhaktadi saranantasthala kramaha ; and (6) Gnana sunya kramaha. In this work the idea is suggested that Siva is anadi, beyond all comprehension and all knowledge; he is beyond all forms and is formless. No one knows him exactly-neither Brahma, nor Vishnu nor Rudra nor Agni nor Vyoma (Akasa), nor Samira (Wind-God), nor Ambu (Water-God), nor Bhumi (Earth), nor the Grahas (the Stars). No phenomenal agents existed then-when Siva was All (or the Only One) that existed. He existed in the form of Satchidananda and Paripurna (filled with everything), without a second. Beyond all comprehension and expression, devoid of cause or effect, beginning, end or non-existence, neither in space, nor out of space; impossible to think of through meditation, or spiritual knowledge; an empty mark incapable of being sought as an asylum (or support); this is the 6 F

state of absolute non-existence. sampurnam.) (Iti sarvasunya sthalam The work ends thus :-" Everything is absorbed in that One comprising all forms of eternal Sat, Chit and Ananda; in that Parabrahma pervading throughout the firmament. What is the fun of talking jestingly of those who are far beyond the farthest end of the ocean of knowledge and who are one with Paramatma in his Being?" "In trying to describe such of them, one does not know himself or Brahma, who is unsurpassed, unrivalled and who is in his form of Chit. When actual non-existence results, then everything is absorbed in the the Linga (Lingaikya) and all such things as Bhava and Abhava with their reflection cease to exist. That state is known to be Gnana Sunya Sthithi (non-existence) where no feeling or knowledge of Brahma is experienced as the result of being freed from the bondage of Bhava or Abhava. . • • "That is said to be Gnanasunya (the non-existent state of knowledge) wherein the knowledge and the object creating the knowledge with its characteristics are all absorbed in the gneye (knower). May Siva (Sasibhushana) who is unchangeable (Nirvikalpa), unprotected (Niradhara), characterless (Nirguna), uncovered (Niru padhika) and who is still the absolute support for the visible universe (Pratyaksha Jagadadhara), protect me." The name of the author of the work is not known, being not mentioned in the colophons found in the MS. The colophons are short and state merely "Iti sarvasunya sthalam sampurnam" and so on. This work has nothing to do with Sivadvaitam (ibid., No. 5113 at p. 3912), a work of seven patalas devoted to the doctrines of Saiva-advaita religion and philosophy. These seven patalas deal with:Tatvabheda, Varnabheda, Chakrabheda, Vargabheda, Mantrabheda, Pranavabheda and Brahmabheda. It is interesting to note that among the citations made by Sripati is one from Kalidasa, the famous dramatist. The following passage occurs in Adhyaya III, Pada III ;- -

" kimivahi madhuranam mamdanam nakrtinam || " Kimivahi madhuranam mandanam nakritinam. This passage occurs, as is well known, in Act I, Scene III, of Sakuntala. These words, it will be readily recalled, are spoken by King Dushyanta in describing the unadorned beauty of Sakuntala, when he gets a first glimpse of her at the hermitage of Rishi Kanva. Sripati quotes the passage to illustrate the point that as in Kavya literature the use of Avyayas (adverbs) is sometimes of no consequence for conveying the idea intended to be conveyed by a Vakya (sentence), for they do not add to the beauty or effect of a passage though occurring in them, so if the difference between the Jiva and Brahma is negligible, it should not be taken into account. The idea of servant and master, as between them, is, therefore, non-existent. These, however, are not one but the difference between them is so slight (daram alpam) that such difference ought to be treated as negligible. This is, in essence, the bhedabheda doctrine of Sripati. Elsewhere he quotes the Bhramara Kita theory to support his view (Adhyaya I, Pada I, Sutra 4-Tattu He says:Samanvayat). By Shraddha, Bhakti and Dhyana in due combination, believe when I say, the Jiva will, by meditation, attain Sivatatva in the same manner as the Kita, though different from the Bhramara, becomes the Bhramara. The original passage may be quoted :- " - " "sraddhabhaktidhyanayogadavehi ||" ityadau bhramarakitavat paramesvaropasanatmaka dhyana- jnanavasat jivasya sivatattvapraptirupadesat || "Shraddha bhakti dhyana yogadavehi" ityadau bhramara kitavat parames varopasanatmaka dhyana gnana vasat jivasya Sivatatvapraptih upadesat. Pranavarthavivaranam is another work quoted by Sripati. It is mentioned in connection with the derivation of the word "Maya" in I. i, 3. I have been unable to trace out this work. There is a work called Pranavarthaprakasika, which is a commentary on the syllable

84 nandayoginathendra. INTRODUCTION Om according to the Advaita Vedanta by one Brahma- (See Madras T. C. of Sanskrit MSS., I. i, A. R. No. 193 (e) at page 326.) The work mentioned by Sripati may be one of this kind and this suggestion may perhaps be not open to doubt, for there is a Saiva work called Pranavapanchakshariyantra which treats of Om Nama Sivaya as a yantra. (See Madras D. C. of Sanskrit MSS., XI, No. 5417, page 4215.) There is, however, a well-known dispute as to whether the mystic syllable Om forms part of the aphorisms in Badarayana's Brahmasutras. A popular treatise on this subject is the Pranavadarpana by Srinivasacharya, son of Srisaila Tatacharya and Lakshmi and pupil of Srinivasadhvarin of Kaundinya gotra. This is a work by a Srivaishnava scholar who sets down the Srivaishnava viewpoint in it and that is that the syllable Om does not form part of the Sutras of Badarayana. (Madras D. C. of Sanskrit MSS., X, No. 4932, page 3726.) This view has been contested by the Madhva-Vaishnavas and their standpoint is summed up in Pranavadarpanakhandanam by Vijayindratirtha, which is a criticism of Srinivasacharya's above quoted work. (Madras D. C. of Sanskrit MSS., X, No. 4798, page 3588.) According to the followers of Madhvacharya, the syllable Om is part of every Sutra of Badarayana, and is so for the reason that his Sutras are definite in their decisions and as such not open to discussion. Among other works cited by Sripati in the course of his commentary is the Sivagnanachandrodaya by one Paramasivaradhyaswami. I have been unable to trace out this work and its author. Another writer referred to by Sripati is Paramananda Aradhya, who is spoken as a teacher even greater than Ekorama Siddha Bhagavatpadacharya, the guru of Sripati. The identity of this writer is also not certain. Paramananda Tirtha, a writer on Saiva Vedanta, well versed in both Telugu and Sanskrit, is known to Telugu literature. He styles himself the alternative name of Paramananda Yati. Under the first of these designations he wrote the Sivagnanamanjari,

of Dattatreya. a Telugu work on the Saiva Vedanta in the popular Dvipada metre. In this work, he calls himself a disciple Under the name of Paramananda Yati, he wrote the Upadesakramamu, another Telugu work, which is in the form of a dialogue between a teacher and his pupil on some of the principles of Advaita Vedanta. In this work also he calls himself a disciple of Dattatreya. Similarly, in a third work, called the Uttaragitavyakhya, which is a commentary on the Uttaragita, which is an episode in the Asvamedha Parvam of the Mahabharata, Paramanandatirtha calls himself a disciple of Dattatreya. Thus, there seems little doubt that Paramananda styled himself yati and tirtha just as it suited him. Evidently, he treated the terms as synonymous, which they actually are. He was probably a Sanyasin of the Saiva School. His last mentioned work is written in conversational Telugu and is stated to have been composed by him to correct the many errors into which previous authors had fallen in their interpretation of the Uttaragita. [See Madras T. C. of Telugu MSS., II, p. 592, No. 194 (d); p. 596, No. 195 (6); p. 747, No. 264 (6).] Another work by the same writer-Paramanandayatindra-isParamanandasatakamu which consists of 111 verses in the Kanda metre, in praise of Vishnu and Siva and treating of the Advaitic oneness of the world. Two other Satakas by him are Dattatreya Satakamu and Sampangimauna Satakamu. [Madras T. C. of Telugu MSS., Part III, pp. 173-177, R. Nos. 54 (a), (b) and (c).] The practical question remains whether we could identify this Paramanandatirtha or Paramanandayati with the Paramananda. radhya mentioned by Sripati. It has not been possible to fix the age of Paramanandayati alias Paramananda Yogi and so it is difficult to state whether he came after or preceded Sripati. Bearing the fact that Sripati describes him as being even greater than Ekorama Siddha Bhagavatpadacharya, it is, in the present state of our knowledge of both of these writers, impossible to identify them.