MANIMANJARI VOL-2 PART1,2

Volume 2 - No. 1. February 1982
JAYANTI ISSUE

A bi - lingua! Bi - annual

Literary Yoga Research Journal

Editors :

ANJANEYUIU VETURf
ANANDA MURTHY VETURI

Editorial Advisory Board

SRI TIRUMALARAMACHANDRA

SR! KOTTA RAMAKOTAIAH

Dr. P. SESHAGIRI RAO

Dr. V. SUNDARA MURTHY

SRi V. GURUPRASAD

Dr. VISSA RAMACHANDRA RAO

SRI RAVI RAMA MURTHY

SRI P.RABHAKARA PA-RI SO DHAKA MA NO All

'SRSNiVAS' 6/2RT (New)
Vijayanagar Colony,

HYDERABAD-500 457.
Andhra Pradesh

il

About ourselves :

Like Holding A Candle To The Sun"

Nannichoda's "Kumara Sambhava" (1-49) t

The bi-annual "Manimanjari" is devoted to the cause of literary research
in Telugu and propagation of yoga. Manimanjari dedicated to the sacred
memory of the late Veturi Prabhakara Sastri, will be published in a year on the
occasion of his birth in February and his demise in August. In celebration of
his 94th anniversary (Jayanti), this number is now before you.

Journal back numbers each (Sn land) Rs. 15 (with postage. Re-
gistration charges
extra)

Annual subscription R S . 25

Annual subscription (Foreign) $ 8

Only a limited number of copies are available.

You may become a subscriber by sending money either by M.O. or by a
bank draft. Outstation cheques drawn in favour of Manimanjari, Hyderabad

shouid include in addition Rs. 2/- towards bank charges.

In future "Manimanjari" will contain many new features. Sasfiji's varied
and original contributions will continue to appear in the journal.

Editors

MANIMANJARI

6/2RT (New) Vijayanagar Colony,

Hyderabad-500 457,

Andhra Pradesh,

India.

CONTENT

1. Pragna Prabhakaram (Tr) 1

2. Reminiscences of 'a Renegade-

Nephew 5

3. Biography of Srinatha (Tr) 10

4. Reminiscences (Tr) 21

5. Veturi Venkata Siva Sastri 25

6. Our Revered Master (Tr) 26

7. Songs of Annamayya (Tr) 29

8. Preservation and Propagation of

Musical Literature on

Copper Plates 34

Veturi Prabhakara Sastri

Veturi Anjaneyulu

Veturi Prabhakara Sastri
Veturi Prabhakara Sastri

Kambhampati Satyanarayana

Dr. Veturi Ananda Murthy

9. News and Views

41

i

v

its fy$art felt QJottboUttcss to

fajtttli| of jitn *$
jEbitor, ^ttgltsfj ^tiim, g
at % 0s& feetitifiB of Ijis fotfje jimt ^. ^atljabatt*

I

Jt

*M/*

\r

H. V. V. Namaskaram

PRAGNA PRABHAKARAM

Translation :

Dr. V. ANANDAMURTHY

VETURI PRABHAKARA SASTRI

(Continued from previous number)

.KNOWLEDGE & EXPERIENCE

i had great respect for the savant
Somanatha Sastry. However, I did not
think that 1 should follow him or that
if 1 had followed him in his footsteps
I would get self-realisation. When he
was teaching Yogasutras, he told us
that he had striven to attain perfection
in it, but his health was spoilt by that
and that he could not derive the
sought after experiences through Yogic
devices. It occurred to me as to why
he should teach Yoga Sutras to us
when they were unattainable to him.
But I could not express my scepticism
lest he should get angry. On an occa-
ssion Sastriji put the .same question to
himself and said :

"Just try whether any one of you
could attain it. See whether you would
get an appropriate guru. Don't think
that simply because I could not expe-
rience it, the Yogic science is unauthe-
ntScated. But don't practice it by
yourselves".

Those words went home. Soma-
natha Sastry was steeped in 'mantra-
yoga,' and was ardently devoted to its
practice but he never thought of its be-
nefits. Since it has to be observed in

practice, it has Jo be' 'done. That was
all. Recently when 1 thought of his
Yogic practices, the verse in Upani-

shads that conveyed the same appro-
ach occurred to me as its answer.

At the age of twenty eight when i
joined Bhriktharahitha Taraka Raja
Yoga and was having wondrous expe-
riences, Sastriji was alive shedding
luster with,, his deep meditations.
Whenever I frequented my village I
used to go to Chaliapalli, and when he
came to. our village Peda Kallepalli. to;
visit his son-in-law and daughter I
called on him and acquainted him with
my experiences. With great enthusiasm
he used to feel that once he should
accompany me to Kymbhakonam and
discuss with the Master and benefit by
"it. I had also the desire that for Sastriji
I should bring about contact with this
Yoga. But it did not happen.

After he discarded 'the' physical' body
in my thirty eighth year, in my medita-
tion I had observed for a couple of
minutes that Sastriji* my father/ and my
father-in-law joined' me. in prayer. 1
used to desire in my prayers many
times .that these three should have
such experiences as I was having. As
such this phenomenon delighted me.

Manimanjari -February 82

LEARNING FROM VENKATA SASTRY

Somanatha Sastri was a very good
teacher, and none of us (me and my
contemporaries) had any intention of
leaving him. But the name and fame of
Chellapilla Venkata Sastri, who had just
then joined as a Telugu Pandit in the
newly opened High School at Bandar
(Machitipatnam) had spread to the
surrounding villages. People used to
be crazy about 'his astounding calibre
and scholarship. So three of us became
enthusiastic -to study .under him.. at
Bandar. My contemporaries Avvari
Subrahmanya Sastri and Pisipati
Venkatarama Sastri made the first move
and promised to call me if opportunities
were propitious. 1 agreed. ! was proba-
bly sixteen years old when I joined
them after a few days,

If I have acquired any knowledge in
Telugu the credit should go to that
great teacher, Venkata Sastri. 'I have
learnt much through his casual literary
discourses than from the regular study
under him. In so far as spiritual gu ; d-
ance was concerned, I confess, I had
no inspiration at all either during my
stay at Bandar or in rny association
with Sastriji. Our association with
Sastriji spurred us on to develop genius
for literary prowess inAvadhaana-Vidya,
flair for poetic composition, ecstacy in
eloquence, exercises in prosody, literary
constroversies, intellectual arrogance
and allegiances had a free play and the
spiritual quest within had almost vani-
shed. Venkata Sastri was a plain
person with a naive heart. Prior to his
arrival at Bandar his attitude to life was
similar to theverse''Desaatanam pandita

mitrataacha"rooted in esoteric pleasures
of life (chaaturya moolam). Often he
narrated and we listened to his experi-
ences concerning his rovings (Desa-
tanam), contacts with scholars (Pandita
mitrata) and his entry into royal courts
(Raja sabha pravesha). But he would
also go a step beyond and reveal to us
in detail, without any inhibition, all
about his affairs in between pandita
mitrata and Rajasabha pravesha :
namely the ''Chaturya moolam". I was
just sixteen and these uninhibited ribal-
dries made me feel so bashful and
embarrassed on such occasions.

At that time the marriage of -my .elder
brother took place. Lanka Nageswara
Sastri, resident of the Chodavara.m
village in Divi taluk who was patron of
music and literature and who performed .
-the marriage was none other than the
brothor-in-law of rny, paternal uncle. He
had great affection for me. He was a
widower and had no children. He was
not only a patron of learning but also
a seeker of carna! pleasures. Sometime
after my brother's marriage he adopted
a boy as his son and performed the
"thread ceremony" for him. On both
the occasions of the marriage and the
thread ceremony he arranged 'Bhogam-
melams' , (nautch parties) on a grand
scale thrice a day morning, evening
and at night. Several people including
officials attended those sessions. After
the thread ceremony he forced me to
stay back at h ; s place. In the company
of the dancing girls my uncle was
fondly esking me to narrate the stories
of Kadambari and the other plays in
Sanskrit. I was obliging him. But for
how long could I stay there? After ten
days I returned home.

Prabhakara Sastri - Pragna Prabhakarm

The esoterics of those dancing girts,
their songs and playful pranks, endear-
ment when 1 regaled them with stories;
and the appreciation showered on me
by their clown, a learned old Brahmin
and desire of my uncle that every year
in summer I should go over to his
village and stay with him since
Venkata Sastry would be leaving
Machilipatham -for. vacation.- all these
fascinated me. Leaving my village for
Bandar and living on 'Vaaraalu' (free
food given by different householders an
each day of the week (Vaaram) by
prior appointment) bacame disgusting.
Though I was used to leaving my home
and trekking sixteen miles from my
village to Bandar rather often, I felt it
troublesome at that time. Even to walk
two or three furlongs became an ordeal.
I had to cross on the way a slushy
puddle. For a while I thought of return-
ing back. I sat for a while and thought.
So many disturbing thoughts raged
within me. I had read the burlesques
(Prahasanams)and speeches of Veeresa-
lingam Pantulu. All that he had written
about the dancing girls occurred to my
mind. I took a vow not to attend for
ever such congregations This was in
1 904. Since then I do not recollect of
having witnessed any of the perfor-
mances by the dancing-girls (Vesya-
bhinayam).

When I was studying at Bandar I
stayed either with Konda Venkatappayya
or with Valluri Suryanarayana Rao.
They had great affection for me in those
days. Suryanarayana Rao used to
enquire about my welfare and progress
till his death. It was mainly at his
instance that I had comeoverto Madras.
I was then eighteen years old. He
wrote a letter introducing me to
Rentala Subba Rao.

SIGHTED A COMET

In Madras my brother-in-law,- Kaja
Venkata Seshayya, was working as a
clerk under Vepa Ramesam. With his
support I established myself in Madras.
On reaching Madras, Pandita Gopala-
charyulu, and Puranam Nagabhusha-
nam became my friends. Through
Gopalacharyulo I got acquainted with
Panappakam Ananta Charlu and his son
Srinivasacharlu. I joined the Wesley
Mission High School as a Telugu
Pandit after reaching Madras. I worked
there for two years. During that period
I used to visit the Oriental Manuscripts
Library frequently and study the books
there.

Frequently, I had literary pastime in
the enlightened company of Vepa
Ramesam. He had a fund of know-
ledge. He had profound proficiency in
Mathematics, Astronomy, history and
other disciplines. I used to learn many
astronmical intricacies from him. He
had a telescope with him. On occa-
sion, when his noble wife, was in the
family way and was away from home
at her parent's place, I used to spend
months with him engaged In scanning
the skies for several nights observing
the wonders of the inter stellar pheno-
mena. He used to explain and divulge
to me a lot of information on astro-
nomy which I imbibed. In his library
he had several important volumes of
historical source material like Epigra-
phica Indica; Indian Antiquary; Epigra-
phical reports etc. I used to borrow
them and read them.

It was the year 1 91 0. Halle/s comet
appeared on the horizon. A few days

Manimanjari February 82

before It was visible to the naked eye
both of us used to scan the sky with
the aid of binoculars and te'escope
during the early hours of the dawn.
The comet appeared at first at the time
of sun -rise, on the eastern horizon;
but it ceased to be visible with the
spread of the sun's rays One day,
when I got down from the upstairs
with binoculars in hand and went out
into the street and observed it appeared
to me in the form of a luminous broom.
Running up (lest the son's rays should
spread in the meantime) I wanted to
show It to Ramesam. In that haste S
struck against the steps of the stair-
case, bruised my knee and blood was
oozing out; I did not notice it; but was
adjusting the telescope for a clear vision
of the comet. On seeing the blood
Ramesam asked mewhat it was* It was
only then that 1 noticed the bruise. At
the same time I sighted the comet
deary through the telescope. Ramesam
was stunned at my excitement and my
being totally unaware of the hurt; and

bleeding. When he got over his amaze-
ment and tried to locate the comet
through the telescope the bright rays of
the morning sun concea'ed the object.
The next morning we. got up early to
locate -it when I carefully identified the
direction in the horizon where I saw it
the previous day and showed it to
Ramesam. He clearly discerned it and
wrote about it immediately to "The
Hindu" (English daily). The next day
he received a few telegrams from
others seeking more information.
Thereafter another four or five days
later the comet was visible to all.

I was the first person in South India
to. locate the Halley's Comet. I have
recently come to believe that there is
some great significance behind my be-
ing the first person to identify it. It is
because of this belief that I have dila-
ted on this topic. Its significance will
be known later.

(to be continued)

I was born on the 26th of June
1916. My birth star is Bharani. My
father's was Krithika. The belief is that
if the birth stars of fa her and son are
in sequence, it would not augur wel!
for the parent. When I was an infant
my father had typhoid which had
relapsed. In those days medical science
was not advanced, and in remote
villages like P'edakallepalli' medical
treatment had its severe limitations,
My grand father was doing his best,
being an Ayruvedic Physician of calibre.
My father's life was hanging in balance.
Naturally, the ire of my grand parents
etc, which was the product of anxiety
for the survival of their eldest son was
turned against the ill-starred infant
that was me. To add to this. I was a con-
tinuously crying child. My mother was
torn between frightful anxiety for my

I had brought neither name nor fame,
being the only surviving son of my
parents the continuance of this family

lineage depended on me

On one occasion when I was rather

argumentative and impertinent, my
uncle recalled how he fondled me and
sheltered me from the wrath of other
members of the family in my 'childhood.

St was the year 1929 or 1930. The
place was Gudivada. My father was
working there as Sub-Post Master,
Uncle Prabhakara Sastry came to Gudi-
vada on a visit from Madras where he
was working. He stayed for a few days.
I was studying in the local High
Schocl and my elder brother, Kamala-

Reminiscences of a Renegade Nephew

father's survival and the affection
for her infant who was the target of the
family's wrath. She would carry me in
her arms and attend to domestic chores
listlessly. I was told by my dear
mother that the only person who
showed compassion and consideration
was my uncle - Prabhakara Sastri.
Unaccustomed to handle infants, he
would try his best to make me stop
crying with al! endearment. It appears
he used to say that I would bring fame
to the family and would be its main-
stay (Vamshoddharaka). The reference
obviously was to the family branch of
which my father was the progenitor.
In a way it had come true. Though

karam, was studying in P. R. College,
Kakinada. we bought the pictures of
Bhagat Singh, Batukeswara Datta,
Sukhadev and Rajguru and hung
them on the walls. My brother had
left for Kakinada. My father never
bothered himself about what we were
doing. Uncle saw these pictures and
was upset. He told me that they were
conspirators who did violent deeds
He advised me to remove the pictures.
I did not listen to him.

One day he asked me whether I
would like a poem to be composed in
my name, I said I very much would.
Then he asked me whether we had a

VETURI ANJAN"EYULU

Manimanjari - February 82

'Telugu Dictionary with us, 1 produced

a dictionary entitled "Andhra Pada
Parijatham". He asked me to refer to
the word "nenjili" and its meaning. I

referred and told him that it meant
trouble or hardhsp Then he wrote
down on a piece of paper a poem the
gist of which is broadly as follows.

"With folded hands, I pary; to avert
evil and to ever increase our happiness,
give us manna and protect us; 0,
Hanuman : the beloved son of AnjanL"

This token of affection, i cherish to
this day.

It was in 1 939, 1 came to Madras for
securing admission in the Presidency
College for Post - Graduate Course in
Economics. ! was staying with my
Uncle. Prof. Kallukaran was the head
of the Economics faculty. I rr.et h f m.
He plainly told me that he was admitt
ing an Anglo- Indian girl who passed
In third class and not me. Significantly
he enquired whether Andhra was
known for Affansoes. I was thick
headed; did not take the hint and so
my admission question was closed. I
sought my uncle's good offices for
admission in the Presidency College.
He said that he would speak to Dr.
Suryanarayana-Sastry, Reader in Philo-
sophy in the University of Madras. But
that gentleman was in Ooty for summer
vacation. Only on his return would

uncle be able to put in a word to him.
The sands of time were running out. I
became restive,

I began trying on my own- in other
Colleges, i went to Pachaiyappa's
College, in the first instance, since it
was in George Town at that time. I met
the Principal, Prof, D. S. Sarma,
who was an imposing and austere
personality. He said that he was averse
to admitting students for post-graduate
course since they would leave the
studies in the midst of the course when
they get a job" I tried -to assure him
that I was keen on completing the
Post- Graduate course, and that I would
not leave in the middle. I could not
convince him. He, however, looked at
my application. He wanted to know
the initial 'V stood for what. I said it
stood for "VETUR!". The next question
was whether I was related to Prabha-
kara Sastri. I told him that he was my
uncle. A smile came over the austere
visage, and he wanted to know
whether I would be staying with my
uncle or would reside in the hostel in
Chetput. i said I would be residing in
the hostel. I wa^ asked to pay the
college fees. That was how I joined
the Pcchaiyappa's College 'for Post-
Graduate Course.

I was chagrined that my personal
credentials did not count and that my
uncle's name was the 'Open Sesame'
for my entry into the college. My ego
was hurt; there was no other go but to
reconcile myself to it

it was the year 1 942 probably. I was
doing research for the M. Litt degree
under the late Dr. P. S. Lokanathan. i

Reminisences - Anjaneyulu

was residing with a friend in No. 76,

Bells Road which was very near the

late Satyanarayana Sreshti's residence.

One day my third uncle, Sankara Sastry,

came to me. He told. me that uncle

Prabhakara Sastri was not keeping

good health and that he wanted to see

me. 1 accompanied Sankara Sastry

uncle and went to Tirupathi. I vividly

remember the spacious 'Sitarama vilas'

in which Prabhakara Sastri uncle

resided. He was happy that I had come.

I stayed probably for a week or ten

days. Some festival intervened : it was

either Sankranti or Ugadi - I don't

remember which. Along with her chil-

dern my aunt the magnanimous Maha

lakshmamma made me take oil bath

and wear new clothes. After a stay of

few days 1 returned to Madras.

I was the occupant of bed no. 9 in
the Cordew Ward in. the Stanley Hospital
Royapursrn, Madras. It was probably
in November 1944. I was admitted by
Dr. V. Ramachandra Rao, son-in-law
of my uncle, Prabhakara Sastri at my
request. I had fallen ill at Gudur where
I h d gone to investigate into labour
conditions in mica mines as an Investi-
gator of the Labour Investigation
Committee set up by the Government
of India. 1 was suffering from acute
anaemia, retinal haemorrhage; cardiac
failure; fever and dysentery. My condi-
tion was serious. I had requested
Dr.. Ramachandra Rao not to inform
my father about the seriousness of my
illness lest it should rend his heart. It
was noble of him to have taken the
great risk. Days passed with no pro-
gress in my condition dispite intensive
care and medication. Doctors were

concerned about the lack of response
to medicines.

At that time, my uncle, Prabhakara
Sastri came to the Cordew Ward to see
me. He brought Ananda Murthy with
him, who was a kid then. My uncle
shed tears at my condition. I remember
his few anguished words. He said;
"My boy! you listen to me and pray,
prayer does not do you harm". I had
instantly remembered how my noble
father had repeatedly advised me
ardently to follow the yoga line of
uncle saying that it. would do me good.
I prayed. Strangely from the next day
onwards I could myself perceive a
change for the better in my health. I
developed the appetite of an ogre. I
used to take orange juice; apples; bread
with butter and mango pickle; egg-flip;
ward-boys often fetched iddlies and
dosais from the near by hotel on pay-
ment of tips - all these after 1 made
inroads into food Dr. Ramachandra
Rao used to get in the afternoon from
home both for himself and me, which
1 used to raid with famished appetite
and even deprive him of his food in
the House surgeon's room on the first
floor to which S was daily taken in lift
In a wheeled chair.

When I mentioned to Dr. Ramachan-
dra Rao about this strange phenome-
non of instant improvement in health
soon after uncle's visit, his advice and
my compliance with it; he was very
wary and remarked that the medicines
might have worked, having known well
my sceptical frame of mind.

Before this illness ! had tropical
esonophelia from which 1 suffered for
more than a year. It was cured by
three injections prescribed by the

g

Manimanjari - February 82

famous physician Dr. Arunachalam
who adivsed Dr. Ramachandra Rao to
personally administer them to me- He
said at that time that after 13 years the
disease might recur. During the period
of my subsequent hospitalisatlon some
X-rays were taken and after examining
the chest X-ray it seems that Dr. Aruna-
chaSam was astonished that there was
no trace of my having had tropical
esonophelia.

After discharge from the hospital I
stayed for some days in Dr. Ramachan-
dra Rao's residence, and my cousin-
sister Lalitha, looked after me with
tender care and affection.

I had written to my father who was
at Vellatur, Guntur District that I was
arriving on a particular day requesting
him to arrange for a "mena" as I was
haunted with the fear of cardiac failure.
\ could not start on the scheduled date
and reached home without prior infor-
mation. When I knocked at the door
it was my father who opend it. It was
a sight to see his jubilation when he
saw me hale and healthy. I to!d him
that I should not move about; that I
required t ed-rest and mine was heart
ailment and all that. He simply brus-
hed aside my fears, and used to make
me walk.

The retinal haemorrhage was cured
after a few months and \ regained my
normal vision. I was advised to have
a check UP in the Stanley Hospital after
probably six months. When t went
for It, the doctors who had earlier said
that I would not :be fit even for teach-
ing work declared that my health wgs
of "A Class'l and I could undertake
any strenuous work.

I am tempted to record here what a
deep debt of gratitude I owe like this
to my second uncle Dr, Chandrasekhara
Sastry and to my second aunt
Syamalamba, who had saved my life,
but since it would mean deviation from
the main theme I reluctantly have to
refrain from dilating upon the incidents.
* * *

My father expired on the 19th of
December 1949, Uncle Prabhakara
Sastr.i Passed away in August 1950,
The former was like a flower born to
blush unseen and spend Its sweetness
in sequestered philosophical pursuits;
the latter was like a soft light that illu-
mined many a dark cave in literary and
historical research. What is more he
brought succour to those afflicted with
disease through the practice of yoga.

1 cannot place when exactly it was :
definitely it was a few months after
uncle's expiry that 1 had a dream. There
are some dreams which I cherish in
memory. This dream is one of sjch. In
it my father and my late uncle were
sitting at a d'stance to each other in a
yogic posture (Padmasana). I was
sitting away from them in the same
posture in such a way that it was an
Inverted triangular formation. A beam
of light came from the hearts of each
of them and merged in my heart.
This was all, 1 wrote about this dream
to my elder sister Lanka-Amruthamba,
She replied saying that 1 would beget
a son. I had a son in April 1 951 who
was short lived.

# * #

These aie some of my reminiscences*

* # *

On retirement from Central Govern-

Reminiscences - Anjaneyulu

men! service 1 came to Hyderabad from
Delhi for settling down here in July
1974. Before undertaking any writing
work the first thing I did was to write
a profile about my great uncle, Prabha-
kara Sastri, as an offering to him. It
was rather a lengthy sketch which
dealt with the Veturi family, the four
brothers, and the saga of the second

brother among them, namely, Prabha-
kara Sastri. When my cousin, Dr. V,
Ananda Murthy, youngest son of
Prabhakara Sastri, visited us. I showed
the sketch to him. He advised m to
send it to the And hra Pradesh journal,
They condensed it and published it as a
birth-day tribute in their February 1975
issue.

BIOGRAPHY OF SRINATHA

VETURi ANJANEYULU

Original :

VETURI PRBHAKARA SASTRI

(Continued from previous number)

LEARNING : TEACHER

Reliable sources which will enable
one to know where and how Srinatha
was brought up and educated are lac-
king. One should not think that with
his rapier intellect and extraordinary
talents he had prolonged education
under many masters suffering the dis-
comforts of Gurukul, At many places
Srtnatha had praised his grand father,
Kamalanabhamatya, as a great scholar
and a great poet.

"Towering personality like Meru,
lord of the Seaside Kalpattana, com-
poser of the abridged story version of
Padma purana, poet who commanded
respect from the great Kakathi ruler, I
revere him, my beloved grand father and
noble minister Sri Kamalanabha."

"I think of my grandfather, who was
the grands ire of poesy; who was
gifted with the art of creating elegant
poetical works; who had fame which
spread like moonbeams; and like
the fragrance of sweet scented san-
dal wood and 'Mandara' flowers and
who ruled over the graceful literacy
lore".

Being the grandson of a peerless
poet like Kamalanabhamatya our Sri-
natha would have been endowed with
natural talent* There is no evidence
to show that he had either directly

received enlightenment from Kamala-
nabhamatya or had not got it from
him. It is appropriate to assume that
the collection in Kamalanabha's library
and the works he had written might
have envigorated Srinatha's native
talent continuously and provided him
with the driving force to become an
author. Acharya Dandi and others have
observed that endowment of
native talent; skill acquired by the
study of the world around, scriptures
and other works and exercise of practi-
cal poetic discipline underthe guidance
of elders-all these contribute to the
acquisition of poetic acumen. For
writing supreme poetical works natural
talent and skill acquired from worldly
wisdom are not enough. Disciplined
cultivation of rhetoric and prosody are
indispensable; profound and discern-
ing knowledge of Sanskrit and Prakrit
languages; proficiency in logic and
grammar; deep erudition to join issue
with learned men in scholarly disputa-
tions; all these could not be acquired
through alacrity of mere veneer of
embellished skill. With erudition in
many'. arts, Srinatha was going to
occupy in future Educational Officer's
position in the court of Komati Vema
Reddy. He would be participating in
literary controversies with men like
Dindima Bhattaraka. Such a person,
should necessarily have studied many
arts rendering assiduous service to a
great Master. Who that teacher was

Prabhakara Sastri - Srinatha

who commanded .-such -recognition
Srinatha should have specifically allu-
ded to in his works often and praised
him. Since Srinatha was extraordinarily
talented, the impression that the great
fund of knowledge Srinatha possessed
might have probably been acquired
without any study under the guidance
of a Master is created from the follow-
ing text of a poem :

"You are blessed with the boon of
Brahmi; you are endowed with elo-
quence which is the product of great
enlightenment; you are an ardent
devotee of God Siva; you are the
repository of supreme wisdom in
lucidly expounding the relevant and
diverse treatises like Brhmanda-

purana. Your fortune is unparallel-
led."

-Sringara Naishadham

However, on the basis of this poem
it should not be thought that Srinatha
had no preceptor. For some, the say-
ing that learning comes on its own
with life itself (Prapedire pracktana
janma vidyah) seems to apply; but
even for acquistion of such knowledge
the guidance of a teacher is necessary
as a promoting incentive. Srinatha
himself has stated that knowledge of
scriptures and allied works should be
acquired from a Master,

"It scriptural treatises are not studied
under a teacher and what is imparted
Is not grasped and retained; undaun-
ted if one does not achieve what he
vowed to accomplish; and if one
does not vanquish his 'gnat is'*
could one be deemed as an indi-
vidual"?

Ka&fkhandam

11

In the Sanskrit original of Kasi-
khandam there is no corresponding
text. My considered view is that in
such relevant contexts Srinatha took
the opportunity and had given expres-
sion to his personal matters. For his
poetical prowess he had cited, in Kasl-
khandam, the following as the reasons
and incentives.

'The kindness shown by Vema
Bhupathi, the invincible ruler of
Andhra territory; the worship of
Bheemeswara Swamy who had the
title of Ghode Raya; the flow of
manna from the moon who adorns
the headgear of Siva, the saviour of
Markandeya who resides on Kama-
ladri; fragrance wafting from the
garland of red lotuses that adorn
the broad chest of Lord Narasimha
of VedadrL With these as the causes,
and incentives for acquisition of
literary maturity I am going to trans-
late 'Kasikhandam' into Telugu
dedicating it to king Veerabhadra".

Firstly, the reason cited is the kind-
ness of the ruler of Andhra Desa,
namely, Vema Bhupala. There were
three renowned Vema Reddys during
Srinatha's time, they being, the
brother-in-law of Komaragiri Reddy
who was known as Kataya Vema
Reddy; Pedakomati Vema Reddy who
ruled Kondaveedu Kingdom after
Komaragiri; and Aflaya Vema Reddy
the elder brother of Ve^abhadra
Reddy who accepted dedication - of
Kasikhandam. Vema Reddy who was
mentioned In the poem should be one
of these three. The first one Is Kataya
Vema Reddy; he enthroned Koraaragirl
and ruled Kondaveedu himself and

^Cousins fromiraternal side who are proverbially considered to be jealous.

12

later, having been gifted the territory
near about Rajamahendravaram by
Koma.ragiri for his services, reigned
for a short time. He was fond of
scholars; he was the commentator of
Ka.lldasa's three plays; being a scho-
lar himself, He was alive during Sri-
natha's youth. He was the father-in-
law of Veerabhadra Reddy who accep-
ted dedication of Kasikhandam. He
probably observed the great talents of
Srinatha, patronised him by providing
facilities for his education in his boy-
hood; and might have conferred
hdnours on him in his court. The
second person, is Pedakomati Verna
Reddy. 1 He was a scholar in music
and literature. He got many works
dedicated to himself. He was an
author himself. He earned the title of
'Sarvagna Chakravarti'. He appointed
poet Srinatha as an Educational Offi-
cer in His court and patronised him
throughout his life. The reference in
the above poem could be to him.
But there is one small hitch that
comes in the way of this assumption.
There was bitter enmity between
Komati Vema Reddy on the one hand,
and Veerabhadra Reddy and others,
on the other. In a work dedicated to
him, any praise of Komati Vema
Reddy would not have been palatable
to Veerabhadra Reddy. The third per-
son is Allaya Vema Reddy who
brought the Rajamahendravaram king-
dom under the rule of his younger
brother Veerabhadra Reddy, who got
it through his wife, after resolving all
obstacles, It is not known whether
his patronage was available to Sri-
natha during his boyhood. It is not
unreasonable to assume that Srinatha
had praised tym thus because of his
being the source of his passing enthu-

Manimanjari - February 82

siasm at the time he had undertaken
the translation of Kasikhandam. When
one considers the meaning of the
verse in its entirety it would appear
that the praise relevantly pertains to
AHavema Reddy because of the timely
encouragement given by him at the
time of the composition of Kasi-
Khandam,

The second reason cited as anjn-
centive for composing KasSkhandam
was the worship of Bheemeswara
Swamy who had the title of 'Ghbde
rayaV It has to be identified as to
who this Bheemeswara Swamy was-
In BheemeswaraPuranam the following
passage occurs :

The victorious Allada King acquired
and ruled Rajamahendra Varam with
pomp & wealth bearing the titles of
Rayaguru Parameshwara, Sadhujana
Vidheya, Ghoderaya, Sakala Kala
dhama with the blessings of
Bheemaya guru/'

-Bheemeswara Purana m

Additionally in Kasikhandam itself
"Eswara is the family diety; ghode -
raya Bheemeswara, the renowned
teacher is the family 'guru'; chanties
are the daily hobbies; righteous deeds
are the dependable wealth for the
brave Allaya veera who is born rich .
Can any other king be compared with
him?"

On deep consideration, It would
seem that the Bheemeswara Swamy
referred to in the poem is not God
Bhimeswara of Daksharama but an-
other great seer. For him Rayaguru
Parameswara, Sadhujana Vidheya,
G hoderaya,SakalakaIadhama etc., vyere
the titles, That the 'gurus' of Redd y

Prbhakara Sastri-Srinatha

13

kings had the title of Ghodeyaraya
is mentioned at many places. It appears
the acquisition of a kingdom by Aliada
B.hupathi, the father of Virabhadra
Reddy was through the magnanimity
of this great man. He must have been
a great seer and peerless scholar of
magnetic personality. In 'Sivaleela
Vilaasam' written by Nissanka
Kommanamatya and dedicated to
Dodda Reddy, the younger brother of
Virabhadra Reddy, mention is made of
this Bheemaya in the following
manner:

"Their family 'guru 1 a magnanimous
person and a spiritual seer, who
bears the title of Ghodeyaraya is the
teacher Bheema",

"In the possession of boundless
spiritual power he stands in compa-
rison with Lord Siva; in his ardent
desire to extend protection to those
who seek it he islike vishnu, the
protector., in Vedic lore and authori-
tative knowledge of scriptures he
resembles Brahma who has the
Goddess of learning on his visage
itself; in feeding and in other chari-
table deeds he is equal to (lacuna)
He demolishes pride and arrogance
of the weilders ot power (rulers)
who prostrate before him in humi-
!ity - such is the great 'guru'
Ghoderaya Bheema".

"Alert praise should go to
Bheemeshwara the glorious
enthusiast who was the son of Tripur
ari and was a great devotee of lord
Veerabhadra who dwelt in the
golden abodeat Veerabhadrachalam".

It is evident from the above poem,
that this Bhimeswara Swamy was the
son of Tripurari (Thippaya); that he
was the devotee of Virabhadreswara
who dwelt on Virabhadrachalam; and
that he. was well versed in Vedic lore.
Virabhadrachalam was described at
length in Kasikhandam. Such a des-
cription is not found in the Sanskrit
text of Kasikhandam.' it was the inno-
vative contribution of Srinatha. Since
it was the place of residence of his
'guru', Bheemaya, Srinatha had des-
cribed it vividly and abundantly out
of partlculr regard for it. In contextual
consideration, Virabhadhrachalam
appears to; be Pattisa hill. It is the
centre of pilgrimage situated on the
banks of Godavari. Bhimaya guru
worshipped ".at the shrine of Vira-
bhadreswara Swamy who manifested
himself at this piligrim. centre. Though
Srinatha belonged to Advaita cult, he
had great liking for Saivite religion.
He would recite and recollect many
times Praasada Panchakshari with
Panchabrahma Shadanga Mantras.
His works are mostly based . on epic '
anecdotes of Siva. All the Reddy
kings who patronised Srinatha were
the adherents of Saiva cult; Probably
his ''guru'', Bhimaya, was not so much
of a teacher who taught him vedas
and other scriptures as a spiritual
mentor who imparted Saiva mantras
for Srinatha's spiritual development.
Among the four causes mentioned for
his literary profoundly the kindness
of Vemabhupathi, and worship of
Lord Bhimeswara are of human origin.

The third reason cited is the grace
of Markandeswara whose abode was
Kamaladri. There is a pi^rim centre
called Kamatadri near about Raja-

14

Manimanjars-February 82

mahendravaram. Markandeya is the

God installed in the temple.

The fourth reason is the grace of
fMarasimhaswamy of VedadrS hill.
There are many hills known by that
name. Among those in Andhra three
are Important. One is ...Vedadri on the
banks of Krishna and situated in
Muktyala estate. Another is the one
proximate to Rachakonda in the
Nizam's dominions. There is one
Vedadri near.NeII.ore. Chilukuri Veera-
bhadra Rao has written that a hillock
near Rajamahendravaram is also known
as Vedadri, There is also mention of
the existence of a Vedadri on the
banks of Gautami in the Ahobila
inscription of Kataya Verna Reddy.

es ox

""

. ...'*) As-

such, the Vedadri referred to by Srinatha
in his verse could be this mound
as referred to by Veerabhadra Rao
pantulu, that occurs in the viscinlties
of Rajamahendravarm besides Kamala-..
'dri..' ' . '. '. :'- '' . -' .-;' " .-

Thus the verse in Kasikhandam
analysed on the above lines does
not seem to be indicative of Sri-
.natha's" early education. Since Srinatha
derived instant inspiration at the time
of composing Kasikhandam he had
mentioned *the sources of it, they
being Allaya Vema Reddy, his guru

Bheemaya, Markandeswara and Nara-
simha Swamy and praised them. They
were all. near about Rajamahendra-
varam. From among the available
works of Srinatha, it is not known
who was his 'guru'. This information
might be in .Maruttarat Charstra,
Panditharadhya Charitra etc. in the
same way, Pattametta Somanatha
Somayaji who was a latter poet than
Srinatha had mentioned in a poem in
his Sutha Samhita as follows :

"The grace of my great 'guru 7 Linga-
radhya; the righteous rule of Kama-
reddy who was a close friend and
studymate, the delightful and conti-
nuous discourses of learned men in
his court and their approval; the
friendly way shown by Tatparya
Deepika written by the esteemed
Vidyaranya have prompted me to
write in chaste oral Telugu, Suta
Samhita in four parts."

THE ACQUISITION OF KNOWLEDGE

We can know something about
Srinatha's scholastic career from some
other poems, and from his works. He
had learnt by rote Krishnayajurveda.
Scriptures have laid down that recita-
tion of relevant vedic hymns is
essential for Brahmins. Srinatha put
this into practice. Unlike learning
vedic lore and forgetting it he had
maintained it well in practice. The
phrase "^^do^^^?6^^^^)" the*
proficient practitioner of Krishna
yajurvedic lore' conveys this
meaning. The phrase 'Adhhvaryu
Vedasakha' means krishna yajurveda.
Not merely as a poet in two
languages, Srinatha deserved to be
known as 'Srinathavadhani' owing to
his proficiency in Vedas. Moreover/

Prabhakara sastri - Srinatha

15

he had studied the eighteen puranas;
smrtihis; Samkhya yoga and Saiva
scriptures. The following phrases

convey this meaning :

The phrase "

indicates that he had made morsels of
such learning and swallowed them
effortlessly and earned proficiency in
them. Moreover, he had acquired know-
ledge andycommand in Prakrit langua-
ges like Maharashtra Saraseni, etc.

Maharastra Prakritam is generally
known as prakrit in some quarters.

*'. (Kavyadarsa)

Srinatha translated Sathavahana
Saptha Sathi from Maharashtra Prakrit
into Telugu. For translating the work
he should have had great proficiency
in that Prakrit. The covention of wri-
ting the 'Chaya' Sanskrit version to
the Prakrit original is not known to be
in vogue in ancient times. Moreover,
from that Sapthasathi f hundred verses
(gadhas) were selected and commen-
ted upon by Pedakomati Vema Reddy
who patronised Srinatha. This com-
mentary has recently been discovered.
I n Writing .'' t h is .commentary v. Peda-
koma'ti Vema Reddy might have recei-
ved Srinatha's assistance.

Srinatha had studied well the com-
mentary on grammar (Mahabhashya)
written by Patanjaii.

9 ) "The strengrh

derived from the disciplined study of
commentaries written by'Pannagap'athi
Sarvabhouma/' All the works of Sri-
natha bear evidence to this statement.
There many expressiojjs and usages in
his works which could be handled
only by one with a profound know-
ledge of grammar. He had acquired
skill in SMyaya, Vaiseshlka and Dar-
sana. "

!> ) Akshapada was

Gautama muni, the author of Nyaya
Darsana, Kanada was the author of
Vaiseskhika Darsana and Pakshila was
Vatsyayana Muni,the commentator on
Gautama's Nyaya Darsana.

At the time of Srinatha there was no
mix-up, between Nyaya and Vyseshika
Darsanas. It was only after Annama-
bhattaraka that the two darsanas lost
their separate identities. The profound
knowledge that Srinatha had in Nyaya
and Vyseshika could be seen from
works like Kasikhandam. He should
have necessarily had knowledge of
Tarka (Logic) to test the knowledge
and erudition of many scholars who
presented themselves from different
parts of the country in Komati Vema's
court and to conduct discussions and
debates with them. In a literary
feud with Dindima Bhattaraka, it was
absolutely necessary to have compe-
tence in Tarka (Logic).

Moreover, Srinatha hatS the flair of
unravelling the unique ideas in the old

16

Manimanjari-February 82

classics and give interesting exposi-
tion to 1 them |

) There is no doubt that

Srinatha had this ability in an abun-
dant measure. He was, after all, parti-
cipating in the literary debates and
discussions of erudite men. In the
works of Srinatha at many places, cer-
tain ideas and passages of prose and
poetical expressions occur! ng in San-
skrit plays and kavyas of which 'he
was fond of have been appropriately
utIHised. On the basis of such usages
that I Could identify, I am mention-
ing below what were the classics for
which he had fondness. They were
Kalidasa's Kavyas and among them
Kumara Sambhava in particular; Bha-
ravi's Kiratarjuneeyam; Sri Harsha's
Naishadham; Bhavabhooti's Uttara
Ramacharitra; Murari's Anargha Ragha-
vam; Mayura's Surya Sathakam. In
his works at many places ideas and
expressions from these classics have
found a place. Additionally, aspects of
yoga, Sankhya, Saiva," and Bauddha
Agamas have also been drawn upon.
While discussing his works specifica-
lly, this aspect will be detailed at some
length.

ABOUT HIS FAMILY

There is no basis at all for identify-
ing this aspect. There is scope for
doubt that in view of his incessant
travels and fonds and unfettered life
which he had led, he did not probably
derive happiness from family life.
Whether he had sons or not is not
known. Even if he had, it might have
been to prove the adage that a scholar's
son is more often than not spoilt. If
Srinatha had capable sons, he would

not have taken to agricultural pursuits
even at the evening of his life, and
would not have been subjected to
punitive measures for non-payment of
land revenue. For those who flourish
with tantalising brilliance, the progeny
generally becomes an unyielding
problem. It is for this reason that the
scholar's son has become a synonym
for stupidity.

Mr. Vanguri Subba Rao told me that
he had In his possession a book entit-
led as "Sri Ramabhishekam" and gave
me some poems from it. The author
of Ramabhishekam might probably
have lived a hundred years ago !
Though the poems are teeming with
mistakes, they shed some light on
Srinatha's family. The substance of
the poems is as follows :

''Srinatha gave his daughter in mar-
riage to a resident of Kondaveedu
whose 'gothra' was 'Atreyasa'. They
had sons. Srinatha brought up his
grand sons. Because of this, their
progeny had the surname of "Srina-
dhula". Their geneology had widely
spread. In that Sine one Madhava
Mantri became renowned. The author
of Sri Ramabhishekam was of the fifth
generation to Madhava Mantri."

RELATIVES

ft is not known whether Srinatha had
any brothers or sisters. Since his fame
is illuminating, his personality is ever
visible. But the circle of relatives of
the mere physical frame that lived and
had its being at that time is not even
known! Our poet did not mention any-
thing about them. A poet by name
Daggupalli Duggana alone had men-
tioned that he was Srinatha's brother-
in-law.

Prabhakara sastri - Srinatha

The poem which mentioned about
Srinatha's proficiency in Sanskrit Pra-
krit, Sauraseni languages has already
been referred to. Sn addition is the
following.

"You Duggaya poet, are the Maradi
(brother-in-law) of Srinatha who as
Kavi Sarvabhauma (king among poets)
was honoured by the Karnataka king
with a shower of gold and gems
(Kanakabhishekam); you are the son of
Daggupalli Tippana and his wife
Yerrama; and brother of Pothana and
Yerranamatya; you are of Sandilya
gothra. You are capable of composing
sound works. You dedicate to me the
work "Nasiketha Charitra" which you
have undertaken to write/'

The word 'Maradi' means wife's
brother. Srinatha took him (Duggana)
as his disciple to various places, edu-
cated him and made him a notable
poet. He earned the desert to call him-
self as the relative of Srinatha, He
had composed an elegant work 'Nasi-
kethopakhyanam' and dedicated it to
Anantamatyuni Gangayya. He had also
written Kanchi Mahatyam. It is not
available. Some poems from it have
been included in Prabandha Ratnavali.
As his disciple he had praised Srinatha
in prose as follows :

"This is in the great work - Nasike-
thopakhyanam written by one Dug-
gana, son of Daggupalli Tippanarya,
who was endowed with poetic talent
owing to the grace of the poet Kavi
Sarvabhauma (king among poets) and
lord of all types of learning (Sakala
Vidyasanadha). Srinatha/ grandson of
Kamalanabha and son of Maraya-
matya".

17

Daggupalli is in Krishna District
near about Gudivada. Could his pa-
rents, Yerrama and Tippanarya, be the
parents-in-law., of Srmatha? There
were two more brothers-in-law to
Srinatha, namely, Pothana and Yerrana
who were elder to Duggana.

: BAMJVtEBA POTHANA
There is a version that Bamroera
Pothanamatya, the author of Andhra
Bhagavatham that rocked the entire
people of Andhra In the cradle of
divine devotion, was also a brother-in-
law of Srinatha. If .their times and
places of residence .-synchronise,, this
version could be taken as valid. Let
us see. Pothanamatya had written
three works, namely, Bhagavatham-,
Virabhadravijayam and Bhogini
Dandakamu. The doubt that Pothana
might not be the author of Virabhadra
Vijayam is not so unfounded; the
view that he was not the author of
Bhogini Dandakam is entirely unsu-
stainable. He had written Bhagavatham
at Ekasilanagaram. As such, it could
be said that he was a resident of
Ekasilanagaram, and that Ekasi-
lanagaram is Orugallu is certain. Even
so, some are under the .mistaken.'
impression that it is "Qntimitta", and
are arguing on that basis. Orugallu
was the capital of Kakatiyas. It was a
well known city. At ail times it was
popularly known as Ekasilanagaram.
Whether it is inscriptions, literary
works (Kavyas), or historical works,
everywhere for Orugallu the alternative
name is Ekasilanagaram. The account
about Ekasilanagaram in Oriental
Library in Madras, and in other many
historical volumes are illustrative of it.
Works like Pratapa Rudriyam bear
evidence to it. The inscriptions of
Kakatiyas are proof of it.

18

Bhogsnt Dandakam was written in
the -name of Ravusinga Bhupala, son
of Kumaraanna Pothanedu. Those
Velarna kings of -Recharla- ruled -Bhu-
vahaglri, Orugallu/Singapuram regions
with Rachakonda as their capital,
There are Inscriptions which indicate
that Annapothanedu, had granted an
"Agraharam' to God Mylaradeva near
Orugallu. Since Pothanamatya was
a resident of Grugallu he had to dedi-
cate that little work to Ravusinga
Bhupala. There was no proximity
between Ontimitta and Rachakonda.
At the time of Pothana the Kakatiya
kingdom had decayed. There was on-
slaught of Muslims. As such Bhaga-
vatham did not get quick publicity an.d
recognition. If it had been dedicated
to a king, with that support many
factors would have operated and it
would have been widely known. But
Pothana did not. Not long after
Pothana some volumes of the book
got destroyed. The portions that were
destroyed were rewritten by Veli-
gandala Naraya and others. It appears
that Veligandala is very near Orugallu.
Even Bamsnera village seems to be
near Orugallu. People with the, sur-
name of Bammera are residing even to
this day near about Orugallu. At any
time and anywhere .Ontimitta was not
known as Ekasilanagaram. in the final
end prose of his work Ayyaluraju Rama-
bhadrudu mentioned "Ontimitta
Raghuvlra Sathaka nirmana Karmatha"
citing only Ontimitta." His grandfather
in Thrpparaju Sathakam also wrote :
Ontimitta Raghuvira! Janaki Nayaka".
There Is an extempore poem which
says "Ojitlmittanu Kapurarnbunna
yatti siddhasaniki sankalpa siddhi
rastu".

Manimanjari-Fe.bruary 82

"Modest damsel ! hear 5 the moon-
light is. flaring; with bow the cupid
had sped floral arrows not missing his,
aim, seeing it the one with the lustra
of sun, stubbornly came to, me and
applied sandal wood paste to my body
Ontimitta Raghu Rama/'

Even in such poems the name of
Ontimitta has been mentioned. In the
Oriental Library, Madras/ there Is an
account about Ontimitta. There is. '
mention of it in some inscriptions. In
all of them only the name of Ontimitta
occurs. In them it is written that many
of the inhabitants of Ontimitta had
mentioned that a town had come up in
the name of two hunters known as"O"n-
tadu and Mittadu'.So many things were
mentioned in them but there was no
reference to Pothanamatya. There is
no basis that in the past a version like
this had currency. The basis for this
view was the impression of Puranam
Hayagriva Sastry who got Bhaga-
vatham printed for the first time in
Madras. St is improbable that Pothana
had used anew for Ontimitta the name
of Ekasilanagaram when in his time
Orugallu was widely known as Ekasi-
lanagaram. On this issue arguments
and counter - arguments are raging.
Those who are well informed could
identify what is correct. This will
suffice here.

Srinatha had mentioned all encoun-
ters and experiences he had in Oru-
gallu under the name of Vallabhamatya
in his work 'Kridabhsramam'. There
is consonance regarding the Snnatha's
and Pothana's residential places. Ir
Pothana's Bhagavatarn there is noth-
ing which could lend support tc
determine the period to which he
belonged. In Bhogini Dandakam there
is reference to :

Prabhakara Sastri-Srinatha

19

"The cupid that dwells in the minds
of women (which are compared to
a garden), the devotee* of the lord'of
: -spring, "the grandson' of Ra'vu Singa
ruler, Sarvagna .Singa.'.' :
In the historical accounts of
Recharla dynasty this Sarvagna Singa
Bhupal was properly identified. He
wgs the person whom Srinatha had
met. In chapter 'VI this will be dis-
cussed in detail. The period has been
reconciled. Both were great poets.
For those who are equals in occupat-
ional pursuits there will generally be
either friendship or dislike. Srinatha
had liking for deserving scholars.
Pothanamatya was a supreme soul of
mild temperament. He had no ambition
to seek Court honours from kings.
There was no reason for mutual hatred.
There are some stories current
about their mutual relations. I shall
briefly mention them. Srinatha
used to dedicate his works to
men of eminence, earn abundant
money and with pomp and pleasure go
about in carriages (palanquins). Since
Pothanamatya did not follow this
course, he was living in penury by
farming- It appears that Srinatha had
visited Pothanamatya once with a
view to making him write works and
dedicate them to humans. On his way
he saw Pothanamatya tilling his field
and recited a poem which conveyed
the following meaning.

"If an elegant work is dedicated to
any king, will he not bestow riches?
Why should such great souls till the

field?"

Both had gone home. That gentle-
man of immaculate conduct who was
tasting penury could not show beco-
ming hospitality to Srinatha. Seeing
Srinatha's pompous prosperity Pothana-,

matya's wife spoke with chagrin that

day that Pothanamatya could not earn
even a pie from his poetic talent. It appe-
ars that Potanamatya was upset. Srina-
tha seemed to have encouraged him to
compose works to be dedicated to
kings and become rich. That night
Saraswathi (the Goddess of Learning)
appeared in a dream with a tearful
visage. It would appear that Potana-
matya recited then the following poem
(conveying the meaning given below)

"0 beloved daughter-in-law of
Vishnu I why do you copiously shed
tears from your 'kajal' laden eyes

which fall on your breasts? Oh my

mother? Oh the consort of Lord
Brahma out of hunger I am not going
to take you and sell you to Karnataka
hunters! Believe me oh! Bharathi".

Some poems in Bhagavatham like
"Sirikin jeppadu j/ (did not tell Lakshmi

. ) etc are connected with some

stories regarding Srinatha. It is true
that Pothana was averse to material
comforts. Dedication of works to
humans was not agreeable to him. in
a stinging verse that would hurt
Srinatha and his like, he said Ifre th-s
in Bhagavatham :

"Without dedicating the work to
degenerate kings and obtaining in
return possessions like villages,
vehicles and riches; and later after
surfeit leaving the body and getting
sledgehammer blows from Pluto;
this Bammera Potharaju had wr'tten
and dedicated Bhagavatham of world
renown to God Srihari with a full
heart"

Pothana was known as a natural
poet. In learning Srinatha Bhattaraka
was far superior to Pothana, Though

20 .

these two might not have been
brothers-in-law by relationship, they
might have been cousins of some
remove,

BendapudI Annayamantri to whom
Bhlmakhandam was dedicated was
Srioatha's relative. That relationship
was not confined to their generation
only but was continuing from previous
generations. This was indicated in
Bhlmakhandam as follows :

"You belong to Pakanadu; you are a
relative^ you are grandson of Kamala-
nabha; and are of immaculate
intellect. Be so gracious as to dedi-
cate one of your works to me. Oh!
Srinatha/'

Manimanjari-February 82

Besides, Srinatha had one Ramaya
Mantri who was either his brother-in-
law or a relative of that order. It
appears he was a glutton. There is a
story going, that once Srinatha while
taking food with him, mocked at him
by reciting the following poem. I do
not consider this as believable.

"With sway over the village, with
the granary at home full; with the
grace of Sri Rama he is getting on.
what else could be said of the
epicurian prowess of our Ramaya
Mantri? He alone knows the skill of
morsel making of a palm fruit size.

REMI NISCENCES

[This was a 'Radio talk' of the
Late Sri Veturi Prabhakara Sastri
relating to some reminiscences of his
life. Here we publish the English
version of the talk.- Ed.]

The early memory of my child-
hood was the 'Choral song' from
Ramayana.

"Rama Rama Rama Rama, Rama
ela palukavoo

Palu'karrvanna palukavoo panchadara

chilukavoo"

'Rama Rama Rama why not thou
speaketh? We ask thou to speak. You
speaketh not, '0 sweet Rama 1 . One of
the elders used to make us sing this
and tell us "sing this song with claps,
With no flops/ 4 I remember he used
to call unrhythmic claps as "flops".
But we invariably used to falter in the
rhythm. That was when I was barely
eight years old.

I remember another incident vividly.
I played some mischief and for that I
received good spanking from my
mother. I immediately ran to my father
and lodged a complaint. He smiled and
recited a verse from 'Kasikhandamu'-

"Arunagabhasthi bimbamu .- "'

explaining the love of mother. Since
then I started admiring the works of
Srinatha and they are firm in my mind.

When I was ten years, old, a feast
for brahmins (Santarpana) was held at
the Anjaneya swamy temple In my
village. I also attended the 'feast'. It
was 12 noon, Some one was trying to
peep in through the door slit. Some-
body from within shouted at him, ask-
ing him to get out. After finishing his
meal one of the brahmins came out
chewing pawn, took the poor
bairagi (must be from a low class) to
task and scolded him for standing
there. The old man pleaded say ; tig
that he just peeped in to know if the
santarpana was over, so that he could
ask for some Soft over food. H put
an apologetic face and said "Yes sir*
after you shouted at ma I did not
stand there at alt believe me. The
mid-day sun is unbearable, atleast now
could I expect some food? I am
starving. Kindly give me something'*
he pleaded. As though polluting the
sanctity of the feast is not enough, you
want us to feed you now? Get out you
untouchable, still many brahmins have
to take their food", sa ; d one of them.
The beggar's face was a massof misery.

That episode moved me physically
and psychologically. As soon as I
reached home, I was down with fever.
! vomitted the food I took. The fever
did not subside for four days. The
image of that old man haunted me for
some months and made me shiver,
Even to this day the sight *of a beggar
disturbs my mind.

22

Manimanjari-February 82

After some years while I was wri-
ting this radio talk, one morning, a
shabby looking person was asking for
something, and some one from the
house said "Get going, not now". I
Immediately came out and on seeing
the person, was reminded of the child-
hood incident. The resemblance bet-
ween this person and that bairagi
surprised me a lot. On seeing me he
said "Sir, I came to have your darshan.
I enquired about your address but no
one paid attention to me. Don't you
rember me Sir? You used to like
me when you were young. Once when
1 was tunning temperature you saved
me'". He continued to say something
else but I was not listening any more.
Immediately it struck me that he must
be the same bairagi. But how cou d
it be? I was eight year old then and he
was fifty. Since this man is in his
fifties now how can he be the same man?
Upon questioning he came out with
some interesting details. Some forty
years ago he worked as a messenger
boy in a post office, where my eldest
brother was the Postmaster. Qnre
wheh he was having fever, I looked
after him. He was twelve years old
then and I was in my twenties. Later
he worked as a Postman for a long
time, his wife and children died, he
was bedridden, and he became a pen-
sioner. Now he came in search of me
to seek solace. Then ! remembered
everything and asked him to come
inside. I told him to have a bath and
arranged for his meal,

The bairagi who died when I was
eight, took birth again as this messen-
ger boy and was attended to by me
when he was twelve. Now, when!
am sixty two and he in his fifties he-

came to me seeking comfort. What a
strange coincidence. I am sure very
few would believe this. But for me, it
is a real life story. Th s goes to show
how love and affection bind people,

Right from my childhood while
read ng 'Kavyas' (literary works) or
dramas I always used to associate them
with 'kalpita katha' (fiction) I used to
consider them unreal and subsequently
I lost respect for them. After probing
deep into Gandhiji's life of relentless
search for truth, I stopped reading
Kavyas and witnessing dramas. In
Sanskrit Bhavabhuti's Uttararama
Charitam, Harsha's Naganandam and
Dhiranaga's Kundamala are the only
works | repeatedly read. Whenever I
try to read -'Yudha Panchaka" in Maha-
bharata or any other Kavya on the war
theme my heart becomes heavy and my
eyes refuse to read. Twenty years ago
some drama troupe persuaded me to
attend a performance of Kalidasa's
Abhjgnana Sakuntalam. The whole
affair sickened me The unabashed way
in which the actors portrayed the cha-
racters in the drama repulsed me. There
was total disregard for the finer
sentiments of the female populace in
the audience. At the end of it I got
thoroughly disgusted and took a vow
not to witness any such performances
in future Earlier to this I saw a silenl
movie based on victor Hugo's novel, in
the company of my friend Sri Gurajacte
Apparao garu. That was. the. first anc
last movie I saw. I stopped writing
fiction long back considering it despi-
cable.

During my childhood my two yea
old sister was down with serious ill-
ness, suspecting a calamity at homi
my parents sent all the children put

Prabhakara Sastri-Reminiscences

after serving us quick meal. I went
straight to the temple to pray for my
sister's recovery. I sat there all alone.
My father who was apprehensive about
my whereabouts was very much relie-
ved when he found me in the temple.
Then he told me that my sister was
alright and out of danger. I never knew
at that time and after, that my
prayers were answered and cured my
sister. Years later while I was on tour,
one night a severe burning sensation
of stomach coupled with nausea upset
me. I was camping at the village
munsiffs residence. I felt thirsty.
I woke up the munsiff and asked for
water. It was two hours past midnight.
But promptly he sent with me a man
with a lantern to a brahmin's house for
drinking water. When I reached there
I noticed an old couple in the house.
The husband was writhing in pain

and was on the verge of collapse. The
wife was weeping. Noticing our arrival
she came out. The man who accompa-
nied me with lantern asked for water.
I enguired about the old man's health,
I came to know that her husband was
having motions and high fever. He
was collapsing. I washed my feet with
the water she gave and did not drink.
I returned back to my bed. Whole of
that night I could not sleep. Silence
prevailed all around and it was a rest-
less night for me, for the old woman in
agony was constantly in my mind. I
thought, was there no one who could
save her from the agony and relieve her
from anxiety? That was the on ! y thou-
ght that filled my mmd that night.
Next morning even before others could
get up I went and enquired about her
husband's condition. She said that as
soon as I left their house he fell asleep,
"He awoke and told me that he was

23

completely cured by the doctor who
came Yesterday night with a lantern. He
mistook you for a doctor Sir" said the
beaming housewife.

Then 1 realised that my anxiety and
prayers were answered. After many
years incidents of similar nature con-
firmed my belief. S mention this hare
just to say that love for others and
praying to the Almighty for the good
of them would definitely have a bene-
ficial effect.

A sloka in ''Snmadramayana''-~
"Smita poorvabhibhashecha poor-
Vabhashecha Raghavah", always re-
minds me of my one weakness and that
is my short temper. I quickly react to
the situation and get carried away by
emotions. My anger is always transient,
never permanent and without any ill
feeling towards others. It comes in a
flash and vanishes the very next mo-
ment. But should 1 be angry even for
that fraction of a moment? If my mind
and heart are pure, my talk should also
reflect the same. Some people keep a
superficial smile in other faces, but deep
within V ey are always up for some-
thing. 1 am incapable of any such dupli-
city. It is true my talk is rather caustic
at times: but 1 bear no ill will towards
others. Even th'S is bad. Is it not?

In schools we might have come
across teachers spanking children for
no fault of theirs. They scold then
and beat them mercilessly. They have
a nice excuse saying that they do this
for the good of the students. Three
fourths of them do this to satisfy their
egoistic tendencies but not with any
concern for the students' progress. I
am always reminded of an incident

24

Manimanjari- February 82

which I would like tor elate here in this
connection. In Tirupathi monkeys are
in large number and as it is usual and
natural that little children are fond of
them. Their play is rather keeping in
tune with the monkey play. If people
misbehave with them they react
violently. The same thing happened
in the case of a school teacher. He is
basically of the type who believed in
Dandaprayoga (use of force). Once
he severely beat a student and the
other students raised a hue and
cry. His rage knew no bounds and he
took to caning everyone.

I received the news the same
evening, I was slightly irritated, called
him and reprimanded him in front of
every one for his behaviour. He tried
to defend himself by saying ''how can
I control them otherwise''. I brushed
aside his excuses and admonished him.
He was terribly angry with me. Since
h could not treat me the way he
treated the students he left the place
in a huff.

Next day he came to me again. 1
learnt that the previous night, he could
not sleep. The mosquito menace was
intolerable. Irritated by a mosquito on
his left hand he swiftly raised his right
hand to swat it. The mosquito escaped

but the swift movement resulted in a
dislocation of the right shoulder. Ten
years ago the same shoulder was dis-
located. He fainted for a while but
later gained composer but could not
sleep the whole night Next day was
a sunday. He had to correct all the
composition books. While correcting
tha books his two years old daughter
splashed ink over the bundle. Unable
to control his temper he slapped the
child hard. She lost consciousness and
turned blue. His wife and mother-in-
law were having their meal inside.
Without informing them he came
running to my house. He was sobbing;
With tears in my eyes I took the child
in my lap and tried to revive her. After
sometime she gained consciousness
and I returned the baby to him. That
was the last time he was angry. Since
that day whenever students make
noise he is reminded of his daughter's
episode. 'His temper is always under
control and he never raises his hand
again.

Friends like him keep my company
and act as eye openers. I learn from
them and they learn from me and our
rectification and development are
mutual.

(Translated by Veturi Sriharsha)

Eldest son of Veturi-Sundara Sastry,
He studied Kavyas under the well
known scholar, Madduri - Rama
vadhanlu and Tarkam (logic) under the
great scholar and savant, Addepalli-
Somanatha- Sastry, whose memory he
used to cherish with sentimental
devotion. He had no forma! English
education, but attained facile profici-
ency in that language by self-effort
and joined the Postal and Telegraph
Department. He officiated for some
time as Inspector of Post Offices

before his Voluntary retirement in
1934. As an official of high rectitude
and intrepid spirit he earned a name
in the departmental circles.

With the unassuming profundity of
his erudition, he spent his post-retire-
ment life In intense philosophical
pursuits and imparted knowledge In
that line only to the very few, keen
and insistent on participating In his
discourses. He took 'Atura Sanyasa'
during his last days.

[See pp. Eng. 2, 5, 8, 22 -Ed]

OUR REVERED MASTER

(This Publisher's note of Kambhampati appeared in the first edition of 'Pragma

Prabhakaram, We are reproducing the English version of.it for the readers'

benefit- Ed)

The Yogfc life of our revered master
Prabhakara Sastry, the enlightened
savant and seer endowed with great
awakening and spiritual powers is a
thing of radiant beauty and potential
power. H is life had a set purpose. He
led his life In vindication of the con-
cept the "whole world is kin". His
heart was full of love. His awareness
was surcharged with supreme power.
The evolutionary history of awakening
In life from his non-age In the path of
attainment of everlasting life is what
we are publishing today as "Pragna
Prabhakaram"

'Do not attempt to praise me my
son for* til! you realise me fully, there
should: not be any further praise! just
wait for time! Such is thy command.
I abide by it and eagerly wait at the
threshold. ! Master appear before
me and make me deserve thy grace/'

This verse was composed by Sastriji
about his revered Master at Kumbha-
konam, a great seer who founded the

extraordinary system of Yoga and
committed himself to grant the boon
of immortality to his disciples. Soon
after his initiation into this Yoga
system It appears sastriji once pub-
lished a few verses describing the
Waster's powers. Having come to
know of it the Master appears to have
reprimanded sastriji that he should not

write about him till he had full realisa-
tion. The above poem refers to that
incident. There after Sastriji never
ventured to write about the Master.

In 1948 the Sashtipoorti of Sastriji
was celebrated at Tirupati. On that day
during prayers .Sastriji poured out his
feelings thus.

''On this day I have attained my
sixtieth year and I perceive that I have
completed my sixtieth year after
entering into the mother's womb, With
the completion of this new year I shall
be completing for certain the full cycle
of sixty years and I pray that with it
my life's aim and the goal of this
creation should be attained/' Sastriji
heard the Masters Invocation thus.
You who were mere Prabhakara till
yesterday are from today Pragna
Prabhakara (awakened Prabhakara);
You have now the desert to write
about me," Sastriji had begun writing
'Pragna Prabhakaram' from that day,
His design was to bring out 'Pragna
Prabhakaram' in two volumes of thou-
sand pages each, one dealing with his
experience in Yoga and another con-
taining the experiences of those friends
and disciples who had benefited by
this Yoga in the form of their own
narration. With this endeavour he
commenced this writing and continued
it to an extent. He procured ancedotes

Our Revered Master -Kambhampati Satyanarayana

27

of experiences from those who were
close to him, and from his friends and
disciples.

Though he had to cope with a
deluge of activities and preoccupations
Sastrij! could snatch some time every
day and continue writing this book.
Even so, because of his preoccupa-
tions like the publication of Annama-
charya Kirtanams; Organising the
Annamacharya music festival, editing
and writing the commentaries for
Kumara Sambhavam and Uttara Hari-
vamsam, collecting rare and antique art
pieces of cultural value to establish a
museum at. Tirupati, Sastriji could com-
plete only this much of the first
volume now being published. In the
mean time the great endeavour of
collecting art pieces for establishing
the museum at Tirupati undermining
his health and his leaving the physical
frame, leaving this work unfinished
happened to our misfortune. In the end
what remained for us as a mere remnant
of grief is this book only 1

Our intention was to publish this
work related to SastrijTs Yoga-life by
the first anniversary of his death.

1 have known Sastriji for over fifteen
years. After he left Madras for
Tirupati in 1939 whenever he visited
Madras he used to stay at our resi-
dence. Ever since I regained my health
through his Yogic treatment I have
been his devoted and ardent follower.
I have also known many persons who
got cured by Yogic treatment of dis-
eases considered incurable by medical
men and are in sound health and
happiness.

\ shall illustrate an incident which
shows how deep rooted was Sastriji's
spiritual will power.

Annamacharya's frst Vardhantl
(death anniversary) was being celeb-
rated with great eclat at TfrupatL
Pakala Venkata Rajamannar, chief
justice of the Madras High Court was
presiding over it On the second day
in the evening musical concert was
being given by Srimati Tanguturi
Suryakumari. Thousands of people
came for the concert. Weather was very
inclement with heavily laden skies
and a strong gale. The whole space
where the celebrations were being
held was enveloped in dust. Within
the enclosure, the audience in their
thousands comprising many women,
infants and the infirm were jampacked.
There was fear for life and a pandemo-
nium. Sensing the untoward situation
Sastriji went to the microphone and
announced thus: 'There will be no
ratn. When so many of us are praying
with one mind how could there be rain
in contravention? The clouds will
scatter off;, the gale will subside.
Please sitdown., the rain will not come.;
it won't., it won't". He repeated thus
thrice, Wonder of wondersl One does
not know how mighty was his will
power. Immediately the skies cleared.
The whistling wind subsided. There
was no rain. The concert went off well.
Such was the profundity of Sastriji's
spiritual power. Verily this is what is
called victory over nature! Oh! There
are innumerable incidents like this
within our knowledge about Sastriji.

The greatness of this system of
Yoga which endeavours to achieve
immortality cannot be explained in
words. 1 am prompted to publish this

28

work of Sastrijl as 1 felt that if this is
printed it would be of help to all those
who would like to know about the
greatness of this Yoga and the spiritual
supremacy of the Master (C. V. V.)
who founded it. It Is my belief that this
book will be of immense help to those
who want to know about the Yoga.

We are very grateful to Kotta Venka-
teswara Rao who has written 'Sraddh-
anjali of (An offer of devotion) recoun-
ting episodes of his acquaintance with
Sastrljl . and narrating many eventful
experiences, Timmavajjhala Kodanda
ramaiah, a disciple of Sastrlji . has

Manimanjari - February 82

rendered invaluable help in bringing
out this publication. We are grateful to
him.

Our compliments to the "Weldon
Press" who have brought out this book
In nice print at short notice and made
it available' for the first Vardhanti of
Sri Sastrlji,
Madras.
Khara. .
Sravana Bahula Vidiya.

. . .' Sd/- . .
Kambhampat! Satyanarayana.

Songs

of

Annamaya

30 Manimanjari - February 82

[22-466]

o

fcsfc '"

O

3

What affabilities ! What Sweet endearments !
i heard all in a trice; a feast to my ears./

Till now she counselled thee as sheiliked unrestrained,
with pleasure unratable thou listened to her;
Did the counsel go home? Did

passion rouse thee?
Pray! tell me Thine exhilerating enjoyment-

She oft sang before thee;

Thou noddest in approbation.

Were^thou enamoured? Did Thine heart get enraptured?

Tell me aloud a little of it at least :

When alone she exchanged with you

familiarities galore
Thou showered on her amorous feelings

sitting beside her;

Here I am Alamelumanga, 01 Venkatesa
Now that you have met, tell me .

what all had happened.

Songs of Annamaya 31

: [22-4911]

We do not know what wonder it is !

Come today I Thou will see what the damsel feels!

The sprouts of passion are her breast-buds;

The setted sweat has nourished her prime,

And with passage of time : ; * "

They turned into Lotus buds;

Her plaited hair is like tendrils of her musings
The musk dust used for the dot on her forehead
Has mixed with her beauty,
And become like beautiful bumble bees.

The damsel's lips are like the sweet fruits of cupid's play

that eovke passionate love
Her Sweet agony and ecstasy enchanted Thee 01 Venkatesa

Thine Union so oft with her
is like the tales of red coral reefs.

32 .. Manimanjari-February 82

: [1-875 (1980)]

No room for you to Linger on here,
Depart from us without ado,

The tongue dwells on the Lord. of Sri

So begone! 01 besothen sins 1. begone,

The divine disc adorns my shoulder

So cut yourselves asunder, 0, shackles of Life I

He dwells in my innermost heart sure

Flee, worries ! Reel

His wondrous tales of succour fill my ears full

Avaunt ! earth-bound deeds ! Avaunt!

The sacred name of the lord Venkatapathi
Guards me with grace; ever and anon
0, you, the six vices!
Get set and quickly quit.

Songs of Annamaya 33

; [U485 (1980)] ' . . .

T

O Lordt Resolve this riddle for us, . : :

Times without end we appeal to thee r

The senses that awaken with the body
Whither do they ultimately go ?
The babes that cling to their mothers on this earth
Whither do they proceed ?

The desires that ever in the mind multiply/

Whither do they lead ?

The fish that so well adjust in the waters. ... .'

What destiny do they have ?

What shall I say

Of these links of earthly life

Mighty Venkatapathi ! So long as you dwell in me?

Why any truck with the dross of sins.

Preservation and of

MUSICAL

on copper

Dr. Veturi Anandamurthy

At. the outset I must thank Prof.
V. D. Kulkarni for giving me the
opportunity to participate in this
"Summer- institute on collating and
editing of old Marathi manuscripts for
college teachers". It is really a rare
occasion to be here to hear so many
learned imen and share their views
and experiences in the sphere of this
immortal exercise namely the 'Akshara
-abhyasa'. In fact the very concept of
Education as Prof. S. Balakrishna
Joshi puts it -is 'Akshara - abhyasa'
which means "the practice of immor-
tality and apprenticeship in Godliness
so that education serves as a radiant
instrument for the fulfilment of the
noblest of ideals that every man grows
into, an image of perfection". Indeed
the exercise that we are engaged in at
the moment is only an integral visual
part of that immortal exercise called
education.

During tha past one week much
ground has been covered concerning
topics like the salient features of MSS,
development of scripts, writing mate-
rials in ancient India, aspects of
preservation and cataloguing of old
and rare 1VISS. My topic today is on
aspects of preservation and propaga-
tion of Literature-mainly of musical
literature-engraved on copper plates
during the lirst half of the 16th
century. Indeed the discovery of these

copper plates from inside the temple
cellar at Tirumala by the temple autho-
rities at the beginning of this century
and the rediscovery of their real worth,
extent and content in the year 1947
as highlighted by the indefatigable
endeavours of my revered father
the late Scholar Poet Prabhakara
Sastri opened up new vistas in the
fields of literary and linguistic re-
search and musicology.

These copper plates as are available
today, a little less than 3,000 contain
inscribed songs in Telugu -ranging
around 18,000-on an average of six
per plate, though in fact we learn with
regret that what remained today forms
only a negligible part of the numbers
originally inscribed. From what we
gather from internal evidences we
have to assume that we have lost nearly
5,000 plates containing some 30,000
songs on an average. Ever since
Prabhakara Sastri initiated systematic
study in this field in 1947 after
classifying these copper plates, publi-
cation of some 27 Volumes has so far
been accomplished by the T.T. Deva-
sthanams, TSrupati,

Before going into the statistical
details of these copper plates it will
be relevant to briefly sketch the
family antecedents of the Tallapaka
Poets who flourished during the reign
of three dynastic rulers (namely the

Preservation and Propagation-Ananda Murthy

35

Saluva, Tuluva, and the Aravidu dyna-
sties) of the vijayanagar leniage.
Padakavita Pitamaha Annamayya, the
Progenitor of the Tallapaka family of

Sankirtana Poets, a senior contem-
porary of the king Saluva Narasimha-
raya and of the popular Karnataka
Haridasa Purandaradasa, was born in
1424 AD, Under a divine vision and
command in his sixteenth year he
started composing songs in the name
of Sri Venkateswara, the Lord of the
Seven Hills. Since that time he com-
posed at the rate of not less than one
song a day till his death In 1503AD-
all put together exceeding 32,000
Songs in his life time. The unique
feature with this family of Poets was
that not only Annamayya, but also his
sons and grand sons made valuable
Contributions by continuing the San-
kirtana tradition with equal zeal,
besides creating an astounding variety
of other literary forms and enriching
the contemporary literature. Tallapaka
Peda Tirumaiayya, second son of
Annamayya and China Tirumalayya
the grand son are the other two in the
family who also composed padams like
their progenitor from their sixteenth
year enjoying a full span of their lives*
We are however unable to assess
today, the actual number of composi-
tions of these two poets in the same
way as we could know with certainity
about the numbers composed by Anna-
mayya from his biography in metre,
which indicated that he alone composed
more than 32,000 Songs during his
life time. It may not be a wild guess
to assume that the compositions of the
three Poets put together would have
crossed a hundred thousand. There is
a traditional account recorded in
Ekamranatha Chartta relation to

Krishnamacharya of the kakatiya period
who is believed to have composed
Chaturlaksha Sankirtans i, e., 4 lakhs.
Tradition has it that he got these
compositions engraved on copper plates
though unfortunately, we do not see
today, even a single copper plate of
this poet and could not recover or trace
more than a hundred of his Talagandhi
Vachanas from all the Palm Leaf
manuscripts available in the state. I* the
tradition is founded on fact Saint com-
poser Krishnamacharya of the 13th
century, stationed at Simhachalam, the
Vishnushrsne found in North Andhra
region, should be the first composer to
have attempted to inscribe devotional
musical literature on copper plates. If
that was not so, then, what happened
perhaps could be that the episode of
inscribing the Sankirtanas of Annama-
charya on copper plates might have
been super imposed at a later period
on the life story of the earlier
Krishnamacharya. However these are
the references of the earliest records we
have of musical literature inscribed on
copper plates. But for these, all the
other copper plates we usually come
across contain invariably inscriptional
content of either donative or comme-
morative nature with occasional
versification but certainly not contain
ing exclusive literary master pieces.
The same, was the case with stone-
edicts, with the exception, of course,
of what were found in the Omkara-
Amareswara Jyotirlinga Kshetra in
Nemad district of erstwhile central
provinces in which literary compos!
tions like the famous Mahimnastava
and the Halayudhastava were inscribed
during the 11th century, on a huge
stons slab near the Mandhatru mantap
in the shrine. These were perhaps the

36

Manimanjari - February 82

earliest records we have on lithic
medium of exclusive devotional litera-
ture composed in Vritta Chandas. Next
to these are only the huge (7'x4') wall
stone slabs of the Vijayanagar Period
found at Tirumala on which were
inscribed some Sanskrit kirtans of the
Tallapaka Poets, together with the
musical score and notation. These are
yet to be fully deciphered and pub-
lished. I have with me the dia-positive
transparencies of those two chiselled
slabs. It would be a wonderful contri-
bution to musicology if these are
deciphered and published. Reverting to
the subject of musical compositions- of
the Tallapaka Poets on copper Plates,
it should be said that they are unique
and rare in every respect. All these
copper Plates were prescribed for a
long time in a temple cellar which was
popularly known as "Taflapakavar!
Kottu' J and which was also labelled
by the Poets themselves as the 'San-
klrtana Bhandagara*. We learn from
inscrfpttonal evidence that this Sankir-
tana Bhandagara was established
during the time of Annamayya, first as
a mere repository of stylus worked
Palm Leaf manuscripts. Annamayya in
one of his lyrics sung thus "One Song
loaded with devotion is enough to
protect me for ever. Let the rest be at
the repository'. Obviously there
existed the nucleus structure of this
Bhandagara where in piles of Palm
Leaf manuscripts were preserved. Later
when time was propitious Annama-
charya's son Peda Tirumalayya and his
grand son China Tirumalayya seemed
to have organised the transcription of
all these manuscripts again on copper
plates with the intention of making the
exercise immortal for the dual purpose
of preservation and propagation. In

this exercise, trial and error method
eventually proved successful. After
working at it for over 20 years (bet-
ween 1525 and 1545) utilising
tonnes of copper metal and employing
more than half a dozen scribes skilled
in the art of wielding the stylus on
treated copper, the Tallapaka Poets
finally achieved what they wanted. In
the process, as we could perceive, the
problems faced by them were many,
not only in view of the massive nature
of these compositions but also fr,om
the point of classification of the plates
con terstwise- depending on the erotic
or philosophical content of the songs,
or, on the basis of authorship as to
whether the songs were of Anna-
mayya, Peda Tirumalayya or of
ChinaTirumalayya. In fact they appe-
ared to have struggled to devise
ways and means to solve these prob-
lems, but, finally succeeded in diffe-
rentiating the plates by bringing in
variations in their sizes and thickness
and also by other means like number-
ing the plates, labell ing them by the
authors name-initials and also by
the round or the square shaped punch
marks given on the plates for securing
them together as we do in the care of
library index cards today. In the first .
instance they tried to engrave the
songs on lengthy plates (L. P.) of 33"
X2 .5" size of comparatively minimal
thickness in an attempt to copy the
large Palm Leaves; but evidently dis-
continued the programme after some
time when they found them inconve-
nient on several counts. As a result
some 120 full plus 5 broken pieces of
these LPs are available to us today.
But later they seem to have tried the
following variation to distinguish the
author and the content as well.

Preservation and Propagation-Ananda Murthy

37

Author's Label -

A.ca

A.ca

Pe-Ti-ca " -

Pe-Ti-ca

Ci-Ti-ca

Ci-Tl-ca

Content - Size -

erotic - 15.5" X7"~ , '

Philosophical - 15.5" X7' f -

erotic ' - 16" XT'- . ' ' . .'

Philosophical - 15.75" X6,75"~

erotic =: 15.5" : X7.2"- .

Philosophical - 15"X7.5"~

Total Number of Plates.

Recovered Plates
2,002
391
100
77
10
10

2,590

(Containing on an average of six per
plate in all 2,590X6= some 15,540
songs)

These poets seem to have standardi-
sed the size of 15" or 16" X6.5"
or 7,5'' approximately as they h^ve
chosen only ttvs standard size to
inscribe several other minor works like
the Sringara Manjari, Vairagya Vachana
Malika geetalu, Ashtabhasha-danda-
karrty etc,, including Sankirtana
Lakshanamu the grammar of music.
The exact date of inscribing the Ashta-
bhashadandakamu is recorded on the
copper plate as 'Hevilambi samvatsara
Margasira suddha Panchami Budha-
varam* corresponding to 7-11-1537,
(These standard plates are labelled
as SPs*)

Besides these standard Size copper
Plates discovered in the temple cellar
at Tirumala Several big size plates
(labeled as 8Ps) of dimensions 27"
X16" and 36"X1S" were also observed
at Vaishnava shrines like Ahobilam and
Srirangam. Obviously they got these
plates duplicated thus in those sizes
for the exclusive pyrposa of propaga-
tion and transportation*

The nucleus structure of the Sankir-
tana Bhandagara which was established
as just a repository of MSS and copper
plates containing Sankirtanas, later

developed into a Religious-cum Socio-
cultural institution which catered
to the needs and growing demands of
the period by employing musicians and
dancers and also by providing training
facilities to beginners. "Sankirtana
Arulappadu" or the worship of the
Sankirtana's at several Vishnu Shrines
became a part of the temple festivities,
consequent to this development in the
organisation the Sankirtana Poets had
to prepare copies of copper plates in
Big Sizes which were easy to transport
through human agency to various
inaccessible hill shrines and other
places throughout South India like
Simhachalam, Mangalagiri, Ahobilam.
Kanchi, Sri-Rangam etc. Hence the
need for the Big Plates. Five such large
sized plates inserted into a scaled ring
on the top supported by a thick Banyan
stalk pole called the 'Tandu' passing
through the ring, used to be carried on
human shoulders. Many of these plates
were either lost with the passage of
time or got converted into water con-
tainers and ablution vessels in the
temples. In 1949 at Ahobilam 35 large
Size Plates were procured and in 1962
another set of 40 Plates from Sri Ran-
gam were secured by the Tirumala
Tirupati Devasthanam.

The Madras epigraphical report
which records In- 1915, the existence

38

Manimanjari-February 82

of such plates at Ahobilasn reads thus-
"Many huge inscribed copper plates
are kept in the underground cellars in
the tenrtpie on upper Ahobilam. These
are of the same type as those found
in the Tallapaka Vari Kottu on the
Temple Hill and also naturally belong
to that temple and not to Ahobjlam,
for the Telugu songs both erotic and
philosophical which were recorded on
them in the various ragas and taias are
all addressed to Venkatesa or Tiru...
Vengalanatha by their authors Annama-
charya and his son Tirumalayya of
Tallapakam" {P.P. 96)

We do not know since when and for
how many centuries these copper
plates were lying Idle in those temp f e
cellars - they most have been there
positively from the end of the 16th
century till the beginning of the nine-
teenth when the British took over the
administration of the Indian temp'es.
Though these were probably noticed
by the officials of the survey depart-
ment none seemed to have taken any
interest in bringing them to light. It
was only around 1922 or a little later
that the Devasthanam made an attempt,
though haphazard, to publish some of
those songs and the other minor Works
of the Tallapaka Poets. But the publi-
cations did not come out till 1935
soon then the manner in which those
three volumes were published was far
from satisfactory. Later in 1 947 mainly
due to the indefatigable endeavours of
the late Prabhakara Sastri a clear and
thorough picture of the nature of those
compositions emerged. As a result
the 4th volume in the series was
released in 194? with a critical
introduction by sastriji glving> detailed
analysis of all the available copper

plates. Sastriji took stock of the
entire collection by personal supervi-
sion; classified them with ability, insi-
ght and immense patience and presen
ted his findings in his valuable introduc-
tion. A year later he came across
another MSS depicting the biography
of Annamayya in metre composed by
Chtnnanna who was the grand son
of the composer himself. Publication
of this work by Sastriji in 1949 along
with his exhaustive and learned intro-
duction to the text brought into clear
focus for the first time the genius of
the Tailapaka family of Poets. As
providence would have it, in. the same
year another incident occurred. Sastriji
wanted to probe into the tempfe cellar
to make sure that nothing else
remained there unsalvaged. This idea
.of Sastriji, was. taken as a command by
his disciple and research assistant Sri
A. V, Srinivasa Charyulu who was slim
enough to slip into the dark and long
neglected cellar unmindful of what
would befall him. There he dug the
layers of husk deposited in the centu-
ries old cellar and happily fished out
two more copper plates, on which
were embossed the replicas of two
human figures holding veenas in their
hands which resembled those sculp-
tures on either side of the entrance to
the cellar. Comparing them with the
embossed figures on the copper plates
which tallied with the description of
the saint composer found in the
biographical work. Sastriji promptly
identified one with an aged face as
that of Annamayya and the other
with a comparatively younger look
with that of Peda Tirumalayya. These
plates which were deposited in tha
cellar some four centuries ago saw the
light of day again only in 1 949, Is it.

Preservation and Propagation-Ananda Murthy

not a wonder that these two plates
escaped notice of the temp ! e authorities
who salvaged from the same cellar
hundreds of other inscribed plates
years before and waited alt the time in
the dark caverns only to come out now to
have direct communion with Prabhakara
the sun god? Of coutse it was a wonder
to everyone who knew the incident.
These plates though wrapped in the
husk which generated enough heat to
absorb any moisture in the cellar
showed signs of bronze disease on
them with deep green moist patches on
them. Obviously the figures on
them were shedding tears all these
years. So Sastriji, after intimating the
authorities of these findings, hurriedly
rushed to Madras with the plates to
get them chemically treated by compe-
tent archaeological chemists. Promptly
they were cured of the disease and
preservative metal vaw'sh was
applied, Thes came in time when
Sasiriji was organising with the help .
of the Devasthanam the first music -
festival at Tirupathi commemorating
the 446th vaidhanti of the saint com-
poser Annamayya, The funcnon was a
grand success. Thus after giving the
needed impetus and initiating funda-
mental research in the field, Sastriji
died in 1950, But the projects he
initiated gathered momentum. Since
that per od the va f dhanti celebrations
are be?ng organised regularly at Tirupathi
by the Devasthanams without any
break and till this date 27 volumes
contaning Sankirtanas have been pub-
lished. With the issue of a few more
volumes the publication work of San-
kirtanas by the Devasthanam would be
completed. No doubt the publication of
all these songs is a ! most nearing compl-
etion but the problem of preserving the
original plates intact for purpose of further

39

study and verification still exists. The
general editor Prof. P.V.Ramanyja Swami
rightly pointed out in his not to the
fourth volume in 1 947 that "The main
work of the editor has been to change
the peculiar Orthography of the plates
to suit to modern times keeping the text
faithful to original in other respects."
As these copper plates are in the cus-
tody of the Devastanams, it becomes
the duty of the Devasthanams to see
that all the plates are properly treated
against corrosion which has already
set in as could be seen from the editor's
'observations given in the footnotes
to the texts. The plates must be
properly treated to arrest further corro-
sion and preserved in clean and salt
free atmosphere where there is less
humidity. Further I suggest to the
T.T.D. to take immediate steps to get
all the plates microfilmed or copied
on microfische techniques to facilitate
easy access for reference to scholars
and researchers interested in the field as
verification from the plates today is
practically impossible in view of the
problems involved. If these facilities
existed today probably we could have
brought one copy and projected some
of the plates here during this seminar.
I am sure the need for this would be
felt more when we discuss next week
the problems of editing texts from
copper plates.

When we realise that the Devastha-
nams with all their funds manpower
and materials took nearly a little more
then 35 years in the modern context
to publish what little was available on
the copper plates, we could
well imagine the enormity of the task
the Tallapaka poets must have faced
four centuries before. It is needless to

4

ivianimanjan - i-eDruary 82

emphasise any further the Immence
.value of the literary heritage handed

over to us by the 1.5th century family of
Tallapaka poets. It isa treasure which
is rare, unique and unparalleled in
the entire history of. the world of
letters.

Today a. lot is being. done at the

IYt,D'. for the'' preservation and

propgaatipn of this unique literary

heritage by sponsoring several projects
and much more is expected of them in
the days ahead. Thanks to the interest
evinced by the Devasthanams and to
the pioneering efforts put in by scholars
like the Late Prabhakara Sastri and
Rallapalli Ananta Krishna Sarma, we
could review atleast this much of what
little remained of this immortal golden
treasure.

(This paper was presented at f h ''Summer- Institute on collating and
editing of old Maraihi'.MSS., for college teachers" organised by the Marathi
Department/.. Osmania University in the month of October 1981.

-Ed )

and

s 30.-9-1981.

cifo

Veturi^s literary works eulogised.
Express News Service.

Hyderabad Aug. 31.

The research done by late Sri Veturi Prabhakara Sastri in Telugu
Literature and in particular his efforts in unearthing the kirtans of
Tallapaka Annamacharya were eulogised by A. P. Sahitya Akaderni

president Dr. Bezwada Gopala Reddy on Saturday.

The occasion was the release of the Second number of Mani-

manjari a bi-annual Telugu research Journal.

The meeting was held at the Sahitya Akademi premises to mark

the 3 1st death anniversary of Sri Prabhakara Sastry.

The Vice president of the Akademi, Mr Devulapalli Ramanuja Rao,
Dr. K- Verabhadrs Rao, Late and Dr. M, Kodanda Rami Reddy also

spoke, .. . . . '

Miss -Jyotsna -proposed a vote of -thanks.

[Tuesday. 1st Sjept; 1981,
Indian Express.]

2 Manimanjari-February. 82

% ManimanjarLKala Bhavan 29-8- 198 1. ^

The Second issue of Manimanjari was released , in .the. premises
of Kala bhavan on 29th August 1981. Former Governor of-.U.- P -and
present president of And'hra Pradesh Sahitya Academy Dr. B. Gopaia
Reddy released the Journal. The meeting was presided over by Sri
O. Ramanuja Rao. In his opening remarks Sri Ramanuja Rao brought to
the notice of the gathering significance of the title 'Manimanjari' and
welcomed the issue. He narrated a few incidents to prove the impact
of Sri Sastriji on the younger generation at that time. He also wished
the Prabhakara Parisodhaka Mandali to declare the library of Sri Sastri-
garu open; so that researchers and book lovers could enjoy the
collection and get benefitted.

Speaking on the same occasion Prof. Kottapalfi Veerabhadra
Rao, Head Dept of Telugu, University of Hyderabad said he had the
unique opportunity of meeting the stalwarts in the Telugu literary
field. He recollected his meeting with Sri SastrSgaru on two occasions
and lauded his contribution to literature.

Dr. -invent! Krishnanrmrthy, Secretary, A. P. Sahitya Academy
said that he was inspired by an article titled 'Andhra Kalpavrikshamu"
written by Sri Sastri garu. He said that Sastriji wrote with on indepth,
knowledge and comperehensive approach.

Dr. B. Gopala Retddi .appreciated the efforts of the Parisodhaka
mandali in bringing out the Journal and critically evaluated the

1 . * , c . ' i '.,',..

rich and varied contribution of Sastriji to the field of Telugu literature.
He advised the Mandali that under no circumstances the Journal
should be discontinued Sri MaruPoori Kodanda Rami Reddy and Kumarl
Lata also spoke. Kumari Jyotsna proposed the vote of thanks.

News and Views t 43

27-UI982

27sS li&cS *Stoj*,3 shp<

rvco

o-ir

(14-2-82 .a

C/s Louis' 9 S <c tg(J3Sx>ofir l S)

^o|tfocS3o& 6-1-1882 ^c^o^'o 7-30

3

DECLARATION FORM

1. Title of the journal

2. Publication

3. Publisher's Name

4. Nationality
.5. Address

6. Place of Publication

7. Printer's Name and address

8. Printing Press

9. Status of the Journal

MANIMANJARI

Half-yearly (February and August)

Veturi Anandamurthy

Indian

6/2RT (New) Vijayanagar Colony
Hyderabad-500467

>i it

As at Col : No. 3 and 5 noted above

Aware Printing Press, 2-2-1 1 57/8/9
Tilaknagar, Hyperabad-44.

Owned by Individual;
Veturi Anandamurthy.

T ctfoo o So

'o fib. 3,000/-e a'

/

Cover Page Printed at 'AWARE' Printing Press, Tilaknagar Hyd-44

K&

2. oa : 2

<, (j

.

CPU

c?is

' - 6/2

457

.1982,

tfon- i

. 500 457.

CD 6D

500.. 38*.

(j& 21-8-1982

f>

(j ^cSofio&j* 8A*8

() I oDi^S ^ eOSIfC^)^ 5bQ<SiO cy^5b o^) c5b08S8*

/. FtAJU Hyderabad.

Minister of State for Tourism

Cultural Academies d Sports Dated 24-8-1982

Not long before a savant strode like a
colossus In the land of literature. The sands of
time bear eloquent witness to the impact of his
influence on literature in general, research in
particulr, and, most surprisingly, even in the quest
of spiritual realization.

To honour the unfading and evergreen
memory of that great personality, the revered Sri
Veturi Prabhakara Sastri Gam, is to honour our-
selves,

Sri Veturi Prabhakara Sastri garu was not
merely an individual. He. was an institution,

-To- tread in 'the. footsteps .of this great soul

and to endeavour to contribute, in whatever
measure, to -further -the goals he so nobly set

himself is a real tribute to Sri Prabhakara

Sastri Garu. '

I wish 'Manimanjari'all success in its efforts.

sd-
I, RAMAKRISHNAM RAJU

"Sochfc 'ao&SS. "So^So^too "Sofl^SSoOS 1 qd.

^boo

SbotfS ^cpgy^b S3& sSfifca&c 3*

dip. 3/

By 2 RT (New)

457.

1.

2,
3.

4.
5,

6.

7.

8.

9.
10.
11.
12.
13.
14.
15.
16.

17.
18.
19.
20.
21.
22.
23.
24.

stfn^5bo

a.S'

105.

109.

125.

135.

141.

145.

149.

153.

159.

181.

1T4.

179.

181.

189.

192.

196.
198.
201.
202.
205.
207.
212.
213.
216.

&.

a..

4 o cJ o

,

(A State Government undertaking)

11-5-423/1 La J<^gP^^

^

ANDHRA PRADESH

LOANS FOR CONSTRUCTION OF
CINEMA HALLS :

Loans are restricted for town/ villages
with population of 75,000 and below.
Total outlay not to exceed Rs. 8 Lakhs.

Loan upto Rs, 4 lakhs or 2/3 which
aver is less.

Loan repayable in 84 monthly Instal-
ments-
Interest at 15% with a rebate of 3%

for punctual payment on due dates.

LOANS FOR CONSTRUCTION OF

FILM STUDIOS, LABORATORIES, ETC.

Loan assistance upto 70% to 80% of
the cost of the project.

Interest at 9'% for first 5 years and
12% for subsequent 10 years.

DOCUMENTARY' AND: NEWSREELS :

Purchase and production ' on behalf of
Government of A;; P. and supply to

Departments' of A, P. Government for

exhibition through their field units.

PROGRESS AS ON 1-8-82 :

Loans sanctioned for construction
of 131 Cinema Halls :

Rs, 3.42 Crores.

Number of Cinema Halls commen-
ced Business : 92

Loans sanctioned to 5 film studios:

Rs, 75.09 Lakhs,

Number of Documentaries and
Newsreels produced : 48

Documentaries '& Newsreels under
production : 11

Number of documentaries and
Newsreels supplied to A P.
Government Departments : 11 8

AND MANY MORE OTHER ACTIVITIES FOR THE GROWTH OF FILM
INDUSTRY IN ANDHRA PRADESH.

aaS: 1910

wjJ*oCfcfc

(1891) e^g^^ "SvfibgtfdSStf

&; .8 2

V*- w w^w,* ^ ^ ^g

(1843) ^ irr?&

"w* - A *;~iX ^ K<%

/. s , w 9^w > wvtic.Wu

*^at w*)^2^ ^0 u*jOo^t^ ^ y^a c5froO r

w U 4* f c ^ ^.^^^ 5?^:^. jToS^ .19255*

tJ^ftMSia ^^i
&

, ,847^ eric ^ &WJJUWW

' "* K "~"" """ fo. a. a.) srss

d5?

101

"38} 3

, '

. -8-2-483

/' no6r?6-

1943^*

3*^000

<i>6&p

<)

SS5^8Sg, oSgC? ^690

jes

9* Sgtfo.

n* s f *

J5^b&^tf

, f * e ^ Us w ** fc

L 24-9-1924

2,
8. Stf

85.

4.

fe 24

5. 7-2-1925

S, He (V.P.S.) said that Mahatmajf
conqured his heart from the beginning

and his faith further strengthened by
the Master also (5-8-1948),

7. .'8*2-1978

8. 4 He was a follower of Mahatm<
Gandhi, since and devout' The pill.
grim- the quarterly magazine of tbi
Christian Society . December 195
Page. 3.

31-8.1950

5j88cbd&ooo

&j*o 33$7 8 3Jfe*(|,r7*&

-a, a.

()

. (I)

s?8

^cS>itf6C6o45

sStfgSSSp

srsSto

18215* J6

(>

110

300.

"S& aSa "3$

53*

sftfco,

> SoC6'

tfo.A*

(;

', Wco, o^5fioeo,

Q

&5

ill

sr

112

*

()

()

"e tfos&^dfc.

'co

^fibO

. csS)S)

oSbg'S)c65). ^o&oco.

e*S

113

. e*

fcefSotf

^^i^D ssa^a.

114

83*77

7? ^> 0*25)77 'Co.

10 _ >-,

sSo.sSod

77-6 tfWSb ^ 3-& (;

n

9s* ^.*

tip 3 o fib to, Sx>5

7\

S? ^O v r > $!>a\} pJra t .JsPQEfOOD ***. ~i~ -

^-e p v ex. .53*08

115

'^^sfc fe-S&^otf

lie

fib&co

So^sSr?

rp'do-

sjtftf

"Stop 3 JI7

> * fc

TjciS

3iS X iigft

. sr

e ...

3^5. "(I)

w

A 3 ^Pw^" t'tSfO C3*?JS I 1

Cd&tfxb

A W^IV&, (i) f*^JT015

* |

*^i*
s>

. |l

aS3P

^^

I |'g . SJD e b o * 3 t> tf ?fo . 8 3

srflt)

syfib

CD

(I)

Sfc>Se>&

S^fiTsitf Series ^ ^ ^

^^g^

- oX -- tf&v ^^>

TPOO

! 1 9

()

()

. &. Sb.

I, 2 sSocSsb'eo

, tftfw,

s a* aa.

&fs* -ejocyo
V. P.

v. P. so sb&a. 3

"3 da.

<L_

9

3

c.v.v. rvaa

121

^3ft~" ' " """' '"""

s? So^eo-
9-15

2-30 oto3

^t.-jf-T

a>8ofl8 '

(j

mfc.

122.

12 ^otoosb Bess?^ SasrSbi. (I) ** ,7? fib

A ro

ftu&osa. (I, c. v. y. s

. eto

15

CSID

f2S

8*

A

. C. V./V.

. C. V. V.

124
U

(C.V.V.)

S&oeo*

AH

An

SS

6/1/1982)

, i960

4 ^"20*

J3 J0

SosStfSoo*

CPU

126

Sa j

_c

^5.

77-

33 &.

'iodo^S

833'

1917

s*

20
e

1^05? eo jjS

12?

cpgfo g5e3ac?s5i6e3j t
SotfoS

irto$*o al3$. "3 &$

V G *L *

>e^O) ' - - - - -

128

tf< a ^^ J)tfcj6o ^

otft> .

'

a,SS JS w

*&??&

w &y txi w "

^.*%<il-*X ^ >

KOiESlJf^o^)

a.

*c

128

. 1920

Qgowo',,

'. >>>

1928

74&

(

175

ISO

1484.

1840^

. w /

utfdS>..5fi fi*,

c

aj^'tfefi-Stfotfo

wo

2*^00

1358

^r a*

1,925

131
ic.

"ids. 2;^

173

c

S

eatfgoe

d3bo> 5*088"' c5o3o&Q<5>220 5'^

Sfcx. ofifc ^^

1412-
, c>e f^^o 1380

5

o

3

181

"Ss^ol ^

1917

^sS&tf 0(733

182

. e$

Tig t> a-

. 1814S* o

(jSTcfc -*jo*c, atfsS.1844.45oC 11

*^ 3^3

1943

s? a

sfc5-jtf|fa5 -srifgo

,Jb

tfarx.rp

U

138

sytfgo a? ajS^ff* .,<?&.

So

^ a "3 53- 5^ 3-53758'

:5ofiDj

iiSS'S

-<bSS

-

d Sba ^5.

rfA^stfo. S7a

A

.

^00

. 0-&9

184

576

ard

1924

.53-6

5?

ro ro

ftftff'S;.

|1S&

188

i ID

co .3

263

a^sa.

*g3*$

137

cxoodfi

a 08"

ifl'ff*

eco?)

ro

5& S3(^

5SbCfo<

^0^0007?

'DO|

**1tfM)

138

ro ro

&&">

cjotf

:. La

tto^SjS&to

53*3

oft. .'

os?

oa sia sSdsso." &af& 35

139

QDDOd

5bSo

CO

-$& ofcojocS* >o :fi> iipa -s,,*^ aa-tftfff!6ASO S. 8

140

53*5 XP&>Do), S* fir -CO "&d&cS" T*5) "o3~ic5D. J)e^

(TO

ADS

An

tflb S,o

a-,, g (1709-84)

&>**. tf^si

sjfi 17675*

800^

(1710-

^ ^ .~ ^_-*.cx,. OJ-B..WW 3ccss>8ao&&. ' -aa

' ^a

raa.

" L Soa

142

55
o
dSbo&&.

^tfSr>Ofcfc&So

3 $. 3 a

s )3 ^^, ^ .-. 8S." Ca*6rteotf>

1)5 __

?5^Adlx) cS-rfoAdfibaotfcD

ASS'

fco,

143

(1939

oooto) (s-Jba.*. ^s^goir SosSa^oa.- -His- Maje-

sty having observed to him that he
supposed he must have read a great
deal, Johnson answered, that he
thought more than he read; that he had
read a great deal In the early part of
his life but having fallen into ill
health, he had not been able to read
much, compared with others: for in-
stance he said he had not read much,
compared with Dr. Warburton."

o. "During the
whole of this interview Johnson talked
to his Majesty with profound respect
but still in his firm manly manner
with a sonorons voice and never in
that subdued tone which is -commonly
used at the levee and in the drawing
room* 9 .

. eosSo.2ib

they mavtalk of the king as they will; S*sStfo wt3a /TsS^ etftfss-ep

but he is^the finest gentleman I have 6^8. -Sa
ever seen" eD. sSfibo

*

1850

2/6/50.

c/o

.

o-SS

146

(2)

(3)

(4)

(5)

(I) sS^g^a ^o L ^|5' SoootfsbS

A

147

28/6/50

26

fig)

. 'S>-S

"Sreo

KTCXD.

&j*6eo o

"Sotfi

&S)2x
, ED ^-0^8

148

3*0

Sto

o :'

5)0-

, B-J6.

P.s.

enlarge-

ment photo .

-^8 "So^p

Q

^fio

OOJ* ww t j - -- - -- -, ~

SosStf; e^otf tfosStf, -^seprtb tfosSft^ S*si-e3o"i ^o^g^^^^* g*^^*

150

jp & 53 a tS o
tfotftf^otf*

&o"3

ootf-

irs5o!0

^ J

iPSj'gg*c3-&

7^ ">

Stfo^tf

sr

>

.Sotf

as* o '

151

.. .

rO" A w

sr

SosStf

152

So*

. 5? tSS^oS' "SiS? ^DosS

ss*

33&}0tfrfo

K? tfo(^4cX5QDS)

So

8301&CO

6

Ifl28rJ

cm

68

^

Mo. L January 1927. Pages 5-1.5,)

(WP, Journal of Oriental

Research, Madras Quarterly, Vol. I

154

M s&&5i3 tfSfc> t '
. a* 3

s ir* d3b o , *

SO* 3* i)i?

S) "20 c5

d's

feo s^i s'CKoO,

^ E / <m W

/OoO

155

"tab

L . Y. 1200

tf a

s"s-as

.s-efc.

aEr-o-

>

(28. 30-

146

156

ss3A

SfS)

.

Si a

$3 gto-Sfc<S>cr'a>??,

.. tf. 1300

1400

a to)

49 -S) w

(24)

157

cS 'crel

580 2

609 sg)&

. 592

116 etfgeo

rs*

t3er

576

15s5

e^g

oo

(514 A D .182)

158

(Space)

r

4. >

%/ %x

S9 V

[1979

3S;S

(1888)^n- SeoStftfo-aS ff**s$

j
>

' - - ' .'' |

;,' ; J V J

' ' : ' ':. " ' ' ' ' '. ^

3.

^

" ^ ' j|

5.

\
' .. t

>

i

8.

9. ScoA. ^atfc,.Sco&8D^ JSotfoSsSba
10.

jgg

i

11.

12.
13.
14.
15.

16.

17.
18.
18.

20.
21.
22.
23.

sSc,. t^S).

oootffioe?

I
*

.

-CPU S.

er. 6 #0 -VScXOS i

^05

7? O &

i

v.

"c i o n*

O

, -.^& - 82

s>eo

ee

QOv

S&drf&poi) 1912

ti

13,14, Son. 3cSfcgS*ctt>KJ, S?5

e-otf ^ofl^go

. s&-a ;

.. "S.ea6 S. o Si ^ &\.rr &.

' ' '

r? &OQO) 00)

60^0

tfbeo

53*7?

. 1916

'55*37?

^055" ocSSpo^dp'

. Icoft

IfU

3tf3sj->3

S*oo.

li

tfj

1818.2! &

^2Ss$o5SS

5?

a "Motors' a

-^s

SfcAotftooff*-.. 5?

1918

3,^5" tffc^ - urFtf u.^w.;;2toa .,.,., 165

oiO ( ^

IG"I V

j^ $Sb

< * ^ ' < * *5 ,'*''

'' ca c^: *;o ^irci, u

Tw tio&sn*0i li

&>r,o&r

asitibstf

uc336cS

W ' ' . . " .

ss-

tfsfc

S&orftoo.

m 82

^8

^5

. 5?

as

So eo 60 fiS

a|-epS

So fig 0^^)60 a.-

s&So

S$Q S-'^cScO -S-S) /fe So^feO 3S55$tfo

j> ; ... . ' . o

tffiasrtf

CO

. SoSStf^tfo

cap

o -. o

||8 S&ess&oaso, wrt& - 82

wtfcmoSb

^ fi*>-^*-~.-- "" W^flS"

-SSbft

169
38 3^<;*w g'&>37

tcareo 0^

, C*

sis ..5-ssi 8 &*;

*r( Otf 5*CT*P

%, c*

. srSc)

o

170

. 82

. s$>ar 8 otfs o e7s>S

?ftJc$'$ar-a

. 53*55

SsHcJ&o

' ^"fibsso.

too.

So to

ScD

ego

ss-s-sScTeso

oo roro

^0/Sofi. ^ Ss^cxSp^ e

JC-

171

O - ro

-

CXCP

172 x>efoQ83S, ?tf?oo 82*'

eo Oi<&

*

SoaooC<5

S

oJD ?J ,j & fs,
"e)a v "

wt3*fib.'c3r'A^5S

173

4*

I

4*

4*

4.

4*

4*
4*

4*

4*

4*

4*

++8+****^^^f*-

[1844,

18sS

53*6

-SJonJ

*

4*
+
4,

*

4*
4*

*

4.

4*
4*
4*

tf

00

[1847

28 S5

27

ooo orf

5*3

&

83 fe

eo

a.a.-a

175
100

5 wfo &&g& 3$\3<&c$o3& . AcS^-a.' 5cSco -fi3^_^

"Sco^

176

u).o),a) o36 ^^CQ/Y-.><\b ( r)c5e)b V fv

ego

e>3 ^ So top
psic&o 1)0 "SelA^'S.

47 si
48 Son

2),S).S).
7.4
4.8. 48

47-^48

n-0 loo

oOot^o^).

*cl*rc&. ^^?5^oj6 ^<g^^;>o^) ^c^^S)^)
47-48 So$c

78

838 A^ tftf^ S

gi 47<J 8 ;3

-18

ia> "SOd&tfo

S)s3rr;sS<i^tfocr

177

ss5^<88

At) 150 Io%6oeDDoa>.

178

'> - 82

"Ico

1.

'2 r ;.

3. .

4.

5.

6,

7.

o

9

^
TO

1950,

o 1

(1)
(2)

(4)

'8-0,0

(5)

I.
6.

2.

-ao^o 78

3. 1)^, -4. ^
. T. S'JS, '8. ^^'CP^., 9
(8), (7), (8)

;5."d*tf t

1950,

tf

1.

(9).

2, 3. .-: 3. -KTO. 4.

3.0.0.

1950,

53

(10)

63)0^63) ^

. Wtfj-tf

(H):

1950,

f 5

(12)

(14) e&^srtfc. (15)
(16)

, 8, fc'otfd&g, 7. cS^ 1 a

f r^Siro;?!':^ ^6a^ ic-5o^ 30.0.0.

(17) CSiCo^o ^ZS^tooS*. Sd&o&tf*

(18) 1^5i3, (19) 3D. (2ft)

(2!) ^iapsj^j. (?2) iSo^^i^o SP^O
r: ^ : ;^' ( 23 * ^^^ 6go3^ a (24)
e^D aco^tT* CT^a^o. cr^a 2
C^is*^^ l4li ^

S3*Ojjwb

gtfeo

Aotftfo

8,5"

5751 ofi&*

152

. 82

\eSbrp -Soi

()'

!/

r

b

1980

"SO^a.
S>oDo

18

id'^c

etfb.

A

"3 St3cp)

CPCO

<y {Ili

tfar^JStf

V

S3"Sb ^0'^ (jSSotfo

, ISC 8 ,

&&

^. "t>6

836AJS

184

fc'

*\

es*

^;^^^

t

&$&&

r

, w^fssa . 2

, ea

Sfatfo S?

53*5

, ^ 6 cn>

'

1 .S.sre&. -'Stf 5-oeo,

. 33)

D, Ibtf

4,

) eo 9

Sr o^) r? ^ o "3
3 6 S5 b

o-c? .000

iss

o&eor? z*

wfl

l ;. * # :*v aC; ^i ;

^c5

. *.!fc V r o:-^ -r 1 ,^o (L i-

fSa. -tfs

iSprfirs

r^ .fa:

1824'

187

.2,

. 53*5

'slco oosSJh *S&"oto;JtoiT

(2)

'3'53 1 od3j.a

SJoOtf, "Si

8,

So 5 u^

4. (1)

(tfr*.

(3)

(4)

"ieo

sro^c5o

66

(5)

(6)

188

82

(?)

MadraS With my wife " W hen I next meet

bvvou" * at Madras, I shall send that film, to you as desired

byyou. [S. B. P. B. K. S. Rao Dt. 10-11-1971],

o a

COP

oorfn-g 08

CP O

ASoc&re tf Sco Atfrf

co

&> 82

' jgj

ctirtfSbo-& atf^SlfcfiSoA "Soec tfrptf 3*5"

&&foS*tiS

^tf ttfc3&cy} IQlb
p' c"

1983 ^,

83"* S3 S* GO

fior?

~ -^^^ ovxnww. oXJOcajTO ii"eD&> ^^dSoO "^O^)lDdjC

835naD.

0-5)3:

tfbr

ipa

bo ^o^a.

tf 0^.53* S

ui

Sb.i.cfibS. ?r a

M

.

**

-

4

;';;

191

r'fcfcs. JiJSc&o, w*dfco3"oo

^7^53.

. ej

. 53-51

C3 CO

"id

()

x

Q

[19)1 l3"|oD& 2

. o

n]

t So

*

, &
' So

-03^

.*'.':.'."+'

o

060 s^ o

o g" o ? o

1948

rfis

"Sco^eoS^d.

3

10

53*"

<3j SS tj

180.

"Se^SS*

e

23-1-50

8

. -&s

2-3

to -A-O^ *=**, . -_* ^

CD

^ ^

Q

5fcSbjjS>
20 a^

200 oXjE^sfooesSj, ?5/^J6o 82

. "SotfsSffVtf

.oiSotfeoS&

CO

28 I -50 cri5r* S3 1 "3d i

i a

a

55

o,

63 -

8 Jd2b3s5 55 iiSnon

v. Q"o.dSi5" l S rf r''5) -

& &

'3-6 oo<b

cos*&o3&.

>) S^ ^

*5)

? y */ x . .x _jc . ^

*".cxiTeos*^dSb.

, SioCSb&dS -AfisSi-S)-'

O^ctib.SiooO^cS&o

i 5DQJQW ieoeooojoo.e sjeoooFe o3*3

^o^T 2 *S&53*Qfif$b

S^^ 1 syfi^ 1

204

fjt

57^Sv) \

CXXP

rt'toi^c (ST*e^

CO

sr&o

ro oo

'fr-*S*

5<

es

eo

/83

9 ytf& . 82

e u

A

a o

SofibS*

"S

i

v,

i

V.

55 6" ! . .V o ib oo

. o oJptf S&'raSfoeJ

tfs$8a>B&&<&.

aa^ ^0^8.

1940 Son

1939 So ii^*

208

, ^Kcoo - 82

tors ^ 5

18

(;

57

Sd b .oasi

. 33

?Yd

Ibo^

3 fib??

^dfibfio esdosS

^57 Co.

209

Sfoltffc.

10

--^o a

'Sao

-tfofl

Ssi'&eo;

835 A

573

210

ceJ^ois^, <JMC& .82

MS

*> Ib

'

qSo"5o Cs)0

aXP

25 Owi i

*

c3*i. v7u\ouo^ a;^'og^r^ r-c

l^) re* ib w ? x c* t ;o u: w: r j v?j . CD :

i\7 vJ v jj Cj* CxX> C* ^ ?*J t* ^ '** ^j wi , , t"; 5 J y i^o tijQ u7 N t

C* *s wj-j vJ -^0 i*u i*C*t*o o!l'ij t* , ! &

N ti>

^ C^.* i'y.l * ' -j i , -^ ^ iv" 1, ' n ^

* * '

v J > *

^ 1 * & -^

^ u 0*7' Ef fi

"** a ^H*,\

rfsi S .') ,

211

12

Son

f\ 00

S&d&siboS*

So '

1,2,

a* 3' (f^Sf SO^iS

09 D

ar

. sr

Q S3

!

-v.

15".

ln"lu

aa.

1 tp p n*S r
" ^ & * w * %

85 Sen.

r&

.23* /V S^

co O <r>

^
7

a^aa. aw c-oao ^

3! s-A. ^toa' So.

x

f

214

9 ^KJ6o - 82

"Scoeoo

x x x

. S3 & 3 eo

. "Scxog^o^o

eo ro

cScS6o^&

215

X X X

* x x

4*

82.

26.3.82

ODP

5.4.8.2

Itofib

tf 5-8

&=

go

217

"Bco^

23.4.82

-.22.6,82

14.7 .81

I had the privilege of going through three issues of the journal

IVlanimanjari.

Sri Sastri Garu has shown us how painstaking True research could be.
Apart from his acknowledged contribution to literary research, Sri Sastri Garu
comes out in these issues as a man. of great foresight with his relevance still
undirninished. His argument that if the entire State administration is conducted
in Telugu (in a form understood by all), it would result in an abridgement of
the traditional alienation between the government and people is stilS
contemporary. But coming as it did immediately after independence
(1948), it is an evidence of his remarkable foresight.

Til! recently (and probably, even today), middle class and affluent
Indians have been under the erroneous impression that bottle-feeding is
preferable to breast-feeding. This was created and fostered by powerful
multinational corporations with infant milk food to sell. Even before the trend
cauaht on Sri Sastri Garu had warned us that there is no substitute for breast-
feeding a view endorsed very recently by the UNICEF. If only we had listened
to him, a whole generation of Indians would have been spared of the enervating
effects of artificial feeds. But this was not to be.

218

The purpose of literary research is not to live in the past and offer
interpretations recreating it. It is to offer solutions to contemporary problems
in the light of known history. For this purpose, a researcher should be
prepared to tackle contemporary problems and this calls for a modern mind,
Sri Sastri Garu was richly endowed ^with this and we should be grateful
for the legacy left by him.

C. H. Raghu Ram (Hyderabad)

8-8-82.

nDis

6 SP^

28

a

6 ^5 6 $ 5 So o

' . 6/2

457

Volume 2 - No. 2. August 1982
VARDHANTI ISSUE

A bi - lingual Bi -
Literary Yoga

Editors:

ANJANEYULU VETUR!
ANANDAMURTHY VETURI

Editorial Advisory
TIRUMALA

SRI
SRI
Dr.

Dr.
SRI
Dr.
SRI

KOTTA

P. SESHAG1RI RAO
V. SUNDARA
V. GURUPRASAD

V1SSA iAO

RAVI

SRI PRABH4IUR1 PHRISDOHAK* IIIIILI

'SRINIVAS' 6/2RT
Vtjayartagar Colony,

HYDERABAD- 5 0497*
Anrfhra Pradesh

CONTENTS

1 Ikshvakus and Their Origin (Tr) 45
2. Acharya Nagarjuna (Tr)

3. 'Neeti Nidhi' - A Unique

Exercise in Translation

4. Pragna Prabhakaram (Tr)

5. Biography of Srinatha (Tr)

6. Songs of Annamaya (Tr)

7. Our Contributors - 1982

8. News and Views

51
53

60
64
75
81
85

Veturi Prabhakara Sastrs
Veturi Prabhakara Sastri
Veturi Anjaneyolu

Veturi Prabhakara Sastri
Veturi Prabhakara Sastrs

Ikshvakus and Their Origin

Veturi Prabhakara Sastri

Ori Rama, the Great Hero of the
Ramayana, belonged to the Aryan
clan of Ikshvaku. And he was of the
Krta Yuga (first of the four great
periods of the the Hindu Astrono-
mers). The dynasties of the fourth
period Kaliyuga are described in the
puranas. The latter say that after
twenty nine monarchs of the Iksh-
vaku dynasty ruled the land, kings of
other royal clans reigned for 1530
years followed by the Andhra rulers
who held sway for over 560 years.
Research scholars have found that
the Satavahana era is from 150
B. C. to 300 A.D. If the puranas are
taken as authentic the conclusion
is inevitable that the IkslWakaus
existed round about three thousand
five hundred years ago. Sri Ranria
was the ruler of Kosala These
Ikshvakus of the Kaliyuga age may
also be foracketted with the kings of
Kosala.

Not all this is p.uranic, The
Buddhist Stupa on the summit of the
hill at Jaggayapeta in the Krishna
District of Andhra was excavated a
few years ago by the Department of
Archaeology. Some of the inscrip-
tions of the Ikshvakus were found
there On the authority of the scripts,
the epigraphists guess them as be-
longing to 300 A,D, One of the names
found is that of an Ikshvaku ruler
Purushadatta. The Buddhist stupa at
Nagarjuni-konda, also called Sri

Parvata, was dug up last year.
Announcements of the results from
these excavations Is awaited with
great interest.

So much for historical and
epigraphic research.

Recently, the Mysore Govern-
ment published a Kannada work,
Dharmamrita. It is a Jain work by
one Nayasenacharya in 1125 A. D.
It may be an adaptation from some
Prakrit work. The eleventh chapter
of this Dharrnanvita has a story
pertaining to the Ikshvakus and
Andhra Desa, It says :

"During the time of . Tilth ankara
Vasispuj'ya, the IkshvaJcu king Yaso-
dhara was ruling the region of Anga
with Champapura as his capital. He
had three sons by the names Artarata-
virya, Sridhara and Priyabala. Mow
this Yasodiiara went .on conquering
the kingdoms of Magadha, Karnataka;
Gowla [Karnataka Golla] Lata, Cola,
Cera, Pandya and Kaiinga Finally he
reached Vengi Desa. The prosperity
of the region fascinated the conque-
ring monarch and he decided to
settle there. He constructed there a
capital city by name Pratipalapura,
worthy of his fame. His was indeed
a great reign. As the evening of his
life drew near, the king wanted to
leave the burden of rule to his sons,
go to the forest and spend the rest

46

SVlanimanjari-August 82

of his life In the worship of Jinendra.
The sons answered him that they
would not be kings but wanted to
spend their lives as sages in the
service of Jinendra. At last, he could
persuade the third son PriyabaSa to
accept the sceptre and left for the
forest. Initiated into Jina Diksha by
Acharya Visvasena, he and the other
two sons were immersed in penance
on the summit of the hill data
Sikhara. The king and the eldest
son attained Nirvana. But the
second son Sridharacarya, also
known as Akalanka continued his
penance. And Priyabala who was
ruling at Pratipalapura died of snake
bite while on a hunting expedition in
the forests. And he had no male
heir. The Prime Minister Indra
Prabhu kept the death a secret from
the public, perfomed the funeral
rites in secrecy, while announcing
that the king was confined to the
sick-bed inside the palace. Leaving
his son in the protection of the
realm, the able minister accompanied
by a select few reached the Rishini-
vasa Parvata. The group encamped
on the nearby hill. He offered wor-
ship at the Jina temples. There he
saw Sridharacarya and entreated him,
"0 Great sage 1 Citizens of Vengi
are here to pay their respects. A
number of them are decrepit and
unable to ascend the hill'. May you
kindly descend to the foot of the hill
and receive their homage". Not
knowing the ruse, the sage went
down and through the same method
of falsehood, the minister succeeded
in taking him to the capital. There,
he was told about the sudden
demise of Priyabala and how the
dynasty would end as there was no
son left by'the late king. Sridhara-

charya was prevailed upon to accept
the crown and married life till such
time as he could have a son as heir.
He had after a time a son by name
Yasodhara. He crowned the boy and
feeling like an escaping prisoner
went back to the Rishinivasa Parvata,
again led the holy life under the
inspiration of Jina and at last
attained Nirvana. Since Sridhara-
carya performed his penance there
for a long time Rishi Parvata came
to be known as Sri Parvata. Because
he could find the path to salvation
under a banyan tree towards the
south of the hill, the tree became
Siddha Vata. The place where the
four types of Gods assembled with
the idea of granting knowledge
to Sridhara came to be called
Amaravati. While he was offering
penance under the Arjuna tree (Note
Patrapetra Arjuna), the ethereal
beings showered Mallika (Jasmine)
flowers on him* Hence the name
Mallik^arjuna to the place. And
Vriddhagiri is the spot where the
Minister Indraprabha pleaded with
Sridhara that he should descend the
hill to receive the homage of the
aged (Vriddha) citizens of Vengi.
Finally Sridhara's family was called
the Mundiya Vamsa and the play-
mates of his son playfully reminded
the latter that he was the son of a
Mundiya (shaven-headed).

And in such a family as the
Ikshvakus was born a king, Dhanada.
He ruled the whole of Vengi with
Pratipalapura as the capital. A Bu-
ddhist by name SanghaSri had a
nymph of a daughter Kamala. Sri
Dhanada took her as his consort and
succeeded in converting her to the
Jainfold. His efforts to change the

Ikshvakus - Prabhakara Sastri

faith of his father-in-law were how-
ever fruitless for a long time. One
day some Jina Rjshis were going
along the sky- That sight convinced
Sangha Sri and he became a Jain.
But the Buddhist teacher Buddha Sri
converted him to Buddhism. King
Dhanada tried to bring him back into
the Jain orbit, but to no avail. One
day he asked the father-in-law in
open court whether it was not true
that he saw the Jain Rishis and
became a Jain and so how was it
that he embraced Buddhism again,
Sangha Sri denied having seen any
such sight upon which the Devas of
the town plucked off his eyes for
uttering the untruth. The insulted
Buddhist died of grief after some-
time, He went to hell, For seven
successive generations, persons in
his family were all born blind
(Andha); the land where they lived
came to be known as Andhaka Desa...
That is the story. Now let us
examine what all can be of real
historic value here.

Firstly, there is ample evidence
to show that what is today known
as Vengi Nadu is not the only terri-
tory that can be called Vengi Desam
but that the latter term covered ail
the land of the Krishna and Godavari
basins. Therefore, it is appropriate
that the name Vengi should be syno-
nymous with the term Andhra Desa,

Secondly, the Pratipalapura in
the tale may be Bhattiprolu in the
Krishna Valley. King Dhanada also
may not be a fictitious figure. May
be that the city of Dhanadqpuram
(Chandavolir today) was founded
after his name. This town, it may be

47

recalled was the capital of Chola
Kings (Velanati Cholas), Eplgraphic
evidence is to the effect that the
Dhanadapuram was given away to
the Cholas by Tnlochana, a Paifava,
Since the latter was a contemporary
of Karikala Chola, this town must be
quite an ancient one. This is in the
neighbourhood of Battiprolu. The
inscription of Ganapatiswaram says
that what is today known as Divi
Seema in the Krishna District was
the creation of Dhanada. The wor-
ding is "Dvipam puraitat Dhanadena
Srstam", Created by Dhanada should
mean that he made it habitable. And
this Dhanada should be the ruler of
Dhanadapura. One of the inscriptions
from Battiprolu has the name
'Kuberaka'. The implication in the
terms Dhanada and Kubera deserves
attention. The Vysyas in Andhra are
known as Komatls. Tradition has it
that they are of the Kubera or
Dhanada family. It may be remembe-
red that Sri. C. Veerabhadra Rao is of
the opinion that the term Kotnati has
come into vogue after the Jain God
Gomateswara and that this name has
something to do with the term
Kubera found in the Bhattiprolu
inscription. ! propose to offer further
proof of this in the near future.

Thirdly, the Buddha is known by
the name Sakya Sioha ; may be he
was of the Ikshvaku clan. The follow-
ing works from Linga Bhattiyam, a
commentary to Amara Sinha's Napia*
linganusasanam, provides proof of
this contention,

'Saaka Vriksha Pratichannam
Vaasam Yasmaat Praphafcrire'Tasmaat
ikshvaku Vamsyaste SaakyaithI
Samiritah/ *

iS

Manimanjari - August 82

The of a very

the capital of

the territory of Anga, During the

it the name

the capital of King

During the Mahabharata

iits Campa Niagara

j| the capital of Kama.

twelfth Guru of the Jalnas

born attained

at this very Campa Pattana.

His was in 500 B. C. and the

lo his memory built at that

there today. The

of Jainism, Mahavira, per*

the Cathurmasya ceremony

For the local history of this

can see the Matsya

Since Vasupujya existed

in 500 B C, or even earlier it

ba the Ikshvakus

to Vengi either in 500

B C* or

Fourthly, It may be that the
at Battiprofu erected by

the kings themselves and

the period a little

the Hirvana of

For, the relic in the Stupa

is a from the actual

of the Lord Buddha.

the inscriptions of the iksh-

are at the Stypa in

we may say that this

Iheir creation Again as

of the inscriptions discovered

so far at Nagarjumkonda are of the

Ikshvakus* It Is possible that the

monuments here also were their

handiwork The stupas at Nagar-

come under Dhatu-

type* Such a stupa is erected

over a bone or hair of the

Buddha, be that the Stupa

at Amaravati* also founded by

the Ikshvaku Kings, The proof for this
contention is this : There are many
sculptured pieces of monarchs at
Amaravati. It is possible that these
are of the kings who erected the
stupas. There is a sculpture at
Jaggayyapeta also showing the
figure of an emperor. The royal
figures in stones at both Amaravati
and Jaggayyapeta are similar in many
respects. The turban, the necklace r
the ear-rings and the waist bands
are all of the same type. At Amara-
vati was discovered a noble figure of
a monarch but with the head and the
arms missing, It however contains
in script the letters 'Gotanrv Nama*.
There are similar inscriptions on a
number of other statues. All these
deserve careful re-examination It is
quite possible that the royal figures
at Jaggayyapsta and Amaravats aie
of the ikshvaku kings. Since the
stupa at Jaggayyapeta was built by
the Ikshvakus the figure on the
sculptured slab there, must be of an
ikshvaku king. Since similar figures
are in evidence at Amaravati stupa
it must be also an Ikshvaku creation.
Even at Amaravati there is an
Ikshvaku inscription. I suspect that
all the stupas in Andhra Desa were
erected by the Ikshvakus. Future
research can only throw further
light.

Fifthly, since it is a Jain work,
the story of Dhanada is given great
prominence in Dharmam sta. Since
It is stated that Vengi became Andhra
(Andhaka) by name, after the family
of Sangha Sri it is obvious that the
family was famous. The story also
indicates greater prominence for the
Buddhist, Sangha Sri, than for the
Jain Dhanada, in the land of Vengi,

snimanjari - August 82

jngs. The proof for this
his ;? There are many
eces of monarchs at

is possible that these
ngs who erected the
*e is a sculpture at
also showing the
emperor. The royal
es at both Amar^vati
eta are similar irinnany

turban, the necktacfe,
and the waist bands
sme type. At Arnara-
r ered a noble figure df
with the head and the

It however contains
tters 'Gotami .Nairia*.
far inscriptions on a
sr statues. All thes0

re-exarni nation It is
that the royal fig;WttS
a and Arnaravati ai^
u kings. Sinqs ttie,
/yapeta was built bf

the figure on
there, must be of
Since similar

at Arnaravati stypa
an - Iksh vaku 'craatfen:, .
avati there ,js-'Mi
>tion. I .suspjbct'tfwit
i Andhra '. D0$a,vwar<0'
> I ksh vaku&. .
>nly throw

e it is a
inada is giver*
>harmam, ita.
sngi became '
me, after'
is obvioo
us. The story

prominence
a Sri, ttari-
n the laihd'bf;

Ikshvakus - Prabhakara Sastri

It is possible that people of this
family of Sangha Sri were respon-
sible for the construction of these
stupas. There are temples of Jinain
the Telugu area. Those of the
Dhanada family must have erected
them, Near the south banks of
Krishna we have the temple of
Jinesvaraat Mu.lugoti in the Guntur
district (Sattenapalli Taluk). The
local record reports large mounds
there, May be this was a Jain Basti.
The inscriptions on the mound indica-
tes the presence of the Jain temple
for AJihesvara' there. This can be
verified only by examination of the
mound., ' : ' .' , \

Sixthly, about the term
Andhra. In the Desi tongue this must
have become Andhra or Andharu in
the plural (it may be pointed out
that the differentiation into two
distinct languages, Kannada and
Telugu, had not yet taken place),
the Andhra derived from this. In
fact the word Andhra is of recent
origin In ancient times we got only
the word Andhra and not Aandhra. It
is also probable that since the Dhar-
mamrita story must have taken place
a little after 500 B. C. their name
came into vogue from tale or the
name of the territory could have
been derived after the name of the
rulers. I have explained it elsewhere
in my article on the Satavahanas.
Whether this story and the one in the
Aitareya Brahmana has any connec-
tion deserves examination. It may be
that the compi lers of the Jain work
Dharmamrita had, out of anger
against the Andhra Buddhist Family
of Sangha Sri, coined the story of
blindness (Andha) in that family and
from this derived a name for the

territory, though in all probability
that name was in vogue from mor*
ancient times.

And seventhly, we cannot argue
that the origin of the names Sri
Saila, mallikarjuna, etc-, was a
fiction. For Mallinatha, Mallisens,
Mallesvara were famous names
among the jains also. Hence the
great possibility of the name Malli-
karjuna being originally Jain. The
Saivites could have occupied the
place and later made the names their
own. It is well known that Arnaravati
(in the Guntur District) was a
Buddhist centre. Again, it might
have been formerly a Jain centre also.
It was customary for people of one
faith to make their own, any former
centre of another faith when that
religious centre was a famous one.
The Hindu temple of Amareswara at
Amaravati today seems to have been
built over a great construction of
former time. This structure is closed
on ail the three sides as well as at
the top and the Hindu temple is
raised over this. May be this closed
construction was Jain, Possibly, the
Saivites usurped the place of the
Jains, and built the Siva temple over
the Jain structure,

The hill of Tripurahtafca 'at the
foot of Sri Sailam in Andhra has ttalj
names, Tarunacala and Kumaracala-;
This is said to be the eastern
gateway of Sri Saila. While the
Siddhavata is taken as the southern^
gateway, the Bala
in Alampur and the
Mahesvara oA' , the ; 'hinki ; '';.<* ' the';
Krishna are descrjlwl.astha.sotftlierri^
and the northern gateways, All the
Jungle-clad t&rftoty offeiff and date*'

so

Manimanjari-August 82

by Is known

as Sri Saila*

Apart from these four main

four secondary entrances

are known. To the north-east Is

the liil! of siddha Nagarjuna (Nagar-

koncfa). The Vriddhagiri of the

story possibly the same hill.

For, it is stated to have been a

strong Jain centre. And since we

have a Taruoacaia (Young Hill) near

SrISaila, this Vridddacafa (Old Hill)

as another nearby spot.

Lastly, the Kavlndra Vachana

Samuccayaya has a verse by one

Sri in praise of the Buddha.

in all probability this may be the

Buddhist mentioned in the

Dharmamrta. Further, he is said to

belonged to the Mundiya

1 touch upon this while

the Satavahanas*

In, conclusion, I would like to
draw the attention of the reader to the
epigraphic evidence that the Chola
kings who ruled Andhra and Dravida
(TamilnadJ were Ikshvakus. It Is also
probable that the Ikshvakus of 500
B.C. who were at Vengt were connec-
ted to them. They might have spread
from Vengi to the Velfore and
Cuddapah areas as also to. the chola
.territory.

The story from this Dhrmamrita
makes one point clear that the Andhra
area has been famous from the days
of the Ikshvakus, 1 believe that the
tale is. given wide credence. The
writer existed during the century
following Nan.naya, the first historic
poet of Andhra (of the 11th century)
and hence quite ancient.

[Sastriji published his article on IKSHVAKUS first In
Telugu in the journal Bharati (Prabhava Pushya January
1923,). The same was later translated and
reproduced in the Buddha Jayanti Souvenir ( 1956-
Jaggayyapeta). We have reproduced here the English
version for the benefit of our readers - Ed.]

Acharya Nagarjuna

Veturl Prabhakara Saslri

.[This article on "Nagarjuna" by Sastriji was first
published ..in Telugu in the literary journal Bharati
-(Tarana - Pushya ; January Issue 1945). We are re-
producing the English version of it for the readers'

benefit . E( JJ

jNagarjuna was the Budhist
Preacher who propounded what is
known as the 'Madhyamaka' tonet in
Buddhism. In 'Madhyamakavatara'
a treatise cgmposed in 600 A. D.
based on Nagarjuna's work called
'Madhyamakarika', the learned
author Chandrakirthi has, in trying
to answer a possible query as to how
Nagarjuna's philosophic conclusion
regarding Dharma can be taken as
reliable and authoritative, revealed
a certain strange information. To my
knowledge so far, no historian has
noticed its significance -for, the
treatise was available only in the
languages of China and Tibet. Re-
cently, Sri Ayyaswami Sastry has
rendered this work into Sanskrit and
published it partly and so I have been
able to recognise the important in-
formation referred to.

In the 4th Chapter of 'Madhya-
makavatara', the following verse
occurs :

Janathi Dharmam sa rnahagabhirarn
Yathaga menapi nayena chanyaih
Tatharya Nagarjuna sastra nitya
Yatha vyavastham mata muccyata hi

The commentary in Sanskrit on
this verse, is reproduced in extenso
in the annexure, proceeds to bring
out the idea -mentioning at the
time various relevant facts proposed
to be studied in this article, A gist
of these extracts is furnished below ;-

Bodhisatva (le, Btiddb^} moves
in the realm of Prajnaparaim$a apd

hence he can visuatisf , the .^tftia
nature of Dharma, Just so even sage
Nagarjuna can grasp the true phllo*
sophy of Dharma correctly. Nagarjuna
has propounded the truth about Dhar-
ma by means of logic and scripture
(Agamas)* The same thing is ex-
pounded by me (so says Cantlf akirtht),
But if the query arises as to how
Nagarjuna's conclusions regarding
scrinture can '. h&v& eooal validity

52

Manimanjari - August 82

with that of Buddha, an answer can
be furnished from among scriptures.
It is stated in *Arya Lankavatara
Sutra' (which is a message of
Buddha himself) thus :

"In Pakshinapatha Dehali, a
monk by name Nagarjuna will live.
He will establish my (Buddha's) path
under the name 'Mahayana' and
attain the realm of 'Sukhavati* ".
(It is observed here that in the
original text of Aryalankavatara sittra
printed in Japan the word 'Vedali'
occurs in place of 'Dehali'. It has
not been possible to identify this
Dakshinapatha Vedali* with any
existing village in Andhradesa.
Probably it must be located in the
proximity of Nagarjunakonda.

Further it is laid down, In
another work called 'Arya Dvadasa
Sahasra Mahamegha' which is again
a message of Buddha himself, thus :

"The son of Licchavi Is radiating
Ananda (Le, delight) for all beings
that came into his range of vision
and hence he is known as Ananda.
After 400 years since Nirvana, he
will reappear as Monk Nagarjuna,
propagate the light of message wider
still, attain realisation in the realm
of Suvisuddha Prabha and get re-
nowned as 'Jnanakaraprabha*.

Therefore, it can be held that
Nagarjuna's doctrines are not incon-
sistent with scriptures".

According to the above men-
tioned 'Madhyamakavatara' Nagar-
juna belonged to first century B.C. or
first century A. D. Lankavatara Sutra
is said to relate to 2nd century A,D.
That Ss why it should be possible
that Nagarjuna's date was prior to
that. ,

'There "is, in a chapter of Rasa
Ratnakara, a treatise on 'Medicine'
in five parts composed by 'Nitya
Mahasiddha, a wonderful description
of Sri Sai'Ia. At various places in
that book, in the context of several
controversial issues, Nagarjuna is
found to have been quoted- ('Pura
Nagarjunoditam' etc>t In Kaksha
puta Tantra also, another work of
Nagarjuna, several passages make it
obvious that he was a Siddhapurusha
(man of perfection). This book is
available in the Oriental Manuscripts
Library (at Madras). Several works
of Nagarjuna on Buddhism, Alchemy
and Medicine are still unpublished.
His Buddhistic works are available in
Tibet and China. One of his works
on Medicine has also been printed.

'NEETI NIDHF
A unique exercise in Translation

. . . . Veturi Anjaneyulu

outstanding work of
Prabhakara Sastry is his translation
of an English work 'Economy of
Human Life, into Telugu. This
translation by him was a unique
exercise for more than one reason,
The translator did not have profici-
ency in English. The fact that he
came to know of the existence of
such a work was itself surprising as
only two copies of it were available -
one in the Library of Theosophical
Society, Adayar, Madras and another
in the National Library, Calcutta.
Thus the rarity of the original work
Is an unusual feature.

Prabhakara Sastry has mentioned
in his foreword to his translation
how he came to know of this work-
Sastriji's friend and esteemed
scholar, the late Manavalli Rama-
krishna Kavi, who was himself a
post-graduate once told him of this
work and suggested to him to trans-
late it into Telugu. That a research
scholar of the calibre of Ramakrishna
Kavi should have thought that
Prabhakara Sastry who did not
know English could ably translate the
English work into Telugu does credit
to both of them.

The title of the Telugu trans-
lation is "Neeti Nidhi/ The word

'Neeti' here means aphrorisms and
the word 'Nidhi' means a treasure.
Prabhakara Sastry has given the
reason for not confirming to the title
of the original work. He felt that a
Telugu translation of theorigirtal title
would be rather unsuitable. More-
over, our ancients had considered
such works as belonging to 'Neets
Sastra'* (i.e. Science of Ethics).
Since the work deals with moral
values, the translator felt that for the
Telugu version the pithy title he had
chosen would be unobjectionable,

Here one should know about the
greatness of the original work part
of which Sastriji got read out
to him and was astonished about its
uniqueness before he decided upon
its translation into TeSugu,

A personal note has to be struck
here inevitably. I came across a
pocket s'^ze publication of this work,
when my uncle Dr, Veturi Sankara
Sastry and myself visited G. A.
Natesan's book-stall in Esplanade
probably in the early forties, i was
a post-graduate student at that
time, I drew my uncle's attention
to this tiny book and suggested to
him that the book might be purcha-
sed as I had no money with me. It
was bought for one rupee and
fourteen annas by him. For a long

54

Manimanjari - August 82

time It was in my uncle's library at
Muktyala. Later on when I was in

Delhi on service I wrote to my uncle

and he kindly sent it on to me. !
gave that book to no doubt a good
friend and a bibliophile one Kota
Lakshminarayana, and the book was
lost. Before it was fost in a fetter
to the Editor, Statesman, New Delhi,
I' wrote about this, book The letter
was published 'on the 19th August
1953 under the caption "A Chinese
Emissary to the Grand Lama -A Rare
Book and its Mysteries". The
Chinese aggression. .was :on or was
over at that time,

The pocket sized book was

unpriced. It was published by Luzac
& Co , 46 Great Russet Street,
London in 1902. ft was a translation
by an Englishman who preferred to
remain anonymous, from an Indian
manuscript written ''by an ancient
Bramin". The translator had add-
ressed two letters to Lord Chester-
field, his patron, forwarding the
texts in two instalments to him on
May 12, 1749 and January 10, 1750.
The letters gave the following
deta : ls about the origin of the
manuscripts and how he came by it.

The Chinese Emperor (reigning
probably in 1749} was interested to
know of the hidden treasures in the
archievesof the Grand Lama of Tibet
and sent an eminent Chinese scholar
Cao-tsou, well versed in Tibetan
language, with a letter of introduc-
tion and lavish presents, to theGrand
Lama Cao spe nt about six months in
the Sacred College where he was
lodged and with the assistance of.
learned Lamas took copious notes
from notable "works of antiquity.

"The most ancient piece he
hath discovered and which none of

the Lamas for many ages had been
able to interpret or understand, is a
small system of morality, written in
the language and character of the
ancient Gymnosophists or Bramins;
but by what particular person, or in
what time, he does not determine".

The Chinese translation of the
work became popular and the learned
men of that country attempted to
attribute it either to Confucius or
Lo kium, the founder of the Taossee
sect, conveniently assuming that the
original Ch'nese text might have baen
fost and probably its translation in
Sanskrit was only extant. On the basis
of internal evidence, some others
inferred that it might have been
written by the Brahmin Dandamis
"whose famous letter to Alexander
the Great is recorded by the European
writers". Cao seems to have agreed
with the latter hypothesis.

Regarding the person to whom
the book was sent to communicate
to the public and the person who
translated it into English, it was
said :

"There are some reasons which
at present make it proper to
conceal/not only his own name,
but the name of his correspon-
dent, who has now resided in
China several years, and been
engaged in a business very
different from that of collecting
literary curiosities. These rea-
sons will not subsist long; and
as he seems to intimate a design,
on his return to England, of
publishing an entire translation

Neeti Nidhi - Anjaneyufu

of Cao-tous whole journey/the
public will then, in all probabi-
lity, have an opportunity of

being satisfied concerning any
particular which they may be

curious to know".

Evidently by 1902, when the

Economy of Human Life was pub-
lished by the Luzac & Co. the iden-
tity of the persons referred to was
not known.

The preface to the book was
written by a Douglas M. Gane of
Richmond Hill. The preface men-
tioned that the book when first
published had a ready sale in
England and that by 1812 it. ran into
Its fiftieth edition. Then it dropped
out of notice. The book would seem
to have been translated into French,
German, Italian and Welsh. It was
paraphrased in verse, illustrated in
various styles and. by distinguished
artists. The publishers brought out
a new edition in 1902 to revive
interest in the book/

The book is in two parts. The
first deals with the duties of man;
passions like hope and fear, anger,
pity etc. women; man in his capacity
as husband, father, son and brother;
accidental differences among men
like rich and poor, master and
servant etc; social obligations like
justice, charity, gratitude, security
etc., and religion. The second deals
with the organic structure, physical
sense and the soul of man; his
infirmities like vanity, inconstancy
etc, and their effects, the ignoble
and noble qualities of human beings;
and natural accidents which man is
heir to like prosperity and adversity,
pain and sickness and death.

. . 55

On the basis of my fetter the
Statesman got the position checked
from the National Library, Calcutta,
The Library has a 1798- edition. The
Oeconomy of Humnn Life printed by
T. Rickaby for E. Harding, Pali -
Mali London 1798. This edition Is
in seven parts. Part I duties that
relate to man. considered as an indi-
vidual; part I i of the passions part
.III women; pat IV consanguinity, or
Natural relations; part V Providence
or the accidental differences of
men; part VI Social duties; Part' VII
Religion.

A. Mawaz of Dacca interacted
to my leetter in the Statesman on
August 20th 1963. He had man-
tioned that he had a book in his
possession with a different title;
"Unto Thee I Grant" ("Unto Thee I
Grant the Economy of Life"), it is a
private, revised, and limited edition
in modern English revised by Rama-
therio, and issued by the Roscicru-
cian Order. It contains the unknown
English Explorer's letter of May 12,
1749 and the Chinese Emperor's
letter to the Grand Lama of Lahsa.

Mawaz mentioned that the
preface says that the English man's
letters were addressed to the Earl of
Derby who (along with other inte-
rested English scholars) had commi-
ssioned the former to gather unknown
historical and geographical data. It
appears that a rare copy of the
original translation in English (done
in 1749 by the English explorer
from Cao-Tsou's Chinese Version
brought from Tibet to the court of
the Emperor of China), issued in a
limited edition by the Eai;l of Derby,
is preserved in the archives of the

56

ManimanjarkAugust 82

Rosicrusfans As it was felt that the
legibility of this copy could not be

preserved for more than a few years,
the issue of the present edition was
specially authorised, as has been

mentioned earlier.

Mawaz in his fetter had further
said that excavations in Egypt and
Jerusalem within the last hundred
years revealed that the original
manuscript could not have been
written by Confucius or anyone of
his time or nation or beliefs. He has
put in quotes that :

'There is every indication
throughout the work that most of it
was written by Amenhotep IV,
Pharaoh of Egypt, during the years

1360 to 1350 B.C. or thereafter,, or
by some of his successors in the

great schooi of mysticism which he

founded in Egypt 1 '.

Mawaz has not mentioned the
source and authorship of the

quotation.

Prabhakara SastryV tefugu

translation was published in May

1926, the publisher being the great

Andhra Patriot, businessman, and

journalist the fate Kasinadhimi Na-

geswara Rao. It was priced at one

rupee and eight annas. It was

prescribed as a text book probably

for the Intermediate course by the

Andhra University at one time. This

translated work was dedicated to

the son of the then Zamindar of

Muktyafa on the occasion of his

nsneth birthday, since the Zamindar

had -provided all facilities for

printing etc,

In his forward Prabhakara Sastrv

felt that the original might be a

Buddhistic treatise. There are refe-
rences in the book here and there to
places in Arabia and Egypt. Sastriji
observed that there were no strong
grounds to say that the manuscript
was written by a Brahmin. He had
reproduced a passage from his
Telugu translation which he says
would not be acceptable to any
Hindu. Retranslated into English
(for want of the original text from
Economy of Human Life which is not
readily available) it runs as follows :

" Even if it (soul) exists after
you die,

do not think that it existed

before your birth-
It was created along with

your body.

It has grown with your

intestines".

Prabhakara Sastry suspected that

probably the English translator had
changed the sentence in accordance
with this religious faith or had made

an addition,. There was no ! other
evidence of anything else, being
contrary to Hindu faith.

It is interesting to know how
Prabhakara Sastry who was un-
acquainted with English language
proceed with the translation of
Economy of Human Life into Telugu,
It was, no doubt, a hazardous pro-
ceeding which only a seer who could
see through the veil of language the
ideas that are pulsating in the
passage with the minimum of aid of
an intermediary could feel and render
the translation appropriately and
even improve upon the original at
places. Owing to the irretrievable

Neeti Nidhs - Anjaneyulu

loss of the rare book it is not
possible to make a comparative study
meticulously. However Dr. Ananda
tVtufthy, the editor of the journal
has copied some passages pertaining
to the Introduction from the book
available with Theosophical society
library which could be utilised for
purposes of illustration atleast.
Given below are the English passages
and their para - wise rendering in
Telugu done by Sastriji.

INTRODUCTION:

Bow down your heads unto the
dust, 0, Ye, inhabitants of the
Earth, be silent and receive with
reverence instruction from on high.

.1&&o4

57

Wherever the Sun doth shine,
whenever the wind doth blow,
wherever is an ear to hear, and a
mind to conceive, these let the
precepts of life be made known, let
the maxims of truth be wondered
and followed.

He sitteth on his throne in the
centre and the breath of his mouth
giveth life to the world. He toucheth
the star with his finger and they run
their course rejoicing,

On the wings of the wind He
walketh abroad and performeth His
will through all the regions of
unlimited space.

S?fjSiOcS

Order and grace and bounty
spring from his hand.

The voice of wisdom speaicetfi
in all his works, but the human
understanding comprehendeth it not

All things proceed from God,
His power is unbounded. His wisdom
is for eternity and his goodness
endureth for ever.

83

Manimanjari-August 82

The shadow of knowledge

over the . mind of man as a

dream, he seeth as in the dark, he

and is often deceived.

But the wisdom of God is as the
hight of heaven; He reasoneth not;
His mind is the fountain of Truth.

Justice and mercy wait before

His Throne, benevolence and Sove
enlighten his countenance for ever.

goodness; the wonders of thy frame
are the work of His hand,

Hear then His voice, for it is
gracious, and he that obeyeth- shall
establish His soul in Peace.

Who is like unto the Lord in
glory. Who In power shall contend
with the Almighty: Hath He any
eqyai in wisdom? Can any in good-

ness be compared unto him?

He it is, man ! Who hath
created thae; thy station on earth is
fixed by His appointment; the pow-
ers of thy mind are the gift O f his

For a Telugu Scholar who did not
know Engl.sh the translation is not
only price but also an improvement
over the English version. How did
he achieve it? In the foreward to his
Telugu translation, Prabhakara
Sastry mentioned the modus ope-
rand!, as follows :-

"I got the Telugu meanings
written by a friend who just then
passed hisB. A. Degree examination.
The meanings he had given were
useful only to understand the origi-
nal text to some extent. Keeping it
on hand, I had done the rendering
in Telugu afresh with the assistance
of my brother Chandrasekhara Sastri
(L, M. P.). The translation will
conform to the original text. Though
there is hazard to some extent in

Neeti Nidhi - Anjaneyulu

understanding the work as I do not
know English 1 consider that it has
served the purpose some what of
constructing sentences in Telugu to
bring out its elegance. I shall now
translate it into Sanskrit also.

Sastriji could not carry out his
intention to translate 'Economy of
Human life' into Sanskrit.

The translation of Economy of
Human life into Telugu, as seen from
the introduction should be deemed
as excellent. There are however, one
or two points that may be mentioned
here. The word "bounty' in the
sentence 'order and grace and bounty
spring from his hand' is taken as
beauty and translated into Telugu as

59

such. This is in all propabslity a
typing or manuscript mistake In
English. The sentence "He touched
the stars with his fingers and they
run their course rejoicing has been
improved upon and beautifully
rendered in Telugu;

Prabhakara Sastri's translation
of "Economy of Human Life" does
not read like a translation of a work
from a foreign language It has
stamp of originality of a mighty mind
that -has taken the opportunity of
rendering, a work into Telugu to
display the translator's mastery over
Telugu and its beauty and elegance
of expression that endures for all
times, I consider this work as
Sastriji's unique contribution to
Telugu literature.

C. V. V. Namaskaram
PRAGNA PRABHAKARAM

Translatian :

Dr. V. ANANDAMURTHY

VETUR1 PRABHAKARA SASTRI

(Continued from previous number)

10

CELIBACY VERSUS MARITAL STATUS

V hen 1. was a Telugu Pandit in
in Kellet High School for two years
my marriage was settled. My parents
wanted me to return home. On my
homeward journey I stopped at
Vafluri Suryanarayana Rao's house at
Machilipatnam. Those were summer
holidays for schools. When I was
proceeding to Madras initially
Suryanarayana Rao advised me not
to return home often and not to get
married soon and get involved in
family life. He suggested that
during leisure time I should go
through books in the Oriental Library
and improve my knowledge. He
mentioned how in Europe many
persons remained unmarried lifelong,
acquired considerable knowledge,
and wealth and utilised that wealth
for the good of society. He used
to urge upon me that at least some
should remain unmarried for rende-
ring service to society.

My return from Madras now
dis-satisfied him. We settled down
for food after having a cool and
bracing bath at the well. We were

perspiring. Parvathamma, the devoted
wife of Suryanarayana Rao was

- fanning ; us which removed the
abominable sweat and gave us
comfort During lunch Suryanarayana
Rao reopened my case. 'Did Snot
tell you to remain at Madras without
returning home? Why have you come
now? Is marriage proposal afot?
Have I not told you many a time not
to be eager for marriage? Did I not
mention that in Europe many men
marry at -a. mature age after acqui-
ring knowledge and wealth; and
some remain unmarried and devote
their knowledge and wealth for the

..benefit, of humanity? Is It the
purpose of marriage to make the
young woman too a victim of
poverty? After the acquisition of
knowledge and after earning suffici-
ent money adequate for maintaining
the parents in comfort and if it is
convenient one might thereafter
think of marriage. What sort of
marriage is it now? Marrying brides
who lack education and wisdom,
begetting children every year or
once in two years, with inadequate
accomodation, and lack of infant
care, how many families are we not
witnessing which lead a listless life
with insufficient income? Would you

Pragna Prabhakaram - Prabhakara Sastri

61

also like to join their ranks and
deteriorate like them?" In this strain,
and in different ways he began
admonishing me in harsh words.
With bent head, finding it difficult
to swallow the morsels of food,
unable to utter a word, I was
unsettled with shame.

It was then his wife Parva-
thamrna interposed. '"Hear me
please; Better not mention about
the celibacy of Europeans. Why
should our people adopt the sort of
celibacy that obtains in Europe? You
are asking him that he should marry
at a mature age after earning suffci-
ent money. As the Britishers are
depriving us of our country's wealth
they are able to earn whatever
money they want by whatever know-
ledge they have acquired. They are
manufacturing every thing from
sewing needles to cloth, selling them
to us, and are able to do good to
society because they could ensure
the flow of wealth in their country's
direction. What are the opportunities
for our people to earn such wealth?
Marrying at an advanced age may
be appropriate for people of Europe
but not for our people. T^he calibacy
of a person of 50 or 60 years of age,
and the maidenhood of a woman of
30 or 40 years in those countries
are beyond our belief. I do not know
whether such things obtain in cold
climes of Europe, For people of our
country such age is more or less old
age. One may make money, but
marrying at that age is like impoun-
ding water after its flow.

You have heard the other day
about the plight of husbands when
married highly educated \^omen. &

reputed doctor in Hyderabad married
an educated lady. She often goes
abroad and returns, residing in
foreign countries for months and
even years. All his earnings he has
to remit to meet the expenses of her
travels. In his bangalow, the walls
are full of Cob-webs, many paintings
are in a state of disorder with no
proper care being taken of them; and
the blessings of married life are
beyond his reach. Did not that
doctor wail over his plight to a
friend and did not that friend
mention about it to you recently?
Like sun like sun shade. It should
be like that. In marrying a woman
more educated than oneself there
are more difficulties and rarely any
advantage in it.

Please look. At the beginning
itself marrying a girl who is match,
the labourer who attends to road
repairs does work throughout the day.
At dusk when the wife prepares hot
water, and rubs his back, he has a
comfortable bath, and takes a hearty
meal with his wife consisting of
boiled rice water and rice with a
dash of green chilly and salt. They
rock their child in the improvised
cloth cradle hung down the branch
of a nearby tree, and after the child
goes to sound sfeep, they lie down
under the tree Are we not wit-
nessing such sights? Is not hearti-
ness in their wedded life quite
evident?

As a sole survivor of your family,
you ^married me, your family has
grown and you are happy. Are you
not able to recollect it? Is it not
tt& t&afc'-ydM'areiftWiflg a
' .'.ftiefei?-- A*& we! not
i

62

Manrmanjari - August 82

realising the inconveniences of
managing with the food prepared by
a cook hired for the purpose? Is it
not because of the care I take in
getting vegetables that you like and
are good for your health and cooking
to your taste that you are keeping
sound health eating appetising food?
Are you not getting relief from
fatigue on returning from court in
the enjoyment of our company. Why
all this? In this sweltering heat and
sweat steaming down your body,
you are able to take food comfor-
tably without any uneasiness only
because I have been fanning you.
Todays food, though prepared by the
Cook, I ordered for vegetables that
you like/ cot them myself, and got
them prepared In the way you like,
with the spices added to your
taste. They are tasty because of
the care that has been taken in their
preparation

When our Sastriji was with us,

my acquaintance with Sanskrit and
Telugu had grown and it enabled me
to read often epics like Bharatam.

! have learnt these poems to which

you will please listen.

"To a man who is in great grief
or disease wife is the only medicine.
For a man in wife's company diffi-
culties however great are little

realised," ' '

"In fatigue in depression in
hunger and in thirst 0. King it is
always the wife that relieves a man
of the distress of his mind".

(Nannaya's Nalopakhyanam)

When Parvathamma spoke in
such lengttt, I could swallow food,

and Suryanarayanarao became
tongue tied. He looked at me :
"You will no doubt reach home
soon and get married. By your very
look, it seems you are going home
only for marriage. Amen." he said.

11

MARRIAGE

I married at the age of twenty
two. My in-laws' place Ghantasala
is only six miles from my native
village. That village happens to be
my maternal uncle's place too. My
maternal uncle Pisipati Venkatadri
who is over ninety years now is still
hale and healthy. He had in all seven
sons but no daughters. Thinking
that future connection with our
family would cease he urged upon
his cousin, i.e., my father-in-law to
give his daughter in marriage to me.
The late Venkatarama- Sastri, his son
who passed a way two years prior to
that period was my studymate under
Somanatha Sastri and Venkata Sastri.
Since he often used to speak well
of me and my maternal uncle also
liked this alliance my father-in-law
gave his consent at last though he
hesitated in the beginning, that we
did not have enough landed property.
He was simple and plain in his
disposition and had, like my father,
a large family to support.

Marriage was over. I cherished
this alliance very much because of
my reverence towards my mother
and for the reason that the girl
bearing the .same family name as
that of my mother came from my
mother's place. After marriage I
immediately moved to Madras. I

Pragna Prabhakaram - Prabhakara Sastri

63

was putting up then at Myiapore,
but working at the High School in
Triplicane. Daily by nine in the
morning I used to take my meal at a
hotel in Myiapore and walk down
the distance to Triplicane. After
work I used to walk back home and
dine at the Myiapore hotel. That
was my daily routine. Consequently
perhaps for want-of better nourishing
food I used to feel weak and always
tired. But for that constant weak-
ness I did not have any other trouble.

Whenever I visited our village in
Krishna District I used to put on
weight and feel normal, hale and
healthy because of the highly nutri-
tious food, ghee and creamy curds.
At least once a year I used to posi-
tively visit home to pick up strength
and encouragement but only to lose
all that during my stay at Madras.
Thus as usual that year I left for
my village during the summer that
followed my marriage.
(To be continued in the next Issue)

BIOGRAPHY OF SRINATHA

(Sringara Srinatham)

:
ANJANEYULU

Original :

VETURI PRABHAKARA SASTRI

(continued from previous number)

CHAPTER - IV

UTH

I he Reddy era had ended.

Either friends who settled down in
other regions had requested him or
the saying ' travel and cultivation of
friendship with scholars ... " had
Srinatha in the prime of
age and learning, he left with
disciples his home, travelled far and
and on the request of friends
had written Haravilasam, Bheema-
besides composing many.
extempore. He had occupied
a position feasting in plates

of gold and enjoying the wafting
of musk, 1 pay my excul-
tan! homage to that poet who
only poetic talent of a
high order,

REVOLT OF KONDAVIDU

The chronicles say that Racha-

was killed by the, people

The Kaifieth of Konda-

vidu mentions that after his death

Gajapathi of Katakam ruled

tah

that he had constructed two forts

sPedamalamkota and Chin!
at

the king of Vidyanagar, Pratapa-
devaraya ruled Kondavidu for 24
years and from 1377 onwards
Kapileswara Gajapathi came from
Katakam and ruled the region. There
are no sources to confirm their au-
thenticity. But the usage "the Reddy
Odde Karnataka Kingdoms" is wide
spread. The above phrase conveys
that first the Reddy rule, latter the
Rule of Oddes (Oriyas) and sub-
sequently the rule of Karnatakas pre-
vailed over Andhra region. It may be
a fact that after the death of Racha-
vemana the rulers of Vidyanagar
over ran Kondavidu Kingdom and
ruled it for a brief period/ There is
an inscription of Prowdharaya dated,
S.1 344 in village Madipadu in Guntur
Taluk. It is a known fact that
Kapileswara Gajapathi ruled Andhra
territory upto Udayagiri after S 1370
I am unable to get at the details
about Langula Gajapathi, who
according to the Kaifieths ruled
Kondavidu after Rachavemana for a
short time. From the Bezwada
inscription, it is known that Kapi-
leswara Gajapathi was ruling the
M nd Ju" a territor y ("Tatra Swarajya
Madhyetu Kondapalli sthalanthure"
c.) during S. 1383. In this manner
how Kondavidu fell and suffered at
the hands of so many rulers was

Biography of Srinatha - Prabhakara Sastri

65

mentioned in an extempore verse
composed probably by Srinatha as
follows ;-

"How many strands are there
for a river, on an extensive land
how many holes are therefor
snakes, for the wild bird that
scares the forest how many
trees; how many hairs are there
for a bear living on the mountain
ranges; Kondavidu has so many
to rule over it."

' SRINATHA'S DIFFICULTIES .

Srinatha enjoyed great prospe-
rity. He worked as Educational
Officer. He 'had seen that, many
were honoured at his instance by
land giants (Agraharams) etc. But
he said to himself "what for is
kingdom for one who Is well-versed
in poetry". There was no point in
staying at Kondavida which fell
a victim to civil war. His age,
learning and accomplishments
prompted him to travel apace. He
had a number of disciples following
him. He left Kondavidu to approach
some of those whom he had known
and who were in high positions.
Travel to South India, the compo-
sition of Haravilasam, thereafter
seeking the patronage of Bendapudi
Annayamantri at Rajamahendra-
varam, the writing of Bhimakhandarn
etc, were accomplished during this
period.' For about ten years after
1424 A. D. Srinatha was engaged in
this exhiferating travelogue.

TRAVEL TO KANCHI

I think that it was during this
period that Srinatha had gone to
Kanchipuram. 1 have already men-

tioned with evidence that Avachi
Tippaya, who resided in Kanchipuram
and^who was a man of riches and
charitable disposition and an ardent
follower of Saiva cult was a friend
of Srinatha for over a quarter
centu-y. There are poems in vogue
and some anecdotes abDut Marella
and Neflore regions attributed to
Srinatha. There may be some fact
and some fabrication in them. Pre-
sumably during his travel to Kanchi
he might have stayed here and there,
The poems etc., that are in vouge
might have been composed in
that context at that time* These
poems may be seen in Chatupadya
Manimanjari.

HARAVILASAM

This is a Prabandha of seven
cantoes. There is a Sanskrit work
by name Haravilasam but these two
works have no bearing on each
other. This is not a translation of
the Sanskrit work. Srinatha has
written this work independently
based on stories about Siva like the
story of Siriyala, wedding with
Parvathi, his stroll in Daruka forest; _
his swallowing poison and his
conflict with Arjuna in the guise of
huntsman (Kirata). There are Telugu
renderings of some of the Sanskrit
verses from Kumarasambhavam of
Kalidasa. Kiratarjuneeyam of Bharavl
etc. In Haravilasam the eulagatory
references to the person who
received the work and the one who
dedicated it are in the following
manner.

"Avachi Tippaya Setti who was
honoured by the 'king Konwagirf

with presentations of Royal insignia

66

Manirnanjari - August 82

for constantly supplied musk

camphor other perfumes lavishly

to the king for his use in the annual

Spring festival, and who was further

acclaimed as a great philanthropist

of noble and righteous

character who honoured talented

of letters and arts profusely

with valuable Jewels and other

imported from various other

like China, Ceylon, Tawai,

Hurmunj 6 etc; one day honoured In

Ills court his childhood friend

Srinatha the erudite giant and master

of poesy and entreated thus.

"0 my boyhood friend I You
have mastered the scriptures and
secured the essence of all know-
ledge. You are well versed in ail
ancient -myths. You have a clear and
noble mind. I want you to compose a
Saiva Prabhandha and dedicate the
same to me."

[ This is only a gist of the
lengthy passage quoted from Hara
vilasam.* Ed ]

^0^5 ( ..}

\ /

rase

? S3

S O $3 D oJ'D SSe^ N 5" SQO

CO C

Biography of Srinatha -Prabhakara Sastri

67

While discussing about the time
of writing of Sringara Naishadam, I
have dealt to some extent with the
composition of Haravilasam. There
are grounds to conclude that Srinatha
has stayed in Kanchipattana for some
months at the instance of Avachi
Tippaya's endearing patronage, writ-
ing Haravilasam. The prologue of
the work, and the story of Siriyala
show his acquaintance with the
Kanchi town. More over the follow-
ing poem from Kasikhandam descri-
b ng the Tamil women of Kanchi
could be taken as a poem recited by
Srinatha while he was residing in
Kanchi. <

This poem does not relate to
Kasikhandam. In the Sanskrit original
of Kasikhandajm there is no such
description; In it Sivasarma is said
to have gone on pilgrimage to a
city by name 'Kanthi'. For Sivasarma
such erotic issue is irrelevent. It
being so, 1 consider that the reason
for Srinatha to interpolate this poem
out of context and in impropriety is
the cupidity that the good poem
which he had composed would get
lost if it remained apiece by itself.
There is a poem discribing his
sauntering in the main street of
Srirangam which is attributed to
Srmatha, If it was composed by
Srinatha, It would mean that he had
been to Srirangam too.

AVACHI TIPPAYYA.

"Avachisetty is the son of
Paavaani Setty, the most prominent

person in the city of Simha Vikrama-
pattanam. He is the mainstay of
King Reddy Vema who got the steps
constructed to the hill known as
Sriparvatam. He was the disciple of
Ramanatha Yogi, Three sons, namely
Tripurari, Tirumalanatha and Chama
Setty were born to Avachisetty and
his wife Machamba, The eldest
among these, Tripurantaka, was the
recipient of Haravilasam He and his
first younger brother, Tirumaianatha
Setty, used to organise spring
festival (Vasantotsavam) for the
Reddy King of Kondavidu, Kumaragiri
Bhupala, in such a way as to earn
the praise of Harihara Raya, Ferozsha
and King Gajapati. The youngest
brother, Chami Setty, used to procure
Camphor trees from Punjab, gold
links from Jalanongi (?) eleph&nts
from Ceylon, horses from Hubrnuj,
Javvaji (a perfume paste) from Goa:
pearls from Apa, musk from Bhota
and cloth from China. These brothers
had commercial contacts abroad,
Annama Devi was the wife of
Tripurari. Their sons were Machana,
Viswanatha, and ChinamaUu. One of
the ancesters of Triptrrari's family
has constructed a temple for Eka-
mreswara of Kanchi. Another got a
gem known as the 'nsiiig sun*
(Balarka) studded to the nave of Lord
Varadaraja's statue. Yet another got
a tank of 12 miles length dug at
Tiruvallur. Still another regulated
the river Kaveri. These Vysyas
(traders caste) belonged to the
family line of Chiruthonda Nambi
Srinatha the King of Poets, was the
boyhood friend of THpurari Setty.

THE MODE OF GADYA

Srinatha, had/ changed 1 - the mode
of 'Gadya' In Haravilssam. ; Jc

68

IVtanimanjari - August 82

'gadya* of Sringara Naishadham the

expression 'Sakaia vidya.-Sanadha'

(Lord of all learning) occurs. In this
there is the expression "one who
yields to good poets" (Sukavijana
Vidheya). After this in Bhimakhandam
too the same expression occurs.
Later on, in Kasikhandarn etc , he
had introduced the phrase "the king
of poets" (Kavisarvabhauma).

After completing his travels in
the South he had gone to Raja-
mahendravararn and its environs.

COMPOSITION OF BHIMAKHANDAM

The collapse of Reddy Kingdom
at Kondavidu, and its rise In Raja-
mahendravaram are weii known. In

about 1405 A. D. itself the kingdom
at Rajamahendravaram separated and
opposed the Kondavidu ruiership.
The Kondavidit Kingdom lasted till
1424, Till then Snnatha could not
secure the patronage of the Raja-
rriahendravaram rulers, nor did he
aspire for it. With the fall of Konda-
vidu Kingdom he spent some time in
travel to Kanchi and other places.
He developed liking for Reddy rule,
He desired the patronage of Raja-
mahendravaram rulers. He contacted
literate relatives who were ministers
there. His very appearance before
them delighted them. No wonder.
The minister to Vema and Virabhadra
Reddys who was ruling over Raja-
mahendravarartv-Bendapudi-Annaya-
matya-was one among the circle of
relatives of Snnatha The relation-
ship endured from the times of
Kamalanabhamatya, the grandsire of
of Srinatha. its development is as
below :- *

"You have imparted to King
Vema all the myths and learned
scriptures; you have composed in
Telugu in a risiSient style Marsha's
Nyshadarn ; you have -debated and
discoursed with learned men of
different regions, when ever their
scholarship was put to test; you
have scattered your fragrant skills of
exposition in all directions; you
belong to Pakanadu, you are a
relative and the grandson of Karnala-
nabha; you have immaculate percep-
tion; kindly. favour me by dedicating
a work to ma; '0' Srinatha, the
greatest, among poets known for
refined qualities".

Annamamatya implored Srinatha
to dedicate a work to him in the above
manner. At the time he expressed
this desire both Kataya Vemana
and Allada Reddy were dead. I have
Already mentioned that by 1416
A.D. itself Kataya Vemana passed
away. Allada Reddy lived, thereafter
for some years. Vema Reddy made his
brother, Veerabhadra Reddy, hus-
band of Anstalls ascend the throne,
and with invincible courage conque-
red "Sapthamadems" and other
territories, subjugated the Andhra
territory upto Simhadri and was
looking after the entire region^ Two
more brothers, Dodda Reddy and
Anna Reddy together assisted in the
progress of the Kingdom. Of these,
Dodda Reddy got Sivalila Vslasam
written by N:ssanka Kommanamatya
on the same lines as Srinatha's
Haravilasam and got dedicated to
himself. They were the devotees of
Ghoderaya Bhimeswara Swamy who
was doing penance at Pattesam, a
pilgrimage centre. That was the time
of the 'Muslim Emperor; Mohammad
Sha's rule,

Biography of Srinatha - Prabhakara Sastri

89

"When Annaya Mantri addressed
a submission in Persian to Ahmed
Shah bearing suitably in mind the
progress and prosperity of King
Vema, the mode of his writing on
paper delighted the eye r '.

Bhimakhandam.

Ahmed Shah was the brother of
Feroz Shah. He ruled from 1422 A. D.
to 1 435 A.D. The time of writing of
Bhimakhandam could be taken as
1430 A.D. At this time Srinatha was
in the acme of his age and prowess.
"At the acme of my exuberant age I
had praised the power of Lord
Bhima" (Kasikhandam). This acme
of exuberant age could more or less
be taken as ranging from 35 to 45
years As he was enjoying fullness
of health, it may be conceded
that Srinatha might have considered
even 50 years of age as the peak of
exuberant age. To deem the age
beyond 50 years as that would be
contradication, Bhimeswara Purana
is another name for Bhimakhandam.
This is one among the five hundred
pieces (portions) of Skandapuranam.
There is an impression that out of his
liking for Daksharamam Srinatha him-
self created the Sanskrit work also.
It may not be true. The focal des-
criptions of Daksharamam, Palivefa,
Pittikapuram etc. in this work are
not epic-based but are from the
historical angle natural. This can be
identified in the first three chapters.
Moreover, in many contexts the
experiences and pleasures he had
met within the respective places
have been manifestly expressed in
poetry. In Pancharamam and Palvela,
Srinatha's poetic lark was attracted
and fed to satiation by the pleasant-
ries of moon-faced women in their

prime and the moon beems shed by
them. During this time youthful
exuberance in its brsmfuloess made
him enjoy many luxurious comforts.
Probably some learned men in Raja-
mahendravaram had denigrated him.
However proud he might have been
of his learning, with the passage of
time Srinatha deveiopad equanimity
of mind and showed humility
abundantly. The phrase "Yielding to
good poets 1 ' (Sukavijana vidheya)
in the Gadya is indicative of this
quality, I have already mentioned
earlier that leaving the phrase "lord
of all forms of learning" (Sakala
Vsdyasanadha) used in the 'gadya'
of Sringara Naishadham, Srinatha
inserted thfe phrase -Yielding to
good poets" (Sukavijana vldh^ya)
in Haravilasam and Bhimakhandam.
He did not adopt any where tha
conventional practice of Telugu
poets to condemn spurious poets
that resorted to plagiarism as* part of
the prefatory poems dealing
dedication of the work except in
Bhimakhandam and Sivaratri Mah9t
myanrL The insertion of such con-
demnation even in these works
might be owing to the envy of some
contemporary uncultured poets.
How much of esteem Srinatha ' used
to show to the deserving is -evident
in the Ponnupalfi inscription etc., by
the praise of the recipients. The
condemnation of superior m

the following poem indicates what
premium Srinatha had put on
worldly wisdom, freedom from envy,
equanimity and resilient spirit of
knowledge.

"Learning is little, pride is enor-
mous affabttfty i l s riili cnttn- __ ,
fcerousness t$ rriticth 0*1)009''

70

Manimanjari - August 82

those who, like frogs in a well,
know little and feign to be
scholars and are argumentative".

"When the rooks nearby begin
to crow in a loud and rasping
manner 'that .is insufferable to

the ear, it is better that the
swan remains quiet and if it is

unable to put up with it the
best .thing for it is to go

elsewhere/*

This upbraiding is in good taste
unlike the absue of other poets-
It shows the urbanity of Srinatha,
Though his rebuke is mild in his
books, in oral poems he had heaped
severe criticism on the scholars of
Rajamahendravararn. The compo-
sitions he had made on "Pradhvam-
saabhaavam" and 'Praagabhaavam'
should make the logicians of yore as
well as of current times to hang
their heads in embarrassment. There
are some more poems They are not
fit to be mentioned here. One
extempore poetic composition of
that time 'oh! damsel of lotus eyes'
(Ha* Jalaja) etc., was cited by
rhetoricians in their books on rhetoric
and prosody.

Srinatha has mentioned about
his previous works in the following

manner :

''Having composed many works
like the novel history of Maruth,
Nyshadham, Sapthasathi, Pandi-'
tharadhya Charitrarn etc. and not
being content I have decided to
compose yet another work".

What could be those -many
works"? Haravilasam may begone
of them. The urge to compose

poetical works, the desire to acquire

fame how much they were vaulting
in him could be seen from this poem.
In this work'Srsnatha described first
the geneoSogy of Vema and Vira-
bhadra Reddy before describing the
geneology of Bendapudi Annaya-
matya to whom the work was
dedicated. The desire to acquire
their patronage must be the reason
for it. The manner of description of
that family is as follows :-

"Foremost among the fourth
caste, the celebrated Pantadesati
family established itself securely in
. Pakanadu region." Simhavikrama-
nagaram, Duvvuru and Gandavaram
towns as places of residence, Royal
personages like Prolaya Vema, Anna
Potha, Ana Vema, Kumaragiriswara
etc., who made subservient to him
the chieftans of eighteen territories
.inTriJinga region hailed from that
family. With Rajamahendravaram
as the capital and with relationship
. established with such a family the
mighty Alfada king ruled upto
Simhadri with prowess recognised
by Utkala, Kalinga, Yavana and
Karnata regions. Thereafter "

The probable reason for mention-
ing the names beginning with
Prolaya Vema and ending with
Kumaragiri .and thereafter using only
''etcetera' in the geneofogy may be
partly due to the enmity that existed
between Vema v Veerabhadras -and
Komati Raca Vemas, the mention
about whom would normally have
'.been' disagreeable to Vema' Vira-
bhadra Reddys and also partly due
to Srinatha's disinclination in not
mentioning them by name. Srinatha
did not explicitly mention as to how

Biography of Srinatha - Prabhakara Sastri

that Kingdom was acquired. Since
it was not that creditable to mention
that the Kingdom had been inherited
through Amtalli, he merely stated
that "Allada King" ruled and there-
after etc, It is evident from the
above that Bhimakhandam was
written only after the death of
Allada Reddy. While discussing
about Kasikhandam, ! shall mention
some more details about these
Reddys, though the poet more or
less utilised the same description in
that context also.

The ancestors of Annamantri
were officials under Kakatiyas. For
generations together their habitation
was on the riverian region of
Godavari. This age old relationship
of Srinatha's ancestors with them
is also proof enough of Srinatha's
connection with KaSipattnam. He
had, described the ability, individua-
lity and charitable disposition of
Annayamantri in the following
manner :-

"During discussions Nareti Anna
astonishingly shows acquaintance
with Arabic, Turkish, Gaja (Ortya),
Karnata, Andhra, Gandhara, Ghur-
jara, Maiayala, Saka, Sindhu,
Sauvira, Barbara, Karhata and several
other languages/'

"He (Annayamantri) constructed
the compound wall to the temple of
Sri Virabhadra in Rajamahendravaram
port. In memory of his mother he
had installed Lord Ramesa besides
Markandeyasiva; he buift sanctum
sanctorum for the sacred Siva
Lingam at Sangameswaram; he
constructed a building for Lord Siva
at Dakshavatika; and raised another

structure near the sapfamtini Sir
steps on the eastern wing of
temple of Bhimayadeva. There
be inscriptions commemorating t
endowments.

Referring to the
mentioned in the end part of
above verse there is the follow
inscription at Daksharamam.

"In Rajamahendravaram t ;

is the celebrated King, Vi

he has a Minister and ach
Annamantri who
Minister to Gods.

In the year (S,

the month of Kartik on
Daksharama on the
Godavari river and in front of Shi
Iinga r Annamantri constructed
the eastern side of
'mandapam' with stone.

Let Lord Bhirna nj

about the twelve and =

'mandaparn' at the outer

and protect for

This inscription was
in the year 1428 A.D. This w
piety was praised in
As such, the proposition Bhl
khandam was written 1

A. D. stands confirmed, This p^
deed was praised in
as follows :- i

! :

"Further Lord

held court in the e|

tructed by Aonayamatya
skilfully bearing th
administering the All|

Vemabhupsla, <>*|

title of '/Rafi^fW*

to . '

I ' , I, , ' ' , ' i;

72

Manimanjari - August 82

dances, examine many 'agamas' and

maintaining world order, he desired
entertainment from the display of
various types of knowledge/'

Even by the time Srinatha com-
posed Bhimakhandam he had drunk
deep the pleasures of life. The
patronage extended by Annayamantri
and others often made him go over
to the Godavari region. Fast friend-
ship with Vema Virabhadra Reddys
developed even at the time of the
composition of Kasikhandam. Before
that it was not that strong, i have
already mentioned that the rule of
Vema Virabhadra Reddys had exten-
ded upto Simhadri. When Vema Vira-
bhadra Reddys celebrated the annual
processions etc , to Lord Narasimha
of the Simhadri hill, Srinatha used
to go along with Annayamantri.
The location of the temple etc , in
the Simhadri hill causes delight
to the eye owing to many fruit
bearingtrees like plantain and mango,
shade giving trees, flower plants,
groves etc. Travel to Simhachalam
for the temple festivities is worth
witnessing at that time as well as
now. It is exciting, There are many
poems that Srinatha composed
extempore on women of different
types who came there on pilgrimage.
Adding some more to such poems
some people of the present day have
published under the title Srinatha 's
Veedhi play. All those poems do
not make a consistent theme. They
are extempore poems apiece. There
is a separate book bearing the title
of street play (Veedhi Natakam) . It
will be dealt with in another chapter.
The extempore poems of Srinatha
may be read in Chatupadya Mani-
manjari. ( This is an anthology

of Telugy poems published by
Prabhakara Sastri }.

THE PATRONAGE OF TELUGURAYA

After the composition of the
work Bhimakhandam and after he
had had contact with the fairies of
Daksharamam near about 1435, 1440
Srinatha secured the patronage of
Telguraya who was the son of
Medinimisaraganda Katari Saiuva
Samburaya. There is his inscription
of 1350 Saka era on Simhachalam
hill. An inscription of his father
Samburaya is in Ramalingaswamy
temple in Kuchipudi village, Podili
Taluk, in Nellore District, ft belongs
to 1348 of Saka era. There is a
village, in Atmakur Taluk in the
Nellore District itself by name
Telungurayanipur.am, It might have
been established in the name of this
Teluguraya. On the banks of Krishna
river, under Srikakulam village, there
is a hamlet by name Telugurayani-
palem But it was established in the
name of Srikakulandhranayakaswamy
and has no connection with
Teluguraya. I am of the opinion that
even his name is after Srikaku-
landhranayak's name. In those times
many called themselves as Telugu-
rayas. The festivities of Srikaku-
landhranayakaswamy used to be
celebrated with great eclat. Not
knowing that Srikakulandhranayaka-
swamy was also known as Telugu-
raya, some have written that the son
of Samburaya, namely Teluguraya
was the king who ruled over Sri-
kakulam. There is no basis to say
that Teluguraya ruled over Srikaku-
lam. It is not correct. From where
Teluguraya ruled is not known.
Probably he was an army chief under

Biography of Srinatha - Prabhakara Sastry

73

Vidyanagar King. In Nutulapadu

village under Bapatla Taluk, there
are inscriptions of Tirumalaraya son
of Teluguraya dated 1466 Saka era.
Since the inscription 'ofSamburaya
Teluguraya's father, was dated 1348
of Saka era, and since the inscription
of Tirumala Devaraya son of Telugu-
raya was of 1466 of Saka era, it
could be assumed that Teluguraya.'
lived between 1348 and 1395 of
Saka era and at the time of setting
up the Sirnhachalam inscription he
(Teluguraya) might have been below
twenty years of age. As he was not
well known at that time, and was
under the umbeage of his father, it
was found necessary to mention in
the inscription "Teluguraya, s'on of
Samburaya of Kannada Desa", His
inscription of 1364 Saka era is in
Nutulapadu village. Chilukurs Vira-
bhadra Rao thinks that Teluguraya
who became subservient to Proudha-
devaraya, king of Vijayanagar,
accompanied him in his campaigns
upto Simhadri. It is probable.
Srinatha might have called on him
in that connection or even after that.
The extempore poems said to have
been composed by Srinatha are
known to be the following.

0! ' victorious king of Karnata
Andhra! TeSunga ! son of Saburaya!

May you be blessed with long fife.

It -would appear that this poem

might have been composed on
seeing him proceed on campaign on
horse back.

"Oh, Teluguraya, son of Ssmba-
raya, let your lineage continue,
Make a gift of musk to gifted
poets so that the fragrance of that
musk might settle down on tha
rotund and swelling breasts of
dancing women of Daksharama
and Chalukya Bhimavaram who
resemble Gandharva and Apsara
damsels".

The mundane pleasures of Sri-
natha have their superior savour.
His love of ease and. contort was
great. As it was the period of Irre-
pressible maturity of age he was in
the full swim in the ocean of
eroticsm. He sought musk from
Teiuguraya to smear and spread its
fragrance on the bodies of dancing
women of Daksharama! What a
request! May be the intimacy with
dancing damsels of those who occu-
pied high positions in life was a mat-
ter of prestige at that time. It Is not
possible to say that the above poem
was not Srinatha's. There Is another
poem like "Akshayambagu" etc.
With 'Ksha' 'prasa' in Kasikhandani.
In the poem Srinatha had composed
during his last days there Is also a
standza which says "which king'
shall I praise 'for obtaining musk
since Teli nan Ravafahutti! has joined

74

.Manimanjari - August 1982

Rambha the divine damseS"(meaning
thereby that Tefuguraya was dead).
Like the previous poem this poem
also refers to Tejuguraya as a
"rowthu" (horse-rider), Gurajada
Srirama Murthy had written certain
things about this Teluguraya which
are not relevant. Why mention about
them here?

PATRONAGE OFVISSANA MAIMTRI

Nothing is known about this
Vissana. It appears Srinatha used to

dine with him in plates of gold.
Probably he too was residing in
Rajamahendravaram, or Draksha-
ramam or in their environs. It is not

known whether Srinatha had written
any works in dedication to either
Teluguraya or Vissanamantri. In his
last days Srinatha in his poem
bemoaned: "with whom will I dine in
plates of gold now that Vissanna
mantri had gone to Elysium," In a
certain Seesamalika verse which
referred to 32 ministers, The name
Vissanamantri was reckoned as one
but there Is no historical account
about him In it. It seems some one
has been saying that Vissanamantri
belonged to the famous sect of
Brahmins known as Perur Dravids and
that the historical facts about him
would be brought out in a book that
was being written on the History of
Peryr Dravids by him. PoetTamara-
pall? Tinimaya who had written
Sesha Dharmas mentioned that he

had an elder paternal uncle by name
Vissamantri who was known for his
free feeding (Annadanam.) The
following is the text of the poem.

"Your elder brother Surarnantrs
is greatly conversant with many
epics. Your father Suranamantri has
written many works that were
recognised in many a great assembly.
Your elder paternal uncle, Vissa-
mantri,. had established a name for
himself for free feeding (Annadanam).
Your amiable grand father Chanda-
mantrr had acquired reknown as a
repository of Vedas. Your great
grand father, Ambamantri,- won the
appreciation of Proudharaya in. writ-
ing with settled hand with golden
'ghantam' (usually an iron rod with
a sharp point used for writing on
well cured palm leaves) and acquired
the name of IbatfobsSb sy& (those
with golden ghantam,,

Some people think that Vissa-
mantri who made Srinatha dine
along with him in plates of gold is
probably the one referred to in the
above poem. But that is improbable.
Srinatha was a contemporary of
Proudhadevaraya. Ambamantri who
won appreciation of Proudharaya by
his handwriting and got golden
'ghantam' as a gift was four gene-
rations ahead of Vissamantri. As
such he (Vissamantri) could not be
a contemporary of Srinatha.

SoDgS
Of

Annamaya

78 Manimanjari - August 82

[10.73]

r& ^;K

lx>

These existed ere long and Me too ever
Neither is this false, nor enduring truth; I!

The World exists, the moment eyes are opened,
When eyelids drop, every thing is nought;
Existence and its absence behind the eyelids

curtain lie
Arid depend on one's bent of mind besides. II

Instant thought ;can see far off ends
Cease thinking, the mind enfolds in dense fog;
Births and deaths occur-in the minds sub-stratum;
The mind is ever changing, ever volatile. II;

-If ! exist, .-the three worlds do, .'

If J do not, -none ever exists;

These phenomena spring^ rom, the- will of

Lord Venfcateswara;.-

He who dwells in me, is

Songs of Annamaya . 77

[l 1-170]

a 06 'ooa^tf.tfo* oSfl

Lord; that lieth on the wide ocean

floating on a little banyan leaf

Awake ! and open thine eyes. II

The lotus hearts of graet seers are in full bloom.
The 'dawn of awareness has broke,

The love birds of Soul and Self have recorded
' : .. . , ... their notes,

Lord of lotus eyes! Awake and or* the <fcois
The sins like darkness are dispelled,

The notes of the poll of vedic lore echo around,

Lord o, the ,o,us

The eyelids of the deceiving d^ons,^

The Sunshine of good deeds is on;
Awake 1 0, Supreme Venkatesa
Let Thee and Thy lady save us all. II

78 Manimanjari - August 82

[10.73]

These existed ere long and Me too ever
Neither is this false, nor enduring truth; \\

The World exists, the moment eyes are opened,
When eyelids drop, every thing is nought;

Existence and its absence behind the eyelids

curtain lie

And depend on one's bent of mind besides. It

instant thought can see -far off ends .-.':

Cease thinking, the mind enfolds in dense fog;
Births and deaths occur in the minds sub-stratum;
The mind is'ever changing; : ever volatile.. ii

If 1 exist, the three worlds do,

If I do not, none ever exists; ;

These phenomena spring from the will of

Lord Venkateswara;
Hewho dwells in me. ll

Songs of Anrsamaya

(1.226)

SiS&tfSb

Is there any end to the wandering mind ?
Or. is it possible to bathe at all if one awaits
the waves of the ocean to subside ? II

If one wishes to realise the ultimate

after quenching his thirst first ;
Would ever the thirst be quenched or the

ultimate realised ?

Till such day this physical persists
Neither the lust for the material gain dies

nor the delight within dawns. II

If one desires to forget the past

only after ensuring the future

Would he forget the past or

ever realise the future ?

Handsomely after realising the graceful

finesse of the Lord Venkatapati only
The fortunes derived would look so pleasingly

undreamt and real. II

H Is there any end 1!

Manimanjari - August I
[22.290]

Knowing not that thou art near
I sent for. you to fetch you here;

To bring you here with tidings sweet

1 sent my maids to you ;

you haven't met them on the way

And 1 know not whence thou hast now come, n

To -present you tokens of love and convey

my. salutations.

My maids I sent with interest ,; :

Knowing not thy abode they probably lost

their, way,
And thou hast meantime graced my

dwelling ere dawn. II

To convey my passion/and to plead for me - :
My maids I sent with stirring desire ;
Q: lord Venkatesa ! now thou hast joined me sure
They wandered aimless; but thou remainest :

steadfast II.

I . Anandamurty, Dr, Veturi : M: A. Ph.D., KG, Dip. in Applied Lingustics
Reader, Telugu Department Osmania University, Hyderabad. His doctoral
thesis is on the "Tallapaka Poets". Editor of the Journal, Manimanjari.

2 B Anjaneya Sarma, Vemuri : Scholar In Hindi. One of the pillars of the
Dakshin Bharat Hindi Prachar Sabha.

3. Anjaneyulu, Veturi : M,A,, M Litt. Joint Director (Retired) Pianninc
Commission, New Delhi. Editor of Manimanjari (English Section).

4. Appa Rao, Vissa : Formerly Professor of Physics, Presidency College,
Madras and Principal, University Colleges, Waltair. A reputed scholar and
critic. His contributions include writings in both Telugu and English or
Science, Yoga, Music and other fine arts.

5. Bharadwaja, Dr. Ravuri ; Kalaprapoorna Bharadwaja is a Novelisl
and prolific writer. Currently working as Spoken word producer, A.I.R..

Hyderabad.

6. Chandrasekhara Sastri, Dr. Veturi : Registered Medical Practitioner,

Has a facile pen both in Telugu and English,

7. Kalpavalli, Chaganti : Wife of Chaganti Sankara Rao. An -ardenl
devotee and disciple of SastrijL

8. Lalita Ramachandra Rao: Eldest daughter of Sastriji and wife o1
Dr. Vissa Ramachandra Rao (M.B., M.Sc., M. A* M. S.)* Member Advisory
Board, Manimanjari,

9 8 Malakonda Reddy, Dr. Undela : Professor of Structural Engineering
by Profession and a gifted poet of repute in Telugu. Founder of the Educa-
tional Institution 'Chaitanya Bharati', Hyderabad.

10. Narasimha Rao, Dr. V.V.L : M.A. Ph.D., Scholar, Poet and Critic.
Currently Director of A,P. Govt. Oriental Mss. Library and Research Institute,
Hyderabad.

II, Prabhakara Rao, Mudivedu : M.A,, B, L. Sc; Scholar, working as
Research Assistant, S. V, 0. R. Institute, Tirupati. His contributions include
works on literature and criticism.

12. Prabhakara Sastri .

13, Prasad, Vasireddi Durga Sadasiveswara : Zamindar of the estate of
Jayantipuram and brother of the late Chandramouleeswaraprasad, Zamindar of
Muktyala, A well known scholar and author of several works pertaining to the
early Budhistic period. Formerly Editor of the Literary Journal "Sarasw&ti";,

14, Radhakrishaa Murty, Mantri ; Contributor to Gapdhi Ramayanam.

15. Raghuram, Dr. Ch, : M.A,, Ph.D. Reader in Economic*, Q.U., Hy4*

M Manimanjari August - 82

o/

16 Rajanikanta Rao, Dr. Balantrapu : A well known Scholar and critic.
Served as Station Director, A.I.R. Vijayawada and Special Officer, Annama-
charya Kalakendra Tirupati. Currently working as Honorary Producer,
Dobrdarshan Kendra, Hyderabad. Author of Andhra Vaggeya Karachantra,
Kshetrayya etc.

17. Rajyalakshmamma, Raja Vasireddi : Former member of the Legis-
lative Council, A.P., wife of the Zamindar of MuktyaSa Sri V.R.G.K M. Prasad.

18. Ramachandra, Tirumala : Writer, critic and an authority on Prakrit
Literature. A Journalist by Career. He is on the Editorial advisory board of
Manimanjari.

19. Ramakotaiah, Kotta : A well Known disciple of Sastriji and author
of two 'works on his Master 'Ma Sastrigaru' and 'Prabhakara Pravachanalu'.

20. Ramanarasinga Rao, Kurella : Poet.

21. Ramaraju, Dr. Biruduraju : M.A. Ph.D., Professor of Teiugu, Osmania
University, Hyderabad. His Doctoral Thesis is on 'Teiugu Folk Literature'.
An eminent writer and critic.

22. Sankara Sastry, Dr. Veturi: AM.-A.S. Ayurvedic Physician and
.Scholar.-/. Edited .the Ayurvedic Journal -'Dhanvantari'.

23. Sarma, Dr. V, N. : Educationist and Founder President of the
Children Garden School Society, Madras. Scholar in Teiugu and German,
He made a special study on the German Classics. He was for several years in
Germany and also taught in the German Universities,

24. Saradamba/ Kaja : Younger Sister of Sastriji and wife of the late
Kaja Venkataseshayya. Aged 85, she vividly recollects the literary contributions
of (her brother) Sastriji.

26. Satyanarayana Sreshti, Kambhampati : Friend and disciple of Sastriji
Patron responsible for the publication of "Pragnaprabhakaram" of'SastrijU

: 26. ; Seshagiri Rao, Dr. Pochiraju s M.A, Ph.D. Head Dept. of Teiugu,
Maharani College, Peddapuram. Was awarded Ph.D. for his thesis on the
'Life and works of the late Veturi Prabhakara Sastri'.

27. Sreeramachandrudu, Pullela : M. A., (Triple) Ph. D. Reader in
Sanskrit and Director, Sanskrit Academy. Osmania University. Secretary
'Surabharati Samithi', Hyderabad, Scholar, poet and author of several literary
works. His doctoral thesis is on Magannatha Pandita Rayalu'.

28/ Sriharsha : MA/ Grandson of Sastriji; Working as a Sub-Editor in
the Indian Express.

Our Contributors in Manimanjari - 1982

-~" 4 U rvello R u a a f e^ ' C nn ISSieUr f 8rt He was fond ^
i at the instance of 'Sastriji.

83

, , ~wi,. 4 ,. He was an Ayurvedic

and a learned person: in both Teiugu and Sanskrit in his own right.

31 . Venkatarama Rao, Tanmru ; Contributor to Gandhi Ramayanain.

* M 32 ' V nkataramana Rao - Vavilikolanu : B.A.B.L A medium and disciple
ot Master C.V.V. who practised Master Yoga. Friend of Sastrsji. His contri-
butions include writings in both English and Teiugu on Yoga and

33. Venkata Ramayya,' Somarajupalli : Scholar and an admirer of
Sastriji.

34. Venkataramanayya, Bulusu : Scholar and Critic. Author of
Literary Works. Close associate and admirer of Sastrijl

35. Venkateswara Rao, Kotta : M.A. L.L B, Advocate and a profound
scholar- both in English and Teiugu. Friend and disciple of Sastrijl. He

a special study on the life of Sri Krishna Deveraya.

36. Vinata. Rama Murthy, Ravi: Youngest daughter of Sastriji. Her
Contributions include short Stories in Teiugu and Features

A.I. ft. Pondichery.

Correspondence - Letters From

1 . Anjaneya Sarma, VemurL

2. Anjaneyulu, V.

3. Appa Rao, M. R.

4. Appa Rao 9 Vissa-

5. Bilgranrii Asger, S. A.

6. Krishnamacharya, E.

7. Mawaz, A.

8. Prabhakara Sastri, V.

9. Pullaiah; V.

10. Raghuram, C.H.

11. Rajeswari.

12. Ramamurts Pantwlu, G. V,

13. Sarnbhuprasadt S.

14. Saradamba, Kaja*

15. Sarma, Dr. V. H

16; Satyanarayana Rao, S*B.P.B,I

17. Srirangacharya.

18, Subba Rao, Kola.

19. Subba Rao, Rayaprolti,

20, Subba Rao, Taogirala*

21. Venkataramarwyya, Buiusu*

22, Viswanetham, Dr. K*

*t*4 4 4*4*4^4^

WE FOR THE INVESTOR'S CHOICE

DEPOSIT'CASH CERTIFICATE SCHEMES
*f* Money Grows Faster
*f> Interest earned in reinvested
*$* Results in a higher yield
For further details, Please contact :-

'

( A SCHEDULED BANK )

H. 0. : TROOP BARAR, HYDERABAD-500001.
PHONE NOS. 44481. 43122 f 42640.

OR
ANY OF IT BRANCAE

THE THAT CARES FOR YOU

APCOB

R. RAMALINGA RAJU, MLA,
President

P.V.R.K. PRASAD, fAS.,
Managing Director

I Ltd.

3-6-389 B/3/3, Diamond House, Himayatnagar, Hyderabad-500 029.

1. Every Friday

Tours Tout

Hyderabad-Tirupati-Tirumala-Kalahasti- 225 /-

Hyderabad (inclusive of Special

Darshan fee of Rs. 25/).

Hyderabad-Srisa, iam-Hyderabad. . 95-/-

Hyderabad-Yadagirigutta-Hyderabad -.'' . .' : 32/-
(New Tour)

Hyderabad-Kolanpak-Hyderabad (New Tour) 40/-
Hyderabad-Bhadrachalam-Hyderabad. 1 Q.5/-

Hyderabad-Mantralayam-Hyderabad. 85/-

Hyderabad-fMagarjunasagar- Hyderabad. 55/-

City Sight Seeing Tour 25/-

Group Discounts offered LTC Certificates Issued

Tour cost includes travel by our super deluxe coach and dormitory
accommodation for night stay In our guest house. Ail tours start and
terminate at the following address.

For particulars please contact :

ANDHRA PRADESH TRAVE.L & TOURISM DVELOPMENT CORPN. LTD.
( State Govt, undertaking ) Tel, Nos. 36282/37233,

3-6-369,8/3/3, Diamond House, Himayatnagar, Hyderabad-29.

2,

Every Saturday

3.

Every Sunday

4 a

Every Sunday

5.

Every Second
Saturday

6,

-do-

?.

Every Sunday

3.

Every day (daily)

NEWS and VIEWS

115th Birth Anniversary of Master C.V.V.
and 32nd Death Anniversary of Gurudev

Prayer meetings were held at Tirupati, Guntur and Hyderabad to commemorate
the 1 15th Birth Anniversary of Master C. V. V. and the 32nd Death Anniversary
of Veturi Prabhakara. Sastry on August 4, 5 and 6. Yoga friends in large
number gathered at the prayer 'meetings in Tirupati held at the Prabhakara
Mitra Mandali Centre/ Sri A. V.'.SrinivasacharyuIu, one of the disciples of Sri
Sastri Garu; conducted the prayer meetings.

Sri Srinivasacharyulu disclosed at -the prayer meeting that efforts are
made to publish some rare collections of Master C. V. V/s correspondence with
some of his close mediums. He also said that a book on experiences of some of
the mediums, who had direct initiation from the Master, will also be published
shortly.

115 s5 &<&o&$gra> wK3 4. 5

(I)

23coo 9 I d.

4 S5

o,

3

ea

. e

12 ^ ei^^to SSJ'S" io. *$. 776 Wadfiod Atf^sro

80 Mansmanjari - August 82

S)83

380.

12.5^82:

sjs5\>& o.Sros&^o'r^ S)
** 1 847. 50

.C3 : II

" $&. 15.

(8,7.^8^82)

**Many students were at the exhibition seeking explanations... They
were thrilled at the exhibits pertaining to the life and work of the late
Vetun Prafahakara Sastri. They wanted more and more of such exhibits.

Indian Express
Thursday 11th March 1982,

News and Views

87

21, 188?.

1985.

0-11

I ^S>fio?fceo."ar*tfas?&-- 12.

V. . Q .

. ft. 3o. 2~s? 1/82 3fi 21 7 1982.

Proceedings of the Director of School Education; A.P. Hyderabad :
R.C, No. 1672/S4/82 Dated 28-7-1982.

'Sub :' Comrnendatian of journal "Manlmanjari" for library use in the
High school and Govt. Training colleges in the state-Regarding.

1. Title of the journal. : MANIMANJARS

2. -Publication' ; Half-yearly (February and August)
: 3, Publisher's Name : Veturi Anandamurthy

4. Nationality : Indian

5. "Address : 6/2Rt (New) Vijayanagar Colony,

Hyderabad - 500 457

6. Place of Publication :

* ' ' if

7. Printers name and address : As at Col : No. 3 and 5 noted above

8. Printing Press ; MASTER Art Printers.

1-1-694/2/A, Gandhinagar,
Hyderabad - 500 380.

9. Status of the Journal : Owned by Individual ;
_ _ _ Veturi Anandamurthy.

Paper used for the printing of this book was made available ~~~
by the Government of India at Concessional rate.

onginajjiy of a

Pari

a Ma