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THE INDIAN ANTIQUARY.
interesting in so far as it states the vulgar tradition of how the Panchalas came to wear it.* The legends require the reader to look upon Siva as the Parabrahma, and upon his phase in the Trimurti as preeminent. They have not been fabricated by the old Smartas, or by the followers of Hari Hara, i.e. such as believe that Hari and Hara are one; but by the (Suddha or)+ Vira Saivas, namely, Lingâytas. The abovementioned Soḍdala Bachi râja is introduced in the same chapter of the Basava Purana as saying: "Did not Hara (i.e. the remover), surging with wrath, make a removal (apa-harana) of the name Hari Hara?" (v. 45.) "Even Abhava (Siva) is the donor of important gifts! Could there be any such among the (other) donor-lords as would give what one wishes? Brahmâ, Vishnu, Jina and the other masters, to whom have they ever given everlasting bliss ?" (v. 66.) "Words that say: 'Vishnu is all that Siva is (yathaSiva-maya)!', bad speeches that say: 'The Trimûrti is the very Siva!', wicked devices that say: The Ashtamûrtist are the very Siva!', and those who say: '(Other) men are equal to Śiva's devotees!' cannot be heard (by one) without committing an excessive crime."
Hari Hara, Hari Isvara, or Hari Deva, if used as a name by Liñgâytas (and other Vira Saivas), denotes "Śiva who is the master of Hari." The author of the Kannada Basava Purána, no doubt, was an opponent of the old Smârtas, and probably a personal antagonist of Madhavacharya Sayana, whose patrons were the kings Harihara and Bukka of Vidyanagara (Aněgundi), and who was pontiff at Sringeri from 1331 to 1386 A.D.§ Conclusion of Chapter IX.
"King of guras, Gautama, lord of the rishis! By you I have become extremely pure," said he (king Gambhira of Ratnagiri), bowed down at his feet, joined (and raised) his hands (to his forehead, in supplication), praised him till his mouth was tired, and made another good
Conf. Ind. Ant. vol. II. p. 214.
+ Though the Liñgytas are Suddha Saivas, these existe:1 before them. Already in the years 1229-30 A.D. we find a. Lingayya, who was a Suddha-saiva-mingi; Jour. Bomb. Br. B. As. Soc. 1873-74, No. xxix. p. 285.
Ashtamurti is one of the names of Siva; the eight bodies by which he is supposed to have manifested himself are earth, water, fire, wind, air, sun, moon, and soul. Conf. the urvi-gagana-indu-ina-anala-marut-salila-Atmavarishtamûnti in the beginning of the Sasana of 1229-30
[JULY, 1875.
request, saying: "Why did the son of king Mahandata of Karadikallu (i.e. bearstone) receive the name of Hara's Bilva tree? Why did the name janivára come into existence on earth? Tell me!" The muni said: "Lord of the land, chief of kings! Out of love I shall let thee know this. Hear!" (When Satyaśivayogi thus related how Gautama once instructed Gambhira), the ruler of the land (Uttamottama raya of Kântâvatipura) joined his hands, and said (to his guru): "O Satyaśivayogi, master of the munis! I shall be a fortunate man, my various sins will be burnt up; O guru, I shall listen with joy if you bestow the favour (of telling me the stories)." (He replied): "By the grace of the Virupaksha linga of Hampe that is very great on earth|| I shall tell them."
Chapter X.
When Gambhira inquired about the root of the two, viz. of the manner in which king Billama of Karadikallâpara was born on earth, and of the janivara, Gautama, from love, told him (the following, beginning with praise): "When at the deluge the earth was covered with clouds, and together with the Trimurti was continually sinking and rising like a flock of birds, and, without support, cried from anxiety, the beautiful Basava (Vrishabha) was kind enough to take it up with his tail, O my master, Hampe's Virupaksha!"
1. King Billama.
Hear, ruler of the land, Uttamottama râya! I shall relate so that thou mayest know all that Parabrahma's guru (Gautama) communicated to his disciple. On the tableland of Rajatagiri (silver mountain") there grew in a lovely way three Bilva trees fit for Kâ pâladhara (the skullbearer, i.e. Šiva): two trees with two leaves; and opposite to the two of this description there was a Bilva tree with one leaf. In the shade of the two there were two ascetics: Durvâsa, an incarnation of Hara, and Kaunḍinya muni. Another lord of the munis, Devala,
A.D. of p. 273 of the same number of the Jour. Bomb. Br. R. As. Soc.
§ See Dr. Burnell's lamia Brahmana, pp. xiv. IV. Hampě when sañskritized is Pa mp. It is the once celebrated place on the Tungabhadra uear Vidyanagara. Here Parabrahma is Śiva.
• Probably the Himflaya, conf: Kailasa.
The meaning of this, I think, can only be that the leaves of the first two trees consisted each of two parts, whereas the leaves of the other one were single.
