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SEPTEMBER, 1898.]
THE TELUGU LITERATURE.
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the Sanskrit scholar of Europe to give to the Vedas a more lucid or a more liberal interpretation than was given to them by Vidyalaya would be regarded by the Hindus as a mere attempt to draw the oceanic water in a sieve.
Besides the commentaries on the Vedas, Vidyaranya has written a commentary on ten of the principal Upanishads known as Dasopiwisherderili; an admirable trentise on grammar known as Madhavavrilti, equal in length to a work of 40,000 lines in the Anustubh metre; a kávya entitled Sanlaravijayo, being a biography of Samkarácbárya, the famous expounder of Vedanta philosophy; treatises on the Vedanta philosophy kuown as Jivanmuktiviveka, Fañchadabiprakarunu and anubhuti rukusiki; an epitome of several religious philosophies kuown as Sarcadarsanasurnyruhu, brought to the voice of Western scholars, though but mengerly, by Mr. Cowell; Parásaran huv'ya, a commentary on l'arásarasmriti; Kálamadhavya, a treatise on the divisions of time; Pirvumim msh and Utlaram márisá in metre, explaining the Parvamimdinsé of Jaimini and the Ulturowiné sú of Vyása, known respectively as Jaiminiyanyayamálaristura and Vaiyásikanyaya nála istura : a commentary on Yaska's Nirakta entitled Niruktubhashya ; commentaries on srautasutras of Apastamba and Bôdhayana ; a treatise on medicine entitled Madhavanidúna; Vaidikanabdaprukásik 1, a work containing short notes on difficult Vedic words ; srautakáriká, a metrical treatise of 20,00 lines explaining the application of particular mantras to particular rites as laid down in the srautasútras of A pastam ba and Bødhåyana; a commentary on śruutusashitú; and many others not known.
of these the Kalajžina foretold the fate of the Vijayanagara kings, which Madhava was able to perceive clairvoyantly. Some people, who move in Western grooves of thought, are of opinion that this book must have been written after the decline of the kingdom of Vijayanagara, and for the sake of courtesy must have been ascribed to Vidyarayya. But those who believe in Vidyaranya and in the wonderful work he did would never be led to suspect, much less to disbelieve, the authorship of Kalamddhav'yo. My own belief is that the controversy about the real and apparent authorship of ancieut works is of later origin.
It must be noted, however, in this connection that some of the above works bear the author's own name, Madhava, while the rest bear the name of his brother Sayana. This is, however, explained by the fact that, as they were written by Vidy Aranya after he became a sannyásin, he did not like the idea of their bearing his own name, and he therefore ascribed them to his brother. The work entitled Vaiydsikanyayamálavistara, though generally known as the work of his guru, Vidyatirthamahesvara, was really the production of Vidyarngya, who wrote it in honor of his guru.
It is said that Madhavacharya alias Vidyaranya breathed his last at the ripe age of ninety years. From a copper-plate inscription we learn that he was the waxir of Bukkaraya in 1363 A. D. In some of his works he thus describes his descent:
Yasya Bodhầyanam sútram Sảkhả yasya cha Yâjushi Bharad vajakulam yasya sarvajñassa hi MadhavaḥJI Srimati yasya janani sokfrțir-Mayaṇaḥ pita 1
Sayaņð Bhöganätbascha manobuddht sahôdaran 11 The Muhammadan historians of Southern India spoak of the princes of Vijayanagars (Ånegond) as possessed of power long anterior to the Muhammadan invasions of Southern India, and Farishta Asserts that the government of the country had been exercised by the ancestors of Krishnaraya for seven centuries. For all historical purposes, however, the origin of this State, as a substantial principality, may be admitted to have occurred at the period above specified, although by no means in the manner ascribed in the tradition.
(To be continued.)
