NoveMBER, 1873.]

Pura n d a ra’s entire songs, I adduce the following one: Refrain :“All the gods are behind (i.e. beneath) Vishnu; In charming devotion all are behind the Snake lord (phanipa, i.e. ddišesha) Song :-

“All the stream-pilgrimages (Tirtha) are be hind the Vishnu-ammonite (silagráma); All the published books (prakata grantha) are behind the Bhārata;

All trees are behind the sacred Tulasi; All vitality (chaitanya) is behind the wind (váya). (v. 1.) All the vows are behind M ad h w a 's doc trine-sea ;

All the various castes (varna) are behind the Brahmans (vipra); All the excellent gifts are behind the gift of food.

Regarding (literally, among) the Rishis—they are behind Aryama devatā (v. 2.) Regarding the good—they are behind Amba risha;

And the practices (dharma) are behind bath ing (majjana); In the whole world all are behind the badges of honour

That are in being called a fond devotee of Purandara Withala.” (v. 3.) Let us now

31 |

KARNATAKA VAISHNAVA DASAs.

hear Kanak a

D a sa, the

There is one song without a mudriká, of which I adduce two verses as referring to Râm a nuja and Vyāsa's Tºlu (the arm of Vyāsa; see

Ind. Ant. vol. II. p. 133):— Refrain :“Supporter of Rāmānuja's doctrine ! (or, Rāmānuja' Doctrine-supporter!) Rod for the great mountain of dark heretics " Song :“They say the Chóla put up a post (or pillar, kamba), saying: ‘He with the eye on his forehead (Śiva), and no other godhead there is The master of the Yatis (gli pati) seized and flayed him, And made a Chôla shed (chappara, a shed of the Chôla's skin P). See, my brother l’’ (v. 1.)

“Saying: “It is a Vyāsa Tölu !' they (the Lūgāitas), not minding, Fasten a bull (mandi) to a standard (dhvaja), and worship it.f Hear ! For one (or, for that one) Vyāsa Tólu our master (ayya) Stripped off a thousand arms of Śiva's fol. lowers (Sarana).” (v. 2.)

Thus Sectarianism has been a great, probably the great, agent in the Karnātaka Dāsa move ment; but the devotion of Sectarianism has not

One should not go to hell by the way of revil ing Hari and extolling Hara.” “Who else

remained alone. In several songs underlies a deep disgust with the short, and at the same time so troublesome, human existence, and they plainly express the desire of the authors some how to be comforted by their cherished idols,

are in great darkness but the ruined wicked

and also their real love for them.

ones, who at each word revile Hari, call Siva the best of all, bow to him, show forth (or

says of Wükała Ramana: “My riches are shin ing in thee; precious pearls are hidden in thee;

point out) all song-books (jita grantha, re garding him), have proofs (for their asser tions) adduced from the Vedānta, make vows,

thou art the seed and root for meat and drink.

fowler.

He says: “One ought not to perform

pújá to the stones of this earth (i. e. to Liigas).”

V a rā h a

shake off their (mental) agony, think of murder,

Can people who forget thee, afterwards have any joy!” Pur and a ra asks at the end of a song: “Why did I fall into a frenzy for the

and are wanting in good manners?” “What

Pura n d a r a V it h a 1 a, who has taken a

good deed or what bad deed is there in A di

firm seat in Rajat a pur a f much renowned in the world?” and remarks in another place: “The heart is blank paper, the mouth the ink

Keş a v a 's D as a s? Theirs is true grace and absorption "

• Compare the expression of Madhva Désa already

uoted: “Do not adore all the deities (d tie t) you see attacks the Nilu daivas (grámi dairts), such as V, lamma, Nāgappa. Eila;uma, Jõgavva, Kāikā, all of which are connected with Śiva. When Kanaka, in another song, says: “The temple (Judi) in which there is no god is like a deserted shop,” he no doubt thinks that

$ºira once

a Vishnu idol ought to be there.

blended, it does so also in the Bélipura song of Purandara. Here follow two verses: “In the spot (kshetra) where he

with the hatchet is, the place called Udupu that appears in West and East as two, is even one body, one M rid a

-

+ In front of many Liſigº.ita temples there is a stone bull on a pillar.

Krishna,” where it certainly means “Udupu Krishna.” Raj at a giri (silver mountain) is Kail fi sa, but Kai lāsa is also in Udupu. As in the Mahābhārata Siva and Krishna worship sometimes appears as being curiously

-

-

1 In another song he has translated Raja ta into Kanarese, so that the place is B & pura, silver town. Another song has the mudriká “Sãkshid Rajatapura

(Siva).

Because Krishna with the churning-stick stands

(there), it is the best (place) in the world; when the poverty As is the general custom (rùdhi), I will pay to him who appears equal to Bé lip ura's lord Anantesa Varāha Tim of the poor sees Ud | u, it is quickly got rid of.