1850.] 



Analysis of Mackenzie Manuscript, 



91 



Prabhu-deva sunya sampadana. ISTo. 22, C. M. 488. 

 In this thin octavo there are two subjects contained. 



1. A treatise on the peculiar tenets of the Jangamas, represented as 

 communicated by Allama or Prabhu-deva, one of its leading teachers, to 

 his followers. It is quite a departure from the ordinary Hindu statements 

 on the subject of creation, and the mythology connected therewith. 

 Certain beings are mentioned, from whom, by generation, sprang other 

 existences. The whole issues on the incarnation of a portion of the 

 essence of Siva in the persons of Basava and Chlnna Basava. Allama- 

 deva was also a portion of that essence. There is a filling up of other 

 dogmas, proper to the Vira-Saivas. The treatise is brief. 



2. Pravuda-raya-cavyam, a poem concerning a king of Vijayanagaram. 

 This poem is divided into six sandhis, or books. 1. Contains a strange 



mythological fiction as to the birth of Ganapati, the tutelary of poets, 

 and stanzas in his praise. 2. Refers to the origin of the town of Vi- 

 jayanagaram and to Pravuda-raya, an illustrious prince there. This prince 

 is represented as expressing incredulity at certain marvels ascribed to 

 Jangama leaders. Certain tales are related by him to Chicanachari. 



2. Describes Nareda as going to Cailasa, and being interrogated as to 

 what news on earth? In reply to which question he describes the Saiva 

 religion as extinct. In order to revive it, Siva directs Nandi to go and 

 be born on earth; and gives the like command to another of the ordinary 

 attendants at Cailasa. The birth of these ; their marriages ; and certain 

 domestic occurrences, in the Hindu style, and according to the grossness 

 of Hindu manners, are related. 



3. A reference to Hari-hara-rayer, one of the kings of Vijayanagaram, 

 and to domestic occurrences in his family, mingles with mythological 

 notices, and tales or episodes, which do not appear to be of consequence^ 

 beyond what is ordinary in poems. 



4. One Devar-dasaiyan (lit. a servant of the gods) is introduced, and 

 described as setting out young on his travels. His marriage is mention- 

 ed. He is afterwards introduced as lecturing on the best mode of life 

 or human duty. The preference is given to the marriage state, if it be 

 in company with a good wife. If not so, the ascetic life or a state of 

 celibacy, is described as preferable. The said person narrates the per- 

 fections, and exemplary conduct of his own wife, as a pattern of matron- 

 ly virtues. 



5 and 6. One Pari-yatra is introduced, and certain tales, founded on 

 his adventures, are narrated. With this sixth section this document 

 (No. 22) ends; leaving it to be inferred that there is a continuation. 



