Madras University Telugu Series No.

VALLABHABHYUDAYAMU
BY

KODANDARAMA KAVI

EDITED BY

K. RAMAKRISHftAIYA, HA.,

S. LAKSHMIPATHI SASTRY

UNIVERSITY OF MADRAS
1940

THE ANDHRA BOOK HOUSE, Price Rs. i-s-o

6 JLTAN BAZAR, HYDERABAD-DN.

 . 8

^o.

1940 -So sb. 1-8-0 .

 INTRODUCTION
" otherwise called " Srikakula-
Vallabhabhyudaya ",
"
mahathmyarn by Kodandaramakavi of Bhatlapenumarti
village in the Kistca District is a work in five

asvasas, dealing with the greatness and importance of Srika-

"kula on the banks of the Kistna. It was the first capital city of
" "
the Andhras and the seat, of their God Andhra Yallabha wor-
shipped there by the Andhras and their kings from times
immemorial down to the times of Krishna Devaraya the poet
Emperor the Vijianagara Kingdom, It is this God Andhra
of

Yallabha of Srikakula that making himself known to Krishna

Devaraya of Vijianagar in a dream as the Telugu Baya,
addressed the emperor as Kannada Eaya and encouraged him
to write the story of'His (God's) marriage with God a Devi other-
wise called Amuktamalyada, in the Telugu Language, since he
considered this language to* be thfe best of alj. vernaculars in the
country. This work by Kodandaramakavi seems 'to be the
7
only work in Telugu that attempted to record in a literary form
the old traditions connected with the advent of the Andhras in
this country and the commemoration coming into power
of their

in these parts by deification of their first king Andhra Vishnu

as the God Hari. The King Andhra Vallabha is said to have
ruled from Srikakula his first capital after overcoming his foe

the Daitya Nisumbha, probably a powerful leader of the aborigi-

nal (Naga) tribes inhabiting this part of the Daxidakaranya.
fRound the simple story of the Andhra settlement in Dandaka-
ranya and their rise into power under the leadership of Andhra
Vishnu, there grew up a mystery and legend almost chok-
lot of
If from this overgrowth
ing down the original historical
truth-

of centuries, we weed out the legendary matter we may

get a glimpse of some facts connected with the early history of

Andhras.

This work has already been acquired by Colonel Macken-

zie more titan % century ago and included in his memorable'
 2

collections. Soon after it was noticfed by Prof. W- W.

his descriptive catalogue of the Oriental Manuscripts
Wilson in
of Colonel Mackenzie as No. 26, Srikakula M
aha tmy a, under
After
the 'head Puranic and legendary literature in' Telugu.

giving a brief
account of the legends connected with Srikakula
"
the form of
and its greatness. Professor Wilson observes :

Vishnu now worshipped Andhra Madhusu-

at Srikakula is the
or Andhra Baya,
dana, a celebrated king of ancient Telingana
" It
the king being identified with the deity Madhusudana.
on Telugu
may be noted here that Andhra Kaumudi (a work
Grammar) refers to an old tradition that Hari having been iorn
in the Kakula as the son of the king Suchandra (at the begin-
ning of Kaliyuga) killed the demon Nisumbha and came to be
"
worshipped by the world as Andhra Nadha." Brahmanda
Parana also? it is said, records the sam tradition though in a
different manner while attempting to explain the significance of
the name Trilingaas applied to this country. According to this,
Andhra Vishnu ruled over this.counttfy with a big forb around
it with Srisaila, Bhftnakalesa, and Mahendraglri as its three
whqge'gates Mahesa, the God Siva, kept watch with
limits, at
Trisula in his hand. This Andhra Vishnu fought with Nisum-
bha a great Eakshasa for thirteen yugas and having killed him
in the end, lived in that country on the banks of the Godavary

along with the Sages being worshipped by the three worlds,

A close study of this work of Kodandaramakavi seefns ,

to corroborate the tradition that it was the first

king of
the Andhras whoestablished sovereignty and ruled over this
part of the country some centuries before the Christian era'
that was later deified and worshipped as the Andhra
Vishnu,
Andhra Nayaka or Andhra Vallabha.

After narrating a story to justify the

attempting name
given to the place, viz., Srikakula, whose significance will be
considered later, the poet adverts to the narration of
an incident
said to have happened a thousand
years after Audhra Vishnu"
^
began to be worshipped as a God at Srikakula. At that time the
emperor Sumati of the Hariti " or " AhaJipati"
family, the ruler
 of the vast Indian empire and of world wide
fame, started with
a large army on a campaign of conquest, came to Andhradesa
and with great pleasure paid a visit to Srikakula the seat of
Vishnu, After being duly honoured
by the sages then residing
at the place, he was much pleased with them and
wanted to do
some good to them in return as a token of his friendliness towards
" What can
them, and askod them I do for you in this forest
land ?" The sages showed him the Lord Vishnu and
requested
him to raise for the Lord a temple with all the
necessary
gopuras and mandapas etc. and to make provision for the daily?
monthly and annual celebrations of the God, so that it may
shine as an ornament of his
kingdom. Having heard the
request of the sagos the King Sumati paid his respects to the
deity and exclaimed tha^the God there? was the very Lord of
his own family^ and that the Vishnu
residing there was none
else than the illusffrious Indhranadha " J^he first Lord of
Andhras. The sages wore vcry^ happy to learn such a
thing
from him and told him tho old story how Brahma made
tapas
and made KSkulSJMpa reside there. Then the 'ting made his
" Andhra
offering to tho God and called himself N&yaJca Z>a*a"*
the servant of the Andhru Nayaka. This is how, it seems that
ttio God K&kuladhipa came to bo known henceforward as
<c
Andhra Nadha"* Tho king Sumati stayed there for a time
to fulfil his promise to the sagas, called for tlao best architects,
sctttptors and othor workmen and got a grand temple built with
all tho necessary accompanimontSi and gardens laid. Then
when the summer season came ho was very sorry to fiad the
river Sahyaja (Kistua) getting dry and water nob
?
boing avail-
able for the worship of tho God. Ho got a big tank constructed
but was not satinlied with the water as it was unfit to be uaed
for the worship of the Lord- Then the Lord himself camo to
the rescue of the king and sent his Ohakra which broke the
earth instantaneously and brought the water from Hasatala*
That is how the tank got the name of " OhaJcra theertha".
'After making other provisions for the worship of the Lord
all

he brought a number of families of Brahmins learned in Vaiah-

nava cult and got them settled there* Then having worshipped
the God the king Surnati is said to have returned with all his
c
armies to his capital city Visala Nagara ', in great pomp.
The descendants King also worshipped the
of this Lord on
the banks of the Kistna and thus prospered-

Though it is not possible to identify the king Sumati of

our story with any personage so far known to
history, conside-
rable significance has to be attached at least to some of the

points connected with the king of this story. He is described

as ruling over the whole of Bharaba Yarsha and as belonging
to Hantikula which may be read as the Haritikula according to
one M3j and *
ahahp&tikula
'
solar family according to the other.
He knows the Andhra country and was much interested in
seeing il and visiting the God at Srikafezla, whom he identified
as the God own family and called himself " And.hr a
of his

niyaka, dasa." "JPhese points may be taken to indicate that this

Sumat! was a king of the Aad&ra Bhritya
dynasty and of the
H iritikula branch, &ad was also
the monarch of at least a large
of Bh.iroia with
ptirfc Yarsha, Visalanagara as his capital* The
second reading ahahpatikula does not seem to fit
in, as the
Andhras are not known to have
belonged to the solar family..
f

Among the early kings of the Andhra

dynasty we do not
hc 01 any faaloaging to the flaritikula
or Harita branch.
But an inseriptioa found at Malavelli of the
Shimoga District' '
on a pillar in front of the Kaleswara
temple makes mention of a
S.itakarni who is said to ba a
Hariti-putto,' son of Hariti and
'
ut the siiiie time he is called Vinhu Kadda Chatu Kulananda"'
and iw was ruling southern Euntala with
Vaijayanti (Banavasi)
his capital under the suzerainty of the Andhra monarchs
Thus we learn from the
inscription that among the Satakarni*
or Andhra
kings there were some who were sons of
Haribi or
who bebug to Hariti family and our
Sumati may be one of those
of the Hariti who were
fanuly ruling as governors of the Malva
country with Visalanagara as their
aOWn a8
is
-
l '
*--
capital since Ujjaini of Malya
Whether the Sumati of
capital at Visalanagara
'
in Magadha or in
 Malva he must have lived sometime before the end of the 2nd
century AJD-, i.e., before the fall of the Andhra Empire*

When Sumati visited Sri-kakula itappears that it was

not in a very flourishing condition. It was the seat of some

sages and the god was without a temple. Though this was the
first capital city of the Andhras where Andhra Vishnu the son
of Suchandra according to the tradition recorded in the
Andhra Kaumudi said to have
established his kingdom, it
is

must have fallen into decay since the Dhanyakataka has come
'
into* prominence as a great Buddhist centre and also as the
capital. We learn from the account given by Magesthenese
that even by the 3rd century B-C. when Ohandragupta Maurya
was ruling over the empire, Andhras were very powerful and
were said to be seconcTin power to the emperor, and to have
possessed 1,00,000 iafantry, 20,000 cavalry and 1,000 elephants,
etc. So this Srikakula could not have been^the capital of* such
a powerful state about tb6 3rd century B*d have there- We
fore to presume that the original capital of Srikakula of
Andhra Vishnu had been washed* away by the river, and that
the capital already transferred to some other
neighbouring
#lace, most probably to Dhanyakataka, which even by that
time must have been in a very flourishing condition, since its
neighbouring place Amaravati seems to have already become
the seat of a magnificent! Buddhist Stupa,
bearing sculptures
and inscriptions in old Maurya character of about 200 years
before the Christian era,
j* :

* The site of the ancient town (N. lat. 20, 28 B. Long. 85, 55) has been washed
away by the river. (Rea, Proc. Govt, of Madras, Publication "No. 428, dated June 18,
1892). (Foot note on p, 195 Early History of India by Vincent A. Smith).

t The date of the early Andhra kings whose inscriptions are found at Amaravati

through whose influence the outer rail is said to have been erected may b& fixed to
about the middle of the 2nd century A,D ..The Stupa itself is much older as is
shown both by the sculptures and the inscriptions especially one in the
Maurya
character recording the gift of a pillar by the G-eneral Munda Kuntala, This
inscrip-
tion (No. d) was a fragment in letters of the Mauryan type. This shows that
though
in the second century vast additions if not almost an entire reconstruction was
efiected,
the great Ohaitya dates originally from perhapa 200 B.O, (Burgess of :
Stupaa
1'
vati and Jaggayya Beta).
 It is perhaps foreseeing such a contingency as this that
the Lord Vishnu, it is said, whenrequested by Brahma to stay
there, told him thafe ha would stay there according to his
request, for a thousand years, but? when with the advent of
the Kali age, the Brahmins become corrupt and loose in their
customs? he would go away to his original seat on the banks of

the Ganges-

In the second Aswasa in an answer to a question by

the sngesj Suta informs them that Vishnu became invisible at
the end of the Ka.li age, along with his temple and Prafcara,
the compound wall and lived in a cavity of the earth, thus

accepting a temporary residence in NagaloJca. He would thus

stay in the cavity of the earth
being worshipped there by
Varuna and Naga chiefs till the advent of
Kritayuga. When
the Lord left the place of Kakula, the tank Chahratheertha
also became dry. Seeing this the river Kistna took Uhakra-
theertha into her bosom.

of Suta to sages clearly shows that the

city of
Kakula along with the temple, prakaras and the tank has fallen
into the bed of the river Kistna, washed
away by the innun-
dations of the river. So naturally the God Andhra
Vallabha had*
to disappear and
go bask to his original seat at Ahichatrapura
on the banks of the Ganges. Whatever be the
original name
a tradition that this
of this place, there is
city owed its name
to a Buddhist brahmin
controversy that was once held there
in which Brahmanism
prevailed over Buddhism. A king by
name Mahamati was on a visit to the
place to worship Lord*
Srivallabha. In his presence there was held a
big controversy
between the upholders of the rival faiths of
Buddhism and
Brahmanism. The king placed a snake in a
pot, and covered
it
up without their kno^edge. Both the parties were asked
to
say what exactly it contained and that was made
the test of the
greatness of their rival faiths. The Buddhists
answered that
he pot contained '
nothing but a snake. But the Brahmins said
-thateven if it should contain a
snake, it would turn into a
white umbrella. When the king opened the
cover of the pot
before them lo there was a white umbrella in it- The king
1

was much pleased and worshipped the Brahmins, the Buddhists

having had to part from the country. Prom that time onwards
the seat of Srivallabha got the name of Ahichatrapura.

Another story indicative of the predominance or the

triumph of Brahminism over Buddhism, and the proficiency of
*
the Brahmins of those days in, Abhicarika* or magic cult, as
inculcated in Atharva Veda? is also narrated. It is significant
that it was about this time that the God Srivallabha wanted
to go back to Srikakula. Sudakshina, otherwise called Muk-
kantiswara, who was born by the grace of Sankara was the
king of Dliaranivarana nagara which is no other than 'Dhara-
nikota * on the banks of Kisbna- He was a devotee of Sankara
and having jploased Hinj by tapas, obtained a pair of magic
sandals. Encouraged by Narada ho wont to Ahichatrapura to

worship the Lord Sfivallabha. While he w$s bathing in the

Ganges, his sandals wore ^stolon away? but the Brahmins of
Ahifjhatraputrtj by thoir magical powers got^he sandals restored
to him. Being pleased he invited them to his^country and
offered grants of land* Accordingly when there was a famine
in North India thousand families of Brahmins migrated to
six
flho banks of Kistna* and wore provided with lands and agra-
haras by the king Mukkantiswanv These wore known after-

Brahmins, who formed into a sect of Telugu

* '
wards as ftrvela

Brahmins by themselves. This Mukkanbijanapati seems to be

*
no other than the Trilochana pallava who about the begin-
*

ning of tho sixth century A JD. ruled over the Telugu country
with Dharanikota as his capital Some of the Agraharas
e *

granted by him wore renewed by some later kings like Vikrama-

ditya I of 660 AJX and by Kobaketa raja of the
12th century
AOD Palkuriki Somalia in his Basavapurana mentions about
the encounter of this Mukkanti wibh the Chola king KariMla
who is said to have deprived him of his third eye. Thus this
Mukkantiswara who was a staunch saivite, endeavoured to revive
Brahrnanic religion in this country by establishing exten-
sive Bfahminic settlements and by rooting out Buddhist and
Jaina faiths from the country- In this manner he seems fa have
 8

paved the way for the return of the God Andhra Vallabha to
Srikakula.

But it is not until six or seven centuries later that the

God chose to get himself reinstalled in his seat at Srikakula.
The credit of having done this fell to the lot of one Anantapala,
minister and coinmander-in-chief of Narasimhavanna-n son of
Anangapala the king of Orissa* Narasimhavarman has sent
Anantapala on a mission to conquer southern couotry and sub-
due the kingdom of Kanchi. The latter started with a large
army to the south and visited many holy places on the way.
After visiting Srikurma, Sinihaehala, he had his bath in the
river Godavary, and after crossing it carne to Srikakula on the
banks of the Kistna. Here he met his parents who left him
long ago in the Grissa country on their way to Kasi, while he
was yet a child. He heard from them the greatness' of the God
of Srikakula, and wanted him IJSL his place, but tbe
to reinstall
idol *could not be found, He and the God appears in a
fasts
dream and informs {urn that He is tKe Lord of Ahichatrapura,
that he desires to reside in Kakula and that he would find him

in a pit of the Karavellika plant in the backyard of the house of

a Brahmin named Vamana Sarma in Sankarapura on the banks
of the river Brahmakundin. The commander was much
pleased,
sent his puiohife got the idol of the Lord and with great pomp
and splendour had him reinstalled in the temple of Kakula

according to the rites of Vikhanasa cult. Thus Andhra Vishnu

came back and took his seat at Srikakula fulfilling his promise
made to Brahma.
From the tradition recorded in this work wS
learn that the place 'Srikakula' derived its name from the
incident of Brahma performing tapas on the banks of the
river
Kistna at the bidding of Vishnu himself, When be came to
this place and saw the river Kistna
the thick
flowing through
forest ofDandaka, it seems he was so much astonished at the
beauty and grandeur of the place, that he assumed
many forms
to see and enjoy the of the
beauty scene. Gods from heaven
paid a visit to him there at the same time, and
requested him
to name the place as
'Kakula\ since he, the
Brahma, became
perturbed or assumed many a farm at that place (Ka akula). +
The derivation offered and the story in justification of that
Sanskritic derivation of the word, seem to be clearly the result
of later puranic or legendry development. For, the name of
the place as referred to in some of the inscriptions 2th
of the 1
c
and 13th centuries and in '
l&idabhirama a kind dramatic
of
'
composition of the 15th century, appears as *E&kolanu (Kako-
lani-tirunallu) which seems to indicate that the place got its
name from a big tank nearby in that great forest of Dandaka*
Ka?-(kadu Forest) + Kolanu (t=,a tank)=Karkolanu /Ka-
kolanu- The Ohakratirtba referred to in the story as having
been brought into existence by the Chakra of God Vishnu, is
perhaps a tank that has already been there, later sanctified by
being connected with the story of Vishnu's advent to that place.
Kulam is th*e earlier DrSvidian form of the Telugu word 'Kolanu'
(c//Tam,Kan.kula]fc==tank) and this form seems to have been
'

preserved in the word Kakujam^ a form m?>re amenablethan

the other to the Sanskrit 'derivation offered. This, no doubt,
may be considered as an apt illustration of the remark made by
Kumarilabhatta, the Mimainsa Scholar of the 7th*century AJ).
work Tantravarfcika*, as to how foreign wordsand
*
in his

indigenous Dravidian words also among them are construed by

Sanskrit scholars to be of Sanskritic origin, and plausible
derivations from Sanskrit roots and words which fit in with

their meanings are offered to them. Evan the names of some of

ttie rivers of the country like the Kistna (perhaps
originally
Mysoliyar black-river, the Godavary (perhaps goda (v.)
Sru (Z ar=river), the Kaveri (Kavu red, eri=eru/ aru=river)
etc. seem to have been considered as Sanskrit forms and later

construed as such. Whether it was the big tank cons-

tructed by the king Sumati or some other earlier one that has
been washed away by the river, that gave the namd to the place,
the inscriptional as well as the literary evidence regarding the
form of the word, from 12th century onwards goes to Show that
.the place got its name from a great tank nearby.

The tradition regarding the migrations of the Lord

Andhra Vallabha from the original seat at Ahichatrapura on
 io

the banks of the Ganges to Kakula on the banks of the river

Kistna, and back again, might perhaps indicate some remeni-

sences of the migrations of the Andhras themselves who were his
devotees. From
the account given in Aitareya Brahmana the
Andhras appear to be a mixed tribe that migrated from the
G-angetie plain to the South of the Vindhyas, having been
ostracised from society by the more orthodox section of the
Aryans. Having crossed
the Vindhyas this adventurous tribe
moved further South
and formed settlements in the fertile
valleys of the Godavary and Kistna, and later on having subdued
some of the Naga rulers of the country, seem to have
carved out a kingdom on the banks of the river Kistna, which
in course of time extended its dominion and became so
powerful
as to establish an empire with
Magadha as its capital. Ahi-
chatrapura on the Ganges which to the tradi-
according
tion recorded in this work is the original seat of Andhra
Vishnu, is ne'ar
very Magadha. .Hence it may perhaps be said
that the God preferred to go* to his original seat when his
devotees came into power in that country. But the legend
attributeshisfgoing back to Ahichatrapura to the advent of
Kaliyuga with all the evils attached to it
according to the
Puranic writers, which perhaps indicates the
predominance o
the rival faith of Buddhism in the
Telugu country over the
Brahmanic religion. During the period of the rule of Andhra
Dynasty, Buddhism was
sway over the Telugu
really holding
country,as evidenced by the Buddhist Bramains
is
discovered at
Amaravati, Dharanikota and other
places on the banks of
Kistna and generally traced to that
period. Later when Andhra-
Vishnu who first established the
kingdom came to be identified
with God Vishnu,the votaries of the
Brahmanic religion seem
to have interpreted the
of the
colapsing temple and the tank
in the river bed as the God
himself going
away from Srikakula
owing to the corruption that prevailed
during the Buddhistic
period Then the narration of the
story of Mukkantiswara-a
samte king, who encouraged the Brahm,nic faith in -

s^unch
this land by makmg large grants of land to thousands
of =B ra h-
mm ^grants from the banks of the
Ganges, seem to
 11

Dave the way for the return of the God of Ahichatrapura, from
3he banks of the Ganges to his old seat on the banks of the
Kistna, 'But not until after the lapse of some more centu-
it is

ries, (i-e*, perhaps until Buddhism has been completely banished

"rom the country) that, as the story says, the God got himself
reinstalled in his place at Srikakula, through the services of

\nantapala the commander of the king of Kalinga, Thus though

ihe kings of the Andhra Dynasty who ruled an empire, were
leard of no more in the literature of the language of the coun-
at least their presiding deity, the Andhra Vishnu of Srikakula
rry,
vho later called himself Telugu Vnllabha, has ever been in the
nemory of Andhras and worshipped by later emperors, poets, and
levotees.

Thci author mertfions in the colophon at the end of each

kswasa that this story of Srikakula Mahatmya forms part of
ihe Uttarakhanda* of Brahmandapurana. %
A small work in
Sanskrit recently discovered claims that it is a part of the
Sfarada Sarnhita of the Brahmandapurana* But in the copies
>f theBrahmandapurana available to us, this portion is not to
;>e found* The poet Kodandarama Kavi mentions in the intro-
luctory portion of his work that Lord Sree Eanganadha came
K> him in the form of a Brahmin and gave him a copy of the

vork in Sanskrit which was in a disordered condition and

requested him to put it in proper order in Telugu. But this
s after all in a dream, and the Sanskrit work of that name now

tvailable to us varies in many respects from the Telugu work of

Sodandararna Kavi

As in most of the Poranas the story is narrated by Suta

10 the congregation of the sages in Nainusaranya at the great
tacrifice performed there. Narada was introduced, who in-

ormed the sages that he was coming from Srikakula where he

ffent to witness the great festival of the Lord Andhra Vishnu.
The sages ask him to speak about the greatness of the place,
rat ho throws the burden on Suta and departs. The Sanskrit
now available makes Narada narrate the story of Srika-
version
mla Mahatmya and since there are more points of difference*
han agreement between the two we can be sure that our poet
 12

had not followed this version in Sanskrit when he composed 1

work in Telugu.

This work written in a simple narrative style a;

is

though it contains many Prabandha characteristics, elabors

.

descriptions are generally avoided and lively interest is kept

throughout the narration. The author himself says that
has undertaken the work even without a proper study of Si
dhanta Kaumudi- But that did not stand in his way, since
was proficient in his knowledge of lakskya, and lakshana .

the Telugu language in which he proposed to write his poem 1

the grace of Lord Andhra Yallabha* He belongs to Haritas

gotra and is the son of Gopala Sachiva* As he himself, unli
many other Telugu poets> refrained from giving any more par
culars about his family and relationship* considering* it to be
mere waste of breath* we know nothing mor$ about them* I
mentioned 'Srimafc Tirumala Tatacharya' as his guru. B
we are not sure that he is the same as the one coupled with tl
name of Tenali Eamakrishna Kavi of the 17th century A-l
There is no ofcer clue to fix his date.

Thus though Srikakulam and presiding deity are i

its

closely connected with the early history of the Andhras, they d

not seem to have paid sufficient attention to them- The gres
and invaluable monuments of their art and culture that lay in
beded in the old Buddhistic stupas at Amaravati, Jaggayyapete
Nagarjunakonda and other neighbouring places on the banks c
Kistna were unearthed only very recently. In fact even Telug
Literature contains very fewreferences to the Lord Andhra Vishzr
of Srikakula- Anantamatya mentions in his Bhojarajeeya tha
his father Mummadi Tikka was a devotee of Andhra Vallabha tin
Lord of Srikakula, The next reference is that in Kridabhirama c

where one or two incidents connected with the story of Andhr*

Vallabha were referred to, in connection with a
Deference to ttu
festival of the Lord. It is really the Emperor Krishnadeya-
raya that revived after 9, long time the imperial greatness oJ
^Andhras and of their presiding deity of Srikakula. We fine
only two more Satakas jn Telugu Literature connected
 13

*
this Lord of Andhras t*'*> Andhra naynka sataJca by Kasula-
pati Purushothama Kavi and Srihari SataJca by an unknown
author.

This work has been edited with the help of two manus-
.

cripts one available in the Government Oriental Manuscript

Library of Madras, and another secured for me from the neigh-
bourhood of Srikakula by Vidvan Sringaram Ayyamacharyulu
Garu a native of Srikakulam, The latter has supplied many
readings and portions lost in the other manuscript. My thanks
are due to him for the help rendered in securing this manuscript.

I hope that this work of Kodandarama Kavi will be a

welcome addition to the Literature of the Andhras> since it
happens to b the only ^ork that records in a literary form some
of the oldest traditions connected with these people and their
God on the banks *of the river Kistna.

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