Biographical Sketches of Dekkan Poets

Front matter

BIOGRAPHICAL SKETCHES

OF

DEKKAN POETS,

Sankarachari

Biographical Sketches.

OF

DEKKAN POETS.

SANKARACHARI.

THE following Account of the Life, and Actions of this great Legislator, is principally taken from a book written in the Sancrit dialect called "Sankara Vejaya" or the Tour of Sankarachari.

All the wonderful, and supernatural performances related in the work above named, are as implicitly beleived by orthodox Hindus, as are the miracles of Moses, and of Christ, mentioned in the Old and New Testaments, by the generality of Christians—It would therefore be presumptuous, and perhaps impious in me to modify, or alter one particle of the materials from which I compile this biography, of a prophet, and sage, who flourished in an age, so remote, as to claim antiquity prior to the Christian Era. I have given the records as I received them, and find them, acknowledged by the most learned men who have written on Hindu Theology, and leave it to the candor of the English reader, to whom this work is principally addressed, to use their own judgment in giving credit to the miraculous adventures of the Hindu sage in question.

Sankarachari,—A celebrated Hindu poet, lawgiver, and prophet, was born, according to some authors, at Sringiri Meru, a village in the subdivision called Nunganad, he was the son of a Nambur Bramin.

There is great discordance of opinion amongst Hindu writers respecting the time of his birth. The Kudali Bramins, who profess to follow, and teach his system of religion, declare his appearance to have been about two thousand years ago. In a Manuscript history of the Kings of Konga Dés, in the valuable collection of the late Colonel Mackenzie, he is said to be contemporary with Trivikramadéva Chakravarti, Sovereign of Kundinipura in the Dekkan, and to have been born at Sringeri, a place now in- cluded in the Mysore Territory, and situated on the skirts of the Western Ghauts, where he founded a College that still exists, and assumes pontifical authority over all the Smartya Bramins in the Peninsula. Other accounts have placed him in a far later age, and some are even unwilling to give him a higher antiquity than one thousand years from the present date.

As from traditions and authentic records however, we are informed that Govendayeti Guru, or spiritual guide of Sankarachari, was the father of Vikrama,— we are pretty sure that he must have been Contemporary with the Monarch above named: these same records also assert Sankarachari to have been born in the 95th year of Vik. Sak. in the cycle year Vilumby, in the Kerela Des, on the banks of the river Charni, and that he was of the family of the Porachorloo Bramins.

Sankarachari was invested with the sacerdotal thread at eight years of age by his father, and applied himself diligently to the study of the Vedes, and made great progress in philosophy and divinity; while his precocity of intellect astonished his countrymen, and was far beyond any student of the time. When he was twelve years old his father died, but Sankarachari still continued cultivating the Sciences, and every branch of learning; and his mind took such a religious turn, that even at this early age he wished to forego the world and become a Synassy. The supplications and commands of his parent prevented him putting his design into execution, but she could not prevail on him to marry, notwithstanding she used all her endeavours to bring about that event, for Sankarachari was resolved to continue single, that he might give his whole attention to religion, study, and devotional exercises.

One day, when he was returning with his mother, from a visit to a relation in a distant village, they came to a river, which they had forded on their journey thither, but which was now considerably swelled by the rains that had fallen, a very common case in that country—They stood at the banks for some time, till the torrent had in a great measure subsided, when they attempted to Cross it, but found themselves neck-deep in water in a very short time—at this juncture Sankarachari called aloud to his mother, and said, that unless she gave him permission to become a Synassi, they must both inevitably perish, but that if she would consent, he would by his prayers save both their lives. The perilous situation in which they were placed, induced the mother of Sankarachari to give her approbation to her son's request, and it is said, the prophet in consequence swam over the river, with his mother on his back. When they gained the dry ground he prostrated himself before his mother, whom he afterwards circumambulated according to prescribed rules, and then proceeded to Karnata, where he remained until he completed his knowledge in various sciences.

After some time, Sankarachari went to Kanchi, where he confuted numerous priests of the Budha religion, who were put to death in oil-mills, by Himasitala Maharajah their king, as had been agreed to by the parties previous to the contro- versy. These transactions are recorded; by inscriptions engraved in stone, in the temple of Smasaneswar at Seva Kancbi, and at Terucovalure, on the opposite side of the Vegavati river, not far from the before-mentioned place. He afterwards cousecrated an image of the Goddess Kamakshi on a copper pedestal, and engraved mysterious syllables in the different arches and rooms, according to the rules, laid' down in the Adharvna Vede, and composed eight Sanscrit verses in praise of the goddess, which are entitled "Kamakshi Astaka." He also established a lingum at Kanchi, and dedicated it to Yaka Amreswar, since which time, the place is, called Siva Kanchi— Sankarachari went thence to Terupati, where he was again engaged in religious controversy, and overcame the most learned pundits in disputation, and erected a crystal lingum, as the image of Venkateswar and denominated it Chandra-maleswar, or the crescent crowned God: the temple was, in a conspicuous position on a ,hill, where the doctrine of there being no distinction between Seva and Veshnu was taught. He directed his disciples, to collect contributions, from every pilgrim that was present, at the procession of the chariot,or ear of Venkateswar, and that food should be supplied to indigent visitors and votaries. The above-mentioned Saga composed twenty seven verses in honor of Chandramaleswar and Venkateswar and entitled them "Nakshatramala" and be left directions—that the lingum should be worshipped one month with Belva leaves.

From this place Sankarachari proceeded to, Benares, by the route of the Vindhya Hills in order that he might be acquainted with the learning of the people of the north. He there heard much of the reputation of Mandana Misra, an author of several works on logic, and had a great desire to visit and form an intimacy with him— on this design be set out for his house, but when arrived there, his entrance was obstructed by eight parrots, that were endued with human speech and intelligence — While struck with astonishment, and waiting in suspence at the door of Mandana's house, he observed a cocoanut tree not far from him, and being informed that some people in the Magadha country, who were cashmereans, possessed the art of plucking the fruit of the cocoanut tree by the mere power of incantation, without being obliged to climb the tree —Sankarachari in consequence made a journey to Valatechepure in Cashmere, where he saw a toddy-man extracting juice from a palm tree by merely striking the stem with his hand. After some time Sankara persuaded him to instruct him in the mantra, or prayers, by which he effected this miraculous performance, and it is said, that Sankarachari in time initiated the toddy-man in a very wonderful and profitable art, which was the transmutation of metals into gold by merely pouring on it the juice of a certain plant; while pronouncing certain mysterious and magical syllables It is said, that the toddy-man on becoming an adept in the art last mentioned, lost his former one, but by means of the new art he acquired manufactured a great quantity of gold, and struck coins, bearing the impression of his own figure. A short time after this, Sankarachari returned to the house of Mandana Misra, before mentioned, situated at Goda, on the bank of the Narmada river; when there he climbed the cocoanut

tree that has already been noticed and by the means of its branches jumped into a saloon in the house, where he found Mandana Misra, harangueing a large multitude, Who were seated to bear his doctrines, and listening to his discourses with admiration. Sankarachari was soon engaged in controversy with the master of the house on some abstruse point in philosophy, and completely vanquished him in every argument that was contested. The wife of Mandana Misra perceiving that her husband was baffled and overcome, immediately stepped forward and challenged Sankarachari to dispute on the mysterioua science of Sexual intercourse. It should be observed that the art of love among Hindus is cultivated by the learned as a science the most intricate and Sublime that can engage the mind of man, and many Shasters have been written on this subject by sages of antiquity, whose texts have been explained by numerous commentators— Sankarachari had no knowledge of this science, as he was a bachelor, and had never been engaged in a love affair with any female, since his birth — he therefore, declined the contest for the present with the wife of Mandena Misre, agreeing coma to her in the course of six months, and contend with her on any point she wished to propose.

Sankarachari after this made a journey to a city whose king of the name of Amaraga, was just dead, and the body placed on a pile of sandalwood in order to be burnt. Sankarachari, it is said, being in possession of an art, by which he Could transmigrato his soul into other bodies, was determined to avail himself of the opportunity that now offered, and giving special directions to his own disciples, who were collected round him, and whom he entrusted with the secret to take special care of his own corpse, he by pronouncing some cabalistic and mysterious syllables caused his own soul to animate the dead body of the king; he then sprung up, and quitting the pile proceeded to his palace, where all the courtiers and attendants of the late king were in admiration, at the supposed resuscitation of their master.

Sankarachari enjoyed all the rights of a husband with, the queen, widow of the late king: after a time however, she began to suspect that

this was not her real husband, but that some adept in the art had animated her husband's corpse: she consequently gave directions that every dead body in her dominion should be immediately bornt, and her ministers and guards forthwith proceeded to put her orders into execution. — The disciples of Sankarachari were not able to conceal the corpse of their master, from the scrutiny of the queen's servants, and the body was immediately placed on a pile of faggots to be burnt. The pupils of Sankarachari on this immediately run to the palace exclaiming aloud these words, "thou art the true spirit" — Sankarachari suspecting the case, immediately re-animated his own body, which was on the pile that had already been set fire to: finding that now the flames were reaching him, he repeated eight verses in honor of Lakshmi — Narasimha, or Vishnu, by virtue of which the fire became impotent, and he was enabled to quit the pile unhurt in the least degree. He then quitted the place with all possible expedition, and went accompanied by his disciples to the house of Mandana Misra, whose wife immediately entered in-

lo controversy with him, on the subject which he had previously declined, or rather procastinated. Experience, however, had by this time well qualified Sankara to give a ready answer to all her questions, and he, without hesitation pointed out all the topical positions, according to their revolutions, of passion, and lust. The wife of Mandana was defeated and abashed, and made obeisance to her conqueror and master. Sankarachari whose slaves she and her husband became, in consequence of her defeat, as had been before stipulated. The Hindu sage generously gave them their liberty, and shortly afterwards proceeded to Cashmere, where he met with the toddy-man before mentioned, who was anxious to recover the art he had lost to Sankarachari, and made obeisance to him. Sankarachari however paid no heed to him, but went strait to Valabhipore, where he prayed to the goddess to come and reside in that part of the peninsula in which he was born. It is said, that the goddess assented to his request, and intimated to him, that in whatever spot she became manifest to him, she would rest, Sankarachari

was mach gratified at the condescension of the goddess, and immediately proceeded towards- Bednore, which is a province in the Carnatic. When he arrived at the hermitage of the Reshi, called Sringi, on the banks of the river, Tunga Bhadra, the goddess Sarada became manifest, and intimated to him, that she intended to reside there, and commanded him to build temple in her honor, which Sankarachari accordingly did he also raised several edifices in various divisions, where worship was paid to the above-named deity. After this, he made a tour round the Indian peninsula, and erected fanes in honor of the goddess in numerous places, giving them distinct denominations. He returned to Sringeri and composed a poetical work to celebrate the incomparable charms and accomplishments of the wife of king Amaraga. He also compiled a commentary on the theological works of Vyasa and intitled it " Sarera — Bhashya," in which was recorded his extermination of the heretical sects of Jainas, Bowdhas, Charwakas Kafabkas, etc. his eminence in philosophy obtained for him the title of " Shanmato-dharaka" or confirmer of true tenets. Sankarachari made mother tour to the northern countries, and established the God Pasupateswar in the Nepaul Country thence he went to Kamarupa, in Assam, where he planted an image of the goddess Kamakshi and leaving this place, proceeded to Revalaya, a mountain in which place he erected a lingum and called it Revalayeswar; after this he went to Badararikedar, on the declivity of what is called, the Snowy Mountain: in this place he completed his theological works, and delivering them to his disciples, directed that they should he published. The last accounts we have of this Hindu legislature, inform us, that he went to the country of Yavans, or Greeks,and that he never returned. As no authentic narration of his death has been given,many pious Hindus believe that he is still in existence. His pupils Padmapadachari and Hastamalkachari returned to Sringeri, where they published the works of their master, still extant: these pious -men spent the remainder of their lives in abstract, devotions, and died at the above-named place. Their descendants have exercised supreme jurisdiction in ecclesiastical matters till this very day.

Eleswara Upadhya

ELESWARA UPADHYA.

ELESWARA UPADHYA flourished in the seventh century of die Salivahana era, and was a native of the town of Eleswar, which is situated to the westward of Srisaile. From his infancy he made divinity his particular study, and in a short time, attained to such high degree proficiency in learning, that he became the preceptor of numerous pupile, and was styled by way of eminence, Eleswara Upadhya. This surname, however, which conferred a dignity on his native village, has thrown the veil of oblivion over his rest name, which has been lost to prosterity, who only recognize him by the title before-mentioned.

This philosopher and poet made many commentaries on the text of Goutama, called " Smriti Durpana" or the "Mirror of Memory," and after he had completed his forteenth year, he visited Rajas of different provinces, and at their several courts, confuted every other sect that taught doctrines contrary to orthodoxy. This poet wrote a geographical treatise, and in the topography of the Telugu country, divided it into

hundreds nads, or such as Vigenad, Valanad, & c. the records of these divisions are preserved in the archives of Kondavede, and in the provinces west of the Kristna river, such as Orungole, Vemulavada, Eleswar — they are written in the provincial dialect, and are still in the possession of village accountants and other authorities.

Although the Telugu country has undergone several- revolutions, and been under different dynasties, yet the sub-divisions made by Eleswora Upadhya, with their various appellations, have been retained. The lands which were granted, by different kings and nobles, as a reward for the labors and valuable works of our poet, he made over to Bramins whose descend, ants have preserved their title deeds to this very day.

Eleswara Upadhya taught Sanscrit versification and prosody to the Princesses of Raghupati Peta, Narayana Gad, and other places, on which account he was much respected by those distinguished Personages, and received rich rewards from -them. This Poet also established a private College, where five hundred pupils were

instructed in all the branches of scientific and elegant literature, especially the Sanscrit language and it is said, that, even the female members of this Poet's family, spoke that dialect as fluently as their vernacular tongue, from constantly hearing discourses in it; for Eleswara would allow no other but the learned language to be spoken even in colloquial conversation, having a sovereign contempt for every other, conceiving the same to be prohibited by the Hindu law.

It is said, that when Eleswara Upadhya found some of his scholars dull in learning their lessons, for want of a retentive memory, he searched in ancient books, and discovered in a very old volume, that treated on the occult' sciences, a recipe to remedy this evil which was oil extracted, from the red seeds of the Jotispati plant, and mixed with other ingredients and then used in culinary purposes. — When the scholars of Eleswara made trial* of this excellent medicine, which was eaten with their daily food, it is reported that their heads became clear, so that they readily performed every task set- them, and made great progres* in their learning.

£leswara took very great pains in instructing his pupils, and the fame of his uncommon merits spread around through different provinces, and at last reached the ears of Khan Khan, one of the generals in the army of the renowned Eaperor Akbar, and great Sancritntscholar,^ho was very desirous to see this celebrated p^ilqsopher tin^ . ^et, and on that account made a long journey, to Upadhaya, accompanied by a imqp,eroHSi;etinue.. When this Chief came to the presence of Eleswa* ra^ be made prostration, but the other in ahaught ty tone exclaimed — " Mlech^Kshaya-Astu,'* (let BarbajiiWis be destroyed)^ The General unhesitatingly fepUed, '^ Ast°-:P^uchami-Tat purusha," (may meii b? slain by Ihem) Eteswara Upadhya then rejoined, " Mlecha-mCTiti Sese ha^" (let Barbarians destroy each other). Kbaq iOian could make no r^ply ta (his retwt, but repeat^ this short sentence, l^ahasrapat, o^ God of 1^ thousand beads, thousand eyes, aod thousand rays) The poet -on this said " Cbala* ^ ^hkita Ohiuna Tava Syne phar^ti" — wfaicl Drained bvGoogIc

words bear the following several interpretation." when your army marches, the god of a thousand heads (namely, Sesha the serpent, that supports Earth) trembles, the god of a thousand eyes (Indra) is moved, and the god of a thousand rays (Surya or the Sun) is dispersed. The Moslem general Khan Khan was highly delighted with this compliment, and conferred on the poet Eleswara many valuable presents, and the title of "Eleswara Upadhya Seromani" or the principal gem of the sages of Eleswara, and then returned to the Emperor's Court.

After this Eleswara Upadhya employed his pen in writing a dramatical work, entitled " Geresa Natuka," which celebrates in beautiful versification, the nuptials of the god of Sresaile.

This poet had no male issue, , but only daughters, one of whom named Nachi, became unfortunately a widow, when she had just arrived at the age of puberty, and she resolved to put an end to her life, being inconsolable at his loss, and of the consequent deprivation of all hopes of having children, and enjoying domestic happiness but her father dissuaded her from her purpose, reminding her that suicide was a heinous crime in the eyes of the Almighty. Nashi became at length reconciled to life, and was resolved to devote the remainder of her years to philosophy and study: she had heard from her father, that by swallowing a large quantity of Jotishpati oil, a person will either obtain a quick genius, or die in the space of five hours; she had the fortitude to make the trial, and took a strong-dose of the before-mentioned oil. In a short time, however, she felt a buring pain through her whole frame so acutely, that she could not bear it, and in a state almost frantic, jumped down a well, that was at the back of their house, and remained immersed in water for two hours, in the mean time the poet missing his daughter, whom he loved excessively, left off teaching his disciples, and went in search of her to the back of the house, and calling out her name Nachi, the damsel answered him from the bottom of the well, and apprized her father of what she had done. He directed her to remain for five hours in the well, and then to come out, which she did, and found herself entirely rid of her burning pains. It is said, that by the virtue of this oil, the daughter of Eleswara attained to such Wonderful capacity, that she shortly became a proficient in all the arts and sciences, and able to discourse on the most abstruse point in natural philosophy. She likewise became a poetess, and wrote an-epic poem, which she entitled Nachi Nataka, in which she recorded in elegant Shanscrit verse, all the events of her own life from her birth till her widowhood. She afterwards obtained the consent of her father to go on a pilgrimage to all the holy places in the peninsula, and it is said, that in the course of her tour, she overcame in controversy many learned pundits at various places, confuting every one, who came in opposition to her. After receiving rewards form the kings of Delhi and of Joyapore, she returned home, much admired for her talents and ready wit.

Eleswara Upadhy had another daughter, in whom he was more unfortunate, for it appears, that through some treachery she bad been married to a person of an inferior cast, by whom she had issue.

When the poet discovered the real rank of his son-in-law, he revealed the whole circumstance to his daughter, who through shame put an end to her own life, and that of her children, by setting fire to the house in which they dwelt, and perishing altogether in the flames.

Eleswara, near the close of his life wrote a code of laws, entitled "Eleswara Vijaya," in which the distinctions of all the tribes and relationships was minutely examined. This work has been quoted by various authors, but, not withstanding its celebrity, the original is unfortunately lost, as now not a single copy can be found, although much search has been made for it This poet died as much respected for his unimpeachable character, as the number of his pupils, and his prodigious learning.

Anam Bhatt

ANAM BHATT.

This poet was a bramin, and born, according to tradition, in the village called Garikapad, which was formerly in the dominions of Nizam Ally Khan, but is now under the control of the Raja of Chintapilli. He flourished in the fifteenth Century of Salivahana, during the reign of the Chalukya Kings. For twelve successive years he, studied logic, in the schools of Kundinipura, or Kondavede, during which time he made great progress in his learning, and in time wrote a commentary, or a treatise on logic, called "Tarka Sangraha:—the exposition in question consisted of about two thousand verses, which were sent round for examination, and perusal to all the celebrated logicians in the Tulugu country. This work obtained universal approbation, and after it had been carefully revised, he employed various copyists to transcribe it, for the purpose of being distributed to different quarters.

Anam Bhatt established a school for logic in his native town, where his scholars went through a regular course of instruction, and were made proficients in the science above-named, his own commentaries was the book principally used in this academy. When he was fifty-five years of age, Anam Bhatt, together with several of his disciples visited the mountain of Srisaile, where a celebrated idol of Seva was established; on his return he employed his time entirety in his studies, except a few hours in the morning and evening, which he alloted to devotion and religious exercises.

This poet did not visit the Court of any kind, nor seek rewards from any men of note, being content to maintain himself and family on his patrimony, which was ample and quite adequate to all his wants. He lived happy, and contended, and had many children, who all survived him.

Sitikant

SITIKANT.

This poet was a Smartva bramin, and inhabitant of Gandikota, which is the chief town of a distriet of the same name, which has been ceded to the British Government by Nizam Ally Khan—Sitikant flourished in the fifteenth century of the Salivahana aera, and was born in the town first mentioned.

He lost his father during his infancy, and being without friends, was consequently very distressed, and so neglected, that he contracted idle habits, and was without any education whatever, until he was nearly grown up; he at last reflected that he should be despised for his ignorance, and made a journey to Benares or Kasi, where after passing through the rudiments of the Sancrit language, he studied logic very sedulously and after a considerable time wrote a treatise on that science; the work was named "Turka Bhasha Tikka" by him, but his disciples and other people called it "Siti Kanthiyam," as it was written by Siti Kanta, the book contains six thousand verses, and in it every branch of logic is separately treated of. He had many disciples, to whose instruction he confined the whole of his time, as he never entered in the matrimonial state. He died at Benares on the banks of the river Ganges. After his death, his works were much sought after by the pandits of Hindoostan, as the style of them was plain and perspicuous, and the versification very soft and harmonious.

Bhattogi Dikshat

BHATTOGI DIKSHAT.

The above was a bramin, and native of the Mqharatta country; he was the officiating minister of a temple, which office descended to him in hereditary succession. He adopted the title of his ancestors, and applied very diligently to the study of the sciences. There was not at that time any profound scholar in his native country, from whom he could obtain instruction, so after reading several poems, by which he acquired a knowledge of the Sanscrit langnage, he proceeded to Benares and studied philosophy. Bhatogi Dikshat was possessed of an ancommon fine genius, and composed an elaborate treatise on grammar, which he called "Sedhanta Kowmudi," consisting of about twelve thousand verses. This work was very much approved of by the learned pundits of Benares, by whose advice it was published and disseminated throughout Hindustan, and became much in vogue; at the latter part of his life, this poet gave up his time to philosophy and contemplation, and died at Kasi, in the fifty-sixth year of his age.

Nagogi Bhat

NAGOGI BHATT.

This poet was also a Maharatta bramin, and born in the fifteenth century of Salivahana. At an early age he studied the Vedas, and when arrived at maturity engaged himself as officiating priest to people of the first class; by this employment, however, be gained a very scanty subsistence, and his poverty made him despised. He consequently felt disgusted, and giving up his vocation, entered as a student, the college at Vaki, which is esteemed a very holy place by the Hindus, as it is situated at the source of the river Krishna. At this place he studied all the fine arts and sciences, especially poetry. When he was forty-five years of age, he visited Benares, where he principally confined his attention to Grammar and diligently perused the book written by his countryman Bhattogi Dekshat, and made an ample commentary on it: he wrote also a work which he called Manorama, which was an exposition on the text before-named, it contained about seven hundred verses, and was much used by the Students at Mythali.

After he was fifty-five years old, he studied the Muntra Sastra, or fonnula of various prayers to Gods and Goddesses, and about this time he wrote a commentary on the Supta Sapti, or Chundi Pat, which is a chapter of the Marcandaya Purana. He died at Benares in the sixty-second year of his age, and it is supposed that severe disappointments in a great measure hastened his dissolution. The foregoing account of Nagogi Bhatt is taken from traditional records, preserved in the college of Nadya.

Somanat Bhatt

SOMANAT BHATT.

Was a Teliaga bramia, and inhabitant of Tehana Lanka, in the districts of Rajamahendry. The pundits of that place say, that he was born there in the twelfth centary of Salivahaaa, and was long in indigent circumstances, having inherited from hjs ancestors only a small portion of land, which had been given them by a former ruler of that country.

When he was grown up, he had not the means of defraying the expences of a wedding, and being desirous to marry, forthwith proceeded to a kinsman and implored him to get him married. By the exertions of this relation, and some other bramins, who revered the memory of his forefathers Samanat Bhatt, was recommended to the notice of a great man, who compassionated his case, furnished the means of paying the charges of the nuptials, and got him espoused to a damsel of respectability. When the ceremony was concluded, the bridegroom went according to custom, and prostrated himself before his mother-in-law, but she being a mercenary woman, despised our poet, and averted her face when he approached Stung with indignation, and sorrow Samanat Bhatt proceeded to Benares, where he diligently for the space of twenty years studied Philosophy, Theology, and the liberal arts. When he was a perfect master in all these branches of sciences, he returned to his native country, and on his way visited, severally, the Rajahs of Tekale, Mandassa, and Chikati; and exhibited his learning and talents before them : from each of these Princes he obtained magnificent presents, a Palankeen, and large sums of money. He purchased gold bangles ornamented with flowers in fret work and presented them to his mother-in-law, and the avaricious woman became so delighted with the wealth, and learning of oar Poet, that she heaped blessings on him incessantly. After this Samanat established a school of philosophy, and enjoyed a considerable degree of reputation. He wrote a second commentary on the Memansa philosophy, and this work is entitled, "Somanathyam." This treatise is much used by students, and procured for our Poet a considerable degree of reputation. Somanat had several children and died at the age of sixty in his native town. His descendants are still living—The work written by this Poet is in much esteem with the natives of the Dekkan.