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even in his childhood from Nannaya Bhatta, for preservation in this world. Since no poet or grammarian before the time of Appa Kavi, seems to have made mention of this grammar of Nannaya Bhatta, some recent scholars considered Sarangadhara's rescue of the grammar as a mere concoction of Appa Kavi for his own purposes. Now the story of Sarangadhara as narrated by Gaurana in this work not only absolves the Chalukyan King, Raja Raja Narendra of Rajahmundry from the cruel act of immolation, but sets at nought all stories connecting Sarangadhara with the preservation of the grammar Andhra Sabda Chintamani, since the scene of action of the whole story is said to belong to the Malva country and not to the Telugu country or Rajahmundry in it. Only the name of the king coincides and it is perhaps this coincidence that made Telugu people attribute the whole story to the Chalukyan King of Rajahmundry. The story and the incidents have become very popular in the Telugu country, but we can be sure from this that this tradition did not gain currency in the Telugu country even in the 15th century. If the present tradition had prevailed during the days of Gaurana he would not have failed to connect the story with his own country or to say a word about the famous grammar and the way in which it was preserved in the country.
The remaining three Chapters deal with the further wanderings of Meenanadha and his pupils during which they have been described to have tried their hands at Alchemy, Parakayapravesa and attainment of Vajradeha etc., and exhibited various powers of Siddhas.
The whole work is written in a simple, flowing style, keeping at the same time with the dignity of the theme, Gaurana has taken liberties with the language like Palkuriki Somana and other Saivite poets and owing to the lapses and faulty writing of the available manuscripts some lines here and there seem to have been lost and other discrepancies appear. The present edition is prepared by collating three manuscripts available in the Government
