. Deparaja, a member of the royal family, authored and a collection of romantic stories called the (1410), written in the form of a narration by the author to his wife. However, according to Kotraiah, was actually written by King Deva Raya II. The writing contains interesting details on the king's hunting expeditions and on the professional hunters who accompanied him. In 1525, Nanjunda Kavi, a feudatory prince wrote on local history, published a eulogy of prince Ramanatha (also called Kumara Rama) titled (or ) in the metre. The poem is about the prince of Kampili and his heroics at the dawn of the Muslim invasion into southern India. This work combines folk and epic literature. The protagonist rejects the advances of his stepmother, only to be condemned to death. He is rescued by a minister, but eventually achieves martyrdom fighting Muslim invaders at the capital. In 1567, Jain ascetic Srutakirti of Mysore translated from Sanskrit a biographic poem of a Hoysala lady Vijayakumari in . The writing goes into detail about a city (believed to be Vijayanagara, the royal capital), discussing its shops, guilds and businesses. The text describes the rigid caste-based human settlements and notes that people involved in mundane duties such as washing, barbering, pot-making and carpentry lived outside the fort walls in streets constructed specifically for them. Salva (1550) authored two poems called and . The former is about (poetical sentiment or flavour) and the latter, only portions of which have been recovered, is about the (suggested meaning) in poems. Thimma's of the 16th century also discusses poetical flavour. In the 16th century, lexicons were written by Lingamantri () and Devottama (). At the turn of the 17th century, Bhattakalanka Deva wrote comprehensively on old Kannada grammar. His is modelled on the lines of Sanskrit grammar and is considered an exhaustive work. Bhakti literature Vaishnava writings Unlike the Veerashaiva movement which preached devotion to the god Shiva with an insistence on a classless society and had its inspiration from the lower classes of society, the haridasa movement started from the higher echelons and preached devotion to the god Vishnu in a more flexible caste-based society, eventually becoming popular among the common people. The beginnings of the haridasa tradition can be traced to the Vaishnava school of Dvaita philosophy pioneered by Madhvacharya. Its influence on Kannada literature in the early 14th century is seen in the earliest