-----------------------------------
SANSKRIT SOURCES OF KERALA HISTORY PART 5 KR IRS 31724 1824
The Short Poem on Sangramedhire
Historical details from the Sanskrit inscriptions (2)
Last 18 verses of the Srirangam
<https://www.wisdomlib.org/definition/shrirangam#history> epigraph forms a
‘seperate poem <https://www.wisdomlib.org/definition/poem#history>’
composed by Kavi Bhusana as indicated at the end of the inscription.(see
yesterday) . This set of 18 verses included 16 verses in its body and two
in the form of a colophon. The kings
<https://www.wisdomlib.org/definition/king#history> great fame is conceived
as the moon having sixteen digits, each kala
<https://www.wisdomlib.org/definition/kala#history> being represented by
one verse. The sixteen verses together form the Kirttindukala of Ravi
<https://www.wisdomlib.org/definition/ravi#history> varma Kulasekhara.
In this passage *raṇakarma sthitā dharma e*tc., is partly obliterated.
Still we may take it as referring to the kings disapproval of foul
practices in the battle field
<https://www.wisdomlib.org/definition/battle-field#history>. In the second
verse he is described as to have served as a supporter of dharma
<https://www.wisdomlib.org/definition/dharma#history> in the Kali
<https://www.wisdomlib.org/definition/kali#history> age. This has been
suggested by his cognomen Dharma maharaja
<https://www.wisdomlib.org/definition/dharma-maharaja#history>, mentioned
in Tvm chalai inscription, and the Srimusnam label inscription. The
contrast of the Pratapa
<https://www.wisdomlib.org/definition/pratapa#history> (Prowess) of the king
<https://www.wisdomlib.org/definition/king#history> and the Pratapa (heat)
of the sun is nothing more than a poetic
<https://www.wisdomlib.org/definition/poetry#history> usage. While
comparing Ravi varma with Krsna
<https://www.wisdomlib.org/definition/krishna#history>, Kavibhusana says
that the king was attached to no other women than his own wife. This would
reveal that the king was a man of high morals in the statement that
Sangramedhire country was free from robbers
<https://www.wisdomlib.org/definition/robber#history> we may find some
amount of exaggeration. But the saying would suggest the tolerably good
state of judicial administration obtaining in it empire.
-------------------------------------
The Poonamallee inscription
Historical details from the Sanskrit inscriptions (3)
An inscription engraved on the foundation of the Puvirundavalli {Poonamalli
Chennai} perumal temple
<https://www.wisdomlib.org/definition/temple#history> reads as given below.
cerapāṇḍya caturvedimaṅgalaṃ cerabhūpatiḥ
jetā sundarapāṇḍyasya dadau bhogyaṃ dvijanmanām |
This records reveals that the Cera king
<https://www.wisdomlib.org/definition/king#history>, the victor of Samudra
Pandya, donated the village
<https://www.wisdomlib.org/definition/village#history> *cerapāṇḍya
caturvedimaṅgalam* for the enjoyment of the Brahmins
<https://www.wisdomlib.org/definition/brahmin#history>. At the margins of
the verse, the symbol of a fish
<https://www.wisdomlib.org/definition/fish#history> and elephant
<https://www.wisdomlib.org/definition/elephant#history> -God have been
engraved on the stone wall
<https://www.wisdomlib.org/definition/wall#history>. The symbol signifies
the Cera’s victory over the Pandya
<https://www.wisdomlib.org/definition/pandya#history>. Since Ravivarma
Kulasekhara is the only Kerala
<https://www.wisdomlib.org/definition/kerala#history> king who is known to
have conquered as far north as Poonamalllee in historical times, the
inscription has been ascribed to him.
The unique historical worth of the inscription consists in two important
points. Firstly it is proved that Sangramadhira’s sway extended beyond
Kancipuram <https://www.wisdomlib.org/definition/kancipura#history> in the
North. Secondly, this is perhaps the only document which eludes to
Sangramadhira’s victory over Sundara
<https://www.wisdomlib.org/definition/sundara#history> Pandya, to be
identified with Jatavarman Sundarapandya II.
-----------------------------
The Trivandrum and Vadassery Inscriptions
Historical details from the Sanskrit inscriptions (4)
[Full title: The Trivandrum and Vadassery inscriptions of Adityavarma alias
Sarvanganatha]
There are altogether three inscriptions in this group. The first of them is
engraved on the south wall
<https://www.wisdomlib.org/definition/wall#history> of the Krishna
<https://www.wisdomlib.org/definition/krishna#history> shrine
<https://www.wisdomlib.org/definition/shrine#history> in the Padmanabha
Swami temple <https://www.wisdomlib.org/definition/temple#history>, Tvm. It
consists of one Sanskrit
<https://www.wisdomlib.org/definition/sanskrit#history> verse written in
Grandha characters. The second inscriptions contain five Sanskrit verses in
Grandha characters and all of them are engraved on the north wall of the
same shrine. The third inscription is on the north and east bases of the
Mandapa <https://www.wisdomlib.org/definition/mandapa#history> infront of
the Krsna <https://www.wisdomlib.org/definition/krishna#history> temple at
Vadassery. It has four complete verses and fragments of a fifth.
The first inscription records that in the Saka
<https://www.wisdomlib.org/definition/shaka#history> year 1296, expressed
by the chronogram cola Priya, when Jupiter dwelt in the house
<https://www.wisdomlib.org/definition/house#history> of Leo, king
<https://www.wisdomlib.org/definition/king#history> Sarvanganatha caused to
be reconstructed the Cow-shed, the house of lamps
<https://www.wisdomlib.org/definition/lamp#history>, the Krsna shrine and
the Mandapa at Syanandura-pura out of the devotion and for fame.
The verse is:
*siṃhaste ca bṛhaspatau samakarodabde ca colapriye*
* gośālāñca sudīpikāgṛhamaho kṛṣṇālayaṃ maṇḍapam*
*bhaktyā caiva yaśorthamapyatitarāṃ dharmārthamapyādarāt*
* syānandūrapure sukīrtisahitassarvāṅganātho nṛpaḥ ||*
The earliest study <https://www.wisdomlib.org/definition/study#history> of
the inscription was made by Prof. P. Sundaran Pillai. About the same period
Kielhorn published the correct text of the inscription with a highly
improved translation and the date of the record calculated in 10th October
AD 1374 and 26th March AD 1375. Rao republished the text of the inscription
with no additional remarks.
Sundaran Pillai made a balanced study of the two inscription and identified
the Sarvanganatha of the first Gosala inscription with the Adityavarma of
the second record. That means, the second inscription is nothing more than
a reiterating document. These two records, taken together, furnish the
following historical data:—
In the year Saka 1296 (1550 M. E), there was in Venad, a ruler with the
cognomen Sarvanganatha. His proper name was Adityavarma. He had happy
relations with the Colas
<https://www.wisdomlib.org/definition/cola#history>,(Chozha)
if the chronogram Cola Priya has the usual episodical implication. King
Adityavarma alias Sarvanganatha was responsible for the reconstruction of
the Krsna shrine, the Mandapa Infront of it, the Deepasala around the
shrine, and the Gosala.
The second Gosala inscriptions contain five verses. According to the first
verse the Navatva or renovation of the Krsna shrine, the Mandapa and the
Gosala was conducted by king Adityavarma.
The verse is
*śrīgoṣṭakṛṣṇālayamaṇḍapānāṃ*
* gavāñca kṛṣṇasya ca bhūsurāṇāṃ*
*niveśanārthaṃ kṛtavān navatvaṃ*
* ādityavarmā paravīravīraḥ ||*
The second and third verses do not contain anything of historical value.
The fourth and fifth verses purport on the transformation of the artistic
excellence of the Mandapas
<https://www.wisdomlib.org/definition/mandapa#history>, that was pulled
down for the new structure.
In 1910 Gopinatha Rao brought to light the Vatassery inscriptions which was
made the foundation of his doctrine of identity between the Sarvanganatha
and Adithyvarma of the first and second Gosala inscriptions respectively,
since this record combined the name Adityavarma and the cognomen
Sarvanganatha. But the inscription is undated[8]
<https://www.wisdomlib.org/history/essay/sanskrit-sources-of-kerala-history/d/doc1239635.html#note-e-243652>.
It consists the four complete verses and fragments of a fifth. The first
verse seeks to justify the cognomen sarvanganatha.
It is composed as if pronounced by the king himself.
*śabdajñosmyatha lakṣyalakṣaṇaguruḥ sāhityasaṅgītoḥ*
* smṛtyarthātmapurāṇaśāstra nigamān jāne pramāṇānapi*
*ṣaṭtriṃśatsvapi hetiṣu śramaguṇaiśśabhaiḥ kalānāṃ kulānyabhyāse*
* yudhi bhūpatīśca vijaye sarvāṅganātho'smyataḥ **||*
The king proclaims “I am verily the sarvanganath” then follows the reasons.
They are I am the Sabdajna, I am the preceptor (Guru
<https://www.wisdomlib.org/definition/guru#history>) of both Laksya and
Laksna in respect of literature and music
<https://www.wisdomlib.org/definition/music#history>. I know the smritis,
Arthasastra, the Atmasastra, the Puranas
<https://www.wisdomlib.org/definition/purana#history>, and the Agamas
<https://www.wisdomlib.org/definition/agama#history> as well as the Purana
<https://www.wisdomlib.org/definition/purana#history>. I shine fourth by
the qualities of enterprise, in the use of the 36 types of weapons
<https://www.wisdomlib.org/definition/weapon#history>. I do practice in all
the kalas <https://www.wisdomlib.org/definition/kala#history> and I win the
kings <https://www.wisdomlib.org/definition/king#history> in battle.
The second and third verses form a Yugmaka. Adityavarma was well versed in
all arts.
It is a matter for wonder that those who have excellence in all the
branches of learning <https://www.wisdomlib.org/definition/learning#history>
.
sāhitye nipuṇe kecit kecit śāstre ca kovidāḥ
kecit gīte kṛtābhyāsāḥ kecita śāstre kṛtaśramāḥ
ādityavarmaṇa! bhavataḥ sāmyamicchanti te katham
pāraṅgatena vidyānāṃ ekāṃ vidyāṃ
<https://www.wisdomlib.org/definition/vidya#history> samāśritaḥ
The fourth verse is merely a prior of the poet to infant Krsna and contains
practically no historical data.
-------------------------------------
The Alvar Koyil Record of Virakerala Martandavarma (Dated Kollam 578)
Historical details from the Sanskrit inscriptions (5)
This is a bilingual inscription in Sanskrit
<https://www.wisdomlib.org/definition/sanskrit#history> verse and Malayalam
prose engraved on a slab in the Visnu
<https://www.wisdomlib.org/definition/vishnu#history> temple
<https://www.wisdomlib.org/definition/temple#history> at Alvar
<https://www.wisdomlib.org/definition/alvar#history> koyil
<https://www.wisdomlib.org/definition/koyil#history> in the Kayamkulam
Taluk of the earst while Travancore state.
The inscriptions begin with a Sanskrit verse which runs as follows.
*śakrāloke śakābde kriyabhavanagate bhāskare kārmukaste*
* devedhye yāmyatāre śivaśikharajuṣe śāmbhave śāntacetāḥ*
*śrīmān mārtāṇḍabhūpo dinamukhaviṣayaṃ kalpayāmāsa nūtanam*
* pūjāṃ datvā mahāhā?[È] bhūvamamitayaśāḥ keralādhīśamauliḥ ||*
This record informs us that in the Saka
<https://www.wisdomlib.org/definition/shaka#history> year 1325, expressed
by the chronogram *śakrāloka* king
<https://www.wisdomlib.org/definition/king#history> Marthandavarma
instituted Nitypooja (daily worship) in the Siva
<https://www.wisdomlib.org/definition/shiva#history> temple at Sivagiri
after constituting for that purpose an endowment of a sufficient extent of
landed property. From the historical point of view the inscription is
important in the following manner. It furnishes the information that in the
Saka year 1325 there was a king named Marthandavarmain Venad. The epithets
*śāntacetāḥ* and *keralādhīśamauliḥ* applied to him suggest that he was a
six saintly king of great repute.
-----------------------------------
The Suchindrum inscription of Maryadavarmana (Dated Kollam 586)
Historical details from the Sanskrit inscriptions (6)
It is engraved on a pillar infront of the Panchalinga shrine
<https://www.wisdomlib.org/definition/shrine#history> in the Stanunatha
Swami Temple <https://www.wisdomlib.org/definition/temple#history> at
Suchindram. It consists of 29 lines
<https://www.wisdomlib.org/definition/line#history> of Sanskrit
<https://www.wisdomlib.org/definition/sanskrit#history> verse in Grandha
characters.
The verse records that in the Saka
<https://www.wisdomlib.org/definition/shaka#history> ear 1332, expressed by
the cronogram *rāgāloka*, king
<https://www.wisdomlib.org/definition/king#history> Marthandavarma, being
fond of prosperity <https://www.wisdomlib.org/definition/prosperity#history>,
fame and long life <https://www.wisdomlib.org/definition/life#history>,
constructed the Sabhamandapa
<https://www.wisdomlib.org/definition/sabhamandapa#history> in the
Suchindram temple.
rāgāloke śakābde surapatisacive siṃhayāte tulāyām
ārūḍhe padi <https://www.wisdomlib.org/definition/padi#history>?[Â]manīśe
hṛdimiti dinayute bhānuvāre ca śambhoḥ
kāṅkṣān mārtāṇḍavarmā śriyamativipulā kīrtimāyuśca dīrghām
sthane mānī?[ä] śucīndre samakuruta sabhāṃ keralakṣmāpatīndraḥ ||
In the first half of the verse the data is furnished in the Saka era from
this record we gather two important piece of historical information namely,
the rule of Marthanda Varma extended upto 586 M.E. and the glorious stone
Mandapa <https://www.wisdomlib.org/definition/mandapa#history>, known as
the Sabha Mandapa
<https://www.wisdomlib.org/definition/sabhamandapa#history> in the
Suchindram temple, was caused to be constructed by him. The attribute
*keralakṣmāpatīndra *applied to Marthanda Varma does not seem to be a mere
boast of empty attribute, because we have other corroborative data about
his relative <https://www.wisdomlib.org/definition/relative#history> eminents
in the political field <https://www.wisdomlib.org/definition/field#history>.
----------------------------------------------
The Tirukkurunkudi Bell inscription of Adityavarma (Dated 644 M.E.)
Historical details from the Sanskrit inscriptions (7)
The inscription consists of a single verse in Sanskrit
<https://www.wisdomlib.org/definition/sanskrit#history> engraved on the bell
<https://www.wisdomlib.org/definition/bell#history> having infront of the
central shrine <https://www.wisdomlib.org/definition/shrine#history> in the
Nambi temple <https://www.wisdomlib.org/definition/temple#history> at
Tirukkurunkudi, in Grandha characters.
It runs as follows.
*śrīmat kolambavarṣe bhavati guṇamaṇiśreṇirādityavarmā vañcipālo
viśākhaprabhurakhilakalavallabhaḥ paryabadhnān*
*dvārālaṅkārakhaṇḍaṃ tilakitajayasiṃhānvayaḥ śrīkuraṅgaprodyaddhāmno
murāreradhidharaciravāmaṇḍalendro ||*
Visakam Tirunal translated the verse as follows—
“In the year Bhavati (644) of the Kolamba era, the king
<https://www.wisdomlib.org/definition/king#history> Adityavarma, the ruler
of Vanci <https://www.wisdomlib.org/definition/vanci#history> born in
Visaka, who is a string of jems of virtues and a master of all arts who
adorns the Jayasimha
<https://www.wisdomlib.org/definition/jayasimha#history> dynasty, end who
has attained the sovereignty of Chiravayamandalam (kingdom) hung up the
bell which adorns the gate of Murari (Vishnu
<https://www.wisdomlib.org/definition/vishnu#history>) enshrined in the Sri
kuranga <https://www.wisdomlib.org/definition/kuranga#history> (Thirukurunkudi)
Temple”.
The usage *tilakitajayasiṃhānvaye* suggest that Adityavarma was an eminent
member of the Desinganad branch of Venad royalty.
The usage *vañcipālā* has to possible interpretation. In the literal sense,
it means the ruler or protector of Vanci by which name, the kingdom of
venad was known in those days. At the same time, a member of the Travancore
royal house <https://www.wisdomlib.org/definition/house#history>,
irrespective of his assumption of sovereignty, could be styled as
*vañcipāla*, if he held any of the collectoral headships. In the present
instants, the former interpretation seems highly improbable because Vanci
was at that time not an undivided and unicameral political entity, but a
kingdom devided among and ruled by many collateral branches. None of the
holders of the many headships could be treated as to have ruled the kingdom
as a whole.
*adhigaraciravāmaṇḍala*—this attribute Adityavarma is taken to have
acquired possession of the Ciravamandala, but which is meant the Cirava
territory or the Cirava estates. Such an acquisition necessarily involved
the assumption of Cirava headships by him as a prerequisite, because,
before the time of Adityavarma, the Cirava muppa or the headship of Cirava
was a collateral headship in the Odanad kingdom. Thus, the usage possessed
very great historical significance.
--------------------------------------------------
The Sucindram Inscription of Ramavarma (Dated 654 M.E.)
Historical details from the Sanskrit inscriptions (8)
The record is written on the wall
<https://www.wisdomlib.org/definition/wall#history> of the Cembakaraman
Mandapa <https://www.wisdomlib.org/definition/mandapa#history> in the
Sthanunatha Swami temple
<https://www.wisdomlib.org/definition/temple#history> at Sucindram and
consists of single Sanskrit
<https://www.wisdomlib.org/definition/sanskrit#history> verse, written in
Grandha characters.
*abde kolambasajñe viśati gavigurau mitrayate tulātye*
* maitrakṣe senduvāre pratipadi vanitāla?[Ṛ]Mnnake rāmavarmā*
*kailāsādressutulyaṃ kalitaśuciguṇaṃ śrīmati śrī śucīndre*
* vañcībhūpālacūḍāmaṇirakṛtapuromaṇḍapaścandramauleḥ ||*
The record is dated 654 of the Kolamba era, expressed by the chronogram
*viśati*, the other particulars of the day are Monday, Maithra asterism and
Kanni <https://www.wisdomlib.org/definition/kanni#history> lagna
<https://www.wisdomlib.org/definition/lagna#history>. It also furnishes kali
<https://www.wisdomlib.org/definition/kali#history> day 1672731 as the
corresponding date. The astrological details of the data had been analysed
by the R. Narayanan Potti.
Kolambabda or Quilon year Visati = 654. Tulam 1, 654 M.E., a Wednesday.
Sun entered Tulam rasi <https://www.wisdomlib.org/definition/rashi#history>
14 nalikas <https://www.wisdomlib.org/definition/nalika#history> after
sunrise.
Tulam 1, 654 M.E. = Kali day 1672704, Wednesday.
Kali day kailasadressutulyam = 1672731 dawned on a Monday
Udayaphustam = Sun: 6 -25 -49
Moon: 6 -27 -29
Tithi <https://www.wisdomlib.org/definition/tithi#history>: 0 -1 -35
Visaka asterism: 26 nalikas 45 vinalikas after sunrise on Monday, 1672731
st. Kali day.
First day of bright fortnight (sukla
<https://www.wisdomlib.org/definition/shukla#history>-prathama
<https://www.wisdomlib.org/definition/prathama#history>): 50 nalikas -6
vinalikas after sunrise the same day.
That day in Kanni (Kanya) lagna, the asterism was anilam (anuradha) tithi
sukla pratipat (first day of bright fortnight) date 27th Tulam 654 M.E.
Monday evening.
Jupiter in Idavam (Rishabham)
27th Tulam 654 M.E. fell in A.D. 1478.
The inscription is of great historical value in many respects. It reveals
that in 654 M.E. there was prince named Ramavarma in Venad and the same king
<https://www.wisdomlib.org/definition/king#history> is given the attribute
*vañcībhūpālacūḍāmaṇi* it proves that the Cambakaraman Mandapa was
constructed by him. The great historical value of the record consist in the
fact that it describes Ramavarma, who according to another inscription in
the same temple was the senior Tiruvadi of Trippappur at that time, as the
*vañcībhūpālacūḍāmaṇi*. This indicates that the title *vañcībhūpāla *was
applied to the rulers of the Trippappur branch as well. And, in the final
analysis it becomes evident that the Trippappur dominian was also called
Vanci <https://www.wisdomlib.org/definition/vanci#history>.
This inscription was first noticed by the Travancore archeological
department in its annual report for 1092 M.E. But the term *tulādya* in the
first pada <https://www.wisdomlib.org/definition/pada#history> of the verse
was given there in as *tulāntye* in 1930. T.K. Joseph published the next of
the inscription again, with some more notes on the date. However, his claim
that the inscription was not published before had no connection with truth.
The correctful text was published in *Travancore Arceological Series* in
the year 1935.
T.K. Joseph gives a very curious explanation about the cognomen
Chempakarama. According to him Cempakaraman is not actually a compound of
Cembaka (kind of flower Michelia Cempaka) and Raman (a personal name) but
only corrupt from of a Tamil
<https://www.wisdomlib.org/definition/tamil#history> compound Cem-piran or
rather of Cem-puran <https://www.wisdomlib.org/definition/puran#history> both
meaning noble lord or king. But Joseph has not cited atleast one instance
of its occurrence in historical documents. His supposition farfetched.
----------------------------------------
The Varkala inscription of Martandavarma (Dated 655 M.E.)
Historical details from the Sanskrit inscriptions (9)
This is written on the base of the Mandapa
<https://www.wisdomlib.org/definition/mandapa#history> infront of the
Janardanaswami temple <https://www.wisdomlib.org/definition/temple#history>
at Varkala <https://www.wisdomlib.org/definition/varkala#history>,
Trivandrum District.
It consists of a single verse in Sanskrit
<https://www.wisdomlib.org/definition/sanskrit#history>, in Grandha
characters.—
*kolambe mamateti vatsaragate māse vṛṣārdhe gurorvārebhe mṛgaśīrṣake
vidhitithau siṃhe ca lagne śubhe*
*snānaṃ samyagakāryad dvijavarai śrīvaikadhāmno hareśrīśauryādiguṇānvitassa
matimān mārtāṇḍadhātrīpatiḥ ||*
The date of the inscription is mamata in the Kolamba era. The chronogram
mamata denotes 655. The ceremony recorded[2]
<https://www.wisdomlib.org/history/essay/sanskrit-sources-of-kerala-history/d/doc1239640.html#note-e-243660>
in
the inscription was performed about midday of Thursday, the 11th May 1480
AD. The inscription records that on the auspicious occasion mentioned
above, King <https://www.wisdomlib.org/definition/king#history> Marthandavarma
caused the deity of the temple to be bathed by Brahmins
<https://www.wisdomlib.org/definition/brahmin#history>. Martandavarma is
described as *dhātrīpati, matimān, śrī śauryādiguṇānvitaḥ*
The historical importance of the inscription lies on the fact that its
speaks of a ruler named Marthanda Varma, who flourished in 655 M.E. in
Venad of course, the dynastic relation of the king is not indicated in the
record, as the word *dhātrīpati* is too general a term to denote a
particular collateral branch of the royal house
<https://www.wisdomlib.org/definition/house#history>.
------------------------------------
The Quilon inscription of Vira Kerala (Dated 671 M.E.)
Historical details from the Sanskrit inscriptions (10)
The inscription is engraved on the foundation of the Mandapa
<https://www.wisdomlib.org/definition/mandapa#history> infront of the
Ganapati <https://www.wisdomlib.org/definition/ganapati#history> temple
<https://www.wisdomlib.org/definition/temple#history> near the tobacco
godown at Quilon. It consist of three verses in Sanskrit
<https://www.wisdomlib.org/definition/sanskrit#history>, written in Grandha
characters.
The first verse is mean to express the best of wishes to king
<https://www.wisdomlib.org/definition/king#history> Virakerala alias
Jayasimha <https://www.wisdomlib.org/definition/jayasimha#history>. In the
second verse[2]
<https://www.wisdomlib.org/history/essay/sanskrit-sources-of-kerala-history/d/doc1239641.html#note-e-243662>
the
real purport of the inscription is contained. In the third verse, it is
stated that for the worship of the lord of Netrapura Keraleswara promptly
executed the command of Kolambesa. These three usages require special
mention. The historical work of the inscription consists in identify these
three, determining the circumstances in which Keraleswara executed the
order of the Kolambesa.
Gopinatha Rao who edited the inscription did not give any explanation for
the usage Netrapuresa. The only scholar who is known to have tried to
identify Netrapura was Prof. Ramapisharoti, according to whom Netrapura was
the same as Kannetti. It is held them Netrapura was the name of a temple,
located somewhere near Kannetti, it should be had to have been located in
Odanad, as the Keralam of the Namboothiri conception terminated with
Kannetti and Venad, including Desinganad stretched southwords from
Kannetti. That is to say, Kannetti did not form of the part of Venad.
Netrapura seems to be the same as Kannanallur near Quilon. The name of the
place is derived from the temple of Krisna located there. The usage
Keraleswara occuring in the third verse is often interpreted as the lord of
the Kerala <https://www.wisdomlib.org/definition/kerala#history> country in
the literal sense. Gopinath Rao translated Keralasvara as the ‘King of
Kerala’. T.K. Velupillai also makes the same interpretation and supposes
thereupon that ‘Travancore at that time extend over the northern parts of
Kerala’[6]
<https://www.wisdomlib.org/history/essay/sanskrit-sources-of-kerala-history/d/doc1239641.html#note-e-243665>.
Kolambesa literally means the lord of Kolamba, or the city of Quilon. In
the historical sense Kolambesa means king of Venad. Kolambadesa in the
present context means the ruler of Venad. Gopinatha Rao has rendered only
the literal translation namely ‘the lord of Kolamba’.
This was followed by the reproduction of the text and an ellabarate
discussion of the historical important by K.Ramapisharoti and A.G. Varior
in 1940. The record has been referred to and utilized by many scholars such
as Venkayya, Ganapati Sastri, Nagamayya, T.K. Veluppillai and Ulloo in
their respective studies.
END OF PART5 KERALA HISTORY KR IRS 31724 1824
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion on the web visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZopAbML_tGwdE%3DuCwsKE%3DusduQsd4OyhNDHsTJSuRHB9ug%40mail.gmail.com.
