SANSKRIT VERSES OF KERALA HISTORY PART 12 7824 8824 K RAJARAM IRS Many of the temple tanks considered as Tirthas are mentioned in the Samuccaya they are the:
1. brahma-kuṇḍa [brahmakuṇḍaṃ], 2. agastya-kuṇḍa [agastyakuṇḍaṃ], 3. pitṛ-tīrtha [pitṛtīrthaṃ], 4. śūrpākara-tīrtha [śūrpākaratīrthaṃ], 5. rāmasaras, 6. varāha-tīrtha [varāhatīrthaṃ], 7. kaṇvatīrtha [kaṇva-tīrtha], 8. jaṭā-kuṇḍa [jaṭākuṇḍaṃ], and 9. cakra-tīrtha [cakratīrthaṃ] The light shed by the Samuccaya on the social history of Travancore is also great and remarkable. While discussing the endless merit of making gifts of young girls of Kanyadana, the author says emphatically that the gift of girls to others was an honourable deed. It is evident that he is pleading for it says:— kanyādānaṃ tu manyante manyaṃ munigaṇeśvarāḥ kanyā hi dharmakāmārthā bhartuḥ puṣṇāti sarvadā || Then he speaks of the dedication of girls as Dasis to temples. devālayeṣu dāsyaśca dātavyāḥ śuddhayonijāḥ nṛttagītaratā kaścit parivāraratā parāḥ sevārthaṃ kalpanīyāstā mama kṣetre viśeṣataḥ || It has been prescribed that young girls of the described qualities should be dedicated to temples, subject to the condition that only Sudra girls should be made so. More interesting is the statement that such Sudra girls should be given as Dasis to temples in general and to the Padmanabhasvami temple in particular. Equally interesting is the mention of the two divisions of the girls dedicated. They are (1) those who dance and sing and (2) those who attend the deity as the Parivara. >From this we are to understand that an intending devotee could purchase a Sudra woman and dedicate her to the temple. No question of voluntary dedication is implied, because girls of the first three Varnas are declared unqualified to be dedicated. The passage:— dānaṃ samastaṃ upabhogaguṇaṃ viśiṣṭaṃ bhogaṃ manoharataraṃ vanitāśarīraṃ || Clearly indicates that the dedication of a girl as Devadasi has nothing to do with her will, spirit, mind and personality. It was nothing higher than sham purchase. The availability of Sudra girls for such purchase would also indicate the plight of the lower sections of society. This is corroborated by another fact also. The Syanandurapuravarnana-Samuccaya prescribes that the girls of the fourth order would be given away to men of the upper orders only as Dasis. Since it had already been doctrinised that the Vanitasarira should have upabhogaguna, it could not be supposed that such Dasis were maid-servants or attendants of non-menial service. So we are to infer that such Dasis were neither wives, nor attendants, but concubines or, in a restricted sense, consorts. The Syanandurapura-varnana-Samuccaya says: traivarṇikeṣu dātavyāḥ dāsītvena caturthajāḥ || The social implication of this kind of purchase and gift and also the said kind of sexual co-habitations is that it presupposes the existence of a social set up in which the lower stratum of the populace was in the clutches of a powerful aristocracy. Also, the existence of patriarchy among the lower sections of the society and the strength of the paternal right even to sell or surrender a daughter to somebody against her will have been indicated. This also suggests that matriarchy had not evolved as a social institution among the Sudras, with whose women the men of the first three Varnas were authorised to have co-habitation. In matriarchy, every girl is born with a right to individuality and a title to the family wealth which could not be denied so long as she is alive. That the Sudra folks of South Travancore had not been taken to matriarchy in the 12th centuary AD. is attested to by the Samuccaya. While speaking about the Pitrtirtha, the Syanandura-pura-varnana-Samuccaya adverts to the Sraddha being offered there. It has also been proved that Pitrtirtha was the same as Tiruvallam. So, the Sraddha referred to therein was identical with the Amavasisraddha performed at Tiruvallam by the Sudras. It must be noted that, by custom, the Traivarnikas never performed this rite. Also, the low caste people, inferior to the Sudras, were not authorised to perform the Sraddha in the tirtha. Therefore, it is evident that those who performed the oblation were the Sudras only. The Samuccaya says that by eating the pinda by Visnu in the form of the Matsya -prabhus the ‘sons’ of the dead were purified and the dead transcended to heaven. Here we find the ‘sons’ performing the pinda of the dead. This would be irregular in a matriarchy in which the nephew alone had that right. This has been further evidenced by another fact mentioned in the Samuccaya. Kota Varma’s four sons reigned after him in their order of age. This is proved by inscriptions. Therefore, it becomes abundantly clear that in those days the Venad royal house followed patrilineal succession. The system of succession of the native population was the same as that followed by their king. As regards the political geography of Venad in that period, the Syanandurapuravarnana-Samuccaya has two important mentions -identity of the Venad & Kupaka kingdomes, boundary of the Kupaka and Pandya territories. The identity of the Kupaka kingdom with Venad is a disputed point in Kerala history. Some scholars are reluctant to accept their identity has undoubted fact. Dr. K.K. Pillai, while discussing the establishment of the sovereignty of Venad rulers in Nancinad writers; “Mr. T.K. Velupillai says that the Venad kings are often described, as belonging to the Kupaka dynasty. If this is true, it may be tentatively accepted that Vira kerala was the victor”. But the Syanandurapura-varnana-Samuccaya proved beyond all doubts they were not different from each other. Speaking about the Malaya Mountain from which the river Tamraparni takes her course the Samuccaya says that he said mountain marks the boundary of the Kupaka and Pandya kingdoms. That means the territorry west of the source of the Tamraparni formed part of the Kupaka-Rastra. The passage is:— pāṇḍya kūpaka rāṣṭre dve vibhajanniva saṃsthitaḥ || Moreover, the river Ghrtamala or the Neyyar is said to have its source in the same mountain: syānandūrapurakṣetravaprakārāḥ priyo mama avatīrya gireśṛṅgān malayasya mahānadī ghṛtamālā svanāmnaiva samudramabhisarpati kumbhayonipadāmbhoja prakṣālana śubhodaka | It is stated that the Ghrtamala also takes her course from the Malaya and that her waters are sanctified by the treads of sage Agastya. Actually, the Neyyar starts from the Agastyakuta and falls in the western sea. So, the name Malaya has been applied to a portion of the western ghats, from the Agastyakuta peak to the source of the Tamraparni. The territory west of the specified mountain range is located to the south and north-east of Trivandrum. If this area is mentioned as comprised in the Kupaka-rastra we cannot think of the two as different kingdoms. The statement that the Malaya seperated the Pandya and Kupaka countries is very significant because, even now the Agastyakuta marks the boundary of the Kerala and Tamilnadu states. The limits of the syananduraksetra have been specified in the Samuccaya in these words: ghṛtamālābrahmakuṇḍamalayāmbodhi madhyagam yatkṣetraṃ prathitaṃ pṛthvī tatra tiṣṭhāmi me śṛṇu | The limits of the ksetra are the Ghrtamala, the Brahmakunda, the Malaya and the sea. while describing the Ghrtamala, the author says that the river serves as a line of moats of Syanandurapura. Again, it has been stated that the Ghrtamala forms the southeastern boundary Syanandura, while the sea marks the south-western boundary. pūrvadakṣiṇabhāgasya maryādātvaṃ bibharti yā pratyag dakṣiṇabhāgasya maryādāmbhonidhisvayam || The western boundary has been further specified as the sea between two stations, the Brahmakunda in the north and the spot of the confluence of the Chritamala and the sea in the south. abrahmakuṇḍāt pūrvoktāt ā ca nadyā ghṛtasarajaḥ saṅgamādambudhissīmā mama kṣetrasya sundarī! Of the four limits specified above the northern limit is not clear, even though the Brahmakunda is mentioned as the northern limit. But, the other three are natural boundaries and the northern line is not of that kind, since the Brahmakunda is a lake on the sea coast, and the line running from that to the Malayacalanta is left unspecified. We may take it to be a line running eastwards from the Brahmakunda to the source of the Vamanapuram river. This extent is much significant for history because it forms the territory held by the Trippappur svarapam in later periods. This area forms not only a compact geogrphical unit but also a separate cultural, linguistic and racial compartment. The social institutions, habits and manners of the people of this territorial unit have much in common. The main contributions of the Samuccaya to cultural history in the mention of the royal court in which Udaya Marthanda Varma heard the Syanandurapuravarnana-Samuccaya recited. Further, the scholars present there inspected the work. The colophon says: ākarṇitā guṇagaṇārjitakarṇavairiyantraprapitamanasā sasabhāsadayaṃ ālocitā yatibhiḥ kṛtirevameṣā saṃsthapitā jalajanābhakṛte ca tena || >From this it has to be understood that even in the 12th century AD, the rulers of Venad entertained a court of poets and scholars. This is very important for history because this forms the earliest documentary reference to the Travancore court, which in later days, acquired universal fame and admiration. :The expression ‘Velavisaya’ is very significant. It is obviously the Sanskrit ren dering of the vernacular name Vel-nadu. This lends support to the argument that the name Venad has to be derived from Vel-Nadu and not from Ven-nadu.Brahmakunda has to be identified with Varkala, and so we are to understand that the Visnu temple located there was founded by Udayamartandavarma. ---------------------------------------------- 5.5. Udayavarmacarita of Ravivarman - Historical details from Mahatmyas and Prashastis A kavya entitled Udayavarmacarita describing the exploits of the ancient Kolathiri king Udayavarman. The earliest literary reference to the Kolattiri royal family is provided by the Musakavamsa of Atula. This royal family which claims its descent from the legendary king Ceraman Perumal is known in ancient times as the Musaka lilne. The capital of the kingdom, according to keralolpatti, was at a place called Karippattu, which is situated a few miles south of the temple of Taliparambu. From the Musakavamsa we know that it was later shifted to Elimala referred to as Musakaparvata in Sanskrit from which the name was adopted by the royal family. It was at a later time that the new capital at Kolam was established. It is on this account the royal family came to be known as Kolattiris. Among the legendary ancient kings of this family the name of Udaya Varma has assumed great significance. Various accounts of his exploits are traditionally handed down. The Musakavamsa also mentions his name among a long line of kings but not as the founder of the family. It mentions the names of at least fifty two kings who are supposed to have preceded Udayavarman and gives the name of his father as Ranamani. Supposedly Udayavarmacarita contains eleven chapters or cantos and is composed in the puranic style. Unfortunately nothing is known about the details of interesting work. The manuscript at present is given up for lost. But probably based on the original manuscript Ullur has given a brief account of its contents in his history of Kerala literature. At the outset it is stated in the work itself that the author is one Ravivarman, a king of Kolattunadu. From the Kali chronogram given in the work it may be seen that the date of composition was M.E. 676. The auther is supposed to have reigned over the Kolattunadu between M.E. 667 -681. The poem is written according to the version of Vilvamangalam Svamiyar who had supposed by narrated to the story of Udayavarman to a Brahmin by name Shrinkhala-kroda belonging to the Sivapuram in the north at his request. The author states that he was only verified the story already narrated by the sage. Historical Aspects According to the version of the sage, in olden times, three Ksatriya ladies belonging to the lunar race went to Gokarna to propitiate lord Siva by doing penance. Whilst they were at it, Ceraman Perumal the legendary king of Kerala, happened to noticed them and soon married all the three of them. In his second wife he got a daughter known as Ambalika who in due course, was given away to a king called Ravivarman. Ambalika succeeded Ceraman Perumal to the throne of Kerala. In 724AD a son known as Keralavarman was born to her and it was he who founded the dynasty of the Kolattiri rulers. In AD 746 his neice gave birth to a son called Udayavarman who succeeded Keralavarman as the ruler of Kolattunadu. While he was ruling country he happened to estrange the Nambutiri Brahmins of Perumcellur who heaped abuse on him. In a huff he went to Gokarna to persuade some Tulu Brahmins who were well versed in the vedic lore to settle down in Kolattunadu. These Brahmins belonging to the village of Gunavanta, Dipapattana (Vilakkur) and Idukunja (Idukunci), unaware of the might of the king wanted him to renovate a holy tank situated in the neighbourhood of the Siva temple within three days if they are to go with him. The holy tank is supposed to have been dug by the gods. Undoubted by the challenge the king set out to fulfil their desire and he was well supported by his people. Within the stipulated time the renovation work was completed and the Brahmins by their power of penance filled the tank with water at the request of the King. King Udayavarman has caused some changes in the manners and customs of these Tulu Brahmins who accompanied him to Kolattunadu and they are supposed to be the ancestors of the present Nambuthiri Brahmins of Kerala.. Musakavamsa XI 87— tasmādudayavarmeti vismāpitanjanau guṇaiḥ ajāyata patirbhūmedvijāyutamahātithiḥ || :Kerala Sahitya Caritram, Ullur -Vol. II -Pp -82 -83 :We know about the Krsnasudhi, scholar from kanchi, who was patronised by a king Ravivarman of Kolatunadu. He wrote a work on poetics called Kavyakalanidhi, were the illustration are all in praise of king Ravivarman. We do not know whether this king is identical with the author of Udayavarmacaritha. prāgeva bhikṣuṇā proktaṃ caritaṃ kolabhūpateḥ gakāra ślokarūpeṇa ravivarmamahīpatiḥ || ----------------------------------------------------- 5.6. Udayavarma-carita alias Brahmapratistha - Historical details from Mahatmyas and Prashastis The legendary account given above according to the Udayavarma-carita of Ravivarman forms the subject matter of another Udayavarmacarita written at later date. The author of the work is a Namputiri Brahmin. The work is supposed to form the chapter of Kolarastravarnanam, an episode in Kerala Mahatmya The actual title of the publication should be brahma-pratist, the editor of the Trivandrum series has preferred the general title Udayavarmacarita. Udayavarmacaritam; occuring in Kolarastravarnana, an episode in Kerala Mahatmya the context being the consecration of several devinities and Brahmins in the land of Kerala, is dialogued as one between a Dvija and a Suta, to pass for a legend. The king Udayavarman invited Brahmins from afar, bestowed on them rich presents to the chagrin of the indigenous Brahmins who turned hostile towards him, to absolve himself of the sin of the slaughter of brahmins in battle and thus caused the land of Kerala, to overflow with Brahmin community. The succeeding verses— tataściragate kāle kolambābde kṣamākhane | vākkūrākhye mahākṣetre satsabhā militābhavat | tato bahutithe kāle gate kolambavatsare vacoratne kumbhamāse saure'hni suragāyaka! kolambābde bhātiratne kumbhamāse sure'hni vidyāraṇyayatīndraśca ṣoḍaśagrāmiṇo dvijāḥ || In 127 slokas describes the settlement of Brahmins in Kolattunadu at the instance of Udayavarman. Requested by some Brahmins, a Suta narrate the story as told by sage Narada to a Gandharva called Suprabha. While the Gandharva was passing through Kerala by the aerial route he happened to notice a new class of Brahmins in Kolattunadu with a view to learning their origin and settlement he approaches Narada who narrates the story to him. The story begins with the days of Ceraman Perumal giving various details. Such as his voyage to Mecca, partition of the land among his sons and nephews etc. Udayavarman, while ruling Kolattunadu happened to kill some Brahmins in a battle and to absolve himself of the sin, he invited Brahmins from places like Idukunci, Vilakkur, Gunavati and Srivalli and presented to them two temples called Krsadhaksetra and Arhasta along with his sin. But the native Brahmins did not like this and they boycotted the outsiders. After much persuation the king was able to bring peace between them. The name of Ravivarman, a brother of Udayavarman is also mentioned in the account. Disclose the date of that event as the latter half of the 11th C. thereby bringing the time of a certain Vidyaranyavati close to that period. The [following] lines betoken that Vidyaranya must have been a different appellation of Madhavacarya: tadā trigāmiṇo viprāḥ prāpya mādhavapaṇḍitam tad dṛṣṭvā mahadāścaryaṃ stutvā mādhava paṇḍitam mādhavācārya ityasīd vyomni vāgaśarīriṇī || Be that as it may, a doubt may crop up as to whether he was the same Madhavacarya of the 14th C. AD, to whom Sarvadarsanasangraha, Dhatuvritti and Rgbhasya owe their origin, or another individual of that domination who must have flourished earlier than the former. Mahakavi Ullur holds the view that another Udayavarmacarita, a Sanskrit composition consists 11 chapters originated from the pen of one Ravivarma, the celebrated king of Kola kingdom in the 8th C. vṛddhidāmbā in the text determines the date of Udayavarma as the latter half of the 8th C. Again the term tuṅgo dhūlī lends support to the belief that this land was blessed by the Universal preceptor -the great Sankaracharya of the world wide repute. But others do not see any connection between Vidyaranyayatindra ‘alias’ Madhavapanditha who showered his choicest blessings on Udayavarma and hence the conjecture in consonance with the chronogram ‘Vacoratna’ suggestive of the Malabar era, that Udayavarma of the latter half of the 11th C., the hero of this, production could never be contemporaneous with Madhavacarya, otherwise known as Vidyaranya of the 14th C. Thus both the views are illogical. [4]:The places are to be identified with Trttalattu and Arattil respectively by Ullur, Kerala Sahitya Caritram, Ullur -Vol. II -P -83 K RAJARAM IRS 7824 8824 END OF PART 12 -- 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]. 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