The sanskrit verses of Kerala history KR IRS Part 17 12824 13824 The Sivavilasa of Damodara Chakyar
Historical Details from Mahakavyas The Sivavilasa of Damodara Chakyar is a semi historical poem containing 505 verses. Although, the poem is called Sivavilasa, the glory of Siva. Its main theme is the story of Unniyati, the daughter of Keralavarma of Odanad or Kayamkulam. Damodara Chakyar (Cakyar) is a great scholar and learned poet. He belonged to the community of Chakyars, the professional actors of Sanskrit dramas in Kerala. This Chakyar flourished under the patronage of king Kerala varma of Kayamkulam or Odanad. The authorship of a Manipravala Campu Unniyati Carita is also attributed to Damodara. Siva vilasa is a Mahakavya in eight cantos and is one of the best Mahakavya produced in Kerala, composed towards to close of the 14th C. AD. The heroine Unniyati belongs to the family of actresses and her family name was Carukara (Vatsatira) her mother was Kuttatti. They belonged to the city of Kantiyur. The hero is prince Ramavarman, son of Laksmi and the nephew of king Ramavarma of Perumpatuppu (Cochin). The king of Kayamkulam is described as a Samanta perhaps he might have been a feudatory of the king of Perumpatuppu who is described as the overlord of Kerala. It gives glimpses of the history of Odanad an ancient prosperous principality and the Perumpatappu Svarupam. The first mention of Kantiyur is seen in a rock inscription at Tirunellur temple at South Arcot. A new era was started in commemoration of the installation of the God. The Kantiyur Era became out of vague by the rise of the Kollam era. The kingdom of king Kerala Varman known as Odanad became of the abundance of Odal—a plant there. In the Mayurasandesa composed by Udaya mention this country as the—iṅgudībhuvibhyāṃ. Kantiyur, the capital of Odanad is also described in the poem. It is also known as Onattukara and was formerly the part of the early Kulasekhara empire. The capital was then shifted to Eruva in Kayamkulam and then to Krsnapuram and this gradually to status of Kantiyur declined. *The available history of Odanad is closely related to the Kantiyur temple. Unniyati*, the heroine of the poem. Sivavilasa described as the daughter of the king Kerala Varma of Odanad who was the nephew of Iravivarma. He is described as the crest-Jewel of the kings of Kerala at that period. Krsnavira, a Brahmin possessing great administrative skill was his minister. The relation between the kingdom of Odanad and perumpatappu svarupam is also dealt within the poem. The seventh canto of the poem describes the dynasty of Prince Ramavarma as Bahuvyapti the Sanskritisation of Perumpatappu. The Cochin royal family is even now known as Perumpatappu Svarupam. Ramavarma was the ruler of Mahodayapuram during the composition of the poem. Certain interesting historical details are brought out in the description of the king and the prince of Perumpatappu. Ramavarma ruled over the kingdom of Mahodayapuram the prominent country in the land of Parasurama K. Ramapisharati states that in the first place perumpatappu Muppil was the holding court of Mahodayapuram, modern crangannore and he was them having some sort of all Kerala. Supremacy though the extent of it is not known. Ullur also holds the same view. The former wrongly states there “the name of the reigning monarch was Ravivarman, the son of Laksmi and that he had a nephew called Ramavarma who was the Yuvaraja. But the name of the reigning emperor was Ramavarma and the hero of the poem Ramavarma, the son of Queen Lakshmi was then only the Yuvaraja according to the poem. These two Ramavarman the king and the prince of Perumpatappu family were the contemporaries of the king Vira Kerala Varma of Odanad. He again argues that they are the two Ramavarma mentions as being the first kings of Cochin in the Tenkailanadhodaya of Nilakantan who are together responsible for the shifting of the capital from Mahodayapuram to Kochin. Sivavilasa give information about the king of Perumpatappu svaroopam staying at Mahodayapuram Prof. Elamkulam is of the opinion that the ruler of eight kingdom that the north of Odanad atleast nominally recognised the paramountacy of Perumpatappu family. The work written before the shifting of the capital of Kochin from Mahodayapuram. C. Kunhan Raja states that if the poet had given some more information in the poem by describing the assembled kings, that would have been of a great historical value. Thousands of land lords who came to the city of Kanliyur is mentioned without referring to their names. The perumpatappu Muppil had already been granted by the year 1336 large power in the temple chronicles. The king of Kayamkulam is referred to as a Samanta in the poem on several occasions. These references are taken to suggest that he was a feudatory of the Perumpatappu kings. Thus the information is of some historical value. But the word Samanta can be derived in a different sense also. The samantas are said to have sprung from the union of Ksatriya males with Nair females. Though the history of Kerala especially of the Perumpatappu Svaroopam before the advent of the Portuguese is still in obscurity. Sivavilasa gives some important information on it and the king of Odanadu. The poem deserves our attention for the historical value, although no corroborative historical details are given. As a piece of literature, being on the history of Kayamkulam this poem is of immense value. It gives us a glimpse of the history of Odanad. It reflects the life and manners of the Kerala of the 14th C. AD. The ruling law of inheritance was Marumakkattayam. Sivavilasam is written in a graceful style. (b) K. Ramapisharati glimpses into the ancient history of Cochin -Indian Historical Quarterly 14, 503 -510 (c) Sivavilasa a study -K. Ramadevi -Uty of Kerala, 1977 (M Phil -Thesis) (d) Vinjanadeepika -Part IV -Sahityaparishat Traimasikam -III -2 -PP 23 ff; KSLB -P 439; Kerala Sanskrit Literature 198 -200; Kerala Sahitya Caritram, Ullur I -311 -12; Keraleya Samskrita Sahitya Caritram I -305 -7 ---------------------------------------------------- 5. The Padmanabha-vijaya by Subrahmanya Chapter 3 - Historical Details from Mahakavyas Subrahmanya, a poet in the court of Ramavarma has written a Mahakavya named Padmanabha vijaya in eight cantos. We do not know much about the author, except that he was the son of a distinguished poet named Ramalinga Suri by Kokilamba. The kavya is meant to describe the legend of Sripadmanabha. At the same time it bears allusions to the Maharaja as well. At the end of the work he gives two verses on Rama Varma the first of which is too general in contents. The second verse as follows: ācandratārakamayaṃ bhuvi vañcibālā śrīrāmavarmakulaśekharabhūmipālaḥ śrīpadmanābhakṛpayā saha bhāgineyaḥ śrīman mṛkaṇḍusutavat jayetu sthirāyuḥ || Ullur points out that the omission in mentioning Ramavarma’s brother is conclusive for fixing the date of the poem as posterior to the death of Makayiram Tirunal in 966 M.E. The bhāgineya mentioned here may be well identified with Avittam Tirunal Bala Rama Varma who became king after Rama Varma. --------------------------------------------- 6. The Sri Ramavarma Maharajacarita by Paramesvara Sivadvija Chapter 3 - Historical Details from Mahakavyas Sri Ramavarma Maharajacarita [Sriramavarmamaharajacarita]is a Mahakavya in eight cantos. This can be described as a historical, grammatical and poetic work with the grammatical aspect predominating. The work is historical in as much as it deals with the history of Ayilyam Tirunal, the king of Travancore (1860 -1800 AD) and incidently its early history also. The eight cantos of the work illustrate the main rules of Astadyayi one chapter in each in its order and so it is grammatical in nature. The poet has also succeeded in making the work abound in poetic descriptions and the like which entitle it to the status of Mahakavya. Paramesvara Sivadvija other wise known as Paccu Muttatu is the author of this work. He was born in June 1814 AD. as the son of Nilakanthan Muttatu at the Patinnareddam Illam which remains close to the northern side of the Vaikkom Mahadeva Temple of Kerala. He was affectionately called Paccu by his parents and the later on became well known by the name Vaikkattu Paccu Muttatu. He has contributed much to Sanskrit and Malayalam literature. He was also a renowned Ayurvedic Physician. He was well versed in six sastras. He is well known as a commentator too. He was the first person to wrote an autobiography in Malayalam. Historical Aspect The work is a historical kavya as it deals with the history of Ayilyam Tirunal, the king who ruled Travancore from 1860 to 1880 AD. from a careful study of the work we find that only the first and last cantos are mainly concerned with the life history of Ayilyam Tirunal. In the other parts the poet refers to some of the former kings of the state like Martanda Varma, Kartika Tirunal Rama Varma, Svati Tirunal and Utram Tirunal and mention some important events during their reign. Ayilyam Tirunal In this work we first find the account of the declaration of Ayilyam Thirunal Rama Varma as the crown prince. In the first 40 verses of the first canto, the merits of the king Ayilyam Thirunal are described by the poet. He who was born in the asterism Aslesa in the family of the Vanci kings, always brought prosperity to the people of all castes and creeds. He was named Rama, a name which was significant in that he was like the great Rama in his virtues. He was pure of soul and self restrained and scrupulously avoided company of the bad and the forbidden. All his commands were readily obeyed by the subordinate kings. The punishments he gave were according to the ruler of Dharmasasta. The king whose aim was to protect the people had a benevolent heart, his hands were the Kalpaka tree to the needy and the words were sweet like nectar. After describing the merits, the poet gives an account of the place of worship in the place and the arrival of the prince there immediately after the declaration of Yuvaraja. He gave presentations to the vessel kings who approached him at that time. Ayilyam Thirunal enjoyed his position as Yuvaraja with devotion to Lord Padmanabha and his uncle Utram Tirunal.. In the third canto, an elaborate lecture on the state policy to be adopted by a king, is delivered by Ayilyam Thirunal, to his brother Visakham Thirunal. The poet thus making a discussion on state policy, establishes that Ayilyam Tirunal was a good administrator and a great statesman. Towards the end of the fifth canto, we find that Ayilyam Tirunal is entrusted with the burden of protecting the country by his uncle who was in death bed. After his death, Ayilyam Thirunal though possessed of a sorrowful mind, ascended the throne at the request of his fellowmen. In the sixth canto the poet describes the kings attainment of the royal fortune under the disguise of the description of a marriage ceremony. In the same canto, the journey of Ayilyam Thirunal, to Attingal temple and also his visit to the pleasure garden located in the suburbs of the western ghats, are described. He stayed there for two days and then returned to Trivandrum to celebrate the festival of the Padmanabha Swami temple. The last canto begins with a description of the good administration of the king which brought prosperity to the people. The people who enjoyed prosperity in his kingdom derived that the king may live with all success. Learned men were honoured by him by giving huge mansions. People at that time adhered to the caste system this is beautifully narrated by the poet who says that the people caused the mixture of varnas (columns) only while making clothes and not in the varnas (castes). Then follow a poetic description of his personality. The kings daily routine is also given in this canto. The poet concludes his life history saying that on account of his good reign all the seasons approached in their proper order. Sriramavarmavijaya gives a description of his brother Visakham Thirunal. He is described as well versed in all the arts on bearing the meritorious deeds of the prince who was a lion among the Vanci kings, the enemies resorted to the forests. The poet also narrates the heroic Martanda Varma and mention some important incidents in his life. Among the kings of Travancore, he became the most celebrated on account of his devotion to Lord Padmanabha. He worshipped the God of Sucindra Temple for seven days and by the favour of the God, he got a sword which was capable of annihilating his enemies. Though historians has not stated this event we find that a similar incident has been mentioned by Velu Pillai in connection with the battle of Colachel. Then he gives a vivid description of the battle of Kayamkulam. The battle with the king of Ambalappula in which the king was defeated and killed by Martanda Varma is also narrated by the poet. The work also gives information regarding the annexation of the places known as Tekkumkur and Vatakkumkur and his agreement with the king of Cochin. One of the most important deeds of Martanda Varma, the dedication of the newly expanded kingdom of Travancore to his tutelary Deity, Sri Padmanabha on Jan. 3, 1750 is beautifully presented by him saying that he quite benefitingly dedicated all his wealth along with the country to Lord Padmanabha thinking as it were Laksmi will shine forever in Padmanabha. The construction of the additional structures and the installation of Bhadradipa are also referred to by the poet. Svati Tirunal SR gives as account of Svati Tirunal, whose reign was during the period between 1829 -47. It dwells more on the attitude of the king especially his detachment to worldly pleasures and his sense of duty in ruling the country. The king used all his wealth for the welfare of the people and hence prosperity prevailed in his country. The poet also points out that Svati Tirunal was a great musician and a musical composer of rare talents. Kartika Tirunal Rama Varma SR gives a detailed account of the king Kartika Tirunal Rama Varma (1758 -98). The king was well known by the name Dharma Raja. The poet also points out that the king ruled the country according to Dharma and hence prosperity prevailed in the country. Then we get a graphic description of the attack of Tippu on Travancore. The exploits caused by the soldiers of Tippu are very vividly described. They committed various atrocities and the country was laid waste with fire and sword. They took wine, engaged themselves in gambling and humiliated the Brahmins by burning their houses. They found the place of sacrifice as their resorts to take wine and also the utensits of Sacrifice as the vessels for it. The soldiers of Tippu having heard that the king had come to resist them, became very much frightened. Many among them are killed by him. The king gave stout resistance, the soldiers of the king closed them and Tippu had to run away from the battle. The king thus restored the safety of the country and saved the people. During the time of the attack of Tippu on Malabar, many people came to Travancore who were given protection by the king. The poet also refers to this by the verse. āyāntvāyāntvatra vāsaṃ labhantaṃ māyāṃ tvasya prekṣya mā yāntu bhītiṃ idaṃ lokān kathyamāṇe vadānye bhūpe hṛṣṭābhūrnu romāñcitā taiḥ || (V-41) Historians have stated that Tippu resented the Dharma Rajas policy of affording asylum in his kingdom to the Zamorin and other local chieftains with Travancore as a refuge to the people of Malabar, his hold on it could only be precarious. So he launched his attack on Travancore lines on 29th Dec. 1789 with an army of 700 mm, But in that attempt Tippu was defeated and wounded on the leg. It is said that the Sultan twice fell down in the attempt to clamber up and the soldiers raised him on their shoulders. The poet also makes a reference to this in this verse. pade pade praskhalantaṃ khalantaṃ ripuṃ pāpaṃ prāpayan bhūpabhṛtyaḥ yābhyāmāśāmāśu tadbhītimatvā dhāvantaṃ cāpyuttarāśāṃ durāśām || (V -37) The Sultan was affected by this very much. The words of Velu Pillai are noteworthy here. i.e., on arriving at the camp he swore in a paroxysm of shame and rage that he would not quit the place until he had carried the ‘contemptible wall’. When he examine this canto. We understand that certain changes have been made by the poet while narrating the story. Here the exploits caused by Tippu are described and afterwards the resistance put forth by the king and his victory over the Sultan. But from historical works we are able to know that the first attack of Tippu in Travancore on 29th Dec. 1789; took place outside the Travancore lines in which attempt the Sultan met with defeat. Again in 15th April 1790, the Travancore lines were breached and the Travancore troops were put to flight. It was after the defeat of Travancore troops, the soldier entered the country committing various atrocities. The lawless force was let loose in the villages. Hindu temples and Christian churches were desecrated. The house of the rich and the huts of the poor, all were burnt to ashes, some of the inhabitants fled for shelter to the wild hills of Kunnathunad, while many were taken captives. Thus, demolishing the Travancore lines, Tippu advanced southwards. The victorious army encamped at Alwaye. At this time, the monsoon broke out and Tippu had to suspend military operations. At monsoon alwaye, the sultan received information that the British had declared war on Mysore and that their army was marching on Srirangapattanam. He immediately took the decision to withdraw from Kerala and left via Coimbatore. Hence in the second attempt of Tippu’s attack, it was the Travancore troops that met with defeat. The fact that the king defeated the Sultan is true but it was in his first attempt. Here the poet has tried to connect the exploits caused by the soldiers of Tippu which actually occurred after the fall of Travancore forces in 15th April 1790 and the victory of the king over the Mysore Troops which happened in 29th Dec. 1789 by describing that the people were saved by the horrors of danger caused by the soldiers of Tippu as a result of the King’s victory over the Sultan. >From this work we get some information regarding Utram Tirunal (1847-1860), the uncle of Ayilyam Tirunal. In the 4th canto also the poet dwells on the personality of Utram Tirunal. Again in the fifth canto the poet points out that the king had great belief in Lord Visnu and his subjects were very much pleased by his good reign. He being content having acquired fame caused by protecting the subjects, led a pions, life. Towards the end of the 5th Canto, the enthronement of Ayilyam Tirunal as the king who was entrusted with the burden of protecting the country by his uncle, lying in his deathbed, is narrated by the poet. The author himself remarks that he has narrated to some extent the well known history of the king. itthaṃ śrīvañcipṛthvīśvaracaritamidaṃ kiñciduktaṃ prasiddhaṃ (VIII-60) The work is a glorification of the merits of the king Ayilyam Tirunal and we do not get much information regarding his reign. Eventhough, the work is named after Ayilyam Tirunal, it gives information regarding the former kings of Travancore also. We know that historical works are comparatively few in Sanskrit literature and as a historical kavya, this work has a place of it own among the historical poem that Kerala has contributed to Sanskrit literature. [2]:Dr. S. Venkita subrahmania Iyyer -“The sastra kavyas of Kerala” -P 28 [3]:athāsya padyaiharikīrtibhūṣitaṃ yuvādhipatyadicaritramucyate mudaṃ pradātuṃ manase mayādhunā kathāguṇāstasya tathāvidhā nanu || 1-41 [5]:mārtāṇḍadevavirahāt parihīnatejāḥ prāpto mahatpadamadaḥ karasaṃpradattam | udyannṛpo mṛdukaraḥ spṛhanīyadharmātāpāturān śiśirayan samuvāha lakṣmīm || 5-67 [9]:ullākhamullāsitaśīlasampadaṃ saṃprāptasāmudrikasāralakṣaṇam | ācāravargo'pi niṣevate kramādrūpaṃ guṇā no jahātīti viśrutam || [11]:vadhyāḥ sapatnāṇamucā kṛpāṇyetudārasāpyā kṣaṇamīkṣito'bhūt tryakkṣastarītpiṅgajarobhraśubhraścitte viśuddhe dharaṇīśvareṇa || 2-51 [14]:asmin sthireyaṃ lasiteti matvā śrīpadmanābhe sukhamarpayat saḥ | lakṣmīṃ supūrṇaṃ kṣamayā ca sakhyā pracetaso'syaitadatīva yuktam || 2-71 [15]:viśālamasyālayamātanottaṃ śrībhadradīpaṃ ca dṛḍhaṃ samadhyai | vañcīśvaro dāyādhiyeva śauriḥ surakṣa tasmāniti bhaktiśālī || 2-72 [17]:yadupakramagīta cāturīpathapānthā bhuvi santu tadvidaḥ | idamadbhutamatra menireyadamuṃ svātibhuvaṃ dyugāyakaḥ || 3-65 [19]:dharmai ramyaiḥ karmabhiḥ śarmakṛdbhiḥ śāsturlokāt sārvabhaumasya tasya | dharmastāvan matsarāt kṣīṇaśarmā nirmaryādaṃ daurmanasya kilāpat || 5 -4 [23]:For more details see— (a) A desertation (unpublished on the work Sriramavarmavijaya by K.S. Lalithambal, Kerala Uty in 1979) (b) Pub. an article Sriramavarmavijaya -A sastra kavya of Kerala -by Dr. K.S. Lalithambal in Purnatrayi -Vol. 22 -Nos. 1 & 2, 1995 (c) See also Kerala Sahitya Caritram, Ullur -Vol. lV -PP 172 -74; Kerala Sanskrit Literature -P 263; Keraleya Samskrita Sahitya Caritram Vol IV -528-35 KSLB -P 385 ----------------------------------------------- K Rajaram IRS 12824 13824 to be contd -- 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/CAL5XZoq5dpwhYwXR1qd9Bc4YBztSpY%3Dqg_kw4Jr%3DSkBKaDWBVQ%40mail.gmail.com.
