SANSKRIT VERSES OF KERALA HISTORY PART 20 15824 16824 KR IRS 11. Sri Narayana Vijayam of Balarama Panickar
Chapter 3 - Historical Details from Mahakavyas Sri Narayana Vijaya[1] is a Mahakavya of Balarama Panickar, in 21 cantos comprising 1500 stanzas. It deals with the life and teachings of Sri-narayana-guru, an ascetic, and social reformer of Kerala who lived in the last part of the 19th C. and first part of 20th C. AD. It may perhaps be called a biographical kavya. The twenty one sargas respectively contain the following subjects: (1) Srinarayana’s parents (2) his birth and education (3) his marriage and renunciation (4) instruction from his uncle (5) pilgrimage (6) workship of god Subrahmanya, (7) grace of Subrahmanya (8) consecration of an idol of Siva at Aruvippuram near Trivandrum (9) establishment of the Sivagiri Muth and consecration of Saradadevi at the place, (10) conversation with a religious head of Brahmins (11) conversation with a Christian missionary (12) establishment of Advaitasrama and Sanskrit school at Alwaye (13) instruction about Atman, (14) Assembly of all religions at Alwaye (15) Establishment of Sahodarasangha (16) visiting of Mahakavi Raveendranatha Tagore (17) Vaikam Satyagraha with Mahatma Gandhi (18) conversation with Mahatma Gandhi (19) the interpretation of the doctrine of one religion (20) establishment of the Sri Narayana Dharma Paripalana Yogam and (21) the Mahasamadhi of the Guru. The first Canto depicts the city of Trivandrum, the village of Chempazhanthy, the temple called after its location ‘Manakkal’and proceeds to portray the house of the Guru ‘Vayalvaram’. The second Canto is devoted to the description of the birth and education of the Guru. He was born in 1855 on the auspicious day of the Onam festival in Kerala. The women in the service of the mother of the Guru at the time of confinement stood beside her in wonder enjoying the beauty and behaviour of the child. It did not cry and maintained a calm disposition sulakṣaṇaṃ sūryamava jvalantaṃ suśāntamānandakaraṃ kumāram | smerānanaṃ tatra samīkṣya bhaktyā vavantire sūtigṛhasthanāryaḥ || In the third Canto the detachment the Guru entertained even when he was a boy is stressed. As he grew up, his father, mother and senior members of the family wanted to see him married. But the Guru thought otherwise. As a mendicant he set out from his house never to return and live the life of a householder. The fourth Canto relates the incident of the elders of the Guru fetching a girl to give him in marriage in keeping with an old practice current in his times. The girl was brought, but the man to marry could not be seen anywhere there. A search was conducted at the end of which he was found in the wildness of a forest nearby. All entreaties to bring him back failed. He announced his decision to holo fast the life of an ascetic and disappeared from the scene. The travel supposed have been conducted by the Guru to the various holy places of India forms the subject matter of the fifth Canto. On his returning he had the opportunity to see and make friends with Cattampisvami. He was subsequently introduced to Taikkat Ayyavu, the foremost among the spiritual preceptors of the time. Cantos six and seven are intended to relate the ascetic practices the Guru had. The installation of Sivalinga at Aruvipuram is described in the next canto. The Guru got inscribed on its wall a message meant to root out the evils of caste and creed. matajanikṛtabhedaṃ varjayitvā samastā janatatiriha saubhrātreṇa varteta nityam || The establishment of a Mutt at Sivagiri and this installation of an idol of goddess Sarada there form the contents of the nineth Canto. The tenth is set apart to the new definition the Guru gave for identifying caste. He made it clear that man is one, and so manhood is that which binds all men together. He held the division of man as belonging to castes and subcastes to be unscientific. sarvā'pi jantuḥ svayameva hanta jānāti dṛṣṭvā sahajaṃ svajātim | naro naraṃ pṛcchati jātimetad vilakṣaṇatvaṃ kṛtakaṃ hi bāḍham || The meeting of the Guru with certain Christian priests occurs in the eleventh canto. He made clear his view on the religious of the world. For him the sum and substance of all religions is one and the same[5]. matānāmiha sarveṣāṃ sāra eko na saṃśayaḥ matabhedamatistasmāt tyajyatāṃ dūrato budhaiḥ || The founding of the Advaitasrama at Alwaye and the meeting of the religious leaders of the world for the first time in the human history at Alwaye are described in Cantos twelve to fourteen. The guideline for the meeting was dictated by him for display at the gate of the assembly hall. It read: ‘this meeting is meant to know and make others know, and certainly not for arguments and success thereon”. The event of Ayyappan the Veteran leader seeking permission of the Guru to start ‘Sahodarasangha’ occurs in the subsequent canto. The meetings of the Guru with Ravindranath Tagore and Mahatma Gandi, the Satyagraha at Vaikom and the last days of the Guru are described in the following Cantos[6]. --------------------------------------------- 12. The Keralodayam by Dr. K.N. Ezhuthachan Chapter 3 - Historical Details from Mahakavyas The Keralodayam[1] by Dr. K.N. Ezhuthaccan is a historical Mahakavya in 21 sargas. Kurunthodi Narayanan Ezhuthaccan was born on May 21st, 1911 at Cerppulassery in the former Valluvanad in Malabar. Dr. Ezhuthaccan has written a lot about lliterature and literary criticism. Only some of them have come out in book form. Ezuthaccan has also published a few collection of short stories and Khandakavyas. The Keralodaya is a Mahakavya of the historical type. It contains nearly 2500 verses and deals with the entire history of Kerala from its origin upto the formation of the state of Kerala, covering a period of 2000 years. An authority on Kerala history, culture and literature, Dr. Ezuthaccan has absolute command over the field and his familiarities with all details regarding facts and figures are outstanding. The work is devided into five sections called Manjari’s. The legendary origin of the Kerala The beginning two cantos entitled Swapnamanjari narrates the legendary origin of the land of Kerala. The story begins with the description of Parasurama, the mythological hero, who massacred the ksatriyas 21 times and spend his last years doing penance on the slopes of the Vindhya mountains— purā purāriśiṣyaḥ sa parārirbhṛgunandanaḥ | uvāsa tapasā vindhya-taṭaparṇakuṭīrake || His weapon, the axe, was lying idle in a corner of his hermitage. Though the sage was unarmed, all beings avoided him. Rama, who had attained the ultimate stage of penance was seen annoyed by this loneliness. One day, with the axe in his hand, he approached Lord Brahman and told him of his grief. Brahman consoled him and advised him to give up the weapon, the root-cause of his grief, and to devote his life solely to the quest for salvation. Taking comfort from the words of Brahman, Rama returned. He had attained as if a new birth. He left the Vindhya mounts. His campanion, the axe, also followed him. The words of Brahman echoed in his ears and haunted him all through the way. He reached the Western Ghats. The glittering Western ocean seemed to be a gem studded cloak of the sky. He sat on a rock lost in contemplation. He remembered the words of Brahman, give up the axe. He took the axe and placed it in his lap and addressed it thus: Till now you accompanied me like a friend. But it is time for seperation. Indeed, you are the real Rama on account of valour and reputation. For me they are only imposed attributes. Without you I have no name. People will ignore me. A man deprived office valour does not deserve reverence. Still giving you up seems to be better. You may take rest in this ocean listening to the divine harmony of the waves. With these words he through the axe into the ocean. It went down the deep killing marine creatures eventhen. When the axe struck it, the sea shrank with fear. The earth also trembled when it reached the bottom of the sea. At night, Rama slept sound. Even the earthquake, which rocked the mountain, did not disturb his sleep. At dawn, when he got up from bed, like a butterfly from its pupa he saw the world enchanted as a new one. The wind which ones neglected him, now began favouring him. The cukkoo’s warbling made the hermitage a sweet hount. The new world fascinated Rama greatly. He smiled with great joy and it was a rare news to the butterflies. They spread it the smile of Rama from flower to flower. One day some one approached him with a beautiful child. He spoke thus: You may recognise me as the protector of the western wall of the earth, the western ocean. Though I am of the well-known dynasty of the seven oceans, I live here as a servant. This child, my daughter, who live with me in my cave surrounded by huge leviathans has also become a servant like me. I do not like it. So I want her to live with you. She will help you to fetch flowers for worship and do such chores. In your lonelyness she will be a companion to you. Then he gave the girl to Rama and disappeared. Rama was overjoyed. He built a hermitage with bamboo poles and reeds. The girl was not homesick and spent her time in various games and sports. She built a play house and prepared their food. He also joined her and ate the food she cooked. His affection flowed spontaneously towards her. She pulled his matted hair playfully and drew pictures on his robe made of bark. He made playcarts with the leaves of the jack tree for her and long tailed snacks of coconut leaves which pleased her more. He constructed temples of Sasta and Kali inorder to please her. He even took to farming and toiled in fields. The earth smiled seeing him a farmer with a sickle in hand. Days passed thus. His foster child became a sweet young maiden. Rama gave her the form of the earth so that none would molest her. Then he brought great brahmins from the north and made them inhabitance of that earth. One day a handsome brave prince of the Bharata dynasty came there. When he saw the prince, Rama forgot all his enimity towards Ksatriyas. He, as a dutyful father, gave his daughter, the earth (Kerala), to the prince in marriage. He blessed them and when back to his penance. Thus the poet in his kavya retained the story of Parasurama, but religated to the dream land, as stated by him:- andarhitetthamuddāmakavisaṅkalpacitritā | adbhutāmṛtaniṣyanda lalitā svapnamañjarī || The historical facts The poem refers the rule of the Ceras. The history of Kerala proper starts only with the third canto. Udayan Ceran ruled the land with Mahodayapuram as its capital. He was succeeded by his son Imayavarampan. His kingship and the exploits of his successor Palyani Celkezhu Kuttuvan are referred. King Kuttuvan renounced his royal life in cause of time so as to get rid of the sins of his killings. The administration of the country was taken up by Narmudi Ceran. He was also called Kalankaykanni. Since he made use of the flowers of Kalankay tree when the original garland for the coronation ceremony was stolen away by his enemies. Poem refers to the exploits of Cinkuttuvan who succeeded Narmudi Ceran. The tragic story of Kovalan and Kannaki forming the content of Cilappatikaram is summarised here. Cinkuttavan builds a temple in which an idol of Kannaki is installed. The decision of Cinkuttavan to wage a war with Cola and Pandya kings, the intervention of his preceptor to Ward off the war, the ascending of the throne by Ceralatan and subsequent exploits are referred. The history of Kerala upto the decline of the first Cera empire find place in this poem. The rise of the second Cera empire under the Kulasekhara kings is also referred. Certain events in the life of the great philosopher Sankara are also described here. The rule of Kulasekhara Alwar, Ceraman Perumal, Stanu Ravivarma and Ravivarma Kulasekhara forms the topics of narration. The social, political and cultural conditions of the period are made to prevail in this poem. The rule of Vikramaditya Varagana Indukodavarma and bhaskararavi are referred. The battle between Ceras and Colas and the consequent destruction of Mahodayapura, the capital of Kerala are also related here. The Cera king Ramavarma fleas away and rules with Quilon as the capital. He resorts to the Guerilla system of warfare and regains the lost capital of Mahodayapura. The arrival of Muslims, the wars that took place in the south and Manavikrama’s accession to throne as the Zamorin of Calicut in the North. Poem refers the rise of the Zamorins who could win over the Muslims. The episode of the Zamorin defeating the king Valluvanad and the conduct of the festival of Mamankam are also narrated. Vascoda Gama’s arrival at Calicut and his trade pact with the Zamorin are also described here. The poem throw light on the history of portuguese in Kerala. The cultural and social conditions prevailing at that time, the development of the vernacular tongue, Zamorins treaty with the Dutch, the defeat of the Portuguese, the arrival of the British, the feats of Saktan Tampuran of Kochin and Marthandavarma of Travancore, the battle at Kulachal, Martandavarma’s decision to rule the country as a trusty of lord Padmanabha. Poem refers to the British period in India, and consequent decline of the Mugal empire the control of the British over Bengal and Malabar, the feats of Hiderali and Tippu, the treaty signed at Srirangapattanam are also alluded to. The description of the heroic life of Raja Kesavadasa, Veluthampi Dalava and Pazassi Raja. The Kundara proclamation of Veluthampi also is delt with in detail. The concluding canto of the poem sums up the British rule in India, the impact of modern civilisation the literary renaissance, Gandhiji’s freedom movement, the partition of the country, India winning freedom, the assassination of the father of the nation, the re-organisation of state on the basis of language and the formation of the state of Kerala uniting the three spots of land of Travancore, Cochin and Malabar. The cultural history Kerala is famous for its natural beauty. Coconut tree which stand like mighty umbrellas gem studded with glistening dew drops, black mountain, elephants glided with sun’s rays, birds, warbling sweet hymns to dawn which comes to delight Kerala Laksmi. Sankara’s philosophy Sree Sankara, the contemporary of Rajasekhara was a great religious preceptor and an ardent propogandist of Advaita philosophy. He belong to the ancient Peruvana grama and his house was at Kalady, on the banks of Periyar. Sivaguru, his father passed away when Sankara was only a small child. He withdrew from his mother’s protection also in boyhood itself. He attained the highest point of self realisation and left his home with a pot filled with nectar which would give peace to all people. The sun of ancient Hindu culture suffused then with glory. Mandanamisra, the famous mimamsaka, was defeated by him in a debate. His wife believed to be the incarnation of Saraswathi, also defeated by the saint. His principles were more or less the same as those of Mahayana Bhudhism. Jewism (Judaism) Because of trade connections with Kerala had with Israel, Jewish people immigrated to this land bringing their religion. They were the earliest settlers in Kerala. Religious presecution of the first century A.D. At home he set to have caused their large scale migration to Kerala[4]. During the reign of Bhaskara Ravi jews secured by many rights and previlages. In his city there were seen large number of jews with the frills of their caps hanging upto the ears, heads shaved round, always wearing chappals and folded dhoties[5]. By the famous jewish copper plate grant of Bhaskara Ravivarman, Joseph Rabban, the jewish chief of Mahodayapura, got the authority of the Anchuvana and the right to collect duties in the port[6]. This document is an ample testimony for the religious tolleration of the rulers of ancient Kerala. Christianity Christianity introduced from the west, also found its place in Kerala[7]. Local tradition ascribes the entrance of christianity in Kerala to St. Tomas, the apostle who is said to have landed at Maliankara, a place near to Muziris, in 52 AD. He converted some Brahmin families to christianity and founded 7 churches in the Malabar area. During the reign of emperor Sthanu Ravi (844 -855 AD) they attained a high status in society. When the Portuguese came to Kerala accompanied by some christian misionaries, christianity gained more influence in Kerala society. They built a shrine of virgin Mary in their first fort at Cochi Thus christianity spread in Kerala in the form of food, education, love, heavens blessing, all of which continued in the following ages. Muslims Long before the advent of Islam, the Arabs had trade relations with Kerala. They also brought their new religion along with the sweet fruits of the date palm. During the reign of Bhaskara Ravi Muslims got some land in Crananore. They built their first mosque there to worship their God Allah. Under the patronage of the Zamorins who rose to power mainly by the support of rich muslim traders, Islam spread in Kerala widely and it became major force in the public life of Malabar. They converted people of lower casts, whom the casts Hindus look down upon as untouchable to Islam, and thus raised them to a comparatively high status in society. Festivals and rituals In this poem is devoted to the description of the important seasonal festivals of Kerala. First comes Visu. Visu which is celebrated on the first day of the month Mesa. Onam and Tiruvatira are the two other notable festivals come after Visu in September and December. There is also a ceremony called the Pulluvanpattu. Pulluvas (a community learned a serpant lore) sing serpants song to the accompaniment of a peculiar instrument consisting of a port and string. As well as a single stringed primitive fiddle. Freedom struggle In 1498 when Vascodagama arrived at Kappad near Calicut, foreign invation can be said to have begun in India. Poet provides us with a picture of religious harmony existed in Kerala during that period through Zamorin’s words in his reply to Vascodagama This religious harmony later on in the national independant movement developed to the maximum extent. Freedom struggle seems to be started in Kerala with the fight waged while Kunjali Marakars, the naval officers of Zamorins, against Portuguese soldiers . Veluthambi Dalava and Keralavarma Pazhassi Raja were the freedom fighters of Kerala in the early British period. The famous Kundara proclamation of Veluthampi is beautifully summarised in this poem. In canto 21 upto the verse 290 elaborate description of independence movement in Kerala is made by the poet against the backgrounds of the socio political changes all over the world and the freedom fight in India. The poem deals with the popular upheavals for democratic governments in Cochin and Travancore both of which were ruled by local kings. The reflection of the all India renaisance movement in Kerala in all the fields is succinctly noticed in this poem. The changes as a result of it in each and every sphere are also referred. As an essential part of the freedom struggle of Kerala, temple entry movement was strengthend with Vaikkom and Guruvayoor temple agitations. Leaders of the Kerala renaissance like Catambi Svamikal and Srinarayana Guru are appropriately referred to. Temple entry proclamation by the ruler of Travancore is also mentioned. The work is significant in that it tries to interpret the incidents of the history of Kerala in the various perspective. Thus the poet has greatly succeeded in depicting the cultural and social life of Kerala giving a clear idea of the prevailing social system. END OF PART 20 15824 16824 KR IRS -- 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/CAL5XZooa2Kf8G7SUvji4o_hv%3D-v6UeV0VmGJxBkN2zc50gUqiA%40mail.gmail.com.
