Sanskrit sources of kerala history part 22 KR IRS 17 824 18824 Chapter 5 - Sanskrit Dramas and Campus bearing on Kerala History
18. Other Campus bearing on Kerala history Ardramaholsava Campu by Keralavarma Tampuran of Neytallur dealing on the Tiruvatira festival celebrated at Pantalam. Indra sabha is a campu kavya written by Kunnampu kurup of Kuttamattu dealing with an account of the life of the people in modern Kerala. indraḥ—tarhi prathamaṃ keralacaritraṃ meśrāvyam bāliḥ—daṇḍena paṅkuriva dūradiśaṃ vivakṣan nirlajja eva bhavatā mahanīyavācāṃ vakṣāmyanāptavacanopyahamādhunīkam | This is in the form of a discussion among Indra Bali -Narada and Brhaspati in the court of Indra in two sections called vilasas. Kasiyatra-prabantha of Paccu Muttat of Vaikkom dealing on the pilgrimage of king Virakerala Varma of Cochin to Benaras in 1852. Kirtivilasa of Rama Svami Sastri of Ilattur is a campu composed in 1858 in eulogy of Ayilyam Tirunal, when he was Yuvaraja. Only one Ullasa is now available. Krsnavarma-prasasti is a campu written by Nilakandhan Mussat of Manantala on Krisna Varma Tampuran of Katathanad. Manavikramabhupala-carita (Manavikramiya) of Vedantaramanujacarya, eulogising the Zamorin of Calicut, who was the son of Manorama and who died in 1856 and describing his pilgrimage. Nayanidarasan of Kumaranallur Vipra is a Campu deals with the construction of a special palace at Kutamalur for Devanarayana. Sri Visakha Tulabhara Prabandha of A.R. Raja Varma on the Tulabhara ceremony conducted by Visakham Tirunal Maharaja of Travancore. Tirunal Prabandha of Kerala Varma Valiya Koiltampuran written in honour of the birthday celebration of Ayilyam Tirunal kaluṣarahitanirjāyātmakaḥ puṇyakarmā kṛtabahula sukarmā pārthivaḥ prāptaśarmā ciramavatu sudharmādhīśitastulyadharmā pradalitaripumarmā kṣmāmimāṃ rāmavarmā || Above mentioned these dramas and campus sheds some light on the dark period of Kerala History. ----------------------------------------------------- Chapter 6 - Miscellaneous Sanskrit works bearing on Kerala history 1. Kerala in the Mahabharata, Harivamsa and Ramayana Chapter 6 - Miscellaneous Sanskrit works bearing on Kerala history There are some other miscellaneous works in Sanskrit which throws some light on the dark periods of ancient Kerala history. The earliest Sanskrit work which contains reference to Kerala is perhaps Aitareya Aranyaka. It refers to the Cherapadah as one of the three peoples who violated some of the ancient in junctions. Katyayana (4th century BC) and Patanjali (2nd century BC) also show acquittance with the geography of Kerala. The reference in Kautilyas Arthasastra (4th century BC) to the river churni as one of the rivers of the land where pearls could be found. Mahabharata The great epic Mahabharatha contain references to Kerala. The Mahabharata refers to the Chera king as having supplied provisions and large contigents of fighting men for the belligerent armies of in the battle of Kuruksetra. Some other reference also can be seen in the Mahabharata. Nandini (vAsishta kamadhenu) created the Cibukas, Hunas, Keralas etc. with the foams squeezed out of the nostrils to attack Visvamitra. Sahadeva who was sent to the south to defeat the rulers, while Yudhistira was performing the Rajasuya, is referred to have vanquished the rulers of Kerala and collected taxes from them. The genealogies in M.B. also of some historical importance. The Mahabharata has used both the terms Musaka and Musika to refer to a country and its people. It groups the Musikas with distinctly southern countries such as Dravidas, Keralas, Pracyas and Vanavasakas. Bhismaparvams of the epic contain the following reference. — draviḍāḥ keralāḥ prācyāḥ mūṣikāḥ vānavāsikāḥ | According to another version the passage is as follows: — unnatyakā māhiṣakā vikalpā mūṣakāstathā A third version of the epic gives the above lines as— karṇāṭakā māhiṣakā vikalpā mūṣakastathā The Bombay editions of the epic gives the reading Bhusaka for Musaka. The Harivamsa refers to Kola along with Kerala, Pandya, and Cola as a southern region. But the reference is vague and it is doubtful whether it actually mentions the Kolattunad region located in Kerala. The great epic Ramayana contain reference to Kerala. It is stated that Kerala was one of the countries to which Sugriva sent emissaries in search of Sita. [2]:cibukāṃśca pulindāṃśca cīnān hūṇān sa keralān sasarja phenatassādau mlecchān bahuvidhānapi:Critical edition of the Mahabharata, Puna, 1947 -VI -10; 57 [5]:nadīṃ godāvarīṃ caiva sarvamevātha paśyata | tathaivāndhrāṃśca pauṇḍrāṃśca colān pāṇḍyāṃśca keralān | ----------------------------------------- 2. Kerala in the Puranas Chapter 6 - Miscellaneous Sanskrit works bearing on Kerala history The genealogies in the Puranas also of some historical importance, even though we have no correct insight into their identity of chronology. The Puranas not withstanding the mythological elements that dominate in them are valuable sources of historical tradition. The importance of the Puranas as a source of history has been attested by great historian Kalhana. This famous scholar Maxmuller had remarked this “The puranas are valuable to the historian and to the antiquarian as source of political history by reason of their genealogies. They afford us for greater insight into all aspects and phases of Hinduism its mythology, it idol worship, its theism and panttaism its love of gods, its philosophy and the superstition its festivals and ceremonies and the ethics than any other works. The Puranas like Vayu-purana, Vishnu-purana, Markandeya-purana, Brahmandapurana, Padmapurana, Matsya-purana, Bhavisya-purana, Agni-purana etc. also make mention of Kerala. The Brahmapurana mention the Anantasayana temple (Tvm) and also so may other Punyaksetras. In the Agnipurana it is said that the keralites originated from the Gandharva king of Thurvasavamsa. In the Matsya Purana Kerala is referred, where description of the boundaries can be seen. In the Naradeeya Purana contain reference to Chera raja vamsas. (Kerala or Thiruvitamkur). The pratista of varahamurti in the Anandasayana temple is explaining in the Varshapurana. The Bhavisya Purana composed in the form of Uma-Mahesvara-samvada (as narrated by Siva to Parvati) and purported to be the 11th chapter of the Bhavisyapurana. The work deals with the geneology of Kolathiris, it consists of eighteen and a half verses in the sloka metre. Supposedly a part of the Bhavisya-purana it gives information of prophetic nature. Then the work prophecies that in the lunar race would be born a king called Sukumarakrama who would be get two daughters. Of these the senior daughter would give birth to Vikramarka and his line following patrilineal mode of succession would last upto Burkana of the junior lady a line of kings following the matrilineal order would rule over Kerala and Kolattiri [Kolathiri]. King would rule the country defeating enemies with the assistance of his cousin Vikramarka. From that time matrilineal system would be followed by the Kolathiris. The account goes on to say the Mlecchas and Hunas would attack their kingdom and that the kolattiris [kolathiri] would have to give tribute money and taxes to the adventures. The narratives claims that the Kolattiri line would last upto 30000 years of the Kali age. Unlike the other association kolattiris the present work contains no allusion to the exploits of Udayavarma. Their connection with Ceraman Perumal also is not referred to. Thus, it differs much from other traditional source like Keralolpatti. B.P. also mentions the Cera, Chola, Pandya Vamsas. The Visnupurana speaks of the Musikas along with Strirajyas and several other kingdoms of the Vindhya region. Strongly another version of the same work mentions it is a southern country along with Draviras, Keralas, Pracyan and Vanavasikas. It shows that there is some uncertainly with regard to its exact location. The Vayupurana mentions the Musikas as a people of the South India. The southern kingdoms like pandyas and Keralas are referred to among other countries. The reference is as follows :— athāpare janapadā dakṣiṇapathavāsinaḥ pāṇḍyāśca keralāścaiva caulyāḥ kulyāstathaiva ca setukā mūṣikāścaiva kumanā vānavāsikāḥ || The Markandeyapurana also speaks the Musikas as a southern people or country located to the south of the Vindya mountains. The following is the reference.— śailūṣā mūṣikāścaiva kumārā vānavāsikāḥ The Brahmanda Purana refers to the country as located in the South while dealing with the geography of Bharatavarsa. The reference is almost the same as found in the Vayupuranam it is as follows :— pāṃḍyāśca keralāścaiva colā kulyāstathaiva ca setukā mūṣikāścaiva kṣapaṇā vānavāsikāḥ | It contains the Parasurama’s legendary also. The Padmapurana mention Eastern Musikas, Balamusikas and Musikas as distinct peoples. It is quite possible that some of the minor puranas also may contain similar reference while dealing with the geographical features of the land. A striking similarity can be noticed in their references. All of them speak about the region as located in the southern region in the neighbourhood of Cola, Pandya, and Kerala. Further, all these references seem to have originated from a common source since they appear almost alike. [1]: sargaśca pratisargaśca vaṃśo manvantarāṇi ca vaṃśānucaritaṃ ceti purāṇaṃ pañcalakṣaṇam || This shows the stress laid for the historical facts in the Puranas. [3]: gāṇḍīrāccaiva gāndhārāḥ pañcajānapadāstataḥ gāndhārāḥ keralāścolāḥ pāṇḍyāḥ kolā mahābalāḥ || --------------------------------------------------- 3. The Laghubhaskariya-Vivarana Chapter 6 - Miscellaneous Sanskrit works bearing on Kerala history The Laghubhaskariya is an ancient work on Hindu Astronomy written by Bhaskara I who flourished in the beginning of the sixth century of the Christian Era. Among the extant commentaries on the work the Vivarana written in AD 869 by Sankaranarayana, native of Quilon is the earliest, and this is now brought to light for the first time. The colophons at the end of all the eight chapters invariably described the commentary as—śaṅkaranārāyaṇīya—and this is evidence enough to believe that the author was known by the name Sankaranarayana . Commenting on the sixth stanza in the third chapter Sankaranarayana says: atraivāsmābhiḥ paidhyarāṣṭre kollapuryāṃ viṣuvacchāyāyāḥ pañcadaśa saṅkhyāsampāditarāśiprāṇāḥ karapayādyakṣarabaddhāḥ paṭhyante yamāśayābhinnakarārdhalijjayā kathaṃ nviyaṃ mābhajayaḥ padārthakam | kriyādayaḥ kā?[à]llapurīsumucchitāḥ kramotkrameṇaiva bhavanti rāśayaḥ || In the light of this passage, it may safely be inferred that the commentator was a native of Quilon, a town of much historical importance situated on the west cost, and that he wrote the commentary while residing in that town. The colophons at the end of the chapters show that the commentary is named Vivarana. The commentary is not a mere textual interpretation of the original. It looks like a treatise on grahaganita using the verse in Laghubhaskariya for the purpose of authentication. In this scholarly commentary Sankaranarayana has occasionally treated matters which are very important in astronomy but left out in the original. The Historical Importance of the Commentary The date of Ravivarma Kulasekhara, the commentary is very important from a historian’s point of view as it throws much light on the Kerala king Ravi Varma Kulasekhara and his times. The king and the commentator Sankara-Narayana were contemporaries and most probably the later was a portege of the former. In the commentary the king is referred to in respectful terms or not less than a dozen times. Sankaranarayana cites some stanzas most of which present astronomical question either by or put to Ravi Varma Kulasekhara. One of those stanzas conching a question regarding the grasa of the solar eclipse as has already been mentioned above, affords evidence that the king flourished in the 9th century. Another stanza in which the king is reported to have put a question in grahayudha in of special interest as it, together with Sankaranarayana’s remark, gives a definite clue to his date. This stanza runs cāpapraviṣṭagurusaurisamatvakālaṃ yāmyottaraṃ gamanamantarakhapramāṇam | ācakṣva sarvamavagamya bharoktamārgādityuktvān raviśeṣanṛpābhivandyaḥ || The question is put regarding the time when Jupiter and Saturn are in Dhanu. In the 9th C. AD, these two planets came into dhanurasi simultaneously only in AD 869. The stanza is introduced with the words — ravivarmadevaḥ kadācit grahayuddhavijñāna prakaṭanārthamāha And the following observation immediately follows it— tadā pañcaviṃśati varṣāṇyatītāni devasya | I.e., the king had completed twenty-five years then. From this fact it is clear that the king was twenty-five years old. Some years prior to AD 869, the date of the commentary. The commentary also makes mention of a king Rama Varma. Astronomy in the court of the Kulasekharas. The commentary gives us enough data to imagine the high tempo. of astronomical studies in the court of the Kulasekharas. Ravivarma himself was a great scholar in astronomy and he followed the system of Aryabhata. In introducing the fact that the king one asked a question on grahayudha, Sankara-Narayana emarks śrīravivarmadevaḥ kadācit grahayuddhavijñānaprakaṭanārthamāha | I.e., Ravi Varmadeva put the question to display his great knowledge of graharudha. From the verses given in the commentary it can be gathered that the king used to ask questions to his colleagues and other astronomers on various atronomical subjects such as chayapramana, suryasphuta, pala and avalamba, grasapramana, srngonnat and grahayudha. Two stanzas contain questions on Kala and Lagna put directly to Ravi varma. In a verse the birth of Ravi Varma’s son is announced and a king is asked to find out the lague. One of the verses refers to an expert astronomer who had gone to mlecchadesa. Kulasekhara had an observatory fitted with the necessary mechanism. This is referred to more than once in the commentary. For example: golānmahodayapure ravivarmadeva sambandhayantravalayāṅgitarāśicakrāt || In addition to these facts it may also be pointed out that astronomers like Sakaranarayana were associated with the court of the Kulasekhara. All this, indicates that great importance was attached to the studies in astronomy and in the development of the science even ruling princes made their personal contribution in addition to the facilities they had given to scholars and students. Mahodayapura, the capital of Kulasekhara, known as Vanci in Malayalam, was in a very prosperous condition at that time. There were great mansion in the city and Ravi Varma had planned to construct an assembly hall. He had asked the astronomers to fix the Purvapararekha and enjoined expert craftsman for the construction. The palaces was probably situated in a place called Gotramallesvara. In the city there were arrangements for announcing time at the expiry of every ghatika (24 minutes) (one nazhigai . For this purpose, soldiers on duty were to beat the drown. This is made clear in the verse.— putraḥ śrīravivarmadevanṛpaterdīptāṃśuvaṃśoditaḥ prāsādādhikṛte mahodayapure tatrāpi senāmukhe bheryāṃ viṃśati tāḍitāsu ghaṭikāsvāvirbabhūvātha kiṃ lagnaṃ meṣadaśāṃśake savitari prācyā diśo bhūpate || In another verse it is said that those in balakridesvara have announced the twentieth ghatika. Putting these two facts together it may be inferred that Balakridesvara was the cantonment in the city of Mahodayapura. The sacred association of the city of Mahodayapuram in the middle of the ninth century immediately following the period of Rajasekhara or Ceraman Perumal Nayanar, are brought out by an astronomical treatise composed in AD 869. Sankaranarayana was patronized by Stanu Ravi Kulasekhara. This ruler, who in all probability was the immediate successor to Ceraman Perumal Nayanar or Rajasekhara, was himself an interesting figure if we go by a couple of identification. In the first place, it is suggested that he was identical with Kulasekhara Alvar, the royal Vaisnava saint who is stated to have belonged to the dynasty of the Ceras of the west cost. There is no reason why the author of the Perumal Tirumoli evidence of the recitation of which at Srirangam is available at least from AD 1088 should not be identified with this Perumal who ruled in the 9th C. as we will have to wait fill the end of the 11th C. for another Cera Perumal with a name or title of Kulasekhara. The heavy Brahmanical influence and a certain sacredness claimed on account of it was a characteristic feature of the Mahodayapuram monarchy. The double intender employed in the opening verse. It praises the ruler Stanuravi, who was the patron of the astronomer although all the terms used to describe the object of the praise are also equally applicable to Siva. Infact one of the characteristic features of the image of royalty in the whole of South India in this period in these divinations through various mean. This is seen in the case of the Cera kings of Mahodayapura as well. The ruler of this dynasty are described as deva (God) as witness the titles Rajasekharadeva, Kulasekharadeva, Ramadeva etc. in the epigraphic records. One is reminded of the important statement made by Sankaranarayana the commentator of Laghu-bhaskariya that the city of Mahodayapuram had a separate Senamukha (“cantonment”) ---------------------------------------------- K RAJARAM IRS 17824 18824 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/CAL5XZoq5Ss5fO2AJ4s4vb%2BsxLCehLRQqEGUhTJka9Hq6y%3D%3D1hQ%40mail.gmail.com.
