53

CHAPTER II

HISTORICAL DETAILS FROM MAHATMYAS,

WORKS WRITTEN IN PURANIC STYLE & PRASASTIS

Ancient history of Kerala was written and accepted on the basis of traditional sources

made up of legends and fables. These legends and fables are conveniently prepared as

a part of the higher sections of the society. It is a common phenomenon through out the

world to connect the origin of the countries with some super human characters. The leg-

ends related to with the origin of Kerala is no exceptions. There are traditional accounts

about the origin of Kerala , in the Sanskrit works are Mahatmyas and works written in

puranic (Legendary) style. But those works are highly legendary and the historians give no

historical value of them because of historical in accuracies and improbabilities. Eventhen,

such works give us a glimpse into the ancient Kerala, and throw some light on the Brahmin

dominance with political history. It embody some geographical and geological details

pertaining to the ancient Kerala. These works are also shed some light on temple history,

social history and cultural history.

Mahatmyas and works written in Puranic Style

There are several poems written by Kerala authors in the puranic style. Many of

them are Mahatmyas glorifying the various temple and holy places of Kerala, and are

anonymous , and some of them are supposed to be taken from one or the other of the

Puranas.

Keralamahatmya

Kerala Mahatmya1 is a work written in puranic style, dealing with the legends of

ancient Kerala history containing more than 2,000 verses in six cantos. It is said to be the

1. Pub: Palakkad Sekharipuram Sesusastri, Trissur, 1912

54

part of the Sahyadrikhanda of the Brahmandapurana. It is composed on the model of

Sthalamahatmya and Ksetramahatmya produced in Kerala at a later date. The KM com-

posed in the form of a conversation between Garga and Yudhistira purports to be a part of

the Brahmandapurana. It deals with many legends beginning with the penance of Bhargava

(Parasurama), his creation of Kerala from the sea , the settlement of Brahmins by begining

them from various places including the Chola country, their naturalisation as Kerala Brah-

min, introductions of customs and manners and available other accounts available in works

like Keralolpati. This work portraits important Kshethras, their Mahatmyas and their leg-

ends2. The Ksetras like Vathalaya, Swetharanya, Suchindra, Anandasayana, Neeleswara,

Mookambika, Durgapuri etc.

As in the case of many other literary works it is of anonymus authorship. No one

has yet taken pains to find out the real authorship and date of this work. As the work itself

is not reliable as a document of history , historians have not tried seriously to analyse it.

The main reason is that it often contains false and unreliable laws about Nairs and

other communities laid down by the Namboothiris inorder to satisfy their cast. Natu-

rally scholars and historians have not devoted their attention to finding out the real

author and date of the book from a critical point of view.

There is no way to determine the identity of the author of this work. Further it is

impossible to determine the exact date of the author of the legendary treatise. But on

the basis of the several scattered legendary accounts in the work, we may guess that

the author might have been Namboothiri Brahmin of North Kerala who flourished be-

tween the 18th & 19th Century AD. With regard to the date of the author there are no

clear authentic records.

2. EÞòiÉä Eäò®ú±É ¦ÉÚ¦ÉÉMÉä ªÉÉÊxÉ iÉÒlÉÉÇÊxÉ ºÉÎxiÉ Ê½þ *

IÉäjÉÉÊhÉ ÊÉÊÉvÉÉxªÉt iÉÉÊxÉ xÉÉä Éänù ÊɺiÉ®úÉxÉ **

55

Historicity

KM is filled with legends which deal with the early period of Kerala history. It con-

tains some historical facts also. It gives some incidental informations about Kerala. Leg-

ends often are not so reliable as other sources of information. It is often said that though

legend is not history, the historians can never afford altogether to neglect the memory of

races3. The legends contained in KM can be regarded as throwing some light on the early

history of Kerala. Historians of Kerala relied , till recently on KM and Keralolpatti, in recon-

structing the early phase of the history of Kerala. Most historians are of opinion that this

work contain not only many Brahmanical legends but also some historical facts.

It is surprising to note that while almost all branches of study are represents in

Sanskrit , history as a separate subjects is not treated. None of the scholars of ancient

Kerala took pains to compile genuine historical narratives in Sanskrit recording the events

and developments of each epoch of history in regular chronological order. However there

were several works containing historical accounts. The authors of the works were poets

who were under the patronage of various things and therefore they could include in their

works only such materials as would be to their patrons. William Logan says that works like

KM and Keralolpatti are a tarrago of legendary nonsense, having for definite aim the se-

curing to the Brahmin caste unbounded power and influence in the country4.

The Origin of Kerala

The 8th chapter5 of KM describes the origin of Kerla is as follows.

3. K.A. Neelakantha Sastri - History of South India, 1958, Madras, P 22

4. William Logan - Malabar manual - 1951, Madras Vol. 1 P 283

5. KM - P. 22

56

ÉÉÊ®úvÉä ÉÞhÉÖ ÉIªÉÉÊÉ ºÉRÂóEò]Æ ºÉÉÖ{ÉÉMÉiÉÆ

nùÉxÉäxÉ ®úÉVªÉ½þÒxÉÉä%½Æþ iÉiºÉEòɶÉÊɽþÉMÉiÉ& *

iɺÉÉiÉ EÖòjÉÉÊ{É Éä ºlÉÉxÉÆ nùÉiɪÉÉ{É®úÉƤÉÖvÉÉè

¦ÉÉMÉÇɺªÉ ÉSÉ&ÉÖiÉÉ ÉûhÉÉä ¾þ¹]õÉÉxɺÉ& *

ÊMÉ®úÉÉvÉÖ®úªÉÉ ®úÉÉÉÖÉÉSÉ ÊÉxɪÉÉÎxÉiÉÆ

iÉÉäÉÉ漃 VÉMÉi{ÉÚVªÉ¶SÉÉMÉiÉÉä%ÊºÉ Ê¶ÉÉÉYɪÉÉ *

iɺÉÉkÉÉÊxÉÉɺÉÉlÉÈ ¦ÉÚËÉ nùɺªÉÉÊÉ ¦ÉÉMÉÇÉ

{ÉζSÉÉä {ɪɺÉÉ®úÉƶÉÉÉκÉxÉ ¦ÉÞMÉÖEÖò±ÉÉäi¦ÉÉ *

ÉÉÉäiÉ®äúhÉ ½þºiÉäxÉ {É®ú¶ÉÖ& |É乪ÉiÉÉÆ ÉʪÉ

ºÉ{ÉiÉä SÉ ÊEòªÉqÝù®Æú iÉÉÉkÉÆÆ {ÉɱɪÉIÉÉÉÆ *

BÉÉÖCiÉÉ É½þÉiÉäVÉ ÉûhÉäxÉ É½þÉiÉxÉÉ

MÉÞ½þÒiÉÉ {É®ú¶ÉÖÆ ½þºiÉä ÊSÉIÉä{ÉÉIÉiÉÊÉGòÉ& *

{É{ÉÉiÉ {É®ú¶ÉÖººÉÉä%ªÉÆ MÉÉäEòhÉæ {ÉζSÉÉÉƤÉÖvÉÉè

nù¶ÉªÉÉäVÉxÉ ÊɺiÉÒhÉÉÇ ¶ÉiɪÉÉäVÉxÉÉɪÉiÉÉ *

+ÉÊÉ®úɺÉÒkÉnùÉ ¦ÉÚÊÉÉÉÇÊ®úvÉäûnù®úκlÉiÉÉ

iɺªÉɶSÉÉäkÉ®úºÉÒÉÉxiÉä {É®ú¶ÉÖÆ IÉäjÉ{ÉɱÉEÆò *

|ÉÊiɹöÉ{ªÉ ɽþÉiÉäVÉÉ +ɺÉÒi{ÉÚhÉÇÉxÉÉä®úlÉ&

VÉÉÉnùMxÉäºªÉ Ê¶É®ú漃 ÊxÉ{ÉäiÉÖ& {ÉÖ¹{ÉÉÞ¹]õªÉ& **

(KM - 8 - Sls 1-9)

This is an unreliable and obscure document. The legends states that Parasurama

was instructed by sages to make amends for the sin of having slain his mother and annihi-

lating the Ksathrias. As the suggestion of Viswamithra, Parasurama gave away the land

to Brahmins. The Brahmins it is said, in course of time turned him out of the land he then

gifted. But with the assistance of God Subrahmanya he obtained some new land by pen-

ance from the God of the sea (Varuna) . He threw his battle axe from Gokarnam to

Kanyakumari to determine the extend of the land. Atonce the sea receded and formed a

57

long stretch of land of hundred yojana length and ten yojana breadth from Gokarnam upto

Kanyakumari. He gave the name Kerala to the position of the land newly created. It is

called Parasurama Kshethram or Bhargava Ksethram. Siva condescended to be wor-

shiped in Gokarnam ; the metropolis of the country thus newly reclaimed from the sea.

Anyway one may hold that Kerala was once under water the land might have been

formed from the sea as a result of the operation of volcanic or seismological factors. Re-

verse might have brought down in their course large quantities of sand on the shore and

vast stretch of land might have thus come into existence by the steady accumulation of silt

and land. Hence the Parasurama legend throws some light on the Geological and Geo-

graphical factors in the formation of Kerala.

The Origin of the name ‘Kerala’

The 9th chapter of KM deals with the origin of the name of the Kerala. The name

according to the work signifies the receding of water in the sea. ‘Ke’ or ‘Jale’ means in

the water ®ú±ÉxÉÉiÉÂ’ means receding. VɱÉä ®ú±ÉxÉÉiÉ ½äþiÉÉä& Eäò®ú±ÉÉ 6. This is the first version

mentioned in the work another version is that there was a good king named Keralan (the

son of Jayantha) and the land was named after him.

Eäò VɱÉä ®ú±ÉxÉÉräùiÉÉä& Eäò®ú±ÉÉJªÉÉäÊSÉiÉÉ ÉÖxÉä

VɪÉxiÉiÉxɪÉÉäªÉºiÉÖ& Eäò®ú±ÉÉä xÉÉÉ ÉÒªÉÇÉÉxÉÂ

iÉäxÉäªÉÆ {ÉÉʱÉiÉÉ ¦ÉÚÊÉÉÖÇxÉÒ·É®úÊSÉ®Æú {ÉÖ®úÉ

iɺÉÉnùºªÉÉ& Eäò®ú±ÉɦªÉÉÆ Eò®úÉäªÉSªÉÖiɺÉÊzÉvÉÉè

<iªÉäÉÆ xÉÉÉEò®úhÉÆ ÊÉvÉÉªÉ {É®úÉä·É®ú&

(KM - 9 - Sls 8-9)

6. KM - P - 23

58

There are several views regarding the origin of the name. A view is that the word

‘Cheral’ in Tamil meaning the declinity of a hill or a mountain slope gave rise to the name.

Another view holds that the words ‘Cheir’ = ‘Sand’ and ‘Alam’ = ‘Region’ formed the com-

pound word ‘Cheralam’ from which ‘Keralam’ was originated. From very early times the

name Kerala is met with in Sanskrit literature. According to one view the name has some

connection with ‘Kera’ the coconut tree found in plenty in this region. A second view is that

the word derived from the Tamil from ‘Cheram’ again meaning the coconut tree. Thus

there are different opinions about the origin of the name of the country.

The view propounded by the author of KM supports the leagend of Parasurama’s

reclaiming the land from the sea. This explanation is fanciful even if not the correct one.

But thus nobody could say a final opinion about the origin of the name.

Temples

There references to the construction of numerous temples in the course of narra-

tion. Among the shrine there are many ascribed to Siva. Five of them are mentioned as

most popular ones by the author. They are the Kottiyur Siva Temple, The Vykkom Siva

Temple, Sucindram Temple, Vatakkumnatha Shrine at Trichur. Parasurama has treated

the Trichur temple as the Srimulastana or the source prosperity. He said to have returned

to this spot after every important pilgrimage or journey. Numerous Ksetravarnanas and

Stalamahatmyas like Sucindrastalamahatmya7 also refer this work.

The Krsna Temple at Guruvayur is the most one of the most famous and popular of

all temples in Kerala. The origin an antiquity of this temple is not clear known. It, however,

came in to prominence in the 16th century. There is a leagend narrated in the first 6 verses

of the 40th chapter8, that the idol of Lord Krishna was got from his eternal abode Vaikuntha.

Parasurama was advised by Sage Narada to transfer the image to a safe place with the

help of Brhaspati. When Srikrsna departed from Dwaraka, the city was submerged in

7. KM - Pp - 168 - 172

8. KM - Pp - 89 - 91

59

water and the holly image was being tossed in it. In the meantime Brhaspati came in to

the Dwaraka with his disciple Vayu, the God of Wind. The rescued the image from the

water and passing through many countries came to Kerala where they found a safe place.

Since the image was bought by Guru Brhaspati and Vayu, the place came to be called

‘Guruvayur’ in later times.

64 Villages in KM

The 14th and 15 chapter of KM mentions the establishment of the 64 gramas9.

Parasurama did not build these villages at the same time but group by group. First of all

he built 10 villages, then 20, and later 34. The first 10 formed a group in the extreme

North of the newly reclaimed land. Another set of 10 was located to the South. Of the

first group all lying in North Canera or Tulunad. The next 12 villages lay in South Canera or

Tulunad. The next 9 are set to have formed as another group. The next 12 formed another

set and next 10 still another. In later times, the 64 villages were reorganised in to four

groups, namely Tulu, Kupa, Kerala and Musika. The first 32 were in the Tulu khandam and

the second 32 are supposed to have belonged to Malabar and the states of Kochin and

Travancore.

The 64 villages are Gokarnam, Gomakutam, Karavalli, Mallur, Eppanur, Cheppanur,

Katalur, Kalanur, Kariachira, Paiachira, Trkkani, Trkkata, Trkkampala, Trchola, Kellur,

Gomayam, Vellar, Ventotu, Vencatam, Chengote, Kotisvaram, Manchisvaram, Utuppu,

Sankaranarayanam, Kottam, Sivalli, Mora, Pancha, Vittal, Kumaramangalam,

Ananthapuram, Karnapuram (these 32 belongs to the Tulu division).

9. KM - 14 - Sls - 1 - 16 ; KM 18 - Sls - 1 - 11

BÉÆ OÉÉÉÉiÉ SÉiÉÖ¹¹Éι]õ näùÉÉxÉÊ{É SÉiÉiºÉÉÉxÉÂ

iÉÒlÉÉÇxÉÊ{É SÉiÉkÉÖ±ªÉÉxÉ Eò±{ɪÉÉÉÉºÉ Eäò®ú±Éä *

60

Payyanur, Perinchellur, Karikkatu, Isanamangalam, Alattur, Karintolam, Trssivaperur,

Panniyur, Sukapuram, Perumanam, Parappur, Airanikulam, Musikakulam, Iringalakuda,

Atappur, Chengavotu, Uliyannur, Katattanadu, Katappur, Ilibhyam, Sivapuram, Avittattur,

Vennanadu, Katumuri, Kitangur, Kumaranellur, Kaviur, Ettumanur, Anmeni, Anmelam,

Tiruvalla, Chengannur,. These are the 64 villages described in KM.

The settlements of Kerala with people

After the formation of the 64 villages Parasurama peopled the land first of all with

Brahmins from various regions out side Kerala. KM mentions this point very clearly.

According to the work the Brahmins in Kerala were not among the original inhabitants,

but they were bought by Parasurama from various places outside Kerala. Most of them

were brought from the Northern region. Parasurama is said to have, first of all, brought a

poor Brahmin and his family is in the bank of river Krsna, a brahmin of great Sancity, well

versed in Vedic love, and in the practice of Yoga. His wife and 8 sons were also no less

learned than the vernerable parents. The father was installed as Yogatripad Yogiar or

perceptor of all the Namboodiri Brahmin and was authorised to pronounce final judjent on

the religion questions referred to him. A house was built for him at Vrsapuri ‘Trichur’10.

The work further states that Parasurama next fetched more Brahmins from the fami-

lies of Bharadvaja and Kasyapa in the Chola country11. Among those brahmins there was

one, who was perceptor of the Vedas at Madhyarjuna Mahakshetra of the Chola country12.

Parasuram built a school in order to teach the Vedas. His next step was to bring more

10. KM - 12 - Sls 14 - 36

11. @ñMÉäÊnùxÉä ¥ÉÉÀhÉÉªÉ nùnùÉè iɺÉè EÖòbÖ÷ΤÉxÉä *

EòɶªÉ{ÉÉxÉªÉ ºÉƦÉÚiÉÉxÉ ¦ÉÉ®úuùÉVɺªÉ MÉÉäjÉVÉÉxÉ ** (KM - 13 - Sl 8)

12. ºÉÉæ¹ÉÉ\SÉ ÊuùVÉÉiÉÒxÉÉÆ Éä¹öɪÉÚªÉÆ Ê½þ Eäò®ú±Éä

ºÉRÂóEò±{ÉèÉÆ iÉiÉÉä ®úÉɶSÉÉä±Énäù¶Éä SÉSÉÉ®ú& **

ÉvªÉÉVÉÖÇxÉä ɽþÉIÉäjÉä ¥ÉÉÀhÉÉä ¥ÉÀÊÉkÉÉ&

@ñMÉäÊnùxÉÉÉÖ{ÉÉvªÉɪÉ& EòζSÉnùɺÉÒnùÊEò\SÉxÉ& (KM - 13 - Sls 5-6)

61

brahmin from the city of Madhura and locate them in twelve Illams in order to adopts laws

of Mantras and Tantras13. Finally he brought five families of brahmin who were well versed

in Dharmaveda from the shores of the river Godavari14.

Later ships with all species of seeds and animals came followed by 28 Samantas,

Vaisyas and Sudras and the low castes -

+¹]õÉËɶÉÊiÉ ºÉÉÉxiÉÉxÉ {ÉÎRÂóHòªÉÖHòÉxÉ ºÉ{ÉÖjÉEòÉxÉÂ

MÉÞ½þÒiÉÉ ¦ÉÉMÉÇÉÉä ®úÉÉÉä xÉÉÉÉÉ®úÉä{ɪÉÊuù¦ÉÖ& *

ÉÊhÉVÉÉä Éè¶ªÉ ºÉƦÉÚiÉÉxÉ ¶ÉÚpùÉxÉÊ{É SÉ xÉÒSÉVÉÉxÉÂ

ºÉhÉÇEòÉ®úÉ xɪɺEòÉ®úÉÆ ºÉÚûSUäônùEò®úÉxÉÊ{É *

ÉÚ¹ÉÉEòÉ®ú¶SÉÉÇEòÉ®úÉƺiÉÉ©ÉEòÉ®úÉxÉÊ{É

ʶɱÉÉEòÉ®úÉÆú¶SÉhb÷ɱÉÉxÉ EÖòbÖ÷¤ÉºÉÉÎxÉiÉÉxÉÂ

(KM - 16 - Sls 12-14)

The families of the native chieftains were mostly, of the Samanta castes, by they were

classed as Sudras. According to the leagendary accounts current in Kerala Parasurama

is credited with the settlement of Brahmins and other castes in Kerala.

13. ÉÒÉڱɺlÉÉxÉÉÉMÉiªÉ {ÉÖxɶSÉ ÉvÉÖ®úÉ{ÉÖ®úÓ

|ÉÊɶªÉ EòɶªÉ{ÉÉxÉ ÊÉ|ÉÉxÉ iɺÉÉnùÉxÉÒªÉ ¦ÉÉMÉÇÉ& *

+ɱɪÉÉxÉ EòÉ®úʪÉiÉÉlÉ iÉ䦪ɺiÉÉxÉ |ÉnùnùÉè |ɦÉÖ&

+¹]èõ·ÉªÉÇ\SÉ ¾þ¹]õöÉiÉÉ ÊɶÉä¹ÉhÉ nùnùÉè {ÉÖxÉ&** (KM - 15 - Sls 1-2)

14. MÉÉänùÉÉ®úÓ iÉiÉÉä MÉiÉÉ ÉɪÉÖÉÉMÉæhÉ ¦ÉÉMÉÇÉ& *

vÉxÉÖÉænù ÊÉnùºiÉjÉ nùnù¶ÉÇ SÉ É½þÒºÉÖ®úÉxÉ *

iɺÉÉSSÉ {É\SɦÉÚnäùÉÉxÉ EÖòbÖ÷¤ÉäxÉ ºÉÉÎxÉiÉÉxÉÂ

{ÉÖxɶSÉÉxªÉÉxÉ ɽþÒnäùÉÉxÉÉxɪÉÉÉÉºÉ ¦ÉÉMÉÇÉ&**

(KM - 15 - Sls 5-6)

62

The Origin of Dynasties

The KM gives an obscure account of the early system of Government and the origin

of Kings in Kerala. According to this leagendary version, the origin of some of the early

rulers and their achievement might be between the first and the eighth century AD. Kerala

has not carefully preserved any valuable tradition as regards the origin of its ancient

sovereings. This work states that Parasurama organised a brahmin theocratic govern-

ment. The account is full of Anachronism absurdities, and contradictions or is an ill-di-

gested and vague of collection of different versions without any arrangement. Besides the

work the only other source of information about the Dynasties in Kerala is Keralolpatti.

Both the works give different accounts and the point of similarity are rather small.

The KM gives a different account of the origin of the four principal ruling dynasties

of the land. Travancore and Kolatiri royal families are said to have derived their title from

the brothers. Bhanuvikrama and Ranavikrama, whom Parasurama had appointed to rule

in the South and in the North. These two royal homes namely those of Travancore and

Kolathunadu still continue to have some family relation and whenever the Travancore line

stood a chance of extinction adoptions used to be made from Kolathunadu family or its

colleteral branches. The Kochin Raja said to be descended from Lavaputra, a descended

of the Ksatrias of Ayodhya who was placed by Parasurama at Balapuri (Kochin).

Parasurama then proceeded to Gopakutapuri (Eranadu) and formed the Zamorin Dynasty

(Tamutiri) by depositing the Samanta virgin with the Brahmin chiefs. Her son ruled in

Curupuri endowed with Parasurama’s sword. The sage then personally handed over sword

to many rulers along with privileges styled them as kings of the land between Cape Comerin

and Gokarnam. It is also stated that Parasurama took great interest in Udayavarma, the

head of the Chola royal family who was called the Northern Perumal and made him the

king of North Kerala.

63

Another form of traditional account in KM mentions the story of the Buddhist king

Nasanga15. Which fix in closely with that of Ceraman Perumal as related in the different

versions of Keralolpatti.

But the origin of kingship in Kerala according to KM is connected with an action of

its leagendary creator. Parasurama brought an efficient archer from the eastern part and

placed him on his throne16, when Parasurama became very old. The custom choosing a

perumal from outside lasted for a long period. The Brahmins are supposed to have in-

vited in all 24 Perumals from the neighbouring Chera, Chola and Pandya countries. Some

of them did not rule for the whole period of twelve years a few died pre-maturely, while

others had to be replaced became of their tyranical government. The later kings of Kerala

were probably known popularly by the generic title, Perumal or Ceraman Perumal which

means ‘The big man of Cera of Kerala’

According to KM 21 Perumals ruled over Kerala but on this point scholars have

different opinions. The first of the Perumal’s is said to have been brought from Coimbature

in the year 216 AD. This year is mentioned in the Kalivakya. “Bhumam Bhupoyam Prapya”

which corresponds to 216 AD17. But then the exact dates of the period of the various

perumals are not known.

The First King of Kerala

According to KM Parasurama himself was appointed as the first king of Kerala on

the Makham day of the Kumbha Month at the banks of Bharathapuzha.

15. KM - Ch. 61 - 73

16. uùÉnù¶Éä ÉiºÉ®úÉxiÉä SÉ É½þÉÉJÉɽþÉäiºÉÉä

iÉÆ ÊɽþÉªÉ ªÉlÉÉ{ÉÚÉÈ ºÉxiÉÆ ºÉÉÉxiÉÉxªÉiÉ& *

+ÉxÉÒªÉÉÉû®úÉävÉÉlÉ ÊuùVÉÉä¹Æö ªÉlÉÉ{ÉÖ®Æú

BÉÉäÉ ÊSÉ®ÆúEòɱÉÆ ®ú®úIÉÖÌuùVɺÉkÉÉ& * (KM - 52 - Sls 15-16)

17. Padmanabhamenon. K.P. History of Kerala Vol. 1, PP 37 - 38

64

+ÉÊɦÉÚÇiÉÉ É½þÉxÉtÉÆ MÉRÂóMÉÉÊjÉ{ÉlÉMÉÉxÉÊnù

ÉʽþiÉä ÉJÉxÉIÉjÉä EÖò¦ÉºÉƺlÉä ÊnùÉÉEò®äú

±ÉMxÉä EòEÇò]õEäò ÊnùªÉ=SSɺiÉä SÉ SÉiÉÖOÉǽäþ

¦ÉÞMÉÖÉɺɮúºÉƪÉÖHäò ¦ÉÉMÉÇÉÉä ¾þ¹]õÉÉxɺÉ&

¥ÉÉÀhÉ䦪ÉÉä nùnùÉè iÉÉÉiÉ EòÉäÊ]õºÉ½þ»ÉEòÉÂ

ªÉlÉä¹]\SÉ vÉxÉÆ nùiÉÉ ºÉÉ榪ÉÉä ¦ÉÉMÉÇɺiÉnùÉ

®úixÉEÖòÎ]Âõ]õÉvªÉºlÉä ®úixÉ˺ɽþɺÉxÉä |ɦÉÖ&

κlÉiÉÉlÉ |ÉÉRÂóÉÖJɺiÉjÉ ºÉÉÉǦɮúhɦÉÚʹÉiÉ&** (KM - 71 - Sls 18-21)

It is believed according to historical evidence that Atan was the first king of Kerala.

Most scholars agree with this point. It is often held that Atan , the founder of the Chera

Kingdom was the first king of Kerala18 . But this is not supported by our text which is based

on traditions and legends.

The Kings in KM

Udaya

King Udaya born of Subhangi, daughter of a Musaka king belonging to same vamsa

(Lunar Line) ruling over Nandi gram. He was installed on the throne with the blessings of

Siva at Gopura (tower) of Taliparamba Temple19. After the coronation ceremony , he was

accorded a grant reception by the people of that village20. Then the king worshiped and

praised goddess Kali for helping him. He ruled over the country according to the rules and

regulations of Parasurama. By chance king Udaya met with a Samanda king named

Ambohala who belonged to the Lunar Line21. Long before Ambohala had seen the king of

18. KG Sesa Aiyer - Chera kings of the Sangham period , 1937, London - P. 121

19. KM 53 - Sls 1 - 10

20 KM 54 - Sls 1 - 6

21. iɺlÉÉè ªÉlÉɺÉÖJÉÆ ®úÉÉ =nùªÉÉÌ{ÉiɦÉڦɮú&

+¤ÉÉä½þ±ÉºiÉÖ ºÉÉÉxiÉ& EäòζSÉiºÉÉääÉEÖò±ÉÉäi¦ÉÉ& (KM - 55 - Sl 58)

65

Chingapuram and violating the dictates of Parasurama. So the aged ordered him to get

out of the country. But the king threatened to fight with the sage who informed king Udaya

of this. For long Parasurama’s instructions Udaya killed Ambohala and annexed his terri-

tories to his own kingdom and to possession of all his wealth22.

Nasanga

In KM Nasanga appears as the son of a Budhist women, Mali who lived with sage

Durvasa on condition that he would give a country and prosperity of 8 kings to her son.

When the child was born it was interchanged with the limbless child of Bhangi, the daugh-

ter -in - law of Kulasekhara, by the tricks of sage Durvasa. So the son of Mali was braught

up in the royal palace in the Kulasekhara and he was installed on the throne when he

became a youth. After the coronation he went to the nearby temple of Kali and then he

heard an announcement, don’t come near to praise me. On account of this announce-

ment he was known by the name Nasanga. Nasanga became furious and he established

several Budhistic shrines and cities all over country. He himself became the Head of the

budhist. Further he abandoned all the custom of Parasurama and distributed Budhistic

symbols to all. Thus Nasanga ruled over Kerala as Budhist king for nearly 35 years and he

was the 12th king of Kerala, according to the text23.

But nothing is said in the poem about the geneology and the exact period of King

Nasanga. However, the story of this king is legendary and closely related to the myth

about Parasurama. He is not at all considered to be the founder of Budhism in Kerala.

The only authentic clue to the Budhistic deeds in Kerala is the rock-cut evidence of Ashoka.

So it is not historically correct to hold that this king was the founder of Budhism.

22. KM 56 - Sls 7-11

23. {É\SÉËjɶÉSSÉ É¹ÉÉÇÊhÉ ¶É¶ÉɺÉÉÊJɱÉEäò®ú±ÉÆxɺÉRÂóMÉÉä uùÉnù¶ÉÉä ®úÉVÉÉ {ÉÉhbÖ÷ºÉÚxÉÉäɽþÉÉiÉä * (KM - 60 - Sl 16)

66

His city is known by the name Angavrdhipuri. There is a legend closely connected

with this city. While Nasanga was ruling over Ezhimala he happened to fight with

Parasurama. Then Parasurama cut off his arms owing to a misunderstanding that the

king prevented a Hindu festival at Kottiyur temple. But by the blessings of this sage Durvasa

he reagined his arms24. At the place where this incident to place , Durvasa constructed a

city which came to be known as Angavrdhipuri on account of the restoration of Nasanga’s

arms. Some writers observe that the name Nasanga refers to (christian) Nasrani which

is derived from the Arab synonym ‘Nasar’ meaing Garuda, the vehicle of the Lord Vishnu.

The approximate date of the king is given as 657 - 671 AD25

Pandya (Bhutapandya)

KM reveals that Pandya attacked the Malayalam region with his Bhuta army and

established cities and temple called Bhutanatha. Then Adithyavarma defeated Pandya

in accordance with the instruction of Parasurama and the place Bhuthapandi was de-

clared as the boundary of Kerala. The place in which Bhutapandya built a temple was

called Janthupuri. That place is now called Trccandur in the Thirunelveli district. The

famous Subrahmania Temple is situated there.

Keralan (Kerala Perumal)

Keralan was also known as ‘Dirghayatra Cheran’ or ‘Atkotpat Cheral Atan or

Janameni’. The famous Trkkakara Temple at Kochin was established by Keralan in

604 AD26. The royal residence of the Chera Rulers was shifted from Chennamangalam

and Kottapuram in Vanci to Trkanamatilakam during his period. While somebody was

24. ÉèɺÉiÉÉxÉÉè|ÉÉ{iÉäEò±ÉÉè Eäò®ú±É¦ÉÚÊɹÉÖ®úÉVÉɦÉÚiºÉ{iɶÉè±ÉälÉ xɺÉRÂóMÉÉä ¤ÉÉèrùÉƶÉVÉ&.................................GòÉähÉÉRÂóMÉ ÊÉÉÞvªÉÉlÉ ®úÉVɦÉÚiÉ {ÉÖxÉ®ú{ªÉÉ * (KM - 61 - Sls 1-5)

25. A. Balakrishna Pillai - Prachina Kerala Charithra Gaveshanam , 1957 TVM,

P- 77 - 78

26. Ibid, P- 73

67

stealing and carrying away domestic animals from Kerala to Nilagiri, he rescued the ani-

mals and thus gained the title Atkotpat Cheral Atan. He attacked and conquered several

kingdoms upto Nittumala. This perumal was anointed on the day of Puyam in the month of

Kumbham in the year when the planet Jupitar was in the constellation of the crab, ie. he

was anointed after one of the Tirunavaya Mahamagham festival and the ceremony was

performed in the royal hall of Vakayur. It is said that he reigned for 12 years and retured to

his own country, and on account of his good qualities the land received the name Kerala.

Kulasekhara

The name Kulasekhara mentioned in KM might refer to Kulasekhara of Kolathiri

dynasty. He was the ruler of the entire country of Kerala. The brahmins of Kerala brought

a ksatriya princes from Kongamandala. A brahmin married her and a son was born. He

was later raised to the throne and was called Kulasekhara Perumal.

It is very difficult to fix the date of this Kulasekhara as also his identity Kulasekhara

Alvar, the author of ‘Mukundamala’27, Kulasekhara Varman the royal dramastic of Kerala

who performed the Kerala stage and several other Kulasekharas are there28. More

over the name Kulasekhara was used as the title by the kings of Kerala. Thus the

problem is rather difficult to solve. But leagendary works identify Kulasekhara with

Cheraman Perumal is also called Bhaskara Ravivarman.

Valabha

The text mentions the king called Valabha or Mata perumal of the country named

Vrddhipura29. Gundert has suggested that Vridhipura is a Sanskritisation of

Valarpattanam30. The work also reffers to a gift of land executed by Valabha. This ruler

is supposed to have conquered the lakhdives in the Arabian sea. It was he who estab-

lished the townships at Valarpattanam and Matayikotta.

27. Vide infra - P 300 - 301

28 Dr. N.P. Unni - Sanskrit drammas of Kulasekhara - A study, 1977 TVM, P-34

CKSL - PP 1-18

29. +RÂóMÉ ! ÉÞÊrù{ÉÖ®äú ®úÉVªÉä ɱɦÉÉä xÉÉÉ ¦ÉÚ{ÉÊiÉ&30. H. Gundert - A Malayalam English dictionary (II Edn) , Kottayam 1962 - P - 834

68

According to legends Valabha belonged to the Kolathiri royal family who succeeded

the Musika kings of Ezhimala region. KM seems to call Valarpattana as Angavrddhipuri.

Accordingly Valabha was the ruler of the region. That valabha was a great ruler is estab-

lished by the several leagendary accounts about him. He established towns, temples and

other institutions and ruled over the country in a righteous manner.

Other Kings

In addition to these rulers the work also refers to kings like Bhanuvikrama,

Ranavikrama and Balavira. All of them are the successors of Kulasekhara of

Mahodayapuram. They are referred to in other leagendary in Kerala also.

Mamankam Festival

KM contains reference to the famous festival Mamankam. The Mahamaghamagham

festival appears to be celeberated at present not only in Kumbhakonam in South India, but

also in Haridwar, Prayag, Nasik and Ujjain in North India in the Mahamagha year, in the

month Magha (January - February), on the day of the full moon in the 10 asterism Magha

ÉÉPɪÉÖHòÉ {ÉÉèhÉÇÉɺÉÒ

ÉÉPÉÒ ; ÉɺÉä iÉÖ ªÉjÉ ºÉÉ

xÉÉxÉÉ ºÉ ÉÉPÉ& ; {ÉÉè¹ÉÉtÉ -

¶SÉèÉÉäEòÉnù¶ÉÉ{É®äú **

According to KM Parasurama himself the creator and the first king of Kerala ruled

over the land with Navayogipuram (‘Tirunavay’) on the bank of Brhannadi (Nila,

Bharatapuzha) as his capital. The 21 Samanta Kings (Perumals) who succeeded him

were also installed at the same place at the Mahamagham Festival. KM seems to indi-

cate some of the details about the position of the planets on the Mahamagham day.

The work has some importance as a source book of Kerala History. It throws some

light on various historical topics such as the settlement of brahmins in Kerala, their

naturalisation as Nambutiri brahmins, introduction of customs and manners, the formation

of 64 villages, rural administration, administration of temples and religious institutions,

festivals of national and regional importance, royal dynasties etc.

69

To a student of sociology also the work gives much historical data in grab of leg-

end. It is true that too much importance should not be attached to leagendary accounts

and traditional stories. But in the absence of real historical material one has to depend on

the information supplied by the work like KM. One cannot dismiss the whole of the work as

baseless. There are some historical truths which can be verified with reference inscrip-

tional sources. Thus the work is of real relevance to historian of Kerala. It has atleast

reserved to prosperity various floating traditional accounts and stories of persons and

institutions.

As a source of regional history also the work deserves serious study. The name of

regional localities are often sanskritised, especially when referring to temples. Most of the

temples mentioned in the work are referred to several message poems produced in Kerala.

In this regard the present work KM becomes useful31

Keralaksethramahatmyam

The Kerala Ksethra Mahatmya32, wrongly attributed to Vilvamangalam33. The date

of the work is later than the 17th century AD. This Mahatmya describe in the various

temples of Kerala. The work reffers34 the river at Thirunavay in the list of Tirthas or Holy

waters in kerala.

31. For more details see -

A Viswaleela - Kerala Mahatmya - A study , Kerala University Tvm - 1987

KSC - Vol. II - Pp 367 - 70

KSSC - Vol I - Pp 392 - 400

Sankunni Menon . P. - Thiruvithamkur charithram (Malayalam version )

IIIrd Edn. 1988 Tvm - Pp 21 - 23

32. Pub. from Trichur 1929

33. CKSL - P - 142

34 KSM - P - 108

70

xÉnùÒ xÉnùɶSÉ {ÉÉ{ÉPxÉÉ&

Eäò®ú±Éä¹ÉÖ ÊɶÉä¹ÉiÉ&

xÉMÉ®úÉΤvÉÊɶÉä¹ÉÉ ªÉä

iÉÉxÉ ¥ÉÉÒÊÉ ºÉÉɺÉiÉ&

µÉÒʽþÉÖJÉxÉnùÒ {ÉÖhªÉÉ

¦ÉÉ®úiÉÒ SÉ ¶ÉÖ¦ÉÉ xÉnùÒ

xÉÉÉÉxÉnùÒ {ÉÖhªÉiÉÉÉ

iÉlÉÉ É®úÉÖJÉÒ xÉnùÒ *

The third chapter of this work deals at length, with the river Nila or Bharatapuzha,

which flows throw , Thirunavay, and with the temple of Brahma, Vishnu, and Siva there.

ÊxɱÉÉxÉnùÒ {ÉÖhªÉiÉÉÉ

ºÉäªÉÆ Eò±ªÉÉhÉnùÉʪÉxÉÒ *

ÊjÉÉÚÌiÉxÉÉÆ ÉvªÉ¦ÉÉMÉ

ÉÉʽþxÉÒ {ÉÖhªÉÉÌvÉxÉÒ,

MÉRÂóMÉɺÉÉÉxÉÉänùEòÉ SÉ

ºxÉÉxÉÉÉjÉähÉ {ÉÉÉxÉÒ

¦ÉÉ®úiÉÉJªÉÉ xÉnùÒ ºÉäªÉÆ

ÊxÉiªÉÆ {ÉζSÉÉÉÉʽþxÉÒ

ªÉjÉ ºxÉÉxiªÉÉ®úÉ ÊxÉiªÉÆ

¶ÉÖrùªÉä ¶ÉÖrùÉSÉǺÉ&

At Thirunavay the river Nila, equal to the Gangas in Sancity, flows between Vishnu

on its northern bank, and Brahma and Siva on the southern bank. Even the holy Devas

come and bathe in the river in order to purify themselves.

|ÉÊiɹöÉ ¥ÉÉÀhÉÉä ¦ÉÚÉÉè

nÖù±ÉǦÉÉ xÉÉjÉ ºÉƶɪÉ&

71

+jÉ jɪÉÉhÉÉÆ ¦ÉÉÊiÉ

|ÉÊiɹöÉ SÉÉÊiÉ{ÉÉÉxÉÒ

+iªÉi¦ÉÖiÉÊÉnÆù ÉxªÉä

ÊjÉÉÚÌiÉxÉÉÆ ºÉ½þɺÉxÉÉ ** 35

Brhma temples, says the author, are very rare in the world, and it is a great wonder

that all the gods of the Hindu traid reside close to one another in Tirunavay.

Srivallabhaksetramahatmya

The sri Vallabha kshethra mahatmyam36 is a Sanskrit metrical account of the origin

of the Maha Vishnu temple in Tiruvalla, comprising 244 slokas in four chapters, in the form

of a dialogue between Suta and Saunaka.

There is a reference the river Nila with the temples of Tirunavay and Tiruvilvamala to

the north and south of it. Five Yojanas to the south of that river there is the celebrated Siva

temple of Rushabhadri (Trichur in Cochin). Thirty Yojanas to the south of its is a grama (or

Brahmin village) called Thiruvalla. Mahatmya refers the grama is also known as

Chakrapuram.

Legendary History about Tiruvalla and Srivallabha Kshethram

There is a legendary narrated in this Mahatmya in four chapters. In that village lived

a very devout Namboothiri widow. She had no children , and so she was regularly ob-

served fast on all Ekadasi days and entertaining Brahmins on the following morning with

one half of the food offered by her to Vishnu. But the inhabitants of Tiruvalla fled from the

place one by one out of dread of the Asura Toliya, and finally no Brahmin came one day to

be entertained by the venerable widow of Sankaramangalam. She was extremely sorry.

Immediately Vishnu himself appeared as her guest in the form of young Nambudiri, who

35 KSM - P - 21

36. Not pub. A translation of the work in Malayalam is in Tiruvalla. MS Copy in the

library of Rao Bahador K.V. Rangaswami Ayyankar, Vice President of the Kerala

society. Then summerised by T.K. Joseph in K.S.P - P - 87 -90

72

gave cut his name as Vasudeva. Inspite of the lady’s remonstrances he went to bathe in

the Vishaghana river (Manimala River) close by and encountered Toliya in that river. In the

struggle that ensued Toliya was worsted and he dived down into the depths of it followed

by the discus of Vishnu , who then returned to the lady’s house after having made Brahma

offer Pushpanjali (worship with flowers) to the great Linga set up by Toliya on the bank of

the river and regularly worshipped by him.

The devout lady set before the young Vasudevan Namburi food offered by her that

morning to Vishnu. Immediately the Rishi Durvasas and four of his disciples appeared

before the guest, who divided the food among the new Brahmin guests without tasting it

himself. Lakshmi herself appeared before the five guests and served amlam (sour curry

called truppuli in Malayalam) prepared by her. The poor widow stood aghast for a moment

and enquired of the young man who he really was. “Neither father nor mother have I”, said

the wonderful youth, “nor do I belong to any particular place. Everything is possible for me;

what can I do for you?” “Be my son” was the lady’s request, and young Vasudeva agreed.

She then fell on the ground saying, “Vasudevatvamevadya gaith”, and was absorbed into

Vishnu’s from.

Toliya and the discus of Visnu fought in the depths of the Vishaghana river and in

his despair he devoured the weapon, which immediately made short work of him and

returned to the young Vasudeva’s hand. Having regard to all the miracles that took

place there, Durvasas entreated Vasudeva to stay in Tiruvalla itself. Vishnu consented,

saying “I am bound to stay here as I have already become the Sankaramangalam ady’s

son.” “There is an image of mine”, he added “made by Visvakarma for Satyaki Since

the time of Satyaki’s death Garuda has been keeping it safe in the depths of a river.

Bring that image by the agency of Brahmins and set it up here. Give half the food

offered to me to the Brahmins, and you yourself put everything in order here, Vishnu

then commanded his Sudarsana discus to remain there, facing the west, to guard his

temple, and set it up in Mallikavana. Immediately he disappeared from the presence of

Durvasas. The grama was thence-forward known as Chakrapuram.

73

One night Garuda appeared to her as a Brahmin at the instance of Durvasas and

asked her to request her husband to set up in Chakrapuram the image of Vishnu that

some Brahmins would bring to the palace the following day from Prabhasa tirtha (holy

water) where Garuda had been keeping it safe. The very same night Garuda in the form of

an ascetic asked the Brahmins of the Tulu country one by one in a dream to take to

Kulasekhara the following day the image of Vishnu treasured in the depth called Bhadra in

the river Netravati. Next morning the Tulu Brahmins dived for the image but failed to dis-

cover it until at last Garuda himself in the guise of an aged Brahmin came and lifted up the

image in no time from the depth of the river. The Tulus were wonderstruck and recognising

him to be none other than Garuda himself resolved to set up his image also in Chakrapuram

close to Vishnu’s.

The vast riches of the widow of Sankaramangalam was set apart for the perfor-

mance of special puja to Vishnu on Dvadasi days. After having arranged all these and

given munificent gifts of land for the daily, monthly and yearly pujas of the god. King

Kulasekhara returned with his wife Vallabha to his own city. Chakrapuram thereafter

came to be known as Sri Vallabha Grama because Sri Vallabha (Lakshmi’s husband)

took up his abode there.

List of various kinds of offerings to be given to the god to please him and to

acquire merit. Quotes the instance of the wicked Brahmin Durdama who was received

into Vishnu’s heaven because he called his wife Vallabhe (O my darling) at the last

moment (and this chance to utter a portion of the name Sri-Vallabha of the god of

Tiruvalla temple).

There is a reference to the king Kulasekhara and his queen Vallabha. Who set

up the image in Tiruvalla. According to T.K. Joseph37 the reference king Kulasekhara ,

37 T.K. Joseph - KSP series No. 2 , 1929 - Pp - 87 -90

74

like Cheraman Perumal, is not a proper name. We do not know whether the proper name

of the Chera king who set up the image in Tiruvalla was Vira kerala as recorded. That is

believed to have been the name of the first Perumal or Chera king , and the kings of

Cochin who claims to be the direct descendants of that Perumal use it even now as part of

their title Gangadhara vira kerala , Tirukoviladhikarikal . It may be that tradition , which

generally makes a mess of ancient events and celebrities , assigned the setting up of the

image to the very first perumal from whom Kerala is said to have derived its name.

He and his councellors set off without delay along with loads of money on pack-

oxen and caused the image to be set up in Chakrapuram by the Tulu Brahmins whom he

declare to be noble and appointed Pujaris of the image. The kings of his line were made

the protectors of the temple and the Brahmins of the locality were appointed trustees.

Other Mahatmyas

There are many other mahatmyas like Anantasayanaksetramahatmya,

Vyaghralayesvara Mahatmya38, Villvadri Mahatmya , Sonadri Mahatmya, Guruvayu puresa

mahatmya, Kanyakumariksetramahatmya, Sucindrasthalamahatmya39, Mayuracala

mahatmya, Valkalaksetramahatmya etc40. All these works throw light on the study of temples

and holy places in Kerala.

The Sthala mahatmyas gives the legendary history of a place according to the his-

toriography , they cannot be considered as a reliable source of history. Vatakkumkur41

points out that the Sthalamahatmyas are not considered as frame history neither by the

authors nor by the readers. They are for attracting people to particular temples by describ-

ing the glory of their. In some cases the legends may contain some underlying historical

facts.

38. KSSC I - P - 401

39. More details see - Suchindrasthalamahatmya - a study - PhD Thesis - Anand

Dilip Raj - University of Kerala, 2000

40 CKSL - P - 242, KSC Vol. 2 - P 370

41. KSSC Vol. 4 - P - 348

75

Works written in Puranic (Legendary) style

Keralacaradipika

Keralacaradipika42 as a work deals the legendary history and customs of Kerala

composed at the request of one of the kings of Chirakkal. The style of the work is similar

to that of KM. The author of this work is still supposed to be the great ascetic

Vilvamangalattu Swamiyar43 (1300 AD) , from the following indications given at the end of

the first and 68 Adhyayas of Keralacaradipika. <ÊiÉ ÊɱÉÉÆMɱɪÉÉäMÉÒ·É®ú ÊÉ®úÊSÉiÉɪÉÉÆEäò®ú±ÉÉSÉÉ®únùÒÊ{ÉEòɪÉÉÆ * The present work ascribed to him , there is another positive evidence

to show that it is a very late work , for it contains reference to Rani Gauri Lakshmi Bhai, the

queen of Travancore who ruled from 1810 - 1815 AD44.

In the preface to the work itself it is pointed out that it is a narration of the legendary

history of Kerala by Villwamangalath Swamiyar in Sanskrit verses. The work is devided

into three parts called Parasurama charitham, Sankara charitham and Kerala ksethra

mahatmyam. The last section has 13 chapters and four appendices called Parisistas.

The first canto deals with the temple Vadakumnatha at Trichur, the second men-

tions the three temples of Chavara , Perumanam & Iringalakkuda. The temples de-

scribed in the work are the same as those described in KM. They are Vadakkumnatha

at Trissur , Thirunavaya, Thirunelli, Gurvayoor, Kottiyoor , Thiruvilwamala,

Thiruvanchikkulam, Kodungalloor, Trichambaram , Cherukunnu, Lakshmipuram etc.

The verses used in KM to describe these temples are also the same as those in

Keralacaradipika.

42. Njanasamgrama Book Dippo Trichur 1929. CP part I - P - 461, 1967

43. Vide CKSL - P - 31 - 48

44. POC, Tvm., P - 471 f

76

Keralaksitiratnamala

Keralaksitiratnamala45 by anonymous authorship, deals mainly with the vyvaharas

and administration as current in Kerala. It is supposed to be writtening 17th century AD.

These work describes the origin of Kerala as follows.

ÉÖMvÉäxnÖùSÉÚb÷ºÉnùxÉÆ MÉÉäEòhÉÉÇJªÉÉxÉÖkÉÉÆ

ºÉÉÖpùÉnÖùrÞùiÉÆ ªÉÉÉpùÉÉähÉ ¦ÉÞMÉÖºÉÚxÉÖxÉÉ

=i¦ÉÚiÉÆ Eäò®ú±ÉÆ iÉÉÉiÉ {ÉÉ®úÉÉÉ®úÉnù{ÉÉ®úiÉ&

¥ÉÀhÉ䦪ÉÉä nùnùÉè ®úÉÉÉä ÊÉ|ÉɺiÉiEäò®ú±ÉÉÊvÉ{ÉÉ& *

The work point out another factor that the Brahmins give the land authorship to the

kings (or ksatriyas) and then they are the rulers and owners of Kerala land -

BiɺÉÉnÂù ®úÉVªÉ¦É®úhÉä Eäò®ú±ÉÊIÉÊiÉ{ÉÖRÂóMÉÉÉ

¶ÉκjÉhÉ& {ÉÖû¹ÉÉxÉ Éä¹öÉxÉ iÉä EÖòÉÇxiªÉÊvÉEòÉÊ®úhÉ&

Eäò®ú±Éä ¦ÉÚ¦ÉÖVɺiÉ亪ÉÖÌÉ|ÉèÌxɪÉÊÉiÉÉ xÉÞ{ÉÉ&

xÉ Eò®úOÉÉʽþhɺiÉä Éè |ÉVÉÉxÉÉÆ {ÉÊ®ú{ÉɱÉEòÉ& *

The poem give an account of the rulers of Kerala as follows.

EòɶÉÒ®úÉÉÎxiÉSÉÉä±ÉÉÊnù ®úɹ]Åäõ¦ªÉ& IÉÊjɪÉÆ ÊuùVÉÉ&

+ÉxÉÒªÉ ÉÉiÉÞÉƶªÉ iÉÆ EÞòiÉÉ EÖòÉÇÎxiÉ ¦ÉÚÊÉ{ÉÆ

BÉ\SÉ ¤É½þÉ& |ÉÉ{iÉÉ& ¦ÉÚ{ÉɱÉÉ& Eäò®ú±Éä {ÉÖ®úÉ

iÉènÇùkÉÊIÉiɪɶSÉÉÊ{É ®úÉVÉÉxɺºÉÎxiÉ EäòSÉxÉ *

About the coins poem says -

45 Pub. in Rasikaranjini, 1079, ME with Mal. Comm.

77

EòÉiÉǺɮúºªÉ46 ÊxÉÊvɺÉÎÉiÉ®úÉäÊSɹÉÉä ªÉiÉÂ

¦ÉÉMÉÆ {ÉhÉÆ vÉÞÊiÉÊÉiÉÆ47 |ÉÉnùÎxiÉ ºÉxiÉ& *

xªÉÚxÉÉÊiÉÊ®úHòÊÉiɪÉä ¤É½þÉ& {ÉhÉɺªÉÖ-

ºiÉä iÉjÉ iÉjÉ ÊÉʽþiÉÉÊJɱÉEòɪÉǶɺiÉÉ& **

These verses mentions the Rasi and Pana. About the famous ceremony

Ariyittuvazcha poem says that

{É®ú®úÉʦÉʹÉHòxÉÞ{ÉÊiÉxÉÇʽþ Eäò®ú±Éä¹ÉÖ

iÉjÉÉIÉiÉÉ{ÉÇhÉÉÖnùÒÊ®úiÉÉäÉ ºÉÎnÂù¦É&

The great Brahmins , by whose blessings the king became the lord of kingdom , is

an allusion to the Ariyittuvazcha ceremony. It is a function connected with the coronation of

a Kerala chieftain. For more details48

Kolanrpotpatti

Kolanrpotpatti49 was composed in the form of Umamaheswara Samvada (as nar-

rated by Siva to Parvati) and purported to be the eleventh chapter of Bhavisyapurana, the

work deals with the genealogy of Kolattiris50. It consists of eighteen and a half verses in

the sloka metre. Though the account given is of a legendary nature it is interesting in

several respects.

Supposedly a part of the Bhavisyapurana , it gives information of a prophetic na-

ture. Thus it prophecies that in the lunar race would be born a king called Sukumara

krama who would be get two daughters of these senior daughter would give birth to

Vikramarka and his line following patrilineal mode of succession will last upto Bukkana.

Of the junior lady a line of kings following the matrilineal form of succession will rule

46. 20 Pana of Gold

47. vÉÞÊiÉÊÉÊiÉ means Rasi

48. See KSSC Vol. III -P p 448 - 460

49. KUOML, MS No. T 362

50. Vide infra - P 92

78

over kerala and will be known by the name of Kolathiris. Virakeralavarma, the kolattiri king

will rule the country defeating his enemies with the assistance of his cousin Vikramarka.

From that time matrilineal system will be followed by the Kolattiri. The account god on to

say that Mlecchas and Hunas will attack their kingdom and that the Kolattiris will have to

give tribute money and taxes to the adventurers. The narration claims that the kolathiri line

will last upto 30,000 years of the Kali age. Unlike the other accounts on Kolattiris, the

present contains no ellusion to the exploits of Udayavarman. Their connection with Ceraman

Perumal also is not referred to . Thus it differs much from other traditional sources like

Keralotpatti. This is perhaps, due to the short size of the work the authors interest being

limited to bringing out the antiquity of the royal family.

Syanandurapuravarnanasamuccaya

Syanandurapuravarnana Samuccaya51 is an unpublished poetic composition, in

the usual puranic style, that deals with some aspects of the history of the

Padmanabhaswami Temple. The intention of the author is not merely to celebrate the

sacredness of the temple, but also to give a faithful account of the temple and its

association as known to him. The author of the Samuccaya makes an effort to bring about

a combination of the puranic and historical aspects in respect of the Padmanabha Swami

Temple. The colophon of the temple highlights many astonishing facts of Travancore his-

tory, Political, social and cultural and thereby makes a unique impact on the hitoriography

of Travancore of the 11th 12th centuries AD.

51. TP 521 , 522,523 (Vol. II) ; TC 237 (Vol. 2) ; HSLB - P - 494

Some verses of the Colophone were pub.for the first time inthe TAR for the year

1113ME.

Later on S. Sanku Ayyar pub. the historically important porttions of the colophone,

with a brilliant explanation in his book ‘Kerala charithrathile chila ajnatha

bhagangal’, Kottayam 1963, P - 58 - 60. But the complete text of the Colophone

is still unpub.

79

The name of the person who composed this excellent work is not revealed any

where in the work. Still in the colophon he is said to have belonged to Manigrama in the

Tulu country. Also it is recorded that he was the son a certain Vishnu and pupil of one

Madhava. These facts are contained in the verse52

OÉÉÉä ɽþÉVÉxÉ{Énäù iÉÖ±ÉÖ®úÉVªÉ±ÉIÉÒ

¦ÉÚiÉä ÉhÉÉè ÉʽþiÉ{ÉÉnù{É®úºªÉ ÊɹhÉÉä&*

{ÉÖjɺªÉ ÉÉvÉÉ{ÉnùºªÉ ɽþÉÉʽþxÉ&

{ÉÉnùɤVɺÉÎRÂóMÉ Ê¶É®úºÉÉ EÞòÊiÉxÉÒoù¶ÉÒ ªÉÉ **

This is historically very significant that the author belonged to Manigrama, a fact

which is astonishing to all students of Kerala History, since , the word Manigrama

occurs in various historical records of South India, especially those that hail from the west

cost. A lot of confusion prevails over the import of the word, and scholars have variously

interpreted it according to their own taste and out look. Still , the general tendency of

scholars, is to interpret the Manigrama as a guild of Christian marchants53.

Gramam means a company or guild inscriptions54 have proved that Manigramam

was a guild of first class marchants. Mani means great and therefore Manigramam

may mean ‘great guild’55. Gopinatha Rao wrote that ‘Manigramam never meant or

implied a community of immigrated Christian marchants, who wer received and settled

by a Malabar king in his country and that they were not peculiar only to the Malabar

court56.

52. S. Sanku Ayyar, op. cit, P - 58

53. Epi- In - Vol. XVIII, PP-69 - 72

54. The Kottayam plate of Stanu Ravi ( TAS Vol. II - P - 8)

Kottayam grant of Vira Raghava Chakravarthi (Epi - in - Vol. IV - P - 295)

55. There were also other similar guilds like the Anchuvanam, Nanadesi, Valanchiyar

etc.all of which disappeared after the 13th century.

56. Epi-in - Vol. XVIII - P - 72

80

The mention made in the Samuccaya brings to light the following new point. (1)

Manigramam was the name of a village in the Tulu country. The poet , who must have

been an Empran (Tulu Brahmin) belonged to that.

The date of the samuccaya is clearly indicated in the colophons . It is stated below.

+xiªÉä ªÉÖMÉä%ÊiÉ{ÉÊiÉiÉä¹ÉÖ SÉiÉÖººÉ½þ»É-

ºÉÆÉiºÉ®úÉÊvÉEò¶ÉiÉuùªÉÉiºÉ®äú¹ÉÖ

BäEòÉäxɺÉ{iÉÊiɺÉÉɺÉÖ SÉ {É\SÉËɶÉ-

¦ÉÚªÉÉä ÊnùxÉä EònùʪÉiÉä ÊÉɱÉOɽþÉèPÉä

+¦ªÉÉMÉiÉä ºÉÖ®úVÉxÉxªÉÊvÉnèùÉ iÉÉ®úÉ-

ºÉÆGòÉxiÉSÉxpù±ÉÊMÉiÉÉÉ®ú {ÉÚVªÉiÉÖÆMÉä

{ÉRÂóEäòû½þÉänÂù¦ÉɺɮúÉäÊxÉEò]äõ¤ÉÖVÉÉIÉ-

ºÉƺlÉÉ{ÉxÉÉÊvÉEÞòiÉVÉxÉɽþÉ¡ò±ÉäxÉ

nùIÉähÉ Éä±ÉÊɹɪÉä¶É É]õiºÉÉÉJªÉÉ-

ÉäÊhÉ EÖò±ÉärùÉÊhÉxÉÉÊÉiÉnùÊIÉhÉäxÉ

+ÉEòÌhÉiÉÉ MÉÖhÉMÉhÉÉÐVÉiÉEòhÉÇÉèÊ®ú-

ªÉxiÉÞ|ÉhÉÒiÉÉxɺÉÉ ºÉºÉ¦ÉɺÉnäùªÉÆ

From the above one learns that on the specified day the samuccaya, on its comple-

tion, was heard by king Udaya Martanda Varma in court, examined by the scholars present

there and duly dedicated at the fact of Sripadmanabha. The day specified was the 25th

day the kali year 4269 and Punarvasu asterism. So it is clear that the poet was alive on

that day and the composition was over before that.

The whole work consists of 25 Adhyayas. The first chapter is devoted for Syanandura

ksetravarnana. It gives a general account of the temple. It is historically interesting that in

this chapter the author tries to give an etymology for the place name Syanandura57 -

57. S. Sanku Ayyar op. cit. - P - 108

81

+ÉxÉxnùÉäºªÉ xÉ nÚù®äú ºªÉÉiÉ {ÉÖ®úºªÉäÊiÉ ÉÖÉÖIÉÖʦÉ&

{ÉÖ®úÉhÉäÉÖÇÊxÉʦɦÉÇHèò& ºªÉÉxÉxnÚù®ú{ÉÖ®Æú ºÉÞiÉÉ **

According to this etymology to place came to be known by that name, because the

ancient sages considered Ananda (transcendatal bliss) as not far from there. The original

name seems to be Anandapura, a mislection of which was Anantapura. This samuccaya

derives the place name from Ananda, meaning bliss. Obviously the aouthor’s attempt is

to create a spiritual halo around the name. Whatever be his interpretation of the import of

the word Andanda, as relaed to the place name, it remains a point that he too speaks of

the place as Anandpura. The broad boundaries of the Ksetra are specified thereafter.

ªÉnÖùkÉ®Æú nùÊIÉhÉ ÊºÉxvÉÖ®úÉVÉÉiÉÂ

ªÉqùÊIÉhÉÆ ÉÉ É±ÉªÉÉxɽþÉpä& *

|ÉiªÉEÂò SÉ ªÉiÉ EÖòhb÷ÉÉÎSUôxÉÊkÉ

{ÉèiÉÉɽÆþ |ÉÉEÂò SÉ ºÉÊ®úvÉÞiÉ»ÉEÂò **

The country north of the southern sea, south of the Malaya mountain, west of the

Paitamahakunda and east of the sea has been specified as the Ksetra of Padmanabha.

The second chapter described Padmanabasayana or the reclining posture of Visnu

as Padmanabha. The third chapter deals with Padmanabharadhana. In the fourth chap-

ter the poet describes the four limits of the city of Syanandura, that was marked by the

Brahmakunda in the south west and the Paitamahathirta in the north east. The specifica-

tion of the limits is continued the fifth chapter that goes by the title of Syanandura

maryadavarmana. In the sixth , seventh and eighth chapter, the various tirta tanks with in

the said limits are described.

82

The ninth chapter is devoted exclussively for a description of the jatakunda. The

tenth describes , the Cakratirtha. The 11th deals with the tirthasnanavidhi. The 12, 13, 14

& 15 expound the rare merits of the various Danas such as Vidyadana, Godana,

Hiranyadana & Kanyadan. Matters like ksetravasaniyamavidhi, Padmanabha

yogopanyasa, ksetralaksana, Jambukopakhyana, Syanandurastava, Ksetrasamarthya,

Poojotsava varnana, Balisevaprasamsa and Ksetrasamarthyaika presamsana are dealt

with in the subsequent chapters and lastly , the colophon, that possess supreme historical

importance.

The light shed by the Samuccaya on the history of Venad, in the 12th century AD is

really treamendous. All such details spring from the colophon - which has proved itself to

be a mine of information for Travancore history. The historical verses58 are produced here

under.

ÉÒ{ÉnÂùÉxÉɦÉ{Énù{ÉRÂóVÉvÉÚʱɦÉÉVÉÉ

Éä±ÉÉÊvÉù{ÉäxÉMÉÖhÉ®úixɺÉnùÉEò®äúhÉ

ÉÉiÉÉÇhb÷äõ <iªÉÖnùªÉ¶É¤nù {ÉÖ®úººÉ®äúhÉ

xÉÉxÉèÉ ÉèÊ®úÊiÉÊÉ®ú|ÉÊɱÉÉ{ÉEäòxÉ

MÉÉänùºªÉ ªÉÉnùÉEÖò±ÉÉäkÉɦÉÚ¹ÉhɺªÉ

vÉÉÇÉlÉÇEòÉɺÉoù¶Éä¹ÉÖ É½þÉMÉÖhÉä¹ÉÖ*

VÉÉiÉä¹ÉÖ ÊSÉjÉSÉÊ®úiÉä¹ÉÖ ºÉÖiÉä¹ÉÖ iÉäxÉ

|ÉÉnÖù¹EÞòiÉäxÉ nùvÉiÉäÉ SÉ ÉÉäIÉʺÉÊrù

58. S. Sanku Ayyar Op-cit - P. - 59

83

ºÉè&{ÉÉèû¹Éè®úʦÉxÉÉÒEÞòiÉ{ÉnÂùÉxÉɦÉ-

ºÉxÉÎxnù®úÉäkÉÉ MÉÖhÉÉOÉVÉEäò®ú±ÉäxÉ

=qùhb÷nùhb÷õ¤ÉʱÉÉÎhb÷õiÉ{ÉÉhb÷õ¬SÉÉä±É-

nùhb÷õÉÉJÉhb÷õxÉ ¶É®úɺÉxÉÉhb÷õ±ÉäxÉ

nùÉäqÇùhb÷õnùhb÷õSÉÊEòiÉäÊuùvÉ Ênù¶ÉÉÉè±ÉÒ

ºÉÆPÉÞ¹]õõõ{ÉÉnùºÉ®úºÉÒû½þ{ÉÒÊöEäòxÉ

{ÉRÂóEäòû½þÉIÉ{Énù{ÉRÂóEòVÉ{ÉÒö{ÉÉnù-

ÊÉxªÉɺÉnäù¶ÉÊɱÉÖöxÉ ÉÊhÉÉÉè±ÉxÉɱÉ&

xÉxÉÉÉÖÊiɺÉÞÊiÉ{ÉÖ®úÉhÉ ºÉɺiɶÉɺjÉ-

¶ÉɺªÉäxÉ ÊÉ|ÉVÉxÉ{ÉÚVÉxɺÉzÉiÉäxÉ

{ÉnÂùÉÉä{ÉÉÉxÉxɪÉxÉäxÉ ÉÖEÖòxnù¦ÉÊHò-

¦ÉÉxÉÚnùªÉÉäÎxɹÉnÖùnùÉ®úÉÖJÉÉƤÉÖVÉäxÉ

ÊÉùuùVVÉxÉÉxÉxɺɮúÉäVɺÉÖvÉÉ|ÉÉɽþ-

EòÉxiÉÉÉxÉ& EÖòÉÖÊnùxÉÒ ®úVÉxÉÒEò®äúhÉ

ºÉi{ÉÉjɺÉÊzÉʽþiɶÉÖrùPÉxÉ|ɦÉänù-

ºÉ{ÉÉÊnùõiÉÉÊJɱɺÉÖ®äú·É®úÉè¦ÉÉäxÉ

King Goda of the Yadavakula, was the ruler of the Velavisaya59, to be identified with

Venad. He had four sons. The first was named Vira Kerala. He rebuilt the

Padmanabhaswami temple. The fourth was Udaya marthandavarma who extended lib-

59. 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.

84

eral patronage to the author of the samuccaya. Udayamarthanda varma was a devottee

of Sripadmanabha. He was the abode of many good qualities. He struck terror on his

foes. He defeated the forces of the Pandyas and colas. He was wellversed in the various

Srutis’, Smrtis, Puranas and all the sastras. He bowed his head in the addoration of Brah-

mins. He was a patron of men of letters and a unique philanthropist.

The genaelogy, as given in the Samuccaya, is perfectly correct, because, the con-

temporary epigraphs provide excellent corroboration for these facts. They also furnish the

names of the two princess that had not been revealed in the Samuccaya. Chronologically

also the mention in the Samuccaya is found very scientific. This may be known from the

following:

The Samuccaya reveals that Kota varma had four sons, among whom

Udayamarthanda Varma was the fourth. The first was Kerala Varma. It is also known

that Udaya Martanda Varma was reigning in 354 M.E. Inscriptions of the king, dated from

343 to 371 M.E. have been noticed. So, it is clear that the Udayamartanda Varma of the

Samuccaya was identical with the namesake who figures in the inscriptions cited above.

The Colapuram inscription of 302 M.E. belongs to one Vira Kerala Varma. He may be

rightly identified with the Kerala Varma mentioned in the Samuccaya. Thus we get 302

M.E. as the earliest known date of the elder brother and 371 M.E. as the latest known date

of the youngest. Of the period between these two we have got inscriptions of two more

rulers Kotai Aditya Varma and Kotai Ravi Varma by name. In the Suchindram inscription

of 320 M.E. Vira Kerala is mentioned as Kotai Kerala. So also is the Trivandrum Gosala

inscription of Vira Udaya Marthanda Varma. From all this it could be learnt that Kota

Varma’s four sons were Kotai Kerala Varma, Kotai Aditya Varma, Kotai Iravi Varma and

Kotai Martanda Varma. The surname Kotai had been applied to all the four brothers.

Moreover, the earliest known date of the first son happens to be posterior to 292 M.E., the

known date of the Kuparkon mentioned in the verse inscription spoken of by Nagam Ayya,

and therefore Kota Varma of the Samuccaya has to be identified with the Kuparkon.

The general effect of the colophon on the political history of Travancore is four-fold.

They are:- Kotavarma, who is not known to history from other sources, has been intro-

85

duced in history. He serves as the connecting link between Ramavarma Kulasekhara and

Virakerala Varma. Virakerala of the Colapuram inscription dated 302 M.E60. and Vira

Kotai Kerala of the the Suchindram inscription61 of 320 & 325 M.E. are proved to be one

and the same. The myth that Vira Kerala Varma was the son of Ramavarma Kulasekhara

has been exploded. It is found that Virakerala Varma alias Virakotai Kerala Varma, Virakotai

Aditya Varma, Virakotai Ravivarma and Vira Udaya Martanda Varma alias Kotai

Martandavarma were brothers.

As regards the history of the Padmanabhaswami Temple, the Samuccaya furnishes

very useful information. Such items of information relate to 5 importants aspects of temple

history, namely the royal benefactions, the major ceremonies, glorious of the temple, the

antiquity of some of the temple leagends and the various tanks attached to the temple.

The most important informations furnished by the Samuccaya in this ragard is about

the re-construction of the Padmanabhaswami Temple by Virakerala Varma. This is re-

vealed by the adjective +ʦÉxÉÉÒEÞòiÉ {ÉnÂùÉxÉÉ¦É ºÉxÉÎxnù®úÉäkÉÉ applied Virakerala Varma.

The second half of the nineth verse of the Colophon describes Vira Udaya Martanda

Varma as to have installed the image of +¤ÉÖû½þÉIÉ in the precincts {ÉRÂóEäòû½þÉänÂù¦ÉɺɮúºÉ tobe identified with Brahmakunda62. The verse63

{ÉRÂóEäòû½þÉänÂù¦ÉɺɮúÉäÊxÉEò®äú +¤ÉÖû½þÉIÉ-

ºÉɺiÉÉ{ÉxÉÉÊvÉEÞòiÉVÉxÉ É½þÉ¡ò±ÉäxÉ **

60. TAS Vol. IV- P - 17

61. TAS Vol. IV - pp - 19 - 20

62. Brahmakunda has to be identified with Varkala, and so we are to understand

that the Visnu temple located there was founded by Udayamartandavarma.

63. S. Sanku Ayyar op-cit- P - 60

86

The Samuccaya speaks of many rites and ceremonies that were in vogue in the

Padmanabhaswami Temple foremost among them being ÊjÉEòɱɤÉʱɺÉä É , referred to in the

{ÉÚVÉÉäiºÉÉ ÉhÉÇxÉÉ * The ceremonies like ¤ÉʱɺÉäÉÉ vÉVÉÉärùÉ{ÉxÉÉ, {ÉÚVÉÉɺÉÉxÉ|ÉhÉÉÉÉ etc. also beendescribed. The festival of Padmanabha is said to have been attended not only by the

Kupakas. Pandya and Cola Kings, but also by all pious rulers. Also the Samuccaya

contains the earliest documentary mention of the Arat procession of Sri Padmanabha at

the end of the festival.

ªÉÉjÉÉʦÉOÉÉÇÉÊÉÊvɹÉÖ {ÉÖhªÉè®úɦÉÞiÉè®úÊ{É reveals the fact.

The glories of the temple have been some commonly in the work on all releavant

occassions. The antiquity of two leagends about the Padmanabhaswami temples has

been attested by the Samuccaya. One is the Fox-tale and the other the reclining stretch of

Sripadmanabha. The Jambukopakhyana has been narrated at some length in the 20th

chapter. According to tradition Pamanabha reclines in his abode at Trivandrum, stretch-

ing northward, with his head at Tiruvallam and feet at Trippadapuram or Trippappur. In the

Samuccaya it is stated that Pura and Ksetra are identical and so the Pura of Padmanabha

is not different from his ksetra which is the same as his Sarira. Padmanabha is stated to

be the ksetrajna.

{ÉÖ®úIÉäjɶɮúÒ®úÉÊnù¶É¤nù BEòÉlÉÇÉÉSÉEò&

ÉÉ IÉäjÉÆ ¶É®úÒ®Æú Éä iÉjÉ IÉäjÉYÉÉiÉÉ ÉÉ **

It is also said

IÉäjÉYÉɦÉÚiÉSÉèiÉxªÉÆ ªÉÉ{iÉÉäEÆò ÊÉnÖù¤ÉÖÇvÉÉ&

+κÉxÉ IÉäjÉä SÉ ÉkÉæ½Æþ ªÉÉ{ÉEòiÉäxÉ ºÉÉÇnùÉ **

The latter verse refeals the old belief that Padmanabha’s reclining Sarira occupies

the whole of his Pura namely the Syananduraksetra. Again, the Syananduraksetra has

been defined in the Samuccaya as the whole of the territory lying between the Matsya-

tirtha, to be identified with Tiruvallam, in the south, and the Mahanadi, to be identified with

the Attingal river on the South bank of which is located the Sripadam palace, the perma-

nent residence of the female members of the Travancore royal palace. The Samuccaya

87

testifies to the prevalenfe of the popular belief even in those days.

Many of the temple tanks considered as Tirthas are mentioned in the Samuccaya

they are the ¥ÉÀEÖòhbÆ÷, +MɺiªÉEÖòhbÆ, Ê{ÉiÉÞiÉÒlÉÈÇ, ¶ÉÚ{ÉÉÇEò®úiÉÒlÉÈÇ, ®úÉɺɮúºÉÂ, É®úɽþiÉÒlÉÈÇ, EòhÉiÉÒlÉÈÇ,VÉ]õÉEÖòhbÆ÷, and SÉGòiÉÒlÉÈ

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 - ò

EòxªÉÉnùÉxÉÆ iÉÖ ÉxªÉxiÉä

ÉxªÉÆ ÉÖÊxÉMÉhÉä·É®úÉ&

EòxªÉÉ Ê½þ vÉÉÇEòÉÉÉlÉÉÇ

¦ÉiÉÖÇ& {ÉÖ¹hÉÉÊiÉ ºÉÉÇnùÉ **

Then he speaks of the dedication of girls as Dasis to temples.

ònäùÉɱɪÉä¹ÉÖ nùɺªÉ¶SÉ nùÉiÉùªÉÉ& ¶ÉÖrùªÉÉäÊxÉVÉÉ&

xÉÞkÉMÉÒiÉ®úiÉÉ EòζSÉiÉ {ÉÊ®úÉÉ®ú®úiÉÉ {É®úÉ&

ºÉäÉÉlÉÈ Eò±{ÉxÉÒªÉɺiÉÉ ÉÉ IÉäjÉä ÊɶÉä¹ÉiÉ& **

It has been prescribed that young girls of the described qualities should be dedi-

cated 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 men-

tion 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:

88

ònùÉxÉÆ ºÉɺiÉÆ ={ɦÉÉäMÉMÉÖhÉÆ ÊÉʶɹ]Æõ

¦ÉÉäMÉÆ ÉxÉÉä½þ®úiÉ®Æú ÉÊxÉiÉɶɮúÒ®Æú **

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 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 Samuccaya says :

jÉèÉÌhÉEäò¹ÉÖ nùÉiɪÉÉ&

nùɺÉÒiÉäxÉ SÉiÉÖlÉÇVÉÉ& **

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 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

89

the Sudras, were not authorised to perform the Sraddha in the tirtha. Therefore, it is evi-

dent 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 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 ac-

cepted that Vira kerala was the victor”64. But the 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

64. Dr. K.K. Pillai, ‘The Sucindram Temple, Madras, 1953, P - 30

90

{ÉÉhb÷¬ EÚò{ÉEò ®úɹ]Åäõ uäù

ÊɦÉVÉÊzÉÉ ºÉÆκlÉiÉ& **

Moreover, the river Ghrtamala or the Neyyar is said to have its source in the same

mountain:

òºªÉÉxÉxnÚù®ú{ÉÖ®úIÉäjÉ-

É|ÉEòÉ®úÉ& Ê|ɪÉÉä ÉÉ

+ÉiÉÒªÉÇ ÊMÉ®äúÉÞRÂóMÉÉxÉÂ

ɱɪɺªÉ ɽþÉxÉnùÒ

PÉÞiÉÉɱÉÉ ºÉxÉÉxÉèÉ

ºÉÉÖpùÉʦɺÉ{ÉÇÊiÉ

EÖò¦ÉªÉÉäÊxÉ{ÉnùɦÉÉäVÉ

|ÉIÉɱÉxÉ ¶ÉÖ¦ÉÉänùEò *

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:

PÉÞiÉÉɱÉÉ¥ÉÀEÖòhb÷-

ɱɪÉɤÉÉäÊvÉ ÉvªÉMÉÉÂ

91

ªÉiIÉäjÉÆ |ÉÊlÉiÉÆ {ÉÞlÉÒ

iÉjÉ ÊiɹöÉÊÉ Éä ÉÞhÉÖ *

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 south-

eastern boundary Syanandura, while the sea marks the south-western boundary.

{ÉÚÉÇnùÊIÉhɦÉÉMɺªÉ

ɪÉÉÇnùÉiÉÆ Ê¤É¦ÉÌiÉ ªÉÉ

|ÉiªÉMÉ nùÊIÉhɦÉÉMɺªÉ

ɪÉÉÇnùɦÉÉäÊxÉÊvɺɪÉÉ **

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.

+¥ÉÀEÖòhb÷ÉiÉ {ÉÚÉÉæHòÉiÉÂ

+É SÉ xÉtÉ PÉÞiɺɮúVÉ&

ºÉRÂóMÉÉÉnù¤ÉÖÊvɺºÉÒÉÉ

ÉÉ IÉäjɺªÉ ºÉÖxnù®úÒ !

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 bound-

aries 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.

92

The main contributions of the Samuccaya to cultural history in the mention of the

royal court in which Udaya Marthanda Varma heard the Samuccaya recited. Further , the

scholars present there inspected the work. The colophon says

ò+ÉEòÌhÉiÉÉ MÉÖhÉMÉhÉÉÌVÉiÉEòhÉÇÉèÊ®ú-

ªÉxjÉ|ÉÊ{ÉiÉÉxɺÉÉ ºÉºÉ¦ÉɺÉnùªÉÆ

+ɱÉÉäÊSÉiÉÉ ªÉÊiÉʦÉ& EÞòÊiÉ®äúÉÉä¹ÉÉ

ºÉƺlÉÉÊ{ÉiÉÉ VɱÉVÉxÉɦÉEÞòiÉä SÉ iÉäxÉ **

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.65.

Udayavarmacarita of Ravivarman

A kavya entitled Udayavarmacarita66 describing the exploits of the ancient Kolathiri

king Udayavarman. The earliest literary reference to the Kolattiri royal family is pro-

vided by the Musakavamsa of Atula67. 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.

65. For more details see -

a) S. Sanku Ayyar - Kerala caritrattile cila ajnatabhagangal, Kottayam

1963 Pp - 57 - 80, Pp - 105 - 107

b) Sanskritic sources - Mahesvaran Nair - P 43 - 78

66. A catalogue of manuscripts collected by T. Ganapatisastri , IV - 26

KSSC - Vol. I , P - 443, KSC Vol II - PP - 82 f, CKSL -P - 58

67. Vide infra - P 119 ff

93

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 family68. It mentions the names of at least fifty two kings who are sup-

posed to have preceded Udayavarman and gives the name of his father as Ranamani.

Supposedly Udayavarmacarita contains eleven chapters or cantos and is com-

posed in the puranic style. Unfortunately nothing is known about the details of interest-

ing work. The manuscript at present is given up for lost. But probably based on the origi-

nal manuscript Ullur has given a brief account of its contents in his history of Kerala litera-

ture69.

At the outset it is stated in the work itself that the author is one Ravivarman70, a king

of Kolattunadu. From the Kali chronogram71 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 - 68172. 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 Srnkhalakroda belonging to the Sivapuram in the north at his request. The author

states that he was only versified the story already narrated by the sage73.

68. Musakavamsa XI 87

iɺÉÉnÖùnùªÉÉÉæÊiÉ ÊɺÉÉÊ{ÉiÉxVÉxÉÉè MÉÖhÉè&+VÉɪÉiÉ {ÉÊiɦÉÚÇÉäÊuùVÉɪÉÖiÉɽþÉÊiÉÊlÉ& **

69. KSC - Vol. II - Pp - 82 - 83

70. 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.

71. ‘ʽþ ÊɹhÉÉä ÊxÉʽþiÉÆ EÞòiºxÉÉ ’ is taken from Tantra sangraha of Kelallur Neelakantha

Somayaji. Hence Ravivarman’s date must be later than 1500 AD.

72. KSC - Vol. II - P. - 32

73. KSC - P - 82

|ÉÉMÉäÉ Ê¦ÉIÉÖhÉÉ |ÉÉäHÆò SÉÊ®úiÉÆ EòÉä±É¦ÉÚ{ÉiÉä&MÉEòÉ®ú ¶±ÉÉäEò°ü{ÉähÉ ®úÊÉÉÉÇɽþÒ{ÉÊiÉ& **

94

Historical Aspects

According to the version of the sage, in olden times, three Ksatriya ladies belong-

ing 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 Brah-

mins 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

time74 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 accomponied him to

Kolattunadu and they are supposed to be the ancestors of the present Nambuthiri Brah-

mins of Kerala.75.

74. A Kali chronogram ‘Vrddhidaambaa’ suggests that the incident took place in

793 AD.

75. For more details see -

A note on Udayavarmacaritha by Dr. N.P. Unni - JKS - Vol. I - PP - 167 -71

Studies in Musakavamsa - Dr. N.P. Unni - JKS - Vol. I - Pp 151 - 152

Udayavarmacaritha - a study (M phil Thesis) by Premakumari P.G.

(Dept. of Skt. Uty. of Kerala, Tvm, 1979)

95

Udayavarmacarita alias Brahmapratistha

The legendary account given above according to the Udayavarmacarita of

Ravivarman forms the subject matter of another Udayavarmacarita76 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 KM. The actual title of the publication should be

brahmapratista77, the eidtor of the Trivandrum series has preferred the general title

Udayavarmacarita78.

Udayavarmacaritam ; occuring in Kolarastravarnana, an episode in KM the context

being the consecration of several devinities and Brahmins in the land of Kerala, is dia-

logued 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 indig-

enous 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 commu-

nity.

The succeding verses -

76. TSS 133, 1933

T.K. Joseph, Brahmapratistha, KSP III - Pp 135 - 143

77. <ÊiÉ ÉÒEäò®ú±ÉÉɽþÉiªÉä EòÉä±É®úɹ]ÅõÉhÉÇxÉä =nùªÉÉÉÇSÉÊ®úiÉä¥ÉÀ|ÉÊiɹöÉ xÉÉÉ |ÉEò®úhÉÆ ºÉ{ÉÚhÉÇÉ **Ullur has rightly choosen this title in KSC II - P - 83

78. The publication also contains an appendix in which another work on the subject

in the form of a resume in ten stanzas is incorporated. Some scholars have

wrongly considered both these works - the one by Ravivarman and the other

published in the TSS - 133as one and the same. See CKSL - Pp 58 & 61

96

iÉiÉζSÉ®úMÉiÉä EòɱÉä EòÉä±É¤Éɤnäù IÉÉÉJÉxÉä *

ÉÉCEÚò®úÉJªÉä ɽþÉIÉäjÉä ºÉiºÉ¦ÉÉ ÊÉʱÉiÉɦÉÉiÉ *

iÉiÉÉä ¤É½ÖþÊiÉlÉä EòɱÉä MÉiÉä EòÉä±É¤ÉÉiºÉ®äú

ÉSÉÉä®úixÉä EÖò¦ÉÉɺÉä ºÉÉè®äú%μxÉ ºÉÖ®úMÉɪÉEò !

EòÉä±É¤Éɤnäù ¦ÉÉÊiÉ®úixÉä EÖò¦ÉÉɺÉä ºÉÖ®äú%μxÉ

ÊÉtÉ®úhªÉªÉiÉÒxpù¶SÉ ¹ÉÉäb÷¶ÉOÉÉÊÉhÉÉä ÊuùVÉÉ& **

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 Srivalli79 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 lines

iÉnùÉ ÊjÉMÉÉÊÉhÉÉä ÊÉ|ÉÉ& |ÉÉ{ªÉ ÉÉvÉÉ{ÉÎhb÷iÉÉÂ

iÉnÂù où¹]ÂõÉÉ É½þnùɶSɪÉÈ ºiÉÖiÉÉ ÉÉvÉÉ {ÉÎhb÷iÉÉÂ

ÉÉvÉÉÉSÉɪÉÇ <iªÉɺÉÒnÂù ªÉÉäÎxÉ ÉÉMɶɮúÒÊ®úhÉÒ **

79. The places are to be identified with Trttalattu and Arattil respectively by Ullur,

KSC - Vol. II - P - 83

97

betoken that Vidyaranya must have been a different appellation of Madhavacarya. 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. ÉÞÊrùnùÉ ¤ÉÉ in the text determines the date of Udayavarma as the

latter half of the 8th C. Again the term iÉÖRÂóMÉÉä vÉÚ±ÉÒ lends support to the belief that this land

was blessed by the Universal preceptor - the great Sankaracharya of the world wide re-

pute. 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.

Udayavarmacarita Sangraha alias Desyastaka

This is given as an appendix in the same work. It is only a resume of the above

account in ten stanzas80. Composed in Sragthara metre. The authorship may be as-

cribed to a Brahmin Tiruvalla. The work is referred to by Ullur by the doubtful title

Desyastaka81. The author has also referred to the work of the Ravivarman of Kolattiri

family.

The common features of these pseudo historical writing is that all of them are based

on legendary accounts. The various details given here are often contradictionary. Thus

according to the work of Ravivarman Kolattiri, it is Keralavarman the son of Ceraman

80. TSS No. 133 , P - 13 ; T.K. Joseph - KSP - III - Pp 143 - 145

81. KSC - Vol II - P. 84

98

Perumal who established the Kolattiri race some versions of Keralolpatti also subscribe

to the view. But the Musakavamsa traces the geneology of the race from Ramaghata.

Though the historical value of works like Udayavarmacarita is meagre, still such

works are significant since they pass on these legends to prosperity however in accurate

and contradictory they may be. Reliable historical evidence being unavailable they are

often resorted to by writers to paint an outline of history even if it is vague.

PRASASTIS

Prasastis are to eulogise the patrons or kings at various times. Prasastis form an

indispensable source material for the history of kings and kingdom. These gives as

much information on some of the rulers in ancient Kerala like Devarayana of

Ambalappuzha, Virakerala Varma of Cochin, Godavarma of Vadakkumkur , Manavikrama

of Callicut, Ravivarma kula sekhara of Venad, Rajakesavadasa of Travancore, Visakham

Tirunal Maharaja of Travancore etc. The prasastis give a good account of the cultural

significance of Kerala through the many references , both direct and indirect. The glory of

the medieval period in the history of Kerala can be gleaned from them. The prasastis will

give insight into the prosperity of this region. Such laudatory compositions of Narayanbhatta

of Melpattur. (1560 - 1666 AD) are very important. He seems to be the only writer to

compose works of this kind in praise of his patron.

Prasastis of Narayanabhatta

Narayana Bhatta82 of Melputtur (1560 - 1666 AD) is second only to Sankara, the

great philosopher in fame, contribution and achievements as a writer of Kerala origin.

Narayana Bhatta, the well-known author of the Narayaniya, Prakriyasarvasva and the first

part of the Manameyodaya, is one of the greatest scholar poets that kerala has produced.

It is possible to gather some details about his life from his own statements given in some

of his works.

82. For details of his life and works see Dr. S. Venkata Subrahmanya Iyyer, PS -

A critical study -Ch. I Tvm - 1972 and his own introduction to PS - Part III, TSS No. 153

Vide CKSL - Pp 119 - 152 ; KSC Vol. II - P 394

99

Historians of Kerala Sanskrit lliterature have variously assessed the contribution of

Bhattatiri of Melputtur. The works of Melputtur are arranged as belonging to six classes.

One among them is Prasastis.

Narayanabhatta has composed various prasastis to eulogise his patrons at vari-

ous times. They are (1) Bimbalisa prasasti (2) Devanarayana prasasti (3)

Gosrinagaravarnana (4) Manavikramaprasasti (5) Virakerala prasasti

1. Bimbalisaprasasti

Bimbalisaprasasti83 is a panegyric in praise of Godavarmaraja84 of Vatakkumkur

in 7 verses. Godavarma is one of the kings of Bimbali, ie Vatakkumkur, a small princi-

pality in medieval Kerala, annexed to Travancore by Marthandavarma Maharaja in AD

1754. Vadakkumkur is a principality near Katutturithi in Kottayam district of modern Kerala.

The valour of the king is well brought out. The might of his hand and the brave deeds of his

sword are well depicted. His fame is unparallelled.

iÉiEòÒÌiÉ|ɺɮäú ÊxÉiÉÉxiÉvÉɱÉä |ÉÉèføÉÆ ÊjɱÉÉäEòÒÉvÉÖÆ

pùÉMÉÉʱÉRÂóMÉÊiÉ Ê¤É¤É±ÉÒ¶É ÊEòÊɽþ ¥ÉÚɺiÉnùÒªÉÉÆ nù¶ÉÉÉ *

½þ¹ÉæxÉÒʱÉiÉÉEÇòSÉxpùxɪÉxÉuùuÆù iÉÉ& EèòʶÉEÆò

ªÉÉÉÖHÆò MÉʱÉiÉÆ xÉÞ{ÉÉxiÉ®úªÉ¶É& IÉÉèÉÆ IÉÉÉɱ±É¦É **

83. Ed. by Dr. S. Venkatasubrahmanya Iyyer and published in the introduction to

Godavarmayasobhusana, a work on Arthalankaras with eulogistic verse on this

king for illustration written by Arunagirikavi (JKUOML - Vol. I, 4)

CKSL - P - 147, KSLB PP - 51 - 52 and 325

Vide KSSC III, P - 25 - 26

84. The Godavarma Yasobhusana by Arunagirinatha, son of Sesadri and student of

Venkatadri, written under the patronage of King Godavarma of Vatakkumkur.

100

EòɱÉɦÉÉänùÉʱÉEäò¶ÉÒ EÖò±ÉÊMÉÊ®úEÖòSɦÉÉ®úÉÎ\SÉiÉäªÉÆ ÊjɱÉÉäEòÒ-

ʤɤÉÉä¹öÒ ÊɤɱÉÒ¶É iÉnÖù{ÉMÉɺÉÉÖiEòhöªÉÉ iÉɪÉiÉÒÉ *

+xiɺºÉxiÉÉ{ɦÉÉ®Æú Eò±ÉªÉÊiÉ ªÉÊnùªÉÆ iÉi|ÉiÉÉ{ÉÉä¹É{ÉÚ®Æú

EòÒÌiÉSUôɪÉÉ{Énäù¶ÉÉnÂù ɽþÊiÉ SÉ ÊxÉiÉ®úÉÆ ºÉÉÇiÉ& {ÉÉÎhb÷ÉÉxÉÉ **

EÞò{ÉhÉÒªÉÆ Ê¤É¤É±ªÉÊvÉ{É ®úhÉÉkÉÉÊ®ú{É]õ±ÉÒ-

MɱÉÉäiEÞòËkÉ EòjÉÔ ûÊvÉ®úEòhÉʺÉHòÒ iÉÉ ¦ÉÖVÉä *

VÉMÉtÉlÉlÉÉEòÉÉÒEò¤É±ÉxÉEòhÉäPÉÉiÉEò±ÉxÉÉ-

®úºÉÉiÉÉÇ EòÉiÉÉÇÎxiÉÆ {É®úÉxÉֺɮúÒúºÉÌiÉ ®úºÉxÉÉÉ **

Godavarma was a great scholar in various subjects like grammer, astronomy,

elephentology and law, and wrote several works in Sanskrit , both literary and scientific.

Devanarayana prasasti

Devanarayana prasasti85 is a penegyric in seven verses addressed to king

Devanarayana of Ambalappuzha86. The poet praises his patron Devanarayana in this

penegyric. This king is also mentioned in the prakriya sarvasva of the author. He is de-

scribed as a saintly but valiant Brahmin fighting his enemies and bringing prosperity to his

country.

85. Ed. by Dr. S. Venkitasubrahmanya Iyyer pub. in the introduction to PS. Pt III,

p XVI, TSS No. 153, Tvm 1948, verses in praise of Devanarayana and

Manavikrama are published in SPT Vol - XII and XIII

CKSL P-147 ; KSLB - Pp 51 - 52, 264 ; KSSC III - P 21 - 22

86. Devanarayana was the hereditory name of the rulers of Ambalapula (sanskritised

as Ambara nadi). This particular king (1566 - 1613) was well known for his

scholarship. The author wrote his PS at his command (PS, Pt I TSS 106, Pp 1 -

2) Vasudevas Bhrnga sandesa (vide infra) also speakes of this king, who was

himself the author of Vedanta ratnamala (TSS 128, P - 8) The king is identified

with Cempakaseri Puratam Tirunal Vide SPT Vol. XIII

101

The enemies of the king fled to forest for self protection. There they happen to hear

the name of the king pronounced by the sages in respectable term. So they become

afraid and run helter skelter -

ºÉÆOÉÉÉä näùÉxÉÉ®úɪÉhÉ vÉ®úÊhÉ{ÉiÉä xÉÉÉÉÉjÉÉnùÊÉiÉÉ

ÊÉjɺiÉÉ ÊÉpùÉxiÉζ¶ÉÉ Ê¶ÉÉ ÊÉÊ{ÉxÉä CÉÉÊ{É ÊxɱÉÒxÉÉ&

iÉjÉÉÉÒ näùÉxÉÉ®úɪÉhÉ VÉªÉ ¦ÉMÉÉÊzÉiªÉMÉÚÆö ¹ÉÒhÉÉÉÖnùÒhÉÉÇxÉÂ

ÉhÉÉÇxÉÉEòhÉǪÉxiɶSÉÊEòiÉÉiÉ <iÉ& EäòɱÉÆ ªÉÉɱÉxiÉä *

In some other stanzas the achievement of the king is compared with reference to

different fields of knowledge , arts, proficiency in cultural fields etc. In the last verses the

various schools of thoughts are referred to. The heretics, the carvakas, the Budhists, the

ksapanakas and others are mentioned along with their views in brief.

Some lines EòÉä ÉÉ ÊɹhÉÖ{ÉnÆù ºÉnùÉʶÉÉ ¦ÉVÉiÉä means that the ruler always meditate upon

the feet of Visnu of the temple. This line occurs on hte second of the fourth stanza. The

third line of 5th stanza states ¶ÉÉèªÉÉǺÉRÂóMÉ& |ɦÉÉä iÉä ÊɱɺÉÊiÉ Here a double meaning intended.

Plainly it speaks of the Saurya = valour of the king. The other meaing is ‘sauri + a sanga

meaning attachment to sauri - the lord Krsna.

It is well known that the Sri krisna Temple at Ambalappuzha was the shrine patronised

by the kings of the region who bore the traditional title of Devanarayana. Thought the

Devanarayana Prasasti does not explicitly refer to the temple by name , the god conse-

crated in the temple is referred to. This God is tutelary deity of the Brahmin rulers of

Ambalappuzha.

Devanarayana was well versed in the arts of war and peace, and took a very keen

interest in patronising poets and scholars. Side by side with the progress of region we

find the progress of literature and arts. Ambalapuzha became a centre of intellectual and

artistic activities. Thus the reign of Devanarayana saw not only the expansion of

Ambalapuzha and the establishment of a centralised administration, but also the progress

of religion , literature and arts.

102

Gosrinagara varnana

Gosrinagara varnana87 is a penegyric containing prose passages describing the

town of Cochin. It contains reference to Portuguese people comping at Cochin.

<½þ JɱÉÖ SÉ®úÉVɱÉÊvÉ{É®úÉÉäkÉÖRÂóMÉkÉ®úRÂóMÉÂóiÉ®úRÂóMɺÉÆPɺÉÉɺ¡òɱÉxÉPÉÉä¹É ¦ÉÒ¹ÉhÉiÉ®ú¶ªÉÉÉvÉɱɶÉÉähÉûÊSÉnùÒ{iÉiÉ®úEÚò{ÉǺÉè®úÉ|É{ÉnùÒxÉ ÊxÉMÉÚʽþiÉMÉÉjÉiɪÉÉ |ÉÉÉÞb÷¦ÉÉänèù¶¶É®únÆù¦ÉÉänèùººÉxvªÉÉƦÉÉänèù¶SÉ ºÉƦÉÚªÉ EÖòΦÉxÉÒiɱÉäºÉ§ÉÉÎnÂù¦É®úÉú où¶ªÉÉÉxÉèÌxÉiɤÉʤɤɱÉÆʤÉiÉEò®úɱÉEò®úÉɱÉiɪÉÉ

nùxnù¶ÉÚEò¦ÉÒÉ°ü{ÉSÉxnùxÉúpÖùÉɪÉÉÉhÉiÉÖRÂóMÉ{ÉÉhbÖ÷ÊÉOɽèþ& EÖò\VÉMɦÉÇoù¶ªÉÉÉxÉ{ÉCÉ{ÉÞlÉÖ±Éb÷ÉÊb÷ÉÒ¡ò±ÉɪÉÉÉxÉè&Eò\SÉÖEòÉxiÉÊEòÎ\VÉnùÉäIÉhÉÒªÉÊÉ{ÉÉhbÖ÷®úÉnùxÉʤɤÉè& {ÉÉ®úºÉÒEò±ÉÉäEèò :-

CÉSÉxÉ ±ÉÒ±ÉÉÉiÉÒÊɽþÉ®äúιÉÉ É®úÉ]õEòÉEòhÉÒ{ÉhÉÉÊnùªÉÉäMÉÊɪÉÉäMÉMÉhÉxɺÉÉÖrùÉäʹÉiÉä¹ÉÖ, EÖò½þSÉxÉ iÉEÇòÉÉMÉæιÉɤɽÖþiÉ®úÉÉxɪÉɽþÉ®ú¶ÉÉʱɹÉÖ EÖòjÉÊSÉiÉ ºÉÉɺɶÉɺjÉäιÉÉɪɪÉÒ¦ÉÉÉÉänùÎ\SÉiɤɽÖþµÉÒʽþ ºÉʽþiÉiÉi{Éû¹ÉÉtÊvÉιöiÉä¹ÉÖ{ɪÉÇxiÉvÉ®úÊhÉiɱÉÊxɪÉÇxjÉhÉ|ÉSɱÉnùiÉֱɤɱɺÉÖ¦É]õEÖò±ÉºÉÆ®úÊSÉiÉSÉÉûiÉ®ú EäòʱɺÉɱÉÉäEòEòÉèiÉÚ½þ±ÉÉ{ÉÊiÉiɺÉEò±ÉVÉxɺɽþÊÉʱÉiɪÉÖÉÊiÉEÖò±Éä EÖòSÉEò±É¶É{ÉÊ®úÉÞÊnùiÉ {É®úÉÉRÂóMÉ{É®úÉ|ÉÉÉänùɶɪÉÖÉ{ÉÊ®ú¹ÉnùÊÉ®úiÉ{ÉÖ®úÉäMÉiÉÊɶÉä¹Éä-

Manavikrama prasasti (Sailabhisvara prasasti)

Manavikrama prasasti88 is a a panegyric on the Zamorin. This is in Srnkhaladya

eulogising Manavikrama of Calicut89. This is a short prose work begining with Jaya

Jaya and ending Vasava Manavikrama Manavikrama. The whole text is a single sentence

constituting a series of passages all addressed to king Manavikrama of Calicut, using the

artistic device that each passage commences with the same group of syllables as that

which the procceeding one ends. The work is therefore called a Srinkhaladya, as seen in

the only available manuscript.

87. SPT ME 114 -1939 Vol. 7 , 4 - P - 351 - 384 (In Malayalam script with a Malayalam

translation).

88. Pub. in SPT Vol. XI

KSC - II 368 ; KSLB Pp 51 -52 & 447,

CKSL - P - 147

89. Vide CKSL - P 63 -73

103

VÉªÉ VÉªÉ VÉªÉ ±ÉIÉÒÊɱÉɺÉɱɦÉä ! ɱɦÉänùxÉ|ÉÉÖJÉÊxÉÊJÉ±É ÉÞxnùÉ®úEòÉÞxnùºÉƦÉÉÊÉiÉ{É®úÉGòÉ,{É®úÉGòÉhÉÉäÌVÉiɺÉÉ®ú¦ÉÖVÉnùhb÷ nùhb÷xÉÒªÉVÉxÉÉnÇùùxÉÊxÉnÇùªÉ¾þnùªÉɤÉÖVÉ nùªÉɤÉÖVÉʽþɶÉÒiɱɾþnùªÉ , ºÉ¾þnùªÉ. VÉxÉÉxÉ&{ÉÖhb÷®úÒEò ¹Éhb÷SÉhb÷Eò®ú .............

The word Manavikrama at the end shows that the prasastis panegyric on the Zamorin

of Calicut, since Manavikrama and Manavaeda are the two names found only that royal

family. This is further confirmed by the expression ‘Sailaddhisvara’, a title of the Zamorins

occuring in a verse following the text , in commemoration of the birth of a child in the royal

house. But which of the many Manavikramas this particular king is , it is not possible to

decide.

Virakerala prasasti (Matamahisa prasasti)

Virakerala prasasti90 is a penegyric in a mixture of prose and verse deals with the

eulogy of Virakerala91 of Cochin. There are 18 stanzas and some prose passages. King

Virakerala varma is explicitly stated to be the king of Cochinn by the term Mataksitisvara,

and by the mention of the capital to be Cochin. He describes the excellancy in reign and

the scientific tempor of Virakerala Varma of Cochin.

The king praised in the work was identified with Virakerala Varma who ruled Cochin

in 1601 - 1615 AD). Two verses92 are addressed to the Yuvaraja who is likely to be

Ravivarma, the successor of Virakerala Varma.

90. Ed. along with Gosrinagaravarnana by Kerala varma Valilya koyil Tampuran,

later with Malayalam Translation in SPT , Vol. VII, No. 4 - Pp 351 - 84, 1114 ME

KSC II 367, KSLB - P 354, CKSL P 147

91. He was the patron of NarayanaBhatta. This king is also eulogised by Nilakantha

in his Malayalam Campu Tenkaila nathodayam

92. ªÉÖÉ®úÉVÉ É®úÉÊVÉJÉÎhb÷iÉ|ÉÊiÉ{ÉÊIÉÊIÉÊiÉ®úÊIɶÉÉäÊhÉiÉè&|ÉÊiÉ{ÉÊIÉ®úºÉÉɽþÉä ¦ÉÉä-iªÉÊiÉÊSÉjÉÉɽþÉÉʶɹÉÆ ¥ÉÖÉä **

104

Author praise that Virakerala Varma of Cochin is a scholar in Kavyasastra93. He

describes his force of army and forts thus -

{ÉÖ®úÉ iÉä Eòxnù{ÉÇ|ÉÉlÉxÉ{ÉÖ®úÉhÉä¹ÉÖ ÉÖhÉÖÉÉä

ɽþÉ ºÉäxÉɺÉËHò ºÉiÉiÉÉÊ{É nÖùMÉÉÇxÉֺɮúhÉÉ *

<nùÉxÉÓ Êɺ{ɹ]Æõ ÊuùiɪÉÉÊ{É iÉxÉÉ]õxÉÞÉ®ú

º¡Öò®úiºÉäxÉÉnÖùMÉæ MÉÖhÉ{ÉÖ®úÊxÉEäòiÉä ÊxÉɺÉiÉ& **

The prose passages are elegent and embelished with the figures of sound and

sense, it hails the victory of the king over his enemies94.

The reign of Virakerala Varma was an epoch of economic and social progress in

the history of Cochin. His special attention was bestowed on the repair and renovation of

temples. Virakerala Varma also took interest in the execution of works of public utility,

such as roads, bridges, lakes, rest houses etc. Justic was administered without fear of

favour in the Cochin kingdom during the reign of Vira Kerala Varma. Thus on the whole the

reign of Vira Kerala Varma, as a glorious period in the history of Cochin.

The last stanza of the Virakerala Prasasti contains a reference to the Vatakumnatha

temple at Trissur renowned as the Daksinakailasa - the kailasa mount of the South be-

cause of the presence of Lord Siva in it. The stanza is as follows :

EòÒiªÉÉÇ Êxɹ|ɦÉiÉÉÆ {ÉÖ®èúÉ MÉÊÉiÉÉä

¦ÉÚªÉ& |ÉiÉÉ{ÉÉxɱÉ-

93. ÊÉ·ÉɱÉRÂóEòÉ®ú¦ÉÚiɺɪÉÉʦɮúɺÉä xÉxɱÉRÂóEòÉ®úÉÉMÉæxÉÒiÉÉè EòɪÉ|ÉEòɶÉ& {ÉÖxÉ®úÊ{É ¦ÉVɺÉä SÉÉûEòɪÉ|ÉEòɶÉÆiÉäxÉèÉÆ {ÉÉèxÉûCiªÉÆ ¦ÉVÉ漃 ªÉnùvÉÖxÉÉ ®úÉVÉ®úixÉÉÆEÖò®ú iÉÆiÉxÉxªÉà ºÉÉvÉÖ iÉÉÉzÉÞÉ®ú ªÉÉEòiÉÉÉÉnùvÉÉ漃 |ÉVÉÉxÉÉÉ **

94. ¶ÉÉ®únùɤÉÖvÉ®ú¶ÉÉÇ{ÉÉÇiÉ ºÉÖ{ÉÉÇxÉnùÒ|ÉEòɶÉ, nùÒ{É|ÉEòɶÉÉ\SɱɺÉÉÉxÉÉƺÉÉÉxÉÉƦÉÉäVÉÉèÊ®úºÉÉvɪÉǺÉxiÉiɺÉÉÖxÉÒʱÉiÉEèò®úÉ|É{É\SÉEòÉä®úEòÉÆ, SÉEòÉä®ú ................. |ÉiÉxÉÉxÉ-ÊÉiɦÉÚÉα±ÉÉÉjÉÊxÉÌÉiÉEÖòû EÖò°ü®úEÖòÎxiÉEÖòxiɱÉÉɱÉɺÉèÉÒ®úEäò®ú±ÉÉÒ®úEäò®ú±É ..................

105

VÉɱÉÉVÉɱÉÊɱÉÉÊ{ÉiɶSÉ ®úVÉiÉ-

IÉÉäÊhɦɮúɺºÉÉ|ÉiÉÉÂ

iÉäxÉɪÉÆ ÊMÉ®úҶɺiÉiÉÉä ÊÉSÉʱÉiÉÉä

±ÉÒ±ÉɪÉiÉä nùÊIÉhÉÆ

Eèò±ÉɺÉÆ ºÉÉÉÉ{ªÉ ÉÉ]õzÉÞ{ÉiÉä

ÊSÉjÉÆ ¦ÉÉuèù¦ÉÉÉ **

One silver mount of Lord Siva has been reduced to dullness. Now the fire of the

prowess of the king has melted the silver and the mountain itself is destroyed. Loosing his

abode, Siva reached Trichur known as the Southern Kailasa and occupied the temple

there. The Vatakkumnatha Temple is one of the famous shrines of Kochin King.

There is a reference to temples of Godess (Kali Durga) in the following words.

EÖòºÉÖÉxÉÒ®úwÉ|ÉÊɱÉʺÉiÉnäùÉÒ MÉÞ½þÉÒiɦÉÉxÉÉxiÉ®úɱÉä * Since there is no pointed reference to any

particular temple one is not in a position to fix target of the reference. The wild dance of

the Godess is mentioned in a previous sentences and the fierce movements of gobblins

(Vetalas) are also described. That the Kochin king of a devotee of Durga is suggested by

the second line as follows: ɽþɺÉäxÉɺÉËHò ºÉiÉiÉÉÊ{É nÖùMÉÉÇxÉֺɮúhÉÉ * Here the king is equated

with Lord Siva who has affection for Mahasena (Subrahmania) and love for Durga (Parvati).

All these prasastis, the poet has made a distinction by emphasising the idividual

traits of the respective rulers. These works bear ample tesimony to the fact that merit was

recognized everywhere and talent rewarded even a midst political feuds and rivalries

and irrespective personal affiliations94a.

Devanarayana Prasasti of Ramapanivada

A panegyrical work, Devanarayan Prasasti, attributed to Ramapanivada95 by

94a. For more details see - Dr. S. Venkita Subrahmania Iyyer - The Penegyries of

Melpattur Narayanabhatta - in the silver jubilee special No. JKOUML, 1963, Pp 69 - 84

K. Sudhadevi Amma - Prasastis of Kerala - A study - PhD Thesis 1994, Kerala Uty.

Prabandhamanjari - Dr. N.P. Unni, 1998, New Delhi

95. KSSC IV - P. 143 - 144

106

Vatakkumkur, also refers to the Devanarayana who is proficient in Indian logic, poetry and

phylosophy. He was a benevolent patron of poets and scholars and a great devotee of

Krsna.

iÉEæò EòEÇò¶ÉiÉÉÆ MÉiÉÉ EòÊÉÉSÉɺÉÉnäù ºÉÖvÉɶÉÒiɱÉÉ

ÊÉuùiºÉÖ |ÉhɪÉ|ɺÉÉnùÉvÉÖ®úÉ ÉÎxjÉ·ÉÊSÉxiªÉÉätÉÉ *

Êxɺ{ÉxnùÉ ÉvÉÖºÉÚnùxɺÉÞÊiÉÉÖJÉä ÉènùÉÎxiÉEò|ÉÊGòªÉÉ

ÊxɺiÉxjÉÉ iÉÉ ¶ÉäÉÖ¹ÉÒ ÊÉVɪÉiÉä ÉÒnäùÉxÉÉ®úɪÉhÉ *

Kesavadasa Prasasti

The Kesavadasa Prasasti96 is a short poem of seven stanzas written by poet whose

name is not known. It describes the greatness of Raja Kesavadas whose name is well

known in Kerala History. Kesavadasa was the minisiter of Ramavarma alias Dharmaraja,

ruler of Travancore (1758 - 1798 AD). He has an adorable place in the people’s memory

as the hero who save the counry from the grasp of a powerful enemy namely Tipu Sultan97.

He was born in 920 M.E. He entered the service of the Maharaja in 940 M.E. and became

the palace Samprati in 943 M.E. He became Valiyasarvadhi karyakkar in the year 963

M.E. and in 963 he was made Dewan98. On the 8th medam 974 M.E. his life was taken by

poison99.

The poem describes in a lucid style the qualities of Kesavadasa who is mentioned

in it as Kesavamantri. This wood suggest that the poem was written after 964 M.E. in

which year he has appointed Dewan100. An important point for history furnished by the

poem is that in those days the Dewan’s office was located at Trivandrum. The expression

ºÉÉä%ªÉÆ +xÉxnù¶ÉªÉxÉä ÊÉVÉäVÉÒªÉiÉä suggest that Trivandrum was his station, a fact which goes

96. Pub. V.R. Parameswaran Pillai, Raja Kesava Dasa (Mal) Kottayam, 1973, Pp

132 - 136

97. TSM (Rev) Vol. II - P - 448

98. V.R. Parameswaran Pillai Loc. cit - Pp - 17,27,28,68-69

99. P. Sankunni Menon - Travancore history, Tvm 1878 - P. - 291

100 The royal Nittu to this effect, dated 8th Kanni 964. M.E. was issued from the

Maharajas camp. at Mavelikkara.

107

against the popular supposition that he had his office shifted to Alappy101. It has to be

learnt from this poem that if at all Kesavadasa’s headquarters was at Alapuzha, that was

just before his becoming the Dewan, possibly during the period when he was supervising

the commericial activities at Alapuzha102.

Instead of quoting the verses, we will enumerate the adjuctives applied to him in the

poem. Each adjectives has its own historical significance. The first i.e. ÉÎ\SɦÉÚ®úIÉhɤÉrùnùÒIÉÉindicates Kesavadasa’s selfless services in deffending Travancore against the invasion

of Tipu. The king was pretty old at that time, and he had the best confidence in the capa-

bility of his minister, so he left the entire responsibility of the defence to Kesavadasa, who

was invested with the supreme command of the Travancore forces. Even the minute de-

tails of the defence build up received his best attention. In these circumstances there is

nothing strange in the adjective. The attribute ºÉVVÉxÉ®úIÉEò may refer to Kesavadasa’s

services in the settlement of the dispossesed chiefs of Malabar after the Mysorean occu-

pation was over, an exceedingly onerous work for the efficient and satisfactory execution

of which the governer general found no other competent person than Kesavadasa. The

attributes ¶ÉjÉÚSUôÉnùxÉ{Éä¶É±ÉÉ and ºÉÚ®úÉOÉMÉhªÉ would refer to his excellence in the battle against

Tipu. After Tipu rushed back to Srirangapatanam, Kesavadasa, together with the British,

followed up enemy, and the Travancore army fought valiantly against Tipu on many fields at

Palakkad, Coimbatore, Dindigal etc.

His talents in diplomacy and also his political experience indicated in the expres-

sion iÉxjÉÉxjÉEÖò¶É±ÉÉ and ¶ÉɺjÉÉlÉǤÉÉävÉä {É]Öõ& The purpot of the usages +ÊÉiÉÉÊiÉÉÉÉ{ÉiÉ& andMÉÖhÉEò±ÉÉnùÉ Éä have been expressed without much difference in the tribute paid by the Earl of

Mornington to Kesavadasa. The Earl coferred on him the exalted order of Raja in recog-

101. There is a local belief that Kesava Dasa’s official residence was at Sreevaraham,

Tvm and this has been mentioned by C.V. Raman Pillai in his historical romance

Ramaraja Bahadur.

102. The port and town of Alapuzha was founded by Kesava Dasa.

108

nition of his ability and prudence. So too, the attribute EòÊ ÉEÖò±É ɱÉÉEòÉÇ is justified by Pantalam

Subrahmania Sastri famous request made to Kesavadasa.

Ravivarma Prasasti (Chandrakalamala)

Ravivarma prasasti of Kavibhusana written 18 slokas in praise of Sangramadhira

Ravivarma which forms a part of an inscription103 in Ranganatha temple at Srirangam.

This set of 18 verses includes 16 verses in its body and two in the form of a colophon. The

kings great fame is conceived as the moon having sixteeen digits, each kala being repre-

sented by one verse. The sixteen verses together form the Kirttindukala of Ravi varma

Kulasekhara. All the eighteen verses are given below.

1. ºÉκiÉ EÖòÉǺjɪÉÒvÉÉÇ ÉÉÇhÉä ®úÊÉÉÉÇhÉä

®úhÉ EòÉÇκlÉiÉÉvÉÉÇ ... ÉÇ ... ®úÊiɶÉÉÇhÉä **

2. nÖù¤ÉDZɺªÉ ¤É±ÉÆ ®úVÉäiªÉäÉ ºÉiªÉÉ ºÉ®úºÉiÉÒ

ºÉÆOÉÉÉvÉÒ®úÉä vÉÉǺªÉ nÖù¤ÉDZɺªÉ ¤É±ÉÆ Eò±ÉÉè **

3. ®úÊɶSÉ ®úÊÉÉÉÉǶSÉ uùÉÊÉÉÉè iÉäVɺÉÉÆ ÊxÉvÉÒ

BEòºªÉÉμxÉ |ÉiÉÉ{ÉÉÒ®ú{É®úºªÉ iɽþÌxɶÉÆ **

4. EÞò¹hÉɶSÉ ®úÊÉÉÉÇÉ SÉ ªÉnÖùÉƶÉÉä¤vÉÉÉÉÖ¦ÉÉè

BEòÉä MÉÉä{ÉÉvÉÚVÉÉ®úɺÉnùÉ®èúEò{É®úÉä{É®ú& **

5. ®úÉVªÉÉʦɹÉäEòEòÉÉxÉÉÆ ®úÊÉÉÉÇɽþÒ{ÉiÉä&

{ÉÖ¹{ÉÉʦɹÉäEòÉä ¦ÉÚ{ÉxÉÉÆ iÉi{ÉÉnùɦÉÉäVÉvÉÉ®úhÉÉ **

6. MÉÖûEò±{ÉpÖùÉäxpùÉö¬Æ tÉÆ Eò®úÉäÊ¹É ®úÉä& ɽþÓ

YÉÉiÉÉ nùÉiÉÉ ºÉiÉÉÆ {ÉÉiÉÉ É½þiÉÉÆ ÊEòzÉÖ nÖù¹Eò®úÉ **

103. Epi - In- Vol. IV - P 149

Translated by Keilhorn - Ibid - Pp 151 - 152

109

7. ºÉÆOÉÉÉvÉÒ®ú& iÉpùÉVªÉä SÉÉä®úÉä xÉɺiÉÒÊiÉ ÉhÉÞ¹É

SÉ{ÉEòtÖÊiÉ ºÉÉǺÉSÉÉä®úºiÉä ÊÉOɽþºÉªÉÉ **

8. où¹]ÂõÉÉ nùÊIÉhɦÉÉäVÉ iÉÉÆ {É®äú ʤɦªÉÊiÉ iÉuù®úÉÂ

{É®únùÉ®úÉxÉÊ{É pù¹]ÖÆõ ʤɦÉäÊ¹É iÉÆ Ê½þ ºÉÉÇnùÉ **

9. BEòºÉÉnÖù xÉ ¦ÉÖ\VÉÒiÉäiªÉäiÉiÉ ÊEòzÉ ÉÖiÉÆ ÉSÉ&

BEòºÉÉnÖù VÉMÉiºÉÉÈ ¦ÉÖRÂó¹Éä ªÉÉnùɦÉÚ{ÉiÉä **

10. EòlÉÆ nùÊIÉhɦÉÉäVÉ ! iÉÉÆ ¥ÉÖÉiÉä ¤ÉÖÊrùÉuù®úÉÂ

nùkÉÆ ºÉnÂù¦ªÉººÉnùÉ {ɶSÉÉiÉ ÊÉkÉÆ ªÉnÂù iÉzÉ ¤ÉÖvªÉiÉä **

11. Ê®ú{ÉÚxÉäEòÉä VɪÉÉxÉÒÊiÉ ®úhÉä ÉÉ où{ªÉ ªÉÉnùÉ !

¤ÉɽÖþ& JÉbÂ÷MÉÉä ÉxÉÉä ÉÉVÉÒ ºÉ½þɪÉÉ& ÊEòÉ xÉ ºÉÎxiÉ iÉä **

12. |ÉɪÉÉä xÉ nùÉä¹ÉÉä ºjÉÒ½þiªÉÉ ®úÉYÉÉÆ ®úÉɺÉvÉÉÇhÉÉÆ

ºÉiÉÉÆ ºÉ½þSÉ®úÒÉ ½ÆþºÉÒ ®úÊÉÉÉÇxÉ ! nùÊ®úpùiÉÉÉ **

13. vÉxÉÆ ºÉÉÈ nùnùÉÉÒÊiÉ EòlÉÆ iÉä ªÉÉnùÉ ! µÉiÉÉÂ

¥ÉÀÉhb÷¦Éhb÷ÉEòÉ®äúκÉxÉ ºÉÎ\SÉxÉÉäÊ¹É ªÉ¶ÉÉävÉxÉÉ **

14. ºÉäªÉºiÉèºiÉèMÉÖÇhÉè®äúÉ ºÉäÊÉiÉÖÆ ªÉqùnùÉ漃 xÉ&

ªÉä¹ÉÉ ªÉnÖù{ÉiÉä ºÉiªÉÆ <IÉÖ¦ÉIÉhÉnùÊIÉhÉÉ **

15. EÖò±É¶ÉäJÉ®ú¦ÉÚ{ÉɱÉ& ˺ɽþɺÉxÉÉ VÉÖ¹ÉiɪÉÉÂ

˺ɽþɺÉxÉVÉÖ¹ÉÉä ±ÉÉäEäò ºlÉÉÉ®úÉ BÉ ¦ÉÚ¦ÉÞiÉ& **

16. ºÉÆOÉÉÉvÉÒ®ú <iªÉäiÉÆ ÉxjÉÆ {É\SÉÉIÉ®Æú ¤ÉÖvÉÉ&

VÉ{ÉxiÉÉä nÖùMÉÇËiÉ ÊVÉiÉÉ |ÉÉ{xÉÖÉÎxiÉ {É®Æú ʶÉÉÉ **

17. <ÊiÉ ªÉÉnùÉEòÒiÉÔxnùÉä& Eò±ÉÉ& ¹ÉÉäb÷¶É ºÉÚHòªÉ&

=±±ÉɺɪÉxiÉÖ EÖòÉÖnÆù ¦ÉÚ¹ÉhÉä {É·ÉhÉÒ º¡Öò]õÉ& **

18. +iɺÉÒSÉÆ{ÉEòÉhÉÉê iÉֱɺÉÒEòÒÌiɺÉÖ®ú¦ÉÒEÞòiɺÉÉRÂóMÉÉè

ªÉnÖùxÉÉlÉÉè xÉÉlÉÉè xÉ& EÞòiÉÉ{É®èúζSÉkÉxÉÉlÉ xÉ®úxÉÉlÉè& **

110

They may be translated verse by verse as follows:

1. We invoke blessings on Ravi Varman, the bulwark of the duties enjoined by the

three Vedas .......... the refuge of enemies ..........

2. That a king is the strength of the weak, is a true saying : Sangramadhira is the

strength of religion which is weak in the Kali age.

3. The Sun (Ravi) and Ravi Varman are both stores of light : the one abounds in

splendour in day time, but the other day and night.

4. Both Krishna and Ravi Varman were born in Yadu’s family : the one is the

paramour of herdsmen’s wives, the other solely devoted to his own wife.

5. O King Ravi Varman ! For rulers who long to be inaugurated as kings, to lay hold

of your lotus feet is the inauguration with flowers.

6. O Ravi ! Wise, liberal , and a protector of the good, you transform the earth into

heaven, possessed by jupiter, the tree of paradise, and Indra. What is there

difficult for the great ?

7. O Sangramadhira ! It is false to say that there is no robber in your kingdom,

your own body robs the champaka flower of all its lustre.

8. O you Bhoja of the south ! It is well that your opponents are frightened when they

see you ; for you are ever afraid to look at other’s wives even.

9. Have you not heard the saying that one should not enjoy a sweet thing alone.

Alone you enjoy the whole earth, O Yadava king !

10. How it it, O you Bhoja of the south, that men call you the foremost of the thoughtful ?

When you have given riches to the good, you never think of it afterwards.

11. Do not, O Yadava, that you unaided vanguish your enemies in battle; Have you

not your arm, your sword, your courage and your steed for your allies.

12. Surely, kings who behave like Rama, incur no guilt by killing women (aware of

this) O Ravi Varman, you put an end to the poverty associated with the good.

111

13. How is it O Yadava, with your vow to give away all wealth? Your pile up a wealth

of fame here in the store-house of the universe.

14. That you, O Yadu Lord, who can be served with many excellent qualities only,

permit us to serve (you) that verily is (to us) a donation of a meal of sugar.

15. May this king Kulasekhara delight in his throne! Rulers who take delight in their

throne, are indeed stable in the world.

16. The wise who repeat the spell of five syllables Sangramadhira overcome misery

and attain supreme bliss.

17. As the sixteen digits of the the moon, displayed at full-moon time, cause the

lotus to expand, so may these sixteen verses of the Yadava’s fame, composed

by Bhusana, call forth the joy of the earth.

18. The two Yadu Lords who have the hue of the atasi and champaka flowers, and

whosebodies are rendered fragrent by holy basil and by fame, they are our

lords; no need have we of other divine and human lords.

Ravivarma Kulasekhara author of the drama Pradyumnabhyudaya104 is the famous

king of Quilon who became the Emperor of Kerala and the overlord of the Pandyas and

the Cholas. He was born in 1226-27 AD, as the son of king Jayasimha of Kerala and

Umadevi, and belonged to the Yadava family of Quilon (Kolamba). He gained possession

of the neighbouring kingdom of Venad from Vikrama Pandya, theyounger brother and

coregent of Manavikrama Kulasekhara I, who had conqured, that district during the last

quarter of the 13th C. Ravivarman defeated Vikrama Pandya in battle and married his

daughter.

In this passage ®úhÉEò ÉÇκlÉiÉÉvÉ ÉÇ, etc. is partly obliterated. Still we may take it as

referring to the king’s disapproval of foul practices in the battle field. In the second

verse he is decribed as to have served as a supporter of dharma in the Kali age. This

has been suggested by his cognomen Dharmamaharaja mentioned in the Trivandrum

Chalai inscription and the Srimusnam label inscription. The contrast of the pratapa (prow-

104. TSS VIII - 1910 - TVM ; Vide infra - P 249 ff

112

ess) of the king and the pratapa (heat) of the sun is nothing more than a poetic usage.

While comparing Ravi Varma with Krsna, Kavibhusana says that the king was attached to

no other woman than his own wife. This would reveal that the king was a man of high

morals. In the statement that Sangramadhira’s country was free from robbers we may find

some amount of exaggeration. But, the saying would suggest the tolerably good state of

judicial administration obtaining in the empire. Also, the statement SÉ{ÉEòtÖÊiɺÉÉÇºÉ SÉÉä®úºiÉäÊ ÉOɽþ&º ɪÉÆ suggests Ravi Varma’s complexion. The remaining descriptions are too gen-

eral, and not significant for history.

Visakharajaprasasti

This small penegyric Visakharaja prasasti105 of Kerala Varma which contains ten

verses in praise of Visakham Tirunal is very significant in many respects. The poem

eulogises the Visakham Tirunal Maharaja, the poets most intimate and effectionate pa-

tron, in high terms when he ascends the throne. Some verses are follows

ÉÒÉ\SÉÒ·É®úÉƶÉÉÉÊ®úÊvɺÉÖvÉɺÉÚiÉä ! ªÉ¶É¶SÉÎxpùEòÉ

qÝù®úÉäiºÉÉÊ®úiÉ nÖù¾ÇþnùxvÉiÉɺÉÆ ®úÉVÉxÉ ! ¤ÉÖvÉÉxÉxnùxÉÉ *

iÉÉÉÖtxiÉÉJÉhb÷Éhb÷±ÉÉÉÖÆ où¹ÉÉ Eò±ÉÉxÉÉÆ ÊxÉËvÉ

ºÉxiÉÉä¹ÉÉΤvÉ®úÉÉxÉ ÉÉÉxiÉ®úvÉÖxÉÉ ½þxiÉÉäkÉ®úRÂóMÉɪÉiÉä *

ÉÒ®äú¹ÉÖ |ÉlÉÉÆ ÊɶÉÉJÉ ! ÊɤÉÖvɵÉÉiɪÉlÉÉnùɪÉEòÉ-

ªÉÉ{ÉÉ®úɺÉÖ®úªÉÚlÉnùÉÇnù¦É®úSUäônèùEòÉèYÉÉÊxÉEòÉ *

ʤɧÉÉhÉÆ ÊIÉÊiÉʦÉÌuù¦ÉänùxÉSÉhÉÉÆ ¶ÉËHò ¦ÉÉxiÉÆ {ÉËiÉ

|ÉÉ{ªÉäªÉÆ {ÉÞÊlÉÉÒ ºÉÖ{ÉÉÇ{ÉÞiÉxÉäÉèiÉ̽þ VÉäVÉÒªÉiÉä **

ºªÉÉxÉxnÚù®ú{ÉÖ®äú·É®Æú ºÉÖÉxɺÉÉÉÉxÉxnùºÉxnùÉä½þxÉÆ

ºÉÉèVÉxªÉÉäilɪɶÉ& Eònù¤ÉEò±É¶ÉÉƦÉÉä®úÉʶÉÉvªÉä¶ÉªÉÆ *

105. The title is given as Visakhamaharaja mangala prasasti in the palm leaf No.

18369 C, KUOML , Tvm.

About the author and work see, Kerala varma and his works - Dr. Poovattur

Ramakrishna Pillai - Ch. 1 - 1985 , Tvm - P. -67-69

113

ÊÉ·ÉÉäiEÞò¹]õMÉÖhÉÆ , ÊɶÉÉJÉ ! VÉMÉiÉÒEòÉxiÉÆ ¦ÉÉxiÉÆ ¦ÉÖÊÉ

|ÉiªÉIÉÆ ºÉ®úºÉÒû½þÉIÉÉvÉÖxÉÉ ±ÉIÉÒ{ÉËiÉ ±ÉIɪÉä **

The prasasti was printed in 1881106. A dedicatory verse is also appended.

Other Prasastis

Kiritadharana prasasti107 of Rama Pisharoti in Kitangur presumably on the investi-

ture ceremony of Srichitra Tirunal Maharaja. Pariksit prasasti108 of Kunhan Raja (1895 -

1963 AD) written in praise of Pariksit Rama Varma Maharaja of Cochin. Sankara rama

prasasti109 by anonymous authorship, is on the king Sankararama of Parur in Travancore

of the 9th century AD. Sridevi prasasti110 describes some slokas in praise of a lady Sridevi

of Cennamangalam.

106. It was reprinted under the title ‘Keralavarma devante oru visista krithi’ in MW

date 20-05-1945 by E.V. Raman Nambutiri.

This poem is however not included in the list of the works given by Ullur either in

KSC or in his article ‘Valiyakoyithampuranum aviduthe samskritakritikalum’ in

the ‘Kerala smaranika’ Ed. by A.D. Harisarma in connection with Keralavarma’s

centenary. Also see KSSC V - 112 - 13 ; KSLB , Pp - 416 - 17

107. KSSC VI - P - 128

108. Pub. in Malayalam script by Sundara Iyyer and sons, Trichur.

109. Ullur - SPT VII - III, 337 - 40

110. Ibid

KSC - II - 54

114

Other works either in praise of a king or a patron

Nakshatramala

This work111 , composed in 1866 by Kerala Varma at the age of twenty one is a

short poem consisting of twenty seven verses in the Sardulavikriditha metre in honour of

Ayilyam Tirunal on the conferment of the title GCSI and necklace of jewels by Queen Victoria

in the same year. First stanza in the poem proves to be the best illustration of the poets

dexterity in diction. In the verse of dedication the poet recollects his uncle Rajarajavarma

koil Tampuran, who was his first teacher and guide and who brought him to Trivandrum

from Canganassery at the age of ten.

In the begining of the poem the poet states with humility that he is only a blade of

grass that has sprouted in the literary grace of his compassionate uncle and that he com-

poses the Nakshatramala eulogising the merits of the necklace of jewels presented by

Queen Victoria.

In the 10th stanza Kerala Varma portrays the Maharaja with the epithat Ê®ú{ÉÖEèò®úÉɤɮúÉhÉä(One who destroys enemies as the sun destroys water-lilies) As observes by Ullur, one

who has seen their friendship in those days, could never imagine that the poet himself

would become the water - lily Eèò®ú É and the Maharaja the sun112. The text of the poem was

published along with a full Malayalam rendering by Ullur.113 For more details114

111. Pub. in Samskara Keralam (with Malayalam commentory) issues 7 - 9, July to

Sept.1984

There is another work with the same title by Ravi varma Koyi Tampuran of

Changanassery

See KSC IV - P 553 ; KSLB - Pp 274 - 75

CKSL - P 255

112. SPT - VI - Pt 2, 1113 M.E.

113. Ibid

114. See Kerala Varma and his works - Dr. Povattur Ramakrishna Pillai - 1985 TVM

Pp - 69 - 75

115

Vancisastavam

Asvati Tirunal Rama Varma too has expatiated on the glories of this sovereign in

more than one place in his immortal works. Vancisastavam115 also known as

Vancimaharajastavam, which was specially composed in praise of Kartika Tirunal

Ramavarma Maharaja (1758 - 98 AD) of Travancore, the author’s uncle. It contains 12

slokas and one long prose passage forming a panegyric on Maharaja. Some verses are

given below:

xÉÉxÉÉ®úÉVÉxªÉ{ÉÚhÉÉÇ {ªÉÊvÉEòºÉÖ®úʦÉhÉÉ EòÒÌiÉEÖòxnÖù|ɺÉÚxÉè&

ÉÒÉÉÎ\SÉIÉÉäÊhÉ®úÉEòÉʽþÉEò®ú ¦ÉÉiÉÉ tÉäiÉiÉä ¦ÉÚiÉvÉÉjÉÒ *

ÊxɺºÉÒÉÉxÉÉèEò½þÉÊ{É jÉÖ¦ÉÖÉxÉVÉxÉiÉɶ±ÉÉvªÉºÉÉè®ú¦ªÉºÉ{É-

ÊzÉIÉä{ÉÉIÉÒhÉvÉÉxÉÉ É±ÉªÉÊMÉÊ®úiÉ]õÒ ¦ÉÉÊiÉ ¦Ép ùÊɪÉèÉ **

ÉÒÉÎ\SÉIÉÉäÊhɦÉÉMªÉÉäänùªÉ¡ò±É ¦ÉÉiÉ& ÊEò\SÉxÉ GòÉävÉEäòiÉÉè

¶ÉÉäÊhÉÎxÉ ºÉä®ú{ÉRÂóEäòû½þºÉoù¶Éoù¶ÉÉä& EòÉähÉÉɱÉƤÉÉÉxÉä

ÉÖCiÉÉ ®úɹ]ÅÆõ |ÉiÉÒ{ÉÊIÉÊiÉ{ÉÊiÉ{ÉÞiÉxÉÉÉähɪÉ& |ÉÉhɦÉÒiªÉÉ

ÊSÉjÉÆ ºÉxiÉ{iÉÊSÉkÉÉ ÊÉ{ÉnùÉÊ{É {ÉnÆù iÉÖ±ªÉEòɱÉÆ ¦ÉVÉxiÉä**

Citranaksatramala116 of A.R. Rajarajavarma contains 27 verses in praise of Visakam

Tirunal117. Citraslokavali118 of Keralavarma Valiyakoil Tampuran in praise of Ayilyam Tirunal

115. Pub. by Ullur in KSP II series - 8, P - 95 -96, Venkataramasarma . V. with an

introduction in JKUOML XII, 01-02-1963

Vide - KSC III - P - 315 -16, KSSC IV 203 -204

116. KSSC VI P 41

117 É\VÉÒxpù ÉÉÎ\SÉiÉÊɶÉÉJÉûSÉä ÊɶÉÉJÉ-IÉÉähÉÒ¶É iÉä nùʪÉiɪÉÉä& ÊEò±É EòÒÌiÉvÉÉiªÉÉ& *¼±ÉÉnåù ÊMÉ®úÉÆ xÉ ºÉ®úhÉÉÊɽþÉiÉÇiÉä ½þÉä+ÉtÉxÉÖMÉSUôÊiÉ iÉè®úÉ ºÉkÉÆ ÊuùiÉÒªÉÉÆ *

118 KSC IV - P 413 ; KSSC V - P 115

116

Maharaja composed in 1869. Martandabhupastuti119 by an anonymous author, deals a

short penegyric on king Marthandavarma presumably the famous king of that name in

Travancore. Pancadasi120 of Paramesvara Iyyer of Ullur, is a work in 16 verses on Devan

C.P. Rama swami Iyer of Travancore. Ravivarma stuti121 of Mrtynjasvami on Ravivarma ,

who is perhaps identical with the patron of Vasudeva. Sailadriswarasataka122 of

Nilakantasarma of Punnasseri on the Zamorin of Calicut, Vidvan Manavikrama Ettan

Tampuran. Sastipurtiprasamsa of Parameswara Sarma of Vattappalli is on the Sastipurti

of Kerala Varma Valiya Koil Tampuran. Srimulakamaharajapadapadmasataka123 of

Kerala varma valiya koil Tampuran writes 100 slokas in praise of Mulam Tirunal Maharaja.

Srimulakapadanastava124 is a prasasti or Srimulam Tirunal Maharaja by Raja Raja Varma

Tampuran of Ennakkatu. Tulabharasataka125 of Kerala varma Valiya koil Tampuran com-

posed in 1870 in honour of the Tulapurusadana126 ceremoney of Ayilyam Tirunal Maha-

raja. Tulapurusadana of T.Ganapati Sastri, is on the royal Tulabhara ceremony at Trivandrum.

The above mentioned all these works sheds abundant light into the history and

culture of Kerala.

119. KUOML

120. Sricitra Vol. I - No. I - Tvm.

121. HCSL - P - 488

122. KSC V - P 970

123. KSSC V - P 113 - 15

124. KSC IV - P 562

125. KSC IV - P 413 ; KSSC V - P 116

Mal. translation by Alakathu Padmanabha Kurup

126. KSSC V - P 162 - 63