53 CHAPTER II HIST ORICAL DET AILS FROM MAHA TMY AS, 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 Mahatmya 1 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
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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
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.
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.
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
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. 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
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