6.1. Prasastis of Narayana Bhatta

[Full title: Works written in Prasasti (eulogies) style: Prasastis of Narayana Bhatta]

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.

Narayana Bhatta^[1] 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.

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 various times. They are:

1. Bimbalisa-prasasti,
2. Devanarayana-prasasti,
3. Gosrinagara-varnana,
4. Manavikrama-prasasti,
5. Virakerala-prasasti

1. Bimbalisa-prasasti

Bimbalisaprasasti^[2] is a panegyric in praise of Godavarmaraja^[3] of Vatakkumkur in 7 verses. Godavarma is one of the kings of Bimbali, ie Vatakkumkur, a small principality 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.

tvatkīrtiprasare nitāntadhavale prauḍhāṃ trilokīvadhuṃ drāgāliṅgati bimbalīśa kimiha brūmastadīyāṃ daśām |
harṣenmīlitamarkacandranayanadvadvaṃ tamaḥ kaiśikaṃ vyāmuktaṃ galitaṃ nṛpāntarayaśaḥ kṣaumaṃ kṣamāvallabha ||
kālāmbhodālikeśī kulagirikucabhārāñciteyaṃ trilokībimboṣṭhī vimbalīśa tvadupagamasamutkaṇṭhayā tāmyatīva |
antassantāpabhāraṃ kalayati yadiyaṃ tvatpratāpoṣmapūraṃ kīrticchāyāpadeśād vahati ca nitarāṃ sarvataḥ pāṇḍimānam ||
kṛpaṇīyaṃ bimbalyadhipa raṇamattāripaṭalīgalotkṛttiṃ kartrī rudhirakaṇasiktī tava bhuje |
jagadyāthathākāmīkabalanakaṇeghātakalanārasārtā kārtāntiṃ paramanusarīsarti rasanām ||

Godavarma was a great scholar in various subjects like grammer, astronomy, elephentology and law, and wrote several works in Sanskrit, both literary and scientific.

2. Devanarayana-prasasti

Devanarayana prasasti^[4] is a penegyric in seven verses addressed to king Devanarayana of Ambalappuzha^[5]. The poet praises his patron Devanarayana in this penegyric. This king is also mentioned in the prakriya sarvasva of the author. He is described as a saintly but valiant Brahmin fighting his enemies and bringing prosperity to his country.

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—

saṃgrāme devanārāyaṇa dharaṇipate nāmamātrādamitā
vitrastā vidravantaśśiva śiva vipine kvāpi nilīnāḥ
tatrāmī devanārāyaṇa jaya bhagavannityagūṭhaṃ ṣīṇāmudīrṇān
varṇānākarṇayantaścakitamata itaḥ kevalaṃ vyāvalante |

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—ko vā viṣṇupadaṃ sadāśiva bhajate—means that the ruler always meditate upon the feet of Visnu of the temple. This line occurs on the second of the fourth stanza. The third line of 5th stanza states—śauryāsaṅgaḥ prabho te vilasati—Herea double meaning intended. Plainly it speaks of the Saurya = valour of the king. The other meaning 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 consecrated 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.

3. Gosrinagara-varnana

Gosrinagara varnana^[6] is a penegyric containing prose passages describing the town of Cochin. It contains reference to Portuguese people comping at Cochin.

iha khalu caramajaladhiparamottuṅgattaraṅgataraṅgasaṃghasamāsphālanaghoṣa bhīṣaṇataraśyāmadhavalaśoṇaruci dīptatarakūrpasairāprapadīna nigūhitagātratayā prāvṛḍambhodaiśśaradaṃbhodaissandhyāṃbhodaiśca saṃbhūya kumbhinītale sambhramadbhirava dṛśyamānairnitambabimbalaṃbitakarālakaravālatayā

dandaśūkabhīmarūpacandanadrumāyamāṇatuṅgapāṇḍuvigrahaiḥ kuñjagarbhadṛśyamānapakvapṛthulaḍāḍimīphalāyamānaiḥ kañcukāntakiñjidavekṣaṇīyavipāṇḍuravadanabimbaiḥ pārasīkalokaiḥ—

kvacana līlāvatīvihāreṣviva varāṭakākaṇīpaṇādiyogaviyogagaṇanasamuddhoṣiteṣu, kuhacana tarkamārgeṣviva bahutaramānavyavahāraśāliṣu kutracit samāsaśāstreṣvivāvyayībhāvodañcitabahuvrīhi sahitatatparuṣādyadhiṣṭhiteṣu paryantadharaṇitalaniryantraṇapracaladatulabalasubhaṭakulasaṃracitacārutara kelisamalokakautūhalāpatita sakalajanasahamilitayuvatikule kucakalaśaparimṛdita paramāṅgaparamapramodavaśayuvapariṣadaviratapurogataviśeṣe

4. Manavikrama-prasasti (Sailabhisvara-prasasti)

Manavikrama prasasti^[7] is a a panegyric on the Zamorin. This is in Srnkhaladya eulogising Manavikrama of Calicut^[8]. 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.

jaya jaya jaya lakṣmīvilāsavalabhe! valabhedanapramukhanikhila vṛndārakavṛndasaṃbhāvitaparākrama, parākramaṇorjitasārabhujadaṇḍa daṇḍanīyajanamardananirdayahṛdayāmbuja dayāmbujahimaśītalahṛdaya, sahṛdaya. janamanaḥ puṇḍarīka ṣaṇḍacaṇḍakara.............

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.

5. Virakerala-prasasti (Matamahisa-prasasti)

Virakerala-prasasti^[9] is a penegyric in a mixture of prose and verse deals with the eulogy of Virakerala^[10] 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 verses^[11] are addressed to the Yuvaraja who is likely to be Ravivarma, the successor of Virakerala Varma.

Author praise that Virakerala Varma of Cochin is a scholar in Kavyasastra^[12]. He describes his force of army and forts thus—

purā te kandarpapramathanapurāṇeṣu śruṇumo
  mahā senāsaktiṃ satatamapi durgānusaraṇam |
idānīṃ vispaṣṭaṃ dvitayamapi tanmāṭanṛvara
  sphuratsenādurge guṇapuranikete nivasataḥ ||

The prose passages are elegent and embelished with the figures of sound and sense, it hails the victory of the king over his enemies^[13].

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 because of the presence of Lord Siva in it.

The stanza is as follows:

kīrtyā niṣprabhatāṃ puraiva gamito
bhūyaḥ pratāpānalajvālājālavilāpitaśca rajatakṣoṇibharāssāmpratam
tenāyaṃ girīśastato vicalito līlāyate dakṣiṇaṃ
kailāsaṃ samavāpya māṭannṛpate citraṃ bhavadvaibhavam ||

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.

kusumanīradhrapravilasitadevī gṛhavītabhavanāntarāle |

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:

mahāsenāsaktiṃ satatamapi durgānusaraṇam |

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 affiliations^[14].

Footnotes and references:

[1]:

For details of his life and works see Dr. S. Venkata Subrahmanya Iyyer, Prakriyasarvasva—A critical study—Chapter I Tvm, 1972 and his own introduction to Prakriyasarvasva -Part III, Travancore Sanskrit Series No. 153—Vide Kerala Sanskrit Literature -Pp 119 -152; Kerala Sahitya Caritram, Ullur Vol. II -P 394

[2]:

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 (Kerala University -Vol. I, 4)—Kerala Sanskrit Literature -P -147, KSLB PP -51 -52 and 325—Vide Keraleya Samskrita Sahitya Caritram III, P -25 -26

[3]:

The Godavarma Yasobhusana by Arunagirinatha, son of Sesadri and student of Venkatadri, written under the patronage of King Godavarma of Vatakkumkur.

[4]:

Ed. by Dr. S. Venkitasubrahmanya Iyyer pub. in the introduction to Prakriyasarvasva Pt III, p XVI, Travancore Sanskrit Series No. 153, Tvm 1948, verses in praise of Devanarayana and Manavikrama are published in Sahityaparishat Traimasikam Vol -XII and XIII—Kerala Sanskrit Literature P-147; KSLB -Pp 51 -52, 264; Keraleya Samskrita Sahitya Caritram III -P 21 -22

[5]:

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 Prakriyasarvasva at his command (Prakriyasarvasva, Pt I Travancore Sanskrit Series 106, Pp 1 - 2) Vasudevas Bhrnga sandesa (vide infra) also speakes of this king, who was himself the author of Vedanta ratnamala (Travancore Sanskrit Series 128, P -8) The king is identified with Cempakaseri Puratam Tirunal Vide Sahityaparishat Traimasikam Vol. XIII

[6]:

Sahityaparishat Traimasikam ME 114 -1939 Vol. 7, 4 -P -351 -384 (In Malayalam script with a Malayalam translation).

[7]:

Pub. in Sahityaparishat Traimasikam Vol. XI
Kerala Sahitya Caritram, Ullur -II 368; KSLB Pp 51 -52 & 447, Kerala Sanskrit Literature -P -147

[8]:

Vide Kerala Sanskrit Literature -P 63 -73

[9]:

Ed. along with Gosrinagaravarnana by Kerala varma Valilya koyil Tampuran, later with Malayalam Translation in Sahityaparishat Traimasikam, Vol. VII, No. 4 -Pp 351 -84, 1114 ME—Kerala Sahitya Caritram, Ullur II 367, KSLB -P 354, Kerala Sanskrit Literature P 147

[10]:

He was the patron of NarayanaBhatta. This king is also eulogised by Nilakantha in his Malayalam Campu Tenkaila nathodayam

[11]:

yuvarāja varājikhaṇḍita pratipakṣikṣitirakṣiśoṇitaiḥ
pratipakṣirasāvaho bhavetyaticitrāmahamāśiṣaṃ bruve ||

[12]:

viśvālaṅkārabhūtasvayamabhiramase nanvalaṅkāramārge
nītau kāvyaprakāśaḥ punarapi bhajase cārukāvyaprakāśaṃ
tenaivaṃ paunaruktyaṃ bhajasi yadadhunā rājaratnāṃkura tvaṃ
tanmanya?[à] sādhu tāvannṛvara yamakatāmādadhāsi prajānām ||

[13]:

śāradāmbudharaśarvaparvata suparvanadīprakāśa, dīpaprakāśāñcalasamānāṃ samānāṃbhojavairisādharmyasantatasamunmīlitakairava prapañcakorakāṃ, cakora................. pratanvānamitabhūvallimātranirmitakuru kurūrakuntikuntalamālavamsaivīrakerala vīrakerala..................

[14]:

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