2. The Hamsa-sandesha by Purnasarasvati

Hamsa-Sandesha [Hamsasandesa]^[1] is another message poem by a Kerala scholar and commentator Purnasarasvati, a disciple of Purnajyothis. The work is written in 14th A.D. The author belongs to the Kattumatam Illam in north Malabar. Traditionally it is believed that Parasurama, had blessed the Illam of Purnasarasvati. He is the greatest among the Sanskrit commentators of Kerala. Purnasarasvati -it is believed is a title given to him considering his great scholarship in various branches of Sastras and this only a pen-name. The original name of the author is not known.

The poem is not devided into two sections called Purabhaga and Uttarabhaga and it altogether contains 102 stanzas. It seems the poem is incomplete as available now. The poem adopting a novel theme. A maiden of Kancipuram happens to be attracted by the charm of Krsna, the lord of Gopis, while she was witnessing a festival. After some time she sends a swan to Vrndavan, the abode of Krsna detailing the pangs for the union with him. The messenger has to pass through the countries of Chola, Pandya and Kerala. Rivers like Kaveri, Kalindi, Tamraparni are described on the way and temples at Trivandrum^[2], Ambalappuzha etc. are prominently referred to.

Kings

Some Travancore kings are mentioned in this poem. The king of Travancore Vancisa is described as a very munificient and famous king^[3]. His proficiency in fine arts and literature is without comparison and his scholarship is unrivalled. He is referred to as Sarvakalavallabha^[4]. The king mentioned here may be Swati Tirunal Ramavarma. The qualities described here are eminently applicable to Swati Tirunal. Further, Ullur and Vatakkumkur opine that this poem was composed after the coronation of Swati Tirunal (1829-46 AD) and before the accession of Utram Tirunal to the throne (1846-60)^[5]

Hamsa-Sandesha speaks of the famous Kaimukku ordeal at Sucindram temple.

tapte snehe sphuṭamiha janairlocanā gocaraṇāmālokyante priyasakhā! phalānyātmakarmotkarānām || (Hamsasandesa 1-52)

Literally it means dipping the hand’. This pratyayam must have been instituted in Sucindram sometime between the 13th and the 15th C. AD, by some Nambutiri Brahmins migrated to the country^[6]. It was particular method for testing the innocence of a suspected offender. The accused is asked to dip his hands in the boiling ghee and to pick up the silver image of a sacred bull, which is submerged in it. Soon his hand is wrapped with plantain leaves and he is lodged in a place for three days. If his hand is not burnt, his innocence is established. The ordeal is mainly intended to establish the chastity of Nambutiri women. The ‘kaimukku ordeal’ was stopped in the year 1845 during the reign of Swati Tirunal of Travancore^[7].

The Devadasi system is found mentioned in this poem. In the morning the courtesans returning after their nocturnal affairs are described as feeling embarrassed seeing the travellers on the way. Old man adorning a turban decked with Jasmine garlands and anointed with sandal paste on the breast and forehead, are described as going the brothels of young harlots holding the ivory handle of the umbrella and a stick covered with silver^[8]. The prostitutes of Kutamalur are also mentioned in the poem. There in the evening the paramours go to the predestined spots at the instance of the maids of the courtesans. The lovers are seen going to the residence of their beloveds, wearing shoes and golden turban and chewing betels. They are dressed in while clothes and are holding fans of Palmyra leaves. Their ear ornaments studded with gems shed brilliance in different direction. Similarly the ladies too go to the houses of their paramours after bathing in cold water. Their charming breasts can be seen through their upper garments^[9].

The Brahmin villages on the banks of the river Tamraparni are mentioned in this poem. There the Brahmins are proficient in the Ahitagni sacrifices. Several sacrificial posts are seen on the banks and they are compared to the girdle of the river Tamraparni. There the atmosphere is always covered by the white columns of pure smoke, bearing the fragrance of the sacrificial fuels. There the flow of water is often obstructed by the several bathing ghats with flights of steps for the convenience of the Brahmins residing there.

Footnotes and references:

[1]:

Travancore Sanskrit Series No. 129, Tvm 1937

[2]:

Hamsasandesa I -64

[3]:

Hamsasandesa I -66 -69

[4]:

sanmārgasthaḥ suvimalakalāvṛndadedīpyamāno bhāsvattārāvalivalayito mitrasaṃvardhitātmā
lakṣmīvān gojitabudhakaviścakravartītamonud rākāśītacchaviriva bhavān rājate rājarājaḥ (HSI-70)

[5]:

Kerala Sahitya Caritram, Ullur IV -P 125; Keraleya Samskrita Sahitya Caritram IV -P 251

[6]:

For details see Dr. K.K. Pillai -The Sucindram temple, 1953, Madras, Pp 299 -325

[7]:

Studies in Kerala History P 321

[8]:

Hamsasandesa I -62, 63

[9]:

Ibid 8-10—Here also the Brahmins are referred to as Bhudevas²³. For more details²⁴

[10]:

Hamsasandesa I -32

[11]:

See—
(a) Dr. K. Chandrasekharan Nair—Op.cit
(b) Some sandesakavyas and their bearing on Kerala history -E. Esvaran Nambutiri—Journal of Kerala Studies -V -1978 -P 43 -51
(c) M.T. Muralidharan -Op.cit
(d) International Congres on Kerala studies -Vol. III -P 25 -26 -Kerala society as reflected in Sanskrit Sandesakavyas.
(e) Kerala Sahitya Caritram, Ullur III -P 181; Keraleya Samskrita Sahitya Caritram III -Pp 445 -53