1

LIFE, DATE AND WORKS

OF

Melputtr Nryaabhaa

A Critical Study

Dr. JINITHA K.S.

3

Dedicated to Prof. R. Vsudevan Poi at whose feet I have learnt to learn

LIFE, DATE AND WORKS OF MELPUTTR NRYAABHAA

A Critical Study in English First published in November 2010 100 copies Author Jinitha K.S., M.A., B.Ed., Ph.D., Keveettil house, Manickamangalam, Kalady Ernakulam District ,Kerala, India. Email jinithakalady@gmail.com Printed and Published by K.G. Sasi, Kadukkappilly, Meloor P.O., Kerala, India. email sasikadukkappilly@gmail.com blog jivabindu.blogspot.com

Cover design and Layout CKGanimations, Meloor P.O., Kerala, India. email sarathanimations@yahoo.com All rights reserved 2010 with the author ISBN 978-81-906734-8-8

This book or parts thereof may not be reproduced in any form or translated without the written permission of the author. Price ` 250

LIFE, DATE AND WORKS

OF

Melputtr Nryaabhaa

A Critical Study

Dr. JINITHA K.S.

A BOOK PUBLISHED BY K.G. SASI

A FOREWORD BY THE PUBLISHER Melputtr Nryaabhaa though popular through his Nryaya and Prakriysarvasva has spent most of his time and efforts for writing campkvyas. In spite of being a refined human with a lot of humility as admitted by him in one of his letters, he is known as a haughty and untamable legendary superman in literature. Reviewing the life, date and works of such a person requires great courage. The tales on Melputtr is well known, and therefore the author of this book simply neglects them and takes into consideration only the disputed or unrevealed facts of the life of Nryaabhaa as the subject matter of this book. The attempt of the author to critically approach the disputed facts of the life of Nryaabhaa and to identify and date various chronograms, especially like that of Dhtukvya is appreciable. The classification of the works of Nryaabhaa is another example of the originality of the author. The attempt to identify the works based on the remembrance of deities or kings contained in the opening or concluding verses and correlating them with the temples and countries where Melputtr had gone according to the lore seem to be capable of giving more light into the life of Nryaabhaa. Dr. Jinitha has doubtlessly contributed much to the reevaluation and discovery of facts pertaining to the biography of Nryaabhaa and time shall reveal that her efforts are insightful and fruitful. K.G.SASI Publisher

10

PREFACE The holy land of kerala has given birth to many scholarly titans. Melputtr Nryaabhaa is a glittering star among

them. He was a scholar in Sanskrit, especially in grammar, jyotisa, mimamsa, and the Vedas. Hence his writings were

also diverse. His writing styles were also different. He wrote kvyas, stras, strakvyas, sktaloks, tams,

campprabandhas, stotrakvyas etc. His own sayings can reveal his whereabouts; his father, brother, friends and patrons and this information are capable of leading us into inferring his personal life and philosophy. So many critiques have studied on him and his texts, but in the case of his dates of birth and death their opinions differ. In this work I have given emphasis to draw his life as revealed from his literature. I thank Dr. G. Gangadharan Nair, Dr.R.Vijayakumar, Dr.P.Visalakshy, Dr.N.P.Unni and Alur Prabhakaran for giving me fresh ideas and information. Mr.K.G.Sasi publisher of this book. JINITHA K.S. Author I am also indebted to

11

TRANSLITERATION TABLE

a
I

i
L

u
A

A:

ai

au

ka
c

kha
d

ga
e

gha
f

a
g

ca
O

cha
P

ja
Q

jha
R

a
h

a
i

ha
j

a
S

ha
k

a
l

ta
m

tha
T

da
o

dha
p

na
q

pa

pha

ba

bha

ma

ya
w

ra
x

la
y

va
t

a
g

sa

ha

12

A LIST OF ABBREVIATIONS Abbrevi ation A ACSL AHIL AHSG AHSL AICIL AKM APS ASGS AVH Bissy BPSP BSS CHI CKAE CKSL DN EIL GSR HCSL HIL HOSL IKL JCH KP I KSH KSSC KSV MB MVP NBC Name of Book Adhyy A Companion to Sanskrit Literature A History of Indian Literature A Higher Sanskrit Grammar A History of Sanskrit Literature An Introduction to Classical Indian Literature Amarakoa - Edited by Pait ivadatta Aspects of Paninian Semantics A Sanskrit Grammar for Students ranmuavilsa Hamsapp Prabandhas of Melputtur Narayanabhattatiri by Bissy R.N. Bhrata Prabandham (Subhadrharaam Prabandham) Bhaccabdenduekhara Vol.II The Cultural Heritage of India Camp-kvy K locantmak Evam Aitihsik Adhyayan The Contribution of Kerala to Sanskrit Literature Dhtukvya of Nryaabhaa Encyclopaedia of Indian Literature Glimpses of Sanskrit Research (Vidyotini) History of Classical Sanskrit Literature History of Indian Literature History of Sanskrit Literature by Calicut University Indian Kavya Literature Jvandharacamp of Haricandra Kik Part I Kvynusana of Hemacandra Keraya Samskta Shitya Caritram Kvylakrastravtti of Vmancrya Mahbhrata Melputtrine Vykaraa Pratibh Nlakahakavi and his Bh Camps: A Study

13

NPSACS PBCOM PBS PGSL PKAAS PLM PM PS PVPS RCB SICL SKAPV SKD SL SMN SNACES SPHCAS SS Ssy SVK SVKT SVSKI TSL VBS VDB VKBS VP VSVK VSK

Nryaabhaas Prakriysarvasva A Critical Study Purvabhratacamp of Mnaveda Paribhenduekhara Practical grammar of the Sanskrit Language-Benfey Prcna Keraakavikaekkuriccua Aitihyaaum Avayue Shityavimaranamlyavum Paramalaghumaj edited by Jayasankar Lal Tripathi Prabandhamajar The Prakriysarvasva of Melputtr Nryaabhaatiri by Nryaapiroi Pinyavykarae Pramasamk Rmyaacamp of Bhoja Studies in Camp literature The System of Kt Accentuation in Pini and the Veda abdakalpadruma loka Samskta- Malaya Nighau Subhadrharaa of Nryaa: A Critical Edition and Study eakas Prijtaharaacamp: A study iksagraha Sanskrit Syntax Sarva Vijna Koam Samskt Vykara mem Krakatatvnulan Samskt Vykara st k Itihs The Sanskrit Language Vaiykaraabhaasra of Chandrikprasda Dvived Vykaraadaranabhmik Vaiykaraabhaasra of rblakapacol and rharivallabhastri Vkyapadya by Padmasri PT.Raghuntha arma Viva Shitya Vijna Koam Vaiykaraasiddhntakaumud

14

CONTENTS CHAPTER I LIFE OF MELPUTTR NRYAABHAA CHAPTER II DATE OF MELPUTTR NRYAABHAA CHAPTER III WORKS OF MELPUTTR NRYAABHAA 01 Pre-Nryaya works 02 Guruvyr works 03 Zamorin works 04 Later Tkkaiyr works 05 Kocci works 06 Vaikkam works 07 Ampalappua works 08 Mukkola works 09 Unclassified works 10. Campprabandhas of Melputtr 11. Recapitulation NOTES AND REFERENCES APPENDIX I A POSSIBLE INTERPRETATION OF SOME LOKAS OF THE DAAKA 53 OF NRYANYA 77-81 ANNEXURE II A LIST OF THE WORKS OF NRYAABHAA 83-100 BIBLIOGRAPHY INDEX 101-120 121-124 45- 75 46- 49 49- 49 49-50 51-53 53-54 54-54 55-56 56-58 58-59 59-63 63-65 66- 75 27-44 17- 25

15

16

CHAPTER I LIFE OF MELPUTTR NRYAABHAA Melputtr Nryaabhaa was born in Melputtr Illam of present Kurumpattr Village, tavan Panchayat, Tirr Taluk of Malappuram District of Kerala, India. The place Melputtr was originally under the rule of Veattu Nurj and was later under the Ponnni Taluk of Malabar District of British Madras Province. Melputtr Illam was situated at a distance of 1.5 kilometers to the east of the famous Candanakkvu temple which is around 4 kilometers in the Puttanatti route from Tirunvya. Melputtr Illam became heirless and was

subsequently merged in the Maravaceri Tekkeat Illam. After the enforcement of the Land Reforms Act in Kerala, 17 cents of land where the remnants of the Melputtr Illam building was situated came under the ownership of a Muslim named Kummil Paiylil Alavi. He gifted the land to the Guruvyr Devasvam which constructed a small Melpattr

smrakamandira there and inaugurated it in 1978 on 1157 Vcikam 8. Two stanzas are reproduced in this regard in the Melpattr Smaraika-1985.1 That smraka was however partially neglected by the Devasvam until these days. However there is a festival conducted there on every Vcikam 8 which is the date of the installation of the statue of Melputtr

17

Nryaabhaa.

local

organization

named

Melpattr

Smraka Samrakaa Samiti is also established with its headquarters at tavan Panchayat, Kurumpattr Village of Tirr Taluk, Pin-676301. Melputtr Nryaabhaas life period according to some is 1559-1632 A.D. He was the third student of Tkkaiyr Acyuta piroi. He was a member of of Mdhava of and

Sagamagrma's

Kerala

school

astronomy

mathematics. He was a mathematical linguist (vaiykaraa). His most important work, Prakriysarvasva, sets forth an axiomatic system elaborating on the classical system of Pini. However, he is most famous for his masterpiece, Nryaya.2 Nryaabhaa studied mmms from his father Mtdatta who was a scholar in Bha Mmms, gveda (adhyayanam) from Mdhava, Tarkastra (science of

arguments / logic in Sanskrit) from Dmodara and Vykaraa (Sanskrit grammar) from Acyutapiroi. All this information is given in a verse at the end of the Nyya section in Prakriysarvasva.3 He became a paita by the age of sixteen. He is said to have married Acyutapirois niece and settled in Tkkaiyr. He was a propounder of Prvammms,

Uttarammms and Vykaraa. In the commentary on Nryaabhaas referred to him Uparinavagrma.4 Dhtukvya, as Rmapivda to the has family also of

belonging

18

Kuuirj do not agree with the popular traditions in Kerala that Nryaabhaas mother was a sister of the Payyr Bhaas patronized by Mnavikrama, the King of Calicut, on the ground that King Mnavikrama had lived in the 15th century, and Nryaabhaa flourished in the 17th century.5 But it doesnt mean that she has not belonged to the Payyr family at all. The word Dmodarrya referred to in the verse etc. denotes that Dmodara was an elder brother of

Nryaabhaa. There is also information that they were three brothers. The very fact that Nryaabhaa did not stay at Melputtr also proves that he was not the eldest brother. The opinion
6

of

Ur

interpreting

Dmodarrya

as

Dmodarcrya also do not hold good. It was also a common practice among the namptiris of Kerala to name the elder son the name of his paternal grandfather, the second son the name of his maternal grandfather and the third son the name of his own father.7 In the circumstances it can be inferred that Nryaabhaa had an elder brother named Dmodara. According to K. Kuuirj, Nryaabhaa had a younger brother, also named Mtdatta, for one of the manuscripts of the Nryaya says that it was copied by the authors younger brother Mtdatta.8 When he attained the age between five and ten he was sent for vedic education. He also had an introductory

19

education in Sanskrit including the Kumrasambhava of Klidsa, influenced on which he has written Trakavadha which contain the kali date cittam bena skam (1705366) which corresponds to 1568 March 12. He studied at Candanakkvu and surrounding places until he attained youthful age. The prime deities of Candanakkvu were Gaapati, Bhagavati, and Viu.9 The Nvmukunda temple was not away from Candanakkvu and Mukunda also remained as a deity of his younger days. It can hence be inferred that those works which contains prayers to the three deities of Candanakkvu and Nvmukunda are his early works. It is not baseless to think that Nryaabhaa has married the niece of Acyutapiroi as he was not the eldest son.10 The popular tradition also supports the same. There are numerous stories which reveal that Nryaabhaa had lived at Tkkaiyr for a
11

while.

His

famous

chronogram

blakaatram saukhyam

also proves that he had a wife and

a son. The very fact that he has returned back to Tkkaiyr after leaving Ampalapua12 is also an evidence to prove that he had some family relations there. An autobiographically interpretation of daaka 53 of Nryaya13 also reveals that he has entered into the world of sex as advised by one of his poor colleagues and that his wife had influenced him to learn more. According to Kamcriyr Nryaabhaas son Kakavi wrote the poem Traka.14 While residing at

20

Tkkaiyr at his wife house, he had the opportunity of becoming a disciple of Acyutapiroi. The chronogram blakaatram saukhyam corresponds to a Meam 1 which had some astronomical peculiarities. Hence the popular tradition that Nryaabhaa made the chronogram blakaatram saukhyam on the request of Acyutapiroi as a mental exercise may be correct. It may equally be correct that Nryaabhaa must have made the chronogram

blakaatram soukhyam as referring to his own wife and son. When Acyutapiroi was not satisfied Nryaabhaa made another chronogram ligavydhirasahya which may perhaps be indicative of a urinary infection suffered by him at that time. Somehow it is later proved on the strength of the legends on Nryaya that Nryaabhaa was suffering from serious illness the cause of which was infuriation of vta as mentioned in yurveda. Most probably the illness must be something connected with the nerve system, such as one like epilepsy as he is said to have become unconscious during vtakopa.15 Guruvyr was traditionally believed to be a temple where vta diseases were cured by the blessings of the deity there in the form of Guruvyupurea. It is also well known that Vyu is the god of all vtas. Hence he went to Guruvyr temple with a decision to write Nryaya within one hundred days. According to the Vanaml vykhyna of Nryaya, Nryaabhaa left Tkkaiyr for Guruvyr on a Tiruvoam afternoon after lunch and that the writing of

21

Nryaya must have been commenced the day following the next day.
16

If it is so the fifty third daaka must have been

written on or around the 29th birth day of Nryaabhaa. Nryaya being a bhaktikvya cannot be devoid of autobiographical references, because bhakti is always the result of the union of an individual with the deity on whom he believes. Hence Nryaya also contains a brief reflection of the experiences of the author. It was also a fashion during the medieval centuries throughout India to write verse with dual meanings. Hence it is reasonable to think that the fifty third daaka of Nryaya is constructed in a style capable of being interpreted in two ways one of which gives a brief description of the experience of Nryaabhaa until his 29th birthday. One of the possible interpretations of some lokas of the daaka 53 of Nryaya is given as Appendix I. There is a strong tradition that Nryaabhaa wrote Nryaya, after accepting the advice of Euttaccan to start with fish (mn tou kuka). Both of them had Acyutapiroi as their prime preceptor. It is also believed that Tucatt Rmnujan Euttaccan wrote Rmyaam Irupattinluvttam on the request of Nryaabhaa.17 While residing at Guruvyr Nryaabhaa had acquaintance with Pntnam Namptiri also. His works which praise Guruvypurea were also written around this period.

22

The Zamorin who had ritual connections with the Guruvyr and Nvmukunda temples must have heard of Nryaabhaa and invited him to Koiko. It was during this time he must have written Mnavikramapraasti. Then he returned to Tkkaiyr just before writing Vysotpatti. However there is evidence that Nryaabhaa has written some praastis on the Mahrj
18

of

Kocci.

Vrakeraarj (M.E. 776-790 = 1601 1615 A.D.)

was ruling

there then. His Gornagaravarana or Vrakeraapraasti therefore must be written during this period. Kocci kings being worshippers of iva may have appreciated the aiva themes and therefore it can be assumed that the aivite works of Nryaabhaa were also written at that time. His Aamcamp and Bimbalapraasti must have been written after leaving the patronage of the Kocci kings and before his patronage at Ampalapua. Vanaml vykhy of Nryaya states that Nryaabhaa went to Vaikkattaam and had acquaintance with Vaakkumkr Godavarmarj and wrote Aamcamp19 Nryaabhaa must have then left for Ampalappua where the Pramtirunl Devanryaa20 who lived between 1566 and 1622 was the king. Most of his grammatical works and some of his major prabandhas were written there. Since the Lord of worship of Devanryaa was Ka, the works wherein the name of Ka is praised can also be deemed to have been written while Nryaabhaa

23

residing there. When Devanryaa fell in prolonged illness Nryaabhaa returned to Tkkaiyr where he found his preceptor Acyutapiroi also in death bed. He spent a few more years at Tkkaiyr after the death of Acyutapiroi and left for Mukkola to worship the Bhagavati there. If the chronogram blakaatram saukhyam (1633 April 7 or 808 Meam 1) was composed on the same day which it points to, it can be assumed that he was staying with his family at Tkkaiyr even after his composition of rpdasaptati (1627 October 17 = 803 Tulm 7). It is also generally accepted that Nryaabhaa has abstained from all worldly temptations after the composition of rpdasaptati. Hence the opinion that Nryaabhaa was under the patronage of Mnaveda of Calicut who was the Zamorin from 1655-1658 A.D.21 and that ailbdhvarapraasti was written in 833 M.E. = 1658 A.D.22 do not seem plausible. There are some about devotional the Goddess stray of verses by

Nryaabhaa

Candanakkvu,

Gaapati, and the lords of Ampalappua, Ettumnr and Vaikkam temples.23 It can be assumed that the stray verses which praise Goddess of Candanakkvu and Gaapati are his teen age works and the verses praising the lords of Ampalappua, Ettumnr and Vaikkam temples may have been written while his stay at the respective temples, the former while he was under the patronage of Devanryaa and the other two while his acquaintance with Vaakkumkr

24

Godavarmarj. Nryaabhaa had academic contacts with Somevara Dkita of Coadea and Yajanryaa Dkita, minister of Raghuntha Nik of Tanjore. 24 Nryaan Bhvrthadpik Uttararmacarita Bodhyanas Namptiri of Veallr, on author of

commentary and

Bhavabhtis commentary of the

Dimtradarin

Bhagavadajjuka,

Candraekharavriyar,

author of Kacarita Mahkvya and Nryaa, the author of Tantrapryacitta and Anuhna Samuccaya25 are some of the disciples of Nryaabhaa. There is a legend that Nryaabhaa died after falling in a pool when his legs had slipped at its stone steps. 26 But according to Ur and others, Nryaabhaa while starting from Mukkola Melekkvu for bhajana, passed away at the southeast corner of Kiekkvu.27 The author of the Bhaktapriy vykhya of Nryaya has praised Nryaabhaa as, samadhigatanikhilanigamrtha-satatva abdaparabrahmaprvrapra paramabhgavata sakalasahdayamahitaya r nryaakavi28

25

26

CHAPTER II DATE OF MELPUTTR NRYAABHAA Nryaabhaa himself has given a large number of kali dates from which it is possible to have a fair idea about the period in which he has flourished. a) The short camp Trakavadha of Nryaabhaa is generally supposed to be incomplete by many scholars. But at the end of the existing camp, there is a probable chronogram cittam bena skam (1705366),
29

which corresponds to

1568 March 11. As shall be stated under this subhead itself, the birth of Nryaabhaa may be on the Utram star of 733 Tulm of Malayalam Era which corresponds to 1557 October or November. Nryaabhaa must be around 10 years and 5 months old if both the Kali number and the date of birth proposed are correct. The opening stanza of Trakavadha runs as follows. astyastaatrutridaosurendra mahbalastrakanmadheya santrastadevendrakirakoisamghapdo niyata nitntam It can be seen that the above verse is influenced by the astyuttarasym etc. of the Kumrasambhava of Klidsa which was regarded as an introductory text into Sanskrit education in Kerala. Hence the chronogram cittam bena skam fits, on the ground that the work was one of the earliest attempts of a

27

genius writer at his pre-teenage. It can also be averred that the work was not seriously taken up as an individual literary work at that age and hence the conclusion that the work was completed by him as seen in the chronogram cittam bena skam is not unsound. b) Sarvamatasamgraha of Nryaabhaa as published by the Kerala University30 contain a
31

chronogram However it is

samsaratyarke samyak in its concluding verse.

stated in the footnotes of the concluding verse that the concluding two verses containing the chronogram are not found in other manuscripts of the work. It is also noteworthy that the verse contains a Kollam year in bhtasamkhy which do not fit to the meaning of the stanza and seems as an awkward composition which is uncommon to Nryaabhaa. It is also unnatural for Nryaabhaa to state a Kollam Era. Moreover there is already another chronogram 1712045 avannireyasya32 denoting the starting of the work in the beginning of the work which corresponds to 1586 June 24. A work which started on a day cannot be completed on a date earlier than its commencement. Considering all these, it can be assumed that the chronogram samsaratyarke samyak is not composed by Nryaabhaa. c) At the end of Nryaya, there is a chronogram yurrogyasaukhyam33 denoting the Kali date 1712210, which is corresponding to 1586 December 6.

28

d) There is a probable chronogram 1713266 ca trag pathik

34

in Vysotpatti35 of Nryaabhaa, at two stanzas

before its concluding verse. This date corresponds to 1589 October 27. It was a common practice among the old camps to include the first verse of the next work or next sarga as the concluding verse of that work or sarga,36 especially in the case of individual prabandhas included in Rmyaacamp or Bhratacamp, as the case may be, where this practice is generally followed. Including the chronogram at the

concluding stanza will therefore cause unnecessary confusion. Hence it can be assumed that Nryaabhaa has resorted to include the chronograms in the stanzas just before the concluding verse in such cases. Vysotpatti is the second among the 37
37

camps

of

the

Bhratacamp

of

Nryaabhaa.

Hence the validity of the chronogram ca

trag pathik can be justified. e) In the beginning of Kaunteyaka,

38 39

there is a (1713400)

probable chronogram, anavabuddhya siddhyat

which corresponds to 1590 March 10. The name, position and the Kali are closely intermingled and therefore there is no cause to doubt the genuineness of the chronogram

anavabuddhya siddhyat. f) There is a probable chronogram bhutvivtyutsukau40 (1714464) corresponding to 1593 February 6, in the last stanza of Koivirahaprabandha41 of Nryaabhaa. The word

29

bhtvivtyutsukau is seen as a part of a compound word. That fact alone cannot be taken as an evidence to disprove it as a chronogram, because both the last two lines of Koiviraha are formed into a single compound word and therefore there is no demerit in the normal vigraha of the compound word. Hence the existence of bhtvivtyutsukau as a chronogram is sustainable. g) Nadpuirasahy42 (1721180) is an established Kali date composed by Nryaabhaa which corresponds to 1611 June 29. h) The Prakriysarvasva gives phalapras syt (1723201) and two dates yatna

ktargarasodya43

(1723261) which are equivalent of 1617 January 9 and 1617 March 10 respectively. The author therefore has utilized 61 days for completing the work, not the popularly accepted sixty days. According to S. Venkita
nd

Subramonia
rd

Iyer

these

chronograms work out to 2

Makaram and 3

Mnam of 792

M.E. (sixty days from the middle of January to the middle of March 1617). This is slightly at variance with the date given in the granthavari noticed before, namely that it was commenced on 27th Makaram 791 and a part of it was completed on 3rd Mnam the same year. As has been already pointed out

elsewhere the granthavari has to be taken as more dependable and yatna phalapras syt and

30

ktargarasodya need not be considered as chronograms.44 For the following reasons the opinion of S. Venkita

Subramonia Iyer do not seem plausible. To err is human. No work may be termed as flawless. Even the Kerala Shitya Caritram of Ur has been corrected by later authors in a great deal. Hence the averment that all the other dates given in the above said granthavari are corroborated by other evidences, does not necessarily prove that there is no error in a matter of question in the granthavari. It can be seen from all the nine introductory verses of Prakriysarvasva that the same was written only after the completion of the other contents of Prakriysarvasva. Then only the author can tell what has happened during the process of writing the book.45 Moreover, the first chronogram yatna phalapras syt is not composed at the beginning of the work, but along with the last verse of the introductory verses in combination with the concluding chronogram ktargarasodya. It only means that Nryaabhaa has recapitulated the date of the commencement of the work which was just sixty days ago from his memory and composed both chronograms at the concluding day of the entire composition. The averment that the above said nine introductory verses if written after the completion of the other contents, the same must have been included at the end of the work also do not seem reasonable,

31

because such an arrangement will not help a reader to have a primary opinion of the work for which the introductory verses are intended for. For a person of Nryaabhaas scholarship and caliber, a period of two months is sufficient for the completion of Prakriysarvasva for which model books were already existent.46 In these circumstances, there are better chances for yatna phalapras syt and ktargarasodya to be genuine chronograms. The fact that only one of the later commentarians, but not the earlier commentarians has stated that yatna phalapras syt and ktargarasodya are chronograms, is not a bar for their existence as chronograms on the light of the fact that many chronograms by Nryaabhaa are identified even by recent researchers. i) The chronogram vidytm svarasarpat47 (1724514) is well known and corresponds to 1620 August 14. j) In the second stanza of the second sarga of Dhtukvya there
48

is

probable

chronogram

kamsajvasramsya

(1724871) which corresponds to 1621

August 6. Since there is no other source to identify the correct period of Dhtukvya and since the date of this chronogram is almost in par with the prevailing tradition kamsajvasramsya may be regarded as a valid chronogram. k) The probable chronogram varamakha samyak49 (1725240) which corresponds to 1622 August 10 appears in the last line of the stanza just before the last stanza of

32

Yajasamrakaaprabandha.50 Yajasamrakaaprabandha is a part of Rmyaaprabandha and hence the last stanza cannot be depended upon for recording the chronogram. The immediate success of the Rjasya by Nryaabhaa which describes the highest among the makhas and written just before this chronogram date may have influenced him to compose this chronogram with all his humility. Though varamakham is taken from the compound word

munvaramakham, it does not necessarily alter the basic meaning of the words in the sense that yaja as mentioned in Yajasamrakaa was conducted by both the Muni

(Vivmitra) and vara (Rma). Hence varamakham samyak can be regarded as a chronogram. l) Bhognkatha prrthaye51 (1727134) is a

chronogram found in the 70th stanza of rpdasaptati52 by Nryaabhaa. This chronogram was first identified and submitted in an M.Phil dissertation by Sri. Bhrgavarman, Department of Vyakarana, Sree Sankaracarya University of Sanskrit, Kalady, 2006. This chronogram corresponds to 1627 October 17 which is 803 Tulm 7 of the Utram star as arrived at by the calculation according to B.V. Rman in the Prophet 3 (Supersoft Prophet) astrological program by S. Ajayall. It is generally accepted that rpdasaptati is composed on
53

the

day

of

the

70th

birthday
th

of

Nryaabhaa.

Hence the chronogram at the 70 stanza is

reasonable. The chronogram date is not much earlier than his

33

generally accepted dates which are largely only guessworks. If this chronogram is correct, Nryaabhaa must have completed rpdasaptati on celebrating his 70th birthday on 1627 October 17, on the Utram star of Tulm 803. If so, he might have born on the Utram star of Tulm 733 which corresponds approximately to 1557 October or November. Vanaml vykhy of Nryaya narrates his journey to Guruvyr to write Nryaya. Melputtr must have started from Tkkaiyr after his early lunch on the Tiruvoam day, using a boat in the Ponnnipua through Tirr and must have reached Guruvyr the next day. He must have started the bhajana the very next day following it. It must be Ciam 21st.54 It is believed that he wrote every day a daaka containing 10 stanzas. Nryaya contains 100 daakas and it was finished within 100 days. On the 100th day, he finished the last daaka ending in yurrogyasoukhyam. If so, the bhajana must have started on Catayam star. For two complete cycles of the 27 stars, it needs 54 days and 13 hours approximately or 54 or 55 days practically. Hence Nryayas 55th or 56th daaka might have been written on a Catayam day too. According to the above date of birth of Nryaabhaa, his 29th birthday comes on the Tulm Utram star of that year. Hence the 53rd daaka of Nryaya must have been written on the Utram star or the next day following it. It is a fact that the fifty third daaka of Nryaya contains autobiographical references. This daaka is composed in a

34

style capable of being interpreted in two ways, one revealing the meaning as per Bhgavata and the other expressing a monologue. The 70th stanza of rpdasaptati contains the words denoting ea twice (ea and ahipati) 55. It is believed that Nryaabhaa is an incarnation of Ananta. But ahipati is used in the stanza as Mahevara and ea as the only remaining. The words bhognkatha prrthaye is perhaps the m viddhi of rpdasaptati. Nryaabhaa also has claimed the work as a saptati in the seventy first stanza of the work.56 These facts support the chronogram bhognkatha prrthaye and hence it can be upheld for every purpose. m) Nryaabhaa is generally believed to have composed a chronogram blakaatram saukhyam57 (1729133) which corresponds to 1633 April 7 or 808 Meam 1. The popular story that Acyuta Piroi asked him to make a Kali samkhy seems reasonable on the fact that this chronogram refers to Meam first of a year which is very important for astrological calculations. The year 808 is having numerological peculiarity in its repetition of 8 also. n) There is a chronogram like word babhvtha vsuk58 (1747443) in Tripuradahana59 which corresponds to 1683 May 25. This date comes a few years after the death of Nryaabhaa. But Ur has no doubt in assigning the authorship of Tripuradahana to Nryaabhaa. Hence babhvtha vsuk may not be a chronogram.

35

There is a granthavari available stating that the birth of Nryaabhaa was in 1560.60 R. Nryaapaikkar has opined that the birth of Nryaabhaa is in 1560.61 K.Kuuirj is with the opinion that Nryaabhaa must have lived from 1560 to 1646 A.D.62 According to Venkita Subramonia Iyer, the period of Nryaabhaa is 15601666.63 According to M. rdharamenon the date of Melputtr Nryaabhaa is believed to be between 1560 A.D. and 1660 A.D.64 As stated earlier, based on the chronogram

bhognkatha prrthaye, Nryaabhaa might have born on the Utram star of Tulm 733 which corresponds

approximately to 1557 October or November. From the first stanza of daaka 53 of Nryaya, it can be assumed that he was sent for education at Candanakkvu at the age of 6 i.e. 1563. His earliest extant work Trakavadha was completed on 1568 March 11 at the age between 10 and 11. It is believed that he lived at Candanakkvu until he attained the age of 1820.65 At that age, Nryaabhaa went to Tkkaiyr and proposed for a matrimonial alliance with a niece of Acyutapiroi and the same was joyfully accepted.66 Hence he must have married before 1577. The third loka of daaka 53 of Nryaya also has reference in this regard. However he must have had connection with Candanakkvu. That is why many of his works praising Gaapati, Viu and Bhagavati, and Nvmukunda are written even after his marriage and subsequent stay at Tkkaiyr. The chronogram

36

avannireyasya corresponding to 1586 June 24 is seen both in the valyanakriykrama and Sarvamatasamgraha alike,67 as the magaalokas of both contain the same verses. It can be assumed that these works are basically of the same nature and are rewritten as per requirement. However Nryaabhaa fell into serious illness and for curing it, he went for bhajana at Guruvyr and completed Nryaya on 1586 December 6. There is popular tradition that he has stayed for some more time at Guruvyr. 68 It may be during this time that he must have become one of the characters of the stories of Pntnam Namptiri and others. The

composition of rguruvypureastotra was probably during this time. rguruvypureastotra69 is written not much later than Nryaya. His ailment attacked him again severely causing him to fall down unconscious.70 However he did not prefer to continue at Guruvyr. It seems that he returned to Tkkaiyr in 1589 before writing Vysotpatti. But he again left his home after completing Kaunteyaka in 1590 March 10 and returned back just before writing Koiviraha in 1593. It can be assumed that Nryaabhaa might have visited the Zamorin during that time. There is a muktaka describing his witnessing of a child birth in the family of the Zamorin. It is probable that this child is the later Zamorin Mnaveda.71 If Mnaveda is born between 1590 and 1593 he must be 62-65 year old on his assuming the title of the Zamorin in 830 M.E..72 This is in accordance with the present tradition too. It

37

is also probable that the Mna part of the Mnameyodaya was written at that time. The words Mna common to the work and the title of the Zamorin, and the fact that the Meya work was written by another author on the direction of the then Zamorin, support this averment. Moreover, Nryaabhaa do not praise any deity at the commencement of this work. If the work was at Ampalappua,73 there were more chances of quoting either the name of the Devanryaa or any of the names of Ka. As the technical stra works of

Nryaabhaa except vykaraa works are his early works, Mnameyodaya alone cannot be a later work at Ampalappua. It can be assumed that he has stayed at Tkkaiyr at least during the period between 1593 and 1600. During the reign of Vrakeraavarmarj of Kocci (776-790 M.E. = 1601-1605 A.D.),74 Nryaabhaa has written two praastis praising him and presented him the work at Tkkamatilakam75 and elsewhere. He might have written some aiva works during this time. He then might have gone to Vaikkam and met Godavarmarj Koyil Tampurn and wrote Aamcamp and Bimbalapraati. Then he might have gone to Ampalappua and met the Pram Tirunl Devanryaa who was born in 741 Meam and died 798 Dhanu 2.76 Nryaabhaa has admitted that he has gone to Devanryaa on his own after being attracted by him on hearing his merits.77

Nryaabhaa was just 8 years elder than Devanryaa. It seems that they have developed a strong intimate personal

38

relationship. Many of his works were written at Ampalappua. Devanryaa fell ill at least three years before his death. The unnatural concluding words daivd bhvinyavasth mayi savidhagate mstu78 in the concluding verse of Rjasya79 is only an expression of the inability of Nryaabhaa to see the sufferings of his intimate friend Devanryaa. As stated in that verse Nryaabhaa returned back to his residence at Tkkaiyr. It was in 1620 A.D., since the popular tradition is that he returned back just before the death of Acyutapiroi.80 Nryaabhaa was present at the death bed of Acyutapiroi on 1620 August 14.81 If the chronogram kamsajvasramsya of Dhtukvya is correct, Nryaabhaa might have gone back to Ampalappua in 796 Karkkiakam (1621 July - August) for a short visit to meet his friend Devanryaa. Nryaabhaa was in a hurry to return back to Tkkaiyr as the anniversary of the death of

Acyutapiroi was approaching. However, Nryaabhaa might have conceded to Devanryaas request to complete the strakvya Vsudevavijaya of Vsudevakavi and completed Dhtukvya in three sargas and in three days.82 The Kali of the second day is given in the second stanza of the second sarga of Dhtukvya. Then Nryaabhaa

immediately on his return to Tkkaiyr, ventured in the composition of Rmyaaprabandha. The

Yajasamrakaaprabandha of this series was completed in 1622 August 10. Nryaabhaa might have written it while

39

staying at Tkkaiyr. But we see him staying at Mukkola during the composition of rpdasaptati. It can be assumed that his wife might have passed away by that time. The use of eoham in the third line of the 70th stanza of rpdasaptati supports this view. It is popularly accepted that he has stayed at Mukkola thereafter until his death, teaching disciples and composing the missing portions to complete his Rmyaa and Bhrata prabandhas. 83 Kuuirj opines that the death of Nryaabhaa was before 1655.84 R. Nryaapaicker has opined that the death of Nryaabhaa is in 1666. According to Venkita Subrahmonia Iyer, the period of Nryaabhaa is 15601666.85 A.D. 86 Vaakkumkr opines, if Nryaabhaa had died in 841 M.E., he must have lived 8 years after the death of Mnaveda. If it is so, he must have respect towards Mnaveda and his works. But it is not seen so. 87 Mnaveda died in 833 A.D. (1658 February 15).88 For argument sake, accepting the dates of Vaakkumkr, the two options in this regard are (1) that Nryaabhaa lived at the age of 98 years at the death of Mnaveda or (2) that Nryaabhaa died 12 years earlier at the age of 86. In both chances it is not plausible to think that he must appreciate the According to some, the date of Melputtr

Nryaabhaa is believed to be between 1560 A.D. and 1660

40

life and works of Mnaveda between his age of 86 and 98. It may be a truth that Nryaabhaa has not identified Mnaveda as a man to be respected as alleged, until he attained 86 years. The fact is that Nryaabhaa has given away all the worldly affairs after he had completed his saptati and written the rpdasaptati. It is also not reasonable to expect a serious study of the works of Mnaveda by Nryaabhaa at that age when he suffers ailments due to old age. Hence the opinion accepted by Vaakkumkr in his own work Melputtr Nryaabhaatiri that Nryaabhaa has lived for 106 years89 alone is more reasonable. Vaakkumkr thinks that the usage of the word pr in the starting verse of Meya portion, written by Nryaa, of Mnameyodaya, the Mna part of which is completed by Nryaabhaa is referring to his death.
90

So, according to

Vaakkumkr the phrase double of 53 years age by Neumpayil Koccukann must be double of 33 or 43 years.91 Nryaabhaa has written rpdasaptati when he was 70 years old.92 In that case double of 33 is baseless. The averment on the basis of the dvitykaraprsa of

Koccuksansn is also baseless since there is already dvitykaraprsa between melputtr and anpattimnnirai. Moreover Koccuksansn is always ready to drop the dvitykaraprsa for the sake of meaning. Some examples from his ranmuavilsam Hamsappu are given below.

41

nist sravantn yogamy, pampayyi trive sagtparamennapoloukunnu uttugabhagiyya salilapravhattouttaragopurattin sopnaailttai vatamoukunnucchtakrtiyou pacimadikkiluorkknanda vaarttn kalpntaklattikal meruvilirikkunnorepperu kaukau rasikkunnatupole uttugavea poi varunna klattikaluttaragopurattilirunnu kaunnu 93 His style of dvitykaraprsa is very liberal and can be seen from the examples given above. Here the first two lines do not have any prsa at all. The rhyming letters are ttu and tta, va and ci, lpa and ppe and ttum and tta for dvitykaraprsa. Accordingly npa and lpa in the lines

starting from anpattimnnu rhyme better. anpattimnnu vayassiraiyirunnua, melpattr paerikku guruvyua deha. 94 Hence there is no reason to doubt the authenticity of Neumpayil Koccukan ns mentioning of the life of Melputtr in ranmuavilsam Hamsapp, especially on the ground that Koccukann belonged to the fifth generation

42

of Acyutapirois disciples. Koccukann has stated that his guru was his father Rman whose guru was

Pulimukhattupotti whose guru was the dipravara of Nvyikkuam who in turn was the disciple of Tppikkara Potuvl who was the disciple of Acyutapiroi whose disciple was Melputtr Nryaabhaa.95 Hence the opinion of

Venkita Subrahmonia Iyer that there is no cause to doubt the genuineness of Koccukanns lines is very reasonable.96 The work of Mnameyodaya was taken up by

Nryaabhaa much earlier. Once he has fully absorbed in bhakti or Vedanta, the ritualistic philosophy of Mmms must have become irrelevant to him.97 There is not enough justification to reject the traditional view about the date of Nryaabhaa.98 The tradition recorded by Kerala Varma Valiya Koyil Tampurn that Bhaojidkita started to meet Nryaabhaa in person but returned disappointed being told on the way that he was dead99 could only be imaginative and might be based on the admiration of these two giants in the Pinian grammar of that period. The date of Bhaojidkita is c.1550-1630 A.D..100 The chronogram bhognkatha prrthaye denoting the completion of rpdasaptati corresponds to 1627 October 17, i.e. before approximately two years from the death of Bhaojidkita. Before settling at Mukkola, Nryaabhaa

had renounced all worldly desires then. He engaged himself on

43

teaching101

and

completing

Rmyaa

and

Bhrata

prabandhas. The Bhrataprabandhas alone are very huge and cannot be imagined to have completed within two years. Even if it is admitted that Nryaabhaa has lived only for 86 years, his death cannot be earlier than in 1643 A.D.. Hence it can be assumed that it is highly improbable to digest such a story. On the contrary there is also a tradition that Nryaabhaa has started to meet Bhaojidkita and returned back on the way on hearing that Bhaojidkita has passed away.102 This story is more plausible than the former tradition. Considering that his date of birth may be Tulm 733 or 1557 October or November and that he may have passed away at the age of 106, it can be assumed that he died in 839 M.E. or 1663 A.D..

44

CHAPTER III WORKS OF MELPUTTR NRYAABHAA Out of the 121 works attributed to Nryaabhaa, there are one kvya, two muktakas with Kali numbers, ninety prabandhas, six praastis, fourteen stra works, four

stotrakvyas, a group of stray verses, two commentaries and an unclassified and unknown work. A list of these works with relevant data is included in Appendix II. The combination of such variety of subjects and styles and the superb skill in the art of creating excellent poetry make him superhuman as mentioned by Neumpayil Koccukan n. His literary activities were greatly influenced by the various experiences undergone by him at different places and circumstances. He can be generally accepted as a pious poet with a fancy for wisdom, and having secular and liberal views to accept any kind of deity or mode of worship. He showed interest in religious and philosophical treatises in his teenage and early youthful days. But his prodigal and uncontrolled life when combined with hardships and sufferings lent him with acute collapse of bodily health which he regained only after reshaping his life style with firm resolution. His works attained the direction and depth of a wholesome vision of a life where he found his deity as his sole consoling entity. But soon he was forced to leave his abode and had to travel a lot and he

45

readily accepted under such circumstances any proposal to nourish his knowledge and power to versify. He praised kings and their gods. But he respected his grammar preceptor and patron king Devanryaa above any other human beings he had known. His attachment to his wife always dragged him back to Tkkaiyr. Perhaps her death was the cause of his settling down at Mukkola. Then he immersed himself completely in teaching stras and writing prabandhas on the itihsas. His works may be classified according to the style and period of his works as 1) Pre-Nryaya works 2) Guruvyr works 3) Zamorin works 4) Later Tkkaiyr works 5) Kocci works 6) Vaikkam works 7) Ampalappua works 8) Mukkola works and 9) Unclassified works. 01 Pre-Nryaya works Nryaabhaas contribution to Sanskrit literature until his masterpiece kvya Nryaya comes under this category. Hence Pre-Nryaya period covers the time between 1568 March 11 (cittam bena skam) and 1586 August 28 (100 days before yurrogyasaukhyam). Nryaabhaas probable major works of this period are Trakavadha, Gajendramoka, Matsyvatra, rpaakhpralpa or Niranunsika, Sktalokas,

valyanakriykrama,

Sarvamatasamgraha,

Tams, Tantravrttika-nibandhana, and two works each of them having 1000 lokas describing the rites of valyana and kautaka stras respectively. A few muktakas also belong

46

to this period. The works of this period are characterized by the prayers to the Candanakkvu and Nv deities.

Trakavadha, valyanakriykrama and Sarvamatasamgraha contain chronograms. The chronograms of the

valyanakriykrama and Sarvamatasamgraha are the same as they contain the same introductory verses. Hence it can be assumed that both these works were finalized from an original draft. Sarvamatasamgraha contains 147 verses on schools of thought as Nyya, Mimms, Bauddha and so on.103 Except for the four prabandhas and muktakas all works of this period are stra works. One of the texts of Gajendramoka contains the praise of Mukunda and another text has the praise of Gaapati intelligently interwoven with the theme of the work.104 Hence it is assumed that Gajendramoka pertains to this period. The author refers himself as dvijendra which is similar to bhsurendra which qualifies Nryaa as in the case of Rjasya etc. As the introductory verse praises Mukunda,105

Matsyvatra may be considered as a Pre-Nryaya work. The construction of the words dayite and ivya gives a suggestion that Matsyvatra is written soon after his marriage and stay at Tkkaiyr. rpaakhpralpa or Niranunsika is famous for the reference dvijapoto for its author. Hence it can be assumed

47

that it is an early work of the author. This work is probably written at Tkkaiyr for Kuaceri Iravi Ckyr.106 According to S. Venkita Subramonia Iyer

valyanakriykrama is jointly written by Nryaabhaa and his father Mtdatta.107 But in the light of the chronogram asvannireyasya, it can be assumed that the work was done independently by Nryaabhaa at Tkkaiyr after his marriage and just before the composition of Nryaya. Sktalokas also
108

contain

the

introductory

praise

of

Vighnevara etc.

Hence it is an early work, probably written

just after his Vedic education. Being written in the form of a Devstuti, Sktalokas describes the structural features of gveda like the number of chapters in each aaka and the number of sktas in each chapter etc. It consists of nine

verses in Sragdhar metre and the introductory verse follows the Kaapaydi notations. Tams are made for the use of Vedic students. Even the Sktalokas are included in Tams.109 The introductory verses of some Tams probably written by Nryaabhaa are reproduced in KSSC.110 Vaakkumkr has stated that many of the Tams of Kerala can be attributed to Melputtr on the ground that they contain the vandanalokas praising Gaea who is the prime deity at Candanakkvu.111 These verses praise the

Candanakkvu deities and hence they are early works of Nryaabhaa. Kippayyr has published some Tams of Nryaabhaa.112 Tantravrttikanibandhana is a

48

Prvammms work.113 Due to its stra nature, it can also be considered as an early work. The two works having 1000 lokas each on valyana and kautaka stras, though not extant are considered as Nryaabhaas work. 114 Due to its technical and stra nature, it can be assumed that these works may be pertaining to the Pre-Nryaya period. A few muktakas also pertain to this period. 115

02 Guruvyr works
Guruvyr works comprise of the two stotrakvyas of Nryaabhaa namely Nryaya and rguruvyupureastotra and some stray verses. Nryaya containing 1036 verses distributed in hundred daakas, and composed in a variety of metres was written within 100 days and was completed on 1586 December 6. rguruvyupureastotra was probably written on the very next year. Ur also opines that it was written soon after the completion of Nryaya. Nryaabhaa has written some stray verses during the Guruvyr period. 116 03 Zamorin works Mnavikramapraasti or ailbdhvarapraasti,

Mnaparicceda of Mnameyodaya, Mnavedapraasti, and some stray verses are included under this category. The stray verse on the child birth at Zamorin kovilakam has already been stated. Vaakkumkr states that Mnavikramapraasti is a khalgadya praising Zamorin and quotes

49

jayajayajayalakmnivsavalabhe! valabhedanapramukhanikhilavndrakavndasambhvitaparkrama parkramaorjjitasrabhuja-daa. 117 The same lines are quoted by Ur as a portion of ailbdhvarapraasti.118 Hence it can be assumed that both these works are the same. The words sambhvitaparkrama parkramaorjjita suggests that this work is on Mnavikrama, not on Mnaveda who was not the then Zamorin. Though not mentioned in his Kerala Shitya Caritra, Ur has published a khalgadya titled Mnavedapraasti in the Shitya Pariad Traimsikam First Issue.119 However no further mentioning of the work is available from Vanaml, Kerala Shitya Caritra or Kerala Samskta Shitya Caritra etc.. Hence there is a possibility that the work is Mnavikramapraasti itself, on the ground that that work also is termed as khalgadya. Mnapariccheda of Mnameyodaya deals with technical stra subjects which are the facets of early works of Melputtr. Mnameyodaya starts with the following lines. cryamatapthodhau blnapi ninatm dhmat kopi goplapota pota ivstu na 120 The construction of the words crya, pthodhi, bln, pota etc. indirectly imply that Mnameyodaya is an early work. Moreover, many other reasons in this regard have Hence Mnameyodaya is a

already been stated earlier. product of this period.

50

04 Later Tkkaiyr works Tkkaiyr was the place where Nryaabhaa was married to and some of his early works were written there. But until Nryaya the nature of his works remained similar and such works were classified as Pre Nryaya works. Hence the present classification is termed as Later Tkkaiyr works. Unlike the other categories Later Tkkaiyr works do not pertain to a specific limited period, but comprises of all his works done at his home at Tkkaiyr from Vysotpatti which is completed on 1589 October 27 and including all such works before rpdasaptati completed at Mukkola on 1627 Oct 17. The works which he has written at Kocci, Vaikkam, Ampalappua etc during this period are not included under this category. For instance the muktakas nadpuirasahy and he abdgama are evidently the products of this period based on the chronograms and tradition. Most of the works of this period contain chronograms. They are also devoid of the praising of any deities. Considering the importance of these two verses in the interpretation of the life of Nryaabhaa, they are considered as individual works in this thesis. Some other identified works of this category, apart from the stray verses are Vysotpatti, Kucelavtta or Kucelopkhyna, Yajasamrakaaprabandha, or

Kaunteyaka, Svhsudhkara,

Koiviraha,

Apinyaprmyasdhana

Apinyapramat and a letter to scholars outside Kerala.

51

Vysotpatti also denotes the time of its authors home coming from Calicut. Kucelopkhyna contains the lines saha muktmayairdraighe muktmaye sukham vasatastasya na cirdsnmukttmat mune 121 This gives an impression that Kucelopkhyna122 is a work not much later than Nryaya and Nryaabhaas recovery from illness and his union with his wife. After the completion of Kaunteyaka in 1590 March 10, he might have left Tkkaiyr for a while and on return in 1593 and on the reunion with his spouse he composed Koiviraha too. Vaakkumkr has a well thought opinion that Koiyaviraha is written by Maamagalam Nryaan Namptiri, but not by Nryaabhaa.123 It is evident that Koiyaviraha is a Maiprava work124 and that Nryaabhaa has written nothing except in Sanskrit and Prkta. Hence it is assumed that Vaakkumkr The is talking about Koiviraha of of

Nryaabhaa.

chronogram

bhtvivtyutsukau

Koiviraha denotes the date 1593 February 6. Maamagalam Nryaan Namptiri is supposed to have passed away in his 70th age in 770 M.E. (1595 A.D.).125 If Maamagalam is the author he must have written this grakvya just before his death at the age of 68, which is highly improbable. But the chronogram supports Nryaabhaa more and fits perfectly in the events of his life. On the basis of the similarity of

theme and the treatment of the subject Svhsudhkara may

52

be

work

written

just

after

Koiviraha.

Apinyaprmyasdhana or Apinyapramat pertains to a little later period than Dhtukvya and it was sent to Tamil Nadu along with the letter to scholars outside Kerala.126 In Apinyaprmyasdhana Nryaabhaa defends the usage of certain words which are used even by Bhavabhti and Murri, but are incorrect according to the rules of Pini. It has historical value also since it refers to some Sanskrit scholars of the Coa country like Yajanryaa, Somevara, Sudarana and Vainateya. Yajasamrakaaprabandha which is completed on 1622 August 10, reveals Nryaabhaas interest in Rmyaa themes. Hence the tradition that he has written the Rmyaaprabandha after adding necessary portions at his old age becomes more relevant. 05 Kocci works Major works under this category are Dakayaja, Kailsavarana or Kailsaailavarana, Prvatsvayamvara, Tripuradahana, Mamahapraasti or Marjapraasti, and Gornagaravarana or Vrakeraapraasti. These works

generally praise either the Kocci king or his prime deity iva. The tradition of the chronogram Nadpuirasahy

corresponding to 1611 June 29 reveals that Nryaabhaa was at Tkkaiyr at that time. Hence he might have started to Kocci only in 1611 or 1612. The Kocci works, therefore, might be written between 1612 and 1615 A.D., as this period

53

is the last three years of Vrakeraavarmarjs reign during 1612-1615. Mamahapraasti or Marjapraasti is a praasti with 18 lokas and a few nkhalgadyas.

Nryaabhaa presented this work to Vrakeraavarmarj during his stay at Tkkamatilakam.127 Ur names Vrakeraapraasti as Gornagaravarana also.128 This work was submitted to Vrakeraavarmarj in 779 M.E. (1613-1614 A.D.) and the same was accepted by him.129 Though Tripuradahana is regarded as a Kocci work, there is equal chance for it to be a Vaikkam work. Soon after the death of Vrakeraavarma, Nryaabhaa might have started period.130 06 Vaikkam works Aamcamp or Aamprabandha and Bimbalapraasti are the only two works under this category. Aamcamp is about the celebration of Vaikkattaam. Ambdevi Tampuri has translated this camp into Malayalam.131 Bimbalapraasti is a praasti on Vaakkumkr Godavarmarj. These works are written around 1615 A.D.. There are some stray verses which may be pertaining to this period. 132 for Vaikkam where he met Vaakkumkr

Godavarmarj. There are some stray verses pertaining to this

54

07 Ampalappua works Ajmilamoka, Subhadrharaa, Pclsvayamvara, Syamantaka, Santnagopla,

Devanryaapraasti,

Prakriysarvasva, Rjasya, and Dhtukvya belong to this category. These works are characterized by the praising of Devanryaa or various synonyms of his deity Ka. The works are more carefully written and many of them are greater in size. The prabandhas were written for the use of Kuacery Iravi Ckyr during the period from 1616 to 1620 A.D. Kuaceri Iravi Ckyr was a courtier of Ampalappua Pram Tirunl Rj.133 Devanryaapraasti in praise of the King is also one among the earlier in the category. The

completion of Prakriysarvasva dates to 1617 March 10. The great personality Ampalappua king fell ill seriously and it was so pitiful for Nryaabhaa to see his great patron being helpless. Hence in Rjasya he composed an unusual

conclusion as follows: daivd mstvtyttacetcaidyri vivask.

134

bhvinyavasth

mayi

savidhagate

saubharuddh

sapadi

nijapurmavayd

As the lord did, Nryaabhaa also left his friendly king and went back to his home at Tkkaiyr in 1620. Soon after his return he witnessed the death of Acyuta Piroi on 1620 August 14. However, he could not resist his temptation to visit

55

Devanryaa again.

Hence he might have gone back to

Ampalappua and his dear friend Devanryaa might have further requested him to complete Vsudevavijaya of

Vsudevakavi.

In a hurry Nryaabhaa might have

complied with his request and completed Dhtukvya in three days and three sargas. The second sarga was written as per the chronogram on 1621 August 06. Nryaabhaa has

illustrated 1948 grammatical roots of Sanskrit in the work, following Mdhavyadhtuvtti. Rmapivda has written his Vivaraa commentary on it. After the completion of

Dhtukvya, Nryaabhaa might have returned back to Tkkaiyr to participate in the anniversary rites of the death of his preceptor Acyuta Piroi. There is no evidence to think that Nryaabhaa has ever gone back to Ampalappua thereafter, even at the actual demise of Devanryaa. Some stray verses of the Ampalappua period also are available.135 08 Mukkola works Mukkola works comprise of the most extensive period and works of Nryaabhaa. The period of Mukkola works starts with the composition of rpdasaptati on 1627 October 17 and extends upto his death. rpdasaptati which is composed The completion of in 71 verses of

rdlavikrita, is followed by the writing of additional portions to make the existing camps of Nryaabhaa with Rmyaa and Mahbhrata themes into complete

56

Mahbhrata and Rmyaa camps. Some of the probable Mahbhrata camps of this period are Ajtavsa,

Ambopkhyna, Avamedhaparva, Bakavadha, Bhagavaddt or Dtavkya or Kadta,136 Bhratayuddha,137 Bhmotpatti,140 Bhmaparva,138 Bhmasvargati,139

Citrgadavadha, Dhtarrotpatti, Digvijaya, Droaparva, Dytakri, Gadparva, Hiimbavadha, Jarsandhavadha, Karaparva, Mausalaparva,

Kalyasaugandhika, Khavadha, Nlyacarita Pavotpatti, or

141

Karakualpaharaa, Kirta,

Khoaytr,

Draupadpariaya,

Nivtakavacavadha,

Ptracarita, Sabhpravea,142 alyaparva, Strparva, Sundopasundopkhyna, Vanavsa,143 Yuddha146 and

Satyavatpariaya, Suyodhanavadha, Vysopadea,144

147

Svargrohaa, Yadukayaprabandha,145

Yudhihirbhieka.

However there are chances for some of

the above works to be pertaining to the categories mentioned earlier. But as we do not have evidence to this effect these works are included under this classification. The same

probability is applicable to the Rmyaaprabandhas of Nryaabhaa also. The probable Rmyaaprabandhas which do not pertain to the earlier categories are Agnipravea,148 Ahalymoka,149 Agulyga, Avamedha, Ayodhypravea,150 Blakam kath or Rmakath,151
152

Blivadha,
153

Kharavadha, Pabhieka,154

Lakpravea, Rkasotpatti

Paraurmavijaya, Rajancarotpatti

or

or

Rvaodbhava,155

57

Rmacandracarita,156

Rvaavadha,

Stparityga,

Stsvayamvara, Sugrvasakhya, Takvadha, Udynapravea and Vicchinnbhieka.157 The stray verse on vykaraa praising Ka is probably of this period.158 Muktisthala odasa Stotram, a stotrakvya praising the Mukkola Bhagavati also pertains to this period. 09 Unclassified works Due to the inadequacy of information some works attributed to Nryaabhaa remain unclassified. A few of sucjh works are Kirtrjjunavijaya,159 Nradamohana,160 Vikramasenacamp,162 Caturagaka,164 some of his various Kautakamuktakas, Rugmgadacarita,161 Camatkracintmai,163 strakriy-sagraha,
165

Vykhy of the loka "Pupodbheda" of Amarukaataka, Vykhy of three lokas of the 11th skandha of Bhgavata starting from yadyasajjanma, Bhasmaniedha,166 Rsavilsa167 and Krmvatra.168 Bhasmanisedha is believed to be a work against aivism.169 Rsavilsa is a kvya in three cantos.
170

Kerala

University Oriental Research Institute and Manuscripts Library has published the commentary on Pupodbheda in the Amaruataka.171 Among the above, on considering the theme and the circumstances, Camatkracintmai which is a jyotia work and Kautakastrakriysagraha may be pertaining to the Pre-Nryaya period and Caturagaka and the two

58

vykhys may be pertaining to the Ampalappua works. Ur thinks that Krmvatra may be of Melputtr.172 There are some stray verses of Nryaabhaa the periods of which are uncertain.173 10. Campprabandhas of Melputtr The exact number of the camp works by

Nryaabhaa is not quite certain. His name as author is mentioned only in a few cases like Rjasya, Svhsudhkara, Niranunsika, Dtavkya etc. The name Kadta is seen assigned to Dtavkya. There is also a stanza quoted therein at the end specifying Nryaa as the author.174 But the use of the word adya therein without chronogram and the lack of that verse in many of other texts are sufficient to doubt the authenticity of these lines. According to some, Cunakkara Uikavriyar has translated all camps of Melputtr.175 But according to Ur, Cunakkara Uikavriyar (1865-1936) has translated

Bhratacamp (1918), Aamprabandha (1919), Niranunsika (1923), Kirta (1925), Dtavkya (1925), Kailsavarana (1926), Ngamoka (1926), Rjasya (1928), (1929),

Pclsvayamvara

(1929),

Draupadpariaya

Kucelavtta (1930), Svhsudhkara (1930), Ajmiamoka (1930) and Subhadrharaa (1930) into Malayalam.

Cunakkara has also an independent work Nradamohana. It is

59

imcomplete.176

There are some other translations also like

that of Aamcamp by Ambdevi Tampuri.177 According to Ur, Nryaabhaa is doubtlessly the author of the twenty prabandhas namely Rjasya,

Dtavkya,

Pclsvayamvara, Subhadrharaa, Matsyvatra,

Nyacarita, Kaunteyaka, Ngamoka,

Sundopasundopkhyna, Kirta, Kailsavarana,

Niranunsika, Rkasotpatti, Ahalymoka, Blakamkath, Dakayaja, Tripuradahana, Aamcamp, Svhsudhkara and Koiviraha.178 According to some, Gajendramoka and Kalyasaugandhika179 and the Bhrata and Rmyaa prabandhas also are the camp works of Melputtr Nryaabhaa.180 All the other prabandhas stated in this thesis are attributed to Nryaabhaa by many scholars. Ur mentions Blakamkath as one of the

prabandhas of Nryaabhaa.181 But S. Venkita Subramonia Iyer in his Kerala Sanskrit Literature - A Bibliography says that the work is a gadyakvya. This work is also known as Rmakath.182 C.R.Depe considers Nryaabhaa as the author of Rmacandracarita.183 Bhrataprabandha was published by C.K.Rman

Nampiyr in the Prabandhvali series, rakam, 1930.184 Rmyaaprabandha commentary by was published Rman
185

with

Malayalam in the

Perumanam

Nampiyr

Prabandhvali series Part I.

Many of the verses and gadya

60

of Rmyaaprabandha contain portions from Bhojacamp, Raghuvama, Anargharghava, Mahnaka, Bhratacamp, Mgha, Abhijnakuntaa, Bhrmyaacamp,

Kavilsa, Vtmkirmyaa, Rmacaritam (gadya) etc. Hence Rmyaaprabandha is not considered as an independent work. 186 Considering the similarity between the lokas of

Cellrnthodaya and Aamprabandha, the self-flattering of the author which is not normally expectable from

Nryaabhaa, and the use of rhetorically invalid words, T.G. Rmacandran Piai assumes that the work Aamprabandha is of Nlakaha.187 Nlakaha and Melputtr were contempories.188 Ur, Vaakkumkr and other scholars, on verification of the literary qualities find no reason to doubt the authorship of Nryaabhaa in the case of Aamprabandha. The alleged self flattering
189

is really a flattering of the

blessings of campkvya as a whole and not of the author in particular. Like Bhoja, the author also is lavishing praise on the camp style to reveal his concept on campkvya. The use of may etc. here and there need not be considered as an expression of pride or egoism, but it has to be taken as a necessary evil in the construction of a vttabandhikvya. Hence Aamprabandha can be regarded as a work of Nryaabhaa until other strong evidences are available in this regard. Nyacarita which is considered as the second part of Pclsvayamvara is taken from Pacendropkhyna.

61

Nryaabhaa uses difficult grammatical formations in this prabandha. It contains two long prose passages in Prkt revealing his command on that language too. 190 According to T.G.Rmacandranpiai, the first stanza of Paurakavadha of Avatitirunl is also seen in

Santnagoplaprabandha. He states that at the conclusion of the prabandha, there is a verses specifying that the author is Vacikumbhinyadha.191
192

and

that

Santnagopla

and

Paurakavadha are written by Avatitirunl.

the same author i.e.

The text of Santnagopalprabandha as published in Prabandhasamhra, Part II, 1980, page 3 and

Prabandhamajar by N.P.Ui, 1998, page 229-231 do not contain the above said stanza. While specifically mentioning the Santnagoplaprabandha of Avatitirunl, Ur also states about a small Santnagoplaprabandha which is used by ckyrs and the other belonging to Avatitirunl. 193 That work also is not the one published in Prabandhamajar of N.P.Ui. Vaakkumkr specifically mentions that Nryaabhaa is the author of a Santnagopla.194 Hence it can be assumed that the Santnagoplas authored by Avatitirunl and

Nryaabhaa are different. Rjasya, Subhadrharaa and Pclsvayamvara are the best of camps of Nryaabhaa.195 Niranunsika is his first Rmyaa work with a phonetic peculiarity.

62

Nryaabhaa in the concluding verse of Niranunsika196 states himself as dvijapota. The word pota means a baby. So Niranunsika may be one of his earliest camps. But in Rjasya, he addresses himself as Nryaabhsurendra. So he must be highly confident and established by that time. The subject matter and the attire of himself as an authority in rauta and Mmms give rise to the idea that Rjasya is a later work. It is Nryaabhaas last prabandha at

Ampalappua. Subhadrharaa deals with love and its rhetoric merits make it particularly mellifluous. It is one of the Ampalappua works too. So from these references the only possible chronology of these three prabandhas can be 1) Niranunsika 2) Subhadrharaa and 3) Rjasya. 11. Recapitulation Melputtr Nryaabhaa was born in Melputtr Illam on the Utram star of 733 Tulm i.e., 1557 October or November. He was educated at Candanakkvu, Tirunvya and Tkkaiyr. He got married and had a son. He wrote Trakavadha at a very young age. The writing of Nryaya was a turning point in his life. He traveled from Tkkaiyr to Guruvyr, Koiko, Kocci, Vaikkam and Ampalapua. When Devanryaa fell in prolonged illness Nryaabhaa

returned to Tkkaiyr in 1620 A.D.. He spent a few more years at Tkkaiyr after the death of Acyutapiroi and left for Mukkola to worship the Bhagavati there. Nryaabhaa

63

has given a large number of chronograms in his works among which citta bena skam, avannireyasya,

yurrogyasaukhyam, ca trag pathik, anavabuddhya siddhyat, bhutvivtyutsukau, nadpuirasahy, yatna phalapras syt, ktargarasodya, vidytm svarasarpat, kamsajvasramsya, varamakha samyak, bhognkatha prrthaye, and blakaatra saukhyam are acceptable; but samsaratyarke samyak and babhvtha vsuk are not valid chronograms. Nryaabhaa left his home to Koiko after completing Kaunteyaka in 1590 March 10 and returned back just before writing Koiviraha in 1593. The muktaka describing his witnessing of a child birth in the family of the Zamorin is probably about the later Zamorin Mnaveda. Probably Mna part of the Mnameyodaya was written at that time. After coming back from Ampalappua, he again visited there in 796 Karkkiakam for a short stay and wrote Dhtukvya in three sargas and in three days. He must have started the composition of Rmyaaprabandha before 1622 August 10. Probably after the death of his wife he stayed at Mukkola teaching disciples and composing the missing portions to complete his Rmyaa and Bhrata prabandhas. He passed away in 839 M.E. or 1663 A.D.. Nryaabhaa is attributed with the authorship of at least 120 works comprising of of stray verses, camps,

64

praastis, stra works on grammar, philosophy, jyotia, chess, Veda and its rituals, stotrakvyas, vykhyas etc. His works may be classified according to the style and period of his works as 1) Pre-Nryaya works 2) 2) Guruvyr works 3) Zamorin works 4) Later Tkkaiyr works 5) Kocci works 6) Vaikkam works 7) Ampalappua works 8) Mukkola works and 9) Unclassified works. At least 90 camp works are attributed to Melputtr Nryaabhaa.

65

NOTES AND REFERENCES 1. somapuyayute vare vcikepyaamehani karturnryayasya pratimeyam pratihit kruguru vtea kruymtapyin dattena nirmit datt pratimpratim nanu 2. 3. http://www.guruvayurdevaswom.org/narayaneeyam.shtml bhkhae keralkhye saritamiha nimuttareaiva nvketrd gavytimtre punaruparinavagrmanmni svadhmni dharmihd bhaatantrdyakhilamatapaor mtdattadvijendrjjto nryakhyo niravadatul devanryajm. 4. rnryaanmakoparinavagrmasvadhmbhidhakoidevakaviprakaracita yaddhtukvya ubham. (DN, page 279) 5. 6. 7. 8. CKSL, page121 KSC, Volume II, page 386 Vanaml, page 8 CKSL, page 120 ittha bhgavatastotra svgrajena vinirmitam vyalikhanmtdattkhyo bhagavadbhaktiprtaye 9. Vanaml, page 9

10. MVP, page 4 11. CKSL, page 121 12. Vanaml, page 23 13. Ibid, page 304-307 14. Published in the Kvyaml, Bombay, HCSL, page 256 15. Vanaml, page 21 16. Ibid, page 14 17. Malayabhcaritram, page 145, PKAAS, page 90 18. Vanaml, page 31

66

19. Ibid, page5, page 21 20. PS, Preface, page 5 21. Ibid, page 5 22. Vanaml, page 24 23. Ibid, page 26-29 24. Bissy, page 52 25. Ibid, page 58 26. PKAAS, page 60 27. KSC, Volume II, page 392 28. Vanaml, page 25 29. PM, page 288 30. Journal of the Kerala University Oriental Research Institute and Manuscripts Library Vol. XXI, Part I, 1976, page 3-30 31. Ibid, page 30 32. Ibid, page 3 33. Vanaml, page 610 34. PM, page 171 35. Ibid, page 168-171 36. Pclsvayamvara Campprabandha by Cunakkara Uika Vriyar, Koakkal, 1930, Avatrik page 2 37. KSC, Volume II, page 394-395 38. PM, page 126-127 39. Ibid, page 126 40. Ibid, page 326 41. Ibid, page 311-326 42. Vanaml, page 27-28 43. PS, page 2 44. NPSACS, page 26-27 45. itrito bhpatinmun puna kae kae ikitartikauala asdhyavastunyapi sampravttavan mahrave pota ivnilrayt. (PS, page 2) 46. PS, page 134

67

vtti taddhradattarmavivt bhydika kaumudm tadvykhymapi dhtuvttiyugaa daivaca kalpadrumam bhojoktidvayadaanthavivt bhaydikvyatrayam tisracmarakoanmavivt samprekya samkipyate. 47. Vanaml, page 6 48. DN, page 77 49. Journal of Manuscript Studies, Volume XXXV, 2001-2002, page 14 50. Ibid, page 12-14 51. Bhrgavarman, page 181 52. Ibid, page 170-181 53. Vanaml, page 6, 24 54. Vanaml, page 17 55. rasti mukhe viambayati m bhyopi csph bhog santi sahasradh punaraha bhognkatha prrthaye eoha sphaymyaeasukhamityetacca hsspadam nthe cintaya sarvamityahipatestvatpdapto jayet 56. prvaty padamatra dyamiti v pde bhavatvena v sdhutvttadupstaye hitatay padynyamni sphuam sai muktipurigirndratanay bhaktena nryaenbaddh khalu saptatirdiatu va kalyahallohalam. 57. KSC, Volume II, page 387 58. PM, page 287 59. PM, page 286-287 60. CKSL, page 131 61. Ibid, page 131 62. Ibid, page 134 63. NPSACS, page 21 64. SNACES, page 256 65. Vanaml, page 12 66. Ibid, page 12 67. Vanaml, page 10 and Journal of the Kerala University Oriental Research Institute and Manuscript Library, Volume XXI, Part I (Half yearly), 1976, page 3

68

68. Vanaml, page 20 69. KSC, Volume II, page 402 70. Vanaml, page 21 71. Ibid, page 35-36 72. KSSC, Volume III, page 223 73. KSC, Volume II, page 391-392 74. Vanaml, page 31 75. KSC, Volume II, page 404 76. Ibid, page 389 77. PS, page 1 78. PM, page 35 79. Ibid, page 1-35 80. KCS, Volume II, page 392 81. Vanaml, page 23 82. Ibid, page 60, KCS, Volume II, page 428 83. Vanaml, page 24, 42 84. CKSL, page 132 85. NPSACS, page 21 86. SNACES, page 256 87. KSSC, Volume III, page 5 88. KSC, Volume III, page 1 89. KSSC, Volume III, page 5 90. pthvvtrajit nitntamahitenaitena sacoditairasmbhi kaemuvilasitairabhysahnairapi prnryaasri viracita tanmnameyodayam moht prayitu kt matiriya santa prasdantu na (KSSC, Volume III, page 5-6) 91. KSSC, Volume III, page 6-7 92. Vanaml, page 24 93. AVH, page 23 94. Ibid, page 21 95. Ibid, page 20-21 96. NPSACS, page 23

69

97. Ibid, page 22 98. Ibid, page 26 99. Ibid, page 23 100. P.K. Gode, Studies in Indian Literary History Vol. I, 1959, Page 65-74, NPSACS, page 23 101. Vanaml, page 24 102. SVSKI, page 205 103. Bissy, page 80, TSS No.245, 1977; 47&48. (Manuscripts in the collection of the late E.V.Raman Nambutiri, Tvm), Journal of the Kerala University Oriental Research Institute and Manuscripts Library, Volume XXI, Part I (Half yearly), 1976, page 3-30 104. pthvplnanamrnatulitamahim vairabhjo vijitya rmn smdyupyairjalanidhivasanmtmastktya pthvm bhuktv bhognaemciramabhilaitn muktasagaca pyevindradyumnbhidhno narapatirabhavanmagnacet mukunde. (PM, page 217) uttugamastakavirjitarjablam mattadvipendravarapruaramrti pratyhasamhativihantkamatyudram citte cakstu mama kicana vastu nityam (PM, page 222) 105. ki matsyktimritosi dayite! tvannetramaitrrast ki te toyagati sukhya bhavat tatsambhavetydara. ocy nanvanimeat tava katha tv payato no bhavedittha sallapita mukundaramayormugdha ivystu va. (PM, page 180) 106. Vanaml, page 314 107. NPSACS, page 11 108. Vanaml, page 51-52 109. Ibid, page 52 110. KSSC, Volume III, page 31 111. Ibid, page 31 112. Vanaml, page 52 113. Ibid, page 67

70

114. KSC, Volume II, page 396 115. strsagena uddh matiriva vidu vttirauttnapdvdvyollsayant surucirasikatmeva dkiyagaty satkurvvnuklasthitamasuraripu yogibhirdhyeyamanta srasyengabhtpahdiva taru bhsate s nieyam (Vanaml, page 28) magna mahmohamaye mahbdhau manda mahtman! mamatkulena kppayodhe! manasoddharmum ktvoupa jnamaya prapannam (KSC, Volume II, page 386-387) 116. he rog nanu yyameva suhdo yairnnisphoham kta kvylamktitarkkakovidasabhyogeu bhogeu ca no cet kapadravindabhajana vedntacintmapi tyaktv va va iti bhramdaharaharymeva ymy purm. (Vanaml, page 18) ya ktv vivaraga rajaniyavanika projvaladbhnudpam avatsantuasamprekakamakhilajagadbhrntinya vitatya karmmaukhoccaamrddagikalayavaagn vsangnasaktn jvacchtrn mukunda svayamabhiramate krayan sostu bhtyai. (Vanaml, page 27) cetovtyavetacchu nayanasudhdhyinrjangasphtadhvntndhakpe capala nipata m lnapako yath vi bhyo bhyastarerthdikadavadahane cntakavydhavaktre, netrnandasya jivnilanilayalasad brahmanakaja bhajeth (Vanaml, page 28) 117. KSSC, Volume III, page 22 118. KSC, Volume II, page 405 119. Vanaml, page 30-31 120. Ibid, page 65 121. PM, page 239 122. Ibid, page 232-239 123. KSSC, Volume II, page 529

71

124. KSC, Volume II, page 467-468 125. Ibid, page 326 126. KSSC, Volume III, page 27 127. KSC, Volume II, page 404 128. Vanaml, page 31 129. racanlalanmudyat padavinysakomam urarktavn hanta rantu pratidina vibhu (Vanaml, page 31) 130. sthusannapi nanvaho! bahutaraikhatairllakyase dakadhvamsakaropi vivabharae tva daka eva svayam sarvajopi ca blamandanilaye llyase; kinnvidam vaiamya cariteu visphurati te bhutea! netreviva (KSC, Volume II, page 406) 131. KSC, Volume V, page 145 132. dhmni vyghrapury prakaitanijabhmni nitya prapuyadgagsagatvari kitidharasutay sdhu sagatvari etni sphtaphlekaadahanaikhgahalhasmari vymhairasmari praatajanatamoghasmari smari (KSC, Volume II, page 406) tvaddhmn kacandrau dravati suraga prpurrt viricam; soya prgeva ambhu araamupagata pakajamnikhinna; ambhu prgeva yto rajatagirivinkula padmanbham; sopi krbdhiodavaamatiragttvanman vilm. (KSC, Volume II, page 406) 133. MVP, page 13 134. PM, page 35 135. ryate nlakahokt rjahamsaca modate ka kla iti no jne vrikaradopi v (KSSC Volume III, page 23) bhmasenagadtrast duryodhanavarthin ikh khrvakasyeva karnamlamuprit (KSSC Volume III, page 25) avyajanastrkyaketuryatpada khaayiyati tatte bhavatu kalpnta devanryaa prabho. (KSSC Volume III, page 26)

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nla blamgd kucatadvyvarttitu kutracinnnla v saraseu kvyasaraslpevanlocitum lola me hdaya tathpi gaganasrotasvinsaginam lolambadyutilobhanyavapua bla batlambate. (KSC Volume II, page 405) The word gaganasrotasvin means Ampalappua here. nryay karu manoj saivrthany suratotsuknm puyena labhy yadi labhyatesvasuvyayopyutsava eva nm (KSC Volume II, page 407) 136. KSC Volume II, page 395 137. HCSL, page 256 138. KSC Volume II, page 395 139. KSSC, Volume III, page 59 140. KSC Volume II, page 394 141. Ibid, page 395 142. KSSC, Volume III, page 59 143. KSC Volume II, page 395 144. KSSC, Volume III, page 59 145. Journal of Manuscript Studies, Volume XXXV, 2001-2002, page 10 146. KSSC, Volume III, page 106 147. KSC Volume II, page 395 148. Bissy 143 149. KSC Volume II, page 393 150. Bissy 143 151. KSC Volume II, page 393 152. Bissy 143 153. Journal of Manuscript Studies, Volume XXXV, 2001-2002, page 10 154. Bissy 143 155. KSC Volume II, page 393 156. Bissy 139 157. Ibid, page 143 158. ko rakatu m carcaraguru ka namasye sad

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kenaiva surakitohamasakt kya datta mana kdeva samudbhavo mama vibho kasya dsosmyaham ke bhaktiracacalstu bhagavn he ka tubhya nama (Vanaml, page 27) 159. Journal of Manuscript Studies, Volume XXXV, 2001-2002, page 10 160. KSSC, Volume III, page 59 161. KSC Volume II, page 394 162. Bissy, page 143 163. Vanaml, page 67 164. Ibid, page 29-30 165. Ibid, page 67 166. KSC Volume II, page 396 167. Bissy, page 80 168. Ibid, page 128 169. KSC Volume II, page 417 170. Bissy, page 80 171. Manuscript No. COL 1658, Bissy, page 79 172. KSC Volume III, page 75 173. bhante bhasmalepa tava sitahasitacchyameva smarre; phla te nkanady pratiphalitamaho! blacandra vadanti nla te bhuvallrucibharamania ghakahagraheu vylna ta kumrpuragiritanaye! hlamitylapanti. (Kumaranallur Bhagavati) (KSC Volume II, page 406) st pyalbhassumukhi garajarmyutyuhr prasiddhastallbhopyacintpi ca garaajuo heturullkhaty no cedloladipratibhayabhujagdaamarmm muhuste ymevlambya jve kathamadharasudhmdhurmapyajnan (Strcu) (KSC Volume II, page 407) 174. nryabhidhamahsuravaryavaktrajaivtkmtajharnikaryamam hdya prabandhamidamadya samptamudyadgadyam samastamanavadyavirjipadyam (CKSL, page 145)

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175. SVK Volume 10, Page 627 176. KSC Volume V, page 19-20 177. KSC Volume V, page 145 178. KSC Volume II, page 393 179. VSVK, Volume V, page 251 180. SVK Volume 10, page 626 181. KSC Volume II, page 393 182. Bissy, page 136 183. Ibid, page 139 184. Vijnadpika,Volume II, page 116-138 (Bissy, page 139) 185. Keraa Shitya Caritra - Carcayu Puravu Volume I, page 329-335, K. Rghavanpilla, Rjasyaprabandha, Introduction page i-iii, Dr.K.M. George, Shityacaritra Prasthnaalile, page 442, (Bissy, Page 143). 186. KSSC, Volume III, page 48-49 187. NBC, page 207 188. Ibid 189. santa santanyamnmiha sapadi may gadyapadyasvarpmsvdysvdya v gaadamtaras santu santuacitt phullanmalllaty iva mdupavanaspandandolity manda manda sravant madhurasalahar pupata apadaugh (PM, page 289) 190. PM, page 82 191. See foot note 38 192. NBC, page 31 193. KSC Volume III, page 77 194. KSSC, Volume III, page 59 195. NPSACS, page 16 196. PM, page 256

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76

APPENDIX I A POSSIBLE INTERPRETATION OF SOME LOKAS OF THE DAAKA 53 OF NRYANYA 1. attya blya jagatmpate, tvamupetya paugaavayo manojam upekya vatsvanamutsavena prvartath gogaaplanym. Ye, tman, who is the master of all worlds, completing your five years of infancy and entering into boyhood, renouncing the embrace of your mother, mirthfully you were engaged in the protection of the multitude of words. 2. upakramasynuguaiva seyam marutpurdha, tava pravtti gotrparitraktevatrastadeva devrabhathstad yat. Ye, Master of the Body, which is the city of the five breaths, your such action was fit for your initiation into the world of education, because you were incarnated for the

protection of words, the blissful Gyatri, and the earth and ye, the Blessed One, you have commenced the same then.

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3.

kadpi rmea sama vannte

vanariya vkya caran sukhena rdmanmna svasakhasya vc moddag dhenukaknana tvam. Once when you were traveling joyfully, enjoying the wild beauty inside the forest, like Rma who was exiled from his home; hearing the advice of a known destitute friend of yours, you entered happily into the wild world of sex. 4. uttlatlnivahe tvadukty

balena dhutetha balena dorbhym mdu kharacbhyapatat purastt phalotkaro dhenukadnavopi. Oh, my spouse, on your mighty advice, when huge bunches of palms were forcefully fallen with both hands, then the easy and the hard fruits fell there, and the monster of sex too fell. 5. samudyato dhainukaplaneham

katha vadha dhainukamadya kurve itva matv dhruvamagrajena suraughayoddhramajghatastvam.

78

As if thinking, when I am obliged to in the protection of sex, how can I kill it today? you have definitely caused the elder brother to kill the one who has fought always against the variety of liquor. 6. tadyabhtynapi jambukatve-

nopgatnagrajasamyutastvam jambphalnva tad nirsthastleu khelan bhagavan, nirstha. Ye, the Blissful, You have put down in the palms playfully as if with the Jambu fruits, with such detachment which is coexistent and early born, his crowd of evil servitude which was come down by your own vice. 7. vinighnati tvayyatha jambukaugham

sanmakatvdvaruastadnm bhaykulo jambukanmadheyam rutiprasidha vyadhiteti manye. I deem that the Sun, worried with the fear of infamy on the unanimity of name, on the ground that he is an evil planet, then, hid the notoriety which is famous for those who

79

are born in Tiruvoam (ruti) Star, while you were wiping out the herd of evil personalities. 8. tavvatrasya phala murre,

samjtamadyeti surairnutastvam satya phala jtamiheti hs blai sama tlaphalnyabhukt. Ye, Unclad, You have enjoyed the fruits of palms along with the children, when remarking with a smile that the purpose was already born there, in response to the blessing of the experts that the purpose of your incarnation was complete that very day. 9. madhudravasrunti bhanti tni

phalni modobharabhnti bhuktv tpataica dptairbhavana phalaugham vahadbhirg khalu blakaistvam. And alas, you returned home, with many children who carry home lots of fruit after being content and proud, when eaten the great palm fruits that are fleshy and mellifluous and fatty. 10. hato hato dhenuka ityupetya

80

phalnyadadbhirmadhuri lokai jayeti jveti nuto vibho, tvam marutpurdhvara, phi rogt. Heal me from ailments, ye, the Soul, Master of the Body, which is the city of the five breaths, and the One that is praised by the multitude as they approached eating sweet palm fruits and praising hail, hail, and long live, for the carnal desire is conquered, conquered.

81

82

ANNEXURE II Type
Prabandha

A LIST OF THE WORKS OF NRYAABHAA Remarks

KSC, Volume II, page 394, PM, page 240, Praises Nryaa Praising Janrdana PM, page 239

No
Ampalapua

Name of Work Classification Period

Ajmilamoka

Kucelavtta= Kucelopkhyna Ampalapua Prabandha Ampalapua Prabandha

83
Ampalapua c. 1620 Prabandha Ampalapua Ampalapua Prabandha Prabandha

Pclsvayamvara

KSC 391

Rjasya

KSC, Volume II, page 394, PM, page 1

Santnagopla

KSSC 59, Praising Vsudeva, Prabandhamajar P229 Vanaml 41, Written for Iravi ckyr

Subhadrharaa

No
Ampalapua Ampalapua Ampalapua Ampalapua stra stra KSC 393 KSC 393 Praasti Vanaml 33-34 Prabandha Praising Lakmknta Prabandhamajar P240

Name of Work Classification Period

Type

Remarks

Syamantaka

8 1621 Aug 06 1617 Mar 10 Prabandha

Devanryaapraasti

Dhtukvya

84
Bhgavata Bhgavata Prabandha Bhgavata Prabandha

10

Prakriysarvasva

11

Ekdamhtmya

KSSC 59

12

Ngamoka

Confirmed work of NB KSC 393

13

Vmanvatra

KSSC 59

No
Bharataprabandha Prabandha Prabandha Prabandha Prabandha Prabandha Prabandha KSC 395 KSC 395 KSC 395 KSC 395 KSC 395 KSC 395 Bharataprabandha Bharataprabandha Bharataprabandha Bharataprabandha Bharataprabandha

Name of Work Classification Period

Type

Remarks

14

Mausalaparva

15

Ajtavsa

16

Ambopkhyna

85
Bharataprabandha Prabandha

17

Avamedhaparva

18

Bakavadha

19

Bhagavatddt

20

Bhratayuddha

HCSL 256, May include Bhmaparva, Droaparva, Karaparva, alyaparva, Gadparva and Suyodhanavadha.

No
Bhrataprabandha Bhrataprabandha Bhrataprabandha Bhrataprabandha Prabandha Prabandha Prabandha KSC 394 KSC 395 Prabandha KSSC 59 Prabandha KSC 395

Name of Work Classification Period

Type

Remarks

21

Bhmaparva

22

Bhmasvargati

23

Bhmotpatti

86
Bhrataprabandha Bhrataprabandha Bhrataprabandha Prabandha Prabandha

24

Citrgadavadha

25

Dhtarrotpatti

KSC 395

26

Digvijaya

KSC 395

27

Droaparva

KSC 395

No
Bhrataprabandha Bhrataprabandha Bhrataprabandha Bhrataprabandha Prabandha Prabandha Prabandha KSC 395 KSC 395 Prabandha KSC 395 Prabandha KSC 395

Name of Work Classification Period

Type

Remarks

28

Dtavkya= Kadta

29

Dytakri

30

Gadparva

87
Bhrataprabandha Bhrataprabandha Bhrataprabandha Prabandha Prabandha

31

Hiimbavadha

32

Jarsandhavadha

KSC 395

33

Kalyasaugandhika

KSC 395

34

Karakualpaharaa

KSC 395

No
Bhrataprabandha Prabandha Prabandha Prabandha KSC 395 KSC 395 KSC 395 Bhrataprabandha Bhrataprabandha Bhrataprabandha Prabandha Bhrataprabandha Bhrataprabandha Bhrataprabandha Prabandha

Name of Work Classification Period

Type

Remarks

35

Karaparva

36

Khavadha

37

Khoaytr

88
Prabandha Prabandha

38

Kirta

KSC 395

39

Nlyacarita = Draupadpariaya

KSC 395, Ref Cunakkara also

40

Nivtakavacavadha

KSC 395

41

Pavotpatti

KSC 395

No
Bhrataprabandha Prabandha Prabandha Prabandha KSC 395 KSSC 59 KSSC 59 Bhrataprabandha Bhrataprabandha Bhrataprabandha Prabandha Bhrataprabandha Bhrataprabandha Bhrataprabandha Prabandha

Name of Work Classification Period

Type

Remarks

42

Ptracarita

43

Sabhpravea

44

alyaparva

89
Prabandha Prabandha

45

Satyavatpariaya

KSC 395

46

Strparva

KSC 395

47

Sundopasundopkhyna

KSC 395

48

Suyodhanavadha

KSC 395

No
Bhrataprabandha Prabandha Prabandha Prabandha KSSC 59 KSC 395 KSC 395 Bhrataprabandha Bhrataprabandha Bhrataprabandha Prabandha Bhrataprabandha Bhrataprabandha Guruvyr 1586 Dec 06 Prabandha

Name of Work Classification Period

Type

Remarks

49

Svargrohaa

50

Vanavsa

51

Vysopadea

90
Prabandha Stotrakvya

52

Yadukayaprabandha

Vol XXXV, P10 Manuscript

53

Yuddha

KSSC 59

54

Yudhihirbhieka

KSC 395

55

Nryaya

U393

No Name of Work
Guruvyr Kocci Prabandha aivam c. 1587 Stotrakvya Vanaml 36

Classification Period

Type

Remarks

56

rguruvyupureastotra

57

Dakayaja

58

Kailsavarana = Kailsaailavarana Kocci Prabandha

Confirmed work of NBKSC 393

91
Kocci Prabandha Kocci c.1614 Praasti Kocci c. 1613 Praasti Kocci/Vaikkam 1683 May 25 Prabandha

59

Prvatsvayamvara

aivam,KSSC 59

60

Gornagaravarana = Vrakeralapraasti

Vanaml 31

61

Mamahapraasti = Marjapraasti

Submitted when King was staying at Tkkamatilakam KSC 404 Confirmed work of NBKSC 393

62

Tripuradahana

No Name of Work
Later Tkkaiyr Muktakam Muktakam Prabandha KSC 393 Vanaml 26 Vadakkukkur Vol.3, p24 Later Tkkaiyr Later Tkkaiyr Later Tkkaiyr Prabandha Later Tkkaiyr Later Tkkaiyr Later Tkkaiyr 1622 Aug 10 1589 Oct 27 Prabandha 1593 Feb 06 1590 Mar 10 1611 June 29 1620 Aug 14

Classification Period

Type

Remarks

63

He sabdgam

64

Nadpuirasahy

65

Kaunteyaka

92
Prabandha Prabandha

66

Koiviraha

KSC 393

67

Svhsudhkara

KSC 394

68

Vysotpatti

PM 171

69

Yajasamrakaapra bandha

Vol XXXV, P12 Manuscript

No
Later Tkkaiyr stra

Name of Work Classification Period

Type

Remarks
Published by E.V. Rman Namptiri KSSC 26

70

A letter to scholars outside Kerala

71

Apinyaprmyasdhanam= Apinyapramat Later Tkkaiyr c. 1625 stra

Later than 800ME, KSC 429

93
Mukkola Stotrakvya Mukkola 1627 Oct 17 Stotrakvya Pre-Nryaya Prabandha Pre-Nryaya Pre-Nryaya Prabandha Prabandha

72

Muktisthala odasa stotram

Sri Mukkutala Bhagavati Ksetram Aitihyavum Mahatmyavum, page 24 KSC 393

73

rpdasaptati

74

Gajendramoka

Praising Gaapati and Mukunda in the second version as reproduced in PM 222 Praises Mukunda, PM 180 dvijapotoh and while staying at Tkkaiyr Vanaml 13

75

Gajendramoka

76

Niranunsika = rpaakhpralpa

No
Pre-Nryaya Pre-Nryaya 1586 June 24 stra 1568 Mar 11 Prabandha PM 288

Name of Work Classification Period

Type

Remarks

77

Trakavadha

78

valyanakriykrama

Similar to Sarvamatasamgraha

79

Sarvamatasagraha

Pre-Nryaya

1586 June 24 stra

94
Pre-Nryaya stra Pre-Nryaya stra Pre-Nryaya stra

Vol XXI, Part I, 3-30 Manuscript, praising Candanakkvu deities KSC 420, Vanaml 41, Natv vighnevardn KSSC 31

80

Sktalokas

81

Tams

82

Tantravrttikanibandhana

Vanaml 67, Prvammms work

No

Name of Work Classification Period

Type

Remarks

83

Two works each of them having 1000 slokas describing the rites of valyana and kautaka stras respectively Pre-Nryaya stra KSC 396 Rmyaaprabandha Prabandha Rmyaaprabandha Rmyaaprabandha Rmyaaprabandha Prabandha Prabandha Prabandha Bissy 143

95

84

Vicchinnbhieka

85

Agnipravea

Bissy 143 KSC 393 Bissy 143

86

Ahalymoka

87

Agulyga

No
Rmyaaprabandha Prabandha Prabandha Bissy 143 Bissy 143 Rmyaaprabandha Rmyaaprabandha Prabandha

Name of Work Classification Period

Type

Remarks

88

Avamedha

89

Ayodhypravea

90

Blakam kath= Rmakath

HCSL 256, Bissy 136

96
Rmyaaprabandha Prabandha Rmyaaprabandha Rmyaaprabandha Rmyaaprabandha Prabandha Prabandha Prabandha

91

Blivadha

Bissy 143

92

Kharavadha

Bissy 143

93

Lakpravea

Bissy 143

94

Paraurmavijaya

Vol XXXV, P10 Manuscript

No
Rmyaaprabandha Prabandha Bissy 143

Name of Work Classification Period

Type

Remarks

95

Pabhieka

96

Rkasotpatti= Rajancarotpatti= Rvaodbhava Rmyaaprabandha Prabandha Rmyaaprabandha Prabandha Rmyaaprabandha Prabandha Rmyaaprabandha Rmyaaprabandha Prabandha Bissy 139

Confirmed work of NB 26th U393, bissyP139

97
Prabandha

97

Rmacandracarita

98

Rvaavadha

Bissy 143

99

Stparityga

Bissy 143

100

Stsvayamvara

Bissy 143

No
Rmyaaprabandha Prabandha Prabandha Prabandha Bissy 143 Bissy 143 Bissy 143 Rmyaaprabandha Rmyaaprabandha Unclassified Kavya

Name of Work Classification Period

Type

Remarks

101

Sugrvasakhya

102

Takavadha

103

Udynapravea

98
Unclassified Prabandha Unclassified Prabandha Unclassified Prabandha

104

Rsavilsa

Bissy P80

105

Kirtrjjunavijayam

Vol XXXV, P10 Manuscript

106

Krmvatra

KSC III, page 75

107

Nradamohanam

KSSC 59

No
Unclassified Unclassified Unclassified Unclassified stra stra Prabandha Bissy 143 Jyotia, Vanaml 67 Vanaml 29-30 Prabandha Attributed KSC 394

Name of Work Classification Period

Type

Remarks

108

Rugmgadacaritam

109

Vikramasenacamp

110

Camatkracintmai

99
Unclassified stra Unclassified Stray Verses Unclassified Vykhy

111

Caturagakam

112

Kautakastrakriysagraha

rautha grantha, Vanaml 67

113

muktakas

Ref Vanaml,KSC, KSSC

114

Vykhy of theloka "Pupodbheda" of Amarukaataka

KSC 396

No
Unclassified Vykhy KSC 396

Name of Work

Classification Period

Type

Remarks

115

Vykhy of three lokas of the 11th skandha of Bhgavata starting from "Yadyasajjanma" Unclassified Vaikkam Prabandha KSC 396 KSSC 59

116

Bhasmaniedha

117

Aamcamp= Aamprabandha

100
Vaikkam Praasti Zamorin Praasti Zamorin Praasti Zamorin stra

118

Bimbalapraasti

Vanaml 34-35

119

Mnavedapraasti

Published by Ullr, Vanaml 30-31 KSSC 22, KSC 405, The two works may probably be the same. At Ampalapula as per KSC 391

120

Mnavikramapraasti= ailbdhvarapraasti

121

Mnameyodaya Mnapariccheda

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109

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81

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82

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83

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Dhrtarastradyutpatti) Commented by C.K. Raman Nampyar Published by Koccampilly Raman Nampyar Bharatavilasam Press, Thrissur 1106 ME Bhratam Prabandham (Pancalisvayamvaram, Yudhisthirabhisekam, Sundopasundopakhyanam) Commented by K Raman Nampyar & C.K.Raman Nampyar Published by Koccampilly Raman Nampyar Bharatavilasam Press, Thrissur 1106 ME Subhadrharaam Prabandham Koccampilly Raman Nampyar Bharatavilasam Press, Thrissur M.E.1106 Bhratam Prabandham (Sabhapravesa, Dyutakrita, Patracarita, Vyasopadesa) Commented by P.K.Krishnankutty Nampyar Published by Koccampilly Raman Nampyar Bharatavilasam Press, Thrissur 1107 ME Kallokam Kerala Sahitya Academy, Thrissur 2002 Kttampalaagail Kerala Bhasa Institute Thiruvananthapuram 2002

110

85

Rghavanpiai, K., Dr

86

Rj, Punnar Iaya Commented by

87

Rj, Vaakkumkr Rjarjavarma

88

Rmakapia Pvattr N., Dr Tampurn, Ammman

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INDEX
Acyutapiroi, 18, 20, 21, 22, 24, 36, 39, 43, 63 Ajmilamoka, 55,83 Ajtavsa, 57,85 Amarukaataka, 58,99 Ambdevi Tampuri, 54,60 Ambopkhyna, 57,85 Ampalappua, 23,24,38,39,46, 51,55,56,59,63, 64,65,73 anavabuddhya siddhyat, 29,64 Anuhna Samuccaya, 25 Apinyapramat, 51,53,93 Apinyaprmy asdhana, 51,53 ranmuavilsam Hamsappu, 41,42,109 Aamcamp, 23,38,54,60, 100 Aamprabandha, 54,59,61,100 valyana, 37,46,47,48,49, 94,95 valyanakriykra ma, 37,46,47,48 Avatitirunl, 62 yurrogyasaukhyam, 28,46,64 yurveda, 21 blakaatram saukhyam, 20,21,24,35 Bauddha, 47 Bhagavadajjuka, 25 Bhaktapriy, 25 Bhratacamp, 29,59,61 Bhrgavarman, 33 Bhasmaniedha, 58,100 Bha Mmms, 18 Bhaojidkita, 43,44,106 Bhavabhti, 25,53 Bhvrthadpik, 25 Bhognkatha prrthaye, 33,35,36,43,64, 68 bhtasamkhy, 28 bhutvivtyutsukau 29,64 Bimbalapraasti, 23,54,100 Bimbalapraati, 38 Bodhyana, 25 ca trag pathik, 29,64 Camatkracintmai, 58,99 Candanakkvu, 17,20,24,36,47, 48,63,94 Candraekharavri yar, 25 Caturagaka, 58,99 Cellrnthodaya, 61 chronogram, 7,20,21,24,27,2 8,29,30,31,32,3 3,34,35,36,39,4 3,47,48,51,52,5 3,56,59,64 cittam bena skam, 20,27,28,46 Cunakkara Uikavriyar, 59 Dakayaja,53,60, 91 Devanryaa, 23,24,38,39,46, 55,56,63,66,72, 84 Devanryaapra asti, 55 Dhtukvya, 18, 32, 39, 53, 55, 56, 64, 66, 84, 102 Dimtradarin, 25 Dtavkya, 57, 59, 60, 87 dvitykaraprsa, 41, 42 Euttaccan, 22 Ettumnr, 24 Gajendramoka, 46, 47, 60, 93 Gaapati, 20, 24, 36, 47, 93 Godavarmarj, 23, 25, 38, 54 Gornagaravarana, 23, 53, 54, 91 Guruvyupurea, 21, 49, 91

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Guruvyr Devasvam, 17 Guruvyr works, 46, 49, 65 varamakha samyak49, 32, 64 Kailsaailavarana , 53, 91 Kailsavarana, 53, 59, 60, 91 kali date, 20, 27, 28, 30 Klidsa, 20, 27 kamsajvasramsya , 32, 39, 64 Kaapaydi, 48 Kaunteyaka, 29, 37, 51, 52, 60, 64, 92 kautaka, 46, 49 Kautakastrakriysagraha, 58, 95 Kerala Shitya Caritram, 31 Kerala Varma Valiya Koyil Tampurn, 43 Kirtrjjunavijaya, 58,98 Kocci, 23,38,46,51,53, 54,63,65,91 Koiko, 23,36,64 Kollam Era, 28 Koiviraha, 29,30,37,51,52, 53,60,64,92 Koiyaviraha, 52 Kacarita, 25 Kakavi, 20 Kamcriyr, 20 ktargarasodya, 30,31,32,64 Kucelavtta, 51,59,83

Kucelopkhyna, 51,52,83 Kumrasambhava, 20,27 Kummil Paiylil Alavi, 17 Kuaceri Iravi Ckyr, 48,55 Kuuirj, 19,36,40,109 Later Tkkaiyr works, 46,51,65 ligavydhirasahya, 21 M. rdharamenon, 36 Mdhava, 18 Mdhava of Sagamagrma 18 Maamagalam Nryaan Namptiri, 52 Mnameyodaya, 38,41,43,49,50, 64,69,100,113 Mnaveda, 24,37,40,41,49, 50,64,100,104 Mnavikrama, 19,50,100 Mnavikramapraa sti, 23,49,50,100 Maiprava, 52 Mamahapraasti, 53,54,91 Marjapraasti, 53,54,91 Mtdatta, 18,19,48,66 Matsyvatra, 46,47,60 Melpattr Smraka Samrakaa Samiti, 18

Melpattr smrakamandir a, 17 Melpattr Smaraika, 17 Melputtr Illam, 17, 63 mmms, 18,43,49,63,94 Mukkola, 24,25,40,43,46, 56,58,63,64,65, 93 muktaka, 37,45,46,47,49, 51,58,64,92,99 Murri, 53 N.P.Ui, 62 Nadpuirasahy, 30,51,53,64,92, 122 Nradamohana, 58,59,98 Nryaa, 25,41,47,66,69, 83 Nryaya, 18,20,21,22,23, 25,28,34,36,37, 46,47,48,49,51, 52,58,63,65,66, 90,93,94,95 Nvmukunda, 20,23,36 Neumpayil Koccukann, 41 Niranunsika,46, 47,59,60,62,63,93 Nyya, 18,47 Pclsvayamvara, 55,59,60,61,62, 67,83,117 Pini, 18,43,53,101,1 02,103,104, 105,106

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Prvatsvayamvara, 53,91 Payyr Bhaas, 19 Perumanam Rman Nampiyr, 60 Ponnni, 17,34 Prabandhamajar, 62,83,84 Prakriysarvasva, 18,30,31,32,55, 84 Prkta, 52 praasti, 23,38,45,54,65, 84,91 Pre-Nryaya, 46,47,49,58,65, 93,94 Pntnam, 22,37 Pramtirunl, 23 Pupodbheda, 58,99 R. Nryaapaikkar, 36 Raghuntha Nik, 25 Rjasya, 33,39,47,55,59, 60,62,63,75,83 Rmapivda, 18,56 Rmyaacamp, 29 Rmyaam Irupattinluvtt am, 22 Rmyaaprabandhas, 33,39,53,57,60, 61,64 Rsavilsa, 58,98 gveda, 18,48 ailbdhvarapraasti, 24,49,50,100

samsaratyarke samyak, 28,64 Santnagopla, 55,62,83 rdlavikrita, 56 Sarvamatasamgraha, 28,37,46,47,94 avannireyasya, 28,37,64 Somevara, 25,53 Somevara Dkita, 25 Sragdhar, 48 rguruvypurea stotra, 37 rpdasaptati, 24,33,34,35,40, 41,43,51,56,93 Subhadrharaa, 55,59,60,62,63, 83 Sudarana, 53 Sktaloka, 46,48,94 rpaakhpralpa, 46,47,93 Svhsudhkara, 51,52,59,60,92 Syamantaka, 55,84 T.G.Rmacandranpiai, 62 Tanjore, 25 Tam, 9,46,48,94 Tantrapryacitta, 25 Tantravrttikanibandhana, 48 Trakavadha, 20,27,36,46,47, 63,94 Traka, 20 Tarkastra, 18 Tirunvya, 17,63 Tiruvoam, 21,34,80

Tripuradahana, 35,53,54,60,91 Tkkamatilakam, 38,54,91 Tkkaiyr, 18,20,21,23,24, 34,36,37,38,39, 40,46,47,48,51, 52,53,55,56,63, 65 Tkkaiyr Acyuta piroi, 18 Ur, 19,25,31,35,50, 54,59,60,61,62 Unclassified works, 46,58,65 Uparinavagrma, 18,66 Utram, 27,33,34,36,63 Uttararmacarita, 25 Vaikkam, 46,51,54,63,65, 91,100 Vaikkattaam, 23,54 Vainateya, 53 Vanaml, 21,23,34,50,83, 84,91,92,93,94, 99,100 Vsudevakavi, 39,56 Vsudevavijaya, 39,56 Vaakkumkr, 23,24,40,41,48, 49,52,54,61,62, 111 Veallr, 25 Venkita Subramonia Iyer, 30,31,36,48,60 Veattu Nurj, 17

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vidytm svarasarpat, 32,64 Vrakeraapraasti, 23,53,54 Vrakeraavarma, 54 Vrakeraavarmarj, 38,54 Vivaraa, 56 vttabandhikvya, 61 Vykaraa, 18,38,58 Vysotpatti, 23,29,37,51,52, 92 yaja, 33 Yajanryaa, 53 Yajanryaa Dkita, 25 Yajasamrakaaprabandha, 33,39,51,53,92 yatna phalapras syt, 30,31,32,64 Zamorin, 23,24,37,38,46, 49,50,64,65, 100

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