CHAPTER ONE A SURVEY OF SANSKRIT COMMENTARY LITERATURE IN KERALA

Transcription

1 1 CHAPTER ONE A SURVEY OF SANSKRIT COMMENTARY LITERATURE IN KERALA Commentary literature is an integral part of the world of writing in Sanskrit works. Vedas, the earliest works from India were interpreted by a number of famous commentators like Y ska and S ya a. R ghavabha a, Ttripur ri, Ghana y mavidy m dhava and others are credited with several areas of knowledge of Sanskrit. Through this technique of interpretive literature we have got a number of notable texts on various philosophical and scientific subjects. Br hama as, UpaniÀads, dar anas, works on poetics, dramas and astraic works were commented upon, which caused to reconstruct or reevaluate ancient systems of knowledge. Pataµjali, Sabara, Sa kara, Pra astap da, V caspatimi ra, Madhus danasarasvati and Appayya D kàita are some famous commentators on astraic works. Interpreter knows the taste and skill of poetry, not the poet,

2 2 EòÊ ÉiÉÉ úºésééiéöªéè ªÉÉJªÉÉiÉÉ ÉäÊkÉ xééä EòÊ É&. The sense of the text is revealed through interpretations. Kerala s contribution towards Sanskrit studies is unique. Besides writing original compositions, Kerala writers have written excellent commentaries on standard works. Sa kar c rya may be considered as the most notable scholars among the commentators. Even during the early centuries of the Christian era, the people of

3 3 Kerala had shown keen interest in the study of Sanskrit enthusiastically, and from the eighth century AD, almost all branches of literature were attracted the minds of Sanskrit scholars of Kerala. Mention may be made of outstanding works and commentaries on astronomy, astrology, tantra, stotra, k vya, drama, and the like, which are the valuable contribution of Kerala to Sanskrit studies. P r asarasvati, Aru agirin tha, Govindabha atiri of Talakku½att r, Abhir ma and R ghav nanda are famous ancient commentators on excellent Sanskrit works. This chapter deals with the Sanskrit commentarial literature of Kerala to some extent. Origin and development of hermeneutics Hermeneutics or vy khy na stra is very old one in India. Many scholars argue that the vy khy na stra was originated in India and some others say it is in abroad. K. Maheswaran Nair refers: hermeneutics originated in Europe in the Hellenic period in connection with the study of and analysis of classical texts, like

4 4 those of Homer 1. The principles of Hermeneutics were rampant in India from the very early period. According to Indian scholars, commentary could be manifold. In general it is called bh Àya, k, vivrti, vivara, vy khy na, vy khy, nibandha, which are considered synonyms. But each of these names is technically different according to the nature of interpretation. Mainly these are used to teach disciples in simple method. Rgvedapr ti khy (15-9) refers to the method of teaching Vedas as: MÉÖ û& Ê É¹ªÉºªÉ {Énù Éɽþ ÉÖJªÉÆ ºÉ ÉÉºÉ SÉänùºÉ ÉɺÉÉä ªÉÊnùuäù * BiÉäxÉ Eò±{ÉäxÉ ºÉ ÉÉ{ªÉ É xéæ ÉiªÉ xééªéöºiénâù {ÉÖxÉ äú É ºÉ Éæ ** 1 This verse provides some light on the ancient form of interpretation. In Ny yako a 2, k is defined as follows: ÉÚ±ÉOÉxlɺªÉ + ÉÊiÉ{ÉÊkÉÊ É ÉÊiÉ{ÉkªÉxªÉlÉÉ ÉÊiÉ{ÉÊkÉÊxÉ ÉÉ úhéäxé iéieòiéöç úê É ÉäiɺªÉ É nùéxié äúhé Ê É É úhéæ ]õòeòé * 1 Ed. P.C Muraleemadhavan, Indian theories of Hermeneutics, (article) entitled Historicity of Vedic Exegesis, by K. Maheswaran Nair New Bharatiya Book Corporation, NewDelhi, 2002, p ( Article) The commentarial literature in Sanskrit, by N.V.P. Unithiri, Journal of Kerala studies, ed.t.k. Raveendran, vol. x, 1983, p vy khy na stram of C.Rajendran, (Mal), Keralabhasha Institute, Thiruvananthapuram, 2005, p.9 (Ny yako a, p.306),

5 5 The word k can be derived from the root k meaning to move to go etc ]õòcªéiéä MÉ ªÉiÉä OÉxlÉÉlÉÉæ +xéªéé <ÊiÉ ]õòeòé* R ja ekhara s definition is based on this derivation who refers as iélééºé É ÉÆ +lé纪é ]õòeòxéæ ]õòeòé* 3. Both v tti and vivara a are derived from the root v and vi meaning to reveal and to unfold respectively. It is defined as ªÉÉä +léè Ê É ÉÞhÉÉäÊiÉ ªÉxÉÊHò ÉEòÉ ÉªÉÊiÉ º òéä]õªéêié ºÉ Ê É ÉÞÊiÉÌ É É úhéæ ÉÉ* Vy khy and vy khy na may be derived from the root vi - -khy, meaning to tell to explain to narrate etc. This is also seen in Ny yako a as + ÉÊiÉ{ÉkªÉÉÊnùÊ É É úhé ɪÉÉäVÉEÆò iéiºé ÉÉxÉÉlÉÇEò{ÉnùÉxiÉ äúhé Ê ÉºiÉÉ äúhé {ÉnùÉlÉÇEòlÉxÉÆ ªÉÉJªÉÉxÉ ÉÂ* 4. Kau ilya defines it in a different way +ÉÊnù úxiªé ÉhÉÇxÉÉ ªÉÉJªÉÉxÉ ÉÂ* 5. 3 K vyam m Æsa, p.27 4 Op.Cit., Ny yako a, p.828 and Hermenutical Inerpretation in Sanskrit, p Artha satra,15-150

6 6 In Mah bh Àya 1 Pataµjali defines vy khy na as xé Eäò ɱÉÆ SÉSSÉÉÇ{ÉnùÉÊxÉ ªÉÉJªÉÉxÉÆ ÉÞnÂùvªÉiÉä <ÊiÉ ËEò iéì½þ? =nùé½þ úhéæ ÉiªÉÖnùɽþ úhéæ ÉÉMÉvªÉɽþÉ ú <iªéäiéiéâ ºÉ ÉÖÊnùiÉÆ ªÉÉJªÉÉxÉÆ É ÉÊiÉ* Par arapur a gives a fivefold division of definition as splitting of words, explanation of meaning, dissolution of compound words, presentation of prose order and rising of doubts followed by the answers. The verse is as follows: {ÉnùSUäônù& {ÉnùÉlÉÉæÊHòÌ ÉOɽþÉä ÉÉCªÉªÉÉäVÉxÉÉ* +ÉIÉä{ÉÉä%lÉ ºÉ ÉÉvÉÉxÉÆ ªÉÉJªÉÉxÉÆ {É\SɱÉIÉhÉ ÉÂ** 2 The Keralite commentary of AÀ gah daya of V gbha c rya explains vy khy na as 1 Mah bh Àya, pa pa Ån kaæ, p.77 2 Op.Cit., Ny yako a, p.828

7 7 ={ÉÉänÂùPÉÉiÉ{ÉnÆù SÉè É {ÉnùÉlÉÇ& {ÉnùÊ ÉOɽþ&* SÉɱÉxÉÉ ÉiªÉ ɺlÉÉ SÉ ¹ÉÉäføÉ ªÉÉJªÉÉxɱÉIÉhÉ ÉÂ** 3 From the above mentioned references about commentaries it is clear that commentary literature occupies a notable position in Sanskrit from the ancient time. In later time many minute differences were discussed about the technical terms in commentaries. Moreover viv ti, v rtik, bh Àya and k rik were generally written only in the field of straic literature. As far as general literature is concerned, k or vy khy na and ippa i are the relevant forms of commentaries. P hya also is a term to denote a form of commentary. The Nirukta and various Br Åma as may be considered as the detailed teaching notes. Sa kar c rya agrees that one of the eight 3 Vatakkumkur, K.S.S.C, vol.i, Sree Sankaracharya University of Sanskrit,Kalady, 1997 p.511

8 8 divisions of the Br Åma a as vy khy na is the means of interpretation of the hymns: ÉxjÉÊ É É úhéæ ªÉÉJªÉÉxÉÉÊxÉ* 1 As the Vedic literature became more and more ambiguious in the later times, the six ved gas developed through oral teaching. Later on these weredocumented as written works and the learning of these by heart became more difficult. Then developed a system of s tra literature where ideas are arranged in too brevity. Subsequently all the systems of philosophy came to be recorded in the sutra form, which is highly useful to grasp wordings and to recollect easily. James Mill, the author of The History of British India observes: all their (of the Indians) compositions, with wonderfully few exceptions in general, are in verse. Their sacred books, and even their books of sciences, are in verse; and what is more wonderful still, their very Dictionaries 2. N.V.P. Unithiri observes it as The method of oral teaching through question and answer and subsequent discussions was revived. In course of time, this oral tradition had also to be put in writing. Thus came into 1 B had ra yakabh Àya, James Mill, The History of British India, vol.i, Associated publishing house, New Delhi, 1972 (IInd ed, reprint), Pp

9 9 existence the different types of commentaries such as v tti, v rtik, bh Àya, k, viv ti vy khy na and the like 3. A brief survey of commentators and commentaries on Sanskrit works in India especially related to Kerala on various systems of philosophy is given in the following pages. 3 Op.Cit., ( article) The commentarial literature in Sanskrit, by N.V.P. Unithiri, p. 158

10 10 Comentators on Vedic Texts The verse of Mah bh rata ( ) <ÊiɽþɺÉ{ÉÖ úéhéé ªÉÉÆ ÉänÆù ºÉ ÉÖ{É ÉÞƽþªÉäiÉÂ* denotes that Veda is to be interpreted through the epics. Vedic language is mysterious and it is very difficult to grasp its meanings, hence commentaries or interpretations are essential in Vedic studies. A number of commentators had commented upon Vedic hymns from the ancient time. Skandasv mi may be the first ancient commentator on Rgveda who lived at Valabhi in Gujarat in seventh century AD. In his Vedic commentary on the first aà aka of Rgveda he gives full details of each hymn with Ài, chanda, devat etc. Dvijendran tha stri says: Skandasv mi has documented of his former commentators indications with the word kecana 1. N r ya c rya is another commentator on Rgveda. He has commented upon the fifth and seventh aà akas of Rgveda. Udg t c rya was a famous commentator 1 SaÆsk tas hityavimar a, ed. Suryaprakasa Snataka, Gurukulavrndavan Snatak Sodha Samstha, New Delhi, p.83

11 11 he has commented upon the fifth s kta of tenth ma ala of Rgveda. N r ya c rya may be a contemporary of Skandasv min. Hast malaka, the disciple of great philosopher Sa kara was a commentator of Vedas. But the commentary is not available. Ve ka am dhava (11 th century AD), another commentator on Rgveda lived in the village namely Gomana near river K ver. His commentary

12 12 known as Rgarthad pik is available. LakÀma c rya (12 th century AD), DhanuÀkayajvan commented Rk, Yajus, S ma vedas and Anandat rtha ( AD) also commented on Rgveda. Atm nandat rtha (13 th century AD) is also an Rgvedic commentator, who commented only forty lokas of tenth ma ala. Another famous commentator S ya c rya, commented four Vedas in detail. R va a, Mudgal c rya, (15 th century AD) Devasv mi, Bha abh skara Guh deva, Durg c rya (15 th century AD), Uvva a, Mah dhara etc are famous among them. Bha asv mi s commentary on Taittar yasaæhit is not presently available. Commentaries on Dar anas Six systems of orthodox philosophy namely s khya, yoga, ny ya, vai eàika, p rvam m Æsa and uttaram m Æsa were came into existence first in the form of s tras. They were also followed by numerous bh Àya or commentaries on them. It is difficult to ascertain the chronological order of the s tras as well as that of the bh Àyas. Sa kar c rya in his BraÅmas trabh Àya mentions the name of Sabarasv min as a commentator of m m Æsa. R m nuja mentions that there was a

13 13 v tti on the BraÅmas tra by Bodh yana before Sa kara. We have some proofs that the bh Àyas were written when there were other v ttis or short explanations of the s tras. K lid sabha c rya mentions that the Gau ap dak rik 1 of the 1 Ed.Ramasvami iyer, Cultural Heritage of India, vol. V, The Ramakrishnamission Institute of Culture.1993, p.372

14 14 M kyopaniàad was written in the form of k rik s or short verses. S khyadar ana of Kapila S khyadar ana is probably the oldest one in our traditional schools of philosophy. Though Kapila is universally recognized as the founder of s khya system, the S khyas tra that is available is not very old. But the first systematic work on s khya is supposed to be I varak À a s (3 rd century AD) S khyak rik. A number of commentaries are available on it. Recently a very old commentary on it named Yuktid pik by an unknown writer has been published 1. Gau ap da (7 th century AD) wrote a commentary on S khyak rik called Gaudap dabh Àya. In the ninth century AD a commentary by V caspatimi ra, known as Tatvakaumud, which is the most popular work, was composed. Sa kar c rya s (8 th century AD) Jayama ga½a, V caspatimi ra s Tatvakaumud, Aniruddha s (15 th century A D) Aniruddhav tti, Vijµ nabhikàu s (17 th century AD) S khyapravacanabh Àya, N r ya at rtha s (17 th century AD) Candrik, VaÆ dharami ra s (17 th century AD) S khyatatvavibh kara and 1 Ed.by Gerald James Larson and Ramshankar Bhattacharya, Encyclopedia of Indian Philosophies, Motilal Banarsidass, New Delhi, 1987

15 15 K Àa avallabh c rya s Kira a are the popular commentaries on s khya. Gu aratna (14 th century AD)

16 16 and Mah deva stri (17 th century AD) commented s khya but their works are not presently available. Yogadar ana The yoga system of Pataµjali is a meta-psychological technique based upon the philosophy of the s khya. As a system of practice it is as old as the Atharvaveda and some earlier upaniàads. The Mah bh rata the Bhagavadg t and Lalitavist ra also refer to Yogic practices. The literature on yoga is thus found in an unsystematic form extensively in ancient Indian works. The first systematic work on yoga, however, is Pataµjali s Yogas tra. Vy sa s (6 th century AD) Yogabh Ày or V rtik is an elaborate commentary on it. V caspatimi ra s Tatvavai rad and Vjµ nabhikàu s Yogav rtika are the two famous commentaries on Vy sa s bh Àya. Bhoja has also written a small commentary not so much on Vy sa s bh Àya as on the Yogas tra itself, known as Bhojav tti otherwise known as R jam rt a. K À avallabh c rya s Kira a is another commentary on it. Other commentaries on Yogas tra are Ga e a D kàita s V tti, R m nandasarasvati s (7 th century AD) Ma iprabh, N r ya at rtha s

17 17 Yogasiddh ntacandrik, and S tr rthabodhin, N ge abha a s (18 th century AD) Ch y vy khy, Sad iva s (18 th century AD) Yogasudh kara, Anandapa ita s Candrik, Baladevami ra s Yogaprad pik and

18 18 Vijµ nabhikàu s Yogas ra. Thus like other systems, yoga texts have a good number of commentaries. Vai eàikadar ana Vai eàika philosophy, known as Aul kyadar ana, is formulated in the Vai eàikas tra of Ka da who belonged to a very ancient age. Vai eàikas tra emphasized more in metaphysics than in logic and theory of knowledge. It begins with proposing the task of explaining dharma and ends with referring to the efficacy of Vedic injunctions. The contributions of vai eàikas are more popular and materialistic. The earliest commentary on Vai eàikas tra is Bharadv jav tti and R va abh Àya. They are however no longer extant. One has now to rely chiefly on such treatises as Up skara by Sa karami ra (15 th century AD) and Ka das trav tti by Jayan r ya atarkkapaµc nana (19 th century AD). There is also a detailed commentary on Up skara called PariÀk ra composed recently by Paµc nana. Vyoma iv c rya s (10 th century AD) Vyom vat is the commentary on Pad rthadharmasa graha on the vai eàika system. This was followed by

19 19 Sr dhar c rya s (10 th century AD) Ny yakandal, which was commented upon by R ja ekhara (12 th century AD) in his Ny yakandal paµcik. Udayana (12 th century AD) wrote LakÀa val which is a short manual of Vai eàika. Other major works of Udayana are:

20 20 Ny yakusum µjal on Ny yavai eàika and Atmatatvaviveka a work in which the Ny yavai eàika concept of the self has been elaborated and LakÀa am l. A number of commentaries are available on Udayana s works. Sa karami ra s Kalpalat on Udayana s Atmatatvaviveka is very popular. Ny yadar ana The philosophy of ny ya from the ancient days to the beginning of the thirteenth century was as much on the theory of knowledge as on constructive metaphysics. The first systematic work on ny ya is the Ny yas tra of Gautama (AkÀap da) supposed to have been composed in the third century BC. The earliest commentary on it written before the fifth century AD is by V tsy yana and is known as V tsy yanabh Àya. Udyotakara (6 th century AD) wrote a commentary on this bh Àya known as Ny yav rtik. V caspatimi ra (9 th century AD) wrote a commentary on Udyotakara s Ny yav rtik an expository treatise known as Ny yav rtikat tparya k. V caspatimi ra was a multi faceted scholar who wrote a number of commentaries

21 21 on different systems of philosophy namely ny ya, advaitaved nta, s khya, yoga and m m Æsa. Among the ny ya commentaries Vardham na s (13 th century AD) Ny yapari ià haprak a on Udayana s Ny yapari ià ha, Jayantabha a s N» yamaµjar (9 th century AD), Vardham na s

22 22 (13 th century AD) Anv kà ny yatatvabodha and some ten commentaries entitled Prak a on different topics, are famous. Jayadevami ra, author of Many loka wrote several commentaries on Vardham na s works. Thus numerous commentaries are available by famous scholars on ny ya philosophy. P rvam m Æsa P rvam m Æsa is a system of philosophy, which deals with the nature of dharma as propounded in the karmak a of the Vedas. This system diverted itself into two main schools, namely that of Kum rilabha a (7 th century AD) and that of his disciple Pr bh karami ra to which was added a third viz. that of Mur ri. Jaimini s M m Æsas tra (400 BC) forms the foundation of m m Æsa philosophy. M m Æsas tras were commented on by UpavarÀa and later by Sabarasv min. The earliest available commentary on M m Æsas tra is Sabarasvamin s Sabarabh Àya. There were other commentaries before him. Bhart mitra referred to in Ny yaratn kara, Slokav rtika, Bhavad sa is also

23 23 referred to in Slokav rtika. Keith also refers the name of UpavarÀa, commentator who must have flourished before Sabarasv min 1. Sabarabh Àya had commented upon by Kum rilabha a in his Slokav rtika, Tantrav rtika and Tup- ka and also in his B hat ka and Madhyama ka. Based on Sabarabh Àya, 1 A. Berried ails Keith, A History of Sanskrit literature, Motilal Benarsidass, New Delhi, 1996, p.473

24 24 Prabh kara who formed a different school wrote two independent commentaries B hati (nibandha), and Laghvi (Vivara a). These are again commented upon by S lik n tha in Rjuvimala and Paµcik elucidating Prabh kara s interpretation of m m Æsa. Ma anami ra (8 th century AD) who eventually accepted Vedantism under the influence of Sa kara and Bha omveka were also Kum rila s disciples. The former wrote Vidhiviveka, Bh van viveka and M m Æs nukrama while the later composed commentaries on Slokav rtika and Bh van viveka. P rthas rathimi ra (9 th century AD) wrote S strad pik, Tantraratna and Ny yaratnam l in support of Kum rila s interpretation of m m Æs. Among the followers of Kumarila, the most eminent are Sucaritami ra author of K ik and Bha asome vara author of Ny yasudha. R mak À a s commentary on the S strad pik of Tarkap da called Yuktisnehaprap ra siddhantacandrik and Soman tha s commentary on the remaining chapters of S strad pik known as May kham lik are held to be important contribution to m m Æs dar ana. ParitoÀami ra s Ajit is a competent commentary on Tantravartika. Other important works on P ravam m Æsa are Ny yam l vist ra of M dhava,

25 25 Ny yaka ik of V caspatimi ra, M m Æs paribh Àa of K Àa ayajvan, M m Æs ny yaprak a

26 26 of Apadeva, Subodhin of G g bha a and M m Æs b laprak a etc. Appayyad kàita s (1520 AD) Vidhiras yana and May kh val (a commentary on S strad pik ). Ve ka e varad kàita s V rtik bhara a (a commentary on Tup- k ), Kha adeva s Bha akaustubha, Bha ad pik and Bha arahasya, and M nameyodaya of N r ya abha a, Sa karabha a s Siddhiras yanad Àa a, Ve ka an tha s M m Æs p duk, Laug kàibh skara s Arthasa graha, Vallabh c rya s P rvam m Æs k rik Bhavan tha s Ny yaviveka and R m nuj c rya s Tantrarahasya are famous works and commentaries on m m Æsa school. Uttaram m Æs or Ved nta Uttaram m Æs examines the nature of BraÅman or reality behind the mortal world. A vast literature is available in the form of commentaries on the UpaniÀads, Bhagavadg t and Brahmas tra which have been written from the standpoints of Advaita, Vi ià dvaita, Dvaita, Dvait dvaita, Suddh dvaita, Acintyabhed bhed dvaita etc. It may be assumed that the first ancient systematic

27 27 commentaries on Ved nta are that of Sa kara, great advaita philosopher (8 th century AD). So many commentaries are available in Ved ntic field. The chief schools of interpretations are the advaita expounded first by

28 28 Gau ap da and followed by Sa kara, the Vi ià h dvaita by R m nuja, the Dvaita of M dhva, the Dvait dvaita of Nimb rka, the Suddh dvaita of Vallabha and the Acintyabhed bhed dvaita by Sr caitanya, all are establishing their norms in different criteria of truth and relaying upon different sources of valid knowledge and the commentators arrived at different conclusions. Sa kara and commentary literature Dr.E.Isvaran Namputiri observes: There is no name in the history of Indian philosophy which is more honoured and inspiring than that of Sa kara, the greatest philosopher of the world 1 Of Sa kara s works, bh Àya on the BraÅmas tra is the most important one, which is acclaimed as a masterpiece not only for its acute logical analysis but also for its graceful style. His other important works are the commentaries on the principal UpaniÀads such as Kena, Ka ha, Pra na, Mu a, M kya, Aitareya, Taitar ya, Ch ndogya and B had ra yaka. 1 Ved ntapaddhati,ed.isvaran Namputiri,Keralasamskrtam Publications, Thiruvananthapuram,1996, p.3

29 29 Sa kara s bh Àya on the Bhagavadg t is also a classic. Besides, ViÀ usahasran mabh Àya, Sanatsuj t yabh Àya, Hast malakabh Àya, Lalitatri at bh Àya, Vivekac ma i, Upade as hasr, Paµc kara aprakriy, AparokÀ nubh ti, Sarvaved ntas rasa graha, V kyasudh, D gd yaviveka, Prapaµcas ra, Atmabodha etc are also attributed to him.

30 30 Sa kara s BraÅmas trabh Àya has served as a basic document for further commentaries and sub commentaries of great philosophic insight and logical throughness. Some of them are noted below: Anandagiri wrote a commentary called Ny yanir aya, while Govind nanda (16 th CenturyAD) wrote another one known as Ratnaprabh. V caspatimi ra wrote a commentary on Sa kara s bh À»a known as Bh mat. On it Amal nanda (13 th century AD) wrote his Kalpataru which is commented upon by Appayyad kàita in his Kalpataruparima½a. Padmap da another disciple of Sa kara wrote a commentary known as Paµcap dik dealing with the first four sutras. Sure var c rya wrote NaiÀkarmmasiddhi, which is partly in prose and partly in verse and consists of four chapters exposing the nature of avidy. Jµ nottamami ra s T k called Bh vatatvaprak ik is well known exposition of NaiÀkarmmasiddhi. Its other subcommentaries are Jµ n m ta s Vidy surabhi, Akhil tman s NaiÀkarmmasiddhivivara a and R madatta s S r rtha. Prak tman wrote a commentary on Paµcap dik known as Paµcap dik vivara a which has two

31 31 commentaries Tatvad pana of Akha nanda and Vivara abh vaprak ik by N siæha armamuni (1500 AD). Amal nanda and Vidy s gara also wrote commentaries on Paµcap dik named Paµcap dik darpa a and Paµcap dik k respectively. Vidy ra ya (1350 AD) elucidated and expanded the teachings of Paµcap dik vivara a in his Vivara aprameyasa graha. Sarvajµ tmamuni (900 AD) wrote SaÆkÀepa ar rik based on the teaching of Sa kara s bh Àya. Citsukha had also written an independent work on Ved nta dialectics known as Tatvad pik, which was commented upon by Pratyagr pa in his Nayanapras din. Dharmar j dhvar ndra s (1550 AD) Ved ntaparibh À is a celebrated work on ved nta which was commented upon by his son R mak À dhvar ndra in his SikÀ ma and by Amarad sa in his Ma iprabh. Madhus danasarasvati (16 th century AD) wrote his Advaitasiddhi which is regarded as a comprehensive treatise on Advaitaved nta. His other important works are G t g h rthad pik (a commentary on Bhagavadg t ),

32 32 Prasth nabheda, AdvaitaratnarakÀa a, Nirv ada aka k, Vedastuti k, Atmabodha k etc. Other notable works on Advaita include Anandabodhabha kar c rya s (12 th century AD) Ny yamakaranda, Sad nandagovinda s (16 th century AD) Ved ntas ra, (It has two commentaries Subodhin and Vidvanmanoraµjin ), Prak nanda s (16 th century AD) Ved ntasiddh ntamukt val, and K m rakasad nandayati s (18 th century AD) AdvaitabraÅmasiddhi.

33 33 Sanskrit commentary literature of Kerala Kerala has contributed profusely on Poetics, Dramaturgy, yurveda, and jyotiàa both original works and commentaries. Many works of skilled scholars caused for significant original works, come down through the detailed commentaries. Kerala has noted for a long and continuous tradition of Sanskrit learning. In addition to k vya, n aka, ala k ra, studies comprised the Vedas and ved gas and a number of other stras like the dar anas, tantra, ilpa, yurveda, jyotiàa etc. The vast literary outputs as well as the profound learning displayed in most of the works particularly those are in the form of commentaries bespeak the intensity of the learning. Sanskrit study, which is associated with Aryan culture, must have commenced in Kerala with the spread of this culture here. This culture took root in Kerala or influenced strongly at least from the seventh century AD. Poet Da in, in the introductory part of his Avantisundar kath, refers to some of his friends of Kerala who were great teachers and scholars, commentators on Vedic texts and Kalpas tras and performers of sacrifices. From this reference it is clear that Vedic religion was well established in Kerala by that time. Kunjunni Raja refers that

34 34 Kula ekhara A½v r the author of Mukundam l was a Keralite born at Tiruvaµciku½am in 3075 BC. 1 The migration of Brahmins to Kerala and other part of south India formed into a distinct set off Brahmins called Namputiris 1 K.Kunjunni Raja, Contribution of Kerala to Sanskrit Literature (C.K.S.L), University of Madrass, 1980, p.1-3

35 35 amalgamating the customs of the different settlers and incorporating some new ones resulting from the peculiarities of environment. Namputiris founded schools for the study of Veda and stra particularly with a view in producing scholars to meet arguments against the upholders of Buddhism and Jainism, which had considerable hold on the people in those days, and reassert the supremacy of the Vedic religion. It is believed that Prabh kara may be considered as the master of one of these schools, although it has to be remembered that all do not accept the claim for this nativity of Prabh kara. Venkatasubrahmanya Iyer says in his paper entitled Sanskrit studies in Kerala-past and present that the Namputiris were close followers of Vedic tradition and naturally therefore, they had a partiality for a ritualistic philosophy of m m Æsa, with the result that even the great philosophy of advaita propounded by Sa kara, the greatest son of Kerala, did not fascinate them as much as it did the people in the rest of India 1. 1 (Article) Sanskrit studies in Kerala-past and present by S.Venkitasubramonia Iyer, Journal of Kerala studies, vol.iii, ed. T.K. Ravindran, Kerala University, Thiruvananthapuram, p

36 36 Acadamic centres of medival of Kerala Even during the early centuries of the Christian era, the people of Kerala had taken to the study of Sanskrit enthusiastically embracing almost all branches of literature. The princes and rulers of small territories in Kerala greatly encouraged original writing in Sanskrit and

37 37 this resulted in a great number of poets and valuable works and interpretations were produced on all areas of Sanskrit sources. Semi religious educational institutions called sabh ma has were established for the propagation of Vedas and stras. The ma has at Thrissur and Thirunavaya are famous of Vedic lore and even now continue as centres of Vedic study. S stras were imparted in strasabh ma has. The main stras taught in them were Bh am m Æsa, Pr bh karam m Æsa, ved nta and vy kara a, each ma ha having its own subject of specialisation. The ma has at Covvan r, I akku½att r, Kumba½am and Udayatu ge varam were very famous. The Sany sima has were connected with the study of ved nta. There were four of them at Thrissur believed to be established by the disciples of Sa kara namely Tekkema ham, I ayilma ham, Na uvilma ham and Va akkema ham, each was headed by a Sany sin. In addition to these, there were academies associated with some of the important temples and endowed by the rulers of the time. Those were known as

38 38 l s of M ½iku½am, Thiruvalla, K ntall r and P rthivapuram which were famous acadamic institutions. 1 Although m m Æsa, vy kara a and ved nta were taught for intensive and specialised study, general literature and other stras were also part of the curriculum. The teachers and scholars interpreted topics of interest through commentaries for the purpose of 1 Kera½attinte vaidikap ramparyam, C.M.Neelakanthan, Anhuruvarshathekeralam chila viraladayalangal ed. V.S. Vargese, Current Books, kottayam, 1999.

39 39 teaching. A number of simple works and commentaries had been produced for their disciples or academic society. For example, M t datta of Melpatt r illam, the father of the famous poet and grammarian N r ya a Bha a was a renowned teacher, and his house was always echoing with strap has taught to his disciples. The work, Dh tuk vya of N r ya abha a, R va avadha of Bha i, Prakriy sarvasva etc, are written in the form of teaching methodology. Contribution of Kerala on various fields of knowledge namely m m Æsa, vy kara a, jyotiàa, tantra, ved nta, yurveda, poetics and other areas of knowledge are outstanding and thus provide significance in the field of writing commentaries. Mall n tha, P r asarasvati and Govindabha atiri of Talakku½att r were famous commentators. Commentaries on Veda Da in (7 th century AD) indicates the name of M t datta in his Avantisundar kath, as his friend who may be the first to be remembered in connection with the Vedic commentaries in Kerala. He has commented on Hira yake rautas tra and Hira yake g hyas tra. Sadguru iàya (12 th century

40 40 AD) renowned commentator of the Vedas even before S ya a, has written commentaries MokÀaprada on Aitarey ra yaka, Sukhaprada on Aitareyabr Åma a, Abhyudayap da on A val yana rautas tra and Vidarthad pik on Sanaka s

41 41 Sarv nukrama. A work called Aitarey ra yakavy khy is ascribed to Sa kara. KauÀ takabraåma avy khy by Udaya (15 th century AD) is famous in this regard. A Padaprad pik was written by Vatsyan r ya a (17 th century AD) discussing the Padap ha of K À ayaj rvedatantr yasaæhit which was commented by the author. It is a valuable addition to Vedic studies in Kerala 1. N r ya a Pa ita was a famous scholar and commentator of Kerala, who has written a number of commentaries on Sarv nukrama ik, and vy khy na of Rgvedaparibh À 2. M m Æs tradition of Kerala Dr. E. Isvaran Namputiri has said; for the importance of the m m Æs it is said that knowledge comprises mainly eighteen branches, fourteen of them instrumental to the attainment of dharma and mokàa and the remaining four to that of artha and k ma 3 1 Padaprad pik, N.V.P. Unithiri, Mathrubhumi weekend, edi. 22 April Op.Cit., K. S.S.C, vol.i, p Isvaran Namputiri, Glimpses of Sanskrit Research (G.S.R), Kerala Samskrita Publication, Thiruvananthapuram, 1995, p.55

42 42 +RÂóMÉÉÊxÉ ÉänùÉ SÉi ÉÉ úéä ÉÒ ÉÉƺÉÉ xªééªéê ɺiÉ ú&* {ÉÖ úéhéæ vé ÉÇ ÉɺjÉÆ SÉ Ê ÉtÉ ÁäiÉÉ SÉiÉÖnÇù É** Among these fourteen vidy s, m m Æs is an important one. South India especially Kerala had a great tradition of the study of m m Æs stra. There is another tradition recorded by Udda a stri in his Kokilasande a regarding the introduction of the Bh a school of m m Æs in Kerala.

43 43 B¹ÉÉÆ ÉÆ Éä ºÉ ÉVÉÊxÉ ½þÊ ú SÉxpùxÉÉ ÉÉ xé äúxpù& ÉiªÉÉ{ÉÊkÉ& {ÉiÉMÉ ªÉnÖù{ÉYÉÆ SÉ EòÉè ÉÉÊ ú±ééxéé ÉÂ** 1 Bhavad sa (2 nd century AD) one of the early commentators on Jaimin yas tr s is believed to be a son of Kerala. According to some scholars Kum rila and Prabh karaguru are believed to be Keralite m m Æs scholars 2. Cid nanda Pa ita, the author of N titatv virbh va and Bha avià u the author of Ny yatatvasa graha were the two m m Æs scholars of Kerala of thirteenth and fourteenth centuries respectively. Parame vara I is called m m Æs cakravartin by Udda a S stri, whose works are the Ny yasamuccaya and the two commentaries called JuÀadhva kara and Svadita kara on the Ny yaka ik of V caspatimi ra. Parame vara II was a great scholar on m m Æsa and he wrote commentaries on Ma anami ra s Spho asiddhi and Vibhramavivek, V caspatimi ra s Tatvabindu and Cid nandapa ita s N titatv virbh va. 1 Op.Cit., K.S.S.C, vol.i, p Op.Cit., G.S.R, p.59

44 44 Parame vara II is the author of the Jaimin yas trasa graha, a valuable commentary on the Jaimin yas tras. He had a brother V sudeva whose contributions are more literary than scientific. Melputt r M t datta, the father of Melputt r N r ya abha a, was well versed in the school of m m Æs particularly in the Bh a

45 45 School. Prof. Venkata Subrahmanya Iyer observes that the unpublished Sarvamatasiddh ntas ra is in all probability a work of this author 1. Melputt r N r ya abha a was not only a great grammarian and poet but also a famous m m Æsa scholar. M na portion of the M nameyodaya written by him is a unique work on m m Æsa. It deals with the epistemology of Bh a School. N r ya abha a also wrote a commentary on the Tantrav rtik of m m Æsa called Nibandhan. Certain other m m Æs works produced in Kerala are referred to by Dr. P.K. Narayanapillai in his introduction to the Jaimin yas trarthasa graha. Those are Ma gala k on the N titatv virbh va by one N laka ha, Kum rilamatopany sa written by one SubraÅma ya, the Prameyapram a of D modara, Gurusammatapad rtha of unknown authorship and the Gurumatapad rthasa graha dealing with the eight pad rthas of Prabh kara. A manuscript of the work Atharvam m Æsas trasa graha has been preserved in the Govt. Oriental Manuscript Library. The work is referred to in the 1 (Article), Melputt r m t dattabha a, Journal of Oriental Research, Madras, vol. 28, Pp.62-67

46 46 appendix II of Tatvabindu. This is a lucid commentary on the P rvam m Æs s tras of Jaimini. According to the colophon of the manuscripts, the author belongs to Malabar, but his name is not given. The manuscript contains the first two chapters

47 47 and first and second adhikara as of the first p da of the third adhy ya. A commentary on the Bh van viveka of Ma anami ra called ViÀamagranthabhedik is mentioned in the triennial catalogue of Sanskrit manuscripts 1. This is written by one N r ya a, son of ViÀ u who may be a Keralite author 2. It is produced from Kochin. This commentary is written in accordance with the view of Kum rila on the M m Æs s tras of Jaimini. The commentary is of unknown authorship. This work begins with the salutation of Jaimini, B dar ya a, Sabarasv min and Sa kara, hence this work may be written by a Keralite 3. Da dhy y is another commentary of the same author. The phrase Éä¹É±ÉIÉhÉ É ÉÊ É¹]õÉxªÉRÂóMɱÉIÉhÉÉÊxÉ +RÂóMɱÉIÉhÉÆ ÉÉ nù ÉÉùvªÉɪªÉÉÆ ÉIªÉÉ É& gives the name of that commentary on m m Æsa. Adhvaram m Æs s tr rthad pik on Jaimin yas tra of unknown authorship is another commentary on m m Æsa 4. 1 Madras Government Oriental Manuscripts Library, R. No. 306 B 2 Jaimin yas trav tti, R. No of the Triennial Catalogue 3 Op.Cit., G.S.R, p.60 4 Op.Cit., K.S.S.C, vol.ii, p.589.

48 48 So ha dhy y is a good commentary on the sixteen chapters of P rvam m Æsa and Uttaram m Æsa. The author whose name is not given and the work salute Jaimini, Vy sa, Sabarasv min and Sa kara. Ny yasiddhi is available in the form of manuscript at Pattambi in Palakkad district of Kerala. This text is probably written by

49 49 Keralite. It comments on S lik n tha s Prakara apaµcik and is of unknown authorship 1. M naratn val is a transcript of a manuscript from Ko appa i at Malappuram district in Kerala. This is a treatise dealing with metaphysical standpoints of the Bh a school of m m Æs as against Buddha s, the Pr bh kara s, the Nayy yikas and the M y v dins. From the foregoing brief sketch it is evident that the contribution of Kerala to P rvam m Æsa literature is remarkable in quantity as well as in quality. Dharma stra Kerala authors have given much attention to the studies of Dharma stras from a very remote past. Vararuci s A auc À aka on ceremonial rituals is commented upon by three anonymous Kerala authors. Their commentaries are known as Vivara a, S cyagravedhana and Vy khy. Vatakkumkur quotes a verse of A auc À aka 2 on A auc À aka of Vararuci as follows: 1 Ed. by T.K. Ravindran, vol. X, (article) Sanskrit in Kerala commentary Litareture, N.V.P.Unithiri, Kerala University, Thiruvananthapuram, Op.Cit., K.S.S.C, vol.ii, p.517

50 50 ÉMÉ ÉxiÉÆ ÉxÉÖÆ ªÉÉYÉ É±CªÉÆ ªÉÉäMÉÒ É Æú iéié&* +YÉÉxÉÊiÉÊ É úéxvééxééæ VÉxÉÉxÉÉÆ oùî¹] ÉÖrùªÉä* +¹]õEò ±ÉÉäEòºÉÚSªÉOÉ ÉävÉxÉÆ EÞòiÉ ÉÉxÉ ʽþ ªÉ&* iéæ SÉ xéi ÉÉ É ú ûësé iénùléè Ê É ÉÞhÉÉä ªÉ½þ ÉÂ** A aucad pik by Parame vara has two commentaries namely Vivecana by Vidvan Godavarma Yuvar ja of Kodungallur (

51 51 AD) and A aucacandrik by a native of Peruvanam. The second one is said to be by Govindabha atirip of Tara anall r ( AD) who has written a commentary on A aucacint ma of Vidv n Godavarma Yuvar ja of Kodungallur. An anonymous author has written a sub commentary B lakr, on Y jµavalkyasm ti. N radabhaktis travy khy by R mavarma Kuµju i R ja of Cir layam ( AD) on Y jµavalkyasm ti 1. A aucad pik of Paramesvaran Namputiri, has a number of commentaries of which A aucacandrik was written by the author himself. {ÉÖ û ÉxɺÉÆYÉOÉÉ Éä VÉÉiÉäxÉÉ ÉÉèSÉnùÒ{ÉEÆò úêséié ÉÂ* iéjéiªéäxéè Éè¹ÉÉ iénâù ªÉÉJªÉÉ ÉÉèSÉSÉÎxpùEòÉ úêséiéé** 2 Kodungallur Vidv n I½aya Tampur n and Jatavedan Namputirip also have written commentaries on A aucad pik. 3 Commentaries on ny ya philosophy 1 Op.Cit., (article), Sanskrit in Kerala commentary Litareture. 2 Op.Cit., K.S.S.C, vol. II, p Ibid., p.509

52 52 On ny ya philosophy, Kerala s contribution is not much. Valiya Godavarma Bha an Tampur n, Kodungallur ( AD) compossed a commentary on Pr m yav da of Gad dhara. Subodhin a commentary of R mavarma Par kàit Tampur n ( AD) on S m nyanirukti is also noteworthy.

53 53 Advaitaved nta From about seventh centuary AD onwards there has been a steady growth in all branches of Sanskrit learning especially in the dar anas like p rvam m Æs and uttaram m Æs. The greatest philosopher Sa kara ( AD) is said to be a son of Kerala. And following him several preceptors of Kerala have contributed many creative works and commentaries. Sa kara s place of birth has generally been accepted as Kalady at Ernakulam district in Kerala. Sa kara s bh Àya on Prasth natraya have established the foundation of Advaitaved nta philosophy. Numerous exhaustive and valuable commentaries of Sa kara have come down to us. M kyak rik, ViÀ usahasran ma, Sanatsuj t ya, Lalit sahasran ma, N siæhap rvatapanyupaniàad Aitarey ra yak and Atharva ikàopaniàad are also commented by Sa kara. Sa kara s direct disciple Padmap da enriched this path by his valuable commentaries like Paµcap dik on the first five padas of Brahmas trabh Àya and

54 54 a commentary on Atmabodhavy khy called Ved ntas ra. Another work attributed him by name Atm n tmavivekavy khy 1 Catalogues Catalogoram is seen in. R ghav nanda ( AD) is a versatile scholar in the Sanskrit literature of Kerala. He is generally known as Kokkunnattu Sivayogi, lived in the fourteenth century AD. His house was situated 1 Op.Cit., G.S.R, (article) Contribution of Kerala to Advaitaved nta literature, p.44

55 55 on the banks of Ni½ River. 1 K Àa nanda, preceptor of R ghav nanda who was a native of N gapura on Ganges became a monk and lived in Kerala. He wrote commentaries on Advaitamaµjar and Atmabodha of Sa kara. R ghav nanda s disciple R m nan da has written a bh Àya on TripuropaniÀad. Bh vaprak ik on Srutig t was written by a scholar of Cett r 2. The manuscript of Sapary taptakavy khy is available in the Oriental Manuscript Library Thiruvananthapuram and is attributed to one R m nanda. Devan r ya a (15 th century AD) of Ambalapu½a, the patron of Melputt r, has commented on the first verse of Bh gavata from the point of view of advaita namely Ved ntaratnam l, which is also known as Devan r ya ya. N siæhaprajµayati (of unknown date), Sv miy r of Ma h at Thrissur, composed a commentary on the Ka vopaniàad and B had ra yakopaniàad is written in a legendary style. The manuscript of it is belonged to the family of Thirunavaya Va hayan Namputiri. He has also wrote a commentary on the B had ra yakopaniàadbh Àyav rtik of Sure vara. 1 Ibid., p.46 2 Op.Cit., (article) Sanskrit in Kerala commentary Litareture.

56 56 Ved nanda the preceptor of Advaitaved nta in Kerala of unknown date is the author of an elaborate commentary called Sambandhokti on the Sa kàepa ar rik of Sarvajµ tman. He was

57 57 also supposed to be an ascetic who belonged to one of the Sv miy r Ma has of Kerala. P r avidy muni is another ved ntin of Kerala who has commented on Paµcaprakriy of Sarvajµ tman. One Vin yaka, probably a pupil of R ghav nanda has written an advaitic work called Siddh ntapaµcara. 1 Ayurveda Kerala has credited with a number of commentaries and original works related to yurveda from the fifth or sixth centuries. A good number of works and commentaries have been come out in both Malayalam and Sanskrit. AÀ gah daya of V gbha a is the basic and popular work on yurveda. Kairal commentary by Pulamanthol (in Malapurm District) M ssat on the Uttarasth na is one of the notable commentaries on AÀ gah daya. Sar rthadarpa a and Bh vaprak a are the bh À commentaries on AÀ gah daya by Kaikulan ara R mav riyar. V ky rthad pik by Parame varan Namputiri of Alatt r (15 th century AD), Vy khy by Govinda PiÀ ra i of T kka iy r ( AD) are other 1 Ibid., p.47

58 58 commentaries on AÀ gah daya. Lalit is also a commentary on AÀ gah daya by Vayaskara M ssat which is quoted 2 as <ÊiÉ Eòh]õEòÒ ò±ééxnùéäê±éeòé±éªéê ÉJªÉÉiÉ ÉÒxÉÉ úéªéhéºéúxéöxéé ɪɺEò úê ÉÊ É¹]õÉMÉÉ ú xéé ÉÉxiÉ ú ÉÉäÊ ÉxÉÉ +PɱÉÉ ÉxÉɱɪÉÊ É ÉÖiÉxÉÒ±ÉEòh`ö É ÉÇhÉÉ Ê É úêséiééªééæ ±ÉʱÉiÉÉ ªÉÉJªÉɪÉÉÆ...* 2 Op.Cit., K.S.S.C, vol.i, p.513

59 59 Arogya stra by Koccu i Tampur n of Kodungallur ( AD) has a commentary along with the text. P.S. V riyar ( AD) has also written a commentary on his own AÀ ga ar ra connecting modern ideas of medical science. Parame varan Namputiri has written a commentary on AÀ gah daya, namely V kyaprad pik 1. Tantra works and commentaries Tantric concept is very old and popular all over Kerala. Many works and commentaries are available in this field. M t datta (friend of Da in) has written a commentary on Rudras traprapaµcas ra. Vivara a by Padmap da, S rasa graha by Nity nanda are famous tantric commentaries. Valiya Godavarma Tampur n wrote a commentary to Upah raprak ik. H ri is a popular commentary of ViÀ usaæhit by N r ya an Namputiri of Puliyann r. Sarv gasundar by V sudeva is a commentary on Prayogas ra of Govinda: ɪÉÉäMɺÉÉ ú ªÉÉJªÉÉ ÉÚiÉ EÞòiÉÉ ºÉ ÉÉÇRÂóMɺÉÖxnù úò º ÉhÉÇOÉÉ ÉÉÊvÉ{ÉäxÉäªÉÆ ÉɺÉÖnäù ÉäxÉ 1 Ibid., vol. I, p.513

60 60 véò ÉiÉÉ* 2 Pradyota by Trivikrama is a commentary on Prayogamaµjar of Ravi. The t ntric work Tantras rasa graha of N r ya a has a commentary namely Mantravimar in by author. Bh vad pik of Nityaprajµa is a popular commentary on Kramad pik of K À al l uka. Sr kum ravy khy is also a commentary on 2 Ibid., vol.ii, p.593

61 61 Tatvaprak a of Bhoja. Subhag nandan tha s Manoram is a popular commentary on tantra. Prapaµcas ra of Sa kara is an important work on tantra that has many commentaries. Among them, Prapaµcas rasambandhad pik of Uttamabodha (Uttamabodha Yati) is a remarkable one. ªÉÉJªÉÉÊ É Éä¹ÉÉxÉɱÉÉäSªÉ ºÉÉ Æú ºÉÆMÉÞÁ ªÉixÉiÉ&* É{É\SɺÉÉ úºé ÉxvÉnùÒÊ{ÉEòÉ úsªéiéä ɪÉÉ** 1 Vijµ nadyotin by Trivikrama is also a commentary on Prapaµcas ra. <ÊiÉ Ê ÉYÉÉxÉtÉäÊiÉxªÉÉÆ É{É\SɺÉÉ ú]õòeòéªééæ ÊjÉÊ ÉGò ÉEÞòiÉɪÉÉÆ uùéëjé ÉiÉ {É]õ±ÉÉ& ºÉ ÉÉ{ªÉäªÉÆ Ê ÉYÉÉxÉtÉäÊiÉxÉÒ ÉÖ É ÉºiÉÖ* The phrases documented at the end of this commentary refer to the author. Another commentaries like Padmap da s Prapaµcas ravy khy, Prayogakramad pik, Prapaµcas ravy khy, N r ya a s Prapaµcas rad pa, Nity nanda s 1 Ibid., p. 595

62 62 Prapaµcas rag harthad pik, N gasv mi s Tatvad pik, are famous and popular. Prapaµcas raviv ti, Prapaµcas raprayogaviv ti, Prapaµcas rav ttivijµ nacandrik of unknown authorship are some other commentaries on Prapaµcas ra. S straic works Vy kara a In Kerala from about eighth or ninth centuries AD there has been a continuous growth in the studies of all branches of Sanskrit. In the ninth century there was a special centre for the study of

63 63 vy kara a stra in the P rthiva ekharapura temple in South Travancore. Commentaries on vy kara a, ko agranthas etc were made and were of considerable progress in Kerala. The earliest recast of P inis tras produced in Kerala is the R p nayanapaddhati of MahiÀama galam Sa karan Namputiri (16 th century AD) who was also a well-known astrologer. Bha ojad kàita s Siddh ntakaumud and N r ya a Bha a s Prakriy sarvasva were compiled only later. Prakriy sarvasva is the most important recast of P ini s grammar, produced in Kerala. Author of this work is N r ya a Bha a of Melputt r ( AD) Prakriy s ra is another grammatical work by one N r ya a. 1 The manuscript of R pavuæ kriy padavuæ 2 that is held to be five hundred years old is also considered as a treatise to be taught as Sanskrit grammar in past. This work is probably the basis of Siddhar pa, the popular primer on Sanskrit grammar. 1 Descriptive catalogue of the Sanskrit Manuscript, in the palace Library, Thiruvananthapuram, vol.iii, p Op.Cit., K.S.S.C, vol. p.564

64 64 A.R.Rajaraja Varma ( AD) is well known as Kera½ap ini who has written two grammatical works Laghup in ya and Ma id pik. He wrote the second one when he was the principal of the Sanskrit college, Thiruvananthapuram. Kaiku½a ara R mav riyar ( AD), one of the most outstanding scholars of Kerala has written PadasaÆsk racandrik. It is a Malayalam commentary on Siddh ntakaumud that was only for P rvabh ga in which sutras are discussed elaborately.

65 65 The P in yapradyota of I.C. Chakko is also a valuable and simple work on P ini s grammar on the model of PadasaÆsk racandrik of Ramavaryar of Kaiku½a ara. Mah mahop dhy ya N r ya an Namputiri of Ki½½ima galam ( AD) has written an original grammatical work called Satokti based on the Arthavats tra on the model of Kro apatras. Vararucasa graha of Vararuci (2 nd century AD) is the earliest grammatical work in metrical form that is also a good composition on Sanskrit grammar produced from Kerala. Pary yapad val or Vy kara apad val of V sudeva and the Sarvapratyayam l of Sa kar c rya are the two other metrical works illustrating various rules of P in yan grammar. Prave aka of AcyutapiÀ rada i ( AD) the preceptor N r ya a Bha a of Melputt r is a good work of grammar. The work is indented for the use of beginners of Sanskrit grammar. The Dh turatn val by a desciple of N r ya a Bha a, the Ya lu sa graha of Akkittam N r ya an Namputiri and the Dh tup hak rik by Va akke att Koccu a karan M ttat ( AD) are

66 66 grammatical works on the line of the Prave aka of AcyutapiÀ ro i. Prave aka of AcyutapiÀ ro i has many commentaries by GovindapiÀ ro i of T kka iy r, V su im ssat of Ve½½ a eri ( AD) and Ananta N r ya a S stri 1. 1 Op.Cit., (article), Sanskrit in Kerala commentary Litareture.

67 67 Vaiy kara asiddh ntasa graha 1 of R jar javarma Tampur n ( AD) of E akka, is a summury of Bhattojadiksita s Siddh ntakaumud written in anuà up metre. Godavarma Bha an Tampur n ( AD) of Kodungallur palace, the profound scholar of his time has written a work called Siddh ntam l or Vyutpattiv dak rik. This is a work on the semantic aspect of Sanskrit language like the Vyutpattiv da of Gad dhara. The Suga½ rtham l by Pa itar ja P. N r ya an Namputiri, retired professor of vy kara a in the Sanskrit college; Thrippunithura is a grammatical treatise in metrical form. S stra k vyas Sr cihnak vya 2 or Govind bhiàeka in pr k t language by K À al l uka (14 th century AD) is one of the earliest strak vya of Kerala. In eighth sargas L l uka narrates the story of K À a and illustrates the rules of Vararuci s pr k t grammar. Bh mat vil sa of Durg pras dayati, desciple of K À al l uka (14 th century AD) is a commentary on Sr cihnak vya of K À al l uka. The 1 Ullur.S. Paramesvara iyer, K.S.C, vol.iv, Kerala University, Thiruvananthapuram, 1990,p Being published in the Sanskrit journal of Trivantrum,vol.xiii.no.1

68 68 Subhadr hara a of N r ya a (15 th century AD) is the most important strak vya in Sanskrit produced in Kerala. It is written, as a model of bhakti k vya and illustrating grammatical rules of P ini. The author was a member of K all r Namputiri family. The author wrote a commentary on the work called Vivara a.

69 69 V sudevavijaya of V sudeva (16 th century AD) is attributed by some scholars to V sudevabha atiri, the author of the YudhiÀ hiravjaya. But K.Kunjunni Raja has rejected this view and established the identity of the author of the V sudevavijaya to an elder contemporary of Melputt r N r ya a Bha a 1. Commentaries Sabdabh Àa a is a commentary on P ini s AÀ hadhy y. N r ya asudhi is the author of this commentary, who lived at Ponnani in Malappuram district in Kerala. 2 On Gaur kaly a of Govindan tha, a commentary namely Pad rthav din is available by unknown authorship. 3 On the grammatical work Daiva, K À al l uka composed a commentary called PuruÀak ra. P r asarasvati (15 th century AD) has written a v tti on the nip tas of Sanskrit grammar 4. Parame vara- II of Payy r Bha a family wrote a commentary called Gop lik on the Spo asiddhi of Ma anami ra. The 1 Op.Cit., C.K.S.L, p Op.Cit., K.S.S.C, vol. I, p Ibid., p Op.Cit., G.S.R, (article) Study of Sanskrit grammar in Kerala, 1995, p. 94

70 70 Vararucasa graha of Vararuci has a commentary called D paprabh written by Akkittam N r ya an Namp tiri. There is another famous commentary called Vivara a 5. 5 Descriptive Catalogue of Thiruvananthapuram Palace Library, vol.iii, M.S No.805 and 807B.

71 71 R p vat ra of Dharmak rti has got three commentaries, which is used as a textbook on vy kara a of Kerala, they are Tatv rthad pik by a disciple of N r ya abha a, Tatv rthad pik (Incomplete of unknown authorship and date) and Nivi by Sa karav riyar (16 th century AD). N.V.P.Unithiri states that the famous vy kara a work, Prakriy sarvasva of Melputt r N r ya a Bha a, has seven commentaries. N laka ha D kàita (18 th century AD) has written a commentary 1 who lived under the Patronage of P r am Tirun ½ Devan r ya a king of Alappuzha. There is also an incomplete commentary on the Prakriy sarvasva entitled the Prak ik published from the Thrivanandapuram Sanskrit series. Ullur also stated that one Prak ik commentary on Prakriy sarvasva was written by Rudrav riyar of De ama galam, (teacher of the famous Manorama Tampur i). Rajaraja Varma of Vatakumkur observes it as an anonymous one. Ullur quotes benedictory stanzas from that commentary to substantiate his view. Kera½avarma Valiyakoil Tampur n has commented upon the Prakriy sarvasva 1 See. Manuscript notes, S.V. Iyer, Sanskrit Journal of Thiruvananthapuram, vol.ii, 1947 p.2-3