Krishnadevaraya as a Sanskrit Play' wright

Krishnadevaraya as a Sanskrit play’ Wright

Dr. Chilakamarthi . Durga Prasada Rao,

Bhashapraveena,Vedanta Vidya Praveena , P.O.L.,

M.A.{Sanskrit], M.A. [Telugu}

M.A.[Philosophy], Ph.D. {Sanskrit}

Dayalbagh, AGRA - 282005. U. P.

Mobile:-9897959425 dr.cdprao@gmail.com

It was Appayyadikshita, a poet, rhetorician and philosopher of South India, who declared that to be an Andhra and to speak Telugu is a rare gift won trough a rigorous penance.

आन्ध्रत्वमान्ध्रभाषा च प्राभाकरपरिश्रम:

तत्रापि याजुषीशाखा नाSल्पस्य तपस: फलम्

(Andhratvamandhrabhasha cha

Praabhaakaraparishramah

Tatraapi yaajushisaakhaa

Naalpasya tapasah phalam)

The Andhras are a society with a long antiquity. There are several references to Andhras in the Vedas, the epics like the Ramayana and the Mahabharata, puranas as well as the Buddhistic literature. The foremost reference to Andhras as a race is as old as Aitareyabrahamana of the Rigveda.

The Andhra region of India is a treasure house of rich culture and heritage. The ancient name of the State of Andhra Pradesh is Trilingadesa as it is in the midst of three sivakshetras, Draksharama, Kaleswara and Srisaila.

The ancient Andhradesa is said to be somewhat different from and wider than the present Andhrapradesh. According to Vidyanatha the Andhradesa bordered on Maharastra in the West, Kalinga in the East, pandya in the South and Kanyakubja in the North.

पश्चात्पुरस्तादपि यस्य दॆशौ

ख्यातौ महाराष्ट्रकळिंगदॆशौ

अवागुदक्पाण्ड्यककन्यकुब्जौ

दॆशस्स तत्रास्ति त्रिलिंगनामा

( Paschatpurastadapi yasya desau

Khyatau maharathtra kalingadesau

Avagudakpandyakakanyakubjau

Deshassa tatrasti trilinganama )

The geographical situations and other ambience of Andhradesa are congenial for the development of education and other branches of learning. This region, which has earned the well-deserved title “the granary of south India” because of the lush green fields encompassing the area producing very rich harvest, is congenial for the spread of mundane and transcendental knowledge.

The greatness of Andhra is also reflected in the writings of the Greek historian Megasthanes and the records of the Venitian traveller, Marco Polo, who visited this country during the reign of Rudramadvi of the Kakatiya race. Great personalities of the East and West have paid rich tributes to Andhra in respect of language, culture and heritage.

A number of races ruled this Andhra in different ages. But the age of Krishnadevaraya is known as the golden age in the annals of Andhradesa. He belongs to Tuluva dynasty, son of Nagamba and Narasanayaka. He was one of the greatest statesmen that South India has ever produced. He was not only a king but also an able administrator, poet and patron of poets and scholars. His harmonious attitude and versatility in every branch of learning made him a towering personality. He was an emperor, able administrator, versatile genius in many sastras, poet, patron of poets, philosopher and promoter of religion and culture.

Presiding over the empire at its zenith, he was regarded as an icon by many Indians, particularly by Tuluvas, kannadigas and Andhras. Here Dr. K krishnaMurty opines that, it was with the establishment of the Vijayanagar empire in 1336 that the heyday of Karnataka history was reached in every department of life and culture. Naturally, the Karnataka contribution to Sanskrit reached its zenith under unstinted patronage of these rulers up to the end of the 16^th century. ( Essays in Sanskrit criticism, Dr. K Krishna Murthy, karnatakauniversity, Dharvar, 1964. page-303. He earned the titles Kannada Rajya Rama Ramana, Mooru Rayara Ganda (meaning King of three kings) and Andhra Bhoja ). While describing the greatness of Krishnadevaraya[1509-29] as administrator, Barbosa, a famous historian of the West, says: “ The king allows such freedom that every man may come and go and live according to his own creed without suffering any annoyance and without enquiring whether he is a Christian, Jew, Moor or Heathen. Great equity and justice is observed to all, not only ruler but by the people to one another ’’ {The wonder that was India; Vol-2,by saa rizvee p-7.] He strove for the welfare and the uplifting of Telugu people.

During his reign Vijayanagar witnessed a very great popularity in trade and commerce. Conti a foreign traveller writes: If one wants to see any new and wonderful thing he must go to the streets of Vijayanagar.

As poet Krishnadevaraya composed many works in various branches of learning.

His work Amuktamalyada written in Telugu occupied a prominent place in Panchamahakavyas. Though krishnadevaraya was a Vaishnava by faith he honoured all the heads of other sects with the same spirit and offered huge donations to a number of Jaina and Siva temples.

He honoured Vallabhacharya in a grand manner. He treated Vyasa tirtha the follower of Madhvaschool as his guru.
The rule of Krishnadeva Raya was an age of prolific literature in many languages, although it is also known as a golden age of Telugu literature. Many Telugu, Sanskrit, Kannada and Tamil poets produced a great deal of literature under his patronage. He was fluent in many languages including his mother tongue Tulu.

The name of his court is known as Bhuvanavijayam adorned by many poets and artists. The Sanskrit proverb Sukavita yadyasti rajyena kim became meaningful during his regime.

Krishnadeva Raya was also well-versed in Sanskrit, Tamil and Kannada. Jambavati Kalyanamu is his Sanskrit work.

He wrote Madalasacharitra, Satyavadhuprinanam,sakalakathasarasangraha, Jnanachintamani and Rasamanjari how ever no work of the above has been available

Jambavatiparinaym:

This is a drama of five acts. The main story of this drama is extracted from the Bhagavata purana. The story in the Bhagavata is as follows:

Satrajit worshipped sun–god, who, pleased with his devotion, gave him a heavenly jewel by name Syamantaka. This jewel would everyday give eight heaps of gold and would dispel all fear and diseases when it was worshipped. Sri Krishna once begged Satrajit to give the jewel to Ugrasena, but he was unwilling to part with it.

One day, Prasena the bother of Satrajit, wore the jewel on his neck and went to the forest for hunting. A line killed Prasena and his horse and carried the jewel to a mountain. Jambavan, the ape-king killed the lion and took the jewel and gave it to his child to play with. Now, Satrajit thought that Krishna who was refused the jewel, must have killed his brother Prasena and the rumour spread all over the town that Krishna had acquired the jewel. To get rid of this scandal, Krishna with some citizens went to the forest and saw Presena’s dead body left by the line and at a distance, the lion lying dead. So Krishna, keeping the citizens out side, went in to Jambavan’s cave and saw the child playing with the jewel. Krishna approached the child to snatch the jewel and the angry Jambavan came and fought with him. Krishna and Jambavan fought for twenty eight days hitting each other with fists. Jambavan could no more bear the blows imparted to him by Krishna, who at least recognised by him as Sri Rama the Supreme Being. Jambavan glorified him. Krishna, with gentle strokes of his healing hand rejuvenated him. Jambavan gave his beautiful daughter Jambavati in marriage to Krisnha and gave the jewel Syamantaka as a gift. Krishna came back to Dwaraka with his bride Jambavati and the recovered jewel. Satrajit was summoned to the court and the jewel was restored to him. Satrajit repented his having spread the scandal and was also afraid of the possible consequences. He therefore gave his daughter Satyabhama as his bride but said that Satrajit may himself keep the jewel Syamantaka.(Bhagavata-X chapter-56).

Taking this small story as basis Sri Krishna Devaraya composed a wonderful drama of five acts by introducing several changes in it which enriched the beauty of the work. For example, in Bhagavata purana, prasena wearing the jewel Syamantaka went to forest lonely for hunting and there he was killed by a lion and Krishna for no fault of him and who was totally ignorant of this incident was blamed as culprit. But in this drama, Krishna went for hunting along with Prasena. This small change made by the author has given scope to suspect that Krishna might have killed Prasena for the jewel Syamantaka. This simple change made the poet is very appropriate and it paved the way for further incidents. This drama starts with the expedition of SriKrishna for hunting and ends with the marriage of him with Jambavati. Many events are dramatised in between.

Krishnadevaraya was influenced by many dramatists like Kalidasa, Bhavabhuti, SriHarsha however he excelled them in dramatising certain incidents.

In Abhijnanasakuntalam, Dushysnta, while expressing his love towards Sakuntala speaks to Anasuya and Priyamvada the friends of the latter:

“ Even though I have a number of wives I treat only two as dear to me. One is this earth (the kingdom ) and the other is your friend Sakuntala.

परिग्रहबहुत्वेSपि द्वे प्रतिष्ठे कुलस्य मे

समुद्ररसना चोर्वी सखी च युवयोरियम् (3/19)

In dealing with a similar situation, Sri Krishna speaks to the companions of Jambavati in the following manner:

परस्सहस्रं कामिन्यो भवन्तु मम किं तत:

रतिकल्पलता सेयं परमेकैव ते सखी (3/31)

Here it seems that he excelled even Kalidasa in maintaining propriety.

The sentences like सर्वत: प्रमादशंकी स्नॆहातिप्रसंग: (5th act) of Jambavatiparanaya resemble the words of अतिस्नेह: पापशंकी (4 act}of Abhijnanasakuntalam. There are also a number of instances where he imitated Kalidasa, Bhavabhuti Sri Harsha. This reveals the intensity of his admiration and gratitude towards them.

The dialogues in the drama were racy and dignified except in one instance where the Vidushika or the court-fool is addressed by Krishna as Kuchela as aptly pointed out by Dr B Rama Raju; and his descriptive poetry did not overstep the bounds of propriety.

The descriptions of Krishnadevara reveal the fact that he was more a philosopher than a poet. For example the praise of Brahma by Srikrishna and the praise of Krishana by Brahma extract the essence of the Upanishads. Thus:

वॆदानामादि कवये शक्तिवैचित्र्यशालिने

चराचरजगच्चित्रचित्रकाराय ते नम: (5/54)

भूमावुपैषि जगतां परिपालनाय

सन्दृश्यतामुपनिषत्कृतिनायकस्त्वम्

सम्पत्ति सौरभसमंचितलॊचनान्ता

सेयं रमा कमलसागर भागधेयम् |५/५६|

संसारकुहनानाट्यनट: कैटभसूदन: ||

Krishnadevaraya has tremendous command over Sanskrit language. The following sloka stands as an example to supports this view

"घोरज्याघातरेखाकिणगणगुणितॊच्चण्डबाहुप्रकाण्ड:

मत्तारातीभदत्तस्थपुटितविकटाभॊगवक्ष: कवाट: “5/110

The expressions in Jambavatiparinaya are of fine sentiments that touch the heart of every reader. Here is an example. The following is an example:

कन्याया: जननं विनिन्दति परं माताSपि किं वा परे

जामातु: सदृशस्य साधनविधावेवं प्रयासो महान्

अन्यस्मै निरपेक्षमर्पणमहो संवर्ध्य यत्नाद्बहो

रेवं संसरत: सुतॆति नियतं मूर्ता व्यथा चेतस: ||

Here, the mental agony of a father of a female child is nicely depicted.

In this drama all the poetic talents of the author are exhibited however, there is no scope to mention all about them in this article. This drama certainly finds a prominent as well as permanent place in the annals of Sanskrit Literature. As an emperor, poet, philosopher, dramatist, patron of poets and scholars, promoter of Language and culture the fame of Krishnadevaraya is immortal and no doubt, that we, the people of Telugu are very much indebted to him.

References:

1. Essays in Sanskrit criticism, Dr. K Krishna Murthy,

karnatakauniversity, Dharvar, 1964.

2. Jambavathikalyanam, edited by Dr. B. Ramaraju.

3. Srimadbhagavatam. By Swami Krishna Das

4. The wonder that was India; Vol-2,by saa rizvee p-7.

5. Internet.. *****************

Thaidesavilasam-A bird's-eye-view

THAIDESAVILASAM -- A bird’s – eye view.

DR.Chilakamarthi. Durga Prasada Rao,

3/106, Premnagar, Dayalbagh, AGRA—282005.U.P.

Mobile :-09897959425 . dr.cdprao@gmail.com

PROF. SATYAVRAT SASTRY, a multi faceted scholar and also the recipient of Jnanapitha award is a bright star among the galaxy of modern Sanskrit poets. He is the son of a great scholar, Shri Charu Deva Shastri. Prof:-Satyavrata Sastry, his father’s son that he is, is not only a poet but also a great scholar in many Shastras. The statement of Bilhana, नैव व्याकरणज्ञमेति पितरम् [Naiva vyakaranajnameti pitaram] which means that kavitakanya does not choose a grammarian treating him as father is an exception in the case of Satyavrata Sastry. He has written three Mahakavyas, three Khandakavyas, one Prabandhakavya and one Patrakavya and five works in critical writing in Sanskrit. His most important works are Ramakirtimahakavyam, Brihattaram Bharatam, Sribodhisattvacharitam, Vaidika Vyakarana, Sarmanyadesah Sutaram Vibhati, and "Discovery of Sanskrit Treasures" in seven volumes.

Thaidesavilasam, a khanda kavya is one of the great works of the author. As the name implies, it is a poetic description of Thailand. This work covers the main patriotic themes of the Thai people: the nation and its culture, the religion and the king. This kavya consists of 121 slokas of different meters. The poet starts the work directly indicating the geographical location of the country.

अस्त्येसिया नामनि सुप्रसिद्धे

द्वीपे वसाले ति विशालकीर्ति:

आग्नेय दिग्मण्डलमौळि भूतो

दॆशोति रम्यो भुवि थायिलाण्ड:

[“Astyesia namani suprasiddhe

Dvipe vasaletivisalakirthih

Agneyadingmandalamaulibhuto

Desotiramyo bhuvi Thayilandah”]1

There is a highly charming country of great fame, Thailand, the foremost among the countries of the South – East, in the well –known vast continent of Asia on the earth.

This sloka reminds us the first sloka of Kumarasambhava of Kalidasa.

Here, in this work, the poet depicts the physical beauty of the country by giving an elaborate description of the cities like Bankok, rivers like Chao Phaya, fertile lands, temples, Chaityas, lakes, markets, parks, crocodile ponds, snake parks, rose- gardens, villages, elephants, women, royal palaces and the world famous Pattaya beach.

He also describes the religious fervor of the people by mentioning the activities in temples and Chaityas. The poet also brings out the patriotic feelings of the people by describing the sacrifices made by the kings to make the country prosperous and services rendered by spreading education for the progress of the nation and also the regard of Thai people towards their kings.

Though the people of Thailand appear to be western by their dress and costumes, they have unflinching faith and devotion towards their native religion and culture. They have distinctive features, both old and new. While supporting their view, the poet says.

.

पुराणमित्यॆव न साधु सर्वं

न चानवद्यं सकलं नवं च

इत्याशयेनैष गुणं कदाचित्

प्रत्नं च नूत्नं च ददाति दॆश:

“ Puranamityeva na sadhu sarvam

Na chanavadyam sakalam navam cha

Ityashayenaisha gunam kadachit

pratnam cha nutnam cha dadhati deshah”

The poet describes Bankok, the capital city of the country, as a very white garland round the neck of the earth. He also describes this ‘Rajadhani’ as ‘Aiswaryasaundarya vilasadhani’.

दॆशस्य तस्यास्ति भृशं विशाला

कण्ठॆ भुव: शुभ्रतरॆव माला

ऐश्वर्यसौन्दर्य विलासधानी

'बैंकाक' नाम्नी खलु राजधानी

“ Deshasya tasyasti bhrusham vishala

Kanthe bhuvah shubhratareva mala

Aishvaryasaundaryavilasadhani

Bainkakanamni khalu rajadhani” [13]

The city is situated along with the river Chao-Phaya charming with its profuse waters. It appears to the viewers as if the river is washing the feet of the city by wave like hands with utmost devotion.

{Chayo-phayakhyam samaya nivistha

srotasvinim puh salilaughahridyam

Tarangahastaistarasa dadati

ya padyamasyai parayeva bhaktya}

The author while describing the jewelry shops, filled with various kinds of gems, says that the shops in Thailand give the exquisite feeling that the oceans are now left with water only. It means that all the gems in the oceans are extracted and accumulated there.

यदापणेषु प्रसृतानि नाना

रत्नानि चित्रद्युतिरूषितानि

रत्नाकरा: सम्प्रति तोयशॆषा:

इति प्रतीतिं जनयन्ति भव्याम्

{ “Yadapaneshu prasrutani nana

Ratnani chitradyuti rushitani

Ratnakarah samprati toyaseshah

Iti pratitim janayanti bhavyam”} [14]

Similarly the lots of ornaments of high – quality of gold in the shops make people think that the Meru is the gold mountain in name only.

विभूषणानां निचयांश्च रम्यान्

दृष्ट्वा सुवर्णस्य यदापणॆषु

लोको विमुग्धो मनुतॆ कदाचित्

स्वर्णाचलो नामत एव मेरु:

{“Vibhushananam nichayamscha ramyan

Dristva suvarnasya yadapaneshu

Loko vimugdho manute kadachit

Svarnachalo namata eva meruh” . }[15]

There are a number of lakes in Thailand where crocodiles are reared. Here, the poet, while describing them says that they are the makaralayas [the abodes of crocodiles] in reality. But they cannot be called as such because the name Makaralaya is confined to oceans alone.

Coming to the religious aspect, the poet vividly sketches the religious fervor of the people of Thailand. The people of Thailand are deeply religious. They pray to Lord Buddha. Thousands of monks study the Sastras and recite the teachings of Lord Buddha while the followers are listening to them attentively. The wealthy people make use of their riches by meeting the requirements of the monks and their followers.

सहस्रश: सम्प्रति भिक्षवो Sत्र

शास्त्राणि सम्तक्परिशीलयन्ति

आवश्यकं वस्तु जनास्तदर्थं

स्वयं ददाति स्वहिताप्तिकाम:

{ “ Sahasrasah samprati bhikshvotra

Sastrani samyakparishilayanti

Avashyakam vastu janastadartham

Svayam dadati svahitapti kamah”}

(७)

Similarly, the temple of the Emerald Buddha speaks of their devotion and love to Lord Buddha. The description of the statue makes us to feel the presence of Lord Buddha before our eyes.

शान्ताकृते: शाक्यमुनेरपूर्वं

मूर्तिं शुभां मारकतीं दधाना

भक्तैर्भृत: सन्ततमेव सद्भि:

विराजतॆ यत्र विहारभूमि:

{“Santakriteh Sakyamunerapurvam

Murtim subham marakatim dadhana

Bhaktairbhrita santatameva sadbhih

Virajate yatra viharabhumih”}

It is also very interesting to know that the four headed God Brahma has temples and he is worshipped daily with utmost devotion. People are fond of listening to the stories of Rama and many episodes of Ramayana are enacted through out the country. All the episodes of the Ramayana are engraved in the temples. Many people are also having the beautiful names like Rama, Sita, Sudaruka, Sobha, Shanti and so on. Both Hinduism and Buddhism co – exist harmoniously there.

Most of the rulers of Thailand are poets, brave, promoters of education, kind and well wishers of the people. The relation between the king and the people is cordial. They, no doubt, look upon their king as a great deity in the human form.

थायिदेश प्रजानाथं मन्वते स्वमसंशयं

महतीं देवतां लोके नररूपेण संस्थितम्

{“Thayi deshyah prajanatham

manvate svamasamsayam

mahatim devatam loke

nararupena samsthitam’’} [60]

The poet gives the entire picture of Thailand in a nut-shell by saying that Religion, Nation, King and culture: these four are the symbols of Thailand.

धर्मो राष्ट्रं च राजा च

चतुर्थी संस्कृतिस्तथा

एतच्चतुष्टयं प्राहु:

थायिदॆशस्य लक्षणम्

{ “Dharmo rashtram cha raja cha

Chaturthi samsktithistatha

Etacchatustayam prahuh

Thayi deshasya lakshanam’’} [61].

In this kavya, the poet describes the history of old and new rulers of the country, their sacrifices, services and administrative capabilities at length.

Like Kalidasa, the poet says that he composed this kavya out of inner urge and those who are capable of distinguishing good and bad are eligible to judge his work. It is in fire indeed that gold is known to be pure or otherwise.

तत्सन्तो द्रष्टुमर्हन्ति

सदसद्व्यक्तिहेतव:

हेम्न: संलक्ष्यते ह्यग्नौ

विशुद्धि: श्यामिकापि वा

{“Tatsanto drastumarhanti sadasadvyaktihetavah

Hemnassamlakshyate hyagnau vishuddhi shyamikapi va”}116.

Really this kavya gives a comprehensive picture of Thailand. At the end of the kavya the poet says that he would consider his labours repaid if the friendship between Thailand and India were to grow a bit. There is no doubt that one who goes through this kavya will get aspiration to visit the country and this grantha will help as guide when one goes there. This work will find a permanent place in the annals of Sanskrit literature. This kavya was translated in to English and Thai languages.

*Jayanti te sukritino rasasiddhah kaviswarah*

Thaidesavilasam-A bird's-eye-view

THAIDESAVILASAM -- A bird’s – eye view.

DR.Chilakamarthi. Durga Prasada Rao,

3/106, Premnagar, Dayalbagh, AGRA—282005.U.P.

Mobile :-09897959425 . dr.cdprao@gmail.com

PROF. SATYAVRAT SASTRY, a multi faceted scholar and also the recipient of Jnanapitha award is a bright star among the galaxy of modern Sanskrit poets. He is the son of a great scholar, Shri Charu Deva Shastri. Prof:-Satyavrata Sastry, his father’s son that he is, is not only a poet but also a great scholar in many Shastras. The statement of Bilhana, नैव व्याकरणज्ञमेति पितरम् [Naiva vyakaranajnameti pitaram] which means that kavitakanya does not choose a grammarian treating him as father is an exception in the case of Satyavrata Sastry. He has written three Mahakavyas, three Khandakavyas, one Prabandhakavya and one Patrakavya and five works in critical writing in Sanskrit. His most important works are Ramakirtimahakavyam, Brihattaram Bharatam, Sribodhisattvacharitam, Vaidika Vyakarana, Sarmanyadesah Sutaram Vibhati, and "Discovery of Sanskrit Treasures" in seven volumes.

Thaidesavilasam, a khanda kavya is one of the great works of the author. As the name implies, it is a poetic description of Thailand. This work covers the main patriotic themes of the Thai people: the nation and its culture, the religion and the king. This kavya consists of 121 slokas of different meters. The poet starts the work directly indicating the geographical location of the country.

अस्त्येसिया नामनि सुप्रसिद्धे

द्वीपे वसाले ति विशालकीर्ति:

आग्नेय दिग्मण्डलमौळि भूतो

दॆशोति रम्यो भुवि थायिलाण्ड:

[“Astyesia namani suprasiddhe

Dvipe vasaletivisalakirthih

Agneyadingmandalamaulibhuto

Desotiramyo bhuvi Thayilandah”]1

There is a highly charming country of great fame, Thailand, the foremost among the countries of the South – East, in the well –known vast continent of Asia on the earth.

This sloka reminds us the first sloka of Kumarasambhava of Kalidasa.

Here, in this work, the poet depicts the physical beauty of the country by giving an elaborate description of the cities like Bankok, rivers like Chao Phaya, fertile lands, temples, Chaityas, lakes, markets, parks, crocodile ponds, snake parks, rose- gardens, villages, elephants, women, royal palaces and the world famous Pattaya beach.

He also describes the religious fervor of the people by mentioning the activities in temples and Chaityas. The poet also brings out the patriotic feelings of the people by describing the sacrifices made by the kings to make the country prosperous and services rendered by spreading education for the progress of the nation and also the regard of Thai people towards their kings.

Though the people of Thailand appear to be western by their dress and costumes, they have unflinching faith and devotion towards their native religion and culture. They have distinctive features, both old and new. While supporting their view, the poet says.

.

पुराणमित्यॆव न साधु सर्वं

न चानवद्यं सकलं नवं च

इत्याशयेनैष गुणं कदाचित्

प्रत्नं च नूत्नं च ददाति दॆश:

“ Puranamityeva na sadhu sarvam

Na chanavadyam sakalam navam cha

Ityashayenaisha gunam kadachit

pratnam cha nutnam cha dadhati deshah”

The poet describes Bankok, the capital city of the country, as a very white garland round the neck of the earth. He also describes this ‘Rajadhani’ as ‘Aiswaryasaundarya vilasadhani’.

दॆशस्य तस्यास्ति भृशं विशाला

कण्ठॆ भुव: शुभ्रतरॆव माला

ऐश्वर्यसौन्दर्य विलासधानी

'बैंकाक' नाम्नी खलु राजधानी

“ Deshasya tasyasti bhrusham vishala

Kanthe bhuvah shubhratareva mala

Aishvaryasaundaryavilasadhani

Bainkakanamni khalu rajadhani” [13]

The city is situated along with the river Chao-Phaya charming with its profuse waters. It appears to the viewers as if the river is washing the feet of the city by wave like hands with utmost devotion.

{Chayo-phayakhyam samaya nivistha

srotasvinim puh salilaughahridyam

Tarangahastaistarasa dadati

ya padyamasyai parayeva bhaktya}

The author while describing the jewelry shops, filled with various kinds of gems, says that the shops in Thailand give the exquisite feeling that the oceans are now left with water only. It means that all the gems in the oceans are extracted and accumulated there.

यदापणेषु प्रसृतानि नाना

रत्नानि चित्रद्युतिरूषितानि

रत्नाकरा: सम्प्रति तोयशॆषा:

इति प्रतीतिं जनयन्ति भव्याम्

{ “Yadapaneshu prasrutani nana

Ratnani chitradyuti rushitani

Ratnakarah samprati toyaseshah

Iti pratitim janayanti bhavyam”} [14]

Similarly the lots of ornaments of high – quality of gold in the shops make people think that the Meru is the gold mountain in name only.

विभूषणानां निचयांश्च रम्यान्

दृष्ट्वा सुवर्णस्य यदापणॆषु

लोको विमुग्धो मनुतॆ कदाचित्

स्वर्णाचलो नामत एव मेरु:

{“Vibhushananam nichayamscha ramyan

Dristva suvarnasya yadapaneshu

Loko vimugdho manute kadachit

Svarnachalo namata eva meruh” . }[15]

There are a number of lakes in Thailand where crocodiles are reared. Here, the poet, while describing them says that they are the makaralayas [the abodes of crocodiles] in reality. But they cannot be called as such because the name Makaralaya is confined to oceans alone.

Coming to the religious aspect, the poet vividly sketches the religious fervor of the people of Thailand. The people of Thailand are deeply religious. They pray to Lord Buddha. Thousands of monks study the Sastras and recite the teachings of Lord Buddha while the followers are listening to them attentively. The wealthy people make use of their riches by meeting the requirements of the monks and their followers.

सहस्रश: सम्प्रति भिक्षवो Sत्र

शास्त्राणि सम्तक्परिशीलयन्ति

आवश्यकं वस्तु जनास्तदर्थं

स्वयं ददाति स्वहिताप्तिकाम:

{ “ Sahasrasah samprati bhikshvotra

Sastrani samyakparishilayanti

Avashyakam vastu janastadartham

Svayam dadati svahitapti kamah”}

(७)

Similarly, the temple of the Emerald Buddha speaks of their devotion and love to Lord Buddha. The description of the statue makes us to feel the presence of Lord Buddha before our eyes.

शान्ताकृते: शाक्यमुनेरपूर्वं

मूर्तिं शुभां मारकतीं दधाना

भक्तैर्भृत: सन्ततमेव सद्भि:

विराजतॆ यत्र विहारभूमि:

{“Santakriteh Sakyamunerapurvam

Murtim subham marakatim dadhana

Bhaktairbhrita santatameva sadbhih

Virajate yatra viharabhumih”}

It is also very interesting to know that the four headed God Brahma has temples and he is worshipped daily with utmost devotion. People are fond of listening to the stories of Rama and many episodes of Ramayana are enacted through out the country. All the episodes of the Ramayana are engraved in the temples. Many people are also having the beautiful names like Rama, Sita, Sudaruka, Sobha, Shanti and so on. Both Hinduism and Buddhism co – exist harmoniously there.

Most of the rulers of Thailand are poets, brave, promoters of education, kind and well wishers of the people. The relation between the king and the people is cordial. They, no doubt, look upon their king as a great deity in the human form.

थायिदेश प्रजानाथं मन्वते स्वमसंशयं

महतीं देवतां लोके नररूपेण संस्थितम्

{“Thayi deshyah prajanatham

manvate svamasamsayam

mahatim devatam loke

nararupena samsthitam’’} [60]

The poet gives the entire picture of Thailand in a nut-shell by saying that Religion, Nation, King and culture: these four are the symbols of Thailand.

धर्मो राष्ट्रं च राजा च

चतुर्थी संस्कृतिस्तथा

एतच्चतुष्टयं प्राहु:

थायिदॆशस्य लक्षणम्

{ “Dharmo rashtram cha raja cha

Chaturthi samsktithistatha

Etacchatustayam prahuh

Thayi deshasya lakshanam’’} [61].

In this kavya, the poet describes the history of old and new rulers of the country, their sacrifices, services and administrative capabilities at length.

Like Kalidasa, the poet says that he composed this kavya out of inner urge and those who are capable of distinguishing good and bad are eligible to judge his work. It is in fire indeed that gold is known to be pure or otherwise.

तत्सन्तो द्रष्टुमर्हन्ति

सदसद्व्यक्तिहेतव:

हेम्न: संलक्ष्यते ह्यग्नौ

विशुद्धि: श्यामिकापि वा

{“Tatsanto drastumarhanti sadasadvyaktihetavah

Hemnassamlakshyate hyagnau vishuddhi shyamikapi va”}116.

Really this kavya gives a comprehensive picture of Thailand. At the end of the kavya the poet says that he would consider his labours repaid if the friendship between Thailand and India were to grow a bit. There is no doubt that one who goes through this kavya will get aspiration to visit the country and this grantha will help as guide when one goes there. This work will find a permanent place in the annals of Sanskrit literature. This kavya was translated in to English and Thai languages.

*Jayanti te sukritino rasasiddhah kaviswarah*