Thalakkulattur Govindabhattatiri –The Legent in Astrology Dr.Sujaikumar.C.K Dept

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Thalakkulattur Govindabhattatiri –The Legent in Astrology Dr.Sujaikumar.C.K Dept. of Sanskrit General, SSUS Abstract Kerala had made substantial contributions in the field of traditional Sanskrit learning related to Vedas, ved¡´gas, k¡vyas, n¡¶akas, and a number of other ¿¡stras like the dar¿anas, tantras, ¿ilpa, ¡yurveda and jyotiÀa. The vast literary outputs as well as the profound learning displayed in most of the works, particularly those in the form of commentaries, bespeak this intensity of the learning. Hindu astronomy (both observational and computational) intensively starts from about fourth century AD onwards. Among them, Da¿¡dhy¡y¢ is the famous and authoritative Sanskrit commentary on B¤hajj¡taka of Var¡hamihira from Kerala. Govindabha¶¶atiri, the author of Da¿¡dhy¡y¢ was a famous astrologer, astronomer, commentator and a Sanskrit scholar. Date of Govindabha¶¶atiri The date of Govindabha¶¶atiri is still in controversy. Scholars are of different views about it. Kottarattil Sankunni considers both Vilvama´galam Sv¡miy¡r (1220 - 1300 AD) and Govindabha¶¶atiri as contemporaries1. Some other scholars like Acharya Narendra Bhushan attributed that the time of Govindabha¶¶atiri may be in thirteenth century AD2. K. Ramakrishnan says that he was lived in seventeenth century AD3. The only convincing evidence documented by Ullur.S.Paramesvara Iyer is represented in ‘Kali’ chronogram as ‘®úIÉänÂùMÉÉäÊ´Éxnù¨ÉEÇò&’ which corresponds to Malayalam year 412 and his death time is also documented by him as kali Chronogram as ‘EòÉÊ±ÉxnùÒ Ê|ÉªÉiÉÖ¹]õ&’ which can be dated 470 of the ‘kollam era’4. Hence it may be said that the lifetime of Bhattatiri is supposed to be in between 1237 to1295 AD.

1 Aitihya´´a½ile adbhutajyotissuka½ of Kottarattil Sankunni, (article) ‘Talaku½att£r bha¶¶atiriyum p¡½£r pa·ipurayum, D.C Books, Kottayam, p.15 2 Acharya Narendrabhushan, Hindu Encyclopedia, p.423 3 Da¿¡dhy¡y¢, Talakkulattur Govindabhattatiri, in preface, p.vi 4 K.S.C, vol.I, p.196 304

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Childhood and Education of Govindabha¶¶atiri As a Brahmin, Bha¶¶atiri gained all classical knowledge related to Sanskrit sources in the traditional method. At the time of childhood, he studied Vedas from ‘K¡½¡¶¶’ temple near Thirur in Malappuram district. The name of the teacher is seen as ‘Otikkon’ which was a general title term of the Vedic teacher5. After the Ved¡dhyayana during childhood Bha¶¶atiri learned k¡vyas, n¡¶akas, ala´k¡ras, ¿abda¿¡stra etc. A number of legends are available about him of which most of them are connected with the astrological predictions of Govindabha¶¶atiri. One of such story is related with his study time is as follows: Even in his childhood, Bha¶¶atiri had a great interest in astrology. Once at the time of education in the traditional method (Gurukula) Govinda (is also called N¡r¡ya¸anu¸¸i) and his friends were engaged in playing near teacher’s house. When the teacher had gone outside, Bhattatiri imitated as an astrologer and other friends behaved as inquirers ({ÉÞSUôEò&). During the pra¿na, the friends were raising various questions and Bha¶¶atiri had given prompt answers to each question. When the teacher returned, he heard all the questions by the students and Bha¶¶atiri’s answers also. Among the friends, one asked a question that what may be due to our teacher’s childlessness (+xÉ{ÉiªÉiÉÉ). Bha¶¶atiri thought for a while and answered that it is because of the curse of the children (¤ÉÉ±É¶ÉÉ{É&). As a solution Bha¶¶atiri prescribed remedy also, that to be offered rice and delicious food items to children. Hearing these conversations of the children, the teacher had provided them with all kinds of delicious food items like p¡yasa, la··u etc. Within a short time, the wife of the teacher became pregnant and delivered a child and the teacher blessed Govinda that ‘he would be a great astrologer’ in future.

Bha¶¶atiri took his primary education from his native place. But it is assumed that his higher studies on jyotiÀa might have been from out of Kerala. Ullur says that Kuµjann£r Ë½v¡r was the teacher of Bha¶¶atiri on astrology and Bha¶¶atiri became a worshipper of lord Vatakkunn¡tha of Thrissur for a long time to make betterment in

5 Anubhavadarpa¸am (mal), of P.S.Nambisan, part. I, Panchangam bookstall, Kunnamkulam, p.139

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I N S I G H T: An International Multilingual Journal for Arts and Humanities Peer Reviewed and Refereed: ISSN: 2582-8002 University Research Publications, Ernakulam, Kerala VOL 1-ISSUE 5 : JULY 2021 astrology6. According to Acharya Narendra Bhushan, the name of the teacher of astrology of Bha¶¶atiri is ‘Taµj¡v£r Ë½v¡r’7.

Personal details of Govindabha¶¶atiri We have no clear evidence about the personal details of Govindabha¶¶atiri. The only information available is through legends only. He was a Brahmin and some scholars like P.S. Nambisan say that his name was ‘N¡r¡ya¸anu¸¸i’ and his native place is at Talakku½att£r near Thirur in Malappuram istrict8. Presently the place Talakku½att£r is identified as ‘Talakka¶att£r’. Talakku½att£r family was situated at Niramarut£r near Tirur by ten kilometers. Some members of the family of Bha¶¶atiri are surviving even now at that place. In a written record of Acyuta Menon of U½½¡¶il who was the Muncif of Thirur, it is stated that “he is the last member of the family”9. This is the only written record related to Bha¶¶atiri. His parents, family members and his name of the family also are in controversy. Talakku½att£r illam and their properties were merged into ‘E¶amarattumana’ family later. The family of ‘E¶amarattumana’ still exists near Thirur in Malappuram district. Sridevi Antarjjanam (81 years old) of E¶amarattumana has provided some information about the genealogy of this family in this regard. Sridevi Antarjjanam opines that the ‘Na·uvattu’ must have been the name of Bha¶¶atiri’s illam10. Two temples are famous at Talakku½att£r near Bhattatiri’s Illam. One of them is a Bhagavat¢ temple situated in the compound of his decaying Illam and another one is a Siva temple situated around one kilometer of the same Illam. The temple is called now ‘Ma¸attala’ Siva temple. Above said Goddess Bhagavati must have been the worshipping deity of his family. The same temple still exists as a souvenir because there are no daily p£j¡ ceremonies. An arrow (¿£lam) and a p¢¶ham are seen inside this temple. Family details of Govindabha¶¶atiri

6 Op.Cit., K.S.C, vol.I, 1996, p.196 7 Op.Cit., Hindu Encyclopaedia, p. 423 8 Op.Cit., Anubhavadarpa¸am, (article) Ya¿a¿¿ar¢ran¡ya Talakku½att£r Bha¶¶atiri, (part ,) Panchangam Book stall, Kunnamkulam, 1993. 9 Ibid., p.139 10 Interview conducted on 6-7-2007 (E¶amaratt Mana at Manchery in Malappuram) 306

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There is no convincing evidence about the family members and parents of Bha¶¶atiri. Kottarathil Sankunni, the author of Aitihyam¡l¡, provides some details about Bha¶¶atiri’s family background. He has further referred to the cause of outcast of Bha¶¶atiri also. At the time of youth he had been married as a part of the g¤hasth¡¿rama and bring forth to a son. But the son accidentally passed away. Bha¶¶atiri discussed the details of the horoscope of his son from his preceptor Taµc¡v£r Ë½v¡r. The preceptor realized its cause from that horoscope and Bha¶¶atiri’s carelessness on the astrological application also was indicated. He insisted first as to be a good worshipper of the God as expiation. After this incident, Bha¶¶atiri worshiped lord Va¶akkunn¡tha at Thrissur for a long time to make betterment in astrology. Cause of outcast of Govindabha¶¶atiri Various stories or legends are connected with P¡½£r family and the outcast of Bha¶¶atiri. One of them is that Bha¶¶atiri was aware of his future ‘outcast’ according to his horoscope. Hence, he conducted a journey from temple to temple to overcome this destiny and at last he arrived at the Siva temple of Piravam near P¡½£r in Ernakulam district. At the moment of the period of that yoga, he conducted a voyage in a boat single handed to overcome that yoga. On account of the rainy season, His boat was wrecked and he arrived in a ka½apura or outhouse of P¡½£r ka¸iy¡r family and he laid down there on a cot in the portico. But accidentally Bha¶¶atiri engaged in sexual intercourse with a woman of that ka¸iy¡r family at that night. Later on, that woman knew that it was not her husband. But Bha¶¶atiri realized the greatness of astrological theory and he consoled her that ‘she will gives birth a son soon who should be a great astrologer in future’. Bha¶¶atiri also predicted his time of death as at the age of twelve of his son. After these incidents, he had conducted journey to sacred temples and places namely Kasi, Ramesvara etc. Ko¶¶¡rattil Sankunni says that the great astrologer U½½amu¶ay¡n the author of JyotiÀau½½amu¶ay¡n may be the son of Bha¶¶atiri from the

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I N S I G H T: An International Multilingual Journal for Arts and Humanities Peer Reviewed and Refereed: ISSN: 2582-8002 University Research Publications, Ernakulam, Kerala VOL 1-ISSUE 5 : JULY 2021 relation of another ¿£dra woman in P¡¸·ya region. Some others say that U½½amu¶ay¡n is the disciple of Bha¶¶atiri11. Govindabha¶¶atiri and P¡½ur pa¶ipura Talaku½att£r illam and P¡½£r pa¶ipura are closely connected with each other. More information is available in this connection but is only through legends. The legends are very important in historical study. Such legends are connecting Bha¶¶atiri with P¡½£r pa¶ipura. But there are some evidence that connecting Bha¶¶atiri and P¡½£r pa¶ipura. According to one of them, the body of Bha¶¶atiri is buried there and kept it as a sacred thing. One of the P¡½£r family member, the Surendran (present astrologer), says that Bha¶¶atiri’s body kept there in the form of the sacred altar and they are doing astrological predictions sitting near to that sam¡dhi. The body of Bha¶¶atiri is said to have buried there. The following verses are taken from the inscription of that sam¡dhi: ¸ÉÒ¨ÉSUôÒ¹ÉÇiÉ]õÉEòxÉÉ¨ÉÊxÉ±ÉªÉ ¸ÉÒ¦É]Âõ]õ{ÉÉnùÉä ¨É½þÉxÉÂ ¸ÉÒÊ¨ÉlªÉÉ{ÉÖ®ú´ÉÉÊºÉ ºÉnÂùMÉhÉEò´ÉªÉÉæEòººÉÖvÉÉ¨ÉÉäV´É±É&* ºÉ{iÉÉ·ÉÉÆ¶ÉºÉ¨ÉÖnÂù¦É´ÉººÉÖÖMÉÖhÉvÉÒnêùèù´ÉYÉSÉÚb÷É¨ÉÊhÉ- ÌxÉ¶¶Éä¹ÉÉMÉ¨É{ÉÉ®úEòººÉÖ¨ÉxÉºÉÉ ºÉä´ªÉCEò´ÉÒxpùÉä VÉªÉäiÉÂ**13 Another legend is that the planets Budha (Mercury) and Sukra (Venus) are situating in the entrance of P¡½£r pa¶ipura. Hence the prediction would not become futile. Ullur observes that Bha¶¶atiri’s mother’s house was P¡½£r pa¶ipura and so some are saying that his education also must have been there. Surendran, present astrologer of P¡½£r pa¶ipura, says that “this house (presently existing in the form of old Illam) had been a Namputiri illam namely ‘Mulla¿¿eri illam’14. After the birth of ka¸iy¡r son the illam and properties were handed over to that ka¸iy¡r family. It can be seen that

11 Op.Cit., Aitihya´´a½ile adbhutajyotissuka½, p.17 13 Op.Cit., K.S.S.C, vol.I, p.324 14 Interview held on 10-05-2007 (From P¡½£r pa¶ipura at Piravam in Ernakulam district) 308

I N S I G H T: An International Multilingual Journal for Arts and Humanities Peer Reviewed and Refereed: ISSN: 2582-8002 University Research Publications, Ernakulam, Kerala VOL 1-ISSUE 5 : JULY 2021 presently the nineteenth generation of that ka¸iy¡r family is there with the symbols of past eighteen generations of their family in the form of statues. P¡½£r family or astrologers have some dealings with E¶amaratt illam (the last generation of Talakku½att£r illam) even now15. Govindabha¶¶atiri as a devotee of God áiva While examining the family details and legends of Bha¶¶atiri, some clear picture about him and his devotedness towards Gods and Goddesses are known. At the front of the Bha¶¶atiri’s decaying illam there is a small Bhagavati temple. This Deity may be Bha¶¶atiri’s kuladevat¡. He was also a devotee of God Siva because he had admired the God Siva as kuladevat¡. That temple is popularly known as Ma¸attala Siva temple situating at Niramarut£r near Thirur in Malappuram district. The new generation of Talakku½att£r illam is staying near Niramarut£r namely ‘E¶amaratt Mana’. The members of that family informed the background story of Bha¶¶atiri’s family and duties of his family. They are conducting yearly p£j¡ ceremonies for the Talakku½att£r illam deities even now. Education of Bha¶¶atiri also was conducted at K¡½¡¶¶ Siva temple, Ma¸attala Siva temple and T¤pra´ó· Siva temple. T¤pra´ó· Siva temple is very popular and an old one in Malappuran district. K.Ramakrishna Menon indicates that the word ¿vet¡ra¸yavih¡ra is corresponding to Ve½½akk¡¶¶ Mana in Malayalam characters. But there is no evidence to prove that argument historically. The verse is as given below: º¡Öò®úiÉÖ ¦ÉÖVÉRÂóMÉ¨É½þÉ®Æú ¨É¨É ¾þÊn ùiÉäVÉÉä ¨É½þÉÊ´É¹ÉÉ½þÉ®¨ÉÂ* ·ÉäiÉÉ®úhªÉÊ´É½þÉ®Æú ·ÉäiÉÆ ¶ÉÒiÉÉÆ¶ÉÖ¶ÉäJÉ®Æú ½þÉ®ú¨ÉÂ**17 The above verse is a Sivastuti. The word ávet¡ra¸yavih¡ra of above said verse indicates to T¤pra´ó· in Malappuram district18. Ullur documents some verses to convince that ávet¡ra¸yavih¡ra is properly corresponding to T¤pra´ó·.

15 Informations got from E¶amaratt Mana, near Thirur in Malappuram district. 17 Da¿¡dhy¡y¢ trans.by Harijayantan Namputirip¡·, Mathrbhumi, Calicut.1994, p.591 18 Op.Cit., K..S.C, vol.I, p.198 309

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¸ÉÒ¨ÉÉxÉnÂù¦ÉÖiÉºÉnÂùEòÊ´Éi´É{Énù´ÉÒÊxÉiªÉÉv´ÉxÉÒxÉÉä ´É¶ÉÒ ªÉÉä VÉÉMÉÌiÉ VÉMÉi|ÉEòÉ¶É¨ÉÊ½þ¨ÉÉ ´ÉÒ®ú& |ÉEòÉ¶Éä·É®ú&** iÉºªÉ ¸ÉÒ®úÊ´É´É¨ÉÇnäù´ÉxÉÞ{ÉiÉä´ÉÉÇSÉÉ EÞòiÉÉxiÉpÖù½þ& ·ÉäiÉÉ®úhªÉÊxÉ´ÉÉÊºÉxÉÉä ¦ÉMÉ´ÉiÉººÉä´ÉÉGò¨ÉÉä ´ÉhªÉÇiÉä**19 Ullur provides clear picture about ¿vet¡ra¸yastuti and he documents some passages to prove that Bha¶¶atiri was a great devotee of T¤pra´´o· Siva as: ‘….¶ÉÚ±ÉÊ´ÉnùÉÊ®úiÉEÞòiÉÉxiÉ¦ÉÖVÉÉxiÉ®úÉ±ÉºªÉ ¦ÉMÉ´ÉiÉ& {É®úGòÉäb÷{ÉÖ®äú {ÉÊ®úGòÒb÷¨ÉÉhÉºªÉ SÉ®úhÉºÉ®úÊºÉVÉªÉÖMÉ±É¨ÉMÉÊ±ÉiÉÉnù®ú¨ÉxÉÖÊnù´ÉºÉ¨ÉÖ{ÉÉºÉä*20’ As the statement of Acharya Narendra Bhushan, the name of the teacher of astrology of Bha¶¶atiri is ‘Taµj¡v£r Ë½v¡r’, if it is correct, the word Svetaranyavihara is not in Keralite temple Thripprangode it is in Thanjavore. Among the navagraha temples, Thiruvenkadu temple is famous which situating near the Vaittisvaran temple about 110 kilometers from Thanjavore in Nagapattanam district in Tamilnadu., it is purely a greenery village like Kerala. In the inscriptions of Chola dynasty can be seen the clear picture of this Temple. This Temple has been known as different names as Adichidambaram, navavanrttasthalam, Svetaranyam in which the idols is Siva and Parvathi and lord Sive is worshipped there Svetaranyesvara. Hence the usage ‘Svetaranyavihar’ as said in above sloka by Bhattatiri, is to be this Temple, because he was studying astrology long time in Thanjavore. Works of Govindabha¶¶atiri Although Bha¶¶atiri’s knowledge had been spread out on many areas of knowledge he contributed only some astrological works. But he has included several philosophical thoughts and viewpoints throughout in his works. His works are five in number. They are Da¿¡dhy¡y¢21 commentary on B¤hajj¡taka of Var¡hamihira, Muh£rttaratna, Govindapaddhati, T¡maranall£r bh¡À¡ and Muh£rttapadav¢.

19 Ibid., K.S.C, vol. II p. 316 20 Ibid., p.316- 317 21 Da¿¡dhy¡y¢, trans. by Harijayantan Namputiripad, Mathrbhumi, Calicut.1994.

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Da¿¡dhy¡y¢ commentary Da¿¡dhy¡y¢ is the most important and authoritative Sanskrit commentary on B¤hajj¡taka of Var¡hamihira. The B¤hajj¡taka from time immemorial has been considered as the standard textbook on astrology. The Da¿¡dhy¡y¢ commentary written by him was meant only for his disciples and so the language and style are simple but comprehensive with all sections of astrology. Bha¶¶atiri says: ‘xÉè¹ÉÉ {ÉÉÎhb÷iªÉ|ÉFò]õxÉÉªÉ EÞòiÉÉ, º´ÉÉ´ÉMÉiÉÉlÉÉÇxÉÂ ¨Éxnù¤ÉÖrùªÉä Ê¶É¹ªÉÉªÉÉä{Énäù¹]Öõ¨Éä´É**’22 The work Da¿¡dhy¡y¢ is the unique commentary among other commentaries of Bha¶¶olpala and Rudra’s Vivara¸a. Bha¶¶atiri wrote this commentary only for ten chapters but that was sufficient to interpret the total text of B¤hajj¡taka. This commentary is rightly valued in the verse: +où¹]õÉlÉÉææ nù¶ÉÉvªÉÉªÉÓ ¡ò±É¨ÉÉnäù¹]ÖõÊ¨ÉSUôÊiÉ*

22 Ibid., p.591 23 Pra¿nam¡rga, I-32, 24 Muh£rttaratnam, ed.by Sripadabhatta, Varahamihira publication, Thiruppathi, 1999 25 Ibid., IV-232, p. 290 311

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MÉÉäÊ´ÉxnäùxÉ ¨ÉÖ½ÚþiÉÇ¨É½þÉ¨ÉÊhÉ¯ûrÞùiÉ B¹É iÉÖ ±ÉÉäEòÊ½þiÉÉªÉ** Ê{ÉiÉÖÎ{{ÉiÉÖ¨Éæ MÉÖ¯û®úOÉVÉx¨ÉxÉÉ MÉÉäÊ´ÉxnùxÉÉ¨ÉÉ ¦ÉÖÊ´É Ê´É¸ÉÖiÉÉä%ªÉ¨ÉÂ* iÉiÉÉäÊnùiÉÉä ªÉÉä MÉÖ¯û{ÉÎRÂóHòiÉÉä ¨ÉÉÆ |ÉÉ{iÉ& ºÉ +ÉSÉÉ®ú <½ þ|ÉÊiÉù¹`öÉ*26 Another verse indicated in the same context proves the authorship of Muh£rttaratna as: MÉÉäÊ´Éxnù{ÉÚVªÉ{ÉÉnäùxÉ EÞò{ÉÉºÉÆÊºÉHòSÉäiÉºÉÉ* ¨ÉÖ½ÚþiÉÉÇMÉ¨ÉnÖùMvÉÉ¤näù ¨ÉÖ½ÚþiÉÇ¨ÉÊhÉ¯ûrÞùiÉ&** iÉÎº¨ÉxiÉÎSUô¹ªÉ{ÉÉèjÉähÉ ÊEòªÉÉÆÎ¶SÉi{É®ú¨ÉÉÊnùxÉÉ* ¦ÉÉMÉä Ê´ÉÊµÉªÉiÉä º´É±{É¨ÉÒ·É®äúhÉ ªÉlÉÉ¸ÉÖiÉ¨ÉÂ**27 Ullur also opined that the work Muh£rttaratna is belonging to the authorship of Govindabha¶¶atiri28. The Muh£rttaratna is divided into four chapters explaining auspicious time with the astrological background. One of the important factors is that Bha¶¶atiri has explained the method of ‘adhim¡s¡nayanakarma’ in the first chapter in verses 132 to 138 with the accurate astronomical calculations. ¶ÉÉºjÉä¹ÉÖ iÉÉ´ÉnÂùOÉ½þ¨ÉvªÉ¨ÉäxÉ Eò¨ÉÇÉÊhÉ xÉÉäHòÉÊxÉ iÉnùlÉÇÊ´ÉÎnÂù¦É&* +xªÉä%ÊvÉ¨ÉÉºÉÉ ®úÊ´ÉSÉxpù¨ÉvªÉÉuùnùÎxiÉ Eò¨ÉÉÇhªÉÊ{É ®úÉ¨É¨ÉvªÉÉ&**29 In the second chapter, he explained major twenty poruttas related to horoscope matching of astrology. But he did not mention anywhere in Da¿¡dhy¡y¢ about these major poruttas. It can be assumed that this work may be written by him after Da¿¡dhy¡y¢

26 Ibid., in troduction 27 Ibid., p.x,xi 28 Op.Cit., K..S.C, vol.I, p. 197 29 Op.Cit., Muh£rttaratnam, I-137, p. 30 30 Ibid., II- 43 312

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Language skills, application of anupr¡sa, subject specialization etc are sincerely done by Bha¶¶atiri carefully throughout in this work. Above all, he had much awareness of various customs (ac¡ras) of marriage, other ominous ceremonies of different places etc. He introduces P¡¸·ya and Co½a ac¡ras and their marriage ceremonies while interpreting a good time for marriage31. The work starts with a verse as- ªÉiº´ÉÉiÉxjªÉEò±ÉÉEòÉ±ÉÎ¶SÉ±±É´ÉÉä VªÉÉäÊiÉ¹ÉÉÆ MÉhÉ&* SÉxpù¦ÉÚ¹É¨Énù& {ÉÚhÉÇÊSÉnùÉxÉxnù¨É½þ& ¸ÉªÉä** ºÉÖ´ÉhÉÇSÉÚiÉ|É¨ÉÖJÉè& VªÉÉäÊiÉ¶¶ÉÉºjÉÉÎ¤vÉ SÉÖÎ¨¤ÉÊ¦É&* MÉÉäÊ{ÉiÉÉÊ{É ¨ÉÖ½ÚþiÉÉæÊHòÌnùRÂó¨ÉÉjÉähÉä½þ où¶ªÉiÉä**32 Parame¿vara the commentator of Muh£rttaratna has documented about Govindabha¶¶atiri as ‘{ÉÚ´ÉÈ EäòxÉÊSÉiÉÂ ÊuùVÉ¨ÉÖJªÉäxÉ ºÉ´ÉÇÊºÉÊrùºÉÆÊYÉiÉÆ ¨ÉÖ½ÚþiÉÇ¶ÉÉºjÉÆ EÞòiÉ¨ÉÂ* iÉiÉÂ EèòÎ¶SÉnùxÉRÂóMÉÒEÞòiÉ¨É¦É´ÉiÉÂ*33.’ Another work by name Muh£rttaratna is attributed by Ullur to Govindasv¡mi who was prior to Parame¿vara of Va¶a¿¿eri34. T¡maranall£r bh¡À¡ Ramakrishna Panikkar of Peringad refers to one of the works of Bha¶¶atiri namely T¡maranall£r bh¡À¡ (14th century AD) written in Sanskrit. But he gives no details about this work and only informs that Bha¶¶atiri wrote the work for one N¡r¡ya¸an Namputiri of Cell£r35. The authorship of this work is in controversy. The work is also popularly known as Muh£rttam bh¡À¡.

31 Ibid., chapter. II 32 Ibid., I-1&II, p.1 33 Ibid., I-2, Pp1-2 34 Op.Cit., K.S.C, vol-II p.107,108 35 .Jyoti¿¿¡stramukham,Ramakrishnapanikkar,Srikrishna Jyotishanidanam, Guruvayur,1994,p.170 313

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Muh£rttapadav¢ Four muh£rtta works are available by name Muh£rttapadav¢ in Kerala. Ullur informs that two of them are unique and similar and one among them may be attributed to Talakku½att£r Bha¶¶atiri36. It also deals with muh£rtta part of astrology. Govindapaddhati Govindapaddhati is an outstanding work on both astrology and astronomy. Sankaran Namputiripad of K¡¸ippayy£r has written a Malayalam commentary on Govindapaddhati which is published in 1935 AD. In it, the commentator has mentioned the authorship of this work to one Govinda of Kerala. Although the title of his commentary is as Balapi¸·avum ¡yurdd¡yavum he refers its original name as Govindapaddhati37. The work is of much importance and is valuable one in the field of astrology because of its accuracy in astronomical calculation. The great astrologer T¤kka¸¶iy£r AcyutapiÀ¡ro¶i, preceptor of N¡r¡ya¸abha¶¶atiri of Melputt£r, has documented a verse as: ‘MÉÉäÊ´ÉxnÆù {É®ú¨Éä·É®Æú ºÉiÉxÉªÉÆ’ in his work Sphu¶anir¸aya. He has referred to ‘Govinda’ as the author of Govindapaddhati who may be identical with Talakku½att£r Govindabha¶¶atiri. In the preface of ár¢patipaddhati commentary, P.S. Purushothaman Namputiri agrees on the authorship of Govindapaddhati to Govindabha¶¶atiri. He says that the planetary calculations of ár¢pati are imitated well by Govindabha¶¶atiri38. The work Govindapaddhati is divided into two parts as Balapi¸·a and Ayurd¡ya. Balapi¸·a part enumerates calculations of lagnasphu¶a, bh¡vasphu¶a, d¤À¶i, ceÀ¶¡bala, uccabala, k¡labala, digbala etc. And Ayurd¡ya part explains calculations of am¿akada¿¡, uccan¢canisargada¿¡, J¢va¿armada¿¡, da¿¡krama, apah¡racchidra etc. Explanations are

36 Op.Cit., K.S.C, vol-1, p.123 37 Balapi¸·avum¡yur··¡yavum, by Sankaran Namputirip¡·, Panchangam Bookstall, Kunnamkulam, 1935, in preface, p.ii. 38 J¡takakarmapaddhati or Sr¢patipaddhati of P.S. Purushothaman Namputiri, T. Tennatt Redyar, Suvarnaprakasini press, Kollam, in preface, p. 2 314

I N S I G H T: An International Multilingual Journal for Arts and Humanities Peer Reviewed and Refereed: ISSN: 2582-8002 University Research Publications, Ernakulam, Kerala VOL 1-ISSUE 5 : JULY 2021 given in Sanskrit verses. Keralite astrologers are frequently following these rules and regulations of Govindapaddhati for planetary calculations. Influence of Vedanta theory in Da¿¡dhy¡y¢ In the first verse of Da¿¡dhy¡y¢ commentary the word ‘´Éi¨ÉÉÇ%{ÉÖxÉVÉÇx¨ÉxÉÉÆ’ is explained by the influence of philosophical method. Three kinds of meanings are given by Bha¶¶atiri to this phrase; two of them are explained by vedantic view. Three Types of up¡sanas are famous based on the Sun was familiar that as sth£lop¡san¡, s£kÀmop¡san¡ and parop¡san¡. The sth£lop¡san¡ represents to param¡tmatatva that only can be conducted by spiritual power, which is belonged to adh¡m¡dhik¡ris. The second one is s£kÀmop¡san¡ which is prominent than sth£lop¡san¡ due to its popularity and importance. It is also called ‘kriy¡yoga’. Here Bha¶¶atiri quotes a verse from Prapµcas¡ra of áa´kar¡c¡rya as : ¨ÉÚ±ÉÉvÉÉ®úÉi|É¦ÉÞÊiÉ iÉÊb÷nùÉ¦ÉÉ Ê¶É´ÉÉ ºÉÚÚI¨É°ü{ÉÉ MÉSUôxiªÉÉ¨ÉºiÉEò¨ÉhÉÖiÉ®úÉ iÉäVÉºÉÉ ¨ÉÚ±É¦ÉÚiÉÉ* ºÉÉè¹ÉÖ¨xÉÉv´ÉÉ SÉ®úhÉÊxÉ{ÉÖhÉÉ ºÉÉ ºÉÊ´ÉjÉÉxÉÖ¤ÉrùÉ vªÉÉi´ÉÉ ºÉtÉä%¨ÉÞiÉ¨ÉlÉ ®ú´Éä& »ÉÉ´ÉªÉäiÉÂ ºÉÉvÉÇºÉÉä¨ÉÉiÉÂ**3 Bha¶¶atiri has explained its process by his own words that are given below. ‘¨ÉÚ±ÉÉvÉÉ®úÉnùÉ®ú¦ªÉ ¥ÉÀ®úxwÉÉxiÉÆ ¨ÉiÉ¦ÉänäùxÉ ®úHò¶ÉÖC±ÉiÉxiÉÖÊxÉ¦ÉÉÆ |É¦ÉÉÆ vªÉÉi´ÉÉ ºÉÉ |É¦ÉÉ iÉnÖù{ÉÊ®úºlÉÉºÉÉvÉÇºÉÉä¨ÉÆ ºÉÚªÉÈ |ÉÉ{ªÉ {ÉÖxÉ®úÊ{É {ÉÚ´ÉÇ´ÉiÉÂ ¨ÉÚ±ÉÉvÉÉ®úÉiÉÂ ¥ÉÀ®úxwÉÆ |ÉÉ{ªÉ

3 Da¿¡dhy¡y¢, p.6 4 Ibid., Da¿¡dhy¡y¢, Pp.5-6 5 Ibid., p.6 315

I N S I G H T: An International Multilingual Journal for Arts and Humanities Peer Reviewed and Refereed: ISSN: 2582-8002 University Research Publications, Ernakulam, Kerala VOL 1-ISSUE 5 : JULY 2021 by praising to Sun. Ba¶¶atiri says it as ‘+Éi¨ÉäiªÉÉi¨ÉÊ´ÉnùÉÊ¨ÉiªÉjÉ +Éi¨ÉÊ´ÉnùÉ¨ÉÉi¨ÉYÉÉÊxÉxÉÉÆ +Éi¨ÉÉ ªÉnùÉÁÉi¨ÉYÉÉxÉÆ ¦É´ÉÊiÉ iÉnèù´É ¨ÉÖHòÉä ¦É´ÉÊiÉ* iÉlÉÉ SÉÉäHÆò-¨ÉÉäIÉºªÉ xÉè´É ÊEòÎ\SÉrùÉ¨ÉÉÎºiÉ xÉ SÉÉÊ{É MÉ¨ÉxÉ¨ÉxªÉjÉ, +YÉÉxÉ¨ÉªÉOÉxlÉä¦ÉænùÉä ªÉ& iÉÆ Ê´ÉnÖù¨ÉÉæIÉ¨ÉÂ*-‘YÉÉxÉÉnäù´É iÉÖ Eèò´É±ªÉ¨ÉÂ’ <ÊiÉ ¸ÉÖÊiÉ´ÉÉMÉÊ{É ¸ÉÚªÉiÉä*6’. In the second chapter of Da¿¡dy¡y¢ also can be seen such Vedanta concepts successfully designed by Bha¶¶atiri. By the verse ‘Ê¶ÉÊJÉ¦ÉÚJÉ{ÉªÉÉä¨É¯ûnÂùMÉhÉÉxÉÉÆ...’ Bha¶¶atiri observes the connection between the planets and paµcabh£tas of our universe. Regarding gross (sth£la, subtle (s£kÀma) and causal (k¡ra¸a) bodies of self, five sheaths (ko¿as) are mentioned in the Taittar¢yopaniÀad7. Those are the sheaths of food (annamayako¿a), the sheath of vital breath (pr¡¸amayako¿a) the sheath of mind (manomayako¿a), the sheath of consciousness (vijµ¡namayako¿a) and the sheath of bliss (¡nandamayako¿a). The phisical body is represented with the sheath of food, while the subtle body, with the sheaths of vital breath mind and consciousness. The casual body is identified with the sheath of bliss. But Bha¶¶atiri encoded these five types of sheaths to clarify relationship between planets and paµcabh£tas those are depicted according to agglutination of ny¡ya and s¡´khya theories. His wordings are as follows: ‘Ê¶ÉÊJÉMÉhÉºiÉÉ´ÉiÉÂ ´ÉÎ¼xÉ°ü{É SÉIÉÖÊ®úÎxpùªÉ {ÉÉnù´ªÉÉxÉ¨ÉxÉÉä¨ÉªÉEòÉä¶É&, ¦ÉÚMÉhÉºiÉÖ {ÉÞl´ÉÒMÉxvÉwÉÉhÉäÎxpùªÉÉä{ÉºlÉ |ÉÉhÉÉzÉ¨ÉªÉEòÉä¶ÉÉ& {ÉªÉÉäMÉhÉ&, JÉMÉhÉÉä{ªÉÉEòÉ¶É¶É¤nù¸ÉÉäjÉäÎxpùªÉ´ÉÉCºÉ¨ÉÉxÉÉxÉxnù¨ÉªÉEòÉä¶ÉÉ& ¨É¯ûnÂùMÉhÉ& JÉ±´É{ÉÂ ®úºÉxÉäÎxpùªÉ{ÉÉª´É{ÉÉxÉ|ÉÉhÉ¨ÉªÉEòÉä¶ÉÉ& ¨É¯ûnÂùMÉhÉ& ´ÉÉªÉÖº{É¶ÉÇi´ÉÊMÉÎxpùªÉ{ÉÉhªÉÖnùÉxÉ Ê´ÉYÉÉxÉ¨ÉªÉEòÉä¶ÉÉ&*8’. While commenting the 9th verse of first chapter ‘päùCEòÉhÉ½þÉä®úÉ xÉ´É¦ÉÉMÉºÉYÉÉ…’ he explains here the term Àa·varga (drek¡¸a, hor¡,nav¡m¿a, trim¿¡m¿aka, dv¡da¿¡Æ¿aka and kÀetra) of astrology. Bha¶¶atiri introduces another meaning to the verse with the help of different philosophies. Among them Àa·varga, Nav¡m¿a are denoting nine pr¡¸as those are pr¡¸a, ap¡na, sam¡na, ud¡na, vy¡na, n¡ga, k£rma, k¤kala and devadatta except dhanaµjaya which applied here by Vedantic way. |ÉÉhÉÉä{ÉÉxÉººÉ¨ÉÉxÉ¶SÉÉänùÉxÉ´ªÉÉxÉÉè SÉ ´ÉÉªÉ´É& xÉÉMÉ& EÚò¨ÉÇ¶SÉ EÞòEò±ÉÉä näù´ÉnùkÉÉä vÉxÉ\SÉªÉ&**9

6 Ibid., p.7 7 Op.Cit., Taittar¢yopaniÀad, 2 / 1,2,3,4,5 8 Op.Cit., Da¿¡dhy¡y¢, p.110 9 Ibid., p.47 316

I N S I G H T: An International Multilingual Journal for Arts and Humanities Peer Reviewed and Refereed: ISSN: 2582-8002 University Research Publications, Ernakulam, Kerala VOL 1-ISSUE 5 : JULY 2021

Mind, buddhi, ten indriyas, (five jµ¡nendriyas and five karmendriyas) are mentioned by the term dv¡da¿¡m¿a of astrology. The subtle body contains nine pr¡¸as and twelve indriyas totally twenty-one principles in number. Bha¶¶atiri quoted here a verse of Bhagavadp¡d¡c¡rya as <½þ iÉÉ´ÉnùIÉnù¶ÉEÆò ¨ÉxÉºÉÉ ºÉ½þ ¤ÉÖÊrùiÉi´É¨ÉlÉ ´ÉÉªÉÖMÉhÉè&* Ê±ÉRÂóMÉ¨ÉäiÉnù¨ÉÖxÉÉ {ÉÖ¯û¹É& ºÉ½þ ºÉRÂóMÉiÉÉä ¦É´ÉÊiÉ VÉÒ´É&** His wordings are as: ‘vÉxÉ\VÉªÉ´ªÉÊiÉÊ®úHòÉ& xÉ´É|ÉÉhÉÉ& xÉ´ÉÉÆ¶ÉEòÉ& uùÉnù¶ÉÉÆ¶ÉEòÉºiÉÖ ¨ÉxÉÉä¤ÉÖrùÒÎxpùªÉnù¶ÉÉi¨ÉEòÉ& xÉ´ÉÊ¦É& |ÉÉhÉè& uùÉnù¶ÉÊ¦ÉÊ®úÎxpùªÉè& +Ê{É BEòË´É¶ÉÊiÉÊ´ÉvÉÆ ºÉÚI¨É¶É®úÒ®Æú =i{ÉtiÉä*10’. In the seventh verse of the second chapter paµcabh£tas are explained by him. These paµcabh£tas are closely connected with the human body which is also explained by the verse of Prapaµcas¡ra as ‘breathing of a person if that equal in both sides of nasal caves is p¼thv¢bh£ta. Breathing if straight into beneath by this way is jalabh£ta, if it goes upward is agnibh£ta, if breathing is experiencing through left and right sides of the nasal caves one by one is v¡yubh£ta, and breathing if feels into centre of the nose is ¡k¡¿abh£ta. {ÉÖ]õªÉÉä¯û¦ÉªÉÉä¶SÉ nùhb÷ºÉÆºlÉÉ {ÉÞÊlÉ´ÉÒiÉÉäªÉ¨ÉvÉ& EÞò¶ÉÉxÉÖ°üvÉÇ¨ÉÂ* {É´ÉxÉºiÉÖ ÊiÉªÉÇRÂóxÉºÉÉä%lÉ ¨ÉvªÉä MÉMÉxÉÆ ¦ÉÚiÉMÉÊiÉºiÉxÉÚnÂù¦É´ÉäªÉ¨ÉÂ**1 These paµcabh£tas are connected and applied with astrology. Besides he applied s¡tvika, r¡jasa, t¡masa gu¸as its application with apt illustrations with the help of yoga philosophy. In another context Bha¶¶atiri mentioned about the gender of child in womb by the close observation at the time of sexual intercourse of couples according to yoga philosophy. He explains it as at the time of ¡dh¡na, breathing of male member if it feels more throughout left side of the cavity of the nose, the baby will be female. Similarly, that feels if it throughout right side, will be male in gender. But the breath feels both sides of the cavity of the nose that causes to birth of a neuter gender. He explains it as ‘MÉ¦ÉÉÇvÉÉxÉä {ÉÖ¯û¹ÉºªÉ nùÊIÉhÉxÉÉÊb÷EòÉªÉÉÆ ·ÉÉºÉºÉ\SÉÉ®ú¶SÉäiÉÂ {ÉÖ¯û¹ÉÉä VÉÉªÉiÉä* ´ÉÉ¨É xÉÉÊb÷EòÉªÉÉÆ ·ÉÉºÉºÉ\SÉÉ®ú¶SÉäiÉÂ EòxªÉÉ{ÉiªÉ¨ÉÂ* =¦ÉªÉjÉ SÉäzÉ{ÉÖÆºÉEò¨ÉÂ <ÊiÉ*2’ Here he has quoted a verse from B¤hatsaÆhit¡ to

10 Ibid., Pp.47-48 1 Ibid., p.113 2 Ibid., p.244 317

I N S I G H T: An International Multilingual Journal for Arts and Humanities Peer Reviewed and Refereed: ISSN: 2582-8002 University Research Publications, Ernakulam, Kerala VOL 1-ISSUE 5 : JULY 2021 prescribe medicines to increase hormones for the birth of male gender. The verse as follows: ®úHäò%ÊvÉEäò ºjÉÒ{ÉÖ¯û¹É¶SÉ ¶ÉÖC±Éä xÉ{ÉÖÆºÉEÆò ¶ÉÉäÊhÉiÉ¶ÉÖC±ÉºÉÉ¨ªÉä* iÉº¨ÉÉnùiÉ& ¶ÉÖC±ÉÊ´É´ÉvÉÇEòÉÊxÉ ÊxÉ¹ÉäÊ´ÉiÉ´ªÉÉÊxÉ ®úºÉÉªÉxÉÉÊxÉ*3. Conclusion The word legend meant an extremely famous person especially in a particular field. Govindabhattatiri is apt to this statement. Keralite tradition of Astrology is beginning by the rising of the first Sanskrit commentary work on Brhajjata, contributed by him entitled Dasadhyayi. It Legends may or may not mislead from the original themes. But the legends are of some historical importance recently. In this context, one of the important factors is that the legends connected to Bha¶¶atiri are not identical. But can be concluded that Govindabha¶¶atiri was a great astrologer and multifaceted scholar lived at Talakku½att£r near Tirur in Malappuram district, who had some relation to P¡½£r pa¶ipura through the valuable information scattered in his Dasadhyayi commentary. He was a great devotee of Siva. His time may be in between 1237 to 1295 AD. He was a scholar on astrology and his sam¡dhi is situated in P¡½£r pa¶ipura at Piravam in Ernakulam District. He is still living through his everlasting works like Da¿¡dhy¡y¢. Works cited: Brhajjataka of Varahamihira, ed.with com of Bhattolpala, by Sitaram Jha, Benares,1992 Girija Sankar Sastri, Acarya Varahamihira, jyoyisha, Sarvadhikara pakasakadhina, Ilahabad.2001. Horasastra with, Dasadhyayi com.(skt), of Talakkulattur Bhattatiri mathrbhumi bookstall, Kozhikode.1994 Itakkattu Nambutiri, Prasnamarga(purvardha)com.of Punnasseri nambi Neelakantha Sarma,Devi bookstall, Kodungallur.2010. Nemichandrasastri, Bharatiyajyotisha, Bharatiya jnanapithaprakasan, New Delhi, 1995.

3 Ibid., p.245 & B¼hatsaÆhit¡, 76-1 318