Literary Legends... Tikkana Somayaji

Chilukuru Venkateswarlu Tikkana Somayaji

© Chilukuru Venkateswarlu

Year : 2014

SRI RAMAKRISHNA TAPOVANAM Chennai – 600 032, Mobile : 9884708559 Website : sriramakrishnatapovanam.org E-mail ID : [email protected]

Typesetting by : R. Anuradha Raghuram, Hyderabad. (9441186831) Tikkana Somayaji

Tikkana has inherited from his ancestors intricacies in war strategy, literary talents and political diplomacy . Ketana said in his Dasakumara Charitra that the surname of Tikkana Somayazi as Kottarapu. The principal person in his dynasty was Mavena. He was popularly known as “Sumkavenggada” which means minister for finance. The son of Mavena was Gundu Sowri. His son was Ketana. Ketana had three sons, Gundana, Bhaskara Mantri and Maheshwara. Tikkana was the grandson of Bhaskara Mantri, who has written Poorva Ramayanam. He was a subordinate King of Cholaraju and ruled Gunturu and Palanadu. He was a popular epic writer (Poorva Ramayanam) and an efficient ruler. Tikkana in his early days was brought up by his grandfather and thus inherited his qualities. Bhaskara Mantri had four sons. They are Ketana, Mallana, Siddhana and Kommana. After the death of his father, Ketana migrated to Nellore and settled there. He became popular for his truthfulness, valour, performing vedic karmas, and in offering oblations to the deities. Tikkana was the son of Ketana. Tikkana settled in Vikrama Simhapuri (Nellore). He joined the court of King Tikkaraju. After his death, his son Manumasiddhi became the King. Manumasiddhi was much younger than Tikkana. Hence he used to call Tikkana as uncle. Soorana in his Markandeya Puranam - Peethika – 10 has described Mahakavi Tikkana as Vyasa Maharishi of Telugu. A poet named Ketana (not the father of Tikkana) has dedicated his poetical composition, Dasakumara Charitra to Tikkana. In the Avatarika, he has described the qualities of Tikkana as follows. “He is a scholar in Sanskrit and Telugu in the court of Manumasiddhi. Since he has expressed his proficiency in writing poetical compositions in Telugu and Sanskrit, he was given the title of “Ubhaya Kavi Mithrudu”. His works were widely appreciated by scholars in those years. He used to encourage the poets and extend patronage to the pandits in both Telugu and Sanskrit”. Ketana has extensively praised Tikkana for his proficiency in various fields. He made extensive donations, to scholars, such as villages, cows, and ornaments. After Tikkaraju his son Manumasiddhi became the King. Because of the family quarrels among his cousins, he was dethroned from his kingdom within a short time. While Tikkaraju was ruling the kingdom, he killed Prudheeyswara, the King of Chola in a battle. After him, his son Rajendra Chola became the King. He was furious on Tikkaraju and was waiting to take revenge on his kingdom. Immediately after the death of Tikkaraju, Rajendra Chola fought Manumasiddhi and driven him out with the help of his cousins Akkanna and Bayyanna. At that juncture, Tikkana took care of Manumasiddhi’s safety and kept him in a hiding. He took his disciples with him and went to King Ganapati Deva who was ruling Orugallu. He received Tikkana Somayazi and worshipped him. Tikkana recited Vyasa Bharatam and pleased the King Ganapati Deva and his courtiers. At the end, the King asked him, “What do you want?” Tikkana explained the conditions prevailing in Nellore and requested his help to put back the King Manumasiddhi on his throne. Ganapati Deva was pleased to help Tikkana. He took huge army with him and punished first the Kuloottunga Choda and kept him under his control. After that he surrounded Nellore Mandalam from all sides and made the towns Akkanna, Bayyanna isolated and stopped all supplies from outside. Hence they came for a compromise with Ganapati Deva and thus gave back the kingdom to Manumasiddhi. In this adventure, Tikkana has exhibited an extraordinary talent as a minister, as a diplomat, as a priest, as an ambassador, and as a commander-in-chief. With all his overall performance he was applauded as Chanukya. In this manner, he was able to re-establish Manumasiddhi as the King of Nellore. During 1050 A.D, Jatavarma Sundarapandya attacked Nellore. With the help of Tikkana’s valour, Manumasiddhi was able to defeat him. By 1253, all political turmoils were settled and Manumasiddhi was able to rule peacefully. [Source: The source for the above story is taken from Siddeswara Charitra, a Dwipala Kavyam, written by Kasye Sarvyappa and also from Samadeva Rajeeyam written by Jaggakavi] Tikkana and his poetic character: Tikkana’s career as a poet can be said in the following two ways. 1. As a poet of Nirvachanotara Ramayanam 2. As a poet of Bharatam. 1. Tikkana has chosen to write Nirvachanotara Ramayanam, leaving aside its Poorva Ramayanam. However he himself justified that since his grandfather, Bhaskara Mantri, has written Poorva Ramayanam and hence he has chosen to write the remaining portion of Ramayanam. 2. He wanted to dedicate the same to King Manumasiddhi. Some of his friends questioned, “How you can dedicate an epic which is a story involving tragedy.’’ Then he gave the scripture a happy ending. Another important feature is that he has written the entire scripture in poetry (without prose). That is how it is called as Nirvachanotara Ramayanam. 3. In those days he made several experiments in using idioms, morals, dharmas and parables from Sanskrit and Kannada into Telugu. He not only tried this experiment by himself but also encouraged many writers to fall in line with him. In this regard, he was subjected to enormous criticism from his critics as follows. a. In Nirvachanotara Ramayanam, though Ravana was a villain, he was depicted as a hero by projecting in the first three Aswasams. In fact Rama was the real hero. However he was introduced in the last three Aswasams. In this manner it is a small scripture depicting the two heroes and not accepted as an independent epic. - Dr. Ketavarapu Venkata Ramakoti Sastri b. The villain is more prominently depicted than the hero in this scripture. - Dr. Patibandla Madhava Sarma c. Rama’s story was depicted only from eighth Aswasam to tenth Aswasam. For such a small story, why he has given the title as Nirvachanotara Ramayanam? - Sri Avantsa Somasundar Inspite of several criticisms, Tikkana did not deter from his line of writing. In those days, people also had shown more interest in literature. As a result, Tikkana encouraged many young writers to bring out the histories of Pampa and Basava heroes. He also encouraged the stories of devotees of Jainism, Buddhism, Nayanars and Aalwars from Sanskrit and Tamil Literatures. Tikkana encouraged his disciple Soorana and prompted him to write Markandeya Puranam. He also induced another disciple Manchana to write Keyoorabahu Charitam. From the above we understand that his pre- Mahabharatam period was full of revolutionary experiments in Telugu Literature and thus he was awarded a grand title as “Kavi Brahma”. In the middle of the 13th century, Tikkana made several experiments in Telugu Literature, though he was not very successful. But Tikkana has proved himself that a poet can sustain inspite of unsuccessful writings. Thus he has proved by writing Mahabharatam. The life sketch of Tikkana: To the good fortune of Telugu people Tikkana lived a full span of life (80-83 years), in spite of various difficulties and problems he faced in his life. As we have seen, Tikkaraju ruled Nellore Mandalam during 1190-1252. After his death, his son Manumasiddhi became the King. Manumasiddhi was deceited by his cousins and was thrown out of power.In the power struggle, Tikkana has made use of all his experience in diplomacy, he made Manumasiddhi back on the saddle in 1253. Tikkana has written Nirvachanotara Ramayanam and dedicated the same to Manumasiddhi in 1255-60. It is believed that Manumasiddhi must have died between 1260- 63. After the death of Manumasiddhi, he might have retired from active politics and performed a yagna and became Somayazi. After becoming Somayazi he must have taken up the writing of Mahabharatam. All religions and dharmas are created only for the well being of people. When the faith becomes a blind faith, the life of the people will be disturbed and violence takes place. In course of time adharma prevails over Vedas and dharma. In such occasions, god himself will take birth on the earth or come with an amsa to re-establish dharma. Tikkana understood the situation prevailing in the country. He must have regretted with the conditions prevailing in those days. So he wanted to advocate the adwaita theory to the people by writing Mahabharatam in Telugu and took refuge with Hari-Hara. During 1260, he must have started writing Mahabharatam to control and eradicate the communal and religious violences. It is believed that he took about 30 years for him to complete 15 parvams of Mahabharatam. Tikkana started writing Mahabharatam with Virata Parvam. By that time, he would have been in his 50’s. The time of writing Udyoga Parvam suggests us that Tikkana must have attained his 60’s. Because it has exposed all his experience in politics, diplomacy and worldly knowledge which must have helped him in writing Udyoga Parvam. As his experience and diplomacy reached a state of full maturity at the time of writing Santi Parvam and the remaining five Parvams, he must have attained an age of 70-75. After completing Mahabharatam, he must have died at an age of 75 or above. The strong desire of completing Mahabharatam alone must have made Tikkana to enjoy a full span of life. Tikkana was a Maharishi and made Telugu people fortunate by completing Mahabharatam. Religious disturbances: Either it must be a providence of god or by an accident! Whoever has taken up the writing of Mahabharatam, started under identical conditions of communal and religious disturbances prevailing in the country. While Nannaya undertook the writing of Mahabharatam, the influence of Jainism and Buddhisms was commanding the society and dominated the Hindu dharma. Nastikas prevailed all over the country and Vedas had become dim. When Rajaraju provoked Nannaya to write Mahabharatam in Telugu, Nannaya would have thought in his mind that he could bring out the communal and religious harmony by writing Mahabharatam. After two centuries, identical religious and communal disturbances prevailed between Saiva and Vyshnava communities in Andhra. Each one started interpretating Vedas on their own. Thus Veera Saivam and Aradya Saivam were at logger heads in the Saivam itself. In the same manner Ramanuja’s Vyshnavam and other Vyshnava sects were fighting for their supremacy. It has become a sin for a Vyshnava to pronounce a name of Siva. In the same way it has become a sin for a Saiva to utter the name of Vishnu and thus they started killing each other. The famous “Palanati Yudham” also prevailed in those ages. Tikkana was greatly distressed with the situation and prayed to god vide Virata Parvam 1-11. Tikkana’s prayers were heard by the god. He has introduced vedic dharmas and adwaita doctrine in Mahabharatam. He also condemned blind beliefs and fight among the religions. He has introduced several dharmas from Vedas in Mahabharatam. He has dedicated Mahabharatam to Hari- Hara Nadha and thus created peace and harmony in the society. From the above we can understand the social, religious, vedic, literary and cultural climate between 11th and 13th centuries. Tikkana, a self made genius: Tikkana was a self made genius. He has observed, practiced, and preached each and every incident that he has experienced in life. He was born and brought up in Gunturu Mandalam. He has learnt the art of administrative skills, writing poetry from his father and grandfather. Difficulties and the problems of Manumasiddhi made him a perfect minister and a diplomat. When his King was deceived by his cousins, he has countered their wicked plans efficiently. While keeping his King in a hide out, he has learnt keeping the secrets close to his chest. He won all the battles for his King. In sorting out the religious turmoils, he became a worldly wise and had the blessings of Hari-Haras. By performing yagna, he became a strong believer of vedic path and realized the knowledge of Brahman. Thus while writing Mahabharatam, he taught the people the knowledge of Brahman besides his poetical talents, diplomacy, and war stratagems. In this manner he has proved himself that he alone is eligible of writing Mahabharatam in Telugu. He said about himself in Nirvachanotara Ramayanam (1-13) as follows “I am an Ubhayakavi Mitra having knowledge both in Sanskrit and Telugu. Hence whatever I write, I write with full knowledge”.

–oOo–