Mankha and "Sri
Kanthacaritam"
by Dr.
Kaushalya Wali
Mankha's
name is among the foremost poets of Kashmir. His
other names are Mankhaka or Mankhuka. His
birthplace is Kashmir. His father's name is
Visvavarta whose name is mentioned with great
respect in 'Srikanthacaritam.' Mankha's brother
was Alankara. According to Kalhana Alankara was a
poet and a minister in the time of the kings
Sussala and Jayasinha of Kashmir. Mankha himself
has called him Lankana or Lankaka in his work.
According to Dr. Stein- "Mankha regards his
brother deeply well-versed in grammar and mentions
his famous name as Lankaka. Mankha's grandfather
is known as Manmatha. Mankha's three brothers were
Srngara, Bhanga and Alankara. Mankha was the
youngest of all. He and his two elder brothers
were not only scholars but were on high posts in
the administration of Kashmir. For instance
Srngara helped the king Sussala in a war against
Harsadeva. It is being said that as a result of
this victory on account of defeating Harsadeva, he
was given the post of Brhattantrapati. Alankara
was, a grammarian and according to Kalhana was a
minister or a Sandhivigrahika. Mankha also held a
high post-probably either Pargana or Governor. At
the end of every canto of his work 'Srikanthacarita',
he calls himself Raja naka Mahakaviraja Mankha.
Ruyyaka was his teacher, to whom he shows great
reverence in his own work. In the world of
Sanskrit literature, Mankha is among those rare
poets who give details in his writing about
himself and his dynasty.
We have no difficulty in
deciding the time of Mankha. Mankha lived in
Kashmir in the kingdom of King Sussala and
Jayasinha. The time of the king Jayasinha is 1127
to 1159 A.D. According to Dr. Buhler,
Srikanthacarita was composed by Mankha between
1135 to 1145 A. D. According to Kalhana, the then
king of Kashmir appointed Mankha as ambassador. On
the basis of these facts Mankha's time may be
determined as 12th century A. D. Mankha has
mentioned the name of Rajasekhara and Bilhana in
his work and declared them poets of repute. The
above - mentioned date is supported by this
reference.
Mankha's work is known as
"Srikanthacaritam". This mahakavya is
divided into twenty five cantos. Mankha has
composed this work while keeping in view the
characteristics of Mahakavya. This work is a proof
to the fact that the poet is having command on
Sanskrit language and has the full capacity to
write the mahakavya which was composed on the
occasion of the destruction of Tripurasura by
Siva. The beautiful descriptions we come across in
'Srikanthacaritam' the commencement of various
seasons of natural climate, the scene of sun-rise
and sun-set.
The poet gives in detail
in the 3rd canto as to what made, him to write
this mahakavya. In the twenty fifth canto, the
poetgives the full details of his circumstances.
According to the poet, he gave his work to the
highest scholars and administrators for their
comments. This meeting of the scholars took place
in the house of his brother Alankara. The meeting
was attended by thirty members
The poet does not make us
familiar only with the names of scholars but tells
us the branch of knowledge in which each scholar
was an expert. This information is of great
importance from the viewpoint of the details
supplied to us about the then reputed scholars.
The information regarding the scholars is as
under:
1. The poet Ananda by name
was well-vesed in Nyaya philosophy.
2. Sambhur's son Ananda was a Vaidya.
3. Alakadatta's disciple "Kalyana" by
name was expert in Sahitya-sastra.
4. Garga was an expert in Sahitya.
5. Govinda had specialized in Sahitya.
6. Janakaraja was in know of grammar and Vedas.
7. Jalhana knew Sahitya.
8. Mimamsa Sastra was the special field of
Jinduka.
9. Trailokya was the specialist in Mimamsa.
10. Nandana knew Vedanta.
Naga knew grammar and
Alankara. Patu was a specialist in Sahityasastra.
Padmaraja, was well-versed in Sahitya. Prakata
knew Vedanta. Bhudda specialised in Sahitya,
Mandana was the knower of
all the branches of knowledge. He was the son of
Srigarbha. Yogaraja knew Sahitya. Ramyadeva was
well versed in Veda. Ruyyaka knew Alankara-sastras.
Laksamideva was good at Vedas. Lostadeva knew
Sahitya. Vageeswara was a knower of Sahitya.
Srigarbha's son Srikantha was specialist in
Sahitya. Srigarbha had depth in Sahitya. Sriguna
was in know of Mimamsa. Srivatsa specialised in
Sahitya. Sastha's special field was Sahitya.
Besides these twenty
seven scholars, there were three more
personalities in the meeting who were not scholars
but were worthy of honour. Out of these three, two
were ambassadors :- (1) The ambassador sent by the
king Aparaditya of Konkana was called Tejakantha
(2) The ambassador sent by the king Govindacandra
of Kannauja was called Suhala. The third person
was known by the name of Damodara. All these
details tell us the importance of the meeting. The
meeting was attended by scholars and critics.
These critics were experts in different branches
of knowledge and men of repute. It was for the
first time that the poetry of Kashmir was
submitted for comments to the contemporary
critics.
The criticism of poetry
by the schlolars draws our attention to to the
fact that the practice of the social and scholarly
debate and exchange of ideas was in vogue in
Kashmir of Manka's time. Besides we are equipped
with valuable and detailed historical
descriptions. First of all a lot of help is
rendered to us in determine the date of several
poets and scholars. For instance we are helped in
determining the time of Ruyyaka. Mankha's owntime
is determined also. We become familiar with the
names of two ambassadors. The dated inscription of
the kings of Konkana and Kannauja are available.
Aparaditya's time can be between 1185 to 1186 A.D.
and Govindacandra's time can be between 1120 to
1144 A.D. The presence of ambassadors in Kashmir
is a proof of this fact that Kashmir had friendly
political relations with other provinces. We also
infer that Aparaditya's reign continued for a long
time. Aparaditya happens to be the commentator of
Yajnavalkya Smrti which has an important place in
law books.
Srikanthacaritam starts
with Mangalacarana in praise of Siva. In the
second canto the poet has described the general
qualities of poets. Mankha has emphasised the
intellectual arguments. There is a hint to the
point as to what type of intellectual dialogues
are essential for the development of the tendency
of poetry."
In the third carto, the
poet gives us an idea of life in Kashmir during
his time. For instance the description of the
firepot is most fascinating."
Mankha disapproves the
tendency of his contemporary poets to beautify
their poetry with Alankaras. He emphatically
declares about his work that was written by him to
please Srikantha alone and not to flatter anyone.
He seems to be all against court-poetry, Mankha
welcomes the destruction of Tripurasura by Siva in
"Srikanthacaritam."
Every one of us desires
to have a sympathetic and unprejudiced study of
the complete true poetry. Mankha supports this
view. His own work seems to be full of the
qualities that a mahakavya should have. Hence he
was immensely praised by his teacher Ruyyaka. At
the end of his work, Mankha tells his readers that
the team of scholars listened to his work with
great attention and with a critical eye and
afterwards showed their reaction. Mankha's poetry
is lauded by all the scholars uptil now.
At the very outset of his
work, Mankha has mentioned "Mankhakosa".
The writer of this kosa in Sanskrit is Mankha
himself. But this kosa is not available now. This
kosa seems to be popular in Kashmir for a pretty
long time.
Mankha's one more work is
"Srikantha-sarvasva". Its example is
found in "Alankarasarvasva".
While giving the example
of "Punaruktavadabhasa," Srikanthastava"
is referred to. On Auyyaka's "Alankara-sarvasva"
is written a commentary by Mankha, that also is
called "Alankara-sarvasva." Besides,
Mankha himself has written some Alankarasutras
which are referred to by one of his students
"Samudra-bandh." Samudra-bandha has
written a commentary on "Alamkarasarvasva"
and praised the king Ravivarma of Kolamba.
Jonaraja is the
commentator of "Srikanthacaritam". He
was contemporary of Zain-ul-abudin and writer of
second Rajatarangini. He has written a commentary
on Bharavi's Kiratanjuniya and several other
books.
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