This work Satakoti, Arthavatsutrasatakoti to be more specific, is a vadagrantha explaining a Paniniyasutra in different angles. As the name suggests, it deals with the aphorism of Panini-Arthavadadhaturapratyayah pratipadikam. All the four constituent words are taken for detailed study. This sutra is discussed in Mahabhasya, Sabdendusekhara, Praudhamanorama and other classical texts of grammar. But all the different views discussed here are not available in those texts. The treatment of the author is so exhaustive that nothing remains to be said further on this sutra.
The author has chosen the customary interlocutory style for elaboration. A purvapaksa is raised, answer is given to that; there are many more doubts from different corners, all are settled; then arise fresh questions elevating the discussion to new levels. This is the method followed in the assemblies of traditional vakyarthavicara. Our author was an active participant of the sastrasadas held under the presidentship of Rajarshi Rama Varma in the Sanskrit College of Tripunithura. He also used to be invited to the Revati Pattattanam held by the Zamorins of Kozhikode. The long experience he gained by attending these assemblies enabled him to accept this style of debate. None else would dare to attempt hundred views on a simple sutra. He has similarly explained two more sutras - Nami and Sama akam. Understanding the arguments of the author will be rewarding for scholars/students to participate in vakyarthavicara.
The identity of Indians, according to the Nobel Laureate Amartya Sen, is his love for reasoning. In his 'The Argumentative Indian' (2004) he passionately recounts the strength of dialogic tradition in India. All the advancement of learning that we could achieve in the ancient time was closely connected with intellectual interrogations. The upanishadic discourses display intellectual nature of Indian mind. Yajnavalkya had to face piercing questions from his colleagues in the court. Gargi and Maitreyi raised doubts which he had to think deep to answer. Sankaracarya before ascending the Sarvanjapitha had to satisfy the challenging intellectual quest of the scholars in the assembly. We believed that the proof of life is our ability to respond. Ram Mohan Roy explains what is really dreadful about death:
'Just consider how terrible your day of death will be, others will go on speaking, and you will not be able to argue back'
The real hardship of death is in the inability to participate in arguments! Roy's love of reasoned arguments combined well with the independence and reach of his mind.
We owe our intellectual pluralism and tolerance to the masses of arguments and counter arguments spread over incessant debates and disputations. It is the very base of our democratic tradition.
Vyakarana Studies in Kerala
The Vedas exerted a profound influence on the social life of Kerala from very early times. Vyakarana, being an important Vedanga, occupied a prominent place in the curriculum. Grammatical tradition in Kerala can be studied under five headsi. Gurukula tradition, ii. Independent grammatical works, iii. Commentaries on classical texts, iv. The sastrakavyas and v. Malayalam works on Sanskrit grammar.
I. Gurukula Tradition
Instruction in higher studies of different branches of knowledge including Vyakarana in Sanskrit was imparted through traditional gurukula system where in the teacher-taught relation was considered to be sacred. There were renowned gurukulams specialised in the instruction of Vyakarana in Kerala.
i. Kutallur Gurukulam: Brahmins of Kutallur family were great
scholars. Though they were not interested in keeping their learning recorded, they were responsible for the preservation and dissemination of knowledge of Vyakarana for centuries. The popular perception was that all these born in that family were gifted with the proficiency of the Sastra. Most famous among the scholars were Kutallur Vasudevan Namputiri and Nilakanthan Namputiri. Both were preceptors of the author of Satakoti. There is a saying.
कौमुदीपिपठिषा ते यदि स्यादब्दपञ्चकमनन्यमनस्कः ।
संगमालयमहीसुरगेहे गच्छ वत्स सुचिरं शुभमस्तु ।।
If you desire to learn Siddhantakaumudi go to Kutallur and stay for five years detached from all the rest. Nilakanthan Namputiripad who commented on Visnusahasranama, says that he took Prakriyasarvasva as authority when he had to write vivarana based on Unadisutras. This shows his mastery over all Vyakarana texts available at that time. Nilakanthan Namputiri was the son of Vasudevan Namputiri. He was usually called as Kunnunni Namputirippat (1830-1885). He was honoured both by the Kings of Kochi and Tiruvitamkur. As already noted Killimangalam was the disciple of this Vasudevan Namputiripad. Kutallur Kunnikkavu Namputirippat and Kavu Namputirippat were also his disciples. The latter was the preceptor of Cendamangalam Ayyasastrikaļ. The generation of grammarians flourished in Kutallur until the first half of the 20th century.
ii. Kottakkal: Among the Sanskrit scholars of Kerala, the name Manoramattampuratti (1760) deserves special mention. She was a member of the family of the Samutiris settled in Kottakkal. Her teacher was Rudra Variyar of Desamangalam. According to tradition, she became a real scholar in Vyakarana at the age of 12. Her actual name is not known, the name Manorama is in recognition to her mastery and ability in teaching Praudhamanorama:
मनोरमायामतिमात्रनैपुणान्मनोरमत्वान्नु निजस्य वर्मणः।
मनोजलीलारसलोलमानसा मनोरमेति प्रथिता बभूव सा।।
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