Kohala in the Sanskrit textual tradition (Study)
by Padma Sugavanam | 2011 | 95,782 words
This page relates ‘Comparison of Kohalamatam with other Lakshanagranthas� of the thesis dealing with Kohala’s contribution to the Sanskrit textual tradition of ancient Indian performing arts. The study focuses specifically on music (Gita), dance (Nritya), and drama (Natya). Although Kohala’s original works have not been found, numerous references to him across Lakshana-Granthas (treatises) and works by modern scholars indicate his significance.
Go directly to: Footnotes.
Part 1(a).4 - A Comparison of Kohalamatam with other Lakṣaṇagranthas
The textual content of Kohalamatam at places seems to correspond exactly with that of ṅgīٲūḍāmṅi, ṅgīٲⲹ and ṅgīٲ첹Ի岹. ṅgīٲūḍāmṇi was written by Kavicakravarti ʰ貹 Jagadekamalla, the King of Kalyā� who ruled between 1138 and 1150 C.E. This work is believed to be a very elaborate one that deals with the aspects of īٲ and ṛtⲹ in five chapters of which only a small part is now available in printed form. ṅgīٲⲹ of Pārśvadeva was written in the 13th century C.E. Pārśvadeva has followed the tradition of Jagadekamalla because of which we find that there is a lot of common material in ṅgīٲūḍāmṅi and ṅgīٲⲹ. ṅgīٲ첹Ի岹, which is dated around the 15th-16th century C.E. also shares lot of material with that of Kohalamatam. There is also quite a bit of common material that Kohalamatam shares individually, with ṅgīٲūḍāmṅi, ṅgīٲⲹ and ṅgīٲ첹Ի岹. In many places, M. Ramakrishna Kavi has made notes in the margins of several folios in the manuscript of Kohalamatam indicating where the text matter matches with other works.
Comparison 1 Kohalamatam and ṅgīٲūḍāmṇi
The work ṅgīٲūḍāmṇi is available to us from three different sources. i. Manuscripts of ṅgīٲūḍāmṇi ii. Quotations found in ٲś of Ramakrishna Kavi iii. Printed Edition of Saṅīٲcūḍamaṇi, Edited by D. K. Velankar The manuscripts of ṅgīٲūḍāmṇi which have been procured from the Oriental Research Institute, Mysore have been used in this study. Of all the manuscripts available from this source, it is only manuscript P-5081 which actually contains authentic material of ṅgīٲūḍāmṇi[1].
The following table shows the instances where the material of Kohalamatam matches with each of the three sources of ṅgīٲūḍāmṇi.
Subject | Kohalamatam | ṅgīٲūḍāmṇi | ||
Printed Edition | Manuscript | ٲś | ||
Svara -Ṛṣ | Fol.2 Line 19 | - | p.88 | |
Fol.3 Line 6 | - | p.88 | ||
Fol.4. Line 11 | - | p.88 | ||
پ�ٳԲ śǰ첹 - Ṣāḍjī | Fol. 8 Line 1-4 | - | p.690 | |
پ–ٳԲ� śǰ첹� Āṣaī | Fol.8 Line 5-8 | - | p.57 | |
پ–ٳԲ� śǰ첹� Իī | Fol.8 Line 9-12 | - | p.174 | |
پ–ٳԲ� śǰ첹� Ѳⲹ | Fol.8 Line 13-16 | - | p.467 | |
پ–ٳԲ� śǰ첹- Pan camī | Fol.8 Line 17-20 | - | p.346 | |
پ–ٳԲ� śǰ첹� Dhaivatī | Fol.9 Line 1-4 | - | p.299 | |
پ–ٳԲ� śǰ첹� ṣādī | Fol.9 Line 5-8 | - | p.337 | |
Svaramantra -Ṣaḍj | Fol.9 Line 9-13 | - | p.688 | |
Svaramantra - Ṛṣ | Fol.9 Line 13-17 | - | p.89 | |
Գٰ� Ի | Fol.9 Line 17 - Fol.10 Line 2 | - | p.173 | |
Գٰ� Madhyama | Fol.10 Line 2-6 | - | p.465 | |
Գٰ� ʲñ | Fol.10 Line 6-11 | - | p.346 | |
Գٰ� Dhaivata | Fol.10 Line 11- 15 | - | p.298 | |
Գٰ�ṣād | Fol.10 Line 15- 19 | - | p.337 | |
岵-Time theory� Morning | Fol. 13 Line 19 - Fol.14 Line 2 | - | p.405 | |
岵-Time theory� Prahara | Fol.14 Line 19 - Fol.15 Line 5 | - | p.404 | |
岵-Time theory� Evening | Fol.14 Line 19 - Fol.15 Line 5 | - | p.404 | |
Prabandha | p.21 Lines 1-3, 6-8, 13-20, p.22 line 1-8 | Fol.42 Line 5, Line 8-12 | ||
/ Laya | Fol.23 Line 10- 11 | p.7 sl.58 | - | |
101 s list | Fol.24 Line 4 - | p.8 sl.65-p.9 | - | |
Fol.25 Line 14 | sl.79b | |||
ʰ | Fol.26 Line 3 - Fol.26 Line 9 | p.8 sl. 60-63b | - | |
101 s�ṣaṇa | Fol.26 Line 10 - Fol.43 Line 1 | p.9 sl.79c -p.19 sl.132 | Fol.52-52A Line 3 | - |
101 s-svara ṃk | Fol.44 Line 18 - Fol.50 Line 18 | - | ||
ⲹ | Fol.54 Line 9-13 | p. 69 sl.1 -p.70 sl.3b | - |
The three sources of ṅgīٲūḍāmṇi, though apparently represent a single work, individually depict the work very differently. It is interesting that Kohalamatam has common material with all the sources of ṅgīٲūḍāmṇi, but there is not a single common entry of Kohalamatam which can be found in all the three of them.
The use of ṭākṣa while giving the ṣaṇa of is a noteworthy aspect seen in the manuscript of Kohalamatam. This technique is seen in works such as ṅgīٴDZ貹Ծṣaǻ of ܻ첹ś, Saṅīٲpārijāta of Ahobala, etc. But this is not found in the work ṅgīٲūḍāmṇi.
In the section on ⲹ, the classification into tata, vitata, ghana and ṣi, match. Interestingly, there is a reference to Jagadekamalla in Kohalamatam in the list of avanaddha ⲹs.
पटहश्च हुडुक्का � कुडुक्का घटसं तथ� �
ढक्क� � मण्डिढक्का � मृदङ्ग� ढकुली तथ� �
करटा त्रिवली कुञ्जा सेल्लुका कस्सवा तथ� �
तथैव हमणा ज्ञेया ढक्क� डमरुकवापिनी �
दाणस्तम्बकी चै� भेरी प्रभृतयस्त्विमाः �
अवनद्धभिदा प्रोक्ता प्रतापपृथिवीभुजा �貹ṭaś ḵ ca ḵ ghaṭasa� tathā |
ḍh ca maṇḍiḍh ca mṛdaṅgo ḍhakulī tathā ||
첹ṭ� ٰī ñ ܰ kassavā tathā |
tathaiva hamaṇ� jñeyā ḍh ḍamarukavāpinī ||
dāṇastambakī caiva ī prabhṛtayastvimā� |
avanaddhabhidā proktā pratāpapṛthivībhujā ||[2]
The appearance of the name of ʰ貹 Jagadekamalla in such a manner indicates the following possibilities. Either the author of this work is referring to the views of Jagadeka and mentioning his name so that the readers can appreciate that these were indeed his views. Or, this could probably be a reading in Jagadeka’s own treatise, which has found its way into the text of Kohalamatam, but is not to be seen in any of the sources of ṅgīٲūḍāmṅi.
2 Kohalamatam and ṅgīٲⲹ
The common entries found in Kohalamatam and ṅgīٲⲹ are presented in the following table:
Subject | Kohalamatam | ṅgīٲⲹ |
Anatomical origin of svaras | p.3 line18-20 | p. 16 sl.41-42b |
Reason for naming | ||
svaras | p.4 line4-7 | p.16 sl.44-p.17 sl.45 |
岵 | p.11 line7-8 | p.24 sl.58 |
Prabandha | p.21 line 6-8, 14-15, p.21 line17-p.22 line2, p.22 line3-8 | p.24 sl.9c-10, sl.11c-12b, sl.13-15b,p.25 17c-19 |
/ laya | p.23 line 10-11 | p.76 s.15b-16a |
101 s list | p.24 line4 -p.25 line 14 | p.76 s.24b-p.77 s.39 |
+ Anga | p.25 line14-p.25 last line/ p.26 line2 | p.75 s.2 - 5 |
ʰ | p.26 line3 -p.26 line9 | p.78 s.40 - 43a |
101 s–ṣaṇa | p.26 line10 -p.43 line1 | p.78 sl.40–p.79 sl.59 (only 29 s out of available 31 match) |
ղṇi첹 ṣaṇam | p.61 line 9,10,12 | p.44 sl.56cd, 57ab, 58ab |
ṭy | p.62 line17-p.69 line7 | p.57 sl.18-p.62 sl.78 |
ṭy | p.74 line5-6 | p.74 sl.234 |
Nartaka ṣaṇam | p.74 line 7-p.75 line 4 | p.91 sl.154-162 |
貹پ, etc ṣaṇam | p.78 line 1-p.79 line 9 | p.80 sl.3-p.81 sl.17b |
Most of the common material is on the subject of and ṭy. Like the case of ṅgīٲūḍāmṅi, even ṅgīٲⲹ does not include ṭākṣa while giving the ṣaṇa of each . In addition, we also find that the symbols for the ṅg have been omitted. Another point is that though we do find quite a good amount of common material in these two works, the order in which they appear is random.
3 Kohalamatam and ṅgīٲ첹Ի岹
The common entries found in Kohalamatam and ṅgīٲ첹Ի岹 are presented in the table below:
Subject | Kohalamatam | ṅgīٲ첹Ի岹 |
Kohala Ѳٲṅg ṃv岹 (Brahma 岹) | p.13 line 5-8 | p.14 sl. 4c - 6b |
Morning 岵 | p.14 line19 -p.15 line6 | p.15 sl.20-23 |
Pūrṇa 岵 according to Kohalamatam | p.15 line 18-p.16 line8 | p.16 sl.27-32 |
Benefits of singing ḍa and ṣāḍava 岵. Varieties of kampa | p.16 line18-p.17 line7 | p.20 sl.80 -p.21 sl.85b |
Rasa for rāga | p. 20 line 6-10 | p.19 sl.63-65 |
p.20 line 12-16 | p.21 sl.86-88b | |
101 s list | p.24 line4 -p.25 line 14 | p.34 sl.3 -p.35 sl.16 |
p.25 line 14 -17 | p.43 sl 52,53 | |
101 s–ṣaṇa | p.26 line10 -p.43 line1 | p.35 sl.17 -p.39 sl.74b |
The most striking common feature is the Kohala-Ѳٲṅg ṃv岹. This is interesting because, the conversation as it appears in Kohalamatam and Kohalarahasyam, is seen verbatim in ṅgīٲ첹Ի岹 also. The only difference is that the names of the two persons have been changed. In Kohalamatam and Kohalarahasyam what is depicted as a dialogue between Kohala and Ѳٲṅg, is represented as one between and 岹 in ṅgīٲ첹Ի岹.
4 Kohalamatam and ṛhśī and ԲDZ
There are a few verses of Kohalamatam which match with parts of ṛhśī and ԲDZ. M. Ramakrishna Kavi has made notes in the margin of the Kohalamatam manuscript indicating some of these portions.
Subject | Kohalamatam | Other granthas |
岵 and Rasa & Places of origin of svaras in the body | p.5 line 2 - 10 | ṛhśī–Ch. sl.79 -82 |
岵 | p.11 line 1�17 | ṛhśī Ch.3-sl.267 |
ⲹ | p. 55 line 17-18 | ԲDZ sl.586c- 587b |
5 Kohalamatam and Saṅīٲnārāyaṇa
There is a portion of common material found in Kohalamatam and Saṅīٲnārāyaṇa of ʳܰṣoٳٲ Miśrā. This relates to the classification of 岵 under the heads ūṃśa and Իṃśa 岵 based on the time in which they are to be sung. Saṅīٲnārāyaṇa frequently refers to a work of Kohala titled dzīⲹ and the above mentioned material is also ascribed to the same work. The details on this topic have been dealt with in chapter 2 (ref. para 2.1.9.6.1). This really appears to be the only case where a match is found between the unpublished sources and the references to Kohala in published works.
6 Kohalamatam and Svaratālādiṣaṇam
Svaratālādiṣaṇam is an unpublished work of an unknown author, which deals with īٲ and ṭy in detail. The manuscripts of Svaratālādiṣaṇam are available at Kariavattom (ORI Tvm). This work has been analyzed in depth by Girija Easwaran for her M. Phil research project[3], according to whom the text of Svaratālādiṣaṇam and Kohalamatam were more or less a perfect match. She is also of the opinion that Kohalamatam is not a separate work, but just an incomplete form of Svaratālādiṣaṇam. But the existence of a work titled Kohalamatam can be confirmed from a reference of the same in an unpublished work called ṭysarvasvadīpikā of ⲹṇa ŚDz. Girija Easwaran’s project also gives information about two other works viz. ṅgīٲ첹� and ṣaṇam, both of which have a lot of common material with Svaratālādiṣaṇam.
Excepting a few instances such as the Kohala-Ѳٲṅg-ṃv岹, almost the entire textual material of Kohalamatam is found verbatim in Svaratālādiṣaṇam. Only, the order of appearance of the text is very haphazard. Both of these works also have the same Malayālam commentary. It is noteworthy that Svaratālādiṣaṇam in itself, is incomplete, and appears to be a part of a larger work. And Kohalamatam seems to be but a part of this, and Kohalarahasyam is a small part of Kohalamatam. The portions in Svaratālādiṣaṇam, which do not find place in Kohalamatam are as follows.
These readings are based on Girija Easwaran’s edition of this work.
S.No | Relevant portions in Svaratālādiṣaṇam (Line No.) | Subject |
i. | 1-30 | 岹, Classification of nāda |
ii. | 31- 61 | Śܳپ, Svara, Aṣṭa vargas? |
iii. | 62�77 | Anatomical origin of svaras |
iv. | 133-146 | Attributes to svaras like colours, celestial beings etc |
v. | 187-191 | 66 śܳپ |
vi. | 226 | 33 ṅk |
vii. | 227-239 | Ұ峾, ūԲ |
viii. | 240-253 | Importance of Gīta |
ix. | 295-557 | 岵 ṣaṇam |
x. | 558 | Kriyāvara ṣaṇam |
xi. | 559-560 | Sughaṭa ṣaṇam |
xii. | 561-562 | Susan ca ṣaṇam |
xiii. | 563-564 | Śīkarṣa ṣaṇam |
xiv. | 565-566 | Rasikaⲹ첹 ṣaṇam |
xv. | 567-568 | Bhāvaka ṣaṇam |
xvi. | 569-570 | Svabhāvakṛti ṣaṇam |
xvii. | 571-572 | Devakṛti ṣaṇam |
xviii. | 573-575 | Trinetrakṛti ṣaṇam |
xix. | 576-577 | 101 Deśi 岵 |
xx. | 578-597 | List of 7 gamakas and their ṣaṇam |
xxi. | 600-614 | Laya, Graha, Yati |
xxii. | 619-622 | Pan cajāti ṣaṇam |
xxiii. | 623�636 | Atijaghanya, Madhyama, Uttama, Uttamottama ṣaṇam |
xxiv. | 637-653 | ūḍa and Ela ṣaṇam |
xxv. | 654-667 | Saptagītikā ṣaṇam |
xxvi. | 668-675 | Śܳپ Aṅgas |
xxvii. | 676-688 | 10 Gīta ṇa |
xxviii. | 745-752 | ⲹ |
xxix. | 826-872 | Qualifications of an instrumentalist |
xxx. | 873-888 | Continuation of 岵 ṣaṇam |
xxxi. | 889 | Ran jaka ṣaṇam |
xxxii. | 890-891 | Pararīti ṣaṇam |
xxxiii. | 892-893 | Sugandha ṣaṇam |
xxxiv. | 894-895 | Niyama ṣaṇam |
xxxv. | 896-897 | Āḷaptiⲹ첹 ṣaṇam |
xxxvi. | 898-899 | Rūpakaⲹ첹 ṣaṇam |
xxxvii. | 900-901 | Copaṭa ṣaṇam |
xxxviii. | 902-903 | Vi ṣaṇam |
xxxix. | 904-905 | Vibandha ṣaṇam |
xl. | 906-907 | Ѿś ṣaṇam |
xli. | 889-907 | 10 grāhyaⲹ첹 ṣaṇam |
xlii. | 908-933 | Nindya ⲹ첹 ṣaṇam |
xliii. | 934-942 | 岵ⲹ ṣaṇam |
xliv. | 943-950 | Kavitākāra ṣaṇam |
xlv. | 951-954 | ٴṣa? |
xlvi. | 955-960 | ղṇi첹 ṣaṇam |
xlvii. | 973-977 | 16 Dhruvas |
xlviii. | 978-979 | |
xlix. | 980 | Ā徱 |
l. | 981-982 | ⲹ (?) |
li. | 983-984 | Ṭhāya Lakṣaṇam |
lii. | 1000-1017 | Dance |
liii. | 1111-1123 | 岵ⲹ Lakṣaṇam |
liv. | 1124- 1156 | 101 s |
lv. | 1212-1265 | s explanation |
lvi. | 1273-1277 | Vyoma, Bindu, Druta |
lvii. | 1289-1319 | śṃs, ṇḍ recita, Marma –Lakṣaṇam |
lviii. | 1320-1321 | List of 岵, Miscellaneous subjects–Graha, , yati, Ārohī, Avarohī etc. |
lix. | 1324-1325 | ʲñṅg ṣaṇam |
lx. | 1381-1395 | īṇ� Mahattvam |
It is clear from the above table that many important chapters such as 峾, prabandha, rāga ṣaṇa, gamakas and many such like, which are available in Svaratālādiṣaṇam, are missing in Kohalamatam.
One noteworthy point here is the mention of the sixty six śܳپ.
The very same verse which is found in ṛhśī (and later in ṅgīٲⲹ also) as a quotation of Kohala, is found in Svaratālādiṣaṇam also.
द्वाविंशति� केचिदुदाहरन्ति श्रुति� श्रुतिज्ञानविचारदक्षाः �(१८�)
षट्षष्टिभिन्ना� खल� केचिदासामानन्त्यमे� प्रतिपादयन्त� � (१८�)屹屹ṃśaپ� ܻԳپ śܳپ� śrutijñānavicāradakṣāḥ |(187)
ṣaṭṣṣṭԲ� khalu kecidāsāmānantyameva pratipādayanti || (188)—A study of three unpublished texts—Svaratālādi-ṣaṇa [Svaratālādiṣaṇam], Saṅīٲvidhikal and -ṣaṇa [ṣaṇam]: 2001: Lines 187-188
This does not find a place in the manuscript of Kohalamatam (T-822).
Footnotes and references:
[1]:
The manuscripts P-105/1 and P-1298/1 are given under the title ṅgīٲūḍāmṇi in the descriptive catalogue. In actuality, these manuscripts contain material of works like ṇa, Saṅīٲsudhākara, Abhinayadarpaṇam, Bṛhaspatidarpaṇam etc.
[2]:
Kohalamatam: ORI Tvm: Acc No. T822: Fol.55
[3]:
A study of three unpublished texts—Svaratālādiṣaṇam, Saṅīٲvidhikal and ṣaṇam: 2001