- The Victory of Jagannatha (Lord Krishna)
- rudrabhaTTa (Rudrabhatta)
- 1185 A.D. (Twelfth Century)
- Smartha Brahmana
- Veera Ballala of Hoysala
- In the vicinity of Belur and Halebeedu
- Poetry: Champu Kavya
- kanda, vrutta and prose
- 1st Edition: Two palm leaf manuscripts, one from the
Madras Govt. Oriental Library and the other from Channarayapattana
2d Edition: Four more palm leaf
manuscripts from Mysore Oriental Library, Mysore
3rd Edition: No new manuscripts
Edition: ___________, __________
Edition: Two more palm leaf manuscripts from Kuvempu
Institute of Kannada Studies,
Mysore were consulted.
- 1884 A.D.
- Chavali Ramaswamy Shastry
- Siddhanthi Subrahmanya Shastry,
- a. Chavali
1896 A.D., Vasumathee Mudraksharashale,
1904, Mysore Oriental Library, Mysore
1923 Mysore Oriental Library, Mysore
d. With M.R. Varadachar’s
rendering in modern Kannada, 1976, Kannada Sahityaparishattu,
e. G.G. Manjunathan, 1996,
Directorate of Kannada and Culture, Bangalore
Abridged Version, 1960
17. ‘Jagannathavijam’ by Rudrabhatta
comes under the category of a few epics in Kannada which are based on the life
of Krishna. Here Ramayana and Mahabharatha
recede to the background and Krishna is fore grounded. However this epic is not deeply
influenced by the Bhakti cult and is structured in
the classical mould. This work is based on ‘Vishnupurana’,
‘Bhagavatha’ and some more texts relating to the Krishna theme. In a way Rudrabhatta is the harbinger
of a tradition because he takes up the cause of Vaidic
religion and creates a paradigm shift by choosing to write in Kannada. This
becomes a strong movement and gives rise to many important works. He belongs to
the Bhagavath tradition and does not really
differentiate between Shiva and Vishnu. Here and there, one finds a hint that
the poet might have equated Krishna with Veera Ballala who was his benefactor. Jagannathavijaya’
contains eighteen chapters and the main events delineated in the text are the
birth of Krishna, his confrontations with demons such as Pootani,
Shakata and Dhenuka, Kalingamardana, rasakreede with gopika women, Govardhanagiri
incident and the meeting with Parashurama. Later, Rudrabhatta describes the wedding of Krishna with Rukmini and Sathyabhama.
The work concludes with the slaying of Narakasura, Shishupala and Banasura.
prosaic summary does not do justice to the power of narration and the erudition
of Jagannatha. Works such as these hold a mirror to
the contemporary life styles and world views. Krishna’s rebellion against Indra and other gods
suggests a particular stage in the history of Hinduism and his confrontations
with the ‘demons’ suggest a significant clash of cultures.
Rudrabhatta’s Kannada is highly sanskritised
and contains any number of compounded words. Many a time one’s metrical choice
determines the kind of vocabulary that one uses and vice versa. The fact that Rudrabhatta was a contemporary of shiva
sharanas and still could use a style like this
suggests a high degree of compartmentalization among poets subscribing to
different religions. Any way Jagannathavijayam as
many other texts of its kind has to be studied from a cultural point of view
rather than a purely literary one.
Rudrabhatta is attributed with another work, “Rasakalikaa’ a treatsise on
poetics written possibly in Sanskrit. The authorship is disputed even though
the work is available.
References and criticism: 1. Rudrabhatta by Gundmi Chandrashekhara Ithala, 1970,Prasaranga, Mysore University, Mysore.
ugama mattu vikasa by Pradhan Gurudutt, Institute of Kannada Studies, Mysore University, Mysore.
3. Sri Krishnacharite by K.Venkataramappa,
Prasaranga, Mysore University, Mysore.
4. Prefaces to various
editions of ‘Jagannathavijayam’
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