VIKRAMARJUNAVIAJAYA (PAMPA BHARATHA)
- vikramArjunavijaya, pMpa BArata
- The Victory of Arjuna the valiant
- Author: Pampa PAMPA
- Period: 902 A.D. (birth)
6. Place: His ancestors belonged to niDugonDe agrahara, gunDikara in the
Guntur region of Andhrapradesh. Later the clan migrated to Dharwar
North canara regions.
Pampa had brief soujorns in Banavasi in North Canara district of Karnataka. His Mother hailed from Annigeri town in Dharawar
7. Religion-Caste: Jaina.
His ancestors were converted from Hinduism (Brahmanism.)
8. Patronage: Immadi Arikesari, (Vemulavada Chalukya dynasty) (935-55)
9. Titles: Adi Kavi, One among Ratnatraya, KavitA guNArNava
10. Genre : a. Poetry Champu
11. Prosodic Form: kanda padyas, vruttas,
many indigenous Kannada meters
12. Manuscripts : Palm leaf, Paper
13. Year of first Publication:
14. Editor: B.L.Rice
15. Bibliotheca Carnatica Series
16. Later Editions: 1. 1931, Bellave Venkatanaranappa, (with T.S.Venkannaiah and Kadabada Nanjunda Shastry) Kannada Sahitya Parishattu, Bangalore 2. Reprint, 1973, Mysore University, Mysore 3. 1964, N. Basavaradhya
and others, Abridged version, Dept of Kannada and Culture, Bangalore 4. 1977, N. Anantharangachar, With a rendering in prose,
Kannada Sahitya Parishattu,
Bangalore 5. 1999, Sarala
Pampabharatha, by L. Basavaraju,
Geetha Book House, Mysore.
or Pampa Bharata (942 A.D.)
as it is popularly known is one of most celebrated epics in Kannada. Its in
the vanguard of Kannada tradition of selecting a work from an alien language
and recreating it to suit the requirements of the regional culture of the donee language. Most of these epics are not transaltions in any sense of the term. At worst, they are transcreations. Mahabharata, Ramayana, Purvapurana
and many works by Kalidasa are remoulded
in this manner. Adipurana
and Pampa Bharata are
truly trendsetting works in this regard.
Pampa established a tradition of writing one epic on one of the Jaina teerthnakaras and another on a theme culled out from a vaidic epic. He avers that he illumines the Jinagama (Jaina Religion) in the former and the material world (Laukika) in the latter. This was followed by many of his Jaina successors who composed Champu Kavyas.
Secondly Pampa creates an equation between Arjuna
the protagonist of this work with Arikesari his
benefactor king. This helps him in acheiving a
meaningful equilibruim between history and mytholgy. He could encapsulate thetravails
of the tenth century Karnataka in an ancient story. This historical dimension
is given due credit in Kannada literary criticism.
makes a number of changes in the original Mahahbharata.
Firstly, there is a strong focus on the character of unfortunate Karna even Arjuna is made the
hero. Thisn practice of humansing
a symbolic character was later followed by Ranna, Nagachandra
Pampa being the first important Kannada poet had to
formulate an attitude towards Sanskrit. The fact that he could bring about a
very healthy synthesis between the indegenous
language and the alien invador has played a crucial
in creating the salient features of Kannada literature at large. Even his meterical choices are catholic and inclusive. Pampabharata is apprecited by
even those who do not practice Jaina religion because
of its literary merits.
18. Commentaries: 1. Pampabharatha
1971, Mysore. 2. Pampana Samasta Bharatha Kathamrutha, L. Basavaraju, 2000, Mysore
19. References: 1. Please go to the bibliographies provided for the
entries Pampa and Adipurana
2. Pampa Bharatha(Vikramarjunavijaya)- By Raghavendra Rao H.S in Masterpieces of Indian Literature,
Ed. K.M.George, Pub. : National Book Trust Kannada
Links: 1. Vikramarjuna Vijaya
1. Pampa Bharata, Hastinapura
N.S.R. and C.K.S.
2. Pampa Bharata, Vasantagamana N.S.R. and C.K.S.
3. Pampa Bharata, Banavasi
Raghunath N.S. and C.K.Sukumar.
4. Pampa Bharata Krushna Sandhana, Arora L. and C.K.S.
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