Kavisārvabhaumuḍu vividly dramatizes the legendary 15th-century literary debate in the Vijayanagara Empire between the brilliant poet Srinatha and the arrogant logician Arunagirinatha (Dindima Bhatta). It highlights Srinatha's strategic preparation, mastery over Alankara Sastra (poetics), clever alliances, and ultimate victory over Navya Nyaya tactics, while portraying the humility of Srinatha,
NORI NARASIMHA SASTRY who portrays Arunagirinatha as a great scholar in logic (Tarka) is very appropriate because the “new school” of Nyaya (Navya Nyaya) largely developed and flourished in Navadvipa in Bengal. Since Arunagirinatha himself was from that region, his depiction as an expert in logic is quite reasonable. The father and son decided that by employing the complex procedures of Navya Nyaya — which are intricate and full of verbal gymnastics — in debates on Alankara Sastra (poetics), no one would be able to defeat them. Isn’t such arrogance natural for logicians?
Srinatha, who had engaged in debates with many scholars and knew all the tricks of his opponents, was fully prepared for debate. Moreover, he too was an expert in logic.
The moment Arunagirinatha stepped out of his house, a grand pomp and show accompanied him:
In front, the resounding clang of bronze drums; on either side, bards and panegyrists praising him; paintings depicting the debates he had conducted so far and the victories he had won; the titles and honours he had earned—all of these together. “With the torrent of my speech gushing forth like Ganga bursting from Shiva’s matted locks, I shall defeat anyone.”
He used to proceed while having this verse of self-praise sung aloud. At that time, his enemies — those who could not debate with him — would shut the doors of their houses.
Srinatha was so clever that, right upon arriving in Vijayanagara, he first met all the opponents of Arunagirinatha, understood his strengths and weaknesses thoroughly. Moreover, when he sent his second challenge-letter to Dindima, he also sent along with it scholars who were experts in Veda, Nyaya, Sankhya, Purva Mimamsa, and Vedanta Sastra, together with Nrisimha Bhatta. All of them had been specifically deputed to engage Arunagirinatha in conversation and find out exactly what his limitations were.
Arunagirinatha was strong in Nyaya, but weak in Veda and Mimamsa; he also lacked proficiency in the Prakrit language.
Having learned all this information that his team had gathered, Srinatha prepared himself for the debate. By then he had already adopted the dress and ornaments worn by the citizens of Vijayanagara and had familiarized himself with all the local customs.
Knowing that one among Arunagirinatha’s enemies — Mummakavi from Tamil Nadu— was a very influential courtier and highly learned, Srinatha met him once and also enjoyed meals and refreshments at his house. Thus, having mastered the local attire, ornaments, manners, and customs, he had paved every possible path to gain the upper hand in the debate. All these details have historical basis in Srinatha’s chaatu verses.
ON THE APPOINTED DAY, Srinatha set out in procession, beating all three of his drums. This came to the attention of the king. Arunagirinatha's enemies offered respects to Srinatha all along the way. However, as he passed through the agrahara where poets from northern India resided, they began opposing him by pelting stones at Srinatha, wrapping their kalasha and kamandalu in their upper garments and striking with them, and indulging in similar forms of protest.
At that point, the city official named Teluguraya rushed to the spot and assured them that a formal debate assembly would be arranged. He also pacified them, saying such public disturbances should not be created. This was exactly what Srinatha had desired as well.
All aspects were finalized: who should be the worthy members capable of giving judgment in the debate assembly, and how many such members should be present. Since the debate concerned the merits and defects of poetry, the judgement committee included five Alankarikas (experts in poetics) and five Vaiyakaranas (grammarians).
For harmonizing the opinions of all these members, the Mimamsa expert and master of all sastras, Pandita Chandrabhushana Kriyashakti was appointed. He hailed from the Kalamukha tradition.
The discussion began on which texts would serve as authoritative sources (pramana granthas) in this debate.
For grammar, only the works of the three munis (Panini, Katyayana, Patanjali) were accepted as authoritative; the Aindra, Cāndra, Jainēndra and other schools were deemed irrelevant for the present purpose.
For Alankara sastra, besides the texts of Bhamaha, Dandi, Abhinavagupta, Anandavardhana and others, it was decided that sahrdayas (those with refined aesthetic sensibility) were also considered as authoritative.
Dindima, a scholar of Nyaya sastra, submitted a request to the assembly that Nyaya experts should also be included among the mediators. However, Srinatha's objection —that Nyaya sastra, being dry and rejecting Vyan̄janā vyāpāra (suggestive function), which is the very life-breath of poetic charm, should not be given any place — was accepted. Thus, the debate commenced without the presence of Naiyāyikās.
In the debate, Srinatha emerged victorious. He argued that apashabdābhāsa (the semblance of improper word usage) itself is one of the varieties of Alankara (poetics), and defended his position entirely on the grounds of Alankara Sastra. Dindima accepted his defeat and offered his bronze drum to the poet-emperor (Kavi-sārvabhauma).
However, the ever-courteous Srinatha considered it his duty to soothe all the other poets and scholars. He therefore did not accept the drum. Moreover, his wife Sridevi had no wish to receive the drum. She shared a beautiful friendship with Arunagirinatha’s wife Gauridevi. The manner in which Nori Narasimha Sastry has portrayed this aspect in the novel — very naturally and aptly — is profoundly evocative.
The respective wives of scholar-poets, who enjoyed royal patronage and zealously guarded their titles and honours, were made of a different mettle. They never sacrificed their own personality and friendships at the altar of their husbands’ pride. The dignity of such women is truly great. Such delightful moments shine here and there in all novels of Nori.
In summary, when the wives of these ambitious scholar-poets once visited the Shri Matha established by Vidyaranya Swami, they became acquainted with one another. Later, as a result of such meetings, a deep bond of friendship developed between the two women. The manner in which the storyline has been constructed around this is quite charming.
In one such scene, Dindima’s wife lamented about her husband’s arrogance and the whole fuss over that bronze drum. The manner in which Srinatha’s wife, having observed all this, conveyed her honest opinion to her husband has been depicted by Nori in a truly heart-touching way.
To be continued
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