Life profile of Vaikath Parameswaran Moothath, a polymath

Source: Photograph taken from Trivandrum Govt. Ayurveda college audotorium.

Royal dynasties gave special diligence to identify and venerate the talents of all sectors. Parameswaran moothath, is one of the pioneer scholar who held a spectacular part of the cultural life of Travancore in the 19th century. The present article is intended to highlight the contributions of Parameswaran Moothath.

Parameswaran Moothathu, popularly known as Vaikath Paachu Moothath, was a renowned scholar in the field of Ayurveda, Sanskrit, Malayalam and History. The first Autobiography in the Malayalam language and Kerala Bhaasha Vyaakaranam the text on Malayalam grammar is under his credit [1]. In the beginning of autobiography from the word “for the remembrance” (ormakkai), depicts it as a memoir [2]. The author also had a proficient artistic skill in which he had drawn a self-portrait by seeing the image in the mirror. Govt. Ayurveda College, Thiruvanathapuram, one of the pioneer institutions of Ayurveda was earlier a traditional Paatashaala (School) initiated by him to propagate Ayurveda.

Vaikath Paachu Moothath was born on 25 Edavam, 989 (June 1814 AD) as the son of Neelakandan Moothath, at a Shivadwija Griha named ‘Padinjaredam’ in Vaikom of the present Kottayam district [2]. Parameswaran Moothath and was affectionately addressed as ‘Paachu’ by his parents. The gracious personage made him respectable among the rulers of Travancore and Kochi. The family lineage alludes about his brother named Neelakandan moothath, born in Kolla Varsha 994 (1819 AD), was a great scholar in Paataka (A traditional temple art form of Kerala in which stories from Hindu Puranas are narrated) and Sanskrit. With heartfelt grievance he mentions the demise of his mother and his brother, Narayanan in the years Kollavarsha 1021 (1846 AD) and Kollavarsha 1045 (1870 AD) respectively. After the posthumous rituals of Narayanan, Paachu moothath and his brother, Neelakandan Moothath, were adopted by Vattappalli Madom and has been renowned by the title ‘Vattappalli sthanika’ during this period. During the stay at Sucheendram, Vaikath Paachu Moothath had lost his wife, father, brother, Neelakandan and nephew. After the decease of his first wife, he married again and was blessed with two issues.

After the basic education till twelve years, he was shifted to Triprayat (present Thrissur district) by his uncle Kunjunni Moothath, who was his first guru in Sanskrit. The perusal of a portion of Sreeramodanta (A grammatical textbook for Sanskrit) and few of the nouns and verbs in Sanskrit were during this epoch. From his autobiography it is evident that he utilized his knowledge in Portrait and Paataka (A traditional temple art form of Kerala in which stories from the Hindu Puranas are narrated) to look after his family. During the feast at temples, there was an opportunity for him to perform Paataka and to earn generous income [2].

From Kolla Varsha 1001 to 1012 (1826 AD to 1837 AD), Paachu moothath resided in Thrissur, Perumanam and Vaikom. During that period he attained dexterity in Kavya (poetry), Nataka (drama), Alankara (literature) and fair acquaintance with Vyakarana (grammar), Nyaya (Logics) and other Sastras under Thazhakat Kannan Pothuval. At the age of 23, under the tutoring of Vidwan Thamburan he expertized Ashtadhyayi, Koumudi and Tatwabodhini (texts on Sanskrit grammar) for two years. During the catamenia Parameswara was afflicted with a serious ailment and had to return back to Vaikom for treatment. In this stay at Vaikom for one and half years he educated grammar and Darshanas to some students. In Kolla Varsha 1016 to 1017 (1841 AD to 1842 AD), he revisited Kodungaloor to complete his education but due to untoward condition of his ailment he couldn't complete the education. For the relief of his ailment he was completely devoted to almighty and recited Bhajans (prayer) at Perumtrikovil (Mahadeva temple in Kerala) in Kollavarsha 1017 (1842 AD). During this time, he attained erudition in other texts of Vyakarana (Sanskrit grammar) from Rangachari (Sanskrit scholar) [3].

Treatments and the bhajans did not give any relief and various physicians gave different interpretations and advices for his ailment. Due to forlorn treatment modalities, he decided to learn the text Ashtangahridaya to know more about his disease. For the purpose of study he migrated to Tirunakkara and started learning Ashtangahridaya from Chozhiyath Aphan Namboodiri Kanni 2nd, 1018 to Thulam 29th 1018 (September 1843 AD to October 1843 AD). As the ailment worsened, he could complete only 2 chapters of the text as he had to return back to Vaikom for continuing the Bhajanam. Parameswara's deep faith in Lord Shiva of Vaikom was evident in most of his masterpieces as he believed that Lord shiva is the curator of this deadly disease. Valiya Bhajanam (avoiding food and sleep) performed by Paachu moothath for a year is a simple example for his extreme devotion for almighty. During this period, he studied Vedanta texts from Chola desha Shastri and Astrology from Vattappalli Moothath and wrote books in praise of Lord Shiva of Vaikom.

In 1021 (1846 AD), he lost his mother however, in the same year was invited by Diwan Sankara Variyar in Kochi for treating his ailment. After completing the treatment of Diwanji, he returned to Vaikom and stayed for more than 4 years with his father. Kochiyil Valiya thamburan (ruler of kochi) invited him for treating his injuries due to fall from horse. There he was awarded with most prestigious ‘Veerashrungala’ (A form of bracelet given by the rulers to honor the person) by the king for his service. In the year 1030 (1855AD), Paachu was invited to Thiruvithamkoor royal family for their treatment. As he was an efficient physician, the royal family asked him to stay back at Thiruvananthapuram. He stayed in Thiruvananthapuram from 1030 to 1045 (1855 AD to1870 AD) by treating the royal men and teaching Sanskrit, Ashtangahridya and Darshanas for many disciples. The rulers of Travancore and Kochi felicitated him for his expertise in treatment. With the permission of Royal men of Travancore, he continued his stay at Thiruvananthapuram and started teaching Ayurveda. In the year 1045 (1870 AD) he went to Sucheendram look after the administrative and the spiritual activities of the temple.

Vaikath paachu moothath was not only a great physician in Ayurveda but also a skilled administrator. For the maintenance and renovation of Sucheendra temple, Vaikath paachu moothath took action for conducting a Lottery with the permission of Hon'ble Maharaja, a first venture in India. During his stay at Travancore in Kollavarsha 1043 (1868 AD), he made a working model of the globe on the basis of the Astronomical aspects in Astrology (Jyotisha) that got recognized and appreciated by the Maharajas of Travancore, Ayilyam Thirunal and Vishakham Thirunal.

In Kollavarsha 1057 (1882 AD), the health condition of Paachu moothath worsened. His indisputable mastery is evident from the prediction of his own demise time. The successful life of a great luminary personality ended in the age of 69, on Chingam 4, 1058 (August 18, 1882) at Vattappalli Madom, Sucheendram.

1. Literary contributions of Vaikath Paachu Moothath

Paachu moothath was proficient in all six Sastras - Vyakarana (Sanskrit grammar), Tarka (Logics), Meemamsa philosophy, Vedantha philosophy, Vaidya (medicine), Jyotisha (Astrology). With the object of perpetuating the fruits of his long study and meritorious researches, he wrote a number of valuable works as desired by people who preferred abridged editions to elaborate ancient works. Out of these books, Hridayapriya and Sukhasadhaka were his contributions to Ayurveda.

1.1. Hridayapriya

Knowledge necessary to educate the people about the purpose of human science and to take advantage of the applications in the texts Hridayapriya and Sukhasadhaka is one of noble work done by Paachu moothath. Life history, mentions that he had acquired knowledge in many sastras as it was necessary to meet his livelihood. After this inspirational learning, he had decided to concise the contents of the Ashtangahridaya and created the Hridayapriya as a handbook of Ayurveda. This literature consists of four khandas in which the subject matter of 120 chapters of Ashtangahridaya is concised to 48 chapters in Hridayapriya. The fourth Khanda named as Yoga Khanda having 12 chapters which deals with Oushadha Yogas found in Ashtangahridaya, Sahasrayoga, Yogamrutha etc and a few of the Yogas practiced by the local physicians of that time. The completion of this great work was on 21st Dhanu 1040 (January 1865 AD) [4].

In Ashtangahridya, Vagbhata explained the Jwara Chikitsa as the first chapter in Chikitsa. But Hridayapriya explained Doota Lakshana and Vikruti Vijynaaneeya before Jwara chikitsa whereas Vagbhata explains it in Uthara sthana. This might be because he considered that the knowledge to differentiate curable and incurable diseases is mandatory for a physician before he initiates any treatment.

The construction of Hridayapriya differs from Ashtangahridaya by additions and omissions of few topics and by the division of chapters and main heads. Ashtangahridaya divides the text into Sthanas, while Hridayapriya divides it to Khandas. There is a total of more than 7000 Slokas in Ashtangahridaya whereas in Hridayapriya there are only around 4000 Slokas.

For example, in Ashtangahridaya, Vagbhatacharya explains both Madatyaya and Arsas as two separate chapters, but in Hridayapriya these two are combined together to make a single chapter. Similarly, merging of chapters was found in Visarpa masoorika visphota kushtaadi adhyaaya, Vatarakta Vrana bhagnaadi adhyaya, etc. These deletions and rearrangements may be due to clinical relevance. In Hridayapriya, there are addition of Slokas that are not in Ashtangahridaya. Also in some versus, the first line was the same as that of Ashtangahridaya but the second line was different.

For example in Hridayapriya pradhama khanda 1st chapter Ayushkameeya adhyaya verse [5]

“Sukham ca nityam bhavateetyato vachmeeha taanyapi

Himsaastheyaanyathaakaamam paishoonya parushaanrutam

Sambhinaalaapam vyaapaadamabhidhyam druk viparyayam

Paapam karmeti dashadhaa kaaya vaak maanasaisthyajet”

(For the organisms who aims comfort the following ten sins should not be committed by the body, the gab or mind – violence, theft, infidelity, tale-bearing, abusal, speaking untruth, uttering rubbish, tendency to ahrm, longing for others belongings, atheism)

The first line was different from Ashtangahridaya but the remaining was as same as Ashtangahridya sutra sthana second chapter Dinacharya Adhyaya. There are some medical formulations told in Hridayapriya like Upodaka, Sunishannakam, Tripaadikaa etc., which were not found in any of the Bruhat-trayees, they may be the locally available drugs in Kerala at that time. Oushadayoga of Masthu was mentioned in Hridayapriya which was not seen in any of the Bruhat-trayees.

1.2. Sukhasadhakam

Sukhasadhakam is an Ayurvedic text that contains all the important topics of Ashtangahridaya. It consists of 12 Khandas. The Pradhama Khanda deals with the evolution of Ayurveda and 2–11 Khandas deals with various diseases like Rakthapitta, Arsas, Mootrakricha, Paandu, Vaata, Visarpa etc. and their treatments. The 12th Khanda explains about Garbha. Sri C K V Sharma had written a commentary on this text. Subramaniyan Moothath had written a brief life history of Vaikath Paachu Moothath in the preface of Sukhasadhaka and published in 1998. There was a reference in this text mentioning about the completion of the text was on chingam 22nd 1057 (September 5th1881), Monday.

In Sukhasadhaka the number of chapters is more as compared to Ashtangahridaya and Hridayapriya. For the easy finding and understanding, the author had divided the concepts into brief chapters, so that the number of chapters became more as compared to other two texts.

As Sukha sadhaka deals mainly with Chikitsa he divides it into many small chapters to get more attention on the subject matter even though the content of the chapter is lesser than Hridayapriya and Ashtangahridaya.

These two books Hridayapriya and Sukhasadhaka had acquired popularity prior to their publication at that time. This reflects their recognition and popularity among masses.

Ramavarma Maharaja Charithram (text on grammar), Raajasooya Prabandham Vyakhyanam (commentary for the major work of Melpathur Narayana Bhattathiri), Thiruvithamkoor Charithram (history of maharajas of Travancore kongdom), Sukha bodhakam (small capsule of a Big text on Asoucha), Nakshatra maala, Kaasiyathra prabandha (It was a text written based on his Kaasi yatra), Malayala Vyakarana, Balabhooshanam [It is a text on ethics, Puranas as well as Jyothisha. It was Published in Kolla Varsha 1042 (1867 AD)], Kaasiyatra vivaranam, Muchukunda moksha and Kuchela vrutha (Aatakadha) (This text was written for performing an art form Kathakali), Kerala Visesa Mahatmya these were some of the books collaring his credit [4].

Vaikath parameswaran moothath was a multi-faceted person who has acquired a lot of encouragement and appreciation from the rulers of Kerala and lived for the sake of good and happiness for all the persons related to him. He is one of the talented persons in Sivadwija community who has the equal acquaintance in language, literature, culture, and science and lead a service-oriented life. Thus, he was an epitome of unbelievable scholarship beyond absolute wisdom. We must really appreciate those eminent personalities having proven their excellence in various fields of knowledge in this present era of specialization. A verse in Susruta Samhitha says “He who learns any one science only, will not be able to arrive at a correct decision, hence a physician should be the master of many sciences”.

Paachu Moothath is an eminent personality who was a scholar in multiple fields of knowledge and hence his life story is indeed an inspiration for the future generation. The best way to pay our respect for such personalities is it is to imbibe their values and traits. Every follower should be able to adopt the finest parts of bygone. So let this be a small reminder of this great personality who has demonstrated immense expertise in the entire constituency for knowledge.