Marthandavarma romanidagi tashbehlar ro'yxati - List of allusions in Marthandavarma novel

Asosiy maqola: Marthandavarma (roman)

Quyidagi tashbehlar ro'yxati yilda Martandavarma, 1891 yil tarixiy roman tomonidan C. V. Raman Pillay.

Afsonalar, tarix va siyosat haqida ishora

Afsonalar, tarix va real hayotga asoslangan personajlar

Qo'shimcha ma'lumotlar: Marthandavarma qahramonlari ro'yxati § Afsonalar, tarix va hayotdagi shaxslar haqidagi ishora

Afsonalar, tarix va siyosatga asoslangan tadbirlar

Madura Nayaks bilan shartnoma

V. Nagam Ayaning so'zlariga ko'ra, qirol Rama Varma davrida Ettuveetiil Pillas va Madambilar singari konfederatsiya boshliqlari va zodagonlari sabab bo'lgan muammolardan tashqari, boshqa mayda boshliqlar ham davlat daromadlariga hissa qo'shishdan bosh tortgan; va suveren qurolli dakoitlarning vahshiyliklarini himoya qila olmadi, chunki davlat bilan pul va ishchi kuchi etarli emas edi.[1] Kollavarshamda 901 yil qirol Rama Varma Tiruchirappalli tomon yo'l oldi va Maduray Nayaks bilan Travancorega yillik yillik to'lov uchun qo'shimcha kuch etkazib berish to'g'risida ahd qildi.[2] T. K. Velu Pillay Travancore'dan Madurayga to'lov haqida ma'lumotnomalarni keltiradi.[3] Romanda qirol Rama Varma va Thirumuxathu Pilla qo'shimcha kuchlar tashkil qilish uchun Kollavarsham 901-yilda Tiruchirappalliga yo'l olgani, keyinchalik ular Boothapandida lager qurganligi ko'rsatilgan.

Marthanda Varma-ga o'limga olib keladigan urinishlar

Ma'badga urinish

Romanda Rama Varma va Thirumuxathu Pilla Tiruchirappalli tomon yo'l olishganda, knyaz Martanda Varma va Ananthapadmanabxan uyda bo'lishgan. Nagercoil, Nagercoil duetining ikkinchisi onasining kasalligi haqidagi xabardan keyin onasining uyiga boradi. Ananthapadmanabhan yo'qligida, Padmanabhan Tambining odamlari shahzodani quvib chiqarishgan va Kalliyankattu ibodatxonasida uning hayotiga suiqasd qilishgan. Hodisa Marthanda Varmaning Braxman sifatida qochib ketishi deb ham ataladi. Doktor P. Venugopalan Travancore va tarixidagi voqea haqida ma'lumot keltiradi Martandamahathmyam Kilippattu.[4] Hodisa Ma'badda sodir bo'lgan Shiva ga yaqin Kumarakovil (Shimoldan 2 milya) Takkala ), Marthanda Varma tajovuzkorlardan qochish paytida boshpana topdi. Marthanda Varma ibodatxonasida ibodatxonaning ruhoniysi ikkinchisining kiyimidan qochib qutulish uchun yordam bergan va ruhoniy tajovuzkorlar tomonidan avvalgi kiyimda bo'lgani kabi o'ldirilgan.[5]

Romanda Martanda Varmaning hayotiga uning dushmanlari tomonidan qilingan urinishlar haqida ma'lumot berilgan, chunki uning muvaffaqiyatli Panatara yividan qochib ketishi, Ejava Perunkadaviladagi uy va Nedumangad qal'a.

Ejava uyida qochish

Afsonalarga ko'ra, Dhanuvachapuramdagi Ettuveettil Pillasi va ularning odamlaridan qochib qutulganidan keyin,[A] Eytukondamkani,[B] va Marayamuttom,[C] Martanda Varma Malakulangaraga yaqin bo'lgan daryoda o'zini tetiklashtirayotganda[D] u birodarlar Tambi odamlari tomonidan ko'rilgan va ulardan qochib qutulish uchun shoshilinch ravishda Perumkadaviladagi Ejava uyiga, Alayil Putur Veedu tomon yo'l oldi, u erda kalipanikkati (xonim Kali) rattan panjaralari ostida yashirinishga yordam berdi. Birodarlar Tambi shahzodasi shahzodani topishda muvaffaqiyatsiz bo'lishdi.[6]

Channan yordami va daraxt ichida yashirish

Romanda Velu Kuruppu va uning odamlaridan qochib yurganida, Martanda Varma jinni Chananga yordam beradi, uni daraxtga yashiradi va ta'qib qiluvchilarni yo'ldan ozdiradi. Doktor P. Venugopalanning so'zlariga ko'ra, yuqoridagi harakatlar bayoni Martanda Varma dushmanlardan qochib qutulgan ikkita vaziyatning hamkorlikidir.[4] Bir marta, Martanda Varma ba'zi yashirin tashriflardan so'ng qaytib kelayotganida Kanyakumari va Suchindram, uni Ettuveettil Pillas va aka-uka Tambilar odamlari kuzatib borishdi. Uni ta'qib qiluvchilardan qochib ketayotganda, unga yaqin atrofdagi dalaning kananlik yuguruvchisi unga qo'shni ma'baddagi filning ichi bo'sh haykali ichiga yashirinishni taklif qildi. Shastxavu. Ta'qib qiluvchilar ekin maydoniga etib kelib, plougherni so'roq qilishganda, u ularni janubiy viloyatlarga noto'g'ri yo'naltirdi. Boshqa bir vaziyatda, Martanda Varma dushmanlar tomonidan ta'qib qilinganida, u uyadagi jak daraxti ichidagi katta teshikka yashirinib, ulardan qochib qutulgan. Neyyattinkara Sree Krishna Swami ibodatxonasi.[5] Daraxt hali ham ibodatxonada saqlanib kelinmoqda va Ammacciplāvŭ (Ona daraxti) deb nomlanadi.

Karthika Thirunal Rama Varma-ga o'limga olib keladigan urinish

Voqea Ramanamadatil Pilla tomonidan kichik shahzoda Karthika Thirunal Rama Varma va uning onasini o'z odamlari bilan Kollavarsham 903da Kollavarshamda o'ldirishga urinish deb ataladi, ona-o'g'il juftligi Trivandrumdan Attingalga qarab ketayotgan edi, ammo bu urinishdan qochish uchun duetni yaqin atrofdagi xavfsiz qishloqqa olib borgan va yo'lda palankinada o'z o'rnini egallagan Kilimanoor Koithampuran (Kilimanoor Lord) yordamida hujumchilarga qarshi turdi va oxir-oqibat o'ldirildi. Travancore tarixi eng qadimgi davrlardan P. Shangoony Menon tomonidan.[7] Yuqoridagi voqea qaydlari tasvirlangan versiyaga zid keladi Pachumuthathu ichida Tiruvitāṁkūṟ Caritraṁ,[E] Budhanoor-da xuddi shu narsani takrorlaydi[F] ning o'sha paytdagi tumanida Chengannur, qaerdan ruffians Kayamkulam hujum qildi va hujumchilarni himoya qilgan Kilimanoor lordasi qirolichaning eri ekanligini aytdi. V. Nagam Aiya voqeani P. Shangoony Menon versiyasi qatorida bayon qiladi va Kilimanoor xo'jayini Kerala Varma Koytampuranni qirolichaning hamkori deb eslaydi.[8] T. K. Velu Pillai Pachumuthathu versiyasini qo'llab-quvvatlaydi va P. Shangoony Menon versiyasini qoralaydi; Doktor A. P. Ibrohim Kunjuning ta'kidlashicha, u T. K. Velu Pillayining ingliz yozuvlaridagi voqealar ma'lumotlaridan maqsadli ravishda qochib, Pachumuthathu versiyasini qo'llab-quvvatlashda muhokama qilganiga ishora qiladi, Tellicherry-ga xat[G].[9]

Birodarlar Tambi tomonidan merosxo'rlik da'vosi

Doktor AP Ibrohim Kunju, birodarlar Tambi Venadning taxtiga podshoh Rama Varmaning so'nggi davrida ular chiziqli avlodlar sifatida da'vo qilgani haqidagi afsonani eslatib o'tmoqdalar, bu esa onaning jiyani va Venad tomonidan onaning jiyani orqali garovga tushish an'analariga zid edi. taxt vorisini tanlashda qirollik.[10] P. K. Parameswaran Nairning ta'kidlashicha, Rama Varma turmush o'rtog'i Abxiramaga farzand ko'rishiga, Venad taxtiga o'tirishga ruxsat berishni va'da qilgan afsona mavjud; ammo doktor P. Venugopalan afsonaning yuqoridagi bayonoti haqiqiy emasligini aytadi, chunki Rama Varma turmush o'rtog'i bilan munosabatlarning dastlabki kunlarida na shoh va na taxtning keyingi merosxo'ri bo'lgan va u qirollikni faqat so'nggi beshlikda boshqargan. uning hayoti yillari.[11] P. Shangoony Menon va V. Nagam Ayaning ta'kidlashicha, birodarlar Tambi feodat boshliqlari va dvoryanlar, Ettuveettil Pillas va Madambilar tomonidan taxtga da'vo qilish uchun ishontirishgan.[12] Devan Nanoo Pillayning ta'kidlashicha, Mambanda Varma qo'shilganidan keyin qirollik darajasidan tushib ketganini his qilgani sababli, Tambi dueti bu da'voni namoyish qildi, shuning uchun Madambilar va Ettuveettil Pillalar ularning noroziligini qo'zg'atdilar.[13] T. K. Velu Pillayning ta'kidlashicha, birodarlar Tambilar Marumakkattayya odatiga qarshi o'zlari uchun taxtni egallab olishga harakat qilishgan (onaning jiyanlari orqali garovga tushish ).[14] Yuqoridagi da'vo va tortishuv Rama Varmaning o'limidan keyin sodir bo'lgan bo'lsa ham, romanda, birodarlar Tambilarning fitnasi qirol kasal bo'lishidan ancha oldin boshlanganligi va shuningdek, Padmanabxan Tambi va Sundarayyan Martanda Varmaga qarshi rejalar tuzganligini ko'rsatadi. , uni vorislik chizig'idan mahrum qilish. Romanda Ettuveettil Pillas Padmanabhan Tambini podshoh Rama Varma davridan keyin uni shoh qilishlariga ishontirishgani aytilgan. Romanda Padmanabhan Tambining Makkattayya haqida ta'kidlashni istamaganligi ham aytilgan (o'g'illari orqali nasldan naslga o'tish ) Sundarayyanga bunday vorislik uning ukasi Raman Tambini o'ziga qarshi olib kelishi mumkin degan xavotirni kuchaytiradi.

Birodarlar Tambining xorijiy kuchlar bilan shartnomasi

Birodarlar Tambilarning Venaddagi o'sha paytdagi odatiga qarshi merosxo'rlik da'vosi ularni Martanda Varma bilan to'qnashish uchun chet el kuchlaridan yordam so'rashga undadi. Katta Tambining ukasi P. Shangoony Menonning so'zlariga ko'ra, Papu Tambi yordam so'rab Kollavarsham 905 (1730) shahridagi Tiruchirapalliga borgan. Pandyan hokim.[15] V. Nagam Ayaning ta'kidlashicha, birodarlar Tambilar 1729 yilda Pandyan gubernatoridan yordam so'rab Tiruchirapalliga borganlar.[16] Devan Nanoo Pillayning so'zlariga ko'ra, Tambilardan faqat bittasi Kollavarsham 905 (1729-1730) da Tiruchirapalliga yo'l olgan.[13] T. K. Velu Pillay, birodarlar Tambilar Kollavarsham 905da xorijiy kontingentning yollanma xizmatini ta'minlaganligini eslatib o'tadilar.[14] Romanda kenja ukasi Raman Tambi Kollavarsham 903da qo'shimcha kuchlar tashkil etish uchun Nanjinaduga boradi.

Ettuveettil Pillas kengashi

Ettuveettil Pillas mehmonxonaning anjuman maydonida kengash tuzdi Venganoor Bu erda ular shoh Martanda Varmaga qarshi rejalar to'g'risida maslahatlashdilar va a'zolari qirolni o'ldirishga qaror qildilar. Aaraattu uning yurishi paytida festival kuni. Qaror palma barglari yozuvlari sifatida yozilgan va xabarchilarning oyoq kiyimlarida yashiringan.[17] P. Shangoony Menon va V. Nagam Ayaning so'zlariga ko'ra, konferentsiya Kollavarsham 906 yildan keyin sodir bo'lgan.[18] Doktor A. P. Ibrohim Kunjuning ta'kidlashicha, yuqoridagi voqea Kollavarsham 912 da bo'lgan.[19] Kengash yozuvlari bo'lgan xabarchilarni keyinchalik shoh odamlari hibsga olishdi va Parasho (mehmonxonani qo'riqchi) boshchiligida, u kengash a'zolariga josuslik qildi va oxir-oqibat reja buzildi.[17] Romanda Ettuveettil Pillas kengashi Andiyirakkam yaqinidagi Kudamon Pilla onalik uyida chaqirilgan. Kengash shoh Rama Varma vafot etganidan keyin shahzoda Martanda Varmani o'ldirish to'g'risida qaror qabul qiladi, qachonki shahzoda o'sha paytda vafot etgan Qirolning so'nggi marosimlaridan keyin qaytib ketadi. Xuddi shunday kengash notasi Padmanabhan Tambiga tayyorlanadi va Sundarayyanga ishonib topshiradi, u qaytib kelayotganda Ananthapadmanabxan bilan tilanchi niqobida kurash olib boradi, u kengash notasini tortib olishga urinadi va oxir-oqibat nota yo'qoladi Killiyar. Romanda yuqoridagi voqealar 903 yil Kollavarshamda Marta Varma qo'shilishidan oldin sodir bo'lgan voqealar ko'rsatilgan.

Birodarlar Tambilar tomonidan to'ntarishga urinish

Xorijiy kontingent Pandyan gubernatoridan Tambilar birodarlariga yordam sifatida Azhagappa Mudaliyar boshchiligida kelganida, Tambi dueti ularga qo'shilib, kuchlarni safarbar qilish uchun Nanjinadu lageriga qo'shildi; Bu orada Martanda Varma kerakli qarshi kuchlarni tashkil qilishga urindi Kalkulam Ammo Tambi duetining kontingenti va odamlariga qarshi turish uchun kuchlar etarli bo'lmaganligi sababli, Marthanda Varma Azhagappa Mudaliyar, leytenant Kanimiyavu va kapitan Kapalipara Sokkalingam Pillay ofitserlari bilan muzokara olib bordi va shu bilan Kalkulam qal'asidan eskort bilan xavfsiz o'tishni ta'minladi. Neyyattinkara, Perakathavazhiga borish uchun Kollam; kichik knyaz Karthika Tirunal Rama Varma va uning shoh onasi Puthenkotta ekanligini tushunib, yo'lda[H] Kudamon Pilla, Karakulathu Pilla va Vanchikoottathu Pilla boshchiligidagi guruh tomonidan hujumga o'tmoqchi bo'lgan Martanda Varma u erga shoshilib, ona-o'g'il juftligini Attingalga ko'chirib, Kollamga yo'l oldi. Ayni paytda, Azhagappa Mudaliyar va aka-uka Tambilar boshchiligidagi jamoa Kalkulamdan Tiruvananthapuramga yo'l olishdi, u erda xazina egallashga harakat qilishdi. Sree Padmanabha Swamy ibodatxonasi, lekin faqatgina Vanchikoottathu Pilla u erdan ko'chib ketishdan oldin unga ishonib topshirgan mahalliy aholining rejalarini buzish uchun. Mahalliy odamlarning noroziligi Thambilar birodarlar jamoasini orqaga qaytishga majbur qildi, shuning uchun Azhagappa Mudaliyar va kuchlar sharqiy viloyatlarga yo'l oldilar.[14] Mathilakam Records[Men] shoh Rama Varma vafot etganidan bir yil o'tib, 905 yilda Kollavarshamda sodir bo'lgan voqealar haqida yuqoridagi voqealarni eslatib o'tadi.[21] Romanda chet el kuchlari, Nanjinadu kuchlari Raman Tambi boshchiligida ekanligi ko'rsatilgan. Birodarlar Tambi va Ettuveettil Pillas birgalikda shahzodani o'ldirish uchun saroyni qamal qilishni rejalashtirmoqdalar, ammo shahzoda Martanda Varma to'ntarishdan qochadi, chunki u Subhadra tomonidan o'z vaqtida ko'rsatiladi, u kichik shahzoda va onani xavfsiz joyga ko'chirishni talab qiladi. Birodarlar Tambi va Ettuveettil Pillas boshchiligidagi jamoa Martanda Varma va kichik shahzodani topishda muvaffaqiyatsizlikka uchraganida, ular Manakaudga yo'l olishadi. Yuqoridagi voqealar romanda qirol Rama Varma vafot etganidan besh kun o'tgach sodir bo'lgan.

Martanda Varmaning qabul qilinishi

P. Shangoony Menon va V. Nagam Aiya Martlavanda Varma Kollavarsham 904 (1729) da taxtga o'tirganligini ta'kidlaydilar.[22] Mathilakam Records Martan Varmaning Ani (iyun-iyul) oylarida yoki undan oldin Kollavarsham 904 (1729) da sodir bo'lganligini anglatadi.[21] T. K. Velu Pillay 905 yilda Kollavarshamda Martan Varma hukmronligining boshlanishini eslatib o'tadi.[23] A. P. Ibrohim Kunju qo'shilish Kollavarsham 905 yilda sodir bo'lganligini eslatib o'tadi.[24] Romanda Martanda Varmaning qo'shilishi 904 yilda Kollavarshamda qirol Rama Varma vafot etganidan ikki hafta o'tgach sodir bo'lgan.[25]

Qirol Rama Varmaning kasalligi va o'limi

P. Shangoony Menonning so'zlariga ko'ra, qirol Rama Varma 903 yil Kollavarshamda (1728) qisqa kasallik tufayli vafot etgan.[7] V. Nagam Aiya, shuningdek, qirol Rama Varma 1728 yilda vafot etganini ta'kidlaydi.[26] Doktor A. P. Ibrohim Kunju qirol Rama Varma 904 yil (1729 yil yanvar) Kollavarshamda vafot etganini eslatib o'tadi Mathilakam Records.[27] Romanda qirol Rama Varma 903 yil Kollavarsham paytida kasalligi sababli yotoqda yotgan va voqea davomida vafot etgan. Professor N. Krishna Pillay va professor V. Anandakuttan Nairning so'zlariga ko'ra, romanda tilga olingan qirol Rama Varmaning vafoti Kollavarsham 904 yilnomasiga to'g'ri keladi.[28]

Arumuxam Pillayni hibsga olish

Dalava Arumuxam Pilla bir paytlar Trikkanamkudida lager qilgan chet el kuchlari tomonidan hibsga olingan edi.[J] chunki ular uchun podshoh Rama Varma bilan kelishuv bo'yicha to'lov qarzdor edi. Kerakli to'lov deyarli savdogarlar orqali amalga oshirildi Kottar Ammo Dalava ozod qilinmadi va ozod qilish o'sha paytdagi bosh qo'mondon Kumarsvami Pillay tomonidan amalga oshirildi. P. Shangoony Menon va T. K. Velu Pillai so'zlariga ko'ra, hibsga olish va ozod qilish Martanda Varma qo'shilgandan keyin sodir bo'lgan.[29] Romanda Arumuxam Pilla Madura kuchlari tomonidan Boothapandida hibsga olingan va mumkin bo'lgan to'lovlar Kottardan olingan qarzlar orqali tartibga solingan; voqealar Marthanda Varma qo'shilishidan oldin sodir bo'lganidek taqdim etiladi va qolgan mablag 'Subhadra tomonidan Marthanda Varma tomonidan ozod qilinishini ta'minlash uchun taqdim etiladi.

Desiganaduni zabt etish

Martanda Varma yurish qildi Desinganadu Kollavarshamda 906 yilda Desinganadu qiroli bostirib kirib, uni bosib oldi Kalladaning sharqiy qismlari Venad ostida bo'lgan.[30] Romanda Desinganaduni zabt etish 906 yil Kollavarshamda Ananthapadmanabhan fathning asosiy himoyachisi bo'lgan shoh Martananda Varmaning bevosita ishtirokida sodir bo'lgan deb nomlanadi.

Boshqa tadbirlar

Romanning birinchi nashrida Padmanabhan Tambini Martartanda Varmaning sheriklari tomonidan oldindan aytib beriladigan rivoyatda o'ldirilganligi eslatib o'tilgan va keyingi nashrlardan olib tashlangan.[31] P. Shangoony Menon va V. Nagam Ayaning so'zlariga ko'ra, Pappu Tambini Mageranda Varma qo'riqchilari Nagercoil saroyida o'ldirishgan, bu avvalgi yozuvlar Kollavarsham 908 yilda bo'lib o'tgan va ikkinchisi bu Arattu festivalidan bir necha oy o'tgach sodir bo'lganligini eslatgan. Sree Padmanabxasvami ibodatxonasi 1732 yilda.[32]

Roman Kalipankulam voqeasiga ishora qiladi, u P. Shangoony Menon va V. Nagam Ayaning fikriga ko'ra Umayamma Ranining avlodlari bo'lgan beshta knyazni konfederat odamlari (Madampimar) tomonidan o'ldirilgan.[33] T. K. Velu Pillay Umayamma Rani hech qachon farzand ko'rmaganligini ta'kidlaydi.[34] Romanda Kalipankulamdagi fojia faqat Umayamma Raniga ishora qilmasdan beshta shahzodani qatl etish sifatida tilga olinadi, ammo bu voqeada Ramanamadatil Pillaning ishtiroki haqida gap boradi. Romanda, shuningdek, sunnatdan keyin bir necha oilalar Muhammadga aylantirilgan Mukilanning hujumi haqida gap boradi; Bu Kollavarsham 853–855 yillar davomida Travankorda Mukilanni (Mo'g'ul imperatori boshchiligidagi kichik boshliq) zabt etilishini, so'ngra Nair oilasi a'zolarini sunnat va prozelitizatsiyasini islomga kiritishni nazarda tutadi.[35]

Unni Kerala Varma (Kollavarsham 806–823) davrida bosh qo'mondon bo'lgan Iravikutti Pilla fojiasi haqida ma'lumot bor. Iravikutti Pilla kuchlari tomonidan o'ldirildi Thirumalai Nayak jangda, u yomon alomatlarni e'tiborsiz qoldirib boshchilik qildi.[36] Romanda Kazhakoottathu Pilla himoya qilish uchun Kerala tog'larida yigirma to'rtta āāstākkanmāṟ (Shasthavu ilohiy jihatlari bilan xudolar) tashkil etilishini nazarda tutadi, bu haqidagi afsonani nazarda tutadi. Parashurama, Kastaladagi turli joylarda Shasthavu xudosining ilohiyotlarini kim qilgan.[37]

Arxitektura va geografik ma'lumotnomalar

Venad qirolligi

Venad - roman voqealari sodir bo'lgan qirollik; romanda qirol Rama Varma hukmdori sifatida tilga olinadi Venad. Romanda aytib o'tilgan Venadning yo'nalishlari quyidagicha:

  • Aralvaimozhi – Aralvaimozhi yoki Aruvamoji yoki Aramboly deb nomlanadi Ṁāṁvaḻi, Venadning janubi-sharqiy chegarasi, bu orqali xoin jinoyatchilar qirollikdan surgun qilingan.
  • Edava – Edava yoki Idava Venadning shimoliy-g'arbiy chegarasi bo'lib, u orqali Sundarayyan Chanar qabilasining odamlarini surgun qilishni taklif qiladi.

Padmanabhapuram maydoni

  • Padmanabhapuram - Romanda tasvirlangan Padmanabhapuram Tiruvitxamkodu shtatining avvalgi poytaxti sifatida va bu joy shohona bino sifatida saqlanib qolgan.
    • Padmanabhapuram saroyi - M. G. Sasibushanning so'zlariga ko'ra, romanning vaqt jadvalida faqat Darbhakulam va Kalkulam qasrlari bo'lgan. Romanda faqat shimoliy tomonda joylashgan janubiy saroy joylashgan joyda joylashgan turar joy taqdim etilgan zamonaviy saroy. Shahzoda Marta Varma Boothapandi va keyinchalik Padmanabhan Tambining lagerlariga borishda to'xtab qoladi, shundan so'ng ellik sonli kanarliklar saroy binosida qatl etilgan.[38]
    • Charottu saroyi - Charottu saroyi - bu qirol qarorgohi Charode, bu Padmanabhapuramga yaqin joylashgan joy. Doktor P. Venugopalanning so'zlariga ko'ra, Charottu saroyi shimoldan Padmanabhapuram saroyidan 2 mil (3,218688 km) uzoqlikda bo'lgan. Romanda Charottu saroyi to'rtburchaklar turarjoydan iborat kichik saroy sifatida tasvirlangan (Nalukettu ) va sharqiy va janubiy qismlarida eshiklari bo'lgan qo'shma devor bilan o'ralgan oshxona (Madapalli). Shahzoda Martanda Varma va uning yordamchisi Paramesvaran Pilla bu erda Padmanabhapuram saroyidagi tunnel yo'li orqali Padmanabhan Tambidan qochib qutulishadi.[39]
    • Zindon va yer osti yo'lagi - Zindon haqidagi romanda Padmanabhapuram saroyi tarkibida bo'lgan. Zindon, er sathidan yigirma metr pastroq xonaga ega ekanligi tasvirlangan; aqldan ozgan Chanan qulflangan joyda. Shuningdek, zindon tunnelga olib boradi, u zindonning pastki qavatidan pastga tushadi va o'tish joyi kichik xonaga eshikka olib boradigan yuqoriga ko'tarilgan zinapoyaga olib boradi. Kichkina xonaning tomidagi eshik Charottu saroyining ichidagi xonaga ochiladi. Doktor P. Venugopalan Padmanabhapuram saroyi va Charottu saroyi orasidagi yopiq tunnel o'tish yo'li sobiq saroyning Taikorāṁ (Onalar qasri) dan kirish imkoniyatiga ega ekanligini aytdi va uning yopiq mavjudligini aytib o'tdi.[39]
  • Mangoikkal uyi - Romandagi Mangoikkal uyi Charode-dan shimolga 2 ta Najika deb tasvirlangan va Padmanabhapuramga yo'l uning shimoliy qismida joylashgan. Uyning janubiy tomoni toqqa bo'lib, u erdan Najika masofasining yarmida chakalakzor bor, u orqali telba Chanan shahzoda Martanda Varmani qutqarish uchun Mangoykkal uyiga etib boradi. Shuningdek, roman Mangoikkal kalalari (Mangoikkalning jang san'atlari maktabi) yaqinida va erkaklar Mangoikkal Kuruppu va uning jiyanlariga yordam berish uchun kelgani haqida eslatib o'tadi. Mangoikkal ismli uy Mangottu Assan uyi esida Mankod, qishloq Vilavancode taluk ning Kanniyakumari tumani va muallifning homiysi Kesavan Thambi Karyakkarning ism-sharifi, Nangoykkal.[40]
  • Veli tepaligi - Romanda Veli tepaligi yoki Vimala shahzoda Martnda Varmaning joylashgan joyi Charottu saroyida bo'lganida tikilib turadi. Padmanabhan Thambi Veli tepaligidagi chiroqlarni o'rnatishini eslatib o'tdi. Romanda tasvirlangan Vēḷimala joylashgan Thovalai taluk va Kalkulam taluk Kanniyakumari tumani.
  • Boothapandi - Romanga ishora qilingan Boothapandi Maduraydan yollanma kuchlar turar joyi sifatida va Dalava Arumuxam Pilla lagerida yollanganlarga qarz to'lamaganligi sababli hibsga olinmoqda.
  • Kalkulam – Kalkulam romanida Padmanabhapuramga yaqin joylardan biri deb nomlangan va bu erdagi odamlar poytaxtning Tiruvananthapuramga o'zgarganidan norozi.
  • Nagercoil - Romanda eslatib o'tilgan Nagercoil Kottardan ayol depozit haqida va Marthanda Varmaning qaerdaligi haqida gap ketganda, qirol Rama Varma Kollavarsham 901 yilda Tiruchirappalli tomon yo'l oladi.
    • Nagercoil saroyi - Romanda knyaz Martanda Varma va Ananthapadmanabhanning Kollovarsham 901-dagi Nagercoilda qolishgani, Venad qirollar oilasiga mansub Nagercoil saroyida bo'lishlari nazarda tutilgan. Shuningdek, romanda Padmanabhan Tambini Martanda Varmaning sheriklari tomonidan oldindan aniqlab berilgan rivoyatda o'ldirilganligi eslatib o'tilgan, bu haqda faqat romanning birinchi (1891) nashrida mavjud. Nagercoil saroyi jo'g'rofiy jihatdan 8 ° 10'45.7 "N 77 ° 25'27.1" E darajasida joylashgan va kollektorning daromadlari bo'limi idorasi sifatida ishlatilgan. Kanyakumari tumani.
    • Kottar – Kottar romanda yaqin joy deb atalgan Nagercoil va Ananthapadmanabhaning yo'qolganligi to'g'risida so'rovda shahzoda Martanda Varmaga qarshi ko'rsatma bergan ayol depozitning yashash joyi sifatida. Shuningdek, romanda Maduraydan yollangan askarlarga qarzdorlik uchun to'lov uchun pul Kottarda savdogarlardan qarz olish orqali osonlashtirilishi eslatib o'tilgan.
  • Kalliancaud - Romanda Kalliankud yoki Kalliyankadu Velu Kuruppu va jamoasi shahzoda Martanda Varmani quvib chiqaradigan joy sifatida, Ananthapadmanabxan esa onasining Kollavarshamdagi qarorgohiga olib boradi 901. Kalliancaud bu erda joylashgan Agastheeswaram taluk Kanyakumari tumani.
    • Kalliancaud ibodatxonasi - Romanda shahzoda Martanda Varmaning burchak ostida va Kalliankud ibodatxonasida qamalib qolganligi eslatib o'tilgan Kayiyankāukuktraṁ, qaerdan, u keyinchalik braxman sifatida qochib ketgan. Ma'bad Kalliancaud Sivan Kovil, geografik jihatdan 8 ° 11'52 "N 77 ° 23'27" E da joylashgan.
  • Panchavankadu - Romanda Panchavankadu yoki Panchavan o'rmoni Velu Kuruppu va uning jamoasi tomonidan Ananthapadmanabhanga hujum qilingan va o'limga qoldirilgan joy sifatida. Faqatgina o'rmon hududi Ananthapadmanbhanning onasi qarorgohidan Nagerkoilga borishi va Patlavlar, Xakkim va uning guruhi Kollavarshamda lager qilgan joyga yaqinroq joylashganligi tasvirlangan 901. Prof. N. Krishna Pilla va professor V. Anandakuttan Nair, Panchavankadu va Kalliyankadu bir xil ekanligini ta'kidlamoqda.[41]
  • Tiruvitamkod - Romanga ishora qilingan Tiruvitāṁkōṭŭ Padmanabhapuramga yaqin joylardan biri sifatida va Tiruvitanki Venad qirolligining avvalgi poytaxti sifatida. Romanning ikkinchi nashrida (1911) Padmanabhapuram ilgari poytaxt bo'lganligi aytilgan Tiruvitak shtati; Doktor P. Venugopalanning so'zlariga ko'ra, bu romanning birinchi nashrini (1891) qayta ko'rib chiqishda yuz bergan.[39] Tiruvitamkodu poytaxti o'zgartirilganda Venadning poytaxti bo'lgan Kollam shu qadar Padmanabhapuramga o'zgartirilgunga qadar.[42] Tiruvitamkod va Tiruvitankodu bor panchayat shaharchasi va tegishli ravishda qishloqda daromadlar Kalkulam taluk ning Kanyakumari tumani.
  • Keralapuram - Roman Keralapuramni Charottu saroyidan Tiruvananthapuramga boradigan yo'l deb ataydi, undan keyin Marthanda Varma va Parameswaran Pilla ta'qib qilishadi. Keralapuram - Kanyakumari tumanidagi Kalkulam talukidagi joy.
  • Eraniel - Romanga ishora qilingan Eraniel Padmanabhapuramga yaqin joylardan biri va mahalliy aholi bu erda kapitalning Tiruvananthapuramga o'tishidan norozi.
    • Eraniel saroyi - Romanda Eraniel saroyi, o'sha paytda marhum podshohning dafn marosimidan keyin Marthanda Varma qilich ko'tarish uchun ketadigan joy deb atalgan. Eraniel saroyi geografik jihatdan 8 ° 12'29 "N 77 ° 19'4" E da joylashgan.

Boshqa janubiy viloyatlar

  • Vilavankod - Romanga ishora qilingan Vilavankod Padmanabhapuramga yaqin joylardan biri va u erdagi odamlar Tiruvananthapuramga kapital o'zgarganidan norozi. Vilavancode - qishloq Vilavancode taluk Kanyakumari tumani.
  • Perumkadavila – Perumkadavila uyda knyaz Martanda Varma Velu Kuruppu va jamoasi tomonidan uning hayotiga suiqasddan qochgan joy deb nomlanadi. Perumkadavila - qishloq Neyyattinkara taluk ning Tiruvananthapuram tumani.
  • Chulliyur - Chulliyur deb ataladi Chulliyil va Chadachi Marthandan xarakteri bilan birgalikda eslatib o'tilgan. Chulliyur - bu joy Perumkadavila Panchayat Neyyattinkara taluk ning Tiruvananthapuram tumani.
  • Neyyattinkara - Romanda, Neyyattinkara sifatida eslatib o'tilgan Neyyaxunkara va Venaddagi shimoliy viloyatlardan biri deb nomlangan. Neyyattinkara - Tiruvananthapuram tumanining Neyyattinkara taluk qismida joylashgan kommunadir.
  • Venganoor – Venganoor Thiruvananthapuram va Venadning janubiy viloyatlari orasidagi joylardan biri sifatida qayd etilgan. Marthanda Varmani kuzatib boradigan beshta xizmatchini ajratgandan so'ng, Subhadra shahzoda va uning sheriklariga tunda Venganurdan o'tishni maslahat beradi.
  • Pallichal - Romanga ishora qilingan Pallichal joylardan biri sifatida Tiruvananthapuram va Venadning janubiy viloyatlari o'rtasida joylashgan. Pallichal - Tiruvananthapuram tumanining Neyyattinkara talukidagi qishloq.

Tiruvananthapuram hududlari

  • Tiruvananthapuram – Tiruvananthapuram romanning vaqt jadvalida qirollikning poytaxti deb nomlanadi. Doktor P. Venugopalan, bu tarixiy jihatdan noto'g'ri, chunki bu davrda poytaxt Padmanabhapuramdan Tiruvananthapuramgacha o'zgartirilmagan.[43]
    • Tiruvananthapuram qal'asi - Romanda Thiruvananthapuram qal'asi Chembakassery uyida sodir bo'lgan o'g'irlik haqida eslatib o'tilgan. Romanning vaqt jadvalida mavjud bo'lgan qal'a keyinchalik Kollavarsham 922–928 yillarda qayta tiklandi va oxir-oqibat Hindiston mustaqillikka erishgandan keyin buzib tashlandi; mavjud bo'lgan bir nechta qoldiqlar sharqiy qal'a Arxeologiya bo'limining mulki sifatida Tiruvananthapuramda.[44]
      • Tiruvananthapuram saroyi - Qal'aning ichkarisida hukmron shoh saroyi. Romanda qirol Rama Varma bu erda yotar ekanligi eslatib o'tilgan.
      • Thekkekoyikkal - Thekkekoyikkal yoki janubiy saroy shahzoda Martanda Varmaning qarorgohi ichida joylashgan. Romanda Velu Kuruppu Marthada Varmaga hujum qilmoqchi bo'lgan, ikkinchisi esa qasrga ketayotgani, ammo Shankaracharning aralashuvi bilan urinish muvaffaqiyatsiz tugaganligi ko'rsatilgan.
      • Sree Padmanabxasvami ibodatxonasi - Romanda g'arbiy tomoni Sree Padmanabxasvami ibodatxonasi braxmanlar va Nairlar tomonidan faqat romanning xronologiyasi davrida egallab olingan.
      • Mitrananthapuram ibodatxonasi – Mitrananthapuram Trimurti ibodatxonasi yoki Mitṟāṉantapuraṁ Kṣētraṁ romanda Chembakassery uyiga olib boradigan yo'lda ko'rsatilgan.
      • Ananthankadu - Roman Ananthankadu yoki haqida gapiradi Anantan o'rmoni yaqinda o'rmonning qolgan bir nechta daraxtlari ustunlik qiladi Sree Padmanabxasvami ibodatxonasi va ibodat qilinadi. Pachu Mutxatu haqidagi afsonani eslatib o'tadi veshnavite avliyo Divakar Tulunadu ma'badni rejalashtirish va qurish uchun mahalliy braxinlarni yig'di Vishnu Ananthankadu-da avliyo milodiy 224 yilda ilohiy vahiy qilganidan so'ng, Ananthankaduda Sree Padmanabhaswamy ibodatxonasi tashkil etilgan.[45]
      • Chembakassery uyi - Romanda Chembakassery uyi Sree Padmanabhaswamy ibodatxonasidan Mitranandapuram ibodatxonasiga boradigan yo'lning janubi-g'arbiy qismida mavjud bo'lganligi eslatib o'tilgan. P. K. Parameswaran Nair Chembakassery uyi hech qachon mavjud bo'lmagan deb taxmin qiladi, ammo Tiruvanantapuramdan janob Parfan bu uy mavjudligini va muallifi C. V. Raman Pillay xuddi shu narsa bilan tanish edi.[46]
    • Sreevaraham - Sreevaraxam yo'llar bilan qoplanmagan joylardan biri sifatida tilga olinadi. Sreevaraham - Tiruvananthapuram shahridagi Puthen ko'chasi va Nandini bog'lari yaqinidagi joy.
    • Peruntanni – Peruntanni yo'llar bilan qoplanmagan joylardan biri sifatida tilga olinadi.
    • Palkulangara - Palkulangara yo'llar bilan qoplanmagan joylardan biri sifatida tilga olinadi. Palkulangara - Tiruvananthapuram shahri yaqinidagi joy Kaithamukku va Pajavangadi.
    • Valiyanalukettu - Valiyanalukettu yoki to'rtburchak bino Padmanabhan Thambining Tiruvananthapuramdagi qarorgohi.
    • Chenthikadu - Romanda Chenthikadu Subhadraning uyidan Valiyanalukettu tomon yo'lning shimoliy-g'arbiy qismidagi chakalakzor deb ataladi. C. V. Vyaxyanakosam[K] Chenthikadu o'rmon sifatida Chenthitta, bu Aryasala va o'rtasida joylashgan joy Tampanoor Thiruvananthapuram shahridagi Sreevaraham yaqinida.[47]
    • Nedumcaud - Roman Nedumkaudga Subhadraning uyidan Valiyanalukettu tomon yo'lning janubi-sharqiy qismida joylashgan chakalakni nazarda tutadi. Nedumcaud yoki Nedungad yoki Nedumkadu bu Killipalam va Karamana yilda Tiruvananthapuram shahri.
    • Andiyirakkam - Romanda Andiyirakkam Sri Padmanabxasvami ibodatxonasigacha sharqdagi Najika degan joy 1 deb nomlangan. Andiyirakkam - yaqin atrofda joylashgan joy Karamana Tiruvananthapuram shahrida.
    • Subhadraning uyi - Subhadraning uyi Andiyirakkamdagi podshohlik yo'lidan shimol tomonda joylashgan.
    • Shankaracharning uyi - Shankaracharning uyi g'arbiy qismida Subhadra uyining g'arbiy qismida chinor plantatsiyalaridan keyin joylashgan.
    • Kizhakkeveedu - Ananthamning uyi Andiyirakkamdan o'tadigan qirol yo'lining sharqiy qismida joylashgan.
    • Sree Pandarathu Veedu - Sree Pandarathu Veedu yoki Sree Pandarathu uyi Mangoikkal Kuruppu ilgari hibsga olingan Tiruvananthapuram hududidagi Kazhakkoottathu Pilla qarorgohi. Romanda bu uy Subadraning uyi bilan bir xil joyda, Ananthapadmanabxan Mangoikkal Kuruppuni avvalgi uydan qutqarish uchun boshlagan joy.
    • Killi daryosi - Romanda Subhadraning uyidan Valiyanalukettu tomon shoh ko'chasi orqali o'tadigan yo'l aytilgan. Killi daryosi va uning ko'prigida Sundarayyan va Ananthapadmanbhan daryoga qulash uchun kurashadilar.
    • Karamana daryosi - Romanda Aruveettukar va Martanda Varmani qo'llab-quvvatlagan erkaklar g'arbiy qirg'oqlarida lager qilgani eslatib o'tilgan. Karamana daryosi.
    • Panatura - Panatura sifatida tilga olinadi Panatara, bu erda shahzoda Martanda Varma Velu Kuruppu va jamoasi tomonidan o'z hayotiga suiqasddan qochib qutulgan. Panathura yoki Panathara - Tiruvananthapuram tumanidagi Vazhamuttom va Pachaloor o'rtasidagi qirg'oq hududi.
    • Aranoor - Aranoor Subhadraning uyidan Valiyanalukettu va Manacaudgacha bo'lgan yo'l o'rtasida joylashgan ekin maydonidir. Aranoor - sharqiy hududdagi Killipalam va Karamana Tiruvananthapuram shahrida.
    • Manakaud – Manakaud yoki Manakadu romanda bu joy deb nomlangan Patan savdogarlar lagerga joylashtirilgan. Mangoikkal jangchilari ham o'sha erda qarorgoh quradilar, u erda birodarlar Tambilar va Ettuveettil Pillas bilan so'nggi to'qnashuvlari bo'lib o'tadilar.

Shimoliy provinsiyalar

  • Chirayinkeezhu – Chirayinkeezhu Thiruvananthapuram va Venadning shimoliy viloyatlari orasidagi Ettuveettil Pillas qoidasi amal qiladigan hududlardan biri deb nomlanadi.
  • Chempazhanthy – Chempazhanthy Venadning shimoliy provinsiyalaridan biri deb ataladi.
  • Kazhakkoottam - Romanda, Kazhakkoottam Venadning shimoliy provinsiyalaridan biri deb ataladi.
  • Pallippuram - Romanda, Padmanabhan Tambini Chembakaseryada kutib olishga tayyorgarlik ko'rish jarayonida, betel barglari mayinlardan keltirilgan. Pallippuram.

Allusion to medicine, sociocultural system and lifestyle practices

Medicine practices

The novel presents that practices of Hindistonning an'anaviy tibbiyoti va Unani traditional medicine were prevailed in Venad during the timeline of the story.

    • Hindistonning an'anaviy tibbiyoti – In the novel, when king Rama Varma was ill, the traditional medicine practitioners at the palace provided the initial treatment. Parukutty is also treated primarily by the traditional medicine practitioners at Chembakassery.
    • Unani traditional medicine – The novel mentions that treatment by Hakkim brought Ananthapadmanabhan back to life. Hakkim also provides medicine for king Rama Varma and Parukutty, among whom the latter gets fully recovered. B. K. Menon states that the traditional medicine practiced by Hakkim is Unani.[50]
    • Narkoanaliz – The novel states that Hakkim tried a kind of narkoanaliz on Ananthapadmanabhan after getting him drugged, to know the whereabouts of the latter however it did not yield any results.[51]

Ijtimoiy-madaniy tizim

  • Diniy ma'lumotnomalar – The novel refers to the ideology of single god in Islom while describing about Hakkim. In the novel, it is described that Parukutty observes fasting on Mondays, a Hindu religious practice, pertaining to which she also does the Ramayana qiroat. In the novel, Hakkim considers prince Marthanda Varma as equal to Muso, the Islamic version of Muso, and compares the intellect of Shamsudeen to that of the devil influenced mind of Owa, the Islamic version of Momo Havo. The novel also refers to Qur'on, from which Hakkim cites one hundred statements while agreeing to head to Tiruvitaṁkōṭu town. Nuradeen remarks that Zulaikha took care of the wounded Shamsudeen as she was following the principles of Mahānibi or the great Nabi, the payg'ambar Muhammad.
  • Prozelitizm – The novel presents Beeram Khan as a converted Musulmon, kim edi Nair and ex-spouse of Subhadra, about whom he realizes as an uttamastrī (faithful woman); however his intuition does not allow him to break his relationship with Fathima, whom he married after prozelitizatsiya ga Islom, as he became a dependent of the Hakkim's family. In the novel, Hakkim wants Ananthapadmanabhan as Shamsudeen to get converted to Islam and marry Zulaikha, to whom the latter confesses his dislike against proselytization which makes her to love him more than earlier during when, at one point of time Hakkim intended to proselytize Ananthapadmanabhan to Islam with the support of Usman Khan while the latter was unconscious as being drugged, but could not do so because Zulaikha opposed the act.[52]
  • Astrologiya – In the novel, Parameswaran Pilla jestingly says to Marthanda Varma that they could go to Pazhur, one of the centers of astrological practices in order to identify the unrecognized pedestrian passed by them at night.
    • Praśṉaṁ Vaypŭ – In the novel, Anantham says that praśṉaṁ vaypŭ or prashnam vaypu kabi peraśanaṁ, which could be either of the acts that Kodanki did for the oldindan sezgir results to please Padmanabhan Thambi.[53] Prashnam vaypu is one of the astrological services that prevails in Kerala.[L]
    • Natal munajjimlik – In the novel, Shanku Assan says to Parukutty that chothirisham yoki jyothisham will not go wrong as his late father while writing natal astrological notes on her, found that she will have difficulties at the age of seventeen due to misalignment of astrolojik jihatlar.[55]
  • Xurofot – The novel states that xurofot customs prevail among the hindu religion followers in the provinces north to Kanyakumari.
    • The novel lists the below mentioned customs as ignominious demon goddess worships.
      • Ūṭṭŭ – Ūṭṭŭ or Kāḷiyūṭṭŭ yoki Ootu is a custom in the temples of Kali that involves the offering of particular eatables to the deity.[56]
      • Pāṭṭŭ – Pāṭṭŭ or Patu is custom of Kali worship by reciting the songs about the deeds of goddess in a particular rhythm after the divine evocation of the deity to the Kaḷam (An illustration of the deity made on the floor. Kōlaṁ in Tamil) made for the custom, which at times done along with Ūṭṭŭ as ŪṭṭuṁPāṭṭuṁ.[57]
      • Uruvaṁ Vaypŭ – Uruvaṁ Vaypŭ or Uruvam Vayp is a custom of goddess worship in which a human or divine figurine made of clay is placed near to the shrine.[58]
      • Amman Koṭa – Amman Koṭa or Amman Koda is a custom of goddess worship in which offerings to the deity are made in the form of valuables.[59]
      • Kuruti – Kuruti or Kuruti is a custom of goddess worship that involves the offering of human or animal blood to the deity.[60]
      • Cāvūṭṭŭ – Cāvūṭṭŭ or Chavootu is a custom in which eatables are offered to the deceased people.[61]
    • Uccinakāḷi Sēva – In the novel, Anantham tells to Subhadra that Kodanki could have done Uccinakāḷi Sēva or Uchinakali Seva for precognitive results, for which he received gifts from Padmanabhan Thambi. Uccinakāḷi Sēva is the worship of Ucciṉimākāḷi yoki Uccimākāḷi, which is the form of Kali at Ujjayini and belief is that, doing the worship before any precognitive practice will yield good results.[62]
    • In the novel, when the illness of king Rama Varma became severe even after getting the treatment, prince Marthanda Varma resort to conduct vaḻipāṭukaḷ yoki vazhipadukal (religious offerings), hōmaṅṅaḷ yoki homangal (offerings with fire), and donations for the king's good health.
  • Yashirinlik – In the novel, Thirumukhathu Pilla relies on Mashinottam, a clairvoyant practice, to confirm about the rumors about the death of his son, Ananthapadmanabhan.[63] Mashinottam or Maṣinōṭṭaṁ is an Indian clairvoyant service that prevails in Kerala.[M]
  • Paranormal retrocognition – The novel presents that Thirumukhathu Pilla goes for g'ayritabiiy orqaga bilish through a clairvoyant practice, Mashinottam to verify whether prince Marthanda Varma was involved in the assumed murder of his son, Ananthapadmanbhan, however he is given with wrong results.
  • Sehrgarlik – In the novel, Velu Kuruppu mentions about the sehrgarlik done by a namboothiripad of Akavoor family[N] by evoking protection on his armor shield by the incantation of seventy million Dhanwantharam, a set of hymns offered to Dhanvantari in order to safeguard from any ill luck.[66]
  • Okkultizm – The novel states that when the ailing king Rama Varma is not getting better with the ongoing treatment by traditional medicine practitioners, the people at palace opts to conduct yashirin acts by clergies, priests and magicians to extend the lifetime of the king.
  • Missegenatsiya – The novel presents the missegenatsiya between a Shasthri (an aryan race) and a lady of Marvar kast (a dravidian race); whom are the parents of Sundarayyan and Kondanki. The novel also presents the interracial relationship between Beeram Khan and Fathima among whom, the former is a nair ga aylantirish musulmon and latter is a yo'l xonim. In the novel, Hakkim wants Shamsudeen to marry Zulaikha, the sister of Fathima after the Islomlashtirish of the former, who is Ananthapadmanabhan in disguise whose caste or race is not ascertained in the novel by not providing any details about his mother.
  • Irqchilik – In the novel, Sundarayyan makes a irqchi remark against channar people that they are nīcappayakal (cruel ones) and suggests to Padmanabhan Thambi to exile them. Padmanabhan Thambi also makes a racist remark that he stepped on nīcaraktaṁ (cruel blood), when he accidentally steps into the ground covered with the blood of channars, who were executed earlier following his order. Anantham, while talking to Subhadra, addresses Kondanki as pāṇṭimūtēvi, which means a slattern from the land of Pandyas. Shanku Assan addresses Sundarayyan as cutta maṟavan (a pure Maravar ), kōmaṭṭi (a man of Komati kasti ), cuṭala māṭan (a demon who dwells on the cremation of corpses), cankuṁ punkumillātta paṭṭan (a man of Pattar clan without pharynx or anything similar), and kākka koṟavan (a black man of Kuravar clan, who eat crow meat) in racist manners. Shanku Assan addresses Kāśivāsi or the dweller of Kasi, as pīppannimāṭan (a demon like a boar that eats feces) and cāmbapaṟayan (a man of Sambava Parayar caste) in racist manners. Shanku Assan makes a racist remark about the people at yo'l camp as nīśakūṭṭaṁ which means a group of cruel people. He also refers to Velu Kuruppu as paṭṭikkuṟuppŭ which means a bitch of Kurup clan (in 1891 ed.), which is changed to 'kuntakkuṟuppŭ' (a lancer from Kurup clan) in 1911 ed. va kabi karikkaṭṭapūtaṁ, which means black colored fiend. In the novel, Ananthapadmanabhan rudely says to Sundarayyan that "thān maṟavanaṭō" (hey! you are a Maravar).[67]

Lifestyle practices

  • Fraternal biandry – In the novel, Sundarayyan proposes to his wife Anantham to have a biandrous relationship with Kodanki, who is former's elder brother by remarking that fraternal biandry is normal among the community of his wife in those days, however Anantham did not agree to the same.[68]
  • Fraternal duel over woman – In the novel, Sundarayyan jokes to Padmanabhan Thambi not to have a fraternal duel over woman with Raman Thambi and end up like Sunda va Upasunda after falling for the beauty of Parukutty.[68]
  • birodarlarcha yaqin qarindoshlar – In the novel, Ananthapadmanabhan opposes the agreement of his father to the marriage proposal for his younger sister from Padmanabhan Thambi and when the proposal is cancelled, an enraged Sundarayyan says to Ananthapadmanabhan to keep an qarindoshlararo relationship with his younger sister, remarking that it will be an addition to the customs organized by Parasurama. The novel mentions that there is a custom in southern Kerala, which prohibits the meeting between a brother and a sister after either of them are matured implying the protective measures against sibling incest.[69]
  • Heirship – The Venad royal family follows the heirship orqali Marumakkathayam, collateral descent through maternal nephews. In the novel, Sundarayyan points that the above system is opposed to the common system of heirship through Makkathayam, which is lineal descent through sons, and propose to raise the claim of throne for the elder son of the king Rama Varma, Padmanabhan Thambi, who at one point of time conveys his worry to Sundarayyan about the latter system, which will bring his younger brother Raman Thambi against him.[70] Ettuveettil Pillas pledge to make Padmanabhan Thambi as the next king by taking lethal actions against the prince Martanda Varma, the legal heir to the kingdom, even though Ettuveettil Pillas follow the system of matrilineality bilan avuncular paterfamilias.[71] Dr. P. V. Velayudhan Pillai points that some of the Ettuveettil Pillas are of Vellalar clan, who follow Makkathayam.[72]
  • Vatanparvarlik – The novel presents that the family of Ugran Kazhakkoottathu Pilla, his wife Karthyayani Amma and daughter Parukutty were living as a patrilokal one until the demise of the former. In the novel it is also mentioned that Subhadra was staying at her husband's house until he went missing.
  • Avuncular paterfamilias – The novel presents that the avuncular paterfamilias ning matrilineal nair families end up doing the wrong deeds. Kudamon Pilla, Kalakkutty Pilla and Chembakasserry Mootha Pilla are the avuncular patresfamilas at Subhadra's house, Anantham's house and Chembakassery respectively, among whom the first one is killed by Ananthapadmanabhan, the second one exiles himself from the kingdom fearing treason charges for taking sides with Padmanabhan Thambi, and the third one chose to go along with decisions of his sister and leaves his paterfamilias for Ananthapadmanabhan.
  • Matrilokallik – In the novel, Parukutty and her mother chose matrilokallik after the lifetime of Ugran Kazhakkoottathu Pilla. The novel states that, even though Ananthapadmanabhan has to be the paterfamilias for both Chemabakassery and his house, he chose to stay at his wife's house, Chemabakassery after his daughter is born.
  • Matriarxiya – In the novel, Karthyayani Amma exercises matriarxat, with which she banishes Shanku Assan from entering into the inner chambers at Chembakassery, when the latter voices against the marriage brokering by Sundarayyan, and she takes the charge of all arrangements and preparations for receiving Padamanabhan Thambi to proceed with the marriage proposal.
  • Female inferiority – The novel mentions about the social system that do not allow Malayali women to decide on the men, whom they are going to marry. Subhadra, at one point concludes that Thirumukhathu Pilla seems to be intellectually lower even to women; implying women are considered as intellectually inferior to men. When her plans against Padmanabhan Thambi and Sundarayyan did not work as expected, Subhadra admits to herself that the intellect of women are really bad. Subhadra's servant who brought the medicine from pathan camp thinks that Subhadra is also an example to the thought, women are stacks of jealousy, when she becomes reluctant to hear his descriptions about Zulaikha's beauty.
  • Coquettishness – The novel states that Subhadra was such a beauty in her adolescence, which made the men like Thambi duo, Chembazhanthi Pilla, Ramanamadathil Pilla to keep lingering around her, who pleased all of them with her coquettishness. Even though some men resumed so after the desertion of her husband, expect for Ramanamadathil Pilla all others refracted from the same. She eventually garnered herself a title Kulada (an unchaste woman) and at one point prince Marthanda Varma mentions that he heard about her as a Vyabhicharini (an immoral woman). In the novel, Subhadra gets the crucial information from Ramanamadathil Pilla, who always falls for her noz-karashma kompaniya.[73]
  • Filandrlash – In the novel, Padmanabhan Thambi is presented as filanderer, who keeps relationships with the paramourlar Kamalam, Sivakami, the bekasi at the seventh house, and the unnamed female prostitute at Kottar. Subhadra mentions that he was after her since she was ten years old. When Padamanabhan Thambi stays at Chemabakassery, at night he heads to Parukutty's chamber to attain her as he cannot control himself after being attracted to the beauty of Parukutty. In the first edition of the novel, Suandarayyan proposes to bring beautiful court-mistresses from Thanjavur for Padmanabhan Thambi.[74]

Allusion to writers, literatures and languages

Yozuvchilar

  • Thunchaththu Ezhuthachan – The novel mentions Thunchaththu Ezhuthachan when one of the guards at Kazhakkoottathu Pilla's Sree Pandarathu house draws a comparison between Ezhuthachan's version of Mahabxarata va Māvārataṁ, a folk ballad of yesteryear Venad based on the characters from Mahabxarata.
  • P. Shangoony Menon – In the novel P. Shangoony Menon is referred while quoting the lethal attempts on the little prince Karthika Thirunal Rama Varma dan A History of Travancore From the Earliest Times.
  • Kunchan Nambiar – The novel refers to Kunchan Nambiar as the chief poet known as 'Kuñcan' who mentioned that a conflict arise either due to a lady love or gold.
The novel refers to Shankaracharyar as kēraḷēcārakaṟttāvŭ, which means the author of customs in Kerala. The novel refers to Venmani Achhan Nambudiripad as kavikulōttaṁsan (one at the crest of poets clan) and compares his lifetime to that of Sundarayyan. The novel also refers to an unnamed poet who lived during the timeline of novel and wrote about Kudamon Pilla that the latter had relationships with multiple women.

Adabiy asarlar

Story-line adaptations

  • Sree Veera Marthandavarmacharitham (Aattakatha) – Sree Veera Marthandavarmacharitham (Srīvīramāṟttāṇḍavaṟmmacaritaṁ) an Aattakata written by various authors based on the historical events of Venad. A four-line verse from the work that lists the Ettuveettil Pillas is used as epigraph of the eleventh chapter. The character of Sundarayyan in the novel is similar to the character of Pichakappalli in this Aattakatha.[75]
  • Marthandamahathmyam (Kilippattu) – Marthandamahathmyam (Māṟttāṇḍamahātmyaṁ) is lyrical work written as a Kilippattu based on the stories about Martanda Varma. The situations in which Marthanda Varma escapes the attempts on his life by Thambi's men are in line with similar events mentioned in this literary work.[75]
  • Ottan Katha – Ottan Katha yoki Ottan Kathai (Ōṭṭan Kathai) is one of the ballads of Venad based on the stories about Martanda Varma. The attack at Mangoikkal house by Padmanabhan Thambi's men in the novel is similar to the attack and eventual burning of Mangottu Assan's house in Ottan Katha.[76]
  • Ivanxo – Ivanxo tomonidan Ser Valter Skott is considered to be the greatest literary influence on the development of Martandavarma.[77] Kabi Ivanxo, the first chapter of the novel opens with the description of a forest, and every chapter opens with an epigraph similar to those in Scottning kitoblar.[78] M. P. Pol claims that the characters Marthanda Vama, Ananthapadmanabhan, Chulliyil Chadachi Marthandan Pilla are based on the characters from Ivanxo, even though those are based on the history and legends of Venad.[79]
M. P. Paul also claims that the situations involving either the mad Channan, Subhadra or Thirumukhathu Pilla are similar to situations in Uilyam Shekspir "s Qirol Lir and the character of Shanku Assan is similar to that of Domini Sampson yilda Ser Valter Skott "s Gay Mannering.[79] Doktor M. Leelavathy suggests that the character of Subhadra is prototyped from the Flora McIvor of Scott's Vaverli.[80]
Neelikatha (subplot)
The novel mentions the story of Panchavankattu Neeli (Pañcavankāṭṭunīli, lit. Neeli of Pachavan forest) in the third chapter as narratted by Karthyayani Amma to Parukutty. According to Dr. P. Venugopalan, this is a combination of stories form the ballads Panchavankattu Neelikatha (Pañcavankāṭṭunīlikatha) va Neelikatha (Nīlikatha, yoritilgan story of Neeli).[81] Dr. Thikkurissi Gangadharan states that Kaḷḷiyankāttunīli (Neeli of Kalliyancaud) is changed to Pañcavankāṭṭunīli by the author of the novel.[82]

Ajratishlar

  • Nalacharitham (Aattakata ) – In the tenth chapter of the novel (paragraph 1, line 2), to describe about the face of Karthyayani Amma when she sees Sundarayyan, a verse is used from the scene one of Nalacharitham, first day. A verse from the scene one of Nalacharitham, second day is used in the third chapter (paragraph 4, line 1), to describe the adolescence of Parukutty. A phrase from scene one of Nalacharitham, third day is used in the first chapter (paragraph 1, line 2) to detail about the forest, and an idiom from the same scene is used in a conversation involving Sundarayyan, Karthyayani Amma and Chembakassery Mootha Pilla narrated in the fourteenth chapter (paragraph 7, line 3) of the novel. A verse from the scene six of Nalacharitham, third day is used as the second line of the epigraph provided for the third chapter. A two-line verse from the scene one of Nalacharitham, fourth day is used as epigraph of the fourth chapter. Three lines of verses from the scene six of Nalacharitham, fourth day are used as epigraph of the eighth chapter. A two-line verse from the scene nine of Nalacharitham, fourth day is used as epigraph of the fifth chapter.[83]
  • Adhyathmaramayanam (Kilippattu ) – A two-line verse from the Ayodhyakandam ning Adhyathmaramayanam is used as epigraph of the twenty-first chapter of the novel. Two phrases from a verse in the Aranyakandam are used in the first chapter (paragraph 1, line 2) to describe about the forest. A two-line verse from the Ravanante Ichabhangam of Sundarakandam is used as epigraph of the tenth chapter of the novel. In the third chapter of the novel, Parukutty recites a four-line verse from the Seethahanumalsamvadam of Sundarakandam. A four-line verse from the Hanoomadbavddhanam of Sundarakandam is used as epigraph of the twentieth chapter of the novel.
  • Sree Mahabharatham (Kilippattu) – A four-line verse from the Sambavaparvam of Sree Mahabharatham (a Kilippattu versiyasi Mahabxarata yozilgan Malayalam tomonidan Thunchaththu Ezhuthachan ), is used as epigraph of the second chapter. An idiom and a part of a verse from Sambavaparvam are used to describe the character of Ramanamadathil Pilla in the twelfth chapter (paragraph 2, line 2) of the novel. A two-line verse from the Udyogaparvam ning Sree Mahabharatham is used as epigraph of the twenty sixth chapter of the novel. A four-line verse from the Sthreeparvam ning Sree Mahabharatham is used as epigraph of the first chapter.[84]
  • Harishchandracharitham (Aattakatha) – Harishchandracharitham (Hariscandracaritaṁ) is a lyrical work based on the story of Xarishchandra sifatida Aattakata by Pettayil Raman Pilla Asan. Dan oyat Harishchandracharitham is used as the first line of the epigraph provided for the third chapter. In the fifth chapter (paragraph 4, line 16) of the novel, a three-line verse from Harishchandracharitham is used to describe the behavior of Mangoikkal Kuruppu. A two-line verse from Harishchandracharitham is used as epigraph of the seventh chapter.[85]
  • Ravanavijayam (Aattakatha) – Ravanavijayam (Rāvaṇavijayaṁ) is written as an Aattakata by Vidwan Rajarajavarma Koi Tampuran of Kilimanur who is known as Vidvān Kōyittampurān based on the events from Ramayana jalb qilish Ravana. A three line verse from the Ravanavijayam is used as the epigraph of eighth chapter of the novel and a verse from the same is used in the tenth chapter (paragraph 15, line 8) to describe the behavior of Padmanabhan Thambi after hearing the voice of Parukutty.[86]
  • Kirmeerawadham (Aattakatha) – Kirmeerawadham (Kiṟmīravadhaṁ) an Aattakata written by the author known as Kōṭṭayattŭ Tampuran based events that lead to the death of Kirmira yilda Mahabxarata. Oyat Kirmeerawadham is used to describe the mingling of Sundarayyan and Padmanabhan Thambi while stepping out of Thambi's residence at Padmanabhapuram palace.[87]
  • Rukmineeswayamvaram (Aattakatha) – Rukmineeswayamvaram (Rukmiṇīsvayaṁvaraṁ) an Aattakata written by Aswathi Thirunal Ramavarma Thampuran based on a few events from Bhagavata jalb qilish Krishna va Rukmini. A four-line verse from Rukmineeswayamvaram is used as epigraph of the ninth chapter and a phrase from the same work is used in the twelfth chapter (paragraph 1, line 12) to narrate the action of Ramanamadathil Pilla calling out for Subhadra.[87]
  • Subhadraharanam (Aattakatha) – Subhadraharanam (Subhadrāharaṇaṁ) an Aattakata by the author known as Mantṟēṭattŭ Nampūtiri based on the events from Bhagavata jalb qilish Arjuna va Subhadra. A two-line verse from Subhadraharanam is used as epigraph of the sixteenth chapter and a three-line verse from the same used as epigraph of the twenty-second chapter of the novel.[88]
  • Dakshayagam (Aattakatha) – Dakshayagam (Dakṣayāgaṁ) an Aattakata tomonidan yozilgan Irayimman Tampi based on the stories involving Daksha. A two-line verse from Dakshayagam is used as the last two lines of epigraph provided for the seventeenth chapter of the novel.[89]
  • Banayudxam (Aattakatha) – Banayudxam (Bāṇayuddhaṁ) an Aattakata written by author known as Bālakavi Rāmaśāstrikaḷ based on the events from Bhagavata. A two-line verse from Banayudxam is used as epigraph of the eighteenth chapter of the novel.[90]
  • Keechakawadham (Aattakatha) – Keechakawadham (Kīcakavadhaṁ) an Aattakata tomonidan yozilgan Irayimman Tampi based on a few events from Mahabxarata. A two-line verse from Keechakawadham is used as epigraph of the fifteenth chapter of the novel.[88]
  • Kalakeyawadham (Aattakatha) – Kalakeyawadham (Kālakēyavadhaṁ) an Aattakata written by the author known as Kōṭṭayattŭ Tampuran based on the events from Vana Parva ning Mahabxarata. An idiom that points to the look of Arjuna dan Kalakeyawadham is used in the sixth chapter (paragraph 3, line 2) of the novel to describe the attire of Padmanabhan Thambi, and a phrase which points to the performance of character of Arjun in the same work is used in the tenth chapter (paragraph 13, line 5) to compare the behavior of Padmanabhan Thambi while he is entering to the Parukutty's room.[91]
  • Ramayanam (Irupathunalu Vritham) – A four-line verse from the Rāmāyaṇaṁ (Irupattunālu vr̥ttaṁ), which means Ramayanam in 24 chapters (lit. Ramayanam 24 yilda metr ) supposedly written by Thunchaththu Ezhuthachan is used as epigraph of the sixth chapter.[92]
  • Ramayanam (Vilpattu) – Ramayanam as a Vilpattu (song sung with the music from bow strings) is considered as one of the ballads of Venad. In the eighteenth chapter (paragraph 6, line 18) a verse from Ramayanam (Vilpattu) is recited by mad Channan as a reply to the query raised by Chulliyil Chadachi Marthandan Pilla, when the former strucks down latter's arrow and bow.[93]
  • Vethalacharitham (Kilippattu) – Vethalacharitham (Vētāḷacaritaṁ) kabi Kilippattu is a lyrical work by Kallēkuḷaṅṅara Rāghavapiṣāraṭi based on the stories of Vikramaditya. Oyat Vethalacharitham is used as epigraph of the nineteenth chapter of the novel.[94]
  • Syamanthakam (Ottan Thullal) – In the first chapter, the novel quotes the ideology mentioned by Kunchan Nambiar that a conflict among men is either due to woman or money, which was mentioned in his Symanthakam (Syamantakaṁ) Ottan Thullal, to conclude the reasons behind the attack on Ananthapadmanabhan at Panchavankadu.[95]
  • Krishnarjunavijayam (Thullal) – A phrase from Krishnarjunavijayam ( Kr̥ṣṇāṟjjunavijayaṁ) supposedly written by Kunchan Nambiar is used in the seventh chapter (paragraph 1, line 5) of the novel to describe the confrontation of Velu Kuruppu and Krishna Kuruppu.[96]
  • Neelikatha – Neelikatha (Nīlikatha) is the foremost of all the ballads of Venad and considered as most popular among the same group. Dr. Thikkurissi Ganagadharan list outs three different versions of Neelikatha and points out that there are various versions in the southern Tamil Nadu. According to Dr. P. Venugoplan the verses recited by mad Channan in the sixth and seventh chapter when he is questioned by Padmanabhan Thambi and when he is moving towards the Mangoikkal house by fighting with the lancers of Velu Kuruppu respectively are from one of the versions of Neelikatha, which is not either of the versions researched by Dr. Thikkurissi Ganagadharan and Dr. J. Padmakumari.[97]
  • Ponnarithal Katha – Ponnarithal Katha (Ponnaṟitāḷ Katha) is one of the ballads prevailed in Travancore; which according to Dr. Thikkurissi Ganagadharan might have originated from the migrants from the southern Tamil Nadu (Tirunelveli ) to Venad. In the sixth chapter of the novel, the mad Channan sings a few lines from Ponnarithal Katha, when he is persuaded by Padmanabhan Thambi to answer properly to the latter's query.[98]
  • Noma'lum – In the eleventh chapter of the novel Ramanamadathil Pilla recites a few broken lines to Kazhakkootathu Pilla from an un-titled ballad that deals with the murder of a prince to point that the former do not mind having prince Marthanda Varma killed.[99]
  • Mavaratham – Mavaratham (Māvārataṁ) is one of the ballads of Venad based on the characters from Mahabxarata. In the tenth chapter of the novel the guards at Sree Pandarathu house recites a few verses from Mavaratham and when mad Channan voluntarily come into their group and questioned by them, he recites a few broken lines (paragraph 16, line 5) from the same.[100]
  • Iravikuttipillaporu – Iravikuttipillaporu (Iravikkuṭṭippiḷḷappōrŭ) is a historical ballad based on the Kaniyankulam war between Venad and Madurai Nayaks that led to the death of Iravikkutti Pillai. Dr. Thikkurissi Ganagadharan list outs six different versions of the literary work. According to Dr. P. Venugopalan the verses recited by mad Channan in the sixth chapter when he is questioned by Padmanabhan Thambi about the archer are from one of the versions of Iravikuttipillaporu.[101]
  • Bashanaishadham (Champu) – Bashanaishadham (Bhāṣānaiṣadhaṁ) is lyrical work written by the writer known as Mazhamangalam as a Champu ning hikoyasi asosida Nala va Damayanthi dan Mahabxarata. A four-line verse from Bashanaishadham is used as epigraph of twelfth chapter, another two-line verse from the same work is used as epigraph of twenty-third chapter, and a four-line verse is used as epigraph of the twenty-fifth chapter of the novel.[102]
  • Kuchelavritham (Vanchipattu) – Kuchelavritham (Kucēlavr̥ttaṁ) is a lyrical work written as Vanchipattu (boat song) by Ramapurathu Varrier. Oyat Kuchelavritham is used in the fourteenth chapter (paragraph 8, line 10) of the novel to compare the response of Subhadra, when she is affectionately received by Karthyayani Amma.[88]
  • Arjuanapathu – Arjuanapathu (Aṟjjunapattŭ) is a verse comprises ten names of Arjuna. In the twelfth chapter of the novel (paragraph 6, line 7) Sundarayyan makes a broken recitation of Arjuanapathu as he is terrified being alone in the dark.[87]
  • Gayathreemanthram – In the twelfth chapter of the novel (paragraph 6, line 7), a terrified Sundarayyan ends up reciting Gayathreemanthram (Gayatri mantrani ) after starting with Arjuanapathu.[87]
  • Sivanandalaxari – Sivanandalaxari (Śivāṉandalahari) is a literary composition of Adi Sankaracharya comprises one hundred verses in praise of Shiva. In the twelfth chapter of the novel (paragraph 6, line 8), a terrified Sundarayyan makes a broken recitation of Sivanandalaxari.[103]
  • Utsavaprabhandham – Utsavaprabhandham (Ulsavaprabandhaṁ) is a lyrical work written and composed by Svati Thirunal describing the principal festival at Shri Padmanabxasvami ibodatxonasi va shu oyat o'n to'qqizinchi bobda (1-xatboshi, 4-satr) Subhadraning uyidagi kiyimlarini batafsil bayon qilish uchun ishlatilgan.[94]

Tillar

Romanda tillar haqida so'z yuritilgan Malayalam, Tamilcha va Hindustani ular orasida birinchi bo'lib asosan Tamil tilidan qabul qilingan so'zlar bilan rivoyat qilish uchun ishlatiladi, Sanskritcha, Ingliz tili, Hindiston, Fors tili va almashtirish shifridagi suhbat, Mulabhadra.

Malayalam

Romanda ishlatiladigan asosiy til. Romanda shahzoda Martanda Varma eslatib o'tgan diglot da yo'l lager Malayalam tilida juda yaxshi ko'rinadi.

Ikkilamchi foydalanish

Romanda quyidagilar taqdim etiladi noaniq foydalanish muddatli najika[a] vaqt o'lchov birligi va uzunlik o'lchov birligi sifatida. Najika1 vaqt o'lchov birligi o'xshashdir Ghai va 1 Najika 24 ga to'g'ri keladi daqiqa. Najika2 o'tgan Keralada turli nominallarda ustunlik qilgan uzunlik o'lchov birligi. Doktor A. C. Vasu o'lchov birligining ikkita variantini keltiradi, ularning birinchisi "mintaqaviy usul" deb nomlanadi, bu 1 Nazikani 1.828 kilometrga tenglashtiradi,[O] ikkinchisi, "kokinlarni tekshirish usuli" 1 ta Najikani 914,4 metrga tenglashtiradi.[P] C. V. Vyaxyanakosam 1 ta Najika taxminan mos keladi[Q] 1,5 kilometr.[104]

Sanskritcha

Romanda sanskritcha so'zlardan keng foydalanilgan, masalan cētōharaṁ,[b] saṁsaṟggaṁ,[c] skandha,[d] stulyaṁ,[e] śiraḥkambanamandasmitādikaḷ,[f] sōmavāravrataṁ,[g] aṟddhōnmīlitaṁ,[h] khadyapēyalēhyabhōjya,[men] tējaḥpuñjaṁ,[j] aḷivr̥ndaniṟmmitaṁ,[k] tāruṇyāraṁbhaṁ[l] va boshqalarni sanab o'tish uchun. Doktor P. Venugopalanning ta'kidlashicha, qayta ko'rib chiqilgan nashrda ba'zi sanskritcha qo'llanmalar o'zgartirilgan.[105]

Tamilcha

Sundarayyan, aqldan ozgan Chanan va boshqa Chanar belgilar ishtirokidagi suhbatlarda Tamil tilidan keng foydalaniladi. Shanku Assan, Anantham, Mangoikkal Kuruppu va rivoyatlarda tamilcha so'zlar va predloglar ishlatiladi, ular orasida Tamilcha so'z nayaki[m] romanning birinchi nashrida moslashtirilgan bilan almashtirildi, nayyika[n] qayta ishlangan nashrda. Romanda Beeram Xon Subhadraning xizmatkori bilan tamil tilida suhbatlashayotgani eslatib o'tilgan.[106]

Hindustani

Romanda bu yo'l lager a'zolari Hindustanida suhbatlashadi. Romanda Ananthapadmanabhan Mangoikkal Kuruppuga tilni o'rganishda yordam beradi va Parukutti va onasi Chembakassery zindonida duch kelganida, ikkalasi Hindustani bilan suhbatlashadi. Roman Sundarayyan Hindustani ham bilishini namoyish etadi, u Beram Xon bilan jang qilayotganda baqiradi. Romanda Subhadra bilan suhbatlashayotganda Anantham so'z ishlatgan enāṁ,[o] bu Hindustani so'zidan moslashtirilgan so'z, inām.[p] Romanda so'zlar ishlatilgan, caittān hindustancha so'zning bir shakli shayton,[q] bahadūṟ,[r] hindustancha so'zning bir shakli bahadur.[lar] hukka, bu hindustan so'zining bir shakli hukkā,[t] va kinkab bu so'zning bir shakli bo'lgan kimxvob,[u] oltin va kumush naqshli shoyi ipak uchun.[107]

Fors tili

Romanda Hakkim Mangoikkal Kuruppuni shunday deb ataydi sahob[v] fors tilining bir shakli bo'lgan saheb.[w] Romanda bu atama ishlatilgan attaṟbatt,[x] bu forscha so'zning bir shakli bo'lgan sharbat[y] yo'lak lagerida ishlatiladigan ichimliklar uchun. Romanda "uchun" ishlatilgan shol Thirumukhathu Pilla tomonidan ishlatilgan salva,[z] ga o'xshash bo'lgan Ingliz tili so'z va Fors tili versiyasi shol.[aa]

Ingliz tili

Romanda so'z ishlatilgan ṟōḍukaḷ, bu inglizcha so'zdan moslashtirilgan so'z yo'llar, inglizcha so'zdan foydalanadi, hisobot kabi ōṟṭṭepōṟṭṭu va ma'nosi uchun qo'riqchi Parukutti xonasi eshigi oldida Chembakassery Mootha Pilla holatiga ishora qilar ekan, roman so'z ishlatgan gāṭṭŭ eskirgan shaklga o'xshash gard.

Mulabhadra

Romanda Marthanda Varma va Parameswaran Pilla Mangoikkal Kuruppuning kenja jiyani Kochu Velu huzurida bo'lgan paytida Moolabadrida suhbatlashadi. Mulabhadra yoki Moolabadri a yo'lidir almashtirish shifrlash ichida ustunlik qildi Travancore foydalanish Malayalam yozuvi.

Izohlar

Adabiyotlar

  1. ^ Nagam Aiya (1906), p. 330, VI bob.
  2. ^ Shangoony Menon (1879), p. 109, I bob.
  3. ^ Velu Pillay (1940), 256–259 betlar, Zamonaviy tarix.
  4. ^ a b Vyaxyānakuṟippuka (2009), p. 402.
  5. ^ a b Ibrohim Kunju (1990), 26–27-betlar, മാർത്താണ്ഡവർമ്മയുടെ ആദ്യകാല ജീവിതം [Martanda Varmaning dastlabki hayoti].
  6. ^ Naduvattom Gopalakrishnan (2008), 61-62 betlar, പെരുങ്കടവിള പെരുങ്കടവിള [Perunkadaviladagi Ejava uyi].
  7. ^ a b Shangoony Menon (1879), 106, 108, 110 betlar, I bob.
  8. ^ Nagam Aiya (1906), 328–330-betlar, VI bob.
  9. ^ Velu Pillay (1940), 232, 256-261 betlar; Ibrohim Kunju (1990), 20-22 betlar.
  10. ^ Ibrohim Kunju (1990), 28–29-betlar, മാർത്താണ്ഡവർമ്മയുടെ ആദ്യകാല ജീവിതം [Martanda Varmaning dastlabki hayoti].
  11. ^ C. V. Raman Pilla (1959), p. 131; Māttttāṇḍavaṟmma: Sr̥ṣṭiyuṁ svarūpavuṁ (2009), p. 87.
  12. ^ Shangoony Menon (1879), 116–117 betlar; Nagam Aiya (1906), 327, 333-335-betlar.
  13. ^ a b Nanoo Pillay (1886), 126–129-betlar.
  14. ^ a b v Velu Pillay (1940), 271–273 betlar, Zamonaviy tarix.
  15. ^ Shangoony Menon (1879), 116–117 betlar, II bob.
  16. ^ Nagam Aiya (1906), 327, 333-335 betlar, VI bob.
  17. ^ a b Shangoony Menon (1879), 120-121 betlar.
  18. ^ Nagam Aiya (1906), 336-339 betlar.
  19. ^ Ibrohim Kunju (1990), 31-32 betlar.
  20. ^ Metro Plus & 9 iyun 2012 yil.
  21. ^ a b Matilakam rekordlari (1996), 115-117-betlar.
  22. ^ Nagam Aiya (1906), 327, 333-335 betlar; Shangoony Menon (1879), 114-115 betlar.
  23. ^ Velu Pillay (1940), p. 262, zamonaviy tarix.
  24. ^ Ibrohim Kunju (1990), 28-29 betlar.
  25. ^ Katakalaṁ; saṁbhavasthalaṅṅaḷ (2009), 126–127 betlar; Māttttāṇḍavaṟmma: Caritravuṁ Kalpanayuṁ (2009), 102-103 betlar.
  26. ^ Nagam Aiya (1906), 314-315 betlar, VI bob.
  27. ^ Ibrohim Kunju (1990).
  28. ^ Katakalaṁ; saṁbhavasthalaṅṅaḷ (2009), 126–127 betlar.
  29. ^ Shangoony Menon (1879), 114-115 betlar; Velu Pillay (1940), 268–269 betlar.
  30. ^ Shangoony Menon (1879), 125-126 betlar; Velu Pillay (1940), 274–278 betlar; Ibrohim Kunju (1990), 34-35 betlar; Nanoo Pillay (1886), 129-130-betlar.
  31. ^ Vyaxyānakuṟippukaḷ (2009), p. 417.
  32. ^ Shangoony Menon (1879), 122-123, 127, 173-betlar; Nagam Aiya (1906), 336-339 betlar.
  33. ^ Nagam Aiya (1906), p. 310; Shangoony Menon (1879), 97-100 betlar.
  34. ^ Velu Pillay (1940), 220-225 betlar, O'rta asrlar tarixi.
  35. ^ Shangoony Menon (1879), 102-103 betlar; Nagam Aiya (1906), 311-313 betlar.
  36. ^ Iravikkuṭṭippiḷḷappōr Oru Pṭhanaṁ (2011), 203–207 betlar.
  37. ^ Si. Vi. Vyaxyaknakya 4-jild (2004), p. 490, ശാ [Śā].
  38. ^ Peruntaccanṟe Baliṣṭhaśilpaṅṅaḷ (2013), p. 142.
  39. ^ a b v Vyaxyānakuṟippuka (2009), 400-401 betlar.
  40. ^ Varatharajan (2000), p. 26; C. V. Raman Pilla (1959), 3-4, 6-8 betlar.
  41. ^ Katakalaṁ; saṁbhavasthalaṅṅaḷ (2009), p. 128.
  42. ^ V.V.K. Valat (1998), p. 33.
  43. ^ Vyaxyānakuṟippuka (2009), p. 403.
  44. ^ Sooranad Kunjan Pillai (1992), 170-171 betlar; V.V.K. Valat (1998), 48-50 betlar.
  45. ^ Moothathu (1986), p. 20.
  46. ^ C. V. Raman Pilla (1959), p. 133; Parfan (2011), p. 150.
  47. ^ Si. Vi. Vyaxyaknakya 2-jild (1997), p. 716, ചെ [Ce].
  48. ^ Pajani (2003), p. 13-17.
  49. ^ V.V.K. Valat (1998), p. 68.
  50. ^ B.K. Menon (1936), p. 66, XV bob.
  51. ^ Si. Vi. Vyaxyaknakya 3-jild (2002), p. 821, ബോ [Bō]. ബോധംക്ഷയിപ്പിച്ചു [hushidan ketganidan keyin; Si. Vi. Vyaxyaknakya 4-jild (2004), p. 655, സ [Sa]. സംസാരിപ്പിക്കുന്നതിന് [nutq so'zlash]
  52. ^ Vyaxyānakuṟippukaḷ (2009), p. 424; Si. Vi. Vyaxyaknakya 4-jild (2004).
  53. ^ Si. Vi. Vyaxyaknakya 3-jild (2002), p. 606, പെ [Pe].
  54. ^ Prasnam (2013).
  55. ^ Si. Vi. Vyaxyaknakya 2-jild (1997), 759, 383-betlar, ചോ [Cō] കെ [Ke]. കെരവപ്പുഴ [astrolojik jihatlarning mos kelmasligi]
  56. ^ Vyaxyānakuṟippukaḷ (2009), p. 420; Si. Vi. Vyaxyaknakya 1-jild (1994), p. 689.
  57. ^ Vyaxyānakuṟippuka (2009), p. 420; Si. Vi. Vyaxyaknakya 1-jild (1994), p. 689; Si. Vi. Vyaxyaknakya 3-jild (2002), p. 4853.
  58. ^ Si. Vi. Vyaxyaknakya 1-jild (1994), p. 663, ഉ [U].
  59. ^ Si. Vi. Vyaxyaknakya 1-jild (1994), p. 225, അ [A].
  60. ^ Si. Vi. Vyaxyaknakya 2-jild (1997), p. 312, കു [Ku].
  61. ^ Si. Vi. Vyaxyaknakya 2-jild (1997), p. 670.
  62. ^ Vyaxyānakuṟippuka (2009), p. 428; Si. Vi. Vyaxyaknakya 1-jild (1994), p. 585.
  63. ^ Si. Vi. Vyaxyaknakya 1-jild (1994), p. 36, അ [A]. അഞ്ജനക്കാരനെ [siyoh orqali kuzatadigan ko'ruvchi]
  64. ^ Mashinottam (2010).
  65. ^ Akavoor Narayanan (2005).
  66. ^ Vyaxyānakuṟippuka (2009), p. 412.
  67. ^ Si. Vi. Caritrākhyāyikakaḷilūṭe (1991), 119–120-betlar, പ്രകൃതിശക്തികൾ — സി.വി. സാഹിത്യത്തിൽ [C. V. adabiyotidagi tabiiy kuchlar].
  68. ^ a b Vyaxyānakuṟippuka (2009), p. 411.
  69. ^ Si. Vi. Vyaxyaknakya 2-jild (1997), p. 158, കാ [Kā]. കാടുമറഞ്ഞുപോകുക [aldanish]; Vyaxyānakuṟippukaḷ (2009), p. 436.
  70. ^ A. M. Vasudevan Pillay (1991), 48-51 betlar.
  71. ^ Janarthanan (2008), 23, 26-27 betlar, Nayar jamiyatining kelib chiqishi.
  72. ^ P. V. Velayudhan Pillai (2000), p. 18, ചരിത്രനോവലുകളല്ല [Tarixiy romanlar emas].
  73. ^ Benjamin (2010), p. 25, മാർത്താണ്ഡവർമ്മ: ഒരു പുനഃപരിശോധന [Martandavarma: Qayta ekspertiza].
  74. ^ Si. Vi. Vyaxyaknakya 3-jild (2002), 387-388 betlar, ബോ [Bō]. സ്ത്രീവിഷയത്തിലുള്ള ആർത്തി .. [ayollarda aqldan ozish]
  75. ^ a b Māttttāṇḍavaṟmma: Sr̥ṣṭiyuṁ svarūpavuṁ (2009), 84-85-betlar.
  76. ^ Katay (1982), 12-16, 22-24, 31-betlar.
  77. ^ Leela Devi (1978), 84-85 betlar, Tarixiy romanlar.
  78. ^ K. M. Jorj (1998), p. 97, roman.
  79. ^ a b Nvalsāhityaṁ (1991), 136–143 betlar, ഭാഷാനോവൽ – സി. വി. രാമൻപിള്ള [Tilda roman - C. V. Raman Pilla].
  80. ^ C. V. Raman Pillay S. Guptan Nair tomonidan (1992), p. 30, Marthandavarma.
  81. ^ Vyaxyānakuṟippukaḷ (2009), p. 404.
  82. ^ Kerala Kaumudi haftaligi (2012), p. 15.
  83. ^ Naḷacaritaṁ [Onnāṁ Divasaṁ] (2003), p. 29; Naacaritaṁ [Raṇṭāṁ Divasaṁ] (2001), p. 30; Naḷacaritaṁ [Mnnāṁ Divasaṁ] (2007), 44, 47, 102 betlar; Naḷacaritaṁ [Nālāṁ Divasaṁ] (2003), 28, 42, 52-betlar.
  84. ^ Vyaxyānakuṟippukaḷ (2009), 400-401, 420-betlar; Īrīmahābhārataṁ Strīpaṟvvaṁ (1999), 44-45 betlar; Si. Vi. Vyaxyaknakya Qo'shimcha (2004), p. 920.
  85. ^ Si. Vi. Vyaxyaknakya Qo'shimcha (2004), p. 919.
  86. ^ Vyaxyānakuṟippukaḷ (2009); Si. Vi. Vyaxyaknakya Qo'shimcha (2004), p. 920.
  87. ^ a b v d Si. Vi. Vyaxyaknakya Qo'shimcha (2004), p. 920.
  88. ^ a b v Si. Vi. Vyaxyaknakya Qo'shimcha (2004), p. 921.
  89. ^ Vyaxyānakuṟippukaḷ (2009), p. 424.
  90. ^ Vyaxyānakuṟippuka (2009), p. 426.
  91. ^ Si. Vi. Vyaxyaknakya Qo'shimcha (2004), 919-920-betlar.
  92. ^ Vyaxyānakuṟippuka (2009), p. 410.
  93. ^ Si. Vi. Vyaxyaknakya Qo'shimcha (2004), p. 921; Iravikkuṭṭippiḷḷappōr Oru Pṭhanaṁ (2011), 36, 43-47 betlar, വിൽപാട്ട് വിൽപാട്ട് കലാരൂപം [Vilpāṭṭŭ nomi bilan mashhur san'at turi].
  94. ^ a b Vyaxyānakuṟippuka (2009), p. 427.
  95. ^ Si. Vi. Vyaxyaknakya Qo'shimcha (2004), p. 918.
  96. ^ Vyaxyānakuṟippuka (2009), p. 413.
  97. ^ Māttttāṇḍavaṟmma: Sr̥ṣṭiyuṁ svarūpavuṁ (2009), 84-85 betlar; Iravikkuṭṭippiḷḷappōr Oru Pṭhanaṁ (2011), 43–47-betlar, വിൽപാട്ട് എന്ന കലാരൂപം [Vilpāṭṭŭ nomi bilan mashhur san'at turi]; Vēṇṭinṟe Kthagānaṅṅaḷ (2011), 381, 384, 397–466-betlar, പഴകനല്ലൂർ നീലികഥ [Paḻakanallūṟ Nli hikoyasi]; Padmakumari (2009), 239–301 betlar, നീലികഥ [Nyuli hikoyasi].
  98. ^ Padmakumari (2009), p. 320; Vēṇṭinṟe Kthagānaṅṅaḷ (2011), 485-486-betlar.
  99. ^ Malayyadattile Paḻaya Pṭṭukuk (1917), p. 33.
  100. ^ Malayyadattile Paḻaya Pṭṭukuk (1917), 187, 192, 196-197, 202-betlar.
  101. ^ Sūcitasāhityakr̥tikaḷ (2009); Iravikkuṭṭippiḷḷappōr Oru Pṭhanaṁ (2011), p. 142–143, പാഠഭേദങ്ങൾ [Matnning o'zgarishi].
  102. ^ Vyaxyānakuṟippuka (2009), 420, 432, 435-betlar.
  103. ^ Vyaxyānakuṟippuka (2009), p. 420.
  104. ^ Si. Vi. Vyaxyaknakya 3-jild (2002), p. 228, നാ [Nā]; A. Vasu (2009), 155, 159-betlar, സംഖ്യാനാമം പ്രാചീന അളവുപട്ടിക [Raqamli ismlar, Qadimgi o'lchovlar jadvali].
  105. ^ Si. Vi. Vyaxyaknakya 1-jild (1994), 258, 333-betlar; Si. Vi. Vyaxyaknakya 2-jild (1997), 522, 919, 996-betlar; Si. Vi. Vyaxyaknakya 4-jild (2004), 497, 654, 784, 804-betlar; Māttttāṇḍavaṟmma: Sr̥ṣṭiyuṁ svarūpavuṁ (2009), p. 76.
  106. ^ Māttttāṇḍavaṟmma: Sr̥ṣṭiyuṁ svarūpavuṁ (2009), p. 75.
  107. ^ a b Sumati (2004), p. 55, Hindistonning ba'zi an'anaviy to'qimachilik mahsulotlari.

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Qo'shimcha ma'lumotlar: Marthandavarma bilan bog'liq bo'lgan ishlar ro'yxati (roman)
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