1.
Madurai
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Madurai is a major city in the Indian state of Tamil Nadu. It is the headquarters of Madurai District. Madurai is the third largest city by population in Tamil Nadu, located on the banks of River Vaigai, Madurai has been a major settlement for two millennia. Madurai was the longest continuous capital city until British rule in India, Madurai has been selected as one of the hundred Indian cities to be developed as a smart city under Prime Minister Narendra Modis flagship Smart Cities Mission. Madurai is closely associated with the Tamil language, and the third Tamil Sangam, the recorded history of the city goes back to the 3rd century BCE, being mentioned by Megasthenes, the Greek ambassador to India, and Kautilya, a minister of the Mauryan emperor Chandragupta Maurya. Signs of human settlements and Roman trade links dating back to 300BC are evident from excavations by Archeological Survey of India in Manalur, the city has a number of historical monuments, with the Meenakshi Amman Temple and Tirumalai Nayak Palace being the most prominent. Madurai is an important industrial and educational hub in South Tamil Nadu, the city is home to various automobile, rubber, chemical and granite manufacturing industries. It has developed as a city for information technology. Madurai has important government educational institutes like the Madurai Medical College, Homeopathic Medical College, Madurai Law College, Agricultural College, Madurai city is administered by a municipal corporation established in 1971 as per the Municipal Corporation Act. Madurai is the corporation in Tamil Nadu next to Chennai corporation. The city covers an area of 147.97 km2 and had a population of 1,017,865 in 2011, the city is also the seat of a bench of the Madras High Court. The city is referred by various names including Madurai, Koodal, Malligai Maanagar, Naanmadakoodal, the word Madurai may be derived from Madhura arising out of the divine nectar showered on the city by the Hindu god Shiva from his matted hair. Another theory is that Madurai is the derivative of the word Marutham, a town in the neighbouring Dindigul district is called Vada Madurai and another in Sivagangai district is called Manamadurai. The different names by which the city has referred to historically are listed in the 7th-century poem Thiruvilayaadal puraanam written by Paranjothi Munivar. Koodal means an assembly or congregation of people, referring to the three Tamil Sangams held at Madurai. Naanmadakoodal, meaning the junction of four towers, refers to the four major temples for which Madurai was known for, tevaram, the 7th- or 8th-century Tamil compositions on Shiva by the three prominent Nayanars, namely Appar, Sundarar and Thirugnanasambandar, address the city as Thirualavai. As per Iravatham Mahadevan, a 2nd-century BCE Tamil-Brahmi inscription refers to the city as matiray, Madurai has been inhabited since at least the 3rd century BCE. Megasthenes may have visited Madurai during the 3rd century BCE, with the city referred as Methora in his accounts
2.
Tamil literature
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Tamil literature refers to the literature in the Tamil language. Tamil literature has a rich and long literary tradition spanning more than two thousand years, the oldest extant works show signs of maturity indicating an even longer period of evolution. Contributors to the Tamil literature are mainly from Tamil people from South India, including the land now comprising Tamil Nadu, Kerala, Sri Lankan Tamils from Sri Lanka, and from Tamil diaspora. The history of Tamil literature follows the history of Tamil Nadu, the early Sangam literature, starting from the period of 2nd century BCE, contain anthologies of various poets dealing with many aspects of life, including love, war, social values and religion. This was followed by the early epics and moral literature, authored by Hindu, Jain and Buddhist authors, from the 6th to 12th century CE, the Tamil devotional poems written by Nayanmars and Azhvars, heralded the great Bhakti movement which later engulfed the entire Indian subcontinent. The later medieval period saw many assorted minor literary works and also contributions by a few Muslim and European authors. A revival of Tamil literature took place from the late 19th century when works of religious, with growth of literacy, Tamil prose began to blossom and mature. Short stories and novels began to appear, modern Tamil Literary criticism also evolved. The popularity of Tamil cinema has also interacted with Tamil literature in some mutually enriching ways, Sangam literature comprises some of the oldest extant Tamil literature, and deals with love, war, governance, trade and bereavement. Unfortunately much of the Tamil literature belonging to the Sangam period has been lost, the literature currently available from this period is perhaps just a fraction of the wealth of material produced during this golden age of Tamil civilization. The available literature from this period has been divided in antiquity into three categories based roughly on chronology. These are, the Major Eighteen Anthology Series comprising the Eight Anthologies and the Ten Idylls, Tolkaappiyam, a commentary on grammar, phonetics, rhetoric and poetics is dated from this period. Tamil legends hold that these were composed in three successive poetic assemblies that were held in ancient times on a now vanished continent far to the south of India. A significant amount of literature could have preceded Tolkappiyam as grammar books are written after the existence of literature over long periods. Tamil tradition holds the earliest Sangam poetry to be over twelve millennia old, modern linguistic scholarship places the poems between the 1st century BC and the 3rd century AD. Sangam age is considered by the Tamil people as the era of Tamil language. This was the period when the Tamil country was ruled by the three crowned kings the Cheras, Pandyas and the Cholas, the land was at peace with no major external threats. Asokas conquests did not impact on the Tamil land and the people were able to indulge in literary pursuits, the poets had a much more casual relationship with their rulers than can be imagined in later times
3.
Arumuka Navalar
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Arumuka Navalar was one of the early revivalists of native Hindu Tamil traditions in Sri Lanka and India. As part of his religious revivalism, he was one of the early adaptors of modern Tamil prose, introduced Western editing techniques, and built schools that taught secular and Hindu religious subjects. He was a defender of Saivism against Christian missionary activity and was one of the first natives to use the printing press to preserve the Tamil literary tradition. He published many polemical tracts in defence of Saivism, and also sought and he also attempted to reform Saivism itself – an effort which sometimes led to the decline of popular deities and worship modes and confrontation with traditional authorities of religion. Some post-colonial authors have criticised his contributions as parochial, limited, conservative, Tamil people are found natively in South India and in Sri Lanka. During the Sangam period in the centuries of the common era, Buddhist and Jain missionary activity from North India resulted in Tamil Hindu literati defining their own cults. The result was the poems of the saints, the Nayanars and Alvars. They institutionalised a definition of a Tamil Hindu on the basis Tamil literary culture, the mostly Vellala and Iyer Brahmin literati were Shaiva, the largest of the sects. By the 13th to 18th centuries, Shaiva theologians codified their religious traditions as Shaiva Siddhanta, Shaiva theologians did not formally include or confront Muslims and Christians in this classification but they included them along with Buddhists, Jains, and pagans. Arumuga Navalar was one of the first Tamil laymen to undertake as his lifes career the intellectual and institutional response of Saivism to Christianity in Sri Lanka, the 18th and 19th century Tamils in India and Sri Lanka found themselves in the midst of intrusive Protestant Missionary activity. Although Tamil Saivas opposed Roman Catholic and Protestant missions from the earliest days that they were established, but by 1835 Tamils who were able to own and operate presses used them to print palm-leaf manuscripts. They also converted native literature from poetry to prose with additional commentary, most of these activities happened in Jaffna in British Ceylon and Madras in Madras Presidency. By the time Navalar was born, Protestants from England and America had established nine mission stations in the Jaffna peninsula, Tamils in Jaffna faced a concentrated effort to convert them as opposed to Tamil in Southern India. This move angered local Shaivas as they interpreted it as a move by the missionaries to understand, although the missionaries were able to translate and study the material, they were unable to teach it, as locals boycotted the classes. As a response, two anti-Christian poems appeared in Jaffna, the poet Muttukumara Kavirajar wrote the Jnanakkummi and Yesumataparikaram. This was followed up by publications of polemic nature by both sides, aMCs Batticotta Seminary launched a semimonthly and bilingual periodical called The Morning Star. The aim of this periodical was to challenge all non-Protestants to stand up to intellectual scrutiny, the 19th century Protestants of Jaffna believed that Shaivism was evil and in the struggle God and the Devil, they intended The Morning Star to reveal the falsity of Shaivism. Navalar, born Arumukam also spelt Arumugam in 1822, belonged to an elite Vellalas caste and he grew up in the Tamil dominated regions of Sri Lanka
4.
Sangam landscape
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The Sangam landscape is the name given to a poetic device that was characteristic of love poetry in classical Tamil Sangam literature. The core of the device was the categorisation of poems into different tiṇais or modes, depending on the nature, location, mood, classical Tamil love poetry assigns the human experiences it describes, and in particular the subjective topics that those experiences relate to, to specific habitats. Every situation in the poems is described using themes in which the time, the place and these codifications are used as symbols to imply a socio-economic order, occupations and behaviour patterns, which, in turn, are symbolized, by specific flora and fauna. Four of the landscapes are described as being landscapes that occur naturally in the Tamil lands. The fifth - pālai, or desert, associated with separation - is described in the Tolkappiyam as not being a naturally existing landscape, from these basic associations of landscape and subject, a wide range of specific themes suitable for each landscape were derived. According to the Tamilneri vilakkam, a 9th-century text on poetry, the two non-geographical modes - kaikkilai and peruntiṇai - were seen as dealing with emotions that were non-conforming, and therefore were not associated with any specific landscape. Kaikkilai, dealt with unreciprocated or one-sided love, while peruntiṇai, in Tamil, each of the five geographical thinais are named for a flower that is characteristic of that landscape. The mountain is the scene of the union at midnight. It is the cold, dewy season, the forest is rich with lakes, waterfalls, teak, bamboo and sandalwood. In this region millet grows and wild bees are a source of honey, love in this setting is exemplified by Murugan, and one of his wives, Valli, the daughter of a mountain dweller. He wears the sparkling red kantal flower and rides a peacock, the name of the region, Kurinci, is also the name of the famous Kurinji flower from the lofty hills of Tamil country. The Strobilanthes, a shrub whose brilliant white flowers blossom for only a few days once every ten or twelve years, the lovers hold each other tighter still and forget the dangers of the mountain path. Mullai is the land of the forest, the forest is rich with lakes, waterfalls, teak, bamboo and sandalwood. In this region millet grows and wild bees are a source of honey, Mullai or Jasmine is the flower of the forests. The Marutam tree was the tree of this region. The seashore affords many examples of the charm of Sangam poetry. Water lily is the flower of the region. In classical Tamil prosody, the pālai or wasteland is not seen as being a naturally occurring ecology, paalai could thus be seen as a mixture of Mullai and Kuṟiñci tracts, rather than as a mere sandy area
5.
Hinduism
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Hinduism is a religion, or a way of life, found most notably in India and Nepal. Hinduism has been called the oldest religion in the world, and some practitioners and scholars refer to it as Sanātana Dharma, scholars regard Hinduism as a fusion or synthesis of various Indian cultures and traditions, with diverse roots and no founder. This Hindu synthesis started to develop between 500 BCE and 300 CE following the Vedic period, although Hinduism contains a broad range of philosophies, it is linked by shared concepts, recognisable rituals, cosmology, shared textual resources, and pilgrimage to sacred sites. Hindu texts are classified into Shruti and Smriti and these texts discuss theology, philosophy, mythology, Vedic yajna, Yoga, agamic rituals, and temple building, among other topics. Major scriptures include the Vedas and Upanishads, the Bhagavad Gita, prominent themes in Hindu beliefs include the four Puruṣārthas, the proper goals or aims of human life, namely Dharma, Artha, Kama and Moksha, karma, samsara, and the various Yogas. Hindu practices include such as puja and recitations, meditation, family-oriented rites of passage, annual festivals. Some Hindus leave their world and material possessions, then engage in lifelong Sannyasa to achieve Moksha. Hinduism prescribes the eternal duties, such as honesty, refraining from injuring living beings, patience, forbearance, self-restraint, Hinduism is the worlds third largest religion, with over one billion followers or 15% of the global population, known as Hindus. The majority of Hindus reside in India, Nepal, Mauritius, the Caribbean, the word Hindu is derived from the Indo-Aryan/Sanskrit word Sindhu, the Indo-Aryan name for the Indus River in the northwestern part of the Indian subcontinent. The term Hindu in these ancient records is a geographical term, the Arabic term al-Hind referred to the people who live across the River Indus. This Arabic term was taken from the pre-Islamic Persian term Hindū. By the 13th century, Hindustan emerged as an alternative name of India. It was only towards the end of the 18th century that European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus. The term Hinduism, then spelled Hindooism, was introduced into the English language in the 18th-century to denote the religious, philosophical, because of the wide range of traditions and ideas covered by the term Hinduism, arriving at a comprehensive definition is difficult. The religion defies our desire to define and categorize it, Hinduism has been variously defined as a religion, a religious tradition, a set of religious beliefs, and a way of life. From a Western lexical standpoint, Hinduism like other faiths is appropriately referred to as a religion, in India the term dharma is preferred, which is broader than the western term religion. Hindu traditionalists prefer to call it Sanatana Dharma, the study of India and its cultures and religions, and the definition of Hinduism, has been shaped by the interests of colonialism and by Western notions of religion. Since the 1990s, those influences and its outcomes have been the topic of debate among scholars of Hinduism, Hinduism as it is commonly known can be subdivided into a number of major currents
6.
Pandyan dynasty
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The Pandyan or Pandiyan or Pandian dynasty was an ancient Tamil dynasty, one of the three Tamil dynasties, the other two being the Chola and the Chera. The Pandya King, along with Chera King and Chola King, were referred to as the Three Crowned Kings of Tamilakam, the dynasty ruled parts of South India from around 600 BCE to first half of 17th century CE. They initially ruled their country Pandya Nadu from Korkai, a seaport on the southernmost tip of the Indian Peninsula, fish being their flag, Pandyas were experts in water management, agriculture and fisheries and they were eminent sailors and sea traders too. Pandyan was well known since ancient times, with contacts, even diplomatic, the Pandyan empire was home to temples including Meenakshi Amman Temple in Madurai, and Nellaiappar Temple built on the bank of the river Thamirabarani in Tirunelveli. The Pandya kings were called either Jatavarman or Maravarman Pandyan, from being Jains in their early ages, they became Shaivaites after some centuries of rule. Strabo states that an Indian king called Pandion sent Augustus Caesar presents and gifts of honour, the country of the Pandyas, Pandi Mandala, was described as Pandyan Mediterranea in the Periplus and Modura Regia Pandyan by Ptolemy. The early Pandyan Dynasty of the Sangam Literature faded into obscurity upon the invasion of the Kalabhras, the dynasty revived under Kadungon in the early 6th century, pushed the Kalabhras out of the Tamil country and ruled from Madurai. They again went into decline with the rise of the Cholas in the 9th century and were in constant conflict with them. The Pandyas allied themselves with the Sinhalese and the Cheras in harassing the Chola empire until they found an opportunity for reviving their fortunes during the late 13th century and they also had extensive trade links with the Southeast Asian maritime empires of Srivijaya and their successors. The Pandyas excelled in trade and literature. They controlled the fisheries along the South Indian coast, between Sri Lanka and India, which produced some of the finest pearls in the known ancient world. Traditionally, the legendary Sangams were held in Madurai under their patronage, during their history, the Pandyas were repeatedly in conflict with the Pallavas, Cholas, Hoysalas and finally the Muslim invaders from the Delhi Sultanate. The Islamic invasion led to the end of Pandyan supremacy in South India,1323, Jaffna Kingdom in Sri Lanka declared its independence from the crumbling Pandyan Empire. The Pandyans lost their capital city Madurai to Madurai Sultanate in 1335, however they shifted their capital to Tenkasi and continued to rule the Tirulnelveli, Tuticorin, Ramanad, Sivagangai regions. Meanwhile, Madurai sultanate was replaced by Nayaka governors of Vijayanagara in 1378, in 1529 Nayaka governors declared independence and established Madurai Nayak dynasty. The word Pandya is derived from the Tamil word Pandu meaning very old, another theory is that the word Pandya is derived from the Tamil word Pandi meaning bull. Ancient Tamils, considered the bull as a sign of masculinity, the earliest Pandyans, probably used the bull as its emblem. Another theory suggests that in Sangam Tamil lexicon the word Pandya means old country in contrast with Chola meaning new country, Chera meaning hill country, the Chera, Chola and Pandya are the traditional Tamil siblings and together with the Pallavas are the major Kings that ruled ancient Tamilakam
7.
Colophon (publishing)
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In publishing, a colophon is a brief statement containing information about the publication of a book such as the place of publication, the publisher, and the date of publication. A colophon may also be emblematic or pictorial in nature, colophons were formerly printed at the ends of books, but in modern works they are usually located at the verso of the title-leaf. The term colophon derives from the Late Latin colophōn, from the Greek κολοφών and it should not be confused with Colophon, an ancient city in Asia Minor, after which colophony, or rosin, is named. The term is applied to clay tablet inscriptions appended by a scribe to the end of an Ancient Near East text such as a chapter, book, manuscript. The colophon usually contained facts relative to the such as associated person, literary contents. Colophons and catch phrases helped the reader organize and identify various tablets, positionally, colophons on ancient tablets are comparable to a signature line in modern times. Bibliographically, however, they closely resemble the imprint page in a modern book. Examples of colophons in ancient literature may be found in the compilation The Ancient Near East, Supplementary Texts, colophons are also found in the Pentateuch, where an understanding of this ancient literary convention illuminates passages that are otherwise unclear or incoherent. An extensive study of the eleven colophons found in the book of Genesis was done by Percy John Wiseman. C. sometimes additional information, such as the name of a proofreader or editor, or other more-or-less relevant details, might be added. A colophon might also be emblematic or pictorial rather than in words, the normal position for a colophon was after the explicit. After around 1500 these data were transferred to the title page. Colophons sometimes contained book curses, as this was the one place in a medieval manuscript where a scribe was free to write what he wished, such curses tend to be unique to each book. In Great Britain colophons grew generally less common in the 16th century, in some parts of the world, colophons helped fledgling printers and printing companies gain social recognition. For example, in early modern Armenia printers used colophons as a way to gain power by getting their name out into the social sphere. Some commercial publishers took up the use of colophons, and began to include details in their books. Such colophons might identify the designer, the software used, the printing method, the printing company, the typeface used in the page design. Book publishers Alfred A. Knopf, the Folio Society and OReilly Media are notable for their substantial colophons, some web pages also have colophons, which frequently contain HTML, CSS, or usability standards compliance information and links to website validation tests. Jerusalem Colophon Union label Wiseman hypothesis
8.
Samkhya
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Samkhya or Sankhya is one of the six āstika schools of Hindu philosophy. It is most related to the Yoga school of Hinduism, Sāmkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas as the only reliable means of gaining knowledge. These include pratyakṣa, anumāṇa and śabda, sometimes described as one of the rationalist school of Indian philosophy, this ancient schools reliance on reason was neither exclusive nor strong. Sāmkhya philosophy regards the universe as consisting of two realities, puruṣa and prakṛti, Jiva is that state in which puruṣa is bonded to prakṛti in some form. This fusion, state the Samkhya scholars, led to the emergence of buddhi, during the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, the existence of God or supreme being is not directly asserted, nor considered relevant by the Samkhya philosophers. Sāṃkhya denies the final cause of Ishvara, while the Samkhya school considers the Vedas as a reliable source of knowledge, it is an atheistic philosophy according to Paul Deussen and other scholars. A key difference between Samkhya and Yoga schools, state scholars, is that Yoga school accepts a personal, yet essentially inactive, Samkhya is known for its theory of guṇas. Everything, all forms and human beings, state Samkhya scholars, have these three guṇas, but in different proportions. The interplay of these guṇas defines the character of someone or something, of nature, the Samkhya theory of guṇas was widely discussed, developed and refined by various schools of Indian philosophies, including Buddhism. Samkhyas philosophical treatises also influenced the development of theories of Hindu ethics. In the context of ancient Indian philosophies, Samkhya refers to the school in Hinduism based on systematic enumeration. The word samkhya means empirical or relating to numbers, some 19th and 20th century scholars suggested that Samkhya may have non-Vedic origins. For the Sankhya philosophy is, in its essence, not only atheistic, dandekar, similarly wrote in 1968, The origin of the Sankhya is to be traced to the pre-Vedic non-Aryan thought complex. Some scholars disagreed with this view, here – in Kaushitaki Upanishad and Chandogya Upanishad – the germ are to be found two of the main ideas of classical Samkhya. More recent scholarship offers another perspective, Ruzsa in 2006, for example, states, Sāṅkhya has a very long history. Its roots go deeper than textual traditions allow us to see, the ancient Buddhist Aśvaghoṣa describes Arāḍa Kālāma, the teacher of the young Buddha as following an archaic form of Sāṅkhya. Anthony Warder in 2009, summarizes that Samkhya and Mīmāṃsā schools appear to have been established before Sramana traditions in India, speculations in the direction of the Samkhya can be found in the early Upanishads
9.
Sangam period
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Sangam period is the period in the history of ancient Tamil Nadu spanning from c. 4th century BC to c. It is named after the famous Sangam academies of poets and scholars centered in the city of Madurai, according to Tamil legends, there were three Sangam periods, namely Head Sangam, Middle Sangam and Last Sangam period. Historians use the term Sangam period to refer the last of these, so it is also called Last Sangam period, or Third Sangam period. The Sangam literature is thought to have produced in three Sangam academies of each period. The evidence on the history of the Tamil kingdoms consists of the epigraphs of the region, the Sangam literature. Approximately during the period between 400 BC to AD200, Tamilakam was ruled by the three Tamil dynasties of Pandya, Chola and Chera, and a few independent chieftains, the Velir. There is a wealth of sources detailing the history, socio-political environment and cultural practices of ancient Tamilakam, including volumes of literature, tamilakams history is split into three periods, prehistoric, classical and medieval. A vast array of literary, epigraphical and inscribed sources from around the world provide insight into the socio-political and cultural occurrences in the Tamil nation. The religion of the ancient Tamils closely follow roots of nature worship, in the ancient Sangam literature, Sivan was the supreme God, and Murugan was the one celebrated by the masses, both of them were sung as deified Tamil poets ascending the Koodal academy. The Tamil landscape was classified into five categories, thinais, based on the mood, the season, other ancient works refer to Maayon and Vaali. The most popular deity was Murugan, who has from an early date been identified with Karthikeya. Kannagi, the heroine of the Silappatikaram, was worshiped as Pathini by many Tamils, there were also many temples and devotees of Thirumaal, Siva, Ganapathi, and the other common Hindu deities. The year was made up of twelve months and every two months constituted a season, with the popularity of Mazhai vizhavu, traditionally commencement of Tamil year was clubbed on April 14, deviating from the astronomical date of vadavazhi vizhavu. Pongal, பொங்கல் the festival of harvest and spring, thanking Lord Indiran and Lord El and this day comes on April 14/15. Mazhai Vizhavu, aka Indhira Vizha, the festival for want of rain, celebrated for one month starting from the full moon in Ootrai சித்திரை. It is epitomised in the epic Cilapatikaram in detail, soornavai Vizha, the slaying of legendary Kadamba Asura king Surabadma, by Lord, comes on the sixth day after new moon in Itrai. It is sung about in Thirumurugatrupadai and Purananuru anthology, vaadai Vizha or Vadavazhi Vizha, the festival of welcoming the Lord Surya back to home, as He turns northward, celebrated on December 21/22. It is sung about in Akanauru anthology, aathi Irai min means the star of the God on the Bull
10.
U. V. Swaminatha Iyer
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Uttamadhanapuram Venkatasubbaiyer Swaminatha Iyer was a Tamil scholar and researcher who was instrumental in bringing many long-forgotten works of classical Tamil literature to light. His singular effort over five decades brought to light major literary works in Tamil, Iyer published over 91 books in his lifetime, on a variety of matters connected to classical Tamil literature, and collected 3,067 paper manuscripts, palm-leaf manuscripts and notes of various kinds. He is affectionately called Tamil Thatha, utthamadhanapuram Venkatasubramanian Swaminathan was born on 19 February 1855 in the village of Suriaymoolai near Kumbakonam in present-day Tamil Nadu. Swaminatha Iyer learned Tamil literature and grammar for five years as a student to Mahavidwan Meenakshi Sundaram Pillai. He was also a beneficiary of the reputed Saiva Mutt at Thiruvavaduthurai, tyagaraja Chettiar was the head of the Tamil Department at the Government Arts College, Kumbakonam. A student of Meenakshi Sundaram Pillai, he was a man of erudition and was held in high esteem alike by his pupils. When Chettiar retired, he recommended that Swaminatha Iyer be invited to take his place, Swaminatha Iyer was duly appointed to that post on 16 February 1880. During his tenure at the College, Swaminatha Iyer met Salem Ramaswami Mudaliar, the friendship between them proved to be a turning point in Swaminatha Iyers life. Mudaliar was responsible for persuading Iyer to edit and publish the ancient Tamil classics, Swaminatha Iyer had till then confined his enjoyment of Tamil literature to medieval works. Mudaliar also gave him a copy of Seevaga Sindhamani for publication. As the Civaka Cintamani was a Jain classic, Swaminatha Iyer went to the homes of learned member of the Jain community in Kumbakonam to get some doubts cleared and he also read the Jain epics and collated several manuscript versions and arrived at a correct conclusion. It was due to his efforts that the Cevaka Cintamani was published in 1887, from that time onwards, he began to search for Sangam classics with a view to editing and publishing them. After the Cevaka Cintamani, the Pattupattu was published, thus began Swaminatha Iyers long search for the original texts of ancient literary works during which he regularly worked with S. V. Damodaram Pillai. It was a search that lasted until his death, many people voluntarily parted with the manuscripts in their possession. Swaminatha Iyer visited almost every hamlet and knocked at every door and he employed all the resources at his command to get at the works. As a result, a number of literary works which were gathering dust as palm-leaf manuscripts in lofts, storerooms, boxes. Of them, the Cilappatikaram, Manimekalai and Purananuru were received by Tamil lovers with a lot of enthusiasm, Purananuru, which mirrored the lives of Tamils during the Sangam period, prompted scholarly research on the subject. In a span of five decades, Swaminatha Iyer published about 100 books, including minor poems, lyrics, puranas
11.
Yoga (philosophy)
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Yoga philosophy is one of the six major orthodox schools of Hinduism. Ancient, medieval and most modern literature often refers to the Yoga school of Hinduism simply as Yoga and it is closely related to the Samkhya school of Hinduism. The Yoga schools systematic studies to better oneself physically, mentally and spiritually has influenced all schools of Indian philosophy. The Yoga Sutras of Patanjali is a key text of the Yoga school of Hinduism, the epistemology of the Yoga school of Hinduism, like the Sāmkhya school, relies on three of six Pramanas as the means of gaining reliable knowledge. These include Pratyakṣa, Anumāṇa and Sabda, the metaphysics of Yoga is built on the same dualist foundation as the Samkhya school. The universe is conceptualized as composed of two realities in the Samhkya-Yoga schools, Puruṣa and prakriti, jiva is considered as a state in which puruṣa is bonded to prakriti in some form, in various permutations and combinations of various elements, senses, feelings, activity and mind. During the state of imbalance or ignorance, one of more constituents overwhelm the others, the end of this bondage is called liberation, or moksha, by both the Yoga and Samkhya schools of Hinduism. The ethical theory of the Yoga school is based on Yamas and Niyama, the Yoga school of Hinduism differs from the closely related non-theistic/atheistic Samkhya school by incorporating the concept of a personal, yet essentially inactive, deity or personal god. Advaita Vedanta, and other schools of Hinduism, accept, adopt and build many of the teachings. The origins of the Yoga school of Hinduism are unclear, some of its earliest discussions are found in 1st millennium BCE Indian texts such as the Katha Upanishad, the Shvetashvatara Upanishad and the Maitri Upanishad. The root of Yoga is found in hymn 5.81.1 of the Rig Veda, युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः Seers of the vast illumined seer yogically control their minds and their intelligence. Rigveda, however, does not describe Yoga philosophy with the meaning or context as in medieval or modern times. Early references to practices that became part of Yoga school of Hinduism, are made in Brihadaranyaka Upanishad. Gavin Flood translates it as. having become calm and concentrated, one perceives the self, the practice of pranayama is mentioned in hymn 1.5.23 of Brihadaranyaka Upanishad, and the practice of pratyahara is mentioned in hymn 8.15 of Chandogya Upanishad. The Katha Upanishad, dated to be from about the middle of the 1st millennium BCE, in verses 2.6.6 through 2.6.13 recommends a path to Self-knowledge and it influenced and was influenced by other schools and Indian philosophies. Patanjalis Yoga Sutras may be a synthesis of these three traditions, the third concept that the Yoga Sutras synthesize into its philosophy is the ancient ascetic traditions of isolation, meditation and introspection. The systematic collection of ideas of the Yoga school of Hinduism is found in the Yoga Sutras of Patanjali, the Yoga school of Hinduism has been included as one of the six orthodox schools in medieval era Indian texts. The other schools are Samkhya, Nyaya, Vaisheshika, Mimamsa, the Yoga school of Hindu philosophy is most closely related to the Samkhya school
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