1.
Tamil Sangams
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The Tamil Sangams or Cankams were assemblies of Tamil scholars and poets that, according to traditional Tamil accounts, occurred in the remote past. Scholars believe that these assemblies were originally known as kooṭam or gathering, the legend has it that the first two were held in cities since taken by the sea, and the third was held in the present-day city of Madurai. The word sangam is used in the context of an academy in several Tamil literary works, such as Tevaram, Thiruvilayadal puranam, periyapuranam, also legend has it that Nammazwars Thiruvaimozhi was approved in an assembly of 300 poets. The Sangam period extended from roughly 400 BC to 200 AD, however, the name Sangam and the associated legends probably derive from a much later period. Others reject the notion as not factual. Nevertheless, legends of the Sangams played a significant role in inspiring political, social, the earliest express references to the academies are found in the songs of Appar and Sampandar, Shaivite poets who lived in the 7th century. The first full account of the legend is found in a commentary to the Iraiyanar Akapporul by Nakkīrar, Nakkīrar describes three Sangams spanning thousands of years. A total of 4449 poets are described as having composed songs for this Sangam, there were 89 Pandiya kings starting from Kaysina valudi to Kadungon were decedents and rulers of that period. The grammar followed in the first sangam was agattiyam, the poems composed were Paripaadal, mudunarai, mudukurugu, kalariyavirai. If credence is given to the commentary of Irayanar Ahapporul, the beginning of sangam should be placed somewhere in 9000 B. C, the second Sangam idaichangam was convened in Kapatapuram. This Sangam lasted for 3700 years and had 59 members, with 3700 poets participating, there were 59 Pandiya kings starting from Vendercceliyan to Mudattirumaran were decedents and rulers of that period. This city was submerged in sea. Ramayana and Arthashastra of Kautalya corroborates the existence of a city named kavatapuram, there is a reference to a south Indian place called kavata by sugriva in a verse which runs something like having reached Kavata suitable for Pandiya. The place kavata is also mentioned by Kautalya in Arthashastra, the grammar followed was budapuranam, agattiyam, tholkaapiyam, mapuranam and isainunukkam. The poems attributed to second academy are Kali, Kurugu, vendali, the third Sangam kadaichangam was purportedly located in the current city of Madurai and lasted for 1850 years. There were 49 Pandiya kings starting from Mudattirumaran to Ukkirapperu valudi were decedents, the academy had 49 members, and 449 poets are described as having participated in the Sangam. The grammars followed were agattiyam and tholkappiyam, the poems composed were Kurunthogai, Netunthogai, kurunthogai nanooru, narrinai nanooru, purananooru, aingurunooru, padirrupaatu, kali, paripaadal, kuttu, vari, sirrisai and perisai. There are a number of other isolated references to the legend of academies at Madurai scattered through Shaivite and Vaishnavite devotional literature throughout later literature
2.
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
3.
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
4.
Tamil language
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Tamil is a Dravidian language predominantly spoken by the Tamil people of India and Sri Lanka, and also by the Tamil diaspora, Sri Lankan Moors, Burghers, Douglas, and Chindians. Tamil is a language of two countries, Singapore and Sri Lanka. It has official status in the Indian state of Tamil Nadu and it is also used as one of the languages of education in Malaysia, along with English, Malay and Mandarin. Tamil is also spoken by significant minorities in the four other South Indian states of Kerala, Karnataka, Andhra Pradesh and Telangana and it is one of the 22 scheduled languages of India. Tamil is one of the classical languages in the world. Tamil-Brahmi inscriptions from 500 BC have been found on Adichanallur and 2 and it has been described as the only language of contemporary India which is recognizably continuous with a classical past. The variety and quality of classical Tamil literature has led to it being described as one of the classical traditions. A recorded Tamil literature has been documented for over 2000 years, the earliest period of Tamil literature, Sangam literature, is dated from ca.300 BC – AD300. It has the oldest extant literature among other Dravidian languages, the earliest epigraphic records found on rock edicts and hero stones date from around the 3rd century BC. More than 55% of the inscriptions found by the Archaeological Survey of India are in the Tamil language. Tamil language inscriptions written in Brahmi script have been discovered in Sri Lanka, the two earliest manuscripts from India, acknowledged and registered by the UNESCO Memory of the World register in 1997 and 2005, were written in Tamil. In 1578, Portuguese Christian missionaries published a Tamil prayer book in old Tamil script named Thambiraan Vanakkam, the Tamil Lexicon, published by the University of Madras, was one of the earliest dictionaries published in the Indian languages. According to a 2001 survey, there were 1,863 newspapers published in Tamil, Tamil belongs to the southern branch of the Dravidian languages, a family of around 26 languages native to the Indian subcontinent. It is also classified as being part of a Tamil language family, the closest major relative of Tamil is Malayalam, the two began diverging around the 9th century CE. According to linguists like Bhadriraju Krishnamurti, Tamil, as a Dravidian language, descends from Proto-Dravidian, linguistic reconstruction suggests that Proto-Dravidian was spoken around the third millennium BC, possibly in the region around the lower Godavari river basin in peninsular India. The material evidence suggests that the speakers of Proto-Dravidian were of the associated with the Neolithic complexes of South India. The next phase in the reconstructed proto-history of Tamil is Proto-South Dravidian, the linguistic evidence suggests that Proto-South Dravidian was spoken around the middle of the second millennium BC, and that proto-Tamil emerged around the 3rd century BC. The earliest epigraphic attestations of Tamil are generally taken to have been shortly thereafter
5.
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
6.
Tamilakam
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Tamiḻakam, refers to the geographical region inhabited by the ancient Tamil people. Tamilakam covered today Tamil Nadu, Kerala, Puducherry, Lakshadweep and southern parts of Andhra Pradesh, traditional accounts and Tholkāppiyam referred these territories as a single cultural area, where Tamil was the natural language and culture of all people. The ancient Tamil country was divided into kingdoms, the best known among them were the Cheras, Cholas, Pandyans and Pallavas. Archaeological data from protohistoric Kerala and Tamil Nadu appears to challenge the notion of a culture region. During the Sangam period, Tamil culture began to spread outside Tamilakam, ancient Tamil settlements were also found in Sri Lanka and the Maldives. Tamiḻakam is a portmanteau of a word and suffix from the Tamil language, namely Tamiḻ and it can be roughly translated as the homeland of the Tamils. According to Kamil Zvelebil, the term seems to be the most ancient term used to designate Tamil territory in the Indian subcontinent, the Periplus of the Erythraean Sea referred it as Damirica. The word Tamilakam is today used as synonym for Tamil Nadu, until recently, the interpretation and understanding of Indias past has largely been based on textual sources. According to the Tholkāppiyam, the limits of Tamiḻakam were between the hills of Venkatam in the north and Kanyakumari in the south, tholkappiar, the writer of the Tholkāppiyam, doesnt mention a Tamil part of Sri Lanka. Approximately during the period between 350 BCE to 200 CE, Tamiḻakam was ruled by the three Tamil dynasties, the Chola dynasty, the Pandyan dynasty and the Chera dynasty, there were also a few independent chieftains, the Velirs. During the time of the Maurya Empire in North India the Cheras, the Pandyas, the earliest datable references to the Tamil kingdoms are in inscriptions from the 3rd century BCE during the time of the Maurya Empire. The Pandyan dynasty ruled parts of South India until the early 17th century, the heartland of the Pandyas was the fertile valley of the Vaigai River. They initially ruled their country from Korkai, a seaport on the southernmost tip of the Indian Peninsula, the Chola dynasty ruled from before the Sangam period until the 13th century in central Tamil Nadu. The heartland of the Cholas was the valley of the Kaveri. The Chera dynasty ruled from before the Sangam period until the 12th century over an area corresponding to modern-day western Tamil Nadu, the Vealirs were minor dynastic kings and aristocratic chieftains in Tamiḻakam in the early historic period of South India. Tamiḻakam was divided into regions called Perunadu or Great country. There were three important political regions which were Chera Nadu, Chola Nadu and Pandya Nadu, along these three there were two more political regions of Athiyaman Nadu and Thamirabharani Nadu which were later on absorbed into Chera resp. Pandya Nadu by 3rd century BCE, thondai Nadu which was under Chola Nadu, later emerged as independent Pallava Nadu by 6th century ADE
7.
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
8.
Secularity
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Secularity is the state of being separate from religion, or of not being exclusively allied with or against any particular religion. Historically, the secular was not related or linked to religion. The idea of a dichotomy between religion and the secular originated in the 18th century European Enlightenment, one can regard eating and bathing as examples of secular activities, because there may not be anything inherently religious about them. Nevertheless, some religious traditions see both eating and bathing as sacraments, therefore making them religious activities within those world views, saying a prayer derived from religious text or doctrine, worshipping through the context of a religion, and attending a religious school are examples of religious activities. The secular is experienced in diverse ways ranging from separation of religion and state to being anti-religion or even pro-religion, a related term, secularism, involves the principle that government institutions and their representatives should remain separate from religious institutions, their beliefs, and their dignitaries. Many businesses and corporations, and some operate on secular lines. This stands in contrast to theocracy, government with deity as its highest authority, Secular and secularity derive from the Latin word saeculum which meant of a generation, belonging to an age or denoted a period of about one hundred years. In the ancient world, saeculum was not defined in contrast to any sacred concerns and had a usage in Latin. It was in Christian Latin of medieval times, that saeculum was used for distinguishing this temporal age of the world from the realm of God. The Christian doctrine that God exists outside time led medieval Western culture to use secular to indicate separation from specifically religious affairs and involvement in temporal ones. This does not necessarily imply hostility to God or religion, though some use the term this way, routinization — institutionalizing through integration into the society. Differentiation — a redefined place such as when accepting its status as one religion in a plural religious field or morphing into a more generic, disengagement — the detachment of certain facets of social life from religion. Transformation — gradual change over time in a sense that Protestantism became for Christianity. Generalization — a particular kind of change in which it becomes less specific, more abstract, has moderation of controversial and divisive claims. Desacralization — culture and rationality guide people while leaving out religious beings, segmentation — the development of specialized religious institutions, which take their place beside other specialized social institutions. Secularism — the only form that leads to rejection of religion. Examples of secular used in this way include, Secular authority, which involves legal, police, and military authority, as distinct from clerical authority, or matters under church control. Secular clergy in the Roman Catholic Church, who, traditionally, do not live the lives of the regular clergy and are therefore, in a sense
9.
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
10.
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
11.
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
12.
Purananuru
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The Purananuru is a Tamil poetic work in the Eṭṭuthokai, one of the eighteen melkanakku noolgal. It is a treatise on kingship, what a king should be, how he should act, how he should treat his subjects and how he should show his generosity. Sangam Collection is classified into Patiṉeṇmēlkaṇakku and Patiṉeṇkīḻkaṇakku and each classification has eighteen collections, as an anthology of Tamil literature and it is dated between 1st century BCE and 5th century BCE. The Purananuru is one of the eight books in the anthology of Sangam literature. The secular anthology is entirely unique in Indian literature, which all religious texts during this era. The Purananuru contains 400 poems of varying lengths in the akaval meter, more than 150 poets wrote the poems. It is not known when or who collected these poems into these anthologies, the Purananuru is a source of information on the political and social history of prehistoric Tamil Nadu. There is information on the rulers who ruled the Tamil country before. Among the eight Sangam anthologies, Purananuru and Pathitrupathu are concerned with life outside family - kings, wars, greatness, generosity, ethics and philosophy. While Pathitrupathu is limited to the glory of Chera kings in 108 verses, of the original 400 poems, two have been lost, and some poems miss several lines. There are 400 poems in Purananuru including the invocation poem, poems 267 and 268 are lost and some of the poems exist only in fragment. Of the poets who wrote poems, there are men and women, kings. The oldest book of annotations found so far has annotations and commentary on the first 266 poems, the commentator Nachinarkiniyaar, of the eleventh – twelfth century Tamil Nadu, has written a complete commentatry on all the poems. There are 147 different names found from the colophons, however some of these could denote the same author. For example, Mangudi Kizhaar and Mangudi Maruthanaar could denote the same person, some of the authors of the poems, such as Kapilar and Nakkirar, have also written poems that are part of other anthologies. Some of the names of the authors, such as Irumpitarthalaiyaar and Kookaikozhiyaar and this suggests that those who compiled this anthology must have made up these names as the authors names must have been lost when these poems were collected. As its name suggests, Purananuru poems deal with the concepts of life such as war, politics, wealth. Some of the poems are in the form of elegies in tribute to a fallen hero and these poems exhibit outpourings of affection and emotions
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