Relevant bibliographies by topics / Tamil Epic literature

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Academic literature on the topic 'Tamil Epic literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Tamil Epic literature"

1

V, Mariswari. "Mother Goddess Worship in Ancient Tamil Literature." International Research Journal of Tamil 3, S-2 (April 30, 2021): 72–76. http://dx.doi.org/10.34256/irjt21s214.

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An ancient Tamil people worship begin from nature; Even though the first worship starts from women, women become as a God for their extreme quality of maternity. In ancient Tamil literature (Sangam Literature, Epic literature, Nilakesi etc.), the Number of evidences are found for the mother Goddess worship of ancient Tamil peoples. This Research articles give detailed explanation about the mother Goddess worship. The aim and objectines of this article is to find out the mother Goddess worship with the evidences of ancient Tamil Literature. In this research articles Descriptive Criticism, Historical Criticism and Analytical Criticism are applied.
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2

S, Sivagami. "Economic Thought in epic Literature." International Research Journal of Tamil 1, no. 3 (July 30, 2019): 31–38. http://dx.doi.org/10.34256/irjt1935.

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Economy is important to run life as well as government. In other words, betterment of any individual as well a country depends on economy. ‘Avvaiyaar’ a Tamil poetess said ‘when the conditions of the citizens raise automatically the status of the king raises.’ ‘ThirukkuRaL’ in one of its chapters on ‘poruL syal vahai’ (means of economy) talks about the various ways through which the government can build its economy through righteous means. The other epic literatures too have the same opinion. Man acts unethical in two conditions. One is poverty and the other is the desire for more wealth. Poverty is one of the factors of inequalities in economy. There are two status which encouragement to earn. One is poverty and the other is the unfulfilled desire for wealth. To fulfil either one, man tries to earn in unethical ways. Poor, because of their need, try unethical and theft is the foremost.
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3

T, Jayalakshmi. "Hanuman and Veeravakudevar." International Research Journal of Tamil 3, no. 3 (July 15, 2021): 53–59. http://dx.doi.org/10.34256/irjt2137.

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Contributions of Tamil Bhakti poets to the literature have been significant in the past along with the contributions that they made to the social upliftment of the society. Ramavataram, popularly referred to as Kamba Ramayanam, is a Tamil epic that was written by the Tamil poet Kambar based on sanskrit version of Valmiki Ramayanam that describes the life of King Rama of Ayodhya. In this epic Hanuman is a imporatant character. The Tamil poet Kachiyappa sivachariyar greatest composition is the Kandha puranam based on sanskrit version of Sivasankara sangithai. The great warrior Veerabagu Dhevar is close associate of Lord Muruga. This article mainly focuses on stunning similarities between the supernatural powers of the ardent devotee, dedicated Hanuman described in Kamba Ramayanam and Veerabagu Dhevar in kandha puranam.
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4

M.R., Devi Meenakshi. "Women's attire and costumes in the Perungathai." International Research Journal of Tamil 2, no. 3 (June 4, 2020): 106–16. http://dx.doi.org/10.34256/irjt20312.

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Tamil literature is the epitome of the great ideas of our ancient Tamils. Literature is a country's time glass. In which people can connect with them in order to progress. The societal changes in a country's artistic environment are reflected in the local literature. The Epic literature is to highlight the importance of women in their clothing and ornaments. The women’s in the Perungathai are the beautiful women who come before our eyes. The prosperity of a country is determined by the women living in the country. Women’s who lived happily with dresses, ornaments and Savor flowers. Therefore, the dress and costume of the female protagonists in Perungathai are very special and imitated by the present generation.
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5

Santhirasegaram, Sinnathamby. "Song Composition Systems of Sri Lankan Tamil Rural Poets." Shanlax International Journal of Tamil Research 5, no. 2 (October 1, 2020): 19–25. http://dx.doi.org/10.34293/tamil.v5i2.3485.

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There is a long tradition of folk song called Folk ballads (Kaddup padalkal) among the Sri Lankan Tamils. These songs, written by somewhat literate rural poets, are written on the paper or published as pamphlets, as small print copies. But, in their practical way, they are mostly handed over orally.When these Folk ballads (Kaddup padalkal) compose by the rural poets, they follow some rules and regulations. Linguistic regulations are the main one of them. These rules clearly distinguish oral literature from written literature. It has been generally followed that songs should be composed mainly on the basis of various verbal elements. Namely, different features follow the same repetitive methodology.Similarly, we can observe that there is more similarity in the rhythm of the songs. They have been singing their songs in certain rhythms. Thus, they have adopted the method of using oral song forms such as epic, ammānai, sinthu, kummi, thālāttu, oppāri, kavi according to the nature of the objects. Their form and music structures are mostly similar to folk songs.Moreover, a general structure has been followed to the theme of the songs.
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6

R, Veerapathiran. "Motives and Trends of Tamil Medieval Literature." International Research Journal of Tamil 3, S-1 (June 8, 2021): 60–65. http://dx.doi.org/10.34256/irjt21s19.

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There is innumerable literature that have appeared in our Tamil language which is the most ancient language in the world. Tamil literature has reached various stages of development from the Tholkappiyar period to the twentieth century. During the Sangam period, Sangam literature, Sangam literature during the Maruviya period, epics during the Chola period and Medieval literature during the Nayakas period were well understood. Each period in which Tamil literature appeared reflected the social, political, cultural and economic backgrounds of the time. Literature also needs to change according to social background as time goes on. It is the literature that appears to bring about such change that is enduring. Conceived in the Tholkappiya Noorpa, the Sangam literature have undergone various stages of development in the devotional literature, and the epics that have evolved into separate literary genres which have multiplied beyond the tradition of ninety-six epics during the Nayakas period. Some of the best-known literature of a given period stops its developmental stage with that period. However, Medieval literatures have been revived in the twentieth century with various changes in the subject matter and structure of society.
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7

K, Panneerselvam. "Prevention of Harlotry through Tamil Epics." International Research Journal of Tamil 2, no. 3 (June 4, 2020): 100–105. http://dx.doi.org/10.34256/irjt20311.

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From the Sangam Literature, it is evident that the prevailing practice of the Sanctum- maid (Devadasi) system of the Sangam Age was not regarded as condemnable or condemned discipline by the people of that time. The article justifies on a psychological basis via evidence about the practice of Sanctum- maid system in the society but the Jainist and the Buddhist priests realized the evils of Harlotry is a crime but Chastity is divine and the priests had spread this message in the society through the great Tamil epics like Silappathikaram and Manimekalai.
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8

N, Rasendran. "Beliefs on time tested karma in Tamil literature." International Research Journal of Tamil 3, S-1 (June 16, 2021): 138–43. http://dx.doi.org/10.34256/irjt21s122.

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The presence or absence of karma depends on one's belief. Since the Sangam period, the belief in karma existed in the society according to the ample evidences drawn from the Tamil literature. These evidences on karma are available in all ages such as Sangam literature, epics, middle age literature, contemporary literature. The concepts related to karma available in the poems of Kaniyan poonkundran are reflected even in the Bharathiyar's poems. Contemporary poets also express the karma based concepts in their creative works. This article analyses the supportive role of time-tested karma in the positive social reforming.
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9

P, Sangeetha. "Kongu Cultural Values in the Epic." International Research Journal of Tamil 3, no. 1 (January 28, 2021): 209–15. http://dx.doi.org/10.34256/irjt21122.

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Among the ancient Tamil literatures, which speaks of the pride of Tamilians, the epic, ‘Perunkadhai’ which originated from the land of Kongu excels in describing the traditional values of Kongu. They include abiding to justice, living with good deeds, speaking the truth, truth alone triumphs, forbidding adultery, sowing good deeds will bring you good things, as you sow so you reap, karma is a boomerang and other numerous moral quoting’s were implemented in the lives of the Tamilians. The educated women from the Kongu Velir were called as ‘Manakiyar’ in the Perunkadhai- as like the mother of the bride send her off with the valuables out of her love. This example is said to be a ‘natural aspect of mothers’ by Kongu people.
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10

M, Sankar. "Cirupaanaatruppadai - Narratology View." International Research Journal of Tamil 2, no. 3 (May 19, 2020): 77–87. http://dx.doi.org/10.34256/irjt2038.

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Today, Tamil Studies obtained evolution in multiple fields. These fields are mentioned in multiple departmental researchers and approaches. Narratology is a detailed explainary studies on Novels. This approach is already exists in 21st century onwards in developed countries. Similarly this approach is also followed by K.Panchangam and P.Maruthanayagam in Tamil. For example, Aatruppadai, Epic Literatures (Cillappathikaram, Manimekalai) and Ballads. Cirupaanaatruppadai is one of the Aatruppadai having 269 lines. It mentioned about Moovendar regime, Seven Chieftains Grants and Nalliyakkodan etc., Our aim is to use the Narratology Based Approach in Cirupaanaatruppadai.
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Books on the topic "Tamil Epic literature"

1

Pāṇṭuraṅkan̲, A. Kāppiya iyal =: Epic theory. Putuccēri: Tamil̲araṅkam, 1992.

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2

Cīn̲iccāmi, Tu. Tamil̲il kāppiyak koḷkai. Tañcāvūr: Tamil̲ppalkalaik Kal̲akam, 1985.

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3

Subramoniam, V. I. Kāppiyak kaṭṭuraikaḷ. 3rd ed. Maturai: Mīn̲āṭci Puttaka Nilaiyam, 1987.

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4

Cun̲antātēvi, Cu. Camaṇak kāppiyaṅkaḷ: Nīlakēci, Cīvaka Cintāmaṇi, Yacōtara kāviyam. Cen̲n̲ai: Vijayalaṭcumi Patippakam, 1988.

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5

Narayan, Rasipuram Krishnaswamy. The Ramayana: A shortened modern prose version of the Indian epic (suggested by the Tamil version of Kamban). New York: Penguin Books, 2006.

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6

Kailācapati, Ka. Tamil̲ vīranilaik kavitai. Kol̲umpu: Kumaran̲ Puttaka Illam, 2006.

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7

Silappadikaram. Chennai: Indian Universities Press, 2011.

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8

Narayan, Rasipuram Krishnaswamy. The Ramayana. New York: Penguin Group USA, Inc., 2008.

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9

Kōvintarācan̲ār, Cin̲n̲aiyā. Kaṇṇakiyār aṭiccuvaṭṭil: Pukār mutal Vañci varaiyil : āyvup payaṇanūl. Maturai: Maturai Kāmarācar Palkalaikkal̲akam, 1991.

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10

Veḷḷimalai, Ka. Tamil̲k kēṇi. Civakaṅkai: Vir̲pan̲ai urimai, Akaram, 1985.

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