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Journal articles on the topic 'Tamil Epic literature'
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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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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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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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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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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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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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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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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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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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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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R, Nirmaladevi. "Prostitution Life and Prosperity in Epics." International Research Journal of Tamil 3, no. 1 (January 27, 2021): 174–80. http://dx.doi.org/10.34256/irjt21119.
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The Science of Anthropology in separate Human Being understand the relationship between the various Human being along Faith, Custom, not written in law and religious belief- Women is most important in human being – In women whore is study the all kinds of Arts and proud in her life – Most beautiful women of whore only bought pariaum in her life – Silapathigaram – Manimegalai letter to Kovalan is the best one in Tamil literature- Now-a –Day these women’s are well in her life style – these women are good manner and popular in Novel Literature.
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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Herakles (related with Iole and Deianira) and Rama in Hinduism." ATHENS JOURNAL OF PHILOLOGY 8, no. 1 (February 19, 2021): 9–36. http://dx.doi.org/10.30958/ajp.8-1-1.
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The Greek Historian Arrian has said that the Indians worshipped Greek Herakles. So the myths related with Greek Herakles need to be compared with the myths of the Indian Gods. There are many myths related with Herakles. The myth related with Iole and Deianira has resemblance with the myth of Rama in Hinduism and Buddhism. The word Rama which is connected with sea is mentioned in the Hebrew Bible. This word came into existence in the ancient Tamil literature called Sanga Ilakkiam through the trade that happened among the people of Greek, Hebrew and Tamil. The myths of Rama that occurred in the Tamil Sangam literature later developed as epics in Sanskrit, Tamil and other languages. Further the myths of Rama also found place in religions such as the Hinduism and the Buddhism. The resemblance between Herakles, in connection with Iole and Deianira, and Rama are synonymous. Hence the Greek Herakles is portrayed as Rama in Hinduism and Buddhism. Keywords: Arrian, Buddhism, Herakles, Rama, Tamil Sangam
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M, Stephen Mickel Ra. "Theological Dogmas in Karunambara Pathigam of Veermamunivar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 151–57. http://dx.doi.org/10.34256/irjt21s230.
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It is not exaggeration that Veermamunivar was very much proficient to start learning completely a different and new language after the age of thirty and to produce grammar, Literature and dictionaries in that Language. In his 36 years of life in Tamilnadu from 1711 till 1747 as a refined Tamilian. He has rendered great service in various disciplines such as making of sathuragarathi, production of grammar, Reformation in shapes of Literature, Writing Epics, creation of short-story, The advent of prose, outburst of minor literature, The bond between Tamil and Latin, The attempt to make Thirukural as Universal book. This essay attempts to explain various features such as Nature of God, His uniqueness, creations, and greatness of sacred feet, incomparable leadership, omnipotence, gracious benevolence. These features are found in one of his minor Literatures callerd Karunambara Pathigam,
14
Birtalan, Ágnes. "A JANGAR-CHAPTER CHANTED BY THE BAARIN KHUURCH RINCHIN." Acta Orientalia Academiae Scientiarum Hungaricae 73, no. 1 (March 2020): 85–106. http://dx.doi.org/10.1556/062.2020.00002.
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In the present paper, one chapter of the Jangar epic, chanted by the famous storyteller, khuurch Rinchin of Inner-Mongolian Baarin origin, is discussed from two main points of view: (1) the spread of Jangar among Mongols not belonging to Oirats and Kalmyks, and (2) how contemporary social circumstances transform the traditional heroic epic into another folkloric genre, i.e. the so-called khuuriin ülger. The chapter ‘Minggan, the Beauty of the World’ told by khuurch Rinchin—discussed here—is well known from other Jangar publications like the ‘Mingyan the Beauty of the World’ (published in the Thirteen Chapters Jangar/Jinggar: Takil ǰula qaγan-u üledel Tangsuγ bumba qaγan-u ači Üǰüng aldar qaγan-u köbegün üye-in önöčin Jingγar-un tuγuǰi arban γurban bölög). The life story of Rinchin and his creative innovation in traditional folklore genres are typical phenomena of the contemporary transitional period in preserving and sustaining folklore genres and performance.
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S, Prabavathi. "Devotional Theory in Comics." International Research Journal of Tamil 3, S-2 (April 30, 2021): 213–17. http://dx.doi.org/10.34256/irjt21s240.
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Vedic and non-Vedic religions spread their ideas directly, through songs and sermons. A sense of devotion was sown by making a connection between God and Human. In particular, devotional literature is designed to convey the flexibility of the structural definitions of religions. This can be seen by examining the background of all the devotional literatures and religious epics. The reading method, which was in the state of “Telling – Listening” have been changed into the state of “Seeing – Reading”. Thus, there was a significant place for paintings and pictures in journalism. Paintings and pictures were considered as tools to impress the readers. So, the magazines had the custom of drawing up a chart for the stories. Religious institutions changed the forms of expression as time went on. All the myths and Epics of poems were made into prose stories after the advent of journalism. Stories created as a series of illustrations (Sequential Art) throughout were put forward to explain the doctrine of Devotion. “Amarchitra Katha” is a globally recognized magazine that symbolizes the Indian comic book tradition. Similarly, the magazine ‘Sri Ramakrishna Vijayam’ made a significant contribution in Tamil. All the stories published in this way have been published as pamphlets under the name of “Kathaimalar”. Thus, this Article explores the notion that 'such magazines, which are based on devotion, treat religious virtues especially from evidences of the Epics”. Further, this article goes on to point out the way in which these stories have carried the doctrine of Devotion of religious institutions to the contemporary generation.
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Rubiés, Joan-Pau. "Tamil Voices in the Lutheran Mission of South India (1705-1714)." Journal of Early Modern History 19, no. 1 (December 19, 2015): 71–81. http://dx.doi.org/10.1163/15700658-12342439.
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The English edition of the Bibliotheca Malabarica, a manuscript catalogue of the Tamil works collected by the young Lutheran missionary Bartholomäus Ziegenbalg during his first two years in India (1706-8), attests to his prodigious effort to acquire, read, and summarize all the works of the “heathens” of South India that he could possibly get hold of. Most of this literature seems to have originated from local Śaiva mattams. Besides epics and puranas, the collection included many popular works on ethics, divination and astrology, devotional poetry, or folk narratives and ballads. Ziegenbalg seems to have acquired these through his Tamil teacher in Tranquebar—an elderly schoolmaster—and his son. In this respect, a focus on the social and cultural dynamics by which local knowledge was transmitted to Europeans is no less important than identifying the literary sources for their interpretation of Hinduism. A fascinating work, the Tamil correspondence conducted between 1712 and 1714 by the Lutheran missionaries with a number of learned Hindus reveals their desire to embark on a kind of inter-religious dialogue as a foundation for their Christian apologetics. The replies received from his “heathen” correspondents would inform much of Ziegenbalg’s interpretation of Śaivism as a form of natural monotheism. Translated into German and published in Halle, they also became part of the Pietist propaganda concerning the mission, exerting a much wider impact than Ziegenbalg’s unpublished monographs about Hindu doctrines and theology. But how authentic were these Tamil voices? Close analysis suggests that even if we conclude with the editors that the letters were what they claim to be, that is a direct translation of the work of many independent Tamil correspondents, the extent to which there was a religious “dialogue” based on reciprocity is open to question.
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P, Kamalakannan. "Women of the other Epics in view of Periyar." International Research Journal of Tamil 3, no. 1 (January 23, 2021): 166–73. http://dx.doi.org/10.34256/irjt21118.
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As English has its influence throughout the world, most of Shakespeare’s works became famous. Even then, one can challenge that so far no one has written anything which can beat down the classical epics and Idhikāsams. There is no much difference between men and women in nature. Both are similar in aesthetics, knowledge, character etc. The respect given to women during Sangam period has got changed. They were refused of their rights in the later literature and in the minds of the poets. The chaste women in the Tamil epics were obedient to their husbands, and on one would have ever questioned their husbands. Akalyai, who accidently lost her chastity is also included in the list of chaste women. Panchali, who is referred as Draupathi, Krishnai, Indhirasenai, Thrihayani is the heroine of Vyasar’s Maha Bharatham, won by Arjuna in Swayamvaram, she became wife of five Pandavas on the words of Kunthi. She appealed to Kannan to safeguard her during the abuse happened to her by Dushyasana, in Dhruyodhana’s court when the game of dice was challenged to her husband. Sita, the heroine of Ramayana is adored as the ‘fire of chastity’, ‘ornament of chastity’ etc. Though Mandodhri condemns her husband’s activities, she is also added to be one among the chaste women as she died immediately following her husband’s death. Periyar appreciates only certain heroine who parallels his ideologies of reasoning, discipline and self-respect and criticizes others.
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Lovatt, Helen. "Statius on parade: performing Argive identity inThebaid6.268–95." Cambridge Classical Journal 53 (2007): 72–95. http://dx.doi.org/10.1017/s1750270500000051.
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In book 6 of theThebaid, Statius puts on a funeral for a baby prince (Opheltes) accidentally crushed by the flick of a giant serpent's tail, while his nurse is busy telling her life story to the leaders of the Argive army on their way to Thebes. The Argives hold full-scale funeral games, which represent an opportunity to play with epic predecessors and create a new world between Greece and Rome, epic and reality. At 268–95, nine days after Opheltes' funeral pyre has burnt out, after the crowd have arrived for the games and before the chariot race, Statius stages a procession. I give the full passage:exin magnanimum series antiqua parentuminuehitur, miris in uultum animata figuris.primus anhelantem duro Tirynthius angenspectoris attritu sua frangit in ossa leonem.haud ilium impauidi quamuis et in aere suumqueInachidae uidere decus. pater ordine iunctolaeuus harundineae recubans super aggere ripaecernitur emissaeque indulgens Inachus urnae.Io post tergum, iam prona dolorque parentis,spectat inocciduis stellatum uisibus Argum.ast illam melior Phariis erexerat aruisIuppiter atque hospes iam tunc Aurora colebat.Tantalus inde parens, non qui fallentibus undisinminet aut refugae sterilem rapit aera siluae,sed pius et magni uehitur conuiua Tonantis.parte alia uictor curru Neptunia tenditlora Pelops, prensatque rotas auriga natantesMyrtilos et uolucri iam iamque relinquitur axe.et grauis Acrisius speciesque horrenda Coroebiet Danae culpata sinus et in amne repertotristis Amymone, paruoque Alcmena superbitHercule tergemina crinem circumdata luna.iungunt discordes inimica in foedera dextrasBelidae fratres, sed uultu mitior astatAegyptus; Danai manifestum agnoscere fictoore notas pacisque malae noctisque futurae.mille dehinc species, tandem satiata uoluptaspraestantesque uiros uocat ad sua praemia uirtus.(Thebaid6.268-95)
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P, Nirmaladevi. "Uruthiporul in Seera puranam." International Research Journal of Tamil 1, no. 3 (July 30, 2019): 15–23. http://dx.doi.org/10.34256/irjt1933.
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It is mentioned that the epics should contain the four objectives worthy of human pursuit, namely, ‘aRam’ (ethics), ‘poruL’ (economy), ‘inpam’ (joy) and ‘viiDu’ (heaven). These four objectives are mentioned as ‘purusharthams’ in Sanskrit. Dharma, artha, kaama and moksha are the equivalents for aRam, poruL, inpam and viiDu. However, the concept of moksha is not found anywhere in the Sangam literature. It came into existence by the influence of Sanskrit and the literary writings of the northern writers. Raj Gowthaman is of the opinion that the ‘trivarkkam’ of the north tradition is called aRam, poruL and inpam in Tamil and the left out ‘moksha’ in ‘chaturvitha purushartham’, i.e., the four objectives of human pursuit did not exist as ‘viiDu’ during Sangam period. It could be said even clearly the concept of northern tradition based ‘moksha’ was not there with religious connotation in the Sangam society. Rebirth, heaven, elite, heavenly immortal, world of the dead, world of deities-all are included in the poet’s poetic tradition’. Including the objectives of human pursuits in epics, a rule was set in the grammar. ‘Seera puranam’ talks about the first three objective of human pursuit. Except in Buddhism and Jainism, the concept of heaven could be found in all the religions. It is discussed in Vedic religions. Islam refers heaven as ‘the world of the dead’. Seera puranam mentions, however, all the four objectives.
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MARAYA, RAVINDARAN, and KAVITHA KANEAPA. "MALĒCIYA TAMIḺ EḺUTTĀḶARKAḶ MATTIYIL, MIṈṈAL PAṆPALAI VĀṈOLI ILAKKIYA NĀṬAKAṄKAḶ EḺUTUVATIL TŌYVU: ŌR ĀYVU [A LACK OF TAMIL LITERARY DRAMA ON RADIO MINNALFM AMONG MALAYSIAN TAMIL WRITERS: A STUDY]." Muallim Journal of Social Science and Humanities, July 2, 2021, 37–46. http://dx.doi.org/10.33306/mjssh/136.
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The Tamil language is primarily comprised of three elements, namely poetry, music and drama. Dubbed the mother of art, the drama element has been through so much of developments over the years. Initially, it was in a street theatre form, which then found its way to stage play and eventually becoming an integral part in the Tamil literature, widely knows as drama in literature. Drama in literature is said to be very significant as it bears the identity of the Tamil community. However, the fate and future of radio drama (or also known as audio theatre) seem to be a question mark. Apparently, there seems to be only a handful who could pen scripts for this art form. Having that said, most writers these days choose only to write about the society, mainly focusing on love, friendship and domestic life. 85% of today’s works are based on social dramas and unfortunately, only 15% consists of radio drama. The lack of knowledge and understanding in epics or ancient literature amongst young writers as well as the scarcity ot such art works are being said to be the two main reasons for this upsetting scenario. In addition, audio theatre requires a special diction which sadly not known to many and as a matter or fact, there aren’t enough writers who could provide guidance on writing this genre. These are findings from a data analytic, which also concluded that Malaysian Tamil writers, not only lack interest and guidance, but also hesitate to come up with such scripts as they feel that it is outdated.
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Gunasekaran, S. "The Will of the Gods: Patterns of Dream Interpretation in Early Tamil Literature." Studies in History, April 8, 2021, 025764302199893. http://dx.doi.org/10.1177/0257643021998935.
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Societies interpreted their dreams in various ways. While dream interpretation has always been an essential part of medical and philosophical discourse, it was only recently that historians began to show certain interest in writing what is called the cultural history of dream interpretation. In fact, dreams, rituals, myths, social memories and consciously constructed histories all share certain similarities since they engage with the past and are expressed in a narrative form. Dream psychology, therefore, may provide a useful analytical tool for historians who are interested in mapping the mental structure of societies. This article is an attempt to unearth the patterns of dream interpretations by analysing the dream expressions found in Tamil literature up to the twelfth century ad. The social attitude towards dreams in the Sangam literature, early Tamil epics and Bhakti literatures is studied in the sociocultural context of their times. One can presume that the literary language of dreams more or less reflected the contemporary cultural beliefs and social practices.