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Gotowe bibliografie tematyczne / Palindromic verses in Tamil

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Gotowa bibliografia na temat „Palindromic verses in Tamil”

Autor: Grafiati

Data publikacji: 27 lipca 2024

Data aktualizacji: 31 lipca 2025

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Artykuły w czasopismach na temat "Palindromic verses in Tamil"

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TREANOR, LUCIA. "Palindromic Structure in the “Pardoner's Tale”." Michigan Academician 41, no. 1 (2012): 53–67. http://dx.doi.org/10.7245/0026-2005-41.1.53.

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ABSTRACT This paper explains the medieval writing process known as palindromic structure, a face of anagogy that, as far as we can determine, has largely been ignored in literary criticism. It begins by examining the “little verses” of Augustine of Dacia that were a staple of schoolboy studies, and demonstrates how the verses were used to teach the creative process to students of Latin composition. Then, after introducing Mary Douglas's criteria for identifying the structure, it sets forth Chaucer's “Pardoner's Tale” as a well-balanced palindrome, arguing for authorial intentionality by refere

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Ahmad Zubair, K. M. A. "செவ்விலக்கியக் கவிதைகளில் யாப்பு முறைமைகள் : தமிழ் மற்றும் அரபிக் கவிதைகளை முன்வைத்து". Shanlax International Journal of Tamil Research 5, № 1 (2020): 28–32. http://dx.doi.org/10.34293/tamil.v5i1.3401.

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The Prosodical rules should be followed properly in the composition of Classical Rhymed poems/ verses in Tamil and Arabic. In both these classical languages, Tamil and Arabic; there are set of Prosodical rules. In the Prosodical elements namely syllable, poetic word pattern and stanza, we found unique similarities in both these classical poems. The aim of this article is to throw light on the similarities found in these Prosodical elements of classical Arabic and Tamil Poems.

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Subramony, Ramaswami. "The Poetic Splendor of Andal: Devotion and Mysticism in Tamil Bhakti Literature." Creative Launcher 10, no. 1 (2025): 134–38. https://doi.org/10.53032/tcl.2025.10.1.14.

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This research article explores the rich poetic legacy of Andal, a revered figure in Tamil Śaivite and Vaiṣṇavite Bhakti traditions. Andal, known for her profound spiritual compositions such as Tiruppavai and Nācciyār Tirumoḻi, occupies a central position in early Tamil Bhakti literature. Her poetry resonates with themes of intense devotion and mystical union with the divine, encapsulating the essence of Bhakti philosophy. Through a comprehensive analysis of Andal’s verses, this study explores the intricate interplay of devotion, femininity, and mysticism within her literary corpus. Thematicall

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Akeyipapornchai, Manasicha. "Translation in a Multilingual Context: The Mixture of Sanskrit and Tamil Languages in Medieval South Indian Śrīvaiṣṇava Religious Tradition." Journal of South Asian Intellectual History 2, no. 2 (2020): 153–79. http://dx.doi.org/10.1163/25425552-12340016.

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Abstract In this paper, I investigate South Asian multilinguality by focusing on the medieval South Indian Śrīvaiṣṇava religious tradition (originated in the tenth century CE), which employ Sanskrit, Tamil, and Maṇipravāḷa, a hybrid language comprising both Sanskrit and Tamil, in their composition. Through the lens of translation and hybridity, I propose to complicate the recent scholarship on the Sanskrit and vernacular languages (e.g., Pollock and interlocutors) and also respond to the scholarly call for research that addresses the distinctive history of South Asian multilinguality. I

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Anitha, D. "Tholkaappiyam and Contemporary Language Change in Tamil." Shanlax International Journal of Tamil Research 4, no. 4 (2020): 94–99. http://dx.doi.org/10.34293/tamil.v4i4.2399.

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The grammar of a language is subject to change as language change occurs. For instance, the grammar explained by Nannul differs from that of Tholkaappiyam, although both are Tamil grammar treatises. The aim of this article is to explore the verses of Tholkaappiyam that have become obsolete grammar rules. The study is limited to the Eluthatikaram chapter of tholkaappiyam.

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Jeyavenkatesh, J., S. Sridhar, and S. Roja Ramani. "A Critical Literary Review of Ancient Tamil Literature to Decipher the Timeless and Valuable Heritage of Siddha Medicine." Journal of Indian Medical Heritage 2, no. 4 (2023): 182–99. https://doi.org/10.4103/jimh.jimh_8_24.

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Abstract Ancient Tamil culture has significantly contributed to global civilization, particularly in the field of medicine. A wealth of information about traditional medicines can be found in Sangam literature and medieval stone inscriptions. The Sangam literature bears testimony to the enormous contribution of the Tamil culture in the field of medicine. This study aims to emphasize the greatness of the Tamil civilization and demonstrate their profound knowledge in various fields, including Art, Culture, Medicine, Philosophy, Anatomy, Physiology, Surgery, and Toxicology. The specific objective

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கி., மோனிஷா /. K. Monisha. "தொல்காப்பியரின் வழி திணை மற்றும் பால் கோட்பாட்டை உணர்த்தும் தொன்னூலார் / Thonnular's Thinai and Pal Kotpadu in the Perspective of Tholkappiyar". IJTLLS 6, № 2 (2024): 175–89. https://doi.org/10.5281/zenodo.10595148.

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<em>Tamil is a language rich in literature and grammar. Many grammar books have appeared in Tamil in the 20<sup>th </sup>century. Literature is based on language. Grammar helps explain the structure of the language. Among such Tamil grammar books, “Tholkappiyam” is the oldest grammar book composed by Tholkappiar and one of the five essential Tamil books is “Tonnul Villakam” from the eighteenth century written by the Italian Tamil scholar </em><em>Costanzio Giuseppe Beschi</em><em>. In it, while talking about the two divisions, Tolkappiyar says that the Uyirinai (Man) is

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Ramaswamy, Sumathi. "Language of the People in the World of Gods: Ideologies of Tamil before the Nation." Journal of Asian Studies 57, no. 1 (1998): 66–92. http://dx.doi.org/10.2307/2659024.

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Once upon a time, long before the rise of the modern nation, a language named Tamil wandered about in a world inhabited by divinities and extraordinary beings. This was an enchanted world of miraculous events and wondrous deeds, where the dead were brought back to life, and deserts transformed into fragrant groves; and where verses in Tamil cured fevers, stopped floods, and impaled enemies. It was a world in which poets, because of their mastery of Tamil, lorded over the gods themselves, and in which celestials vied with each other to win the affections of the language. There were even those w

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M., Sathiya. "ஒளவையார் பாடல்களில் அதியன் / Athiyan in the Songs of Avvaiyar". Chenkaantal 4, № 1 (2024): 1–16. https://doi.org/10.5281/zenodo.14249978.

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<em>The term "Athiyan" refers to a king who is one of the patrons of the poet Auvaiyar. Avvaiyar's verses refer to the linguistic and philosophical thoughts found in the works of the poet. Avvaiyar lived during the Sangam period and has been celebrated for her wisdom, moral teachings and deep understanding of life, ethics and spirituality. In the realm of Moral verses, (Padalgal), Auvaiyar's verses are marked by simplicity and clarity for conveying complex philosophical thoughts in an accessible manner. Athiyan in this context may refer to the king who is a great patron of Tamil poets and hers

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Agilan, Dhilip Kumar. "Women’s Life in the Five Fold." Shanlax International Journal of Tamil Research 9, no. 4 (2025): 77–81. https://doi.org/10.34293/tamil.v9i4.8580.

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This study explores the portrayal of Indian widows in Malaysian Tamil folk songs, highlighting their suffering, marginalization, and societal restrictions. Widows are depicted as enduring profound grief, social exclusion, and strict cultural norms, including the removal of the thaali, restrictions on clothing and adornment, limited access to nutritious food, and a life of hardship. The verses in these folk songs vividly express their sorrow, with some widows lamenting their fate and others wishing for death alongside their husbands. By analyzing these themes, this research examines how Malaysi

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Rozprawy doktorskie na temat "Palindromic verses in Tamil"

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Huang, Yi-Jing, and 黃意靜. "A Study of Palindromic Verses in Yiguan Dao''s Oracle -- Using "Practice According to Dao Conforms with Human Nature" As Example." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/33216939917878653343.

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Książki na temat "Palindromic verses in Tamil"

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Amitacakarar. [Amitacakarar iyar̲r̲iya yāpparuṅkalakkārikai, Kuṇacākarar iyar̲r̲iya uraiyuṭan̲] =: The verses on the precious jewel prosody. Institut Français de Pondichéry, 1993.

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S, Ganapatisubramanian, Sundararaman M, and Bhāskararāya fl 1675-1751, eds. Śrī Lalitā Sahasranāmam =: Śree Lalitā sahasranāmam : with meanings and commentaries in English : with transliteration of Samskrit verses/names, a lucid English rendering and commentaries : a translation of the book written in Tamil by Śree S. Ganapatisubramanian and Śree M. Sundararaman mainly based on "Soubhāgya Bhāskaram" the commentary in Samskrit by Śree Bhāskararāya. CBH Publications, 2011.

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PALIN DROMIC VERSES IN TAMIL (A RESEARCH BOOK). Sridhar offset printers, 2011.

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Pattupattu, ten Tamil idylls: Tamil verses with English translation. Tamil University, 1985.

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Karunanithi, M. Gleanings from Sangam verses: English version of Sangat Thamizh (Tamil University publication). Tamil University, 1997.

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Części książek na temat "Palindromic verses in Tamil"

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Paige, Aaron. "Tamil Rap and Social Status in Malaysia." In Music and Dance as Everyday South Asia. Oxford University Press, 2024. https://doi.org/10.1093/oso/9780197566237.003.0030.

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Abstract In the Malaysian-Tamil diaspora, social status is primarily negotiated through language and class. Drawing upon sociolinguistic ideologies of Tamil diglossia from South India, educated professionals describe their speech as high and/or pure (sentamil), and that of the working class as “bent” (kochaitamil). In response to this derogatory stereotyping, Malaysian Tamil working-class youth began using rap as a strategic site for constructing counter-hegemonic linguistic ideologies. This chapter analyzes verses by Malaysian Tamil rappers Coco Nantha, Dr. Burn, and Masta K, pointing to the

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"Tirumular: “Atbudha Dance” ca. 400–700." In Milestone Documents of World Religions. Schlager Group Inc., 2011. https://doi.org/10.3735/9781935306191.book-part-036.

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The Tamil poem “Atbudha Dance” extols the wonder and awe of the Cosmic Dance of the King of the Dance. It is excerpted from an ancient South Indian Tamil devotional poem or hymn called “Tirumantiram” (Sacred Mantra or Prayer), composed by the legendary Tamil sage Tirumular. The dates most commonly given for the Tirumantiram and the “Atbudha Dance” are between 400 and 700 ce. Tirumular, its author, is an almost-mythical figure in the Tamil Shaivite (Shiva worshipper) tradition. Many fundamental concepts of this tradition were first found in his innovative text. One such example is the work's em

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Selby, Martha Ann. "Young Men Speak to Their Lovers "Anger Has Become Your Lover, Not l"." In Grow Long, Blessed Night. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195127331.003.0011.

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Abstract This group of seven poems opens with four fine verses from the Sanskrit Amarufataka in which the man begs his beloved for forgiveness (it is unclear in some of these verses whether the pair are married or unmarried lovers). This particular theme is a favorite among Sanskrit poets, and it is one greatly favored by the poets anthologized in the Amaru collection especially. Compare poem 11.2 with poem 11.4, a Prakritgatha, keeping in mind their contexts and the suggestion that we can understand such verses to be “studied arguments.” s Poem 11.5 is a lovely example of Prakrit pillow talk,

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Selby, Martha Ann. "Wives’ Friends Speak to Husbands’ Messengers (and to the Husbands Themselves) "Just Where Does Your Chariot Think It's Going?"." In Grow Long, Blessed Night. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195127331.003.0017.

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Abstract The first four poems of this chapter are spoken by the confidantes of abandoned wives to their husbands’ messengers. In every case, these words are said and then carried to the husbands to impel them to hurry home. Poems 17.5-17.19 are all addressed directly to the husband. Verses 17.5-17.7 are oblique instructions to husbands who are clumsy or overeager, or who don’t quite understand the importance of conjugal happiness. The tropes of the man-as-bee/woman-as-jasmine-bud are popular, almost overexploited metaphors in Prakrit and Sanskrit convention. In poem 17.8, the confidante tells

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Selby, Martha Ann. "Wives Address Their Philandering Husbands "More Than Three Are Bees Sucking Honey from Budding Flowers"." In Grow Long, Blessed Night. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195127331.003.0015.

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Abstract The fifteen poems in this chapter all represent the voices of unhappy wives (the commentaries attached to a few of these verses suggest that the speakers could also be unmarried women who are lashing out at inconstant lovers). This section opens with two poems that depict protesting wives as their husbands set out on long journeys. Poem 15.1, a Prakrit gatha, is a bit opaque in meaning but commentator Mathuranath Sastri offers this interpretation, adopting the voice of the wife: "Whoever might be cut off from my heart for just an instant would naturally be remembered. But a man who li

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Henry, Justin W. "The Many Ramayanas of Lanka." In Ravana's Kingdom. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197636305.003.0003.

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Abstract This chapter collates references to Ravana in Sinhala folklore, poetry, and topographical and historical prose texts from the fourteenth century to the British colonial period. I argue that formative Sinhala Buddhist impressions of Ravana were generated in large part through highly informal contexts; that is, through storytelling and the composition and augmentation of poetic verses, not as a derivation from the canonical sources or “high kāvya” which one might expect (the Vālmīki Rāmāyaṇa or Kampan’s Tamil version of the epic). I argue that the establishment of Ravana’s charact

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Selby, Martha Ann. "The Voices of Mothers and Foster Mothers "Her Hair Not Even Long Enough to Tie in a Knot"." In Grow Long, Blessed Night. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195127331.003.0014.

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Abstract The following eleven poems are all spoken by mothers and foster mothers who are pining for their young daughters after they have eloped with their lovers. All of these poems are from the Tamil anthologies-the convention of mothers’ lamentations is utterly unique to Tamil poetics. The poets of this tradition had a finely tuned sense of how parents fit in with the erotic lives of their children. The first two poems are spoken by the young girl's foster mother (cevilit-tay). In poem 14.1, the foster mother sets out in search of the eloping couple and gives voice to her despair, and in po

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