Theater Structure and Techniques in Sangam Period

A country that excels in the arts is considered a civilized country. The arts created in a country play an important role in determining the cultural development of a country. Ancient Tamils have been interested in art since ancient times. They have cultivated fine arts such as music, dance, painting, sculpture and architecture. Drama is one of the arts thus nurtured. Although references to the play are found in the Sangam literature, references to their performances are scarce. On this basis it cannot be dared that the play did not take place in the Sangam period. Evidence of sporadic performance can be seen. Theatrical arrangement, lighting and curtains are a perfect complement to the plays performed in the form of koothu during the Sangam period. This article seeks to explore the concepts behind these.

Negative verb morpheme in Tamil Verb structure

In this world each and all languages are based on noun and verb. Without the naming and action words we cannot frame even a single sentence. In the same way, Tamil Language also depend on noun and verb. Verb is an important component of language. Tamil grammarians and linguists classify and interpret the types of verbs in different ways. Among the classifications, one of them is a negative verb. Changes are taken within the language system. The continuous change will be occurred in the language system and it process over time to time. Languages ​​that are subject to change are likely to survive. Thus, the structure of modern Tamil negative verbs is entirely different from the system of ancient Tamil negative verbs in Tamil. This article focuses these differences through morphologically with one of the linguistic subdivisions. It also describes the development and growth of negative verb morphological elements and the places where we use it.

Wisdom is Elimination of Hunger

Hunger is more cruel then other tragedies. Saint Ramalingar loudly said to the enlightened world that ‘Seevakarunyam’ is spiritual contribution to elimination of hunger of another soul. He has said happyness and sorrow belong only to the soul, not for the body. So hunger suppresses wisdom of soul. It is not a crime to satisfy the hunger of sinners. Humans have the power to feel the hunger of others. Therefore, the primary task of Vallalaar is to satisfy the hunger of fellow human beings. Also Vallalaar insists on eating meat and donating it to others. Because he considers eating meat to be against spiritual wisdom and spirituality. Diferrences of nation, caste and creed are not important for elimination of hunger of others. It is our duty to quench the hunger of fellow human beings. A mind devoid of debit will cure hunger. Thus wisdom is the realization of oneself by others.

Kathi fits in Tamil Paattiyal Grammar Text

Tamil Pattiyal Grammar Works are Grammatial text (Sitrilakkiyam) for literature that originated from the lives of Tamil Speaking people. Pattiyal Grammar text are thought to be an alternative to the long-time grammatical tradition. Follow such a tradition Tamil Paattiyal Grammar state the monolingual principles for the four types of births of the god, people, naragar, animal. These grammar text created a unique identity for itself. This is because of the authors of the book wrote their own ideas as grammatical principles. This is the Hypothesis of the article. This review article is based on the criteria for Descriptive performance, Sociological performance and Comparative performance.

Puthamithranar’s Morphological Theory

Language undergoes some changes over time. These changes contribute to the development of the language. Tamil Grammar texts including Agathiyam, Tolkappiyam, Yapparungalam, Yapparungalakarikai, Purapporul Venpamalai which appeared in Tamil have been grammarized according to the Tamil tradition. However, Veerasozhiyam, which appeared in the 11th century AD, is a slightly different grammar text from this tradition. In particular, the Sanskrit language is written following the grammatical tradition. The author of this text, Ponparri Kavalar Puthamithranar, has written with the thought that Sanskrit Language mother for all tamil words. This Text has five Chapters: Eḻuttu, col, poruḷ, yāppu, alaṅkāram. The comprehensive authority of this Text is the authority to say. It consists of Col Athikaram 55 Norpas: vēṟṟumaip paṭalam (9), upakārap paṭalam (6), tokaip paṭalam (8), tattitap paṭalam (8), tātup paṭalam (11), kiriyā patap paṭalam (13). This system of authority is also based on the grammar of the Sansktrit. This article is based on the Morphological theory of Puthamithranar, ‘Tamil language grammatical tradition and Sanskrit language grammatical tradition are combined’ the hypothesis is put forward and written.

Silapathikaram quotes in grammatical text

Epics has been created in various languages such as Greek, Latin, Persian and Tamil in the world. Even in Tolkappiyam, there is no reference the existence of epics in Tamil. Dandiyalankara is the first script recorded about epics in Tamil. Silappathikaram is the first epic to appear in Tamil literature. This epic and Tolkappiyam were appeared during Sangam literature followed by AD Appeared in the second century. The author of this epic is Ilangovadi. He is the son of Cheramannan Neduncheralathan and the brother of Cheran Senkuttuvan. Silappathikaram is one of the greatest epics that appeared in the Tamil language. It is no exaggeration to say that as the epics were developed next to vintage literature appeared. Grammar rules are composed and written by Vaithiyanatha Desikar in the AD seventeenth century. He has used quotations from various grammatical texts in the context of the text with rich evidence for the text. He has used these quotations to clarify grammatical explanatory threads, for further explanation and for textual concentration. The purpose of this article is to illustrate how grammatical lyricism supports grammatical interpretation.

A Study of the Rituals and Beliefs Performed in the Lives of Sangam Women

Palanthamil literatures are literatures which are the biographical record of Palanthamil. The Sangam literature is the best of them all. In the Sangam literature, it is the introductory songs rather than the exodus that convey the biological values ​​of our Adithamizhan. Intro songs are all about the event of the leader, the leader's love. In the inner life the leader separates the leader for the sake of war or for the sake of material. The leader should wait for the leader to arrive. Therefore, in the Sangam literature, the woman has been the only one to take care of the family, especially the children, from home to be the male interpreter. However, women were respected during the Sangam period. Education, excelled in questions. Forgotten women lived with heroism as their honor. The importance of women diminished after the society in which they lived during the Sangam period was transformed into a landed society. The man sought to subdue the woman by his physical strength and by the woman's inability to do certain things. Thus, feminist rituals are the result of the male race attempting to oppress the female in the name of learning. In Sangam literature, female rituals are subjected to various rituals of the society from birth to death. Some of these rituals are performed to keep women safe. The mind and body of women matures through these rituals. However, due to certain rituals, women suffer a lot. The study reveals that women who have lost their husbands and helpless women are treated with contempt by this society because they marry men who do not have personality traits.

The Theme of Friendship in Kambar’s Select Occasional Verses: A Critical Analysis

In our everyday life, we come across many relationships. One of the most unique relationships is friendship which we encounter with different people in different situations of our lives. This paper discusses the friendship experienced by Kambar which he has expressed through his occasional verses. Friendship has been classified into five kinds based on the experiences of Kambar culled out from his occasional verses. The five kinds of friendship are (i) friendship based on gratitude, (ii) friendship based on caste to which he belongs, (iii) friendship based on his scholarliness, (iv)Friendship based on profit and (v) friendship based on love.

The Food Culture of the Tamil Region

Food production is a science; food preparation is a living art. We prepare food to share with our kith and kin for our earthly and spiritual sustenance. All the great religions teach that food is a Divine blessing and should be treated with respect and immense gratitude. In Tamilnadu food is a spiritual science with precise prescriptions of how to cultivate, prepare and consume food for physical, emotional and spiritual well being. Our local traditions have several things in common with global traditions. In that light this article presents our food culture through ages with its uniqueness of thanks giving to nature and people.

Destiny in Nālaṭiyār and Tirukkuṟal – A Comparative Study

Influence of idea of destiny in Tamil society could be traced back to sangam period. It is regarded that eighteen lesser works (patiṇ̱eṇkḹḻkkaṇakkunūlkal) emerged in the post- sangam period in which Jainism and Buddhism had abundant influenced in life and literature of Tamils. This period is also conceived the period of righteousness (aṟaneṟikkālam) by scholars of Tamil Literature. Tirukkuṟal and Nālaṭiyār comes under the collection works known as patiṇ̱eṇkḹḻkkaṇakkunūlkal (didactic works) Even though the twosome works narrate moral maxims for humanity in universal manner, the concept of destiny occupies prominent place in the aforesaid works. Jainism and Buddhism lay more emphasis on human effort than destiny in the path of liberation and religious life proposed by the two isms is logically vehemently opposed to supremacy of destiny. Pañca mahā vratas of Jainism and eightfold path of Buddhism challenge command of destiny. Ajivikas’ contribution to very concept of destiny cannot be completely ruled out from the sangam period of early Tamils and it can be found that destiny plays a pivotal role in Hindu epics and purāṇas and there is no contradiction between God’s will and destiny in a vaiṣṇava tradition. On the contrary, pure devotion and self-surrender are the unconquerable weapons to conquer destiny in Saivā tradition. This study analyses destiny in Tirukkuṟal and Nālaṭiyār in the wider and complex social, historical and philosophical back ground of Tamil Nadu.