Samanam in tamil literature article

This kind of lesson covers the role of the Samanars or Jains in the growth of the Tamil language.

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It examines the pioneering initiatives of the Samanars in improving the Tamil language. It analyses some of the most important sentence structure, literary and religious text messages composed by the Samanars. In addition, it refers to a wealth of information on the Samanars seen in other Tamil literary works. The Tamil language is in debt for its development to various spiritual movements that flourished in ancient Tamilnadu. By using Tamil as a means of propagating their doctrines, these religions not directly shaped the Tamil language. The Samanars played an important role in developing the Tamil language. Like the Pandyas who founded the Tamil Sangam, the Samanars founded the â¬ËœTiramila Sangam⬢ through which they contributed to the growth in the Tamil vocabulary. This Sangam was split up into 4 sects namely Nandi Kanam, Particularidad Kanam, Simha Kanam and Deva Kanam.

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Of these Nandi Kanam was your most well-liked. In 470 A. D., a Samanar called Vachira Nandi divided the Nandi Kanam into 2 groups and established the new group as Dravida Kanam in Madurai.

The Dravida Kanam added a great deal to the growth of the Tamil language. Though the Samanars hailed from the Northern empire of Magada, they applied Tamil to share their beliefs. Samanars have credit of writing the first sentence structure texts in Tamil. They also pioneered the compilation of â¬Ëœnigandugal⬢ or Thesaurus in Tamil and composed the early epics. â¬ËœIndra Kaleeyam⬢, â¬ËœYaaparungalam⬢, â¬ËœNeminatham⬢ and â¬ËœNannool⬢ are a few of the famous sentence structure texts written by the Samanars. There is a idea that â¬ËœTholkappiam⬢ is a Samana text. â¬ËœDivakara Nikandu⬢ and â¬ËœPingala Nikandu⬢ are 2 popular thesauruses compiled by the Samanars. Three of the your five great epics in Tamil- viz. â¬ËœSilapathigaram⬢, â¬ËœValaiyapathi⬢ and â¬ËœSeevagasinthamani⬢ were written by Samanars.

Among the your five minor epics, â¬ËœSoolamani⬢, â¬ËœNeelakesi⬢ and â¬ËœYasodara Kaviyam⬢ had been composed by the Samanars. The religious rivalry between Samanam and Yoga prompted the Samanars to write texts that condemned or perhaps belittled Buddhist philosophy. â¬ËœNeelakesi⬢, â¬ËœPingalakesi⬢ and â¬ËœAnjanakesi⬢ had been such text messages. Of these simply â¬ËœNeelakesi⬢ can be bought today. some of the Pathinen Keezhkanakku Noolgal are attributed to the Samanars. â¬ËœSree Puranam⬢, â¬ËœMerumanthira Puranam⬢, â¬ËœSanthi Puranam⬢, â¬ËœJain Ramayanam⬢ and â¬ËœNarada Sarithai⬢ are definitely the puranas written by Samanars. Several literary text messaging in Tamil allude to Samanam and Samanars. Ilampuranar who wrote the commentaries for â¬ËœTholkappiam⬢ is said to have centered his answers on one from the basic tenets of Samanam.

There are several natural stone inscriptions to prove that Samanars lived in and around Madurai. â¬ËœMadurai Kanchi⬢ which is among the â¬ËœPathu Paatu⬢ anthology addresses of a forehead dedicated to the Samana God Aruhar in Madurai. â¬ËœPattina Paalai⬢ which one of the Pathu Paatu anthology mentions the existence of a kiminas monastery in Kaveripoompattinam. 18 poems in â¬ËœPurananuru⬢ typify â¬Ëœvadakkiruthal⬢, a ritual in which a person is located facing the north and provide up his life simply by fasting.

This ritual can be associated with Samanam. â¬ËœThirukkural⬢ one of the renowned Tamil texts contains several suggestions along the lines of Samana doctrines. There is also a widespread belief that Thiruvalluvar who sang the Thirukkural was a Samanar. â¬ËœPeriya Puranam⬢, an important Saiva text, data the competition between Saivam and Samanam. Mayilai Seeni Venkatasamy, a Tamil college student, asserts that Nikandanar, among the Sangam poets, was a Samanar. Similarly, another poet from the Sangam period called Ulochanaar is also considered to be a Samanar.

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