KALANJIYAM – International Journal of Tamil Studies

Thiruparankundram has been an important centre of worship from the Sangam period to the present day. During the Sangam age, it was primarily dedicated to Lord Murugan, as evidenced in the Paripāṭal literature. Over time, the site evolved into a multi-religious centre, accommodating the worship of deities such as Lord Shiva, Perumal, Vinayagar, and Goddess Durga. The worship traditions of Thiruparankundram also reflect the continuity and transformation of ancient religious practices, including nature worship, Vel (spear) worship, and image worship. Among these, Vel worship, one of the earliest forms of Murugan worship, continues today through annual religious festivals. Likewise, the ancient belief that worshipping Lord Murugan brings happiness and worldly benefits has evolved into the contemporary belief that He blesses devotees with obstacle-free marriages. Anthropologists identify such enduring traditions as cultural survivals, which represent remnants of earlier cultural practices preserved through time. This study employs the theories of cultural change and cultural survivals to examine the transformation, continuity, and sequential development of the worship traditions of Thiruparankundram based on the evidence presented in the Paripāṭal literature.

In keeping with the Nannool verse that states, "Discarding the old and embracing the new is appropriate as times change," Tamil society has been undergoing various transformations in its way of life. It has lost some of its distinctiveness due to shifts in governance, cultural changes, and the intermingling of other languages. The advancement of Civilization ought to enhance an ethnic group's identity; however, the current development of Tamil society is resulting in the loss of the uniqueness and intrinsic meaning of Tamil-its mother language. In this context, this study explores the original names of towns and temples established with specific purpose and significance by the ancient Tamil communities in the present-day districts of Tirunelveli and Tenkasi, as well as how they have currently lost their original identity. The Tamil language has been a global pioneer across all spheres-including politics, art, literature, religion, governance, and rural. For administrative convenience, the kingdom was divided into various tiers-such as village assemblies, temple assemblies, regional assemblies, and the royal assembly-each with its own identify; the villages and temples falling under these bodies were referred to by names that incorporated the king's name or other identifying markers. Over time, however, these names faded from our knowledge due to the influence of other languages and a waning attachment to the mother language. By recovering the original names of the various villages and temples in these districts-which once formed part of the Pandya kingdom-from inscriptions and bringing them back to public memory, we can rediscover their grandeur and the heritage we had lost.

This article examines the structure and distinctive features of ‘Thastakeer Sathakam’, a work belonging to the Islamic Tamil Sathakam literary tradition. It first outlines the general characteristics of Sathakam literature, including its association with one hundred verses, the recurring invocation or refrain, the use of different metrical forms, colloquial and mixed linguistic expressions, proverbs, and social themes. The study then focuses on the way these conventions are reflected in Thastakeer Sathakam, particularly its repeated address to the presiding figure Thastakeer, its use of Arabic and Sanskrit-derived vocabulary, varied viruttam metres, and numerous proverbs. The article further highlights the work’s distinctive social consciousness, especially its observation of social inequalities, the influence of money on human relationships, and the need for morality and justice. Through similes, proverbs, and a simple, popular style, the poet presents social problems in an accessible manner. The study concludes that Thastakeer Sathakam combines Islamic spiritual tradition with social, ethical, and popular literary concerns, thereby functioning as a significant example of social and moral literature within Islamic Tamil literary studies.

So. Dharman is one of the notable writers in modern Tamil literature who has documented the life and experiences of the people inhabiting the Karisal region. His novel Kookai records the intergenerational life experiences of oppressed people living on the margins of society. This study aims to examine the social, economic, and cultural dimensions of the lives of marginalized people as represented in the novel. The study focuses on how caste-based oppression, the atrocities of untouchability, landlessness, denial of access to water, exploitation of labour, drought, famine, and the marginalization of women are portrayed in the novel. It also examines how education and social awareness function as instruments for developing self-respect, a sense of rights, and social advancement among marginalized communities. The symbol of the ‘Kookai’, which forms the title of the novel, not only reflects the condition of people subjected to the oppression of dominant social groups but also expresses their awakening towards freedom from darkness and their aspiration to live with rights and dignity. In this way, Kookai stands as a significant literary work that records the lived experiences, struggles, social transformation, and quest for liberation of marginalized people.

Sangam literature serves as a cultural treasure trove reflecting the ancient Tamil way of life and their intimate relationship with nature. Among them, Kurunthogai, one of the Eight Anthologies (Ettuthogai), primarily contains love poetry (Akam), yet the natural landscapes, geography, seasons, flora, fauna, birds, water bodies, mountains, seas, and agricultural fields depicted in its background reveal the ecological awareness of that era. In Kurunthogai, nature is not merely an aesthetic object; rather, it is intricately intertwined with human life, emotions, occupations, food, settlements, travel, and economy. The Ainthinai (five land types) system—Kurinji, Mullai, Marutham, Neithal, and Palai—clearly demonstrates how living organisms, occupations, and lifestyles adapt according to the land.

In the poems of Kurunthogai, natural elements such as rain, waterfalls, red soil, the sea, sand, flowers, trees, elephants, deer, and birds are seamlessly blended with human emotions. This highlights the Sangam thought process, which viewed nature not as an external object, but as an integral part of human life. This study analyzes the natural elements present in Kurunthogai from an ecological perspective, explaining the human–nature relationship, land–organism connection, hydrological thought, biodiversity, and ecologically oriented lifestyle. This research is conducted using literary analysis and the framework of ecocriticism.

Sangam literature—comprising the Pattuppattu (Ten Idylls) and Ettuthokai (Eight Anthologies)—is not merely a collection of poetic expressions on love and valor. It serves as an invaluable repository of early Tamil scientific, commercial, astronomical, and mathematical traditions. This paper examines the mathematical foundations embedded in Sangam poetry, highlighting the use of exponential large numbers, fractional land measurements, commercial ratios, astronomical computations, and time-keeping devices through explicit textual evidence.

Seevaka Sinthamani stands supreme among the fully preserved epics in Tamil literature. Valour and warfare formed the core foundations of ancient Tamil life, with war being deeply intertwined with daily existence. Literary works such as Purananuru, Pathitruppathu, and Purapporul Venbamalai state that a man’s valour was identified by battle scars on his chest, whereas receiving a wound on his back was deemed cowardice, leading warriors to forfeit their lives in shame. Warriors fought courageously on the battlefield, making the smile of victory a natural outcome of bravery. Countless battles were fought during the Sangam period, and numerous poets have sung about the destruction of nations and the indescribable suffering endured by the people due to war. Seevaka was a warrior highly skilled in handling weapons; his mastery in archery is celebrated through the narrative that an arrow shot from his bow returned to his hand after plucking a fruit from a mango tree. He possessed such expertise in military tactics that he was capable of instructing others, including Visayan. Warfare was regarded as five essential martial duties critical to a nation's defense and combat, all of which Seevaka mastered. Valour served as the foundation of politics during the era of Tholkappiyar, where individuals and society established their lives around bravery as their prime principle, and morality was defined by the fame earned through victory in battle. Literature and mythology, which embody imagery, cultural markers, humanism, and aesthetics in Seevaka Sinthamani, enrich the mind in a timeless manner. This research paper highlights the martial arts, warriors and their battlefield practices, and how Seevaka's skills enabled him to achieve victory in war.

It is evident that the Alvars nurtured Tamil alongside Vaishnavism. Just as the Periya Puranam in Shaivism provides insight into its devotees, the Vishnu Puranam speaks about the Vaishnavite Alvars. What shines through every song in the Naalayira Divya Prabandham is the deep devotion and engagement of the Alvars. Andal is the one who demonstrated to the world through her own life that God can be attained by worshiping with faith and unwavering determination in one's heart. In Vaishnavism, love and devotion toward God are considered supreme, emphasizing that the highest state can only be achieved by worshiping the Divine with selfless love. This perspective is clearly reflected in Andal's verses. The methods of observing the Paavai Nombu (sacred vow) to seek the grace of Lord Krishna can be understood through her Thiruppavai hymns. This research paper analyzes Andal's birth, upbringing, expression of devotion, Paavai Nombu, and its social utility, backed by evidence from primary textual sources.

: Sangam literature serves as a literary repository highlighting the lifestyle, culture, and relationship with nature of ancient Tamils. Among these works, Nedunalvaadai, one of the Ten Idylls (Pattupattu), is a remarkable text that intricately records natural scenes. Authored by Nakkeerar against the backdrop of the severe cold and chilly north wind of the winter season (Koothir), this work portrays the heroine's sorrow of separation and the hero's duties in the military camp. Right at the beginning of Nedunalvaadai, various natural elements such as rain, dew/frost, wind, water, birds, and animals are featured. The text illustrates different states of nature, including fields flourishing due to rain, people shivering from the cold, and the normal behaviors of animals altering due to the chilling weather. This research paper examines Nedunalvaadai across various dimensions, including weather, rain, dew, wind, water resources, trees, plants, birds, animals, and the lifestyle of the people in harmony with nature. Furthermore, it explores how nature functions not merely as a background, but as a literary technique to express the heroine's inner grief and as a setting that emphasizes the hero's wartime duty. In this regard, Nedunalvaadai stands as a crucial literary proof to understand the nature-aligned lifestyle of the Tamils of the Sangam era.

: In all countries across the world, whoever is marginalized or sidelined across various spheres such as religion, race/ethnicity, language, economy, and education can be termed marginal people. In English, this is referred to as 'subaltern studies'. That is, anyone pushed from the center to the periphery can be included within the definition of marginal people. In this regard, transgender individuals, homosexuals, roadside workers, informal/casual workers, students, women, and children can all be brought under the definition of marginal people. The objective of this study is to focus on and depict the living conditions of people who struggle for their rights and to sustain their existence. Furthermore, this study explains the struggle of people from all walks of life striving to maintain their living conditions, their dignity and desire to break free from it, and their resistance.

Kuravanji holds a unique place in the Tamil Cittrilakkiyam (minor literature) tradition. It is a dramatic literary form encompassing elements such as the Kurathi (fortune-teller woman) predicting the future, the heroine expressing her state of love, the Kurathi describing the richness of the mountains and the country, receiving gifts for her predictions, and the Kuravan coming in search of the Kurathi. Among the distinct highlights of Kuravanji, the tradition of fortune-telling is paramount. This tradition did not emerge suddenly; it is considered to have evolved from fortune-telling traditions seen in Sangam literature, such as the Agavan Magal and Kattuvichi.

This study focuses on the tradition of fortune-telling found in Kuravanji literature. Specifically, it examines how the act of fortune-telling is portrayed in works like Tirukuttrala Kuravanji, Meenakshiammai Kuram, Sarabhendra Bhupala Kuravanji, and Kumbesar Kuravanji, along with the signs and omens the Kurathi relies on to make her predictions. This research reveals that fortune-telling is not merely an act of predicting the future, but a multi-dimensional concept that understands the heroine's state of mind, instills hope in her love, reflects social beliefs, and establishes the social role of the Kurathi.

In all countries across the world, whoever is marginalized or sidelined across various spheres such as religion, race/ethnicity, language, economy, and education can be termed marginal people. In English, this is referred to as 'subaltern studies'. That is, anyone pushed from the center to the periphery can be included within the definition of marginal people. In this regard, transgender individuals, homosexuals, roadside workers, informal/casual workers, students, women, and children can all be brought under the definition of marginal people. The objective of this study is to focus on and depict the living conditions of people who struggle for their rights and to sustain their existence. Furthermore, this study explains the struggle of people from all walks of life striving to maintain their living conditions, their dignity and desire to break free from it, and their resistance.

Kings played an important role in the political, social, and economic life of Sangam-age Tamil Nadu. A king was not only a ruler but also a protector of the people and a promoter of their welfare. Sangam literature provides valuable information about the duties and good governance practices of the kings. The main duty of a king was to protect the country and its people from enemies, theft, violence, and natural disasters. Forts such as wall forts, land forts, water forts, forest forts, and hill forts were used for the safety of the kingdom. Kings also took steps to improve the livelihood of the people by developing water resources, constructing ponds and wells, and encouraging agriculture. Kings collected taxes and customs duties in a reasonable manner and used the revenue for the welfare of the people. They followed a moderate taxation system without causing hardship to the public. Thus, Sangam-age kings focused on justice, protection, public welfare, agriculture, and economic development. This system of fair and just administration was known as “Sengol Rule” (Just Rule). Sangam literature clearly reflects the kings’ responsibility towards their people and their principles of good governance.

A human being attains distinction through the finest qualities within them — love, grace, truthfulness, purity, reconciliation, broad-mindedness, generosity, and modesty — all of which form the foundation of human relationships. Culture is the outward expression of the inner disposition that underlies a good life, and it is distinct from civilization: civilization refers to external/material progress, while culture refers to inner development. This refined state of people's intellectual well-being, moral elevation, ideological soundness, character, and quality of life constitutes culture, and this very state of life is found in the lives of the devotees portrayed in the Periya Puranam. Composed by Sekkizhar, who served as minister to the Chola king Kulottunga II in the twelfth century, this great epic narrates the life stories of the 63 Nayanmars across 4,286 verses. This research paper focuses on six core cultural values — generosity, the habit of giving what is asked for, the quality of forgiveness, hospitality, truthfulness to one's word, and maternal/nurturing virtue — and examines them comparatively against Sangam and post-Sangam literary works such as the Tirukkural, Naladiyar, Purananuru, Kalithogai, and Sirupanarruppadai. The paper further explores the sociological dimension of the Periya Puranam and its relevance to present-day society. Based on secondary data, this study establishes that the cultural values expressed in the Periya Puranam continue to serve as timeless guides for human life.

All the literary creators structure their works with nature as the central theme. It is customary for writers born in lands of bountiful nature to highlight the environmental state of their homeland, reminding both the public and the government of their duty to protect it. Among such creators the works of writer Ponneelan, who vividly portrayed Kumari district - a land that stands as the very kingdom of nature - are truly unique. The lifestyle of the people of kumara district is in noway inferior to the life of ancient Tamils who structured their ways of living based on the five geographical landscapes. In particular, Ponneelan has brilliantly identified and highlighted the Maritime (Neithal) lifestyle of that region and the profound ecological wisdom of its people through his literary works.

Sangam literature stands as a treasure trove of historical records depicting ancient Tamil society, where minor chieftains (Kurunila Venthar) ruled autonomous territories alongside the primary three crowned dynasties—the Cheras, Cholas, and Pandyas. Clans such as the Velir and Kosar migrated from the north to settle in Tamilakam, playing a vital role in local governance and moral leadership. Focus modern research on Akananuru, one of the Eight Anthologies (Ettuthokai), reveals mentions of over a hundred rulers and patrons including prominent Chera monarchs like Uthiyan Cheralathan, Imayavaramban Neduncheralathan, and Palyanai Selkezhukuttuvan, alongside chieftains such as Thithiyan, Nannan, Pari, and Kari. This research paper evaluates the governance, valor, patronage of poets, and generosity of twelve specific chieftains featured in Akananuru—Akuthai, Aai Andiran, Athiyan, Aviyan, Ezhini, Thithiyan, Nannan, Athiyaman Neduman Anchi, Aathan Ezhini, Evvi, and Ori. Furthermore, the study offers a comparative analysis of the philanthropic virtues of the Last Seven Great Patrons (Kadayezhu Vallalgal)—Pari, Kari, Aai, Athiyaman, Began, Nalli, and Ori—while exploring historical theories regarding the origins of the Velir clan to contextualize the status and contributions of local chieftains within the ancient Tamil political landscape.

Sangam literature serves as a remarkable repository of ancient Tamil life, culture, ethics, social relationships, and human emotions. This study analyzes the human emotions and emotional management techniques depicted in Sangam poetry through the lens of modern psychological Emotional Intelligence (EI) theory. Relying on Tholkappiyam's concept of Meyppatu (emotive expression) as a foundational framework, the paper examines interior (Akam) works like Kuruntokai, Ainkurunuru, Akananuru, Narrinai, and Kalittokai, where dialogues between lovers and the confidante (Thozhi) exhibit love, separation, patience, emotional regulation, and empathy. A prominent example includes the confidante sensing the heroine's state of mind to comfort her, exemplifying high emotional awareness and interpersonal relationship management. Furthermore, exterior (Puram) poetry like Purananuru and Patirruppattu is analyzed for leadership qualities and social consciousness. By comparing the core dimensions of EI defined by Peter Salovey, John Mayer (1990), and Daniel Goleman (1995)—self-awareness, self-regulation, motivation, empathy, and social skills—with Sangam emotion theories, the research demonstrates how ancient Tamil emotional and social perspectives remain directly relevant to modern individual growth and social harmony.

During the 18th and 19th centuries in Nanjil Nadu (South Travancore), women from lower-caste communities were denied the right to wear upper garments, a caste-based restriction that deeply undermined their dignity and freedom. The arrival of Christian missionaries offered critical support, giving these women the confidence to challenge social norms and publicly wear upper garments like the kuppayam. As Christian converts adopted this practice, it inspired women from other Hindu communities to demand the same right. However, upper-caste groups fiercely resisted this shift through public humiliation, harassment, and violent assaults. This conflict escalated into the historic Thol Seelai Struggle (Upper Cloth Agitation), marking a pivotal movement in South Travancore's history for caste equality, women's rights, and social reform.

This paper examines K.A. Gunasekaran (1955–2016), a pioneering figure in Tamil Dalit theatre and the foremost Tamil exponent of the "Theatre of the Oppressed," a form he adapted from Brazilian theatre-maker Augusto Boal to voice the lived realities of Dalits, tribal communities, and gender minorities in Tamil Nadu. Central to Gunasekaran's dramaturgical method is the deliberate subversion of canonical myth: taking narratives sanctified by centuries of devotional retelling and reading them against the grain of caste and patriarchal privilege. Focusing on his 2004 play Kanthan × Valli, this study traces how the traditional Valli–Murugan marriage myth is reconstructed as a site of feminist assertion, caste critique, and social accountability. Rather than portraying Valli as a passive tribal maiden elevated through divine marriage, the play reimagines her as an assertive, self-possessed woman who resists assimilation into upper-caste legitimacy structures. The paper further considers how folk performance idioms, open-air staging, and satirical figures such as the 'Sirippan' (jester) function as instruments of social critique, and situates the play within Boal's theoretical vocabulary of the 'spect-actor.' Ultimately, the study argues that Kanthan × Valli transforms myth from an instrument of ideological consent into a vehicle of political resistance.

Among the works in Tamil novel literature that document the regional way of life, Neervazhipaduum occupies a significant place. Set against the rural background of Udaiyampalayam village in the Kongu region, the novel not only presents a record of regional life but also subtly documents, from a sociological perspective, the social transformations that occurred there as a result of changing times. During the period in which the land-based agrarian society was declining and capitalist society was emerging, the novel extensively portrays the changes that took place in the agriculture-based way of life of the villagers, the occupational transformation of the Kudinaavithars, and the process of urbanisation. The novel documents the gradual disappearance of caste-based traditional occupational arrangements and the tendency of villagers to seek new forms of employment. Extending the discussion with comparative reference to other regional Tamil novels and to sociological writings on caste-occupation mobility, this research article establishes, through a sociological approach, that these changes were not merely economic in nature but also brought about significant transformations in social relationships and values..

Tirukkovaiyar, positioned as the Eighth Thirumurai in the Tamil Shaiva Bhakti literary canon, is a unique Kovai treatise that deeply articulates the nuances of Shaiva Siddhanta theology through the framework of Akam (interior love) poetry. Authored by Saint Manikkavasagar, this work uses worldly romantic conduct as a foundation to artfully depict the philosophical relationship between the individual soul (Atman) and the Supreme Being (Paramatman). The references to "dance" within this text transcend mere artistic performance, evolving into symbols of cosmic movement and the fivefold activities (Pancha Kritya) of the Supreme Deity.

This study extensively examines the dance forms featured in Tirukkovaiyar—including Lord Nataraja’s Thillai Dance, Ananda Tandava, Pandarangam, Veriyatal, and Kuravai Koothu—along with their associated Sattvika aesthetic expressions (Meippatukal). Through a comparative approach, it establishes how the verses of Tirukkovaiyar align with the eight emotional expressions of Tolkappiyam’s Meippattiyal, the principles of Bharata Muni’s Natya Shastra, and the Navarasa concepts of Mahabharata Chudamani. Furthermore, textual references regarding Aharya Abhinaya (costumes, makeup, and ornaments) of both dancing maidens and the Deity, as well as data concerning musical instruments such as the Muzhavu (drum), are analytically evaluated with evidence. By demonstrating the convergence of devotional fervor, artistic refinement, and philosophical depth, this paper highlights how dance functions as a medium for spiritual elevation.

The human mind is like a fragile vine; it cannot stand alone or function independently. Its nature is to cling to something and flourish. Concepts such as magic, rituals, beliefs, and worship are the direct outcomes of the human psyche, coalescing over time into established traditions of worship. Just as humans evolved through various stages while living in harmony with nature, belief-based worship has similarly progressed. Evolving from nature worship to divine worship and the veneration of individuals, worship has secured an indispensable place in human life. In this context, references to heroic stones (Nadukarkal) are widespread throughout Sangam literature. Literary works bear witness to the practice of erecting stones to commemorate and worship warriors who died heroically in battle. This paper aims to analyze the records regarding these heroic stones.

Focusing on the novel Manusi (2012) by writer Bama, one of the most significant figures in contemporary Tamil literature, this article extensively explores Dalit feminist perspectives. Although remnants of matriarchy from ancient Tamil society persist today, female subjugation continues in modern contexts through the denial of education, child marriage, and social exclusion. The novel's protagonist, Rasathi, is portrayed as a revolutionary woman who, remaining unmarried past the age of thirty, achieves autonomy through her education and labour. This study analyses Rasathi's life struggles, caste-based oppression, and the psychological challenges she faces using Sharmila Rege's Dalit Feminist Standpoint Theory and P. Mangalam's concept of Spatial Autonomy, and situates the novel within the wider field of Dalit feminist literary scholarship, including comparative readings of Sangati, Karukku, and the sociology of single womanhood in contemporary India.

Sangam literature stands as a vital literary record of the life, culture, social relationships, and economic conditions of the ancient Tamil people. Among the Ettuthogai anthologies, the Neithal thinai poems of Ainkurunuru offer valuable insight into the inner (agam) life of the coastal community. In particular, the ten poems known as ‘Thaaikku Uraitha Pathu’ reveal aspects of the hero–heroine relationship, love, separation, waiting, betrothal, and marriage. This study examines the household ethics (manaiyaram) of the Neithal landscape as portrayed in these poems, situating them within the wider context of Tolkappiyam’s thinai theory and recent scholarship on Ainkurunuru. The study concludes that Neithal manaiyaram was structured on the interconnected values of love, responsibility, trust, and social recognition.

This paper examines the critical role of classroom discourse in shaping the social and linguistic identities of students within the Singaporean Tamil education landscape. Drawing on the framework of classroom discourse analysis proposed by Rymes (2016), this study explores how teacher-student interaction and the utilization of Standard Spoken Tamil (SST) facilitate a supportive environment for language acquisition and the development of student confidence. The research highlights the challenges faced by minority-community students in navigating diglossic language demands and emphasizes the importance of the teacher's role in creating a pedagogical space that bridges home and school language practices. By reviewing historical and contemporary perspectives on SST, the paper argues that integrating SST into classroom pedagogy is essential for fostering a positive linguistic identity, enabling students to communicate with assurance both within and beyond the classroom. The findings suggest that when teachers provide scaffolded opportunities for oral engagement through varied pedagogical tasks, students are better equipped to overcome linguistic anxiety, ultimately ensuring the vitality of the Tamil language in Singapore.

Educational technology plays a crucial role in simplifying the teaching-learning process and enhancing students' learning experiences. The use of online learning, learning management systems (LMS), digital resources, video learning, online assessment, and educational software has brought significant changes to the educational environment. However, alongside the rapid development of technology, various ethical issues have also emerged.

Particularly, the protection and privacy of students' personal information and academic data, cybersecurity, reliability of information, intellectual property rights, equal technological access, and responsible technology use stand as major concerns. This study examines the ethical issues and practical challenges faced by educational institutions, teachers, and students while utilizing educational technology.

Specifically, the study focuses on key elements including disparities in technological access, teachers' technical competence, students' digital literacy, cybersecurity awareness, and issues in preserving educational quality. Furthermore, it discusses the necessity of transparency, accountability, equity, and a humanistic approach in technology adoption. This study emphasizes that clear institutional policies, data protection practices, teacher training, student awareness, and equitable access to technology are essential to transform educational technology into an effective tool.

: Fostering love and virtue is the hospitality found in domestic life. Hospitality is a noble quality essential for both household life and asceticism. From past to present, everyone has practiced hospitality and held it in high regard. Tamil literature and the Holy Bible both highlight the special place of hospitality.

In line with the saying "Guest means novelty," the Tamil heart rejoiced in welcoming relatives and non-relatives alike. Tamils practiced hospitality keeping in mind the Kural: "As the Anicham flower fades when smelt, so fades a guest when faces turn away."

This article explores the details of hospitality indicated in texts such as Tirukkural, Naladiyar, Neethimozhi, and Purapporul Venbamalai. Furthermore, hospitality references found in Sangam literature such as Narrinai, Tolkappiyam, and Manimekalai, along with the traditions of Abraham and others in the Old and New Testaments of the Holy Bible, are comparatively analyzed to identify the similarities and differences between the two traditions. This article also emphasizes the social significance of the virtue of hospitality in today's nuclear family setup.

There are sixty-four traditional fine arts, and painting is one among them. Since ancient times, as a testament to the early stages of human development, people drew on rocks and the ground using stones and plant root extracts, depicting their favorite scenes from nature. There is no doubt that these later served as vital evidence and a foundational guide.

The objective of this essay is to explore how the art of painting is presented across various Tamil literary works as a reflection of Tamil cultural identity, how widely it has been depicted throughout literary history, and how past generations have cherished, preserved, and handed it down to us today."

In the twentieth-century social and political history of Tamil Nadu and South India, the field struggles undertaken by Thanthai Periyar (E.V. Ramasamy) hold unique theoretical and practical significance. This article comprehensively analyzes Periyar's field struggle approaches against the backdrop of his policy stances, ethical self-sacrifices, rules of discipline for volunteers, and logical dialogues that compelled opponents to reflect. Various field events are analyzed here from a sociological and historical perspective, including the economic sacrifice of cutting down 500 coconut trees in his own grove during the toddy shop picketing, the cross-border social mobilization against caste oppression during the Vaikom Struggle, the 13-point code of conduct issued to volunteers during the Anti-Hindi Agitation, and the tactical clarity demonstrated during the Ganesha idol breaking protest to prevent communal riots. This work establishes that Periyar's struggles served not merely as political opposition, but as a social pedagogy aimed at individual self-respect and intellectual liberation.

Among the social renaissance movements that emerged in Tamil Nadu at the beginning of the twentieth century, the Self-Respect Movement led by Thanthai Periyar E.V. Ramasamy holds a unique place. Periyar fiercely criticized not only caste and religious domination, but also the structural systems that enslaved women, such as the family institution, marriage systems, denial of property rights, and denial of education. This article examines Periyar's feminist thoughts within their historical background. It attempts to establish that he did not import women's liberation from Western theories, but rather formulated it from Tamil Nadu's own social realities.

The contributions of women leaders such as Moovalur Ramamirtham Ammaiyar, Neelavathi, and Dr. Muthulakshmi Reddy, alongside Periyar's struggles in areas such as the abolition of the Devadasi system, self-respect marriages, widow remarriage, women's education, and changes in attire and habits, are discussed here. The relevance of Periyar's feminist thoughts to contemporary demands for gender justice is also analyzed. Finally, the historical significance and limitations of the theory of women's liberation put forth by Periyar are reviewed.

The land inhabited by humans is referred to as 'space'. This inhabited space is categorized into 'natural space' and 'metaphysical space'. Ordinary time is termed 'time', while extraordinary time is termed 'metaphysical time'. Similarly, an ordinary location is called 'space', whereas an extraordinary location is called 'metaphysical space'. People believe that metaphysical energy is accessible during metaphysical time. They also believe that such energy becomes available at the juncture where two periods of time meet. Times when two periods of the day converge such as dawn, noon, evening, and midnight are regarded as liminal times. The people of the Kongu region attach great significance to these liminal periods, believing they can harness supernatural energy during them. In Perumal Murugan’s novels, these liminal times noon, evening, and midnight are not portrayed merely as ordinary times of day; rather, he depicts them as moments that bring suffering.

During the Sangam period, worship played an important role among tribal communities. It is believed that this worship may have originated in connection with valor and heroism. The practices of spirit and soul worship observed in tribal society are reflected in the tradition of hero stone (Nadukal) worship.

In mountainous regions, tribal people often fought to protect themselves from wild animals. Those who died heroically in such battles were honored with memorial stones known as hero stones or Nadukal. These stones were inscribed with the names and fame of the heroes so that future generations could remember them. The practice of installing stones in memory of the dead and worshipping them led to the origin of Nadukal worship among tribal communities.

Over time, these practices evolved and continued with rituals and respect from successive generations. In the present context, such traditions have become symbolic representations and identifiers of divine worship and have also laid the foundation for the worship of minor deities.

Nature forms the foundation of human existence. Humans, plants, animals, birds, microorganisms, water bodies, mountains, and forests function as an interdependent biological system. The diversity within this system is known as biodiversity. Today, biodiversity faces significant threats due to globalization, urbanization, deforestation, and industrialization. In this context, Tamil literary works serve as vital documents emphasizing a lifestyle in harmony with nature. Su. Venkatesan’s novel *Velpari* not only reconstructs the lifestyle of the Sangam era based on historical grounds but also portrays a nature-centric social structure. Specifically, the novel intricately depicts an integrated way of life involving forests, mountains, flora, fauna, birds, medicinal plants, and water bodies. It presents an ecological perspective asserting that humans are not the masters of nature but merely a part of it. This article examines concepts such as biodiversity conservation, the human-nature relationship, sustainable living, species diversity, and ecological balance as portrayed in *Velpari*, analyzing them through the lens of modern ecological theories. The objective of this study is to elucidate the ecological significance of the novel *Velpari*.

Pleasure and pain are inextricably intertwined in human life; similarly, contradictions and harmony operate in unison. Marxist critics approach literature by viewing individual actions as integral components of an economic system. The writer positions himself as both a social scientist—meticulously analyzing societal conditions—and a social reformer. Na. Pa. (Na. Parthasarathy), who embodied these qualities, fully recognized the pivotal role of economics in social progress and illustrated this through his novels. Just as literary works are re-read and adapted to suit changing times, the society that prioritizes economic realities takes precedence within the literary landscape.

With the rapid growth of computer technology, the application of the Tamil language has expanded globally. Overcoming the early limitations of 8-bit ASCII encoding systems, the introduction of 16-bit encoding standards such as Unicode and TACE16 has enabled the seamless use of Tamil characters across all computer and mobile platforms. This paper comprehensively examines the historical evolution of Tamil printing and typing systems to its modern spread across emails, blogs, online dictionaries, digital libraries, and social media. Furthermore, it evaluates the technical advancements achieved in modern Natural Language Processing (NLP) domains, including spell checkers, morphological analyzers, syntactic treebanks, Tamil Optical Character Recognition (OCR), speech technologies (TTS & Speech Recognition), and Artificial Intelligence-driven e-governance chatbots. This study highlights how the Tamil language maintains sustainability and international stature in the digital era through contributions from the International Forum for Information Technology in Tamil (INFITT) and various research organizations.

Seethalai Sathanar’s Manimekalai stands as a unique philosophical encyclopedia in the history of Tamil literature, shaped by an egalitarian perspective and a Buddhist foundation. This article analyzes—from both literary and logical standpoints—the epic's core Buddhist tenets, including Anitya (impermanence), Anatma (non-self), Dukkha (suffering), Karma (action and consequence), and Nirvana (liberation), while illustrating their practical application through the protagonist's renunciation of worldly affluence for an ascetic life. Furthermore, it explores profound concepts presented by characters such as Sathanar and Aravana Adigal—including the Four Noble Truths, the Eightfold Path, the Five Aggregates (Pancha Skandhas), and Dependent Origination (Pratityasamutpada)—ultimately demonstrating how Buddhism integrates individual spiritual liberation with social welfare through the alleviation of hunger, symbolized by the Amudhasurabi (the inexhaustible alms bowl).

The origin and development of the Tamil script constitute an important area of research in Tamil linguistics, epigraphy, palaeography, and cultural history. Inscriptions serve as primary sources for tracing the historical evolution of Tamil script, as they provide valuable evidence concerning letter forms, graphic changes, word structures, grammatical usage, personal names, place names, and records of donations. The development of Tamil script was not a sudden phenomenon but the outcome of a gradual linguistic and palaeographic evolution over several centuries. The emergence of Tamil-Brahmi, followed by Vatteluttu, medieval Tamil script, and the transformations associated with the printing era, demonstrates the dynamic nature of Tamil writing traditions. The nomenclature assigned to the early Tamil script also requires critical examination. Terms such as Brahmi, Damili, and Dravidi have been used in different scholarly contexts, while the designation Tamil-Brahmi emerged as a later scholarly classification for the ancient script forms associated with Tamil. Therefore, this study critically examines the origin, development, and nomenclature of the Tamil script by integrating evidence from inscriptions, archaeology, numismatics, manuscripts, literary sources, and palaeography. The study emphasizes the need for an interdisciplinary approach to understand the historical identity and evolutionary trajectory of the Tamil script.

The traditional deity worship practices that have prevailed in the Indian cultural landscape since ancient times are deeply intertwined with the daily life and social structure of the people. Conceptualizing the great forces of nature and supernatural elements as deities, folk people surrendered to these gods to protect themselves from fear and diseases. The primary ritualistic method undertaken by people to attain divine grace and to express gratitude for the fulfillment of their prayers is called 'Nertikadan' (votive offering/fulfilling a vow). This research paper comprehensively examines the role of votive offerings in Tamil folk religious beliefs through anthropological, sociological, and folkloric perspectives. Based on ritual intensity, physical effort, and psychological background, this paper classifies vows into two major categories—'Mild Votive Offerings' (Menmai-t-thanmaiyulla Nertikadangal) and 'Severe Votive Offerings' (Vanmai-t-thanmaiyulla Nertikadangal)—and explains their cultural norms. Furthermore, by establishing the historical continuity of this vow-fulfilling tradition through Sangam literature, Silappatikaram, and later ethical texts, it critically analyzes regional ritual variations using field-study data from modern open-access journals.

Human populations within specific geographic regions systematically cultivate distinct customs, belief systems, and sociocultural practices engineered by their immediate physical environments. As these localized practices achieve broader consensus, they evolve into systemic cultural paradigms that define a region's overarching identity and dictate the lived experiences of its inhabitants. In literary study, geographic landscapes are increasingly recognized not merely as passive backdrops, but as active, performative agents integral to narrative structure. Utilizing the theoretical framework of Spatial Theory (literary spatiality), this paper examines the urban and national topography depicted in Ve. Swaminatha Sharma’s travelogue, Enathu Burma Vazhi Nadai Payanam (My Journey Through Burma on Foot), analyzing how constructed environments and geographical representations function as dynamic entities that shape socio-cultural identity.

Imayam’s novels Koveru Kazhudhaigal (1994), Arumugam (1999), and Sedal (2006) are centered on the binary opposition between rural and urban spaces. Although the characters in these novels get opportunities to move toward urban spaces, they either return to the rural fold or face broken, fragmented lives within the urban environment. While the rural space operates as a site that reproduces caste, gender, and economic oppressions, the urban space offers alternative possibilities of living—such as education, employment, economic progress, and individual freedom. However, in Imayam’s early novels, the urban space fails to establish itself as a realm of liberation; instead, the cultural draw and social control of the rural space are depicted as overriding. This paper analyzes, through the lens of the concept of 'Space', this fictional perspective that prioritizes the rural space while rejecting the urban space.

In the history of Tamil literature, the period from the 6th century CE to the 9th century CE is considered the golden age of the Vaishnava Bhakti Movement. Immersing themselves fully in the divine qualities of Lord Vishnu and reveling in the flood of devotion, the twelve Azhwars bestowed the Naalayira Divya Prabandham, which stands as an incomparable philosophical and psychological treasure of Tamil religious literature.

This research paper comprehensively examines the deep connection between God and the soul, the emotional dimensions of the human mind, child psychology (Vatsalya Bhava), the philosophy of surrender (Saranagathi), and the Visistadvaita philosophical doctrine of Tattva Trayam (Chit, Achit, Ishvara) as revealed in the hymns (Pasurams) of the Azhwars. Furthermore, this paper provides a detailed analysis, supported by contemporary evidence, of the socio-psychological elements conveyed through the dialogues of Vaishnava Acharyas such as Ananthazhwan and Nanjeeyar, along with the psycho-social significance of Vaishnava religious vows (Vratas) and festivals.

The primary objective of this paper is to comprehensively study the noble cultural traits of the Tamils—such as love, equality, social service, women's liberation, compassion for all living beings, and ecological values—through the life principles depicted in Bhakti literature1. Transcending the moral doctrines of the post-Sangam period, Tamil society, whose lifestyle during the Sangam era was rooted in Agam (inner life) and Puram (outer life/warfare) across various landscapes, blossomed into the Bhakti movement between the 7th and 9th centuries CE, bridging divine consciousness with humanism1. This paper critically analyzes humanistic philosophies, social equality opposing the caste hierarchy, the ethic of charity and service to the marginalized, a lifestyle in harmony with nature, and the spiritual autonomy of women, as expressed through Saiva and Vaishnava Tamil literature, namely the Panniru Thirumurai, Naalayira Divya Prabandham, and Periya Puranam.

Classical Tamil literature and Siddha texts serve as repositories of knowledge, seamlessly integrating nature, human physiology, traditional medicine, and philosophical thought. This research paper aims to examine in detail the natural lifestyle principles and Siddha philosophies reflected in Tolkappiyam, Ettuthokai, Pattupattu, Pathinenkilkanakku ethical works, Thirumandhiram, and the writings of revered Siddhars. This paper establishes the scientific framework through which ancient Tamils, regarding nature as an integral foundation of life, maintained bodily equilibrium based on the Five Elements theory (Pancha Bhuta) and the Three Doshas theory (Vata, Pitta, Kapha). The ancient medical knowledge of the Tamils is demonstrated by battlefield surgical care, cotton wound dressings, the use of suture needles during the Sangam era, and the prescribed dietary regimens in Natrinai. Furthermore, the diagnostic methods highlighted by Thiruvalluvar, the Yoga-Kayakalpa concepts of Thirumoolar, and the alchemical, herbal, and subtle scientific techniques of Siddhars—including Agathiyar, Bogar, Yugi Muni, and Gorakkar—are detailed extensively. Drawing upon the perspectives of Western scholars such as Sir John Evans and Scott Elliot, the antiquity of human origins in the South Indian region is also examined. Ultimately, Classical Tamil literature and Siddha medicine serve as timeless foundational resources offering guidance for modern global pursuits in environmental protection, sustainable development, and holistic health..

Ancient Tamils have left behind their cultural elements as remains in the very places where they lived. Furthermore, the literature, inscriptions, sculptures, paintings, architecture, and monuments of the ancient Tamils greatly help in understanding their history. The hand-crafting techniques of the ancient Tamils are revealed through the earthenware, copper plates, tools, and ornaments made by them and recovered from excavations. Buried and hidden structures speak volumes about the creativity of that era. Additionally, terracotta figurines and burial monuments serve as vital evidence for uncovering ancient history. Thus, among all archaeological evidences that reflect the lifestyle and intellect of the ancient Tamils, pottery and earthenware are the most essential. These earthenware objects highlight the diverse customs and supreme intelligence of the ancient Tamils. The primary objective of this research article is to showcase the artistic skill and cognitive brilliance of ancient potters through these artifacts.

Sangam literature, supported by archaeological evidence and accounts from classical foreign chroniclers like Pliny, Ptolemy, and Marco Polo, provides vital insight into ancient Tamilakam’s distinct social, economic, and cultural landscape. Central to this prosperity was the pearl trade, centered in the Pandyan port city of Korkai, which supplied highly sought-after gems to Roman royalty and international markets. Excavations at sites like Keezhadi and Arikamedu—alongside literary references and the adage "Pandya Nadu Muthudaittu"—confirm that pearls were far more than luxury ornaments for kings and women; they represented sophisticated pearl-diving technology, extensive maritime networks, economic strength, and deep-seated cultural traditions. Ultimately, this study uses literary, archaeological, and historical sources to analyze the multifaceted role of pearls as a cornerstone of ancient Tamil wealth and identity.

In the history of Tamil literature, Jainism has played a significant role in disseminating noble philosophical ideals such as virtue, morality, renunciation, non-violence (Ahimsa), the doctrine of karma, and the cycle of rebirth through literary works. Among the Aimperumkāppiyaṅkaḷ (Five Minor Epics), Yasodhara Kāvyam stands out as an important epic that artistically presents the fundamental principles of Jainism. Rather than being merely a narrative, the epic serves as a philosophical work that expounds the ethical values essential to human life. Throughout the epic, Jain doctrines such as non-killing, the impermanence of worldly pleasures, the consequences of karma, the superiority of ascetic life, and liberation from the cycle of rebirth are consistently emphasized at every stage of the narrative. The objective of this study is to examine and interpret the Jain philosophical principles embodied in Yasodhara Kāvyam from both literary and   religious perspectives. Yasodhara Kāvyam is not merely a religious text intended for doctrinal propagation; it is also a philosophical work that explains the principle of cause and effect in human existence. The concept of Ahimsa fosters humanitarian values, the doctrine of karma establishes ethical responsibility, and the idea of the cycle of rebirth guides human beings toward spiritual advancement. These three principles are closely interconnected and are presented in an integrated manner throughout the epic.

Originating in the ancient region of Kalinga in Odisha, Odissi is one of India's oldest classical dance traditions—recognized as one of the country's eight official classical dances—renowned globally for its fluid body movements, sculptured postures, rich emotional expressions (abhinaya), and spiritual depth. Deeply tied to temple worship traditions, particularly in the iconic Jagannath, Konark Sun, and Lingaraj temples, the art form draws its foundational posture, hand gestures, and footwork from temple carvings, while historically preserved through the Mahari (temple dancers) and Gotipua (young boys performing in female attire) traditions. Characterized artistically by its signature postures like Tribhanga (a three-bend stance) and Chauka (a stable, square posture representing divine energy), Odissi encompasses pure dance (Nritta), expressive dance (Nritya), and dramatic enactment (Natya) to convey emotions ranging from devotion to heroism. Despite declining under British rule, the art form underwent a significant revival post-Independence through the efforts of scholars and gurus, evolving today into a internationally taught and performed classical art. This study explores the historical, religious, aesthetic, and cultural evolution of Odissi, analyzing its interconnections with temple architecture, sculpture, and devotional literature, while emphasizing the vital need for its preservation, academic research, and global dissemination as a living testament to Kalinga’s rich cultural heritage.

Virayachilai is an ancient village situated about 23 km southwest of Pudukkottai in Thirumayam Taluk of Pudukkottai District, Tamil Nadu. The village occupies a significant place in the historical geography of the region owing to its rich epigraphical heritage. Inscriptions preserved in its temples constitute valuable primary sources for reconstructing the political, social, economic, religious, and cultural history of the village. They provide information on royal patronage, land endowments, temple administration, taxation, irrigation, and local self-governance during different historical periods. The epigraphical records indicate that Virayachilai flourished under the rule of the Pandyas, Cholas, Vijayanagara rulers, Nayaks, and Tondaimans. These records also demonstrate the continuity of settlement and the evolution of administrative institutions over several centuries. Despite its historical importance, Virayachilai has not received adequate scholarly attention. A comprehensive study of its inscriptions is therefore essential to reconstruct the historical development of the village and to understand its role in the wider historical context of Pudukkottai. Accordingly, this article critically examines the origin, historical growth, and significance of Virayachilai based on epigraphical evidence, thereby contributing to the regional historiography of medieval Tamil Nadu.

Due to significant transformations in the lifestyle and social structure of the people of the Marutham region, this region appears more advanced than the other landscapes.

The heroine of the *Marutham* landscape is recognized for her excellence in managing the household and her commitment to preserving noble social traditions for future generations. The *Parathai* (courtesan) is the primary cause of the lovers' tiff—a characteristic feature of this landscape. Poets depict the heroine expressing her displeasure regarding her partner's misconduct through the use of *Ullurai* (implicit imagery), drawing upon natural phenomena, the behavior of other living creatures, and various occupations and events. One can discern how a sense of comparative justice is conveyed through the *Marutham* poems by juxtaposing the heroine’s feigned lovers' quarrel—triggered when the hero deviates from noble conduct—with the ethics of warfare. These poems establish the agency of women by highlighting the life-affirming principle that a lovers' quarrel, when resolved through reconciliation, paves the way for human flourishing.

While modern behavioral psychology was formalized by Western thinkers starting in the 18th century, its core concepts were already deeply integrated into the daily life of ancient Tamil society. This early psychological understanding is evidenced by Sangam-era literature, specifically Purananooru (dating between 200 BC and 200 AD), which alongside foundational works like Tolkappiyam, documents a highly evolved civilization contemporaneous with the Roman Empire and Han Dynasty. Rather than just serving as historical artifacts, these literary texts reveal a sophisticated society built on strict ethics, robust educational systems, and self-governing human values. By anchoring their societal harmony in practical virtues—most notably the profound acceptance of life's impermanence—the ancient Tamils demonstrated an advanced application of behavioral concepts centuries before they were formally theorized in the West.

Among Tamil novelists, Balakumaran is a pioneer in articulating contemporary feminist thoughts. He has registered in his novels that both men and women possess individual emotions and rights. Transitioning from an era where women were subjugated in family and social life, women have acquired education and are contributing at all levels of society. However, they are still unable to break free from bearing family responsibilities and being economically dependent on others. Even when assuming high-level positions and performing various duties in society, they have not completely freed themselves from old conventions. Upon returning home, they continue to perform routine chores such as childcare, cooking, and other tasks. It can be said that all the modern appliances invented to make their lives easier only promote a new form of enslavement rather than aiding liberation. Balakumaran has keenly analyzed the lifestyle of women at all levels of society and illustrated through various characters how significant women's rights are in their lives..

The novel 'Aathankarai Oram' written by Ve. Iraiyanbu is centered on the cultural identity and life struggles of the tribal people living in the Sindhur region. It describes how these indigenous people, forced to leave their ancestral land due to dam construction, staged various forms of protest against the government, only to find themselves in a situation where these protests bore no fruit. This article examines the cultural elements of the tribal people, including their food habits, hospitality, love of nature, attachment to the land, modes of worship, traditional occupational knowledge, ability to predict climate change, marriage rituals, faith in education, and qualities of leadership. This study establishes that the novel realistically portrays the cultural change and loss experienced by indigenous people who live in harmony with nature when they are relocated to an alternative place. Through characters such as Simon and Radha Padengar, the leadership qualities of the tribal people and their attachment to the land are brought out. Ultimately, the main aim of this study is to raise social awareness regarding the cultural preservation of indigenous/tribal peoples.

This research paper deeply analyzes how the philosophical tenets of Saiva Siddhanta align with and are illuminated in Panditamani M. Kathiresan Chettiar's commentary on Thiruchathagam from Thiruvasagam (titled Kathirmani Vilakkam). Thiruchathagam, which stands as Manikkavasagar's sublime sharing of spiritual experience, is rooted in the eternity (Anadi) of Saiva Siddhanta’s three categories—Pati (God), Pasu (Soul), and Pasa (Bondage)—as well as the theory of Satkaryavada (causality). Panditamani’s commentary shines with word-by-word philosophical depth and fine Siddhanta nuances. Specifically, through the usage of the term 'Pollamani' (uncut/unblemished gem), he explains the eternal impurity-free nature of the Supreme Being, and through 'Moovarkon', he elucidates the supremacy of the Supreme Lord above the Trinity. Furthermore, through the phrase 'Sathuraale Saarvaan', Panditamani clarifies the limits of human ego, and through the 'bee-honey' metaphor, he explains the Siddhantic methodology of attaining the state of silent contemplation (Mauna Samadhi). Additionally, by offering comparative analyses with contemporary philosophical studies and concepts of sense restraint, this paper thoroughly analyzes how this commentary serves as an experiential commentary of a Jivanmukta (liberated soul).

Studies applying the scientific theory of structuralism to both traditional and modern narratives - thereby analyzing their constituent elements—have been conducted worldwide. Screenplays represent a further evolution of storytelling. Consequently, the objective of this study is to explore the feasibility of analyzing the elements of screenplays through the lens of structuralism. In this context, this research paper undertakes an analysis of selected films featuring M.G.R. and Sivaji by applying structuralist theory.   

Furthermore, these texts serve as a crucial socio-historical repository, shedding light on the transition of ancient Tamil society from early tribal organization to structured agrarian and urban states. By applying a cultural anthropological framework to Ettuthogai, this study systematically analyzes how these literary representations reflect everyday practices, moral values, and governance systems. Ultimately, this research offers a comprehensive understanding of the foundational roots of Tamil cultural identity, providing invaluable insights into early South Asian civilization and its enduring heritage.

This research paper extensively analyzes the livelihood aesthetics, character portrayal, and various dimensions of human relationships reflected in the short stories of Vannadasan (S. Kalyanasundaram), considered one of the most prominent creators in the world of modern Tamil short fiction. Vannadasan’s stories capture the everyday lives and internal conflicts of ordinary people with poetic undertones and subtle descriptions.

In this paper, primary short story collections such as Nadugai, Thanumai, Micham, Nabikkamalam, Kuthukkal, and the Sahitya Akademi Award-winning Oru Siru Isai are subjected to detailed analysis.

Furthermore, based on academic data published in leading research journals such as Modern Thamizh Research and Shanlax International Journal of Tamil Studies, his linguistic artistry and the cultural challenges encountered when translating his stories into English are comprehensively evaluated. Entwined with the fluidity of the Thamirabarani River and the realism of the Tirunelveli regional dialect, his works illustrate how humanity is reclaimed within the mechanized context of contemporary life.

The Sangam era (300 BCE – 300 CE) is widely regarded as the Golden Age of Tamil civilization, characterized by a lifestyle deeply attuned to nature, rich cultural traditions, and advanced scientific thinking. This paper examines the traditional medical systems practiced by the Sangam Tamils, detailing their foundational methods, objectives, and practical applications. Furthermore, it analyzes how these ancient healthcare practices have evolved into modern medical frameworks and highlights their potential relevance to global treatment practices today.

A creator's work is a mirror of time. When depicting the diverse emotions and lifestyles of fellow human beings, writers employ various techniques to effectively reach the people. Among these, the most crucial literary aspect is style. A literary work emerges from the high thinking of its creator, and writing creates a distinct style unique to them. Every piece of literature possesses its own style. Analyzing the manner in which a writer utilizes this style is known as stylistic study (linguistic style analysis).

In S. Ramakrishnan’s Sahitya Akademi Award-winning novel Sancharam, language serves as a vital tool to capture the subtle nuances of rural life and the lived reality of folk artists. In this regard, this paper analyzes the stylistic features of the work. Furthermore, this article explores the various figures of speech (alankaras / rhetorics)—such as similes, metaphors, and personification—present in the novel that add beauty to its style. By examining these rhetorical devices, the study demonstrates how stylistic choices enhance the narrative flow, heighten emotional resonance, and reflect the unique creative personality of the author.

Thamizh Isai holds a truly special place in the cultural side and musical history of South India. It is much more than just a regional style of music. It is an ancient way of understanding and experiencing beauty, sound, and emotion. From the earliest Tamil poets to today’s Carnatic concerts, its influence can be traced through literature, music theory, and performance.

Long before the term “Carnatic” came into common use, ancient Tamil texts already had a deep grasp of paṇ, tāḷam, poetic form, and how music should be performed. Concepts like paṇ, yāḻ, varipāṭal, and paṇṇamaippu show just how experienced that early understanding was.

This study follows the journey of Thamizh Isai through time from the Sangam and post-Sangam eras, through the devotional verses of the Bhakti period and the grand epics, all the way into the Carnatic tradition we know today. Along the way, it also looks at the social and political forces that shaped it, the royal support of the Cholas, Pallavas, Nayaks, and Marathas, and the modern Tamil Isai movement, which fought to bring Tamil language and Tamil musical sensibilities back into the concert spotlight.

Ultimately, this paper discusses that Thamizh Isai is not a small footnote to Carnatic music. Instead, it is one of Carnatic music’s deep historical roots and a living, foundational tradition in its own right.

This study analyzes Pallava-period coins (6th to 9th century CE) as crucial historical and numismatic evidence to reconstruct the religious landscape of South India during the transformative "Age of Bhakti." Utilizing both primary and secondary sources—including recovered coins, inscriptions, and historical texts—the research investigates how coin symbols and designs reflect the era's religious shift, notably the rebirth of Hinduism following its post-Sangam decline and the conversion of Mahendravarman I from Jainism. The analysis reveals that while the predominant presence of symbols like the Nandi and Trishula underscores the primacy of Shaivism, the inclusion of Vaishnavite motifs (Shankha and Chakra) alongside indirect traces of Jainism and Buddhism highlights a period of peak growth for various Hindu sects, prevailing religious tolerance, and extensive royal patronage.

Human life holds a special place for the mind. Driven by the mind, it is natural for a human to speak to their own inner heart when they cannot, should not, or do not have the opportunity to share their thoughts with others. Fundamentally, it is an undeniable truth that every human speaks to their own mind on a daily basis. In the agony of separation, the mind serves as one's closest friend. Sharing sorrow through it happens far more often than sharing joy. Within inner life, the struggles that take place inside the mind are countless—with the conflict between love and duty raging as the greatest struggle of all. In Narrinai, this internal dialogue serves as a vital structural and poetic tool, capturing the profound emotional turmoil of the protagonist. By addressing the mind directly, the poems vividly illustrate the dilemma of postponing or canceling a journey (selavalunguthal) out of deep affection for the beloved. Ultimately, this structural framework of self-address elevates the text from simple poetic expression to a rich, timeless exploration of human psychology and emotional resilience.