05. People's Poet

îINò™îINò™ JOURNAL OF TAMIL STUDIES APRIL 2018

100

àôèˆ îIö£ó£Œ„C GÁõù‹ F¼õœÀõ˜ Ý‡´ 2049, ãM÷‹H-M÷‹H, ðƒ°Q - CˆF¬ó INTERNATIONAL INSTITUTE OF TAMIL STUDIES Tharamani, Chennai - 600 113, Tamil Nadu, India. www.ulakaththamizh.org / E-mail : [email protected] Phone: 22542992, 22542781/ Fax: 22541436 ISSN No. 0022-4855, Issue No. 100, April 2018 ii

BOARD OF EDITORS

Dr. G.L. HART Professor of Tamil Language (Retd.) Dept. of South and South East Asian Studies, University of California, U.S.A.

Dr. S.N. KANDASAMY Professor of Tamil (Retd.), Tamil University, Thanjavur.

Dr. Pon. KOTHANDARAMAN Former Vice-Chancellor, University of Madras, Chennai.

Dr. G. VIJAYARAGHAVAN Editor-in-Chief

Dr. B. RAJA Associate Editor

Editorial Board Dr. P. MARUTHANAYAGAM Dr. A. THASARATHAN Dr. M.J. RABI SINGH

îINòL™ Þì‹ªðÁ‹ è†´¬óèO¡ è¼ˆ¶èÀ‚°‚ è†´¬ó ÝCKò˜è«÷ ªð£ÁŠ¹ Ýõ˜. Articles in the Journal of Tamil Studies do not necessarily represent either the views of the International Institute of Tamil Studies or those of the Board of Editors. iii

ªð£¼÷ì‚è‹ 1. ºî¡¬ñ ÝCKò˜ à¬ó 01 02. îI›ˆî£Œ - 70 îIö£Œ¾Š ªð¼Mö£ 03 03. ßó£² Ü®è÷£˜ â. ð£õô¡ 18 04. ñJ¬ô YQ. «õƒèìê£I «ü. ªüèˆó†êè¡ 22 05. People’s Poet Arignar Anna 28 06. The Book of Books of Tamil Land Vipulananta Adikal 33 07. ªî£™è£ŠHòº‹ A¬÷ªñ£Nˆ îI› õö‚°èÀ‹ ê.ñ«ù£èó¡ 46 08. ÍôŠ ð®õˆ Føù£Œ¾ : æ˜ ÜPºè‹ è£. ªê™ôŠð¡ 60 09. The Song of Songs and Tamil Poetry Chaim M. Rabin 66 10. A Case for Length-moras and Weight-moras from Tamil Srinivas & Harish Rajaraman 83 11. °Á‰ªî£¬èJ™ ºó‡ ï£.²«ô£êù£ 96 12. ðö‰îIN™ ðê¬ô - ðêŠ¹ ªð£¡. êóõí¡ 111 13. Research in Tamil Studies - Retrospect and Prospect Rev. Dr. Xavier S.Thani Nayagam 120 14. îINò™ ÝŒM™ èô£GF è. ¬èô£êðFJ¡ ðƒèOŠ¹ º. ð£ô²ŠHóñE 134 15. Ýù‰î«ð£FQJ™ îI›õ÷˜„CŠ ðEèœ «è£. Mêòó£èõ¡ 146 16. Archaeological Excavations in Tamil Nadu T.Sathyamurthy 153 17. ÜPë˜ Ü‡í£ : ÜPõ£Ÿø™, Üø¾í˜¾, Ý†CˆFø¡ ð.ñ¼îï£òè‹ 168 18 Ü‡í£M¡ è®îƒèO¡õN ÜPòô£°‹ ðö‰îIöK¡ «ð£˜‚è¼Mèœ ªê.¶÷Có£ñ¡ 188 19. Ë™ ñFŠ¹¬ó Þó£.°. Ý™¶¬ó 197 iv

Journal of Tamil Studies iv

JOURNAL OF TAMIL STUDIES JOURNAL OF TAMIL STUDIES is a Quarterly , bi-lingual journal with more emphasis on objective writing covering areas such as GRAMMAR, LITERATURE, COMPARATIVE LITERATURE, MUSIC, DANCE, HISTORY, CULTURE, SCULPTURE, FOLKORE, TRANSLATION, ARCHAEOLOGHY, TEXTUAL CRITICISM, LINGUISTICS, PHILOSOPHY etc. REVISED SUBSCRIPTION RATES Within India Outside India Life Membership Rs. 6000.00 U.S.$. 200 or Rs. 12000.00 Institutional Membership Rs. 8000.00 U.S.$. 250 or Rs. 15000.00 Annual Rs. 400.00 U.S.$. 24 or Rs. 1400.00 Single Copy (Issue 100 only) Rs. 250.00 U.S.$. 15 or Rs. 800.00 F¼ˆFò¬ñ‚èŠð†ì ê‰î£ Mõó‹ àœï£´ ªõOï£´ Ý»œ ê‰î£ àÁŠHù˜ Ï. 6000.00 U.S.$. 200 (Ü) Ï. 12000.00 GÁõù„ê‰î£ àÁŠHù˜ Ï. 8000.00 U.S.$. 250 (Ü) Ï. 15000.00 Ý‡´„ ê‰î£ Ï. 400.00 U.S.$. 24 (Ü) Ï. 1400.00 å¼ ð® (100Ýõ¶ Þî› ñ†´‹) Ï. 200.00 U.S.$. 10 (Ü) Ï. 800.00 v By enrolling yourself as a Life member / Institution member you will be entitled to get all the available back volumes from 1972 onwards. v Payment: International Money Order / Bank Drafts accepted in favour of “THE JOURNAL OF TAMIL STUDIES ORDER FORM From ...... To The Editor-in-Chief. JOURNAL OF TAMIL STUDIES International Institute of Tamil Studies C.P.T.Campus, Tharamani Post, Chennai - 600 113, Tamil Nadu, India Sir, I am willing to enroll myself as a Life Member/Institution Member / Annual Member of your Journal of Tamil Studies. Therefore I enclose herewith a Cheque / Draft for Rs/US $ ...... to enable me to do so. Please forward all available issues of the Journal to the address given below. Postal Charges will be paid by me. Thanking you. Yours faithfully

No.90 2015 Journal of Tamil Studies 1

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02. îI›ˆî£Œ 70 - îIö£Œ¾Š ªð¼Mö£ àôèˆ îIö£ó£Œ„C GÁõùˆF™, èì‰î ÝÁ Ý‡´è÷£è ñ£‡¹I° Ü‹ñ£ Üõ˜èO¡ 65, 66, 67, 68, 69, 70Ý‹ Hø‰î ï£œèœ HŠóõK ñ£î‹ º¿õ¶‹ îI›ˆî£Œ ñ£îƒè÷£è‚ ªè£‡ì£ìŠð†´ õ‰îù. Þ‹ ñ£îƒèO™ ÝŒõ£÷˜èœ, ñ£íõ˜èœ, îI› Ý˜õô˜èœ, «ðó£CKò˜èœ, ªð£¶ñ‚èœ âù Ü¬ùˆ¶ˆ îóŠHù¼‹ ðò¡ªðÁ‹ õ¬èJ™ ð™«õÁ ÝŒõóƒ°èœ, CøŠ¹„ ªê£Ÿªð£N¾èœ, ñ£íõ˜èÀ‚°‚ èM¬î, è†´¬ó, «ð„²Š «ð£†®èœ, Üø‚è†ì¬÷Š ªð£N¾èœ, ÜKò Ë™èœ ªõOf´, ðò¡î¼‹ ñóƒèœ ï´î™ «ð£¡ø Gè›¾èœ ïìˆîŠð†ìù. Þ‰î Ý‡´ 29.01.2018 ºî™ 01.03.2018 õ¬ó ñ£‡¹I° Ü‹ñ£ Üõ˜èO¡ 70Ýõ¶ Hø‰îï£œ Mö£M¬ù º¡Q†´ 42 Üø‚è†ì¬÷„ ªê£Ÿªð£N¾èœ (ñ) CøŠ¹„ ªê£Ÿªð£N¾èœ, 70 ÝŒ¾ Ë™èœ ªõOf´, 70 ÜKò Ë™èœ ªõOf´, 70 ÜKò õ¬è ÍL¬è„ªê®èœ ï´î™, Í¡Á ðJôóƒ°èœ, 70 èMë˜èO¡ èMòóƒè‹, 70 ñ£íõ˜èO¡ F¼‚°øœ ºŸ«ø£î™ ÝAòù ï¬ìªðŸøù. ªî£ì‚èñ£è ªñ£N, Þô‚Aò Ýó£Œ„C ñ£íõ˜èœ 60 «ð˜èÀ‚° àôèˆ îIö£ó£Œ„C GÁõùˆF¡ îI›ªñ£N(ñ) ªñ£NJò™ ¹ô‹ ¬ñÅ¼ Þ‰Fò ªñ£NèO¡ ï´õ‡ GÁõùˆF¡W›„ ªêò™ð´‹ «îCòˆ «î˜¾ ¬ñòˆ¶ì¡ Þ¬í‰¶ 29-01-2018 Ü¡Á ºî™ 02-02-2018 õ¬ó îI›ªñ£NŠ ð£ìŠªð£¼‡¬ñ à¼õ£‚è‹, ¸‡«î˜¾, ñFŠd´ â¡ø î¬ôŠ¹èO™ ðJôóƒèˆF¬ù ïìˆFò¶. àôèˆ îIö£ó£Œ„C GÁõùˆF™ 29-01-2018 Ü¡Á ï¬ìªðŸø Þî¡ ªî£ì‚èMö£M™ ñ£‡¹I° îI› - Ý†Cªñ£N, îI›Š ð‡ð£´ ñŸÁ‹ ªî£™Lò™ ¶¬ø Ü¬ñ„ê˜ F¼ è. ð£‡®òó£ü¡ Üõ˜èœ ðJôóƒ¬èˆ ªî£ìƒA ¬õˆ¶ à¬ó Gè›ˆFù£˜. Þ‰Fò ªñ£NèO¡ ï´õ‡ GÁõùˆF¡ Þ¬í Þò‚°ï¼‹ «ðó£CKò¼ñ£ù º¬ùõ˜ î˜«ñw çªð˜ù£‡ìv Üõ˜èœ ðJôóƒè «ï£‚è¾¬óJ¬ù Gè›ˆFù£˜. îI› õ÷˜„Cˆ¶¬ø Þò‚°ï¼‹ àôèˆ îIö£ó£Œ„C GÁõùˆF¡ º¿‚ Ã´î™ ªð£ÁŠ¹ Þò‚°ï¼ñ£ù º¬ùõ˜ «è£. Mêòó£èõ¡ Üõ˜èœ Þ‰Gè›„C‚°ˆ î¬ô¬ñ«òŸø£˜. No. 100 APRIL 2018 4 Journal of Tamil Studies

îI›ªñ£N(ñ) ªñ£NJò™ ¹ôˆF¡ Þ¬íŠ«ðó£CKò¼‹ ðJôóƒèŠ ªð£ÁŠð£÷¼ñ£ù º¬ùõ˜ ªð. ªê™õ‚°ñ£˜ Üõ˜èœ º¡Q¬ô õAˆî£˜. î…¬êˆ îI›Š ð™è¬ô‚èöèˆ ¶¬í«õ‰î˜ º¬ùõ˜ è.ð£²èó¡, îIöè ÜóC¡ è‹ð˜ M¼î£÷˜ º¬ùõ˜ ð£ôóñE, ªñ£Nªðò˜Š¹ˆ ¶¬ø Þò‚°ï˜ º¬ùõ˜ ï. Ü¼œ, ªê‰îI›„ ªê£ŸHøŠHò™ ÜèóºîLˆ F†ì Þò‚èè Þò‚°ï˜ º¬ùõ˜ «è£. ªêNò¡ ñŸÁ‹ «îCòˆ «î˜¾ ¬ñòˆF¡ º¬ùõ˜ õ. Þ÷ƒ«è£õ¡ ÝA«ò£˜ ðJôóƒA™ ðƒ«èŸ«ø£¼‚° õ£›ˆ¶ˆ ªîKMˆîù˜. àôèˆ îIö£ó£Œ„C GÁõùˆF¡ êÍèMò™, è¬ô ñŸÁ‹ ð‡ð£†´Š ¹ôˆ¬î„ ê£˜‰î «ðó£CKò˜ º¬ùõ˜ ð£. Þó£ê£ Üõ˜èœ õó«õŸ¹¬ó Gè›ˆFù£˜. ÜŠ¹ôˆ¶ º¶G¬ô Ýó£Œ„Cò£÷˜ º¬ùõ˜ M.Þó£.ðMˆó£ Üõ˜èœ ï¡P ïM¡ø£˜. 03.03.2018 ºŸðèL™ îI› Þô‚Aò‹ ñŸÁ‹ ²õ®Š¹ô º¶G¬ô Ýó£Œ„Cò£÷˜ º¬ùõ˜ ².î£ñ¬óŠð£‡®ò¡ Üõ˜èœ Üø‚è†ì¬÷Š ªð£ÁŠð£÷ó£è àœ÷ ðFŠ¹„ ªê‹ñ™ «ðó£CKò˜ ªñŒòŠð¡ Üø‚è†ì¬÷ ê£˜H™ ñ£Gô‚ è™ÖKˆ îI›ˆ¶¬ø º¶ º¬ùõ˜ ð†ì Ýó£Œ„Cò£÷˜ º¬ùõ˜ Í.êˆFò£ Üõ˜èœ “¹öƒ° ªð£¼œ ð‡ð£´ - êƒèè£ô‹” âÂ‹ î¬ôŠH™ ªê£Ÿªð£Nõ£ŸPù£˜. Ü„ªê£Ÿªð£NM¡ â¿ˆ¶¼ Ëô£è¾‹ ªõOJìŠªðŸø¶. HŸðèL™ ì£‚ì˜ ð£.Cõ‰F ÝFˆîù£˜ Üø‚è†ì¬÷ ê£˜H™ “îI› â¿ˆFô‚èí‹” âÂ‹ ªð£¼‡¬ñJ™ F¼„ªê‰É˜ ÝFˆîù£˜ è™ÖKˆ îI›ˆ¶¬øˆ î¬ôõ˜ «ðó£CKò˜ (æŒ¾) º¬ùõ˜ ªð.²ò‹¹ Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. Þ‰î Üø‚è†ì¬÷J¡ ªð£ÁŠð£÷˜ º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñJ™ ï¬ìªðŸø Þ‰Gè›M™ º¬ùõ˜ ².î£ñ¬óŠð£‡®ò¡, GÁõùŠ ðFŠ¹ˆ ¶¬øˆ î¬ôõ˜ º¬ùõ˜ Ý. îêóî¡, à.«õ.ê£. Ëôè‚ è£Šð£†Cò˜ º¬ùõ˜ «è£. àˆîó£ì‹ ÝA«ò£˜ ðƒ«èŸøù˜. 04.02.2018 è£¬ô Ü‹ñ£M¡ Ý†CJ™ Ü¼‰îI› õ÷˜„C Üø‚è†ì¬÷ ê£˜H™ “îI› õ÷˜ˆî îƒèˆ î£ó¬è” âÂ‹ ªð£¼‡¬ñJ™ º¬ùõ˜ ð.ï£èó£² Üõ˜èO¡ ªê£Ÿªð£N¾‹ Üî¡ Ü„² Ë™ ªõOf´‹ ïì‰îù. HŸðè™ «ðóPë˜ Ü‡í£ îI› «ñ‹ð£´ Üø‚è†ì¬÷ ê£˜H™ “êÍè„ CŸH Ü‡í£” âÂ‹ ªð£¼‡¬ñJ™ õ£Eò‹ð£® Þ²ô£Iò£‚ è™ÖK, Þ¬íŠ«ðó£CKò˜ º¬ùõ˜ ð.Cõó£² Üõ˜èO¡ ªê£Ÿªð£N¾‹ Üî¡ Ü„² Ë™ ªõOf´‹ ï¬ìªðŸøù. Þš

No. 100 APRIL 2018 Journal of Tamil Studies 5

Üø‚è†ì¬÷èO¡ ªð£ÁŠð£÷ó£ù º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñJ™ ï¬ìªðŸø Þ‰Gè›M™ ÝŒ¾ ñ£íõ ñ£íMò˜ èô‰¶ªè£‡ìù˜. 05.02.2018 ºŸðèL™, õ.ÜŒ.²ŠHóñEò‹ Üø‚è†ì¬÷ ê£˜H™, “«ð„²ˆîI› ÝŒ¾èœ” â¡ø ªð£¼‡¬ñJ™ ªê‹ªñ£Nˆ îIö£Œ¾ ñˆFò GÁõùˆF¡ ÝŒ¾ ÜPë˜ º¬ùõ˜ ê.ñ«ù£èó¡ Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. Üî¡ Ü„² Ë½‹ ªõOJìŠð†ì¶. Ë¬ô ÝŒõ£÷˜ ÌðF Üõ˜èœ ªõOJì, GÁõù„ êÍèMò™ è¬ô ñŸÁ‹ ð‡ð£†´Š ¹ô º¶G¬ô Ýó£Œ„Cò£÷˜ º¬ùõ˜ è£.è£ñó£x Üõ˜èœ ªðŸÁ‚ªè£‡ì£˜. Ü¡¬øò HŸðèL™ êî£õî£Q ªêŒ°ˆ î‹HŠ ð£õô˜ Üø‚è†ì¬÷ ê£˜H™, üñ£™ ºèñ¶ è™ÖKˆ îI› º¶è¬ô ñŸÁ‹ Ýó£Œ„Cˆ ¶¬ø Þ¬íŠ«ðó£CKò˜ º¬ùõ˜ ê£F‚ð£†ê£ Üõ˜èœ “Hø˜ ð£˜¬õJ™ êî£õî£Q ªêŒ°ˆî‹H ð£õô˜” â¡ø ªð£¼‡¬ñJ™ ªê£Ÿªð£N¾ Gè›ˆFù£˜. ÞšM¼ Üø‚è†ì¬÷èO¡ ªð£ÁŠð£÷ó£ù º¬ùõ˜ ªð.ªê™õ‚°ñ£˜ Üõ˜èœ ÞšM¼ Gè›¾èO½‹ õó«õŸ¹¬ó»‹ ï¡P»‹ ïM¡ø£˜. 06.02.2018 ºŸðè™, HŸðè™èO™, Üòôèˆ îIö˜ ¹ôˆF¡ º¶G¬ô Ýó£Œ„Cò£÷¼‹ F¼‚°øœ è£†C‚ÃìˆF¡ ªð£ÁŠð£÷¼ñ£ù º¬ùõ˜ ¶.ü£ùA Üõ˜èœ ªð£ÁŠH™ àœ÷, îQˆîI›‚ è£õô˜ º¬ùõ˜ îI›‚°®ñè¡ Üø‚è†ì¬÷ ê£˜H™ “è¬ô Þô‚Aò ñ£QìMò™” â¡ø ªð£¼‡¬ñJ™ ¹¶„«êK, ¹¶¬õŠ ð™è¬ô‚èöè ñ£QìMò™ ¶¬øˆ î¬ôõ˜ «ðó£CKò˜ º¬ùõ˜ ².ªê™ôªð¼ñ£œ Üõ˜èO¡ ªê£Ÿªð£N¾‹ Ë™ ªõOf´‹ º¬ùõ˜ ð£.Þó£ê£ Üõ˜èO¡ ªð£ÁŠH™ àœ÷ APˆîõº‹ îI¿‹ âÂ‹ Üø‚è†ì¬÷ ê£˜H™ ªê¡¬ù, vªì™ô£ «ñK è™ÖKˆ îI›ˆ¶¬ø àîMŠ «ðó£CKò˜ F¼ñF â™. L«ò£ªì¡CL Üõ˜èO¡ “«ðó£CKò˜ Å.Þ¡ù£CJ¡ îI›ŠðE” â¡ø ªð£¼‡¬ñJ™ ªê£Ÿªð£N¾‹ Ë™ ªõOf´‹ ï¬ìªðŸøù. Þ‰Gè›M™ îI›ªñ£N (ñ) ªñ£NJò™ ¹ô º¶G¬ô Ýó£Œ„Cò£÷˜ º¬ùõ˜ ï£.²«ô£êù£ Üõ˜èÀ‹ º¬ùõ˜ ð£.Þó£ê£ Üõ˜èÀ‹ èô‰¶ªè£‡ìù˜. 7.02.2018 ºŸðèL™ îI› Þô‚Aò‹ (ñ) ²õ®Š ¹ô º¶G¬ô Ýó£Œ„Cò£÷˜ º¬ùõ˜ «è£.ð¡m˜ªê™õ‹ Üõ˜èœ ªð£ÁŠð£÷ó£è àœ÷ îI›ˆî£ˆî£ ì£‚ì˜ à.«õ.ê£. Üø‚è†ì¬÷J¡ ê£˜H™ “Ü®ˆî÷ ñ‚èœ â¿ˆ¶‚èÀ‹ â¿ˆ¶èœ °Pˆî ðFŠ¹ õóô£Á‹” âÂ‹ ªð£¼‡¬ñJ™ ñ¶¬ó Ü¼÷£ù‰î˜ è™ÖKJ¡ àîMŠ «ðó£CKò˜ º¬ùõ˜ Ý.«ü£êŠ ê£˜L Ý«ó£‚Aòî£v Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜.

No. 100 APRIL 2018 6 Journal of Tamil Studies

àôèˆ îIö£ó£Œ„C GÁõùˆ îI› Þô‚Aò‹ ñŸÁ‹ ²õ®Š¹ô Þ¬íŠ«ðó£CKò˜ º¬ùõ˜ Ü.êbw Üõ˜èœ Üî¡ Ë¬ô ªõOJìŠ ¹ôõ˜ «õ. Hóð£èó¡ Ü‰Ë¬ôŠ ªðŸÁ‚ªè£‡ì£˜. HŸðèL™ “F¼‚°øœ CøŠ¹Š ðJôóƒè‹” âÂ‹ ªð£¼‡¬ñJ™ «ðó£CKò˜ Þó£. «ñ£èùó£² Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. Þ‰Gè›M™ º¬ùõ˜ ð£.Þó£ê£, º¬ùõ˜ ¶.ü£ùA ÝA«ò£˜ ðƒ«èŸøù˜. 8.02.2018 ºŸðèL™ ì£‚ì˜ º.õóîó£êù£˜ Üø‚è†ì¬÷ ê£˜H™ F¼. ï£.«ü£F«õ™ Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. Þ‰Gè›M™ Þ‰î Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜ «è£. ð¡m˜ªê™õ‹, º¬ùõ˜ ªð.ªê™õ‚°ñ£˜, îI›ªñ£N (ñ) ªñ£NJò™ ¹ôˆF¡ º¶G¬ô Ýó£Œ„Cò£÷˜ º¬ùõ˜ è.²Yô£ ÝA«ò£˜ ðƒ«èŸøù˜. HŸðèL™ ì£‚ì˜ ¹ó†Cˆî¬ôM Ü‹ñ£ Üø‚è†ì¬÷ ê£˜H™ “ð£óF ð£˜¬õJ™ F¼‚°øœ” âÂ‹ ªð£¼‡¬ñJ™ º¬ùõ˜ º.ºˆ¶«õ½ Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. Üø‚è†ì¬÷Š ªð£ÁŠð£÷¼‹ Þ‰GÁõù Üòôèˆ îIö˜ ¹ôˆF¡ º¶G¬ô Ýó£Œ„Cò£÷¼ñ£ù º¬ùõ˜ °.Cî‹ðó‹, º¬ùõ˜ ªð.ªê™õ‚°ñ£˜, º¬ùõ˜ «è£.ð¡m˜ªê™õ‹, º¬ùõ˜ ï£.²«ô£êù£ ÝA«ò£˜ ðƒ«èŸøù˜. 09.02.2018 ºŸðèL™ îõˆF¼ îQï£òè Ü®è÷£˜ Üø‚è†ì¬÷ ê£˜H™ “ªñ£KCòC™ îI›‚ è™M»‹ ð™ÖìèŠ ðò¡ð£´‹” â¡ø ªð£¼‡¬ñJ™ º¬ùõ˜ ïìó£ê Hœ¬÷ Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜ °.Cî‹ðó‹, º¬ùõ˜ ªð.ªê™õ‚°ñ£˜, êÍèMò™, è¬ô (ñ) ð‡ð£†´Š ¹ôˆF¡ Þ¬íŠ«ðó£CKò˜ º¬ùõ˜ Ý.ñíõöè¡, º¬ùõ˜ M.Þó£.ðMˆó£, F¼. ñ£˜®¡ ªê™ô¶¬ó ÝA«ò£˜ ðƒ«èŸøù˜. HŸðèL™ ì£‚ì˜ Cô‹¹„ªê™õ˜ ñ.ªð£.C. Üø‚è†ì¬÷ ê£˜H™ “îIö£Œ¾ «ñ‹ð£†®™ îèõ™ ªî£N™¸†ðˆF¡ ðƒèOŠ¹” âÂ‹ ªð£¼‡¬ñJ™ º¬ùõ˜ ¹.ð£ô£T Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜ °.Cî‹ðó‹, º¬ùõ˜ Ý.îêóî¡, º¬ùõ˜ ².î£ñ¬óŠð£‡®ò¡ ÝA«ò£˜ ðƒ«èŸøù˜. 10.02.2018 ºŸðèL™ ªð¼‰î¬ôõ˜ è£ñó£êK¡ ñ‚èœðE»‹ ÝÀ¬ñ»‹ Üø‚è†ì¬÷ ê£˜H™ “ªð¼‰î¬ôõ˜ è£ñó£ê˜ ñèˆî£ù ñ‚èœ î¬ôõ˜” â¡ø ªð£¼‡¬ñJ™ ðˆFK¬èò£÷˜

No. 100 APRIL 2018 Journal of Tamil Studies 7

F¼. C. Þó£«ê‰Fó¡ Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. GÁõù Þò‚°ï˜ º¬ùõ˜ «è£. Mêòó£èõ¡ Üõ˜èœ ªê£Ÿªð£N¾ ËL¬ù ªõOJì, F¼. C. Þó£«ê‰Fó¡ ªðŸÁ‚ ªè£‡ì£˜. Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜ Ý. îêóî¡, îVíñ£ø ï£ì£˜ êƒè„ ªê¡¬ù‚ A¬÷ °¿ˆ î¬ôõ˜ F¼. îƒè‹ ªê™õó£x ÝA«ò£˜ ðƒ«èŸøù˜. GÁõù‚ èí‚è˜ F¼ñF Þô†²I ïìó£ê¡ ï¡P ïM¡ø£˜. HŸðèL™ º¬ùõ˜ Ü.êbw Üõ˜èœ ªð£ÁŠð£÷ó£è àœ÷ ¹¶¬ñŠHˆî¡ Üø‚è†ì¬÷ ê£˜H™ “îI›„ CÁè¬îèO™ à÷Mò™ è†ì¬ñŠ¹èœ” âÂ‹ î¬ôŠH™ º¬ùõ˜ ².«õµ«è£ð£™ Üõ˜èO¡ CøŠ¹„ ªê£Ÿªð£N¾ ñŸÁ‹ Ë™ªõOf´‹ ï¬ìªðŸøù. 11.02.2018 ºŸðèL™ àôèˆ îIö£ó£Œ„C GÁõù Þò‚°ï˜ º¬ùõ˜ «è£. Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñJ™ ï¬ìªðŸø ÝŒ¾ ñ£íõ˜ è. ÜP¾‚èó² Üø‚è†ì¬÷ ªî£ì‚èMö£ ñŸÁ‹ ªê£Ÿªð£NM™ “îI› ï£ìèŠ ðÂõ™èÀ‹ Gè›ˆ¶ º¬øèÀ‹” â¡ø ªð£¼‡¬ñJ™ ªê¡¬ùŠ ð™è¬ô‚èöèˆ îINô‚Aòˆ ¶¬øŠ «ðó£CKò˜ º¬ùõ˜ «è£. ðöQ Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜ Ü. êbw, F¼. ªð. èF˜è£ñ‹, º¬ùõ˜ ð£.ó£. ²ŠHóñEò¡, «ðó£. º¬ùõ˜ ². «õƒèìó£ñ¡, º¬ùõ˜ õ£.º.ªê. Ý‡ìõ˜, ÜP¾‚èó² °´‹ðˆFù˜ ñŸÁ‹ GÁõù º¬ùõ˜ ð†ì ÝŒ¾ ñ£íõ˜èœ èô‰¶ ªè£‡ìù˜. HŸðèL™ º¬ùõ˜ «è£. Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñJ™ GÁõù ¬õíõ Þ¼‚¬èJ¡ ê£˜H™ “F¼ñƒ¬èò£›õ£K¡ F¼Šªð¼‰î£‡ìè‹” â¡ø ªð£¼‡¬ñJ™ F¼. C. ï‹ñ£›õ£˜ Üõ˜èœ ªê£Ÿªð£Nõ£ŸPù£˜. GÁõù ÝŒ¾ Ü½õô˜ º¬ùõ˜ F. ñè£ô†²I, º¬ùõ˜ ï£. ªüòô†²I ÝA«ò£˜ ðƒ«èŸøù˜. 12.02.2018 ºŸðèL™ ¹ó†Cˆî¬ôM ì£‚ì˜ ªü ªüòôLî£ Üø‚è†ì¬÷ ê£˜H™, ªê¡¬ùŠ ð™è¬ô‚èöè‚ è™Mˆ¶¬ø àîMŠ «ðó£CKò˜ º¬ùõ˜ »T¡ «ó£C†ì£˜ Üõ˜èœ “èŸè‚ èêìø” â¡Á‹ î¬ôŠH™ CøŠ¹¬óò£ŸPù£˜. Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜ M.Þó£. ðMˆó£ ðƒ«èŸø£˜. HŸðèL™ º¬ùõ˜ F.ñè£ô†²I ªð£ÁŠð£÷ó£è àœ÷ îˆ¶õë£Q «õî£ˆFK ñèKC Üø‚è†ì¬÷ ê£˜H™ «õ÷„«êK F¼. ë£ùê‹ð‰î¡ Üõ˜èœ “F¼ñ‰FóˆF™ õNð£†´ ªïPèœ” âÂ‹ î¬ôŠH½‹ F¼I° Þó£ñLƒè‹ ÜHó£I Üø‚è†ì¬÷ ê£˜H™ ñ¼ˆ¶õ˜ èô£õF «êè˜ Üõ˜èœ “«õî£ˆFKòº‹ F¼ñ‰Fóº‹”

No. 100 APRIL 2018 8 Journal of Tamil Studies

âÂ‹ î¬ôŠH½‹ ªê£Ÿªð£N¾è÷£ŸPù˜. ÜõŸP¡ Ë™èÀ‹ ªõOJìŠð†ìù. 13.02.2018 ºŸðèL™, º¬ùõ˜ «è£. Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñJ™ ªðKò£˜ ñEò‹¬ñ Üø‚è†ì¬÷ ê£˜H™, ñ¶¬ó Fò£èó£ê˜ è™ÖKˆ îI›ˆ¶¬ø àîMŠ«ðó£CKò˜ º¬ùõ˜ A. Cõ£ Üõ˜èO¡ ‘‘ñEò‹¬ñJ¡ êÍèŠ ðƒèOŠ¹’’ âÂ‹ î¬ôŠH™ ªê£Ÿªð£N¾‹ HŸðè™ ªðKò£˜ ï£è‹¬ñ Üø‚è†ì¬÷ ê£˜H™ ªðó‹ðÖ˜, ð£óFî£ê¡ ð™è¬ô‚èöè àÁŠ¹‚ è™ÖKˆ îI›ˆ¶¬ø àîMŠ«ðó£CKò˜ º¬ùõ˜ ê. ÿî˜ Üõ˜èO¡ ‘‘Fó£Mì Þò‚è ªõOJ™ ªðKò£K¡ ð¡ºè ÝÀ¬ñ’’ âÂ‹ î¬ôŠH™ ªê£Ÿªð£N¾‹ ï¬ìªðŸøù. Þš Üø‚è†ì¬÷èO¡ ªð£ÁŠð£÷˜ º¬ùõ˜ è£. è£ñó£x àìQ¼‰¶ CøŠHˆî£˜. 14.02.2018, ºŸðèL™ èô£G¬ôò‹ ®.â¡.«êê£êô‹ Üø‚è†ì¬÷J¡ ê£˜H™ ªê¡¬ùŠ ð™è¬ô‚èöèˆ îI›ªñ£Nˆ¶¬ø àîMŠ «ðó£CKò˜ º¬ùõ˜ õ£E ÜPõ£÷¡ Üõ˜èO¡ ªê£Ÿªð£N¾‹ ð™è¬ô„ªê™õ˜ ªî.ªð£.e. Üø‚è†ì¬÷J¡ ê£˜H™ “ðFŠð£CKò˜ ªî.ªð£.e.” âÂ‹ ªð£¼‡¬ñJ™ ¹¶„«êK, ð£óFî£ê¡ ñèO˜ è™ÖK àîMŠ«ðó£CKò˜ º¬ùõ˜ Ý.ñE Üõ˜èO¡ ªê£Ÿªð£N¾‹ ï¬ìªðŸøù. GÁõù Þò‚°ï˜ º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñ î£ƒA Ë™è¬÷ ªõOJ†ì£˜. º¬ùõ˜ î£ò‹ñ£œ Üøõ£í¡ ºî™ ð®¬òŠ ªðŸÁ‚ªè£‡ì˜. º¬ùõ˜ ï£.²«ô£êù£ Üõ˜èœ õó«õŸÁŠ«ðCù£˜. ï‡ðèL™ º¬ùõ˜ «è£. Mêòó£èõ¡ Üõ˜èO¡ î¬ô¬ñJ™ î‰¬î ªðKò£˜ ß.ªõ.ó£. Üø‚è†ì¬÷ ê£˜H™, F¼ñF ê£L¡ ñ«ù£x°ñ£˜ Üõ˜èO¡ ‘‘Ü‹«ðˆè¼‹ ªðKò£¼‹’’ âÂ‹ î¬ôŠH™ ªê£Ÿªð£N¾ ï¬ìªðŸø¶. Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜ M.Þó£.ðMˆó£ àìQ¼‰¶ CøŠHˆî£˜. 15.02.2018 ºŸðèL™, «ðó£CKò˜ ì£‚ì˜ ê.«õ.²ŠHóñEò¡ Üø‚è†ì¬÷ ê£˜H™ Cî‹ðó‹, Ü‡í£ñ¬ôŠ ð™è¬ô‚èöè ªñ£NJò™ àòó£Œ¾ ¬ñò àîMŠ«ðó£CKò˜ º¬ùõ˜ ð.°ñ«óê¡ Üõ˜èO¡ ‘‘îIN™ «õŸÁ¬ñèœ ªñ£NJò™ ð£˜¬õ’’ âÂ‹ î¬ôŠH½‹ HŸðèL™ º¬ùõ˜ º.îI›‚°®ñè¡ Üø‚è†ì¬÷ ê£˜H™ îI› ÝCKò˜, CƒèŠÌ˜, è™M Ü¬ñ„² º¬ùõ˜ ê. ê‰Fó«êèó¡ Üõ˜èO¡ “îI¿‹ îIö˜ ð‡ð£´‹ (CƒèŠÌ˜)” âÂ‹ î¬ôŠH½‹ ªê£Ÿªð£N¾èœ ï¬ìªðŸøù. Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜

No. 100 APRIL 2018 Journal of Tamil Studies 9

è.²Yô£ Üõ˜èœ õó«õŸ¹¬óò£ŸPù£˜. Þ‰Gè›M™ F¼. ñ£˜®¡ªê™ô¶¬ó Üõ˜èœ î¬ô¬ñ»¬óò£ŸP Ë™ ªõOJì, º¬ùõ˜ ¶.ü£ùA Üõ˜èœ ªðŸÁ‚ªè£‡ì£˜. º¬ùõ˜ «è£.ð¡m˜ªê™õ‹, º¬ùõ˜ M.Þó£.ðMˆó£ º¡Q¬ô õAˆîù˜. ÝŒMò™ G¬øë˜ ñ£íM F¼ñF A.üèî£ ï¡P ÃPù£˜. 16.02.2018, ºŸðèL™, ÜP¾‚èó² Þó…Cî‹ Üø‚è†ì¬÷J¡ ê£˜ð£èŠ «ðó£CKò˜ ÜPõóê¡ Üõ˜èO¡ “Þõ˜î£‹ ªðKò£˜” âÂ‹ ªð£¼‡¬ñJô£ù ªê£Ÿªð£N¾‹ Üî¡ Ë™ ªõOf´‹ ï¬ìªðŸøù. º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ Ë¬ô ªõOJ†´ˆ î¬ô¬ñ»¬óò£ŸPù£˜. Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜ ï£.²«ô£êù£ Üõ˜èœ õó«õŸø£˜. F¼.°ñ«óê¡ Üõ˜èœ º¡Q¬ô õAˆî£˜. Þ‰Gè›M™ º¬ùõ˜ °.èF«óê¡, º¬ùõ˜ Ü¼.«è£ð£ô¡, º¬ùõ˜ ð£.Þó£ê£, ÝŒ¾ ñ£íõ˜èœ, GÁõùŠ «ðó£CKò˜èœ èô‰¶ ªè£‡ìù˜. HŸðèL™ º¬ùõ˜ ï£.²«êô£êù£ Üõ˜èœ Üø‚è†ì¬÷Š ªð£ÁŠð£÷ó£è àœ÷ Þîö£÷˜ ÝFˆîù£˜ Üø‚è†ì¬÷ ê£˜H™ F¼„ªê‰É˜ C.ð£.ÝFˆîù£˜ è¬ô (ñ) ÜPMò™ è™ÖKˆ îI›ˆî¬øˆ î¬ôõ˜ º¬ùõ˜ °.èF«óê¡ Üõ˜èœ “ªð£¶õ£›M™ C.ð£.ÝFˆîù£˜” âÂ‹ î¬ôŠH™ ªê£Ÿªð£Nõ£ŸPù£˜. 17.02.2018 ºŸðèL™ º¬ùõ˜ ð£.Þó£ê£ Üõ˜èœ ªð£ÁŠH½œ÷ ì£‚ì˜ ªê.Üóƒèï£òè‹ Üø‚è†ì¬÷J¡ ê£˜H™ ªê¡¬ù õ÷˜„C Ýó£Œ„C ¬ñòŠ ðFŠ¹ˆ¶¬ø Ü½õô˜ F¼.Ý.ÜPõöè¡ Üõ˜èœ “ñ£™è‹ ÝF«êêŒò£M¡ îI›Š ðEèœ” âÂ‹ î¬ôŠH½‹ õ.à.C. Üø‚è†ì¬÷J¡ ê£˜H™ Ü‹ ¬ñòˆF¡ Ëôè˜ F¼. ªóƒ¬èò£ º¼è¡ Üõ˜èœ “õìªê¡¬ù «õî£‰FèÀ‹ îI› «õî£‰îŠ ðEèÀ‹” âÂ‹ ªð£¼‡¬ñJ½‹ ªê£Ÿªð£Nõ£ŸPù˜. º¬ùõ˜ ð£.Þó£ê£ Üõ˜èœ õó«õŸ¹¬ó ï™Aù£˜. ªî£ì˜‰¶ º¬ùõ˜ Ü.êbw Üõ˜èœ ªð£ÁŠð£÷ó£è àœ÷ ¹¶¬ñŠHˆî¡ Üø‚è†ì¬÷J¡ ê£˜H™ â¿ˆî£÷˜ º¬ùõ˜ ². «õµ«è£ð£™ Üõ˜èœ “îI›„ CÁè¬îèO™ à÷Mò™ è†ì¬ñŠ¹èœ” âÂ‹ î¬ôŠH™ ªê£Ÿªð£N¾ Gè›ˆFù˜. GÁõù Þò‚°ï˜ º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñ»¬óè¬÷ Gè›ˆFù£˜. 18.02.2018Þ™ àôèˆ îIö£ó£Œ„C GÁõùˆF¡ êÍèMò™, è¬ô (ñ) ð‡ð£†´Š¹ôˆF¡ ê£˜H™ åJô£†ìŠ ðJôóƒè‹ ïìˆîŠð†ì¶. ÞŠðJôóƒA™ «ðó£CKò˜ ªõ. ðóñCõ‹ Üõ˜èœ õó«õŸ¹¬óò£ŸPì

No. 100 APRIL 2018 10 Journal of Tamil Studies

º¬ùõ˜ ªð. ªê™õ‚°ñ£˜ Üõ˜èœ ðJôóƒ¬èˆ ªî£ìƒA¬õˆî£˜. º¬ùõ˜ ².î£ñ¬óŠ ð£‡®ò¡ Üõ˜èÀ‹, º¬ùõ˜ è£. è£ñó£x Üõ˜èÀ‹ õ£›ˆ¶¬ó õöƒAù˜. º¬ùõ˜ ð£. Þó£ê£ Üõ˜èœ Gè›„C å¼ƒA¬íŠ¹‹ åJô£†ìŠ ðJŸC¬ò»‹ õöƒAù£˜. Üõ¼‚°ˆ ¶¬íò£è ªè. Å˜ò£, ê. î˜SQ ÝAò ñ£íMò¼‹ ðJŸC õöƒAù˜. ÞŠðJôóƒA™ ªê¡¬ùŠ ð™è¬ô‚èöè‹, ñ£Gô‚è™ÖK, â‹.æ.H. ¬õíõ‚ è™ÖK, âv.Ý˜.â‹. è¬ô‚è™ÖK, ªê¡¬ù ¶.«è£. ¬õíõ‚ è™ÖK ñŸÁ‹ àôèˆ îIö£ó£Œ„C GÁõù º¬ùõ˜ ð†ì ñŸÁ‹ ÝŒMò™ G¬øë˜ ñ£íõ˜èœ Fó÷£è‚ èô‰¶ ªè£‡´ ðJŸC ªðŸøù˜. º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ ðJŸCJ™ èô‰¶ ªè£‡ì ñ£íõ˜èÀ‚°„ ê£¡Pî› õöƒAù£˜. º¬ùõ˜ ð†ì ÝŒõ£÷˜èœ F¼. ªê. ¶÷Có£ñ¡ ï¡P»¬ó»‹ F¼ñF Ý. ªê‡ðèõœO ªî£°ˆ¶‹ õöƒAù˜. 19.02.2018 ºŸðèL™, îQˆîI›ˆ î‰¬î ñ¬øñ¬ô Ü®è÷£˜ Üø‚è†ì¬÷ ê£˜H™ è£õ™¶¬ø‚ è‡è£EŠð£÷˜ èMë˜ ñE ê‡ºè‹ Üõ˜èœ “Í¡Á õKèO™ º‰ËÁ à‡¬ñèœ” âÂ‹ î¬ôŠH™ ªê£Ÿªð£Nõ£ŸPù£˜. ªê£ŸªðN¾ ËL¬ù‚ èMë˜ º.º¼«èê¡ Üõ˜èœ ªõOJìˆ F¼ñF ñE ê‡ºè‹ Üõ˜èœ ªðŸÁ‚ªè£‡ì£˜. Üø‚è†ì¬÷Š ªð£ÁŠð£÷˜ º¬ùõ˜ Ý.ñíõöè¡, º¬ùõ˜ ªð.ªê™õ‚°ñ£˜, º¬ùõ˜ è£.è£ñó£x ÝA«ò£˜ èô‰¶ ªè£‡ìù˜. ªî£ì˜‰¶ º¬ùõ˜ Ý.ñíõöè¡ Üõ˜èœ ªð£ÁŠH™ àœ÷ ªð¼‰î¬ôõ˜ è£ñó£ê˜ Üø‚è†ì¬÷„ ªê£Ÿªð£N¬õŠ “ðö‰îIö˜ àì™ ñŸÁ‹ à÷ïô «ñô£‡¬ñ” âÂ‹ î¬ôŠH™ º¬ùõ˜ Ý.ñíõöè«ù Gè›ˆFù£˜. HŸðèL™ ªñ£Në£JÁ «îõ«ïòŠð£õ£í˜ Üø‚è†ì¬÷ ê£˜H™ «è£ò‹¹ˆÉ˜, ªè£ƒ°ï£´ è¬ô ÜPMò™ è™ÖKJ¡ îI›ˆ¶¬øˆ î¬ôõ˜ º¬ùõ˜ è. º¼«èê¡ Üõ˜èœ “è‹ðQ¡ ð¬ìŠHô‚Aò‚ «è£†ð£´èœ” âÂ‹ î¬ôŠH™ ªê£Ÿªð£Nõ£Ÿø Ü„ ªê£Ÿªð£N¾ ËL¬ù º¬ùõ˜ Ý.ñíõöè¡ Üõ˜èœ ªõOJì, º¬ùõ˜ ð†ì ÝŒ¾ ñ£íM F¼ñF Þó£.Ýù‰î«ü£F ªðŸÁ‚ªè£‡ì£˜. 20.02.2018 ºî™ 23.02.2018 õ¬ó àôèˆ îIö£ó£Œ„C GÁõùˆ ªî£™è£ŠHò˜ ÝŒ¾ Þ¼‚¬è»‹ îI›ï£†´ˆ ªî£™Lò™ «ðó¬õ»‹ Þ¬í‰¶ “îIöèˆF™ ªî£™ªô¿ˆFò™ - îI›” âÂ‹ ªð£¼‡¬ñJ™

No. 100 APRIL 2018 Journal of Tamil Studies 11

ï£¡° ï£œèœèœ è™ªõ†´Š ðJôóƒèˆ¬î ïìˆFù. 20.02.2018 Ü¡Á º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñJ™ ï¬ìªðŸø ªî£ì‚è Mö£M™ îI›ï£´ Üó² ªî£™Lò™ ¶¬øˆ ¶¬í Þò‚°ï˜ º¬ùõ˜ Þó£.Cõ£ù‰î‹, ªî£™è£ŠHò˜ ÝŒM¼‚¬èŠ ªð£ÁŠð£÷˜ º¬ùõ˜ Ü.êbw, îI›ï£†´ˆ ªî£™Lò™ «ðó¬õ„ ªêòô£÷˜ º¬ùõ˜ «è£.êCèô£ ÝA«ò£˜ ðƒ«èŸøù˜. 23.02.2018 Ü¡Á º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñJ™ ï¬ìªðŸø G¬ø¾ Mö£M™ îI›ï£†´ˆ ªî£™Lò™ «ðó¬õˆ ¶¬íˆ î¬ôõ¼‹ îI›ï£´ Üó² ªî£™Lò™ ¶¬ø «ñù£œ Þò‚°ï¼ñ£ù º¬ùõ˜ Y.õê‰F, ªñ£N Ü¬ñŠH¡ F†ì Þò‚°ï˜ «ðó£CKò˜ º¬ùõ˜ ð£.ó£.²ŠHóñEò¡ ÝA«ò£˜ ðƒ«èŸøù˜. º¬ùõ˜ Ü.êbw ï¡P ïM¡ø£˜. ÞŠ ðJôóƒA™ îI›ï£´ Üó² ªî£™Lò™ ¶¬ø «ñù£œ àîM Þò‚°ï˜ º¬ùõ˜ ó.Ìƒ°¡ø¡, è™ªõ†ì£Œõ£÷˜ (ð.G.) º¬ùõ˜ è.°ö‰¬î«õô¡, ¬ñÅ˜ ñˆFò ªî£™Lò™ ¶¬ø «ñù£œ Þò‚°ï˜ º¬ùõ˜ ð.ªõƒè«ìê¡ ÝA«ò£˜ ðJŸC ÜOˆî£˜èœ. îI›Šªð¼Mö£ 24.2.2018 ñ£‡¹I° «ñù£œ ºî™õ˜ ¹ó†Cˆî¬ôM Ü‹ñ£ Üõ˜èO¡ îI›ˆ ªî£‡®Ÿ° ï¡P ªîKM‚°‹õ¬èJ™ 70 ÜKò Ë™èœ, 70 GÁõù ÝŒ¾ Ë™èœ ñŸÁ‹ ñÁðFŠ¹ Ë™èœ ªõOJìŠð†ìù. Ë™è¬÷ ñ£‡¹I° îI› õ÷˜„Cˆ ¶¬ø Ü¬ñ„ê˜ è. ð£‡®òó£ü¡ Üõ˜èœ ªõOJì ñ£‡¹I° õ¼õ£Œˆ¶¬ø Ü¬ñ„ê˜ Ý˜.H. àîò°ñ£˜ Üõ˜èœ ªðŸÁ‚ ªè£‡ì£˜èœ. ñ£‡¹I° õEèõKˆ ¶¬ø Ü¬ñ„ê˜ «è.C. ióñE Üõ˜èœ, ªî¡ªê¡¬ùŠ ð£ó£Àñ¡ø àÁŠHù˜ ñ¼. ªüòõ˜î¡ Üõ˜èœ, ê†ìñ¡ø àÁŠHù˜èœ F¼. êóõí¡, F¼ ñ£E‚è‹ Üõ˜èœ, Üò™ï£†´ˆ îIöPë˜ F¼ñF ²ð£CE Üõ˜èœ, º¡ù£œ Þ.Ý.ð. Ü½õô˜ èŸÌó ²‰îóð£‡®ò¡ Üõ˜èœ, º¬ùõ˜ «è£. Mêòó£èõ¡ Üõ˜èœ, º¬ùõ˜ Ý.îêóî¡ ÝA«ò£˜ èô‰¶ªè£‡ìù˜. ÞšMö£M™ ÜKò Ë™è÷£ù - 1. èMióó£èõºîLò£K¡ F¼ÝCKòM¼ˆîƒèœ (1834), 2. «õƒèì£êôºîLò£K¡ Üöè˜ Hœ¬÷ˆ îI› (1837), 3. êóõíŠªð¼ñ£O¡ ðíM´É¶ (1838), 4. ï£ó£òí ð£óFò£K¡ «è£M‰îêîè‹ (1839), 5. °ñó°¼ðó²õ£IèO¡ è£C‚èô‹ðè‹ (1840), 6. ñ£Kºˆ¶ŠHœ¬÷J¡ F¼Š¹LÎ˜ ªõ‡ð£ (1842), 7. F¼õ®î£êK¡ è«ü‰Fó«ñ£†ê‹ Íôð£ì‹ (1843),

No. 100 APRIL 2018 12 Journal of Tamil Studies

8. F¼«õƒèì£êôºîLò£K¡ Üöè˜ èô‹ðè‹ Íôð£ì‹ (1844), 9. °ñóŠð ºîLò£K¡ F¼õ£êè‹ (1845), 10. Þó£ñ„ê‰Fó èMó£òK¡ ê°‰î¬ô Mô£ê‹ (1845), 11. ÜFióó£ñð£‡®òó£üQ¡ ¬ïìî Íô ð£ì‹ (1847), 12. ï„Cù£˜‚AQòK¡ ªî£™è£ŠHò‹ (1848), 13. ºˆ¶„ê£I ºîLò£K¡ ï¡Û™ Íô‹ (1854), 14. â™ôŠðï£õôK¡ F¼õ¼¬í‚èô‹ðè‹ (1854), 15. Mê£èŠ ªð¼ñ£O¡ ï¡Û™ Íôº‹ à¬ó»‹ (1855), 16. Þ. ê£º«õ™ Hœ¬÷J¡ ªî£™è£ŠHò - ï¡Û™ (1858), 17. T.Î. «ð£ŠH¡ îI›„ªêŒ»† èô‹ðè‹ (1859), 18. ªõƒè†ó£ñ àð£ˆFò£òK¡ ñ£˜‚è‡«ìò˜ Mô£ê‹ (1860), 19. ªê™õ‚ «èêõó£ò ºîLò£K¡ ÞòŸð£ (1864), 20. â„. ðõ˜ - Þ. ºˆ¬îò£ Hœ¬÷J¡ C‰î£ñE (1868), 21. Þó£ê«è£ð£ôŠ Hœ¬÷J¡ ªî£™è£ŠHò‹ «êù£õ¬óò‹ (1868), 22. è£C M²õï£î ºîLò£K¡ ¬õˆFòóèó£F (1871), 23. «ò²APv¶ ï£î¼¬ìò ðK²ˆî ²M«êûŠ ªð£¼ˆî‹ (1877), 24. î£‡ìõó£ò ²õ£IèO¡ ò£Šð¼ƒèô‚è£K¬è Íôº‹ à¬ó»‹ (1880), 25. è£.F¼„CŸø‹ðô ë£Qò£K¡ è£CóèCò‹ Íô‹ (eù£†C²‰îó‹Hœ¬÷ à¬ó) (1881), 26. F¼ˆî‚è«îõK¡ Yõè C‰î£ñE (ºîŸ ð£è‹) (1883), 27. C.¬õ.î£«ñ£îó‹Hœ¬÷J¡ ªî£™è£ŠHò‹ ªð£¼÷Fè£ó‹ (ªî£°F - 1) (1885), 28. ªî£™è£ŠHò‹ ªð£¼÷Fè£ó‹ (ªî£°F - 2) (1885), 29. èLˆªî£¬è (1887), 30. ióó£èõ²õ£I ÜŒòƒè£K¡ F¼«õƒèì îô¹ó£í‹ (1887), 31. ²Šðó£ò ªê†®ò£K¡ ðF«ù£ó£‹ F¼º¬ø (1887), 32. ñ.i. Þó£ñ£Âü£ê£Kò£K¡ ÿ ñý£ð£óî‹ dwñ ð˜õ‹ (1887), 33. ºˆ¶ió àð£ˆFò£òK¡ ºˆ¶iKò‹ (1889), 34. C.¬õ. î£«ñ£îó‹Hœ¬÷J¡ Å÷£ñE (1889), 35. ðFªù‡ Cˆî˜èO¡ ðî£˜ˆî°íC‰î£ñE Íôº‹ à¬ó»‹ (1889), 36. ó£. Þó£è¬õòƒè£K¡ ªî£™è£ŠHòŠ ªð£¼÷Fè£ó Ýó£Œ„C (1889), 37. è£Fóêù£ ñ¬ó‚è£òK¡ ïHòõî£óŠðìô‹ (1890), 38. HƒèôºQõK¡ Hƒèô Gè‡´ (1890), 39. °ô£‹è£FÁ ï£õôK¡ ï£Ã˜Š¹ó£í‹ (1893), 40. °íƒ°® ñvî£¡ ê£U¹M¡ F¼Šð£ìŸPó†´ (1897), 41. Ü.ï£ó£òíê£I äòK¡ ïŸP¬í (1899), 42. M™LòŠð Hœ¬÷J¡ F¼ºèMô£ê‹ ÞóèCò ªõOŠð¬ì (1900), 43. ªî£™è£ŠHò‹ â¿ˆîFè£ó‹ (1900), 44. ªî£™è£ŠHò‹ ªê£™ôFè£ó‹ (1900), 45. ÿ Cõë£ù²õ£IèO¡ ê‹ð‰î˜ Hœ¬÷ˆ îI› (1902), 46. ºˆ¶ˆî‹H Hœ¬÷J¡ ÜHî£ù«è£ê‹ (1902), 47. «õ.ê£Iï£¬îòK¡ ióõùŠ¹ó£í‹ (1903), 48. °ô£‹ è£FÁ ï£õôK¡ ÝK¹ ï£òè õêù‹ (1903), 49. «õ.ê£Iï£¬îòK¡ ¹ˆîêKˆFó‹, ªð÷ˆîî¼ñ‹, ªð÷ˆîêƒè‹ (1906), 50. «ê. «ê£ñ²‰îó‹ Hœ¬÷J¡ î¼‚è

No. 100 APRIL 2018 Journal of Tamil Studies 13

M÷‚è‹ (1907), 51. «è£.õ®«õ½ ªê†®ò£K¡ î˜‚èðKð£¬û (1908), 52. ²Š¬ðò£ Hœ¬÷J¡ ¹õ«ù‰Fóè£Mò‹ (1908), 53. è£. Þó£ñê£I ï£»´M¡ îQŠð£ìŸFó†´ (1911), 54. ó£. Þó£è¬õòƒè£K¡ ªî£™è£ŠHò‹ ªêŒ»Oò™ (1917), 55. ÿ õ£¬ôò£ù‰î ²õ£IèO¡ Cˆî£‰îŠðìM÷‚è‹ (1917), 56. H.²‰îó‹ Hœ¬÷J¡ ñ«ù£¡ñaò‹ (1922), 57. ñ.i. Þó£ñ£Âü£ê£Kò£K¡ ÿ ñè£ð£óî‹ (1923), 58. è£.ªð£¡Âê£I ï£†ì£K¡ F¼‚°øœ Íôº‹ ñí‚°ìõ˜ à¬ó»‹ (1925), 59. ïòùŠðºîLò£K¡ F¼„CŸø‹ðô‚«è£¬õ (1926), 60. ªð£. ð£‡®ˆ¶¬óJ¡ ÜèŠªð£¼œ M÷‚è‹ Íôº‹ à¬ó»‹ (1926), 61. î. ¶¬óê£I ºîLò£K¡ «î¬óò˜ èKê™ (1926), 62. «õ.ê£Iï£¬îòK¡ CôŠðFè£ó Íôº‹ Ü¼‹ðî¾¬ó»‹ (ð°F-1) (1927), 63. «õ.ê£Iï£¬îòK¡ (1927) CôŠðFè£ó Íôº‹ Ü¼‹ðî¾¬ó»‹ (ð°F-2) 64. F¼. è£.²ŠHóñEò Hœ¬÷J¡ ¬êõCˆî£‰î à‡¬ñ õóô£Á (1927), 65. ñ.i. Þó£ñ£Âü£ê£Kò£K¡ ÿñý£ð£óî‹ àˆ«ò£èð˜õ‹ (1928), 66. Þó£ñLƒè ²õ£IèO¡ åNMªô£´‚è‹ - Cî‹ðó‹ (1930), 67. «õ.ê£Iï£¬îòK¡ ðˆ¶Šð£†´ Íôº‹ à¬ó»‹ (ð°F-1) (1931), 68. ðˆ¶Šð£†´ Íôº‹ à¬ó»‹ (ð°F-2) (1931), 69. ñE«ñè¬ô (1931), 70. ì£‚ì˜ à.«õ.ê£Iï£¬îòK¡ ¹øï£ÛÁ Íôº‹ à¬ó»‹ (1935). GÁõù ªõOf´è÷£ù: 1. º¬ùõ˜ ².î£ñóŠð£‡®òQ¡ è¬îŠð£ì™ ²õ®ˆFó†´‹ ðFŠ¹‹ (ªî£°F 6), 2. ªüòº¼èQ¡ î¼ñ£ƒè¬î êKˆFó‹ ðFŠ¹º‹ ÝŒ¾‹, 3. ï. «ñ£èùî£C¡ è£ªì™ô£‹ H„CŠÌ, 4. è†´¬ó è¼‹¹, 5. ºóOJ¡ à.«õ.ê£.M¡ CŸPô‚AòƒèO¡ ðFŠ¹ õóô£Á‹ ªïPº¬øèÀ‹, 6. Ý. êbw °ñ£K¡ ð£óFî£ê¡ ð£ì™èO™ ï¬è„²¬õ, 7. Ý˜. «è£î‡ìó£ñQ¡ îI› ªêŒî M¬ù, 8. R. Kothandaraman’s The Riddle That Is Tamil, 9. º¬ùõ˜ F. ñè£ô£†²IJ¡ ²õ® æ˜ ÜPºè‹, 10. º¬ùõ˜ «è£.Mêòó£èõQ¡ â¿ˆ¶ - ªñ£N æ˜ ÜPºè‹, 11. º¬ùõ˜ F. ñè£ô£†²IJ¡ F¼ñ‰Fó‹ à¬óˆFó†´, 12. F¼ñ‰Fó‹ - æ˜ ÜPºè‹, 13. F¼ñ‰Fó‹ ªïP, 14. CôŠðFè£ó‚ è÷…Cò‹, 15. õœ÷ô£¼‹ õ£›Mò½‹, 16. ð£. bùîò£÷Q¡ F¼ñ‰Fóº‹ Fø¡ «ñ‹ð£´‹ 17. º¬ùõ˜ ¶.ðˆñHKò£M¡ ªêšMò™ Üø Þô‚Aòƒèœ è£†´‹ Þ™ôø‚«è£†ð£´èœ, 18. º¬ùõ˜ «õ. Ü¼†ð£ñEJ¡ êƒè Þô‚AòƒèO™ ð²¬ñ õ÷ƒèœ, 19. Dr. K. Chidambaram’s bi-lingual learner’s dictionary for non-Tamils (Tamil-English), 20. º¬ùõ˜ M.Þ‰¶ñFJ¡ êƒè Þô‚AòˆF™ °P…Cˆ F¬í õ£›Mò™, 21. F¼.õ.«õî£êôˆF¡ «ê£Fì

No. 100 APRIL 2018 14 Journal of Tamil Studies

õ£êè‹, 22. F¼.õ.«õî£êôˆF¡ «ê£Fìˆ Fø¾«è£™, 23. F¼.õ.«õî£êôˆF¡ «ê£FìŠ ªð‡èœ ü£îèº‹ ðôÂ‹, 24. î£‡ìõó£ò ºîLò£K¡ Þô‚èíŠð…êèƒèœ, 25. ï£èñÃ÷Šð ï£òèK¡ MøL M´ É¶, 26. ¶¬ó²õ£I èMó£òK¡ ðöQ Ý‡ìõ˜ W˜ˆî¬ù, 27. ñ£ìÌC ó£ñ£¸êê£˜ò ²õ£IèO¡ Hó‹ñ ÅˆFó ˆó£Mìð£wò‹, 28. FPñ˜, è£IòŠð ºîL, è‰îê£I ºîLò£K¡ è™M«òE, 29. Müòóƒè ºîLò£K¡ ÜªñK‚è£‚ è‡ìˆ¬î‚ è‡´H®ˆî¬î‚ °Pˆî êKˆFó‹, 30. «õ.«õƒèìó£ü¨½ ªó†®ò£K¡ ðóí˜, 31. ð‹ñ™ ê‹ð‰î ºîLò£K¡ ï£ìè«ñ¬ì G¬ù¾èœ, 32. º¬ùõ˜ ï£èŠð£ ï£„CòŠðQ¡ îI›ï£†®™ ¬ðóõ˜ õNð£´, 33. ñ«ù£¡ñE ê‡ºèî£C¡ °Á‰ªî£¬è å¼ ¸‡í£Œ¾, 34. º¬ùõ˜ F. ñè£ô†²IJ¡ ²õ®„²ì˜, 35. º¬ùõ˜ Ü¡Qî£ñC¡ îIöè ñèOKò™, 36. º¬ùõ˜ è£.ªê™ôŠðQ¡ îIN™ M´î¬ô Þô‚Aò‹, 37. º¬ùõ˜ Ý. G˜ñô£«îMJ¡ «è£õô¡ è¬î, 38. º¬ùõ˜ °. ðèõFJ¡ îIö˜ Ý¬ìèœ, 39. Þó£. ð£ô²ŠHóñEòˆF¡ îIö˜ ï£†´ M¬÷ò£†´èœ, 40. è. è£‰FJ¡ îIö˜ ðö‚èõö‚èƒèÀ‹ ï‹H‚¬èèÀ‹, 41. º¬ùõ˜ F. ñè£ô†²IJ¡ î†Cí£Í˜ˆF °¼ºè‹ - 100, 42. Þ.²‰îóÍ˜ˆFJ¡ Þô‚Aò Þî›èœ, 43. ì£‚ì˜ Þó£. Gó…êù£«îMJ¡ ªî¡Q‰Fò ñ¼ˆ¶õ õóô£Á, 44. º¬ùõ˜ Þó£².ð¾¡¶¬óJ¡ ð‡¬ìˆ îIöè õ¬ó¾èÀ‹ °lf´èÀ‹, 45. º¬ùõ˜ ã.â¡. ªð¼ñ£O¡ îIöè ï£†´Š¹ø‚ è¬ôèœ, 46. Ü. Þ¬øòQ¡ Þîö£÷˜ ªðKò£˜, 47. Þó£. «è£î‡ìó£ñQ¡ õ£Nò ªê‰îI›, 48. º¬ùõ˜ ñ. ªêèbêQ¡ îI›ï£†´ ÍL¬èèœ- ÜPMò™ ÝŒ¾èœ, 49. «õ. ªï´…ªêNòQ¡ °íõ£èì‹, 50. «õ.«õƒèìó£ü¨½ ªó†®ò£K¡ èHô˜, 51. º¬ùõ˜ F. ñè£ô†²IJ¡ Þô‚AòˆF™ «ê£Fì‹, 52. º¬ùõ˜ F. ñè£ô†²IJ¡ «ê£FìMò™, 53. º¬ùõ˜ F. ñè£ô†²IJ¡ Cˆî ñ¼ˆ¶õ ñEèœ, 54. C.«è£M‰îó£êù£K¡ îIªö¿ˆF¡ õKõ®õ‹, 55. º.°.üè‰ï£î ó£ü£M¡ îI¿‹ Hó£A¼îº‹, 56. °.ðèõFJ¡ îIöè‹ - Þôƒ¬è á˜Šªðò˜èœ - æ˜ åŠð£Œ¾, 57. ì£‚ì˜ °.ðèõFJ¡ Føù£Œ¾ Üµ°º¬øèœ, 58. ì£‚ì˜ ó. Müòô†²IJ¡ îIöèˆF™ ÝCõè˜èœ, 59. ì£‚ì˜ Y. êCõ™LJ¡ êñò„ ªê£™ôèó£F, 60. F.ôLî£M¡ ñ¼‰¶ ªêŒº¬øèœ, 61. ì£‚ì˜ ñ£.ó£.«ð£. °¼ê£IJ¡ Üèôº‹ Ýöº‹, 62. ì£‚ì˜ Y. êCõ™LJ¡ îIö˜ F¼ñí‹, 63. ².ê‡ºè «õô£»îˆF¡ ªñ£N ªðò˜ŠHò™, 64. «è. ðèõFJ¡ îIö˜ Ü÷¬õèœ, 65. ì£‚ì˜ ñ.º.à¬õR¡ Þvô£‹ õ÷˜ˆî

No. 100 APRIL 2018 Journal of Tamil Studies 15

îI›, 66. Ý˜. Ý÷õ‰î£K¡ è™ªõ†®™ á˜Šªðò˜èœ, 67. ì£‚ì˜ ê.«õ.²ŠHóñEòˆF¡ îI› Þô‚Aò‚ ªè£œ¬è - 6, 68. ê.«õ.²ŠHóñEòQ¡ àôèˆ îI› â¿ˆî£÷˜ ò£˜? âõ˜?, 69. ì£‚ì˜. ²Š¹ô†²I «ñ£èQ¡ è£ŸÁ‚ è¼Mèœ, 70. ì£‚ì˜ î.«è£.ê£‰F ï£îQ¡ Þ¼îò«ï£ŒèÀ‹ Þ¡¬øò ñ¼ˆ¶õº‹ ÝAò Ë™èœ ªõOJìŠð†ìù. ªð£¡QJ¡ ªê™M ¹ó†Cˆî¬ôM 25.02.2018 HŸðè™ “ªð£¡QJ¡ ªê™M ¹ó†Cˆî¬ôM”â¡Â‹ î¬ôŠH™ 70 èMë˜èœ ðƒ«èŸø èMòóƒè‹ ï¬ìªðŸø¶. îI›ï£´ Üó² à.«õ.ê£. M¼î£÷˜ â¿„CŠð£õô˜ ñ¼¶ Üö°ó£x Üõ˜èœ “ÜAô‹ «ð£ŸÁ‹ Ü‹ñ£”âÂ‹ î¬ôŠHô£ù èM¬îˆ ªî£°Š¹ Ë¬ô ªõOJ†´‚ èMòóƒ¬èˆ ªî£ìƒA ¬õˆ¶ˆ ªî£ì‚è¾¬óò£ŸPù£˜. àôèˆ îIö£ó£Œ„C GÁõù Þò‚°ï˜ º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ õó«õŸ¹¬óò£ŸPì‚ èMë˜ ã˜õ£® âv.Þó£î£A¼wí¡ Üõ˜èœ î¬ô¬ñ î£ƒAù£˜. Ü‹ñ£ Þô‚AòŠ «ðó¬õˆ î¬ôõ˜ èMë˜ ð£óF²°ñ£ó¡, èMë˜ ¶¬ó.Þó£üñ£E‚è‹, èMë˜ Ãó‹ ¶¬ó, èMë˜ ð.«è£.ï£ó£òíê£I ÝA«ò£˜ º¡Q¬ôJ™ èMë˜ ð.«õ†ìõó£ò¡, èMë˜ «õ.î.«ò£èï£î¡, èMë˜ «ìM† Hói¡°ñ£˜, èMë˜ F.«ñ£.ð£óF, èMë˜ â™ô‹ñ£œ A¼wíÍ˜ˆF, ÜKñ£ º.ñE, º¬ùõ˜ ôLî£ ²‰îó‹, ÞîòWî‹ Þó£ñ£Âê‹, èMë˜ «ñ£.Þó£ü è¼í£èó¡, èMë˜ ñ£¡ °. ã¿ñ¬ô, èMë˜ Y.M‚Aóñ¡, èMë˜ ê£‰F «ò£è£, èMë˜ ï£¬è. Ý¬êˆî‹H, èMë˜ C.ºˆ¶ê£I, èMë˜ àñ£êƒèK è«íw°ñ£˜, èMë˜ Þó£.Ýù‰î«ü£F, èMë˜ Ü. è. ó£², èMë˜ ñ«èw, èMë˜ Þó£. ê£Iï£î¡, èMë˜ ñ£.ñE«õô¡, èMë˜ â†õ˜†.îƒèó£x, èMë˜ Ý.Ü¼œªñ£N, èMë˜ Ã. àñ£ñ«èvõK, èMë˜ ªðƒèÙ˜ âv.M.Ý˜.Í˜ˆF, «ðó£CKò˜ ªõ.cô«ñè‹, èMë˜ èM è‡í¡, èMë˜ F.«ñ£. ºˆ¶, èMë˜ è£…C ªî¡øôõ¡, èMë˜ ªê.«ô£èï£î¡, èMë˜ âv.º¼è«õ™, èMë˜ ÜPõöè¡, èMë˜ ².Þó£ê«õ™, èMë˜ º.ªüèï£î¡, èMë˜ â.YQõ£ê¡, èMë˜ ªñ®‚è™ H.bù£, èMë˜ ê.ãè£‹ðó‹, èMë˜ ªêƒèF˜ ê‡ºè‹, èMë˜ î…¬ê âNô¡, èMë˜ ªê‹ªñ£N º.°ñ£˜, º¬ùõ˜ ï£.²«ô£êù£, èMë˜ «è£.ð£.ªê™ô‹ñ£œ, º¬ùõ˜ ñ£E‚è‹ñ£œ, èMë˜ A¼wíFôè£, èMë˜ ióºˆ¶, èMë˜ ê‡ºè. H„êŠHœ¬÷, èMë˜ ðó‰É˜ Þó£ñê£I, èMë˜ õò¬ô ð£óFõ£ê¡, èMë˜ Ì¬õ.õ£Wê¡, èMë˜ C‰¬îõ£ê¡, èMë˜ ªê£.ê£‰F, èMë˜ è™ò£E ïìó£ü¡, èMë˜ Þ.F.ï‰î°ñ£ó¡, No. 100 APRIL 2018 16 Journal of Tamil Studies

èMë˜ ð£óFî£ê¡, èMë˜ è¡QˆîI›î£ê¡, èMë˜ õ.Fùèó¡, èMë˜ Ý.Þó£«ê‰Fó¡, èMë˜ Ý˜.ó£ü«è£ð£™, èMë˜ Ý.²«ô£„êù£, èMë˜ êƒè. «è£Aô£, èMë˜ ï™ô.ð¡m˜ªê™õ‹, èMë˜ Þîò‹ A¼†®í£, èMë˜ Ý«ó£‚Aò«ñK, èMë˜ âv. «îMè£ ó£E, èMë˜ èMŠªð£P èMë˜ è.è‡í‹ñ£, èMë˜ º. ñE«ñè¬ô, èMë˜ Þó£ñ. º¼è¡, èMë˜ C.êóõí¡, èMë˜ ð£óFó£ü£, èMë˜ Ý. Ý. Þó£ü£ñE ÝA«ò£˜ èM ð£®ù˜. ðƒ«èŸø èMë˜èÀ‚° MTH GÁõùˆ î¬ôõ¼‹, MTH àôèˆ îI›„êƒè GÁõù˜ ñŸÁ‹ î¬ôõ¼ñ£ù è¬ôñ£ñE ªêõ£Lò˜ ì£‚ì˜ M.T.ê‰«î£ê‹ Üõ˜èœ ê£¡Á õöƒA G¬ø¾¬óò£ŸPù£˜. º¬ùõ˜ ß.MüŒ Üõ˜èœ ï¡P ïM¡ø£˜. îIö£˜õô˜èœ, GÁõù ÝŒMò™ G¬øë˜, º¬ùõ˜ ð†ì ÝŒõ£÷˜èœ, GÁõùŠ «ðó£CKò˜èœ ñŸÁ‹ Ü½õô˜èœ Gè›M™ èô‰¶ ªè£‡´ CøŠHˆîù˜. 26.02.2018 º¬ùõ˜ Ü.êbw Üõ˜èœ ªð£ÁŠð£÷ó£è àœ÷ «ðó£CKò˜ õ.ªê.°ö‰¬îê£I Üø‚è†ì¬÷ ê£˜H½‹ F¼. Y.ñ£.¶¬óòó² Üø‚è†ì¬÷èœ ê£˜H½‹ º¬ùõ˜ «õ.ÜP¾¬ì ï‹H Üõ˜èO¡ “àôè÷£Mò ÅöLò™ C‚è™èÀ‹ ð£ó‹ðKòˆ b˜¾èÀ‹” âÂ‹ î¬ôŠH½‹ ªê£Ÿªð£N¾èœ ï¬ìªðŸøù. 27.02.2018 º¬ùõ˜ Ü.êbw Üõ˜èœ ªð£ÁŠð£÷ó£è àœ÷ F¼.C.ñ£. ¶¬óòó² Üø‚è†ì¬÷ ê£˜H™ F¼.Í.Yñ£ù‹ðô‹ Üõ˜èO¡ “ÜèL¬è-ªî£¡ñº‹ eœ õ£CŠ¹‹” âÂ‹ î¬ôŠH½‹, ï£ñ‚è™ èMë˜ Þó£ñLƒè‹ Hœ¬÷ Üø‚è†ì¬÷ ê£˜H½‹ º¬ø«ò ñ¶¬ó, ÜªñK‚è¡ è™ÖK, F¼. ï.«è£M‰îó£ü¡ Üõ˜èO¡ “ÜPë˜ â™hêK¡ ÜPòŠðì£î ÝŒ¾èœ” âÂ‹ î¬ôŠH½‹ ªê£Ÿªð£N¾èœ ï¬ìªðŸøù. 28.02.2018 ºŸðè™ º¬ùõ˜ «è£.Mêòó£èõ¡ î¬ô¬ñJ™ º¬ùõ˜ ².î£ñ¬óŠð£‡®ò¡ Üõ˜èœ ªð£ÁŠð£÷ó£è àœ÷ Fùñô˜ Þó£ñ. ²Š¬ðò˜ Üø‚è†ì¬÷ ê£˜H½‹ èöè‹ ²Š¬ðò£ Hœ¬÷ Üø‚è†ì¬÷ ê£˜H½‹ º¬ø«ò ‘‘F¼ñ£E°N‚ «è£J½‹ è™ªõ†´‚èÀ‹’’ âÂ‹ î¬ôŠH™ è™ªõ†®ò™ ÜPë˜ Üù‰î¹ó‹ «è£. A¼†®íÍ˜ˆF Üõ˜èO¡ ªê£Ÿªð£N¾‹ Üî¡ Ë™ ªõOf´‹ ‘‘êƒè Þô‚AòˆF™ åŠð¬ù‚ è¬ô’’ âÂ‹ î¬ôŠH™ ï£ñ‚è™, FKQ†® ñèO˜ è™ÖK îI›ˆ¶¬øˆ î¬ôõ˜ º¬ùõ˜ ï£. «ñ£è¡ °ñ£˜ Üõ˜èO¡ ªê£Ÿªð£N¾‹ Üî¡ Ë™ ªõOf´‹ ï¬ìªðŸøù. º¬ùõ˜

No. 100 APRIL 2018 Journal of Tamil Studies 17

ªð.ªê™õ‚°ñ£˜, º¬ùõ˜ M.Þó£.ðMˆó£ ÝA«ò£˜ Þ‰Gè›M™ àìQ¼‰îù˜. ªî£ì˜‰¶ º¬ùõ˜ Ý.ñíõöè¡ Üõ˜èœ ªð£ÁŠH™ àœ÷ «ðóPë˜ å÷¬õ ¶¬óê£I Üø‚è†ì¬÷„ ªê£Ÿªð£N¾ ªê¡¬ùŠ ð™è¬ô‚èöèŠ «ðó£CKò˜ õ. ªüò«îõ¡ Üõ˜èœ î¬ô¬ñJ™ º¬ùõ˜ «è£. Mêòó£èõ¡ Üõ˜èœ º¡Q¬ôJ™, º¬ùõ˜ Ý. ñíõöè¡ õó«õŸ¹¬óò£ŸPì “à¬ó«õ‰î˜ å÷¬õ ¶¬óê£I” âÂ‹ î¬ôŠH™ «ðó£CKò˜ F¼ñF G˜ñô£ «ñ£è¡ Üõ˜èO¡ ªê£Ÿªð£N¾‹ Üî¡ Ë™ ªõOf´‹ ï¬ìªðŸøù. îI›ï£´ Üó² ªñ£Nªðò˜Š¹ˆ ¶¬ø Þò‚°ï˜ º¬ùõ˜ ï.Ü¼œ Üõ˜èœ ï¡P ïM¡ø£˜. Ü¡¬øò ï£œ HŸðè™ Gè›õ£èˆ îI›Š ð™è¬ô‚èöè «ñù£œ ¶¬í«õ‰î˜ å÷¬õ ïìó£ê¡ Üõ˜èœ ªðòK™ Ü¬ñ‰¶œ÷ Üø‚è†ì¬÷ ê£˜H™ îI›ñ‡ ðFŠðè‹ F¼. «è£. Þ÷õöè¡ î¬ô¬ñJ™ º¬ùõ˜ «è£. Mêòó£èõ¡ Üõ˜èœ º¡Q¬ôJ™ Þ‰î Üø‚è†¬÷J¡ ªð£ÁŠð£÷˜ º¬ùõ˜ ². î£ñ¬óŠð£‡®ò¡ Üõ˜èO¡ õó«õŸ¹¬ó¬òˆ ªî£ì˜‰¶ “ðˆñÿ å÷¬õ ïìó£ê¡ - ð¡ºèŠ ð£˜¬õ” âÂ‹ î¬ôŠH™ «ðó£CKò˜ º¬ùõ˜ Þó£. «ñ£è¡ Üõ˜èO¡ ªê£Ÿªð£N¾‹ Ë™ ªõOf´‹ ï¬ìªðŸøù. îI›ï£´ Üó², ªñ£Nªðò˜Š¹ˆ ¶¬ø Þò‚°ï˜ º¬ùõ˜ ï.Ü¼œ Üõ˜èœ ï¡P ïM¡ø£˜. 01.03.2018 HŸðè™ îIöˆî£Œ-70 îIö£Œ¾Š ªð¼Mö£M¡ G¬ø¾ Mö£¾‹, F¼„Có£ŠðœO ð£óFî£ê¡ ð™è¬ô‚èöè GF»îM»ì¡ àôèˆ îIö£ó£Œ„C GÁõùˆF™ ð£«õ‰î˜ ð£óFî£ê¡ Þ¼‚¬è ªî£ì‚è Mö£¾‹ ï¬ìªðŸøù. º¬ùõ˜ «è£.Mêòó£èõ¡ Üõ˜èœ î¬ô¬ñJ™, Þ¼‚¬èJ¡ ªð£ÁŠð£÷˜èO™ å¼õ¼ñ£ù º¬ùõ˜ «è£.ð¡m˜ªê™õ‹ Üõ˜èœ õó«õŸ¹¬óò£ŸPì, º¬ùõ˜ Ü.êbw Üõ˜èœ º¡Q¬ô õAˆF†ì£˜. ð£«õ‰î˜ ð£óFî£ê¡ ÝŒ¾ Þ¼‚¬èJ¡ ªî£ì‚èñ£è, “ð£óFî£ê¡ Þò™: è£ôˆF¡ «î¬õ” â¡Â‹ î¬ôŠH™ îI›ï£´ Üó² ð£«õ‰î˜ ð£óFî£ê¡ M¼î£÷˜ F¼. è.põð£óF ªê£Ÿªð£Nõ£ŸPù£˜. îI›ï£´ Üó² ªê‰îI›„ ªê£ŸHøŠHò™ ÜèóºîLˆF†ì Þò‚èè Þò‚°ï˜ º¬ùõ˜ «è£.ªêNò¡ Üõ˜èœ õ£›ˆ¶¬ó õöƒAì, ð†®ñ¡ø ñ£ñE F¼ñF à¬ñò£œ ºˆ¶ G¬ø¾ Mö£„ CøŠ¹¬óò£ŸPù£˜. ªî£°Š¹: º¬ùõ˜ Ý.îêóî¡, ðFŠ¹ˆ ¶¬øˆ î¬ôõ˜, àôèˆ îIö£ó£Œ„C GÁõù‹. ªî£ì˜¹ â‡: 94441 69603.

No. 100 APRIL 2018 18 Journal of Tamil Studies

«ñ¬ô ï£†´ˆ îIöPë˜ 03. ßó£² Ü®è÷£˜ (1888 - 1955) (Rev.Fr.Heras S.J.) â. ð£õô¡ ªðò˜ : ªý¡P qó£v ð£FKò£˜ Hø‰î Ý‡´ : 1.09.1888 Þù‹ : ð£v‚ ªðŸ«ø£˜ : ªð£¡«ù£ qó£v, ñKò£ C‚è£˜†v Hø‰î á˜ : vªðJ¡ ð£˜C«ô£ù£ ðEèœ : õóô£ŸÁ ÝCKò˜, ªî£™ ªð£¼œ ÝŒõ£÷˜, Þ«ò² ê¬ðJ¡ ð£FKò£˜, Þò‚°ï˜ - Þ‰Fò õóô£ŸÁˆ ¶¬ø GÁõù‹. ªý¡P qó£v ð£FKò£˜ CøŠ¹Š ªðò˜ : A¼ˆ¶õ‚ è¬ôJ¡ î‰¬î ÜƒWè£ó‹ : 1981‹ Ý‡´ Þ‰Fò îð£™ ¶¬ø GÁõù‹ îð£™ î¬ô ªõOf´. ÞøŠ¹ : 14.12.1955 (ð£‹«ð, Þ‰Fò£) êñòŠðE qó£v ð£FKò£˜, 1904Ý‹ Ý‡´ Þ«ò² ê¬ðJ™ Þ¬í‰î H¡¹, Þ«ò² ê¬ðJ¡ ð£FKò£ó£èˆ î‹º¬ìò Þ¬øŠðE¬òˆ ªî£ìƒAù£˜. «ì«ê£ê£M™ Í¡Á Ýí´èœ îˆ¶õMòL½‹ åKU«ò£ô£, Üôè£‡†, vªðJQ™ Í¡Á Ý‡´èœ õóô£ŸÁˆ¶¬ø ÝCKòó£è¾‹ Þ¼‰¶œ÷£˜. ð£˜C«ô£ù£M½œ÷ êKò£M™ Þ¬øJò™ ðJ¡Á H¡ èˆ«î£L‚èŠ «ð£îèó£è¾‹ ð£FKò£ó£è¾‹ 1920Þ™ î¡ Þ¬øŠðE¬ò„ CøŠð£è¾‹ ªê‹¬ñò£è¾‹ ªêŒ¶ õ‰î£˜.

No. 100 APRIL 2018 Journal of Tamil Studies 19

ÝCKò˜ ðE Þ‰Fò õóô£ŸP½‹ qó£v ð£FKò£¼‚°Š ªð¼‹ ðƒ°‡´. Üõ¼‚° õóô£Ÿ¬ø ÜP‰¶ªè£œõF™ bó£ «õ†¬è Þ¼‰î¶. Üî¡ è£óíñ£è õóô£ŸÁ Ë™è¬÷‚ è‡ìP‰¶ ÜõŸ¬ø â™ô£‹ º¬øò£èŠ ðJ¡Áœ÷£˜. 1922Ý‹ Ý‡´, ð£‹«ðJ½œ÷ ¹Qî «êMò˜ è™ÖKJ™ õóô£ŸÁˆ ¶¬ø ÝCKòó£è GòI‚èŠð†ì£˜. Ü‰îŠ ðE»‹ Üõ¼‚° àˆ«õèˆ¬î ÜOˆî¶. î°F G¬ø‰«î£«ó î°‰î ðE¬ò G¼õA‚è º®»‹ âÂ‹ Ü®Šð¬ìJ™ ‘õóô£Á â¿¶‹ ÝŒ¾ º¬ø’ â¡ø Ë¬ô ñ£íõ˜èÀ‚è£è«õ ð¬ìˆ¶œ÷£˜. 1926Ý‹ Ý‡´ ‘Þ‰Fò õóô£ŸÁ ÝŒ¾ GÁõù‹’ Þõó£™ GÁõŠð†ì¶ â¡ð¶ °PŠHìˆî°‰î¶. â¿ˆ¶ŠðE ªý¡P qó£v ð£FKò£˜ Þ¬ìMì£î èŸø™ èŸHˆî™ Føù£™ ðô ðîMè¬÷ ÜôƒèKˆîõ˜ â¡ð«î£´ ñ†´ñ™ô£¶ Þ‰Fò ñ‡EŸ°‹ îI› Ü¡¬ù‚°‹ ÜE «ê˜ˆî ªð¼¬ñ»‹ Þõ¼‚°‡´. vªðJ¡ ï£†®L¼‰¶ õ¼¬è ¹K‰î£½‹ î‹¬ñ å¼ ‘Fó£Mì‚ A¼ˆ¶õù£è«õ’ Ü¬ìò£÷Šð´ˆF‚ ªè£‡ìõ˜. Üõ˜ î‹ õ£›ï£O¡ ªð¼‹ðƒ¬èˆ îI› ªñ£N‚è£è¾‹ ªî£™Lò™ ¶¬ø ÝŒMŸè£è¾‹ Ü˜ŠðEˆîõ˜. î‹ õóô£ŸÁ ªï´ƒèí‚A™ Cø‰î ðô ÝŒ¾‚ è†´¬óè¬÷»‹ ÝŒ¾ Ë™è¬÷»‹ ð¬ìˆ¶œ÷£˜. Ü‰î õ¬èJ™ 1. MüòïèóŠ «ðóóC¡ Ýó£i´ õ‹ê‹ (1927), 2. ªî£ì‚è è£ô MüòïèóŠ «ðóóC¡ õóô£Á (1929), 3. ð™ôõ˜èœ õóô£Á (1933), 4. Þ‰Fò Þ«ò² ê¬ðJ¡ ñ£ŸÁ‚ ªè£œ¬èèœ (1933), 5. î‚è£íŠ ð‡¬ìò õóô£Á, 6. ªî¡ Þ‰Fò õóô£Á, 7. Studies in Proto-Indo Mediterranean Culture (1945) â¡Â‹ Ë™è¬÷ â¿F õóô£ŸP™ îñ‚è£ù æ˜ Þìˆ¬îˆ î‚è ¬õˆ¶‚ ªè£‡ìõ˜. ÞõŸÁœ ÞÁFò£è â¿Fò Studies in Proto-Indo Mediterranean Culture Ë¬ô â¿¶õîŸè£è ªñ£ˆî‹ 1014 Ë™è¬÷Š ð®ˆî H¡¹ â¿F»œ÷£˜. ÜF™ îI› ï£èKè‹î£¡ àôA¡ ºî™ ï£èKè‹ â¡Á °PŠH†´œ÷£˜. «ñ½‹, H¡õ¼ñ£Á GÁ¾Aø£˜: ‘ñˆFò î¬ó‚èì™ ï£èKè‹ - C‰¶ªõO ï£èKèñ£è¾‹ C‰¶ªõO ï£èKè‹ - ¬ï™ ïF‚è¬ó ï£èKèñ£è¾‹ ÝJù. Þ‰î ¬ï™ ïF‚è¬ó ï£èKè‹î£¡ îI› ï£èKè‹ â¡Á î‹º¬ìò ÝŒM™ GÏHˆ¶‚ è£†®»œ÷£˜.

No. 100 APRIL 2018 20 Journal of Tamil Studies

C‰¶ êñªõO ÝŒ¾ õóô£Á C‰¶ êñªõO ï£èKèˆ¬îŠ ðŸP„ ªê£.ðóñCõ‹ Üõ˜èœ H¡õ¼ñ£Á ÃÁAø£˜: 1922Þ™ C‰¶ ÝŸøƒè¬óJ™ ýóŠð£, ªñ£è…ê«î£«ó£ â¡Â‹ Þó‡´ ïèóƒèœ «î£‡ìŠ ªðŸÁ, Üè›‰¶ Ýó£òŠ ªðŸøù. qó£v ð£FKò£˜ (Rev.Fr.Heras S.J.) Þšõ£ŒM¬ù «ñŸªè£‡ì£˜. Þƒ° õ£›‰î ñ‚èœ Fó£Mì˜, Üõ˜ «ðCò ªñ£N ðö‰Fó£Mì‹, Üèôñ£ù c‡ì ªî¼‚èO™ ï¡° è†ìŠªðŸø i´èO™ Üõ˜èœ à¬ø‰îù˜. Cø‰î ï£èKèˆ¬î‚ ªè£‡®¼‰îù˜. Üõ˜èœ âAŠ¶, ð£H«ô£¡ ºîLò ï£´è«÷£´‹ ªî¡Q‰Fò£«õ£´‹ õ£Eè‹ ¹K‰îù˜.” (ªê£.ðóñCõ‹, ð‚.4,5) â¡Aø£˜. àôè ï£èKèƒèÀ‚°ˆ î£ò£èˆ îIö˜ ï£èKè‹ M÷ƒAò¶ â¡ð¬î õìªñ£N¬òˆ É‚AŠ H®‚°‹ â‡í‹ ªè£‡ìõ˜è÷£™ ãŸè ñùI™¬ô. Üî¡ è£óíñ£è qó£v ð£óFò£K¡ õóô£ŸÁ º¬ø ÝŒ¬õ Þ¼†ì®Š¹„ ªêŒîù˜. õEè õ‡®èœ ªî£ì˜‰¶ ªê™½‹ ªð£¿¶ ï£Œèœ °¬øˆ¶‚ ªè£‡´î£Q¼‚°‹ â¡Â‹ ðöªñ£N‚° ãŸð, C‰¶ êñªõOJ™ õ£›‰î ñ‚èœ ðö‰Fó£Mì˜èœ â¡Á‹ Üõ˜èœ «ðCò ªñ£N»‹ Fó£Mì ªñ£N â¡Á‹ ðô ÝŒ¾ º®¾è¬÷‚ ªè£‡´ ªõO‚ªè£í˜‰î£˜. C‰¶ªõO ñ‚èO¡ CˆFó â¿ˆ¶èO™ ñ¬ø‰¶œ÷ ªêŒFèœ ò£¬õ â¡ð¬î ÜP‰¶ªè£œ÷ õóô£ŸÁ ÝŒõ£÷˜èœ M…ë£ùˆF¡ ¶¬í¬ò ï£® õ¼A¡øù˜. ðô ÜPë˜èœ Þ‰î â¿ˆ¶‚è¬÷Š ð™«õÁ «è£íƒèO™ Ýó£Œ‰¶ ð™«õÁ è¼ˆ¶è¬÷ ÜšõŠ«ð£¶ ªõOJ†´ õ‰¶œ÷ù˜. å¼ ê£ó£˜ C‰¶ªõO ªñ£Nò£ù¶ ð‡¬ìò îI› õ®õ«ñ â¡Á ÃP õ¼A¡øù˜. Þõ˜èÀœ ºî¡¬ñò£ùõ˜ qó£v ð£FKò£˜ Ýõ£˜. («è.«è.Hœ¬÷, ð.42). qó£v ð£FKò£˜ î‹ ªè£œ¬èèÀ‚°„ ê£˜ð£èŠ ðô ê£¡Áè¬÷‚ è£†® GÁM õ‰î G¬ôJ™, Þõ¼¬ìò ªè£œ¬è¬ò„ Cô ÝŒõ£÷˜èœ ªð£¼ˆî ñŸøªîùŠ ¹ø‹«ð å¶‚Aù˜. Ýù£™ Þ‚è£ôˆF™

No. 100 APRIL 2018 Journal of Tamil Studies 21

M…ë£ùº¬øJ™ ï¬ìªðŸÁ õ¼‹ Ýó£Œ„Cèœ ð£FKò£K¡ ªè£œ¬è¬ò ªñŒŠHˆ¶ õ¼A¡øù ” («è.«è. Hœ¬÷, ð.43) â¡Á ÃÁAø£˜. «ñ½‹ C‰¶ êñªõO ï£èKè‹ ðŸPò è™ªõ†´è¬÷‚ è‡ìPõF™ Üõ¼¬ìò èõù‹ F¼‹Hò¶. Üî¡ ªî£ì˜„Cò£è â¿Fò è†´¬óè÷£è«õ Ü¬ùˆ¶‹ Ýó£Œ„C‚ è†´¬óè÷£è«õ Ü¬ñ‰îù. ò£¼‹ è‡ìPò º®ò£î ðô è™ªõ†´‚è¬÷»‹ è‡´H®ˆ¶ ýóŠð£, ªñ£è…êî£«ó£M¡, ªî£™ªð£¼œ Ýó£Œ„C ðŸP â¿F»œ÷£˜. C‰¶ªõO ï£èKè‹, ²«ñKò¡ ï£èKè‹, âAŠFò ï£èKè‹ ñŸÁ‹ ðöƒè£ô ï£èKè‹ ÞõŸÁ‚°œ÷ ªî£ì˜¬ð M÷‚A»œ÷£˜. Üõ¼¬ìò ÝŒ¾‚ è†´¬óèœ, è™ªõ†´‚è¬÷Š ðŸPò °PŠ¹èœ º¿¬ñò¬ìòM™¬ô. â¡ø£½‹ ðô ÝŒõ£÷˜è÷£½‹ G¹í˜è÷£½‹ ÜƒWèK‚èŠð†´œ÷ù. º®¾ õEè «ï£‚A½‹ ï£´ H®‚°‹ ªè£œ¬èJ½‹ A¼ˆ¶õ êñòˆ¬îŠ ðóŠ¹‹ «ï£‚èˆF½‹ Þ‰Fò£M™ °PŠð£è, îIöèˆF™ °®«òPò ÜŒ«ó£ŠHò˜èœ î‹º¬ìò ÜFè£óðôˆî£™ ñ‚è¬÷ˆ î‹ è†´‚°œ ªè£‡´ õ‰îù˜. êñòˆ¬îŠ ðóŠ¹õîŸ° ªñ£N î¬ìò£è Þ¼Šð¬î àí˜‰îõ˜èœ, «î¬õ‚è£è ñ†´‹î£¡ îI› ªñ£N¬ò‚ èŸèˆ ªî£ìƒAù˜. Ýù£™ îI› ªñ£N Üõ˜è¬÷Š ¹ô¡ ñ£ŸPŠ «ð£†´ M†ì¶. H¡ù˜, Üõ˜èO¡ ªê£‰î ªñ£N¬ò ñø‰¶ îI¬öˆ î£Œªñ£Nò£è«õ è¼Fù˜. «ñ¬ô ï£†®L¼‰¶ õ‰îõ˜èÀœ îIöPë˜èÀ‹ Þ¼‚Aø£˜èœ â¡ðîŸ° T.Î.«ð£Š, è£™´ªõ™, ióñ£ºQõ˜, qó£v ð£FKò£˜ «ð£¡«ø£¬ó Ü¬ìò£÷Šð´ˆîMò½‹. T.Î.«ð£Š, î£‹ Þø‰î H¡¹ î‹º¬ìò è™ô¬øJ™ ‘ï£¡ å¼ îI› ñ£íõ¡’ â¡Á â¿î„ ªê£¡ù£˜. Ü¶ «ð£¡«ø ªý¡P qó£v ð£FKò£¼‹ î‹¬ñ å¼ ‘Fó£Mì‚ A¼ˆ¶õ¡’ â¡«ø ªð¼¬ñò£è‚ ÃP‚ ªè£‡ì£˜. îñ¶ õ£›ï£œ º¿¬ñ»‹ îIö˜èÀ‚è£è¾‹ îI› ªñ£N àò˜¾‚è£è¾‹ Ü¼‹ð£´ ð†´, îIö˜î‹ ªð¼¬ñ¬ò àôèPò„ ªêŒî qó£v ð£FKò£˜ 14.12.1955Þ™ º‹¬ðJ™ è£ôñ£ù£˜. ªî£°Š¹: º¬ùõ˜ â. ð£õô¡, ªê¡¬ù. ªî£ì˜¹ â‡: 98404 58869.

No. 100 APRIL 2018 22 Journal of Tamil Studies

îIöPë˜ õK¬ê 04. ñJ¬ô YQ. «õƒèìê£I «ü. ªüèˆó†êè¡ îIöèˆF¡ è¬ô, Þô‚Aò‹, ð‡ð£´, õóô£Á, ªñ£NJ¡ CøŠ¹, Þ¡ùHø ò£¾‹ àô«è£˜ ÜP»‹ õ‡í‹ è´‰bMó ºòŸC»ìÂ‹ ¸†ðñ£ù ÝŒ¾ «ï£‚°ìÂ‹ à¬öˆîõ˜èœ ðô¼‡´. Üõ˜èÀœ î‹ îQˆ¶õñ£ù ÝŒ¾ˆ FøˆFù£™ «ð£ŸøŠð´ðõ˜èÀœ °P‚èˆî‚èõ˜ ñJ¬ô YQ. «õƒèìê£I Ýõ£˜. îIöK¡ ñ¬ø‰¶«ð£ù Ü¬ìò£÷ƒè¬÷ e†´¼õ£‚è‹ ªêŒõF½‹, õóô£Ÿ¬ø âšõ¬è ñ¿Šð½‹ ñJ¬ô YQ. «õƒèìê£I Þ™ô£î õ¬èJ™ ï‹ðèñ£ù ê£¡ÁèÀìÂ‹ ï´G¬ôJQ¡Á Høö£ñ½‹ è‡´¬óˆî îIöPë˜ ñJ¬ô YQ. «õƒèìê£I âQ™ î°‹. Þ÷¬ñŠ ð¼õ‹ ñJ¬ô YQ. «õƒèìê£I ªê¡¬ù ñJô£ŠÌK™ 16.12.1900 Ý‹ Ý‡´ Hø‰î£˜. Þõ¼¬ìò î‰¬îò£˜ F¼. YQõ£ê¡ ñJô£ŠÌK™ î¬ôCø‰î ñ¼ˆ¶õó£è M÷ƒAù£˜. îIö£˜õº‹ I‚èõ˜. Þõ¼‚° Í¡Á ñè¡èœ, Í¡Á ñèœèœ Hø‰îù˜. Í¡Á ñè¡èO™ Þ¬÷ò ñè¡î£¡ ñJ¬ô YQ. «õƒèìê£I. Þõ¼¬ìò Íˆî Ü‡í¡ î‰¬î¬òŠ «ð£¡Á Cˆî ñ¼ˆ¶õˆF™ Cø‰¶ M÷ƒAù£˜. Þ¬÷ò Ü‡í¡ «è£M‰îó£ê¡ îIN™ ¹ô¬ñ»ì¡ è£íŠð†ì£˜. Üõ˜, F¼ñJ¬ô ï£¡ñEñ£¬ô, F¼‚°øœ è£ñˆ¶Šð£™ ï£ìè‹ ÝAò Þ¼Ë™è¬÷Š ð¬ìˆ¶œ÷õ˜ â¡ð¶ °PŠHìˆî‚è¶. ñJ¬ô YQ. «õƒèìê£I Üõ˜èœ î‹º¬ìò ðœO‚ è™M¬ò ñJ¬ô, Éò ê£‰«î£‹ àò˜G¬ôŠ ðœOJ™ ðJ¡ø£˜. ðœO‚ è™M‚°Š H¡ ªê¡¬ù æMò‚ è™ÖKJ™ «ê˜‰¶ æMò‚è¬ô ðJ¡ø£˜. æMòˆF¡ e¶ ªè£‡®¼‰î Ýöñ£ù è£îL¡ è£óíñ£èˆ î‹º¬ìò iªìƒA½‹ æMòƒèœ b†®, i†¬ì‚ è¬ô‚Ãìñ£‚Aù£˜. Þõ¼¬ìò Þ¼ Ü‡í¡èÀ‹ Þ÷‹ ð¼õˆF«ô«ò Þø‰îù˜. âù«õ,

No. 100 APRIL 2018 Journal of Tamil Studies 23

°´‹ðˆF¡ õÁ¬ñ è£óíñ£è «ñ£†ì£˜ àFKŠð£è‹ MŸ°‹ è¬ìªò£¡P™ â¿ˆîó£èŠ ðEJ™ «ê˜‰î£˜. â¿ˆ¶Š ðE °´‹ð„ Åöô£™ â¿ˆîó£èŠ ðEò£ŸPù£½‹ ÜŠ ðEJ™ ÞõK¡ àœ÷‹ å¡øM™¬ô. âù«õ cF‚è†C ïìˆF õ‰î Fó£Mì¡ ÞîN™ ¶¬í ÝCKòó£è 1925Ý‹ Ý‡´ ðEJ™ «ê˜‰î£˜. Üî¡ Hø°, ÞõK¡ â¿ˆ¶, «ð„², C‰î¬ù âù ò£õŸP½‹ ¹¶ˆ ªîO¾ ãŸð†ì¶. Þî¿‚è£èˆ îèõ™ Fó†´î™, ªêŒFè¬÷ˆ ªî£°ˆî™, ð°ˆî™ ÝAòõŸP™ A¬ìˆî ð†ìP¾, HŸè£ôˆF™ ðô ÝŒ¾ Ë™è¬÷Š ð¬ìŠðîŸ° Ü®«è£Lò¶. ªê÷ð£‚Aò‹, ð°ˆîP¾, ßö«èêK, °®òó², îI›ï£´ ÝAò Þî›èO™ Þõ¼¬ìò è†´¬óèœ ªõOõóˆ ªî£ìƒAù. î‹º¬ìò â¿ˆ¶Š ðE‚° àKò «ïó‹ A¬ì‚èM™¬ô â¡ð¬î àí˜‰î «õƒèìê£I Üõ˜èœ, ðœO ÝCKò˜ ðJŸC¬ò º®ˆî£˜. Üî¡H¡ù˜, î‹º¬ìò Þ™ô‹ Þ¼‰î ªî¼M™ Ü¬ñ‰F¼‰î ‘ªê¡¬ù ñ£ïèó£†C ï´G¬ôŠ ðœOJ™ ÝCKò˜ ðEJ™ «ê˜‰î£˜. ÝCKò˜ ðEJ«ô«ò º¿G¬øõ¬ì‰¶ î‹ ÝŒ¾è¬÷ «ñŸªè£‡ì£˜. ÝŒ¾ŠðE bMóñ£ù «îì½‹ âî¬ù»‹ ï´G¬ôJ™ G¡Á à‡¬ñ¬ò â´ˆ¶¬ó‚è «õ‡´ªñ¡ø «ðóõ£¾‹ ªè£‡ì ñJ¬ô YQ. «õƒèìê£IJ¡ ÝŒ¾èœ Ü¬ùˆ¶‹ îQˆ¶ M÷ƒ°õùõ£°‹. H¡ù£O™ â¿‰î ð™«õÁ ÝŒ¾èÀ‚° º¡ñ£FKè÷£è Ü¬õ Ü¬ñ‰îù. ÞõK¡ ÝŒ¾ Ë™è¬÷ 1. õóô£ŸÁ ÝŒ¾ Ë™èœ, 2. Þô‚èí, Þô‚Aò ÝŒ¾ Ë™èœ, 3. êñòº‹ îI¿‹ ê£˜‰î ÝŒ¾ Ë™èœ, 4. è¬ôJò™ ÝŒ¾ Ë™èœ, 5. è™ªõ†´, ê£êù ÝŒ¾ Ë™èœ, 6. ªð£¶G¬ô ÝŒ¾ Ë™èœ âù ÝÁ õ¬èè÷£èŠ ð°‚èô£‹. õóô£ŸÁ ÝŒ¾ Ë™èœ õóô£ŸP™ ñ¬ø‚èŠð†ì ð‚èƒè¬÷ ÜõŸP¡ à‡¬ñˆ î¡¬ñ ñ£ø£ñ™ ÜŠð†ìñ£è ÜO‚è «õ‡´ªñ¡ø bMó «õ†¬èò£÷˜ â¡ð¬î Üõ¼¬ìò õóô£ŸÁ Ë™èœ ªñŒŠH‚A¡øù. Þõ˜ â¿Fò õóô£ŸÁ Ë™èª÷ù, ñ«è‰Fóõ˜ñ¡(1955), ïóC‹ñõ˜ñ¡(1957), Í¡ø£‹ ï‰Fõ˜ñ¡(1958), «êó¡ ªêƒ°†´õ¡(1966) ÝAò ï£¡° Ë™èÀ‹ ñ¡ù˜èO¡ Ý†C‚ è£ôˆ¬î Ü®Šð¬ìò£è‚ ªè£‡´ õóô£Ÿ¬øˆ ªîOõ£‚°‹ Ë™è÷£°‹. ªè£ƒ°ï£†´ õóô£Á(1974), ¶Àï£†´ õóô£Á(1966), è÷ŠHó˜ Ý†CJ™ îIöè‹(1976), ðöƒè£ôˆ îIö˜ õ£Eè‹(1974) ÝAò Ë™èœ °PŠH†ì Ý†C â™¬ôèÀ‚°œ G¡Á õóô£Ÿ¬øˆ ªîOõ£‚°‹ Ë™è÷£°‹. êƒèè£ôˆ îIöè õóô£ŸP™ Cô

No. 100 APRIL 2018 24 Journal of Tamil Studies

ªêŒFèœ(1970) â¡Â‹ Ë™ Þô‚Aòƒè¬÷ˆ ¶¬íò£è‚ ªè£‡´ õóô£Ÿ¬ø â´ˆ¶‚ÃÁ‹ Ëô£°‹. Þ¶ ªñ£ˆî‹ ä‰¶ ÝŒ¾‚ è†´¬óè¬÷ˆ î¡ùèˆ«î ªè£‡´œ÷¶; Þ¼ ð°Fè÷£èˆ ªî£°‚èŠð†´œ÷¶. Þô‚èí, Þô‚Aò ÝŒ¾ Ë™èœ ªð£¶G¬ôJ™ îIöPë˜èœ ã«îÂ‹ å¼ ¶¬øJ™ ºŸÁ‹ «î£Œ‰î õ™ôPë˜è÷£è M÷ƒ°õ˜. Ýù£™ ñJ¬ô YQ. «õƒèìê£I ðô ¶¬øèO½‹ ¹ô¬ñ»ì¡ M÷ƒAù£˜. Þô‚èí, Þô‚Aòˆ ¶¬øèO™, ªî£™è£ŠHòˆF™ Cô ÝŒ¾¬óèœ(1970), Þ¬øòù£˜ è÷Mò™ Ýó£Œ„C(1943), 19Ý‹ ËŸø£‡´ˆ îI› Þô‚Aò‹(1962), ñ¬ø‰¶«ð£ù îI› Ë™èœ(1959), ñ«ù£¡ñaò‹ - ðFŠ¹‹ °PŠ¹¬ó»‹(1961), Ü…C¬øˆ ¶‹H(1958) â¡Â‹ Ë™è¬÷Š ð¬ìˆ¶œ÷£˜. ÞF™, 19Ý‹ ËŸø£‡´ˆ îI› Þô‚Aò‹ â¡Â‹ Ë™, Ü‰ ËŸø£‡®™ õ£›‰î 226 îI›Š ¹ôõ˜è¬÷Š ðŸPò ÜKò °PŠ¹è¬÷ˆ î£ƒA»œ÷¶. «ñ½‹ 625 Ë™è¬÷Š ðŸPò îèõ™èÀ‹ 113 Þî›è¬÷Š ðŸP ò£¼‹ ÜP‰Fó£î ¹¶„ªêŒFè¬÷ˆ î£ƒA»œ÷ ªð†ìèñ£è¾‹ Ü¶ M÷ƒ°Aø¶. Þ‰ Ë¬ô â¿¶õîŸ°Š ðô ËŸÁ‚èí‚è£ù ¹ˆîèƒèœ îñ‚°ˆ ¶¬íò£è Þ¼‰îù â¡Á Ü‰ËL¡H¡ Þ¬ö«ò£´‹ à¬öŠ¬ðŠ ðF¾ ªêŒ¶œ÷£˜ ñJ¬ô YQ. «õƒèìê£I. ‘Þ‹ñ£FKò£ù Ë™è¬÷ Üõó£™î£¡ ÞòŸø º®»‹’ â¡Á ªê‚«è£²«ô£«õ‚Aò ÜPë˜ èI™²õôH™ ¹èö£ó‹ Å†®ù£˜. ñ¬ø‰¶«ð£ù îI› Ë™èœ îIN¡ â™¬ô¬ò «ñ½‹ MKõ£‚Aò æ˜ åŠðŸø Ëô£°‹. â¡ °´‹ðˆF™ Þó‡´ Ü¼¬ñ‚ °ö‰¬îèœ ñ¬ø‰¶ M†ì¬îŠ«ð£ô, îINô‚Aò‚ °´‹ðˆF½‹, Cô °ö‰¬îèœ ñ¬ø‰¶ «ð£ù¬î ò£Šð¼ƒèô M¼ˆFJ™ «ñŸ«è£œ è£†ìŠð†ì Ë™èO™ Cô Þø‰¶ ñ¬ø‰¶«ð£ù Ë™è÷£è å¡ð¬îŠ ð£˜ˆî«ð£¶ è‡«ì¡. â¡ ñùˆF™ ÜŠ«ð£¶ ¹Fò«î£˜ â‡í‹ «î£¡PŸÁ. îIö¡¬ù âˆî¬ù °ö‰¬îè¬÷ - îI› Ë™è¬÷ Þö‰¶ M†ì£œ â¡ð¬î‚ èí‚ªè´‚è «õ‡´‹ â¡Â‹ â‡í‰î£¡ Ü¶ (ñ¬ø‰¶«ð£ù îI› Ë™èœ - º¡Â¬ó) â¡Á °PŠH´Aø£˜. îIN¡ å¼ CÁ Ëô£A½‹ ðFM¡PŠ «ð£è‚ Ãì£¶ â¡Aø «õ†¬èJ¡ ªõOŠð£«ì Þ‰ Ëô£°‹. êñòº‹ îI¿‹ ê£˜‰î ÝŒ¾ Ë™èœ cF‚è†CJ¡ Fó£Mì¡ ÞîN™ ðEò£ŸPòªð£¿¶, °ˆÉC °¼ê£I Üõ˜èO¡ ï†¹ õ£Œ‚èŠªðŸø Þõ˜, ò£ªî£¡¬ø»‹

No. 100 APRIL 2018 Journal of Tamil Studies 25

ð°ˆîP»‹ ¸†ðˆ¶ì¡ è£íŠð†ì£˜. Üîù£«ô«ò êñòƒèO¡e¶ ªõÁŠ¹í˜„C‚ ªè£œ÷£ñ™, ªñŒŠªð£¼œ è‡´¬óŠðF™ º¬ù‰î£˜. êñòˆ¬î»‹ îI¬ö»‹ åŠð£Œ‰¶ ªõŸPò¬ì‰îõ˜èO™ ºî¡¬ñò£ùõ˜ Þõó£õ£˜. ªð÷ˆîº‹ îI¿‹(1940), APˆîõº‹ îI¿‹(1936), êñíº‹ îI¿‹(1954), êñòƒèœ õ÷˜ˆî îI›(1986) â¡Â‹ ï£¡° Ë™è¬÷Š ð¬ìˆ¶œ÷£˜. ÞF™ êñòƒèœ õ÷˜ˆî îI› â¡Â‹ Ë™ ÞõK¡ ñ¬ø¾‚°ŠH¡ ªõOJìŠð†ì Ëô£°‹. ªð÷ˆî, êñí ÝŒ¾èO™ F¬÷ˆîªð£¿¶, îIöè ñ¬ôèO½‹ °¬èèO½‹ ð£¬øèO½‹ «è£JŸ²õ˜èO½‹ ªð£P‚èŠð†ì â¿ˆ¶è¬÷ Þùƒè‡´ ªîOMˆî£˜. îIN™ êñòƒè¬÷‚ °Pˆ¶ ÝŒ«õ£˜‚° Þ‰ Ë™èœ îó¾Š ªð†ìèƒè÷£è M÷ƒ°A¡øù. è¬ôJò™ ÝŒ¾ Ë™èœ ñJ¬ô CQ. «õƒèìê£I Üõ˜èO¡ Hø ¶¬ø ÝŒ¾è¬÷Š «ð£¡«ø, è¬ôJò™ ÝŒ¾èÀ‹ õ½õ£ù¬õ. °PŠH†ì ¶¬øèO™ ñ†´«ñ ïì‰î îIö£Œ¬õ‚ è¬ôJò™ ¶¬ø‚° ñ¬ìñ£Ÿø‹ ªêŒîF™ ÞõK¡ ðƒ° Ü÷ŠðKò¶. îIö˜ õ÷˜ˆî Üö°‚ è¬ôèœ(1956), ¸‡è¬ôèœ(1967), Þ¬øõ¡ Ý®ò â¿õ¬èˆ î£‡ìõ‹(1948), ñ£ñ™ô¹óˆ¶„ ¬êù CŸðƒèœ (1950), Þ¬êõ£í˜ è®îƒèœ(1970) â¡Â‹ ä‰¶ Ë™èÀ‹ è¬ôJò™ ê£˜‰¶ Þõ˜ ð¬ìˆîOˆî Ë™è÷£°‹. Üö°‚ è¬ôè¬÷ à‡ì£‚A, àòKò G¬ôJ™ õ÷˜ˆ¶Š «ð£ŸPŠ ð£¶è£ˆ¶õ‰î îI›„ êÍèˆF¡ ðó‹ð¬óJù˜, Þ‚ è£ôˆF™ ñ¬ø‰¶«ð£°‹ Ü÷¾‚° ÜõŸ¬ø ñø‰¶ õ£›õ¶ ï£èKè„ ªêòô£è£¶. î‹ Íî£¬îò˜ õ÷˜ˆ¶Š «ð£ŸPò è¬ôè¬÷„ CPî£õ¶ ÜP‰¶ «ð£ŸPŠ ð£¶è£‚è «õ‡´õ¶ Üõ˜ õNõ‰î ðó‹ð¬óJùK¡ cƒè£‚ èì¬ñ»‹ àK¬ñ»ñ£°‹ (îIö˜ õ÷˜ˆî Üö°‚ è¬ôèœ - ºè¾¬ó) â¡Á è¬ôJò™ ÝŒM™ î£‹ ¹°‰îîŸè£ù è£óíƒè¬÷ M÷‚°Aø£˜. Þõ˜ ð¬ìˆ¶œ÷ åšªõ£¼ ËL¡ H¡ùEò£è õ½õ£ù è£óíƒèœ ðô Ü¬ñ‰F¼Šð¶ â‡µîŸ°Kò¶. è™ªõ†´, ê£êù ÝŒ¾ Ë™èœ êƒèè£ôˆ¶Š Hó£I‚ è™ªõ†´èœ (1981 - Þõ˜ ñ¬ø¾‚°ŠH¡ ªõOò£ù Ë™), ê£êù„ ªêŒ»œ ñ…êK(1959) ÝAò Þ¼ Ë™èÀ‹ è™ªõ†´èœ, ê£êùƒèœ âù õóô£ŸÁ‚°ˆ îó¾èœ ÜO‚A¡ø ê£¡Áè¬÷ Ýó£Œ‰îF¡ ðòù£Œ ºA›ˆî Ë™è÷£°‹. ñJ¬ô YQ. «õƒèìê£I Üõ˜èœ eù£†C¹ó‹ è™ªõ†´ ºî™ ñ£ô ªè£‡ì£ è™ªõ†´èœ õ¬ó 25 è™ªõ†´è¬÷ Ýó£Œ‰îõ˜ â¡ð¬î No. 100 APRIL 2018 26 Journal of Tamil Studies

G¬ùMŸªè£œ÷«õ‡´‹. «è£J¬ô»‹ «è£¹óˆ¬î»‹ è‡ì£™ Þõ¼‚°Š ð‚F «ñLìM™¬ô. ñ£ø£è, Ü‚ «è£J™ «è£¹óˆF¡ ÝF Ü‰î‹ è£í«õ M¬ö‰î¶ Þõó¶ ÝŒ¾œ÷‹. ðö‰îI› â¿ˆ¶, Hó£I â¿ˆ¶, õ†ªì¿ˆ¶, °Pf´èœ ÝAòõŸ¬øˆ «îìŠ ð™«õÁ ð°FèO™ ²ŸPˆ FK‰îõ˜ Þõó£õ£˜. ªð£¶G¬ô ÝŒ¾ Ë™èœ «ñ«ô ÃøŠªðŸø ÝŒ¾ Ë™èœ ñ†´ñ™ô£¶, àí¾ Ë™(1965), ¹ˆî˜ ü£îè‚ è¬îèœ (1960), ªð÷ˆî‚ è¬îèœ (1952), ªè÷îñ ¹ˆî˜ (1956) â¡Â‹ ï£¡° Ë™è¬÷»‹ Þõ˜ ð¬ìˆ¶œ÷£˜. «ñ½‹ 200‚°‹ «ñŸð†ì îóI‚è ÝŒ¾‚ è†´¬óè¬÷ õöƒAò ªð¼¬ñ»‹ Þõ¬ó„ «ê¼‹. îIö£ŒM™ «î£Œ‰¶ ÜîŸè£è«õ î‹¬ñ º¿¶‹ åŠð¬ìˆ¶‚ªè£‡ì Þõ˜, ÞÁFõ¬ó F¼ñí‹ ªêŒ¶ªè£œ÷M™¬ô. ÝŒ¾èO¡ îQˆî¡¬ñ ÞõK¡ ÝŒ¾èœ ê£˜¹ G¬ô»ì«ù£ Ü™ô¶ Hø˜ ÝŒ¾èO¡«ñ™ Gè›ˆîŠð´‹ «ñô£Œõ£è«õ£ Ü¬ñò£ñ™, îIö£Œ¾ôAŸ°Š ¹¶Š ð£Œ„ê¬ôˆ î¼‹ õ¬èJ™ Ü¬ñ‰îù. ¹¶Š¹¶ à‡¬ñè¬÷ ªõOò£‚è «õ‡´ªñ¡Aø ªê‹ñ£‰î «ï£‚èº‹ Þõ¼¬ìò ÝŒ¾èO™ IO˜‰î¶. î‚è£˜ îèMô£˜ â¡ø ê£˜¹ ñùG¬ôòŸÁ, M¼Š¹ ªõÁŠ¹ñŸø îQˆî¡¬ñ õ£Œ‰î ÝŒM¡ õNò£è«õ ñJ¬ô YQ. «õƒèìê£I Üõ˜èœ Þ¡ø÷¾‹ Ü¬ìò£÷Šð´ˆîŠð´Aø£˜. Hø ðEèœ ªê¡¬ù â¿ˆî£÷˜ êƒèˆF¡ ¶¬íˆî¬ôõó£è¾‹ î¬ôõó£è¾‹ ªð£ÁŠ¹ õAˆ¶, Fø‹ðì„ ªêòô£ŸP»œ÷£˜. ªê¡¬ùŠ ð™è¬ô‚èöè‹, Cî‹ðó‹ Ü‡í£ñ¬ôŠ ð™è¬ô‚èöè‹ ÝAòõŸP™ îINò™ ê£˜‰î ªî£ì˜ ªê£Ÿªð£N¾è¬÷ Gè›ˆF»œ÷£˜. ºˆîI›‚ è£õô˜ A.Ý.ªð. M²õï£î‹ Üõ˜èÀì¡ Þ¬í‰¶ è†ì£ò Þ‰Fˆ FEŠ¹ âF˜Š¹Š «ð£ó£†ìˆF™ ß´ð†´œ÷£˜. F¼.M.è. Üõ˜èÀì¡ Þ¬í‰¶ ð™«õÁ ªê£Ÿªð£N¾èO™ ðƒ«èŸÁœ÷£˜. ÜPë˜èÀì¡ ï†¹ ñJ¬ô CQ. «õƒèìê£I Üõ˜èœ ñ¬øñ¬ôò®èœ, A.Ý.ªð. M²õï£î‹, F¼.M.è., ßöˆ¶ ÜPë˜ M¹ô£ù‰î Ü®è÷£˜, ªê¡¬ù‚

No. 100 APRIL 2018 Journal of Tamil Studies 27

APˆîõ‚ è™ÖKJ¡ «ñù£œ «ðó£CKò˜ êŸ°í˜, F¼. ï£óí. ¶¬ó‚è‡í¡, â¿ˆî£÷˜ °ˆÉC °¼ê£I «ð£¡«ø£¼ì¡ ï†¹ì¡ M÷ƒAù£˜. Ü¬ì‰î CøŠ¹èœ A.Ý.ªð. M²õï£î‹ Üõ˜èœ ªêò™ð´ˆFò 49 ¹ôõ˜èœ ÜìƒAò ªð¼ƒ°¿M™ ñó¹õNŠ ¹ôõó£è ñF‚èŠªðŸøõ˜. îIöPë˜ õ.²ð. ñ£E‚èù£˜ ñ¶¬ó è£ñó£ê˜ ð™è¬ô‚èöèˆF™ ¶¬í«õ‰îó£è Þ¼‰îªð£¿¶, ñJ¬ô YQ. «õƒèìê£I Üõ˜èÀ‚°Š ‘ð™è¬ô‚èöèŠ «ðó¬õ„ ªê‹ñ™’ â¡Â‹ ð†ì‹ õöƒA„ CøŠHˆî£˜. Þô‚Aò‚ èì™, õóô£ŸøPë˜, ªñ£NËŸ ¹ôõ˜, êñòË™ Mˆîè˜, ¸‡è¬ô õ£í˜, ªê£™ô£Œ¾„ ªê‹ñ™, êÍèMò™ ÜPë˜ âùŠ ðô CøŠ¹Š ªðò˜èœ Üõ¼¬ìò î°F¬ò‚ è¼F Üõ¼‚° õöƒèŠð†ìù. î£ƒªèì «ï˜‰î «ð£¶‹ îI›ªèì ô£Ÿø£ Ü‡í™ «õƒèì ê£I â¡«ð¡! MKªð¼ îIö˜ «ñ¡¬ñ æƒAì„ ªêŒõ ªî£¡«ø àJ˜Š ðEò£è‚ ªè£‡«ì£¡! iƒAì ñ£†ì£¡! è™M M÷‹ðó‹ M¬öî™ Þ™ô£¡ ...... â…²õ ¶ñ‚ ªè£¡Á‡«ì£ Þõ¬ù c˜ ñø‰¶M†ì£™? â¡Á ð£«õ‰î˜ ð£óFî£ê¡ Þõ¬óŠ «ð£ŸP õ£›ˆ¶Š ð£®ù£˜(îI› Gô‹ -1952). ñ¬ø¾ îIö£ŒM«ô «î£Œ‰F¼‰î Þõó¶ Í¬÷ ïó‹¹èœ ï£÷¬ìM™ ð£FŠð¬ì‰îù. ªê¡¬ù Þó£òŠ«ð†¬ì Üó² ñ¼ˆ¶õñ¬ùJ™ «ê˜‚èŠð†ì Þõ˜, CA„¬êŠ ðòQ¡P 08.05.1980 Ü¡Á õ£›‚¬èŠ ðòíˆ¬î»‹ ÝŒ¾Š ðòíˆ¬î»‹ å¼«êó º®ˆ¶‚ ªè£‡ì£˜. ÝJÂ‹ Ü¡ù£K¡ Ü÷ŠðKò îI›ŠðE â¡Á‹ c®ˆ¶ GŸðî£°‹. º¬ùõ˜ «ü. ªüèˆó†êè¡, ¶¬íŠ«ðó£CKò˜, F¼. Þó£ñê£I G¬ù¾Š ð™è¬ô‚èöè‹, è£†ì£ƒ°÷ˆÉ˜ - 603203. ªî£ì˜¹ â‡: 99414 94402.

No. 100 APRIL 2018 28 Journal of Tamil Studies

05. People’s Poet Arignar Anna People’s Poet! Charming and significant as the term is, it is a warm tribute not only to the poet but also to the people for the people had their monarchs and ministers, their warriors and saviours their seers and saints, miracle-mongers and priests, but had no poets and from ages past there were poets in abundance, poets who supplemented the scriptures or who polished the palaces by their poetry, but poets who sang for and about the people in the people’s tongue were very very rare. The poet’s voice did the function of the temple bell or the palace drum but rarely did that voice represent the innermost thoughts of the people and when at times poets spoke about the people, it was to point out to them, how greedy and worldly they have become, how impermanent and illusory this world is, how sinful is silver and how ungodly is gold, and such like sermons that supplemented the royal rod and the whip of the aristocrat. Poets became in due course one more important item in the Royal paraphernalia, one more policeman, who filed the case here and asked the high heavens to deliver the Judgement later on. These poets spoke in a different tongue altogether and were far from the people. They despised the crowed from where they rose, and used their poetic genius to gain admission to the royal palace, and when once there, they went on weaving wordy wreaths for monarchs of all sorts, provided his gold was pure. The poets of the Sangam period are noble exceptions to this sorry rule, and they are the poets least known to the people of our days. Poets either became vendors of virtue in verses or became pleasure- merchants, and they found it hard and unprofitable to become the People’s Poets. That is the reason why we find no outstanding people’s poet after the Sangam Age in TamilNadu. Virtue itself came to be considered an investment for a happy life in another world. Hence, poets who came after the advent of this false and pernicious theory began to extol the particular bank of dispensation for which they were the self-appointed

Dr. Arignar Anna, Former Chief Minister of Tamil Nadu.

No. 100 APRIL 2018 Journal of Tamil Studies 29 agents. Like the clever banker, or the active insurance agent, these poets began to pour forth rhymes in abundance, about the soundness of their Bank, about the delightful dividends and the bright prospects. If one poet gave the people a sweet song about the powers of Garuda of Maha Vishnu, up rose another to supply us with a sacred sonnet about the stately bull of Siva, or the beautiful peacock of Muruga or even the ugly buffalo of the all powerful God of Death, Yama. All these poems were of the highest order, looked at from the artist’s point of view. There was rhythm, diction, similes, metaphors, parables all in abundance except reason. These poets thought the temple bell did not work well and thought if their duty to lend their poetic strength to supplement the sound-duty or no duty, it was such a paying job that there was a rush in that direction. Poets assumed an attitude of superiority-they enjoyed the common man’s confusion, they tried to compromise contradictions and beautify absurdities- they were loud in their denunciation of things worldly; the worthlessness of human life, the littleness of mankind and they presented a poetic picture of the unknown world heaven up above the clouds, and the hell underneath the earth. The telescope was in the womb of science. Hence heaven existed, and the poets entertained the people with imaginary descriptions about the theological worlds! The ignorant stood amazed and the intelligent adored the art and not the thought. It is not easy to take up the role of a people’s poet. Bharathi rose equal to this stupendous task. It is easy to become the poet of the classes. Some sweet sonnets about the silvery moon swimming in a sea of blue, some poems about the twinkle of the stars, fine poems about the fragrance of the flower, the rhythm in rivers, lyrics about love and verses about valour-these are enough to secure a place of honour in the poets’ gallery. But to discharge the duties of a people’s poet, one has to cross hurdles of hatred, take many a dive into dangers and should not think about patronage and popularity. Though a select circle of friends knew and spoke about the poetic genius of Subramania Bharathi, the people as a whole were almost unaware of their poet till at a later stage, and then too, it was the poems of a political colour that was presented to the people, and not the poems, which a people’s poet alone can conceive and deliver. We had poets in abundance. The shepherd sleeping inside a temple forgetful of his home and vocation, the goddess returning after her midnight supervision, the smile on her lips on seeing the simpleton, her curious idea to make him a poet, the gentle pat and the touch of the divine rod, the wonderful result-these were known to the people. One becomes a poet, because of the divine touch, and it is his duty to sing devotional songs to a particular deity or to all. This theory held the ground so strongly

No. 100 APRIL 2018 30 Journal of Tamil Studies that the people were not prepared to meet the people’s poet, even when one came forward. The people will cast a look of contempt and suspicion on one who says boldly, “I am the people’s poet. I sing for them and about them because I am one of them.” There would be no recognition and the more radical his poems are, the more vehement will be the opposition. And in this dangerous ground, we find Subramania Bharathi, taking steady steps victoriously. Bharathi was born on the frontier of two eras. The feudal order was in full force on his homeland. Ettayapuram had a palace surrounded by huts. Age-old castes were still in power. He himself was a Brahmin by birth but side by side with feudalism and Sanathanic order of Society, modernism was peeping in. Industrial revolution was dawning, the old order met the new with sorrowful and scornful eyes, and there was a challenge in the look of the new era. Bharathi was born during that period and none could have imagined that he will become the warrior in the duel between the old order and the New for in the old order of things his was a comfortable place. He was born, moreover, in this land of paradoxes, a land where arrogance and humility, cruetly and kindness march together, where there is energy in abundance and absurd contemplation strong enough to dissipate the energy, a land of some dazzling ideas and millions of mute people, a land where there is apoplexy at the centre and anaemia at the extremes, the land of courage as well as fear, the land of faith as well as despair. Byron and Burke landed here just then, only to meet Bharatam and Bhagavatham. The booming of the gun became familiar to the ears of the people and the age-long temple drum was not silent in such a land of paradoxes and perplexities. Bharathi was born and in such a land history moves but slowly and it needs a strong push if it should move at all. Bharathi’s claim to greatness rests chiefly on this: he gave the push as the people’s poet. Bharathi was not merely the bard of Nationalism. He was certainly the morning star of reformation only because he was the people’s poet. He was angry with the foreigner, and wanted his country to become free but that was not his goal, that was not to be his end. It was but that beginning. He wanted to free his country –men from all shackles, wanted them to rise up in the estimation of the world, wanted to see a new land peopled by men and women of a new type altogether. He found the people enveloped in fear. Fear was written on their very faces. They were afraid of anything and everything. Not only did they fear the foreigner and his gun but their own brethren chanting some slogans. They were afraid of ghosts and phantoms.

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Such a people cannot become the standard bearers of freedom, and a land peopled by such nature cannot lift its head high, and look straight at the world, even if the foreign power is driven out. Hence Bharathi wanted his countrymen to drive out fear frow their mind-to shed off inferiority complex. He instilled into their minds hope and courage, he placed before them their own hidden powers and pointed out to them, how that innate power is being wasted, the slumber of the masses, their gross ignorance and superstition , their inferiority complex and their caste prejudices. Bharathi saw clearly, and he determined to root out these evils, and none but a people’s poet could have been so deeply interested in these problems. But Bharathi knew fully well, that it was the age of the common man-the era of democracy-and he wanted the people to fight for freedom. He did not deliver mere devotional hymns to the divinities, nor did he send poetic appeals to the princess of the land. He addressed the man with the plough, the women at the cradle, and even the children at the play-grounds. He did not, like the poets of a bygone age, point out ancient scripts in support of freedom, but placed before the masses, the world events of importance, the freedom movements of distant lands. He announced to the people, the dawn of freedom in Italy through the marvellous resurrection of the masses, thanks to Mazzini the patriot. He painted in glowing colours, the picture of France after the revolution, and placed a brand new picture about Russia, free from the shackles of Czardom. Free Belgium, free France, Red Russia - these were the pictures that he placed not the theological lands of Indra or Brahma and having placed these pictures, he also presented them with a pen picture of country men at Fiji islands, and like Shakespeare he asked, “Look at this picture and at that!” That is the people’s poet. One who is not afraid of pointing out the follies and foibles of his own people, one who is not afraid of showing to his own people, how slow they are in thought and action whereas peoples of other lands were moving fast and faster to a nobler sphere of activity and life. He was not afraid of the privileged class, and did not falter to place the full facts before the people. As the people’s poet, it was his duty to unmask cant and hypocrisy wherever it was to be found, and he did that with remarkable courage and enthusiasm. There is an attempt by interested parties to enlarge the portrait of Bharathi the National Bard. Not entirely because they love that portrait but because, they think that portrait’s immensity will conceal from the public eye, the other portrait, portrait of Bhrathi, the people’s poet. Bharathi’s poems are no mere hornets, The people’s poet was not afraid to lay bare the absurdities of ancient systems and thoughts and in almost infuriated tone, he asks those who champion the cause of conservatism in very strong words, “Fools! Do you argue, that things ancient ought, on that account, to be true and noble! Fallacies

No. 100 APRIL 2018 32 Journal of Tamil Studies and falsehoods there were from times immemorial and dare you argue that because these are ancient these should prevail?’ “In ancient times, do you think that there was not the ignorant, and the shallow- minded. And why after all should you embrace so fondly a carcass-dead thoughts. Live in the present and shape the future, do not be casting lingering looks to the distant past for the past has passed away, never again to return,” so says Bharathi and therein we meet. He gave a moral code for the masses, not unrelated to life, as some of the ancient codes were. He boldly differed from the ancient codes and placed before the people, a new vision altogether. He refused to allow the thought of Maya philosophy to have a hold on the people. He ridiculed that theory strongly and infuriated the Ashramites, but he was not afraid of the consequences. “A people immersed in such a thought,” Bharathi said, “will became inactive, unprogressive and such a people will become worthless.” Hunger and poverty and ignorance, he will not tolerate, and he raises his powerful voice against the tyranny of the rich, and threatens the whole world with dire consequences even if a single individual is made to starve. He wants the people to lead a full life, develop their faculties, improve their commerce, industrialise their land and enjoy all the benefits of the new era. His religion is not to be priest-craft and slogan-shouting; his religion is service to humanity and brotherhood in the broadest sense. The task that lies before the people’s poet, is a mighty one. It is his task to make the people realise new truth, take a new path, and get a new process of valuation altogether. It is his task to release the people from the clutches of the Astrologer, and place before them the Astronomer. His is the task to drive out the Alchemist from the people’s mind so that the chemist can come in. His is the task to push aside the priest so that the teacher can get a place. The people’s poet has the mighty task of driving out the influence of the Miracle monger so that the Medical man can find a place in the order of things. Superstition is to be fought out so that science can flourish. In short, the people’s poet has the task of a revolutionary and more difficult than that of the revolutionary for the people are apt to mistake the tyrant for the saviour and the saviour for the tyrant. He fought with courage, and though the battle is not over yet, and though he is no more alive, he has given an armoury of thought, enough for the successful termination of the fight, and the best and lasting tribute that one can pay to this people’s poet, is to continue the fight, the fight for freedom of the people, in its fullest and noblest sense. And there are men for the job and it will be finished. No. 100 APRIL 2018 Journal of Tamil Studies 33

06. The Book of Books of Tamil Land Vipulananta Adikal Ancient classical writers of Tamilland, who lived in the early centuries of the Christian era, say about the time Marcus Aurelius, the saintly Roman emperor, ruled over the Western world, have quoted from this book of books, treating it as a well- known classic of established repute, composed long before their age. The more one attempts to lift the veil of time and investigate into the past, the further the date of this book recedes. It is definite that it was written before the close of the first century of the Christian era. Further investigation may fix the date of composition earlier but not later. Perhaps the author was a contemporary of Aristotle (385-322 B.C.) and like him wrote on Ethics, Politics, Rhetoric and Aesthetics; or it may be that he was a contemporary of Chanakya (Kautilya) and like him laid down the law for kings to obey. He has much in common with these two great teachers. But the structure of his great work is based on the literary canons formulated by the ancient Tamil rhetorician Tholkappiyanar. We shall dwell on this point in a subsequent essay. The author is a Yogi, a mystic and at the same time a practical statesman. He discourses on love with soft tenderness and with even greater fervor speaks of renunciation and the life of contemplation. He exhibits no partiality for sects, but from the time he lived many sects endeavour to claim him as their own. For all these, we do not know the name of this great seer; he is known merely by his clan name, “Valluvar”. The honorific prefix “Thiru”, which means, “auspicious” is added to the name and the sage is known to posterity as “Thiruvalluvar”. His book is written in the “Kural” metre (“dwarf” couplets). It has also the same honorific prefix added to it and is known as “Thirukkural”. Thiruvalluvar’s Thirukkural is the book of books of the Tamil people. It contains 133 chapters of ten couplets each making in all 1330 couplets. Each couplet contains on an average eight words and the whole book, therefore, consists of about ten thousand words. The couplets are very terse and condensed like the Sutra literature in Sanskrit and consequently the student of Kural should spend some years over it, studying it with the help of the various commentaries on it.

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Before we proceed further and interest ourselves in the contents of Kural, let us listen to the opinions said to be recorded by some of the contemporary poets regarding this book. The Pandya king Ukkirapperu-vazhuthi, who presided over the Madura Tamil Sangam, at theat time, has left the following record: “The four-faced Deity (Bhrahma, the Creator) appearing in the guise of Valluvar has condensed the true essence of the Four Vedas into this treatise divided into three sections. Let our heads bow down before it, our tongues praise it, our hearts ponder over it and our ears listen to it.” Here are some of the words of high appreciation left by these poets: “Maha-Vishnu as Vamana the dwarf, measured all the world with his two feet; likewise Valluvar with his dwarf-couplets has measured the entire realm of thought of the whole human race.” (Paranar); “He who has given us this treatise on Virtue, Wealth, Love and Emancipation is a Deity; the ignorant person, who, even unwittingly calls him a mere man, is not fit for the company of the wise,” (Mamulanar); “There is no poet equal to this prince of poets who has condensed into one great work the substance of several sciences and the rare teachings of the Vedas” (Nallanthuvanar); “There is no difference in meaning between the self-existent Vedas and these unerring teachings of the sage Valluvar; the only difference is that the Vedas belong exclusively to Brahmans, whereas these teachings are the common property of all castes and all creeds.” (Velliveethiyar); “The excellences of Valluvar’s teachings are these: they are easy to learn, difficult to comprehend; they are the essence of the Vedas; when men free from prejudice and other errors contemplate over them they reveal deeper and deeper meanings and melt their hearts.” (Mankudi Maruthanar); “This treatise of three sections (Muppal) which teaches all that is worth knowing to all seekers of truth, can be compared to the Mahabharata, the Ramayana, the Dharmasastra of Manu, the law-giver, and to the ancient Vedas. No other works can be compared to it.” (Perum-thevanar, the translator of the Mahabharata). Without committing ourselves to the authenticity or otherwise of the Thiruvalluva-Malai we can say that the seven stanzas quoted above sum up the evaluation of Thiruvalluvar’s Kural by Pandits well- versed in the traditional scholarship. The universality of the teaching of Thirukkural is indeed remarkable. When the student of Kural meets with some arresting thought expressing some universal aspect of human nature of human conduct in the writings of other thinkers of other ages and climes, he can easily find a parallel in this book of books. Here are a few instances : “I think the first virtue is to restrain the tongue ; he approaches nearest to

No. 100 APRIL 2018 Journal of Tamil Studies 35 the gods who knows how to be silent, even though he is in the right,” (Cato). Adakkam amararul uikkum adangamai arirul uiththu vidum (Kural 121). “The true rule, in determining to embrace or reject anything, is not whether it has any evil in it, but whether it has more of evil than of good… There are few things wholly evil or wholly good. Almost everything, especially of government policy, is an inseparable compound of the two, so that our best judgment of the preponderance between them is continually demanded” (Abraham Lincoln). Kuna nadik kutrramum nadi avatrrul mikai nadi mikka kolal (Kural 504). “If you really want to judge of the character of a man look not at his great performances. Every fool may become a hero at one time or another. Watch a man do his most common actions; those are indeed the things which will tell you the real character of a great man” (Swami Vivekananda). Perumaikkum enaich chirumaikkum thatham karumame Kattalaikkal (Kural 505). In the Yoga Sutras of Bhagavan Patanjali, the second chapter that treats of the discipline and practice of Yoga, is, by far, the most important. The topics treated in this chapter may be found (fully developed, in many cases) in the following chapters of the Kural : 1. Worship of God, 8. Affection, 10. Kind words, 12. Uprightness, 13. Self-control, 14. Purity of Conduct, 15. Non-desiring of another’s wife, 16. Forgiveness, 17. Non-envying, 18. Non-coveting, 19. Refraining from Slander, 20. Refraining from vain words, 21. Shunning Evil, 23. Charity, 25. Mercy, 26. Refraining from meat-eating, 27. Austerities, 28. Continence, 29. Non-stealing, 30. Truthfulness, 31. Abstaining from Anger, 32. Non-injuring, 33. Non-killing, 35. Renunciation, 36. Attainment of True Wisdom; Self-realisation, 37. The Conquest of Desire, 40. Learning, 42. Listening to the instruction of the Wise, 43. Knowledge, 44. Freeing from the six Inner faults, 45. Seeking the help of Worthy Men. 46. Keeping away from bad company, 58. Considerateness, 61. Absence of Sloth, 66. Purity of action. 67. Strength of Character, 79. Friendship, 84. Ignorance, 85. Conceit, 90. Refraining from offending the Great Ones, 97. Honour, 98. Greatness, 99. Worthiness, 100. Propriety, 101. Sensitiveness to shame, 107. The dread of beggary. About one-third of Kural is thus found to be a treatise on Yoga-Sastra. Chapter 36 gives a resume of the other topics dealt with by Patanjali. Again chapters 5 to 24 treating of the householder’s Dharma and chapters 25 to 38 speaking of Sannyasa Dharma may together be taken as constituting a Dharma-Sastra. Chapters 39 to 108 constitute a treatise on Artha-Sastra, not merely theoretical, but practical-these would have certainly helped the Imperial Cholas to rule over their vast territories with No. 100 APRIL 2018 36 Journal of Tamil Studies righteousness and firmness. Chapters 109 to 115 treating of courtship and chapters 116 to 133 speaking of chaste wedded love are lyrical in sense. They vastly differ from the writings of Vatsyayana and such other authors; for, the love treated here is the pure love between husband and wife, the tender affection on which the whole fabric of social life is based. These chapters can also be interpreted (in the light shed by another great Tamil work, St. Manikka-Vachakar’s Thirukkovaiyar) as treating of the mystic one between God and the human soul. As such, this same may be said to deal with Prema-bhakti, even as King Solomon’s “Songs of Songs” in the Bible expresses the soul intense devotion to the Lord.

The similarities between Aristotle, Kautilya and Thiruvalluvar are so many that they need separate treatment. We are tempted to point out that chapters 64 to 73 contain the essence of Aristotle’s rhetoric. Based on these and other Tamil works, the present writer delivered a course of special lectures on “Tamil Rhetoric” under the auspicious of the Annamalai University. Another great Greek book The Golden Verses of the Pythagoreans bears a very close resemblance to Kural. This is a book of daily meditations ascribed to Pythagoras who ‘has been justly celebrated as a Trainer of Souls’. The Golden Verses do indeed give all the essential principles required for the right ordering of physical, affectional, intellectual, and devotional life. When they are put into regular practice all the real and lasting virtues of the Soul follow spontaneously as natural fruits of a well-ordered life. The book is extremely condensed; the English translation in verse consists of 82 lines. Here are a few extracts from the Golden Verses and the number of the Kural couplets which are almost identical in sense and expression: Wealth comes and goes Of ills, Goddess Fortune gives to man Bear meekly thou thy lot, nor grieve at it But cure it as thou canst Remember this: Fate gives the least of evil to the good Many the reasonings that on men’s ears

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Fall; good and bad. Admire not all of such Nor shun them neither. (Kurals 332, 339, 379, 423). If one speaketh false, Be calm. And practice ever this that now I say. Let no man’s word or deed seduce thee To do or say aught not to thy best good. First think, then act; lest foolish be thy deed. Unhappy he who thoughtless acts and speaks. (Kurals 159. 157. 467.) The whole of the Golden Verses can be found in about forty-four couplets of the Kural. Another noticeable fact is that the moral themes, the grand arguments on which some of the great poems of Tamil literature are based can be reduced to two or three couplets from the Kural. The story of Silappadhikaram is well-known to students of Tamil literature. The ‘argument’ of that poem centres round three moral truths: (1) He who deviates from the path of righteousness in administering justice will be slain by righteousness itself, (2) She that is endowed with the virtue of chastity is praised by the wise, (3) Destiny will unerringly pursue and destroy its victim. These three truths are enshrined in the couplets, 32, 54 and 380 of the Kural. Jivaka- Chintamani, which is counted as the first among the Maha-kavyas of Tamil, incorporates many couplets (Chintamani 509-Kural 621, Ch. 409-K. 361, Ch. 341- K. 1120 etc.). Kamban, the court-poet of the Imperial Cholas, has, in his version of the Ramayana, introduced the words and substance of many couplets from the Kural. Many ancient authors have directly quoted from the Kural; the following may be read with interest: Saththanar, in his Manimekhalai Canto XXII, lines, 59-61, quotes Kural couplet 55 : ªîŒõ‰ ªî£ö£Üœ ªè£¿ïŸ ªø£¿ªî¿õ£œ ªðŒªòùŠ ªðŒ»‹ ñ¬ö ªò¡øõŠ ªð£ŒJ™ ¹ôõ¡ ªð£¼À¬ó «îø£Œ.”

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The Saiva philosopher Umapathisivacharya in his Nenchuvidu-thuthu quotes Kural 348 : î¬ôŠð†ì£˜ bóˆ ¶ø‰î£˜ ñòƒA õ¬ôŠð†ì£˜ ñŸªøò£ªó¡Á - G¬ôˆ îIN™ ªîŒõŠ ¹ô¬ñˆ F¼õœÀõ ¼¬óˆî Another Saiva philosopher Uyyavanthathevar in his Thirukkalitrruppadiyar quotes Kural 359 and 362:

“ê£˜¹í˜‰¶ ê£˜¹ªèì ªõ£¿A ªù¡ø¬ñò£Ÿ ê£˜¹í˜¾ î£«ù Fò£ùºñ£…ê£˜¹ ªèìªõ£¿A¡ ï™ô êñ£F»ñ£ƒ «èîŠ ðìõ¼õ F™¬ôM¬ùŠ ðŸÁ.” “«õ‡´ƒè£™ «õ‡´‹ Høõ£¬ñ ªò¡ø¬ñò£¡”. Cheraman Prumal, the saintly king of Kerala, in his Thirukkailayajanan-ula quotes Kurals 752 and 1101.

“Þ™ô£¬ó â™ô£¼‹ âœÀõ˜ ªê™õ¬ó â™ô£¼… ªêŒõ˜ CøŠªð¡Â‹” “è‡´ «è†´ à‡´J˜ˆ¶ àŸøP» ¬ñ‹¹ôÂ‹ å‡ªì£® è‡«í »÷ â¡Á.” An exhaustive research in this direction will swell into a fair – sized volume. The instances given are sufficient to show that Thiruvalluvar’s Thirukkural is indeed the book of books of Tamil-land. Thiruvalluvar exhibits great erudition, first-hand knowledge of statecraft, of administration, of waging war and of concluding peace, of dealing with friends and foes, and a host of other things which only direct experience can teach. He is the same type of master-mind as that of Chanakya, (Kautilya) of ancient times and Mahatma Gandhi of our own times. He is a teacher (not only in the religious but also in the educational sense), a true philosopher, a mystic seer, a lover of little children, an affectionate husband, a man of disciplined habits, a staunch devotee of God and of the Sages, a wise administrator, and above all, an ardent devotee of truth. Unlike the

No. 100 APRIL 2018 Journal of Tamil Studies 39 lives of divine incarnations and of great founders of religions, the perfection that Thiruvalluvar attained is something to which the normal man can aspire, if he chooses to lead a life of unbroken discipline, ever keeping the ideal in view. Therein lies the charm of Thiruvalluvar. We shall conclude this essay by quoting in extensor from what the present writer contributed elsewhere (vide “The Origin and Growth of Tamil Literature” in The Cultural Heritage of India, Volume III published by Sri Ramakrishna Centenary Committee-The Ramakrishna Mission Institute of Culture, 19 Keshab Chandra Sen Street, Calcutta). “Thiruvalluvar, poet, philosopher and law-giver of ancient Tamil-land, is one of those master thinkers, whose-writings have a worldwide significance. The sage lived probably in the first half of the first century A.D., when Ugra Pandya the Great was ruling over Pandinadu and the Chola throne was occupied by Perunar-killi who performed the Rajasuya sacrifice. The contemporary king of Cheranadu was Cheraman Mavanko. The three kings of this period were living in amity and there was peace in the land. The chieftain Atiyaman Neduman-Anji, his son Poguttelini and Nanjil-valluvan, a great patron of letters, also flourished about this time. The poetess Avvaiyar, who has addressed verses to all the kings and chieftains mentioned above appears to be an elder contemporary of Thiruvalluvar. The great poets Kapilar, Paranar and Nakkirar1 probably had passed away from the scene of their earthly activities at that time in which Thiruvalluvar came into prominence. The authors of the twin epics the Silappadhikaram and Manimekhali were possibly junior contemporaries. In the realm of religious thought, the influence of Buddhism and Jainism combining with the teachings of the Vedic religion, producing a harmonious synthesis which in course of time gave birth to modern Hinduism as it evolved in South. The Agamas and the Yoga philosophy, we have reason to believe, existed in the country in this remote age. They probably were treated “Secret doctrines”. The social life of the heroic age was, at this time, giving birth to the varnashrama dharma (scheme of duties according to caste and order of life) introduced from the North. Contemporary king’s performing the rajasuya sacrifice tertifies to the fact that kingship had attained a high standard of development. The period under ‘consideration was certainly an age of intellectual

No. 100 APRIL 2018 40 Journal of Tamil Studies ferment which demanded a valuation of life’s ideals. Tholkappiyanar, who lived in an earlier age, codified the social and civic ideals that existed during his time. These were found insufficient to meet the changes hat had taken place in the modes of life, form of government, etc. A new formulation was needed and this was applied by the profound thinker whose work carries the seal of authority from the time in which it originated up to the present day. A careful perusal of the Kural would show that Thiruvalluvar has gathered his ideas and expressions from the older Tamil poets and has marked on them the stamp of his own personality. The universal elements in the Kural may, by a careful analysis, be separated from the essentially Dravidian elements and the essentially Aryan elements contained in it. “Many legends have gathered round the name of this great poet. One is the legend concerning his birth. We do not know how far these legends are tenable. Merely from the name Valluvan, and from the reference made by the author of jnanamritam, a comparatively recent work, we may not conclude that the poet was of low origin. The Valluvars were not considered low. A contemporary chiefteain eulogized by many great poets and befriended by ruling monarchs is known as “Nanjil- Valluvan” or “Valluvan, lord of the Nanjil hill”. It is more plausible to consider the poet as a kinsman of the said chieftain. The chieftain as well as the poet may have arisen from the old clan of Valluvars who sounded the great drum and broadcast the king’s proclamation. The ripe wisdom in matters of statecraft exhibited in the Kural cannot be explained by any other means than by seeing the poet as a man who had not only a deep theoretical knowledge of political philosophy but also as a person well-acquainted with the practical details of administration. In the first chapter and a few other chapters of the book we are face to face with a mystic of profound spiritual realization, a veritable rajarishi. The lessons given in the chapter on “The Realization of Truth” give the essentials of Yoga philosophy in a nutshell. The chapters on “Love” which form the third part of the book are in truth the most exquisite gems that adorn the Tamil Muse.” Aristotle and Chanakya, the two great teachers of ancient times, were the preceptors of two great emperors, Alexander the Great and Chandragupta Maurya. They had the capacity to mould heroes out of common clay. The same potency is

No. 100 APRIL 2018 Journal of Tamil Studies 41 present in the teachings of Thiruvalluvar. Every son and daughter of Tamil-land can achieve the maximum amount of self-realization possible to him or her by applying assiduously to the teachings of their greatest book. The book has been translated into Latin, English and other European languages by Beschi, Graul, Pope, Drew, V.V.S. Aiyar and others, but none has so far attempted a translation of the text along with Parimelazhagar’s commentary. The text standing alone will obviously lead to errors of judgement, the chances for which will be much less if the translation of the commentary also is given. In our subsequent essays we shall say more about the contents of this great book.

“In ancient times society centred on the king, who as the princeps took the first place among his nobles and presided over the courts of justice. The executive functions relating to the administration of the country were in the hands of ministers who were personally responsible to the sovereign. The framing of laws was done by the five great assemblies whose enactments were subject to the approval of the supreme head of the State. There were various ways in which the people and the ministers could signify their discontent and disapproval of the king’s actions, but all power was vested in the sovereign’s hands and consequently arose the necessity for giving the proper kind of training to the person who is expected to succeed to the throne. All measures had to be taken to ensure his becoming a man of superior excellence. The teacher’s oral instruction, his personality and conduct had a great deal to do with the mental and moral training of the prince; and at the same time a suitable text-book was also considered necessary. Such a book, by its very nature, should be practical and concise giving the necessary information. Precisely and unerringly. It should be sufficiently terse to be committed to memory and sufficiently elaborate to provide the solution for all practical problems of life. Tolkappiyanar’s treatise on Rhetoric contains a chapter dealing with the king’s conduct in war and peace and incidentally has something to say about the codes of conduct of others. It was primarily intended for the use of the bards and minstrels who sang the glories of the king. The information conveyed was, however, scanty and insufficient for practical purposes. According to traditional accounts Tolkappiyanar

No. 100 APRIL 2018 42 Journal of Tamil Studies was the first among the twelve disciples of the sage Agastya who led the first band of Aryan settlers, to Tamil-land. His treatise on Tamil Grammar and Rhetoric has been preserved throughout the centuries and modern scholarship has not utilized the treasures lying hidden in it. The second chapter of the third book throws a great deal of light upon the social and civic life of ancient Tamil people. Under the head of “Conquest” (vakai), Tolkappiyanar treats of the supreme ethical ideal of his times. He defines “Conquest” as the attaining of excellence naturally and nonviolently in the particular vocation to which one is called by birth and other circumstances. The commentator Nachilnarkiniyar cites the case of Hiranyakasipu, the Titan who achieved world- domination as an example of no-conquest, for the achievement was based on undue effort and brute force and consequently gained no recognition from righteous men. Annexing another’s territory by aggressive warfare is classed under the head of “aggression” (vanchi). The Chera king Senguttuvan’s leading an expedition north wards and subduing several Aryan kings merely for the purpose of exhibiting the military prowess of the South is classed under this head. He who aspires to wear the Vakai garland, that is to gain the laurels of true “Conquest” should be acclaimed by righteous men as worthy of such recognition. It is indeed remarkable to see that in the ancient Tamil society as it existed perhaps four or five millenniums ago the ideal of “Conquest” was held up as the supreme ethical ideal for all classes of people. Buddhism, when it was introduced into the South, rapidly spread because the Buddha was held up as the “Great Conqueror”. Alexander the Great and Napoleon Bonaparte would have been classed by ancient Tamil people as mere “aggressors” and not conquerors. After defining “Conquest”. Tolkappiyanar proceeds to enumerate the classes into which the society of his time was divided and the duties in life which they were expected to perform. First there were the Brahmans, referred to in Tamil as Parppanar. Their duties were sixfold; learning, the imparting of education, the performance of Vedic sacrifices, getting others to perform them, making gifts and accepting gifts. Conquest for the Brahman consisted in attaining excellence in one or more of the above six. To the second category belonged the ruling monarchs. Their duties were five-fold: learning, performing Vedic sacrifices such as the Rajasuya and Aswamedha, making gifts, protecting the people and

No. 100 APRIL 2018 Journal of Tamil Studies 43 punishing wrong-doers. The last mentioned duty may be directed towards unrighteous kings of other countries, in which case it was the duty of the conqueror to protect the people of the conquered territories. To the third category belonged the people, the general public, the fourth were the Arivars (Sages) who could discern the past, the present and the future. The commentator gives the Buddha as an example and quotes an ancient poem which may be translated as follows: Under the shade afforded by the unfading emerald leaves of the Bodhi tree he sat; They say that his great heart was softer than a soft flower and shed the honey of compassion on one and all; Yet we learn that the Piercing sword-like glances of Mara’s handsome daughters were powerless to cut through that heart ; How may it then be considered to be softer than a soft flower? To the fith category belonged the men who performed austerities; the soldiers constituted the sixth and other combatants the seventh. Under other combatants the commentators include all those who contested for the first place in oratory, dancing, music, composing poems extempore, various games of skill, cock-fighting, ram- fighting and also gambling. The special and general excellences of the above seven classes are grouped by Tolkappiyanar under twice nine categories. It is outside the scope of this brief essay to deal with them exhaustively. It would suffice for our present purpose to state that the commentators quote freely from several chapters of the later work Tiruvalluvar’s Kural to exemplify the principles laid down by Tolkappiyanar. The supreme ethical ideal, as well as the principles of social life laid down by the ancient work of Tolkappiyanar are elaborated by Thiruvalluvar which is primarily a handbook for the Prince, the ideal man of ancient Tamil society. Retiring into solitude for treading the path of self-realization is considered to be the crowning phase of a good life. Harmonious social organization is laid down as a factor necessary for individual right living. The pursuit of truth and the application of truth for the enrichment and elevation of human life are emphasized in Tiruvalluvar’s philosophy. Beauty,

No. 100 APRIL 2018 44 Journal of Tamil Studies harmony, knowledge, wisdom and creative power are placed among the values that make life worth living. Self-discipline is considered to be the means for the achievement of these values. Of the 133 chapters into which the Kural is divided the first four form the Introduction; the captions of these four are : (1) In praise of God. (2) In praise of rain, (3) On the greatness of those who have renounced theworld, and (4) On the glorification of Righteousness (Tamil Aram, Sankrit Dharma). Then follows the book on Righteousness. This is divided into two sections: the life of the house-holder and the life of the ascetic. The life of the householder, consisting of twenty chapters, treats of family life, the blessings of a good helpmate, offspring, love, hospitality, kindness of speech, gratitude, uprightness of heart, self-control, purity of conduct, non-desiring of another man’s wife, forgiveness, non-envying, non-coveting, refraining from slander and idle talk, shunning evil, complaisance, the making of gifts and the acquiring of fame. Under the life of the ascetic, Tiruvalluvar lays down the discipline of compassion, the abjuring of fleshmeat, the practice of truth and abstaining from anger, fraud and all kinds of injury to living beings. Such a discipline is meant to lead to the acquisition of wisdom which is treated under the heads, “The vanity of all things, Renunciation, Self-realization and the Cessation of all desires.” Then follws a chapter on “Destiny”. The second book, which treats of national and civic life, is divided into three sections entitled (i) The Prince, (ii) The members of the Body Politic and (iii) Miscellaneous. Section one, which is primarily intended for the prince and incidentally for all who strive to attain their highest in national and civic life is divided into twenty- five chapters and lays down the fundamental principles that should govern the education of the prince. These are treated under the following heads: the ideal of kingship, the worth of true learning, the evils of illiteracy, the acquisition of knowledge by means of listening, the cultivation of the understainding, eschewing faults of character with a view to the cultivation of desirable habits, seeking the society of worthy people, keeping away from vulgar company, deliberating before acting, judging one’s own strength and that of one’s opponent, judging the opportune time, judging the field of action, testing the men on whom confidence is to be placed, choosing the men for action, cherishing of kindred, guarding against procrastination, just government, tyranny,

No. 100 APRIL 2018 Journal of Tamil Studies 45 abstaining from extreme harshness, practicing considerateness, making use of spies, putting the whole soul into the work in hand, abstaining from sloth, cultivating manly exertion, intrepidity in the face of misfortune. The first sub-division of section two consisting of ten chapters treats of the qualifications necessary for ministers and ambassadors. These are treated under the heads: the minister, his eloquence, purity of action, power of decision, capacity for conducting affairs, the ambassador, his behavior before princes, his capacity to judge men, his discernment of the attitude of an assembly, and his self-confidence in facing an audience. Then follows a chapter on the characteristics of a well-ordered country, another on fortifications and a third on the acquisition of wealth. Then follow two chapters on the characteristics of a well-ordered country, another on fortifications and a third on the acquisition of wealth. Then follow two chapters on the characteristics of a well-ordered army and the virtues of a warrior. These are followed by five chapters on friendship treated under the heads: friendship, the testing of fitness for friendship, intimacy, the friendship that injures, and false friendship. Next come eleven chapters on the social evils arising from folly, excessive anger and a chapter on the laws of health. Section three speaks of various factors that go to form a well-ordered civic life and these are treated under the heads: birth, honour, greatness, social graces, culture, the mishandling of wealth, sensitiveness to shame, advancing the interests of one’s people, husbandry, indigence, beggary, the dread of beggary, the degraded life. The second book which treats of national and civic life contains on the whole seventy chapters. The third book which treats of love contains twenty-five chapters of which seven treat of courtship and eighteen of wedded love. The philosophy of life in its individual and social aspects is dealt with such fullness and precision by the sage Tiruvalluvar that his immortal work has been a guide-book throughout the centuries not only to the men and women speaking his mother tongue but to nations who live far outside the limits of Tamil-land.

Source: Swamil Vipulananta Adikal, Ancient Thoughts for Modern Man, Mylapore: Sri Rama Krishna Math, 1992.

No. 100 APRIL 2018 46 Journal of Tamil Studies

07. ªî£™è£ŠHòº‹ A¬÷ªñ£Nˆ îI› õö‚°èÀ‹ ê.ñ«ù£èó¡ º¡Â¬ó îI›ªñ£NJ¡ ªê£Ÿè÷£è‚ è¼îŠð´‹ Ü™ô¶ ðò¡ð´ˆîŠð´‹ Ü¬ùˆ¶„ ªê£ŸèÀ‹ ªð£¼œ °Pˆ¶ õ¼ð¬õ â¡ð£˜ ªî£™è£ŠHò˜. â™ô£„ ªê£™½‹ ªð£¼œ°Pˆ îù«õ - ªî£™. ªê£™. 640 ªðò˜„ªê£™, M¬ù„ªê£™, Þ¬ì„ªê£™, àK„ªê£™ âÂ‹ ï£¡°õ¬è„ ªê£ŸèÀ‹ ªð£¼œ °Pˆ¶ õ¼ð¬õò£°‹. «ð„² õö‚°èO™ ñ†´‹ ðò¡ð´ˆîŠð†´œ÷ ªê£Ÿè÷£è Þ¼‰î£½‹êK â¿ˆ¶ õö‚° Ü™ô¶ ªêŒ»œ õö‚°èO™ ñ†´‹ ðò¡ð´ˆîŠð†´œ÷ ªê£Ÿè÷£è Þ¼‰î£½‹êK, «ð„²õö‚°, â¿ˆ¶õö‚° âù Þó‡®½«ñ ªð£¶õ£èŠ ðò¡ð´ˆîŠð´‹ ªê£Ÿè÷£è Þ¼‰î£½‹êK Ü¬ùˆ¶ õ¬è„ ªê£ŸèÀ‚°‹ «ñŸÃPò ªî£™è£ŠHòK¡ Þô‚èí‚ «è£†ð£´ ªð£¼‰¶‹. å¼ ªñ£N ðô õ†ì£óƒè¬÷ àœ÷ì‚Aò ð°FèO™ ð£ó‹ðKòˆ ªî£N™èœ Ü®Šð¬ìJ™ ðô êÍèƒè÷£èŠ HK‰¶ ÜõŸÁœ ð£°ð£´èœ ªè£‡ìî£Œ M÷ƒ°‹ ñ‚è÷£™ «ðêŠð´‹«ð£¶ ªñ£NJ™ è£íŠð´‹ õ†ì£ó, êÍè‚ ÃÁè÷£™ õ†ì£óƒèÀ‹ êºî£òƒèÀ‹ Ü¬ìò£÷ƒè£íŠð´‹ â¡ð¶ îŸè£ô ªñ£NJò™ ÝŒõPë˜èœ ðô ÝŒ¾èœ Íô‹ G¬ôï£†®»œ÷ ÜPMò™ à‡¬ñè÷£°‹. Þˆî¬èò ªñ£NJò™ ªè£œ¬èèœ îI› ªñ£N‚°‹ ªð£¼‰¶‹. îI› ªñ£NJ™ «ð„² õö‚°, â¿ˆ¶ õö‚° Ü™ô¶ ªêŒ»œ õö‚° âù Þ¼õ¬è

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No. 100 APRIL 2018 48 Journal of Tamil Studies

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No. 100 APRIL 2018 Journal of Tamil Studies 49

õìªê£Ÿ A÷M õìâ¿ˆ¶ ågÞ â¿ˆªî£´ ¹í˜‰î ªê£™ô£ °‹«ñ - ªî£™. ªê£™. 884 ð¡Q¼ GôƒèO¡ õö‚°èœ ‘ªê‰îI› «ê˜‰î ð¡Q¼ Gôˆ¶‹’ âùˆ ªî£™è£ŠHò˜ ÃÁõî¡ Íô‹ îI›ÃÁ‹ ï™½ôè‹ ‘ªê‰îI› Gô‹’, Ü¬î„«ê˜‰î ‘ð¡Q¼ Gô‹’ âùŠ HKˆ¶Š ð£˜‚èŠð´õ¬î ÜPòº®Aø¶. ï¡Û™ ÝCKò˜ ðõí‰Fò£˜ (A.H. 11) “ªê‰îI› Gô…«ê˜ ð¡Q¼ Gôˆ¶‹” âùˆ ªî£™è£ŠHò¬óŠ H¡ðŸP‚ ÃÁõî¡ Íô‹ ªê‰îI› Gô‹ âù Ü¬ö‚èŠð†ì Gôˆ¬î„ «ê˜‰î ð¡Q¼ Gôƒèœ Þ¼‰î¬ñ àÁF ªêŒòŠð´Aø¶. ªî£™è£ŠHò à¬óò£CKò˜ «êù£õ¬óò˜ (A.H. 13) ÞŠ ð¡Q¼ Gôƒè¬÷‚ W›‚è‡ìõ£Á Ü¬ìò£÷ƒè£†´Aø£˜. ªè£´‰îI› Gô‹ ð¡Qó‡ì£õù ªî¡ð£‡® °†ì‹ °ì‹ èŸè£«õ‡ÌN ð¡PÜ¼õ£ Üî¡ õì‚° - ï¡ø£ò Yî ñô£´ ¹ù™ï£´ ªê‰îI›«ê˜ ãîI™ ð¡Q¼ ï£† ªì‡ - «êù£õ¬óò˜ (ªî£™è£ŠHò à¬óò£CKò˜) ÞŠ ð¡Q¼ ï£´èœ ªî¡ð£‡® ï£´, °†ì ï£´, °ì ï£´, èŸè£ ï£´, «õí£´, ÌN ï£´, ð¡P ï£´, Ü¼õ£ ï£´, Ü¼õ£ õìî¬ô ï£´, Yî ï£´, ñ¬ôï£´, ¹ù™ ï£´ ÝAò¬õèœ Ý°‹. Þ¬õèO™ «õí£´‹ ¹ù™ï£´‹ º¬ø«ò ªð£ƒè˜ ï£´, åOï£´ âù¾‹ Ü¬ö‚èŠð†ìù. ÞŠ ð¡Q¼ ï£´èÀ‹ îŸè£ôˆ îIöèˆF™ Ü¬ìò£÷‹ è£íŠðìŠ ð†´œ÷ù (ñ«ù£èó¡, 2012: 101 - 102). ió«ê£Nò‹ âÂ‹ Þô‚èí Ë¬ô â¿Fò ¹ˆîIˆFó˜ (A.H.11) ªè£ƒ°, è£«õK, ð£ô£Á â¡Á Í¡Á õ¬è ï£´è¬÷Š ðŸP‚ ÃÁAø£˜. Þšõ¬è GôŠð£°ð£´èœ Ü‰î‰î GôƒèO™ «ðêŠð´‹ ªê£ŸèO¡ Ü®Šð¬ìJ™ «õÁð´ˆîŠð†ì GôŠð°Fè÷£°‹. Þšõ£ø£è‚ ‘ªè£´‰îI› Gô‹’ âù‚ è¼îŠð†ì GôƒèO™ õ£¿‹ ñ‚èO¡ «ð„²õö‚°èO¬ì«ò «õÁð£´èœ è£íŠð†ì¬ñò£™, Üšõ¬è «õÁð£´èO¡ Ü®Šð¬ìJ™ Þšõ£Á ð¡Q¼ Gôƒè÷£èˆ îIöè‹ HK‚èŠð†´œ÷¶.

No. 100 APRIL 2018 50 Journal of Tamil Studies

F¬ê„ªê£Ÿèœ â¡ðîŸ°„ “ªê‰îI› õö‚A¬ùŠ ªð£¼‰Fò ð¡Q¼ GôˆFÂ‹ å¼ Gôˆî£K¬ì«ò ñ†´‹ G¬ôˆî õö‚A¬ùŠ ªðŸø ªê£Ÿèœ Ü‰Gôˆî£˜ °Pˆ¶ õöƒ°‹ ÜŠªð£¼O«ô«ò ã¬ùò GôƒèOÂ‹ ªê¡Á õöƒ°õù” â¡Á «ðó£CKò˜ ªõœ¬÷õ£óí˜ (1987: 179) M÷‚è‹ ªè£´ˆ¶œ÷£˜. Ýù£™, Þ¡¬øò ªñ£Nò™ Ü®Šð¬ìJ™ F¬ê„ªê£Ÿèœ â¡ðù å¼ °PŠH†ì F¬êJ™ àœ÷ õ†ì£óˆF™ õ£¿‹ ñ‚è÷£™ «ðêŠð´‹ îI›ªñ£NJ™ àœ÷ Ü‰î õ†ì£óˆ¬îŠ HóFðL‚°‹ Ü™ô¶ Ü‰î õ†ì£óˆF™ ñ†´‹ ðò¡ð£†®™ Þ¼‚°‹ ªê£Ÿè÷£è‚ è¼îŠð´A¡øù. âù«õ, õ†ì£óõö‚° âù ªñ£NJòô£÷˜è÷£™ Ü¬ö‚èŠð´‹ õö‚AŸ°‹ ªî£™è£ŠHò˜ ÃÁ‹ F¬ê„ªê£ŸèÀ‚°‹ ªî£ì˜¹ à‡´. “å¼ ªñ£N «ðêŠð´‹ ï£†®¡ ð™«õÁ ð°FèÀœ õ£¿‹ ñ‚èÀœ å¼ °PŠH†ì ð°FJ™ õ£›«õ£K¬ì«ò ñ†´‹ Gô¾‹ ªñ£N õö‚A¬ù õ†ì£ó õö‚ªè¡ð˜. Þšõö‚AŸ°‹ F¬êªñ£N õö‚AŸ°‹ æó÷¾ ªî£ì˜H¼ˆî™ Ã´‹ âù â‡í«õ‡®»÷¶” âù‚ ÃÁ‹ «ðó£CKò˜ ªõœ¬÷õ£óí˜ (1987: 184) ªî£™è£ŠHò˜ ªñ£N õö‚A¬ù„ «êKªñ£N âù¾‹ ªêŒ»œ ªñ£Nªòù¾‹ Þ¼õ¬èò£èŠ ð°ˆ¶‚ÃP»œ÷£˜ â¡Á‹ “ÜõŸÁ† «êKªñ£N â¡ð¶ èŸ«ø£˜ è™ô£«î£˜ â¡Â‹ «õÁð£®¡P â™ô£ ñ‚èÀ‚°‹ ªîOõ£èŠ ªð£¼œ ¹ôù£°‹ð® âOò ªê£Ÿè÷£™ Ü¬ñ‰î «ð„² ªñ£Nò£°‹. ªêŒ»œ ªñ£Nªò¡ð¶ æó÷¾ ªñ£NŠ ðJŸC»¬ì«ò£˜‚° ñ†´«ñ ¹ôù£õî£°‹. ÞšM¼õ¬è ªñ£Nò¬ñŠH™ «êK ªñ£NJ¬ù Ü®ªò£ŸPò«î õ†ì£ó õö‚° âù¾‹, ªêŒ»œ ªñ£NJ¡ àÁŠð£õù«õ Þô‚èíËô£˜ ÃÁ‹ F¬ê„ªê£Ÿèœ âù¾‹ å¼õ£Á ð£°ð£´ ªêŒ¶ ªè£œÀî™ ªñ£Nò£ó£Œ„C‚° ãŸ¹¬ìòî£°‹” â¡ð¶ «ðó£CKò˜ ªõœ¬÷õ£óí˜ (1987: 184) è¼ˆî£°‹. õ†ì£ó õö‚° Þšõ£ø£èŠ «ð„² õö‚°, â¿ˆ¶õö‚° âù Þ¼ îQˆîQ õö‚°è¬÷‚ ªè£‡ì¶ îI›ªñ£Nò£°‹. Þ¬î«ò ªñ£NJòô£÷˜èœ Þ¼G¬ô õö‚° (diglossia) â¡ð˜. Þ¼G¬ôõö‚° ªñ£Nè¬÷‚ W›‚è‡ì Í¡Á ªñ£NŠð‡¹è÷£™ ÜPòô£‹:

No. 100 APRIL 2018 Journal of Tamil Studies 51

1. Þ¼G¬ô õö‚° ªñ£NèO™ «ð„²õö‚° ðò¡ð´ˆîŠð´‹ ÞìƒèO™ â¿ˆ¶õö‚°Š ðò¡ð´ˆîŠðìñ£†ì£¶ 2. Þˆî¬èò Þó‡´ õ¬è õö‚°èO™ â¿ˆ¶õö‚° â¡ð¶ Ü‹ªñ£N «ð²‹ ñ‚èO¡ î£Œªñ£Nò£è£¶ 3. Þ¼G¬ô õö‚° ªñ£NèO™ â¿ˆ¶õö‚° àò˜‰î õ¬èò£è¾‹ «ð„²õö‚°ˆ î£›‰îõ¬èò£è¾‹ è¼îŠð´‹. In the diglossic languages two dialects are used in one speech community of which one is high and the other is low, these two are exclusive in their domain of functions and the high variety is not the mother tongue of any group. -N.Ramaswami, 1997: 4 Ýù£™, «ð„² õö‚A™ Ü¬ùˆ¶ õ†ì£óƒè¬÷„ «ê˜‰î Ü¬ùˆ¶„ êºî£ò ñ‚è÷£½‹ ðò¡ð´ˆîŠð´‹ ‘ªð£¶Š«ð„²ˆîI›’ (Standard Spo- ken Language) â¡ð¶ å¼ õ†ì£óˆF™ ñ†´‹ «ðêŠð´‹ õ†ì£ó õö‚AQ¡Á ñ£Áð†ì¶. âù«õ, ï£†´ªñ£N Ý‚èŠð†´œ÷ (national- ized variety) «ð„² õö‚A¬ù õ†ì£ó õö‚°èOL¼‰¶ «õÁð´ˆFŠ ð£˜‚è «õ‡´‹ â¡ð£˜ Ý‰ˆó«ù£š âÂ‹ à¼Cò ï£†´ ªñ£NJò™ ÜPë˜. Colloquial Tamil as a national language should be distinguished from Tamil dialects. - M.S. Andronov, 1969: 2 ªê‰îI› õö‚° «êKªñ£N, ªè£´‰îI›, ÞNõö‚°, «ð„² õö‚° âùŠ ðôªê£ŸèO™ Ü¬ö‚èŠð´‹ îI› õö‚°èœ «ðêŠð´‹ ï£´èœ ð¡Q¼ â¡Á ÜŠ ð¡Qó‡´ ï£´èO¡ ªðò˜èÀ‹ ÜPM‚èŠð†´œ÷ G¬ôJ™, ªê‰îI› õö‚° â¡ø£™ â¡ù? Üšõ¬è õö‚° âƒ°Š «ðêŠð†ì¶? Üšõ¬è õö‚A¡ ðò¡ð£´èœ â¡ù? âùŠ ðô «èœMèœ â¿õ¶ Þò™«ð. ‘ªê‰îI› «ê˜‰î ð¡Q¼ Gôˆ¶‹’ âÂ‹ ªî£™è£ŠHòK¡ ªî£ì¼‚° M÷‚è‹ ÃÁ‹ ªî£™è£ŠHò à¬óò£CKò˜ «êù£õ¬óò˜ “¬õ¬òò£ŸP¡ õì‚°‹, ñ¼îò£ŸP¡ ªîŸ°‹, è¼×K¡ Aö‚°‹, ñ¼×K¡ «ñŸ°‹ Ü¬ñ‰î «ê£öï£ì£Aò ¹ù™ ï£†®¬ù„ ªê‰îI› ï£ì£è‚ ªè£‡´ Þî¬ù„ Åö¾œ÷ ªî¡ð£‡® ºîLò ï£´è¬÷„ ªê‰îI› ï£†®¬ù„ Å›‰î ¹ø ï£´è÷£è‚ °Pˆ¶œ÷£˜”

No. 100 APRIL 2018 52 Journal of Tamil Studies

(ªõœ¬÷õ£óí˜, 1987: 180). ò£Šð¼ƒèô‚è£K¬è à¬óò£CKò¼‹ «ê£öï£†¬ì«ò ªê‰îI› ï£ì£è‚ ÃP»œ÷£˜. Ýù£™, «ê‚Aö£ó®èœ îñ¶ ªðKò¹ó£íˆF™ êƒè‹ Ü¬ñˆ¶ˆ îI› õ÷˜ˆî ð£‡®ò ï£†®¬ù«ò ªê‰îI› ï£ì£è‚ è¼¶A¡ø£˜. Þ‚ÃŸ¬ø«ò Cõë£ù ºQõ¼‹ õL»Áˆ¶A¡ø£˜. «ðó£CKò˜ ó£. H. «ê¶ŠHœ¬÷ (1974, ð°F II: 1) ñ¶¬óˆ îI›„ êƒèŠ¹ôõ˜è÷£™ ãŸÁ‚ ªè£œ÷Šð†ì îI› õö‚«è ‘ªê‰îI›’ âù ï£÷¬ìM™ îIöè ñ‚èœ Ü¬ùõó£½‹ ãŸÁ‚ªè£œ÷Šð†ìªî¡Á‹, âù«õ ð£‡®ò ï£«ì ªê‰îI› ï£ì£è‚ è¼îŠðì«õ‡´‹ â¡Á‹ ð£‡®ò ï£†´Š ð°FèOL¼‰¶ Aö‚°ˆ ªî£ì˜„C ñ¬ôèœ, «ñŸ°ˆ ªî£ì˜„C ñ¬ôèœ Hø ð¡Qó‡´ ï£´¬÷Š HKˆ¶œ÷ù âù¾‹ ÃÁA¡ø£˜. îŸè£ôŠ ªð£¶Š«ð„²ˆîI› (Standard Spoken Tamil) â¡ð¶ Aö‚° õ†ì£óˆ îI¬ö»‹ Üî¬ù å†®ò õì‚° õ†ì£óˆ îI¬ö»‹ Ü®Šð®ò£è ¬õˆ¶ à¼õ£‚èŠð†´œ÷¶ â¡Á‹ ªê‰îI› â¡ð¶ õóô£ŸÁ‚è£ô‚ Aö‚° õ†ì£óˆ îI› ªñ£N â¡Á‹ à¼Cò ªñ£NJòôPë˜ Ý‰ˆó«ù£ (Andronov) î‹ ÝŒ¾‚è¼ˆ¬îˆ ªîKM‚A¡ø£˜. The national colloquial language has formed on the basis of the eastern dialect and on that of the northern one which is very close to the eastern dialect. The base of the literary language was the ancient dialect of the eastern districts known as ‘Sendami?’ - M.S. Andronov, 1969: 2

‘ªê‰îI›’ âÂ‹ ªê£™ Þô‚Aò õö‚A¬ù ñ†´‹ °Pˆîî£? Ü™ô¶ Ü¬ùˆ¶ õ†ì£ó, êÍè ñ‚è÷£½‹ ãŸÁ‚ªè£œ÷Šð†ì ‘ªð£¶Š«ð„²ˆîI› õö‚¬è‚’ °Pˆîî£? â¡ð¶ ªîO¾ð´ˆîŠðì «õ‡®ò¶œ÷¶. îI› ÃÁ‹ GôŠð°F õì«õƒèì‹ ºî™ ªî¡°ñK õ¬ó â¡Á ªî£™è£ŠHò„ CøŠ¹Šð£Jó ÝCKò˜ ðù‹ð£óù£ó£™ õ¬óòÁ‚èŠð†®¼‰î£½‹ Þˆ¶ì¡ Þôƒ¬è¬ò»‹ «ê˜ˆ¶‚ªè£œ÷ «õ‡´‹ â¡ð¶ îŸè£ô ªñ£NJòô£÷˜èO¡ è¼ˆî£°‹.

No. 100 APRIL 2018 Journal of Tamil Studies 53

Tamil proper that is continental Tamilnad and Tamil Ceylon will always remain the Tamilku$runallulakam par excellence and therefore it should be of primary importance for any investigation of Tamil dialects. - Kamil Zvelebil, 1964: 239

Þôƒ¬èJ¡ ªè£¿‹¹Š (Jaffna) ð°FJ™ «ðêŠð´‹ îI› êƒèè£ôˆ îIN¡ ªî£ì˜„C«ò Ý°‹ â¡A¡ø£˜ èíðFŠHœ¬÷ (1958: 220) âÂ‹ Þôƒ¬èõ£› îI› ªñ£NJò™ ÜPë˜. èI™ ²õôH™ (1977) âÂ‹ ªê‚«è£²«ô£i‚Aò£ ï£†´ ªñ£NJò™ ÜPë˜ îIöèˆF™ õöƒ°‹ º¼è¡ - õœO ¹ó£í‚ è¬îJ½‹ Þôƒ¬èJ¡ Ì˜iè‚°®ò£ù õ†ì˜ (Veddas) âÂ‹ ðöƒ°® ñ‚èO¬ì«ò è£íŠð´‹ º¼è¡ - õœO ¹ó£í‚è¬îJ½‹ åŸÁ¬ñèœ àœ÷¬îˆ îñ¶ ÝŒM™ â´ˆ¶‚è£†®»œ÷£˜. ªî£™è£ŠHò˜ è£†®ò Í¡Áõ¬è„ ²†´Šªðò˜èœ Ü, Þ, à Þ¡ø÷M½‹ ªè£¿‹¹ õ†ì£óˆ îIN™ ñ†´‹ «ð„²õö‚A™ àœ÷ù (²Y‰Fóó£ü£, 1993:96; ñ«ù£èó¡, 2013). ã¬ùò îI›‚ A¬÷ªñ£NèO™ à âÂ‹ ²†´Šªðò˜ õö‚ªè£N‰¶M†ì¶. îI› õöƒ°‹ â™¬ôèœ «ñ½‹ îI› ªñ£N «ðêŠð´‹ ÞìƒèO¡ â™¬ôè¬÷ õ¬óòÁ‚°‹ ªð£¿¶ ‘ÜèŠð£†ªì™¬ô’, ‘¹øŠð£†ªì™¬ô’ âù Þ¼õ¬è÷£è õ¬èŠð´ˆîŠð´Aø¶ (ªõœ¬÷õ£óí˜, 1957: 25). Ì˜ièˆ îIöèñ£Aò Í«õ‰î˜ Ý‡ì GôŠð°FèÀ‹ ð¡Qó‡´ CŸøóê˜è÷£™ Ý÷Šð†ì GôŠð°FèÀ‹ Üèˆªî™¬ô‚°œ Üìƒ°‹ ð°Fè÷£°‹. Þ‰GôŠð°Fèœ îMóˆ îI› ªñ£N õö‚A™ Þ¼‚°‹ Hø ï£†´Š ð°Fèœ ¹øˆªî™¬ôŠ ð°Fè÷£è‚ è¼îŠð´A¡øù. Þšõ£Á îIöèˆ¶‚° ªõO«ò îI› ªñ£N «ð²‹ ñ‚è¬÷‚ ªè£‡ì ï£´è÷£è‚ W›‚è‡ì ï£´è¬÷ ÜèˆFò˜ ð†®òL†´œ÷£˜: è¡Qˆ ªî¡è¬ó èìŸðö‰ bõƒ ªè£™ôƒ Ãõè… Cƒè÷ªñ¡Â‹ â™¬ôJ¡ ¹øˆî¾‹ ßö‹ ð™ôõƒ è¡ùì‹ õ´° èLƒè‰ ªî½ƒè‹ ªè£ƒèí‰ ¶Àõƒ °ìèƒ °¡ø¡

No. 100 APRIL 2018 54 Journal of Tamil Studies

â¡ðù °ìð£ L¼¹ø„ ¬êòˆ ¶ìÂ¬ø¹ ðö°‰ îI›FK GôƒèÀ‹ º®»¬ì Íõ¼ I´Gô õ£†C òó² «ñ‹ð†ì °ÁGô‚ °®èœ ðF¡ñ¼‹ àìQ¼Š H¡õ¼‹ ð¬ìˆî ð¡Q¼ F¬êJŸ ªê£¡ùò º¬ìò¾‹ - ÜèˆFò˜ (Þó£è¬õòƒè£˜, 1941:16-17) ï¡Û™ à¬óò£CKò˜ ñJ¬ôï£î˜ W›‚è‡ì ï£´è¬÷Š ¹øˆªî™¬ô ï£´è÷£èŠ ð†®òL†´œ÷£˜: Cƒè÷… «ê£ùè… ê£õè… Yùˆ ¶À‚°ìè‹ ªè£ƒèíƒ è¡ùìƒ ªè£™ô‰ ªî½ƒè‹ èLƒè‹ õƒè‹ èƒè ñèîƒ èì£óƒ èì¾ƒ è´ƒ°êô‹ îƒ°‹ ¹è›ˆîI› Å›ðF «ï›Gô‰ î£I¬õ«ò - ñJ¬ôï£î˜ îI›„ êÍèƒèœ îIö˜èœ ÞòŸ¬èò£è Ü¬ñ‰¶œ÷ ä‰¶ õ¬è GôŠð°FèO™ Í¡Á «ðóóê˜èœ, ð¡Qªó‡´ CŸøóê˜èœ ÝAòõ˜èO¡ Ý†C‚°†ð†ì ðô õ†ì£óƒèO™ (ï£´èO™) ðôîóŠð†ì êÍèƒè÷£è õ£›‰¶œ÷ù˜. ä‰¶ õ¬è GôŠð°FèO™ õ£›‰î ñ‚èœ º¬ø«ò °øõ˜ (°P…C), Þ¬ìò˜ Ü™ô¶ Ýò˜ (º™¬ô), «õ÷£÷˜ Ü™ô¶ àöõ˜ (ñ¼î‹), ðóîõ˜ Ü™ô¶ ðóõ˜ (ªïŒî™), ñøõ˜ Ü™ô¶ âJù˜ (ð£¬ô) âù Ü¬ö‚èŠð†ìù˜. Þõ˜èœ îMó Ü‰îí˜, ð£˜Šðù˜, õ£Eò˜, Ãôõ£Eò˜, ð£í˜, MøLò˜, ªð£¼ï˜, Ãˆî˜, ð¬øò˜, õ¬ôò˜, ¸¬öò˜ âùŠ ðôîóŠð†ì êÍƒèƒè¬÷Š ðŸPò °PŠ¹èœ êƒèè£ô Þô‚èí, Þô‚Aò Ë™èO™ è£í‚Aì‚A¡øù. îI›‚°® ªð£¶ G¬ôJ™ ðôîóŠð†ì êÍèƒè÷£™ Ü¬ñòŠð†ì ªñ£N„ÅöL™, êºî£ò„ÅöL™ â™«ô£ó£½‹ åŠ¹‚ªè£œ÷Šð†ì õö‚° â¡ð¶ êºî£òˆF™ àò˜‰îõ˜èœ âù‚ è¼îŠð´ðõ˜èO¡ õö‚°è«÷ò£°‹. Þî¬ù«ò ªî£™è£ŠHò˜

No. 100 APRIL 2018 Journal of Tamil Studies 55

õö‚° âùŠð´õ¶ àò˜‰«î£˜ «ñŸ«ø Gè›„C Üõ˜è†ì£è ô£ù - ªî£™. ªð£¼œ. 1592 â¡Á ÃÁA¡ø£˜. “õö‚ªè¡Á ªê£™ôŠð´õ¶ àò˜‰«î£˜ õöƒAò õö‚«è; â¡¬ù? àôèˆ¶ Gè›„Cªò™ô£‹ Üõ¬ó«ò «ï£‚Aù¬ñJ¡ â¡øõ£Á” (è«í¬êò˜, 1943: 680). “àò˜‰«î£˜ ÃÁ‹ õö‚è£™ ñó¹ «î£¡ÁAø¶. õö‚¬è à¼õ£‚°õ¶‹ ªêò™ðˆ¶õ¶‹ àò˜‰«î£«ó” (²ŠHóñEò¡, 2008: 432). õö‚ªè¡Á ªê£™ôŠð´õ¶ àò˜‰«î£˜ âù‚è¼¶‹ ñ‚èOì‹ õöƒAò õö‚«èò£°‹. Hø ñ‚èÀ‚° àôèˆ¶ Gè›„Cèœ â™ô£‹ àò˜‰îõ˜è¬÷ «ï£‚A«ò Ü¬ñA¡øù. ªñ£N„Åö½‹ êÍèŠ ð£°ð£´èÀ‹ ªî£™è£ŠHò˜ Þˆî¬èò ªñ£N„ Åö¬ô ß, î£, ªè£´ âÂ‹ M¬ù„ ªê£Ÿè¬÷ M÷‚°õî¡ Íô‹ ÜPò º®Aø¶. ßî£ªè£´ âù‚ A÷‚°‹ Í¡Á‹ ÞóM¡ A÷M ÝAì¡ à¬ìò - ªî£™. ªê£™. 927 ß â¡ A÷M ÞN‰«î£¡ ÃŸ«ø - ªî£™. ªê£™. 928 î£ â¡ A÷M åŠ«ð£¡ ÃŸ«ø - ªî£™. ªê£™. 929 ªè£´ â¡ A÷M àò˜‰«î£¡ ÃŸ«ø - ªî£™. ªê£™. 930 ß, î£, ªè£´ âÂ‹ Í¡Á M¬ù„ªê£ŸèÀ‹ ‘Þóˆî™’ âÂ‹ å«ó ªð£¼¬÷ àí˜ˆ¶‹ ªê£Ÿè÷£è Þ¼‰î£½‹, ß âÂ‹ M¬ù„ªê£™ ‘î£›‰«î£¡ àò˜‰«î£Qì‹ ÃP Þó‚°‹ ªð£¿¶‹’, î£ âÂ‹ M¬ù„ªê£™ ‘î¡¬ù åˆîõ¡ å¼õQì‹ Þó‚°‹ ªð£¿¶‹’, ªè£´ âÂ‹ M¬ù„ªê£™ ‘àò˜‰îõ¡ î£›‰îõQì‹ Þó‚°‹ ªð£¿¶‹’ ðò¡ð´ˆîŠð†´œ÷ù.

No. 100 APRIL 2018 56 Journal of Tamil Studies

Among these three verbs having the same meaning, the verb i is used for the person of lower status, the verb ta is used for the person of equal status and the verb kot@u is used for the person of higher status. - S. Manoharan, 2012: 107 å«ó ªð£¼O™ õ¼‹ ðô ªê£ŸèO™ ªñ£NŠ ðò¡ð£´ Ü®Šð¬ìJ™ àò˜‰«î£¡, åŠ«ð£¡, î£›‰«î£¡ â¡Á õ¬èŠð´ˆF„ ªê£Ÿèœ ªîK¾ªêŒòŠð†´Š «ðêŠð†´œ÷ù â¡ð¶ êºî£ò ªñ£NJò™ à‡¬ñò£°‹. êƒèè£ôˆ îI› õö‚A«ô«ò Þˆî¬èò êÍè õö‚°èœ Þ¼‰î¬î Þšõ¬è â´ˆ¶‚è£†´èœ Íô‹ ÜPò º®Aø¶. îIöPë˜èœ ªð£¶õ£èŠ «ð„²ˆîI¬öˆ b‡ìˆîè£î õö‚°, Ü²ˆîñ£ù õö‚° âù‚ è¼Fò«î£´ Üõ˜èœ îƒèO¡ º¿‚èõùƒè¬÷»‹ Þô‚Aò õö‚°, Þô‚èí õö‚° ÝŒ¾èO™ ñ†´‹ ï£†ì‹ ªê½ˆF õ‰îù˜. Tamil scholarship was identified with the mastery of ancient and medieval classical literature and grammar and it is these scholars who also were interested in language study - philology, as it was then called and for them spoken Tamil was untouchable, impure and polluting with all implications, though they live with it all the time. - M. Shanmugam Pillai, 1987: 7 Þ¼ŠHÂ‹, õ†ì£ó õö‚°„ªê£Ÿèœ Ü¬õèO¡ î°F Ü®Šð¬ìJ™ Þô‚Aò õö‚°èO™ ðò¡ð´ˆîŠð´õ¬î Þô‚èí, Þô‚Aò ÝCKò˜è÷£™ î´ˆ¶ GÁˆî º®òM™¬ô â¡ð¬îˆ îI›ªñ£N õóô£Á â´ˆFò‹¹Aø¶ (ó£.H. «ê¶ŠHœ¬÷, 1974, ð°F 2:2). Dialect words, however, have found their way into the vocabulary of the standard language either by virtue of their intrinsic worth or by the authority of the poets who pressed them into service. - R.P.Sethu Pillai, 1974, Part II: 2 «ð„²õö‚° Þô‚èí‹ îŸè£ôˆ Éˆ¶‚°® ñ£õ†ìˆF™ e¡H® ªî£N™ ¹K‰¶ õ£¿‹ ðóõ˜ Þùˆîõ˜èœ «ð²‹ îI›Š«ð„² õö‚A¬ù‚ A.H. 1579 Þ™ Ý¡P‚

No. 100 APRIL 2018 Journal of Tamil Studies 57

Ý¡P‚°òv (Fr. Anrique Anriquez) âÂ‹ «ð£˜„²‚è™ ï£†®L¼‰¶ õ‰F¼‰î APˆîõ ñîŠ«ð£îè˜ ÝŒ¾ªêŒ¶ ºî™ ºîô£èŠ «ð„²ˆîI› ÝŒ¾‚° MˆF†ì£˜. Üõ¬óˆªî£ì˜‰¶ îI›Š «ð„²õö‚A¬ù ÝŒ¾ ªêŒî APˆîõŠ ð£FKò£˜ Ü‰«î£E«ò£ ® H«ó£òƒè£ (Fr. Antonio de Proenca -1679 A.D.) îñ¶ îI›-«ð£˜„²‚WCò ªñ£N Üèó£FJ™ ºî¡ ºîô£èˆ îI›Š «ð„²õö‚A™ Ü‰îí˜ «ð²‹ îI¿‚°‹ Ü‰îíó™ô£îõ˜èœ «ð²‹ îI¿‚°‹ àœ÷ «õÁð£´è¬÷„ ²†®‚è£†®»œ÷£˜. ªðvA (A.H. 1728) ä«ó£ŠHòŠ ð£FKñ£˜èO¡ ðò¡ð£†®Ÿè£è Þôˆb¡ ªñ£NJ™ â¿Fò Üõó¶ Ë™ ªè£´‰îI¬ö M÷‚°‹ Ë™ â¡Á Ü‰î ËL¡ î¬ôŠH«ô«ò °PŠH†®¼‰î£˜. Þšõ£Á îI›Š «ð„²õö‚°è¬÷Š ðô ä«ó£ŠHòŠ ð£FKñ£˜èœ Ýó£Œ‰¶ «ð„²ˆîI› Üèó£Fèœ, Þô‚èí Ë™è¬÷ â¿F»œ÷ù˜. Þ¼ŠHÂ‹, êÍè Ü÷M™ îI› ªñ£Nò£ù¶ êºî£ò àò˜¾ î£›¾èO™ àò˜‰îõ˜èœ, î£›‰îõ˜èœ, Þó‡®Ÿ°‹ Þ¬ìŠð†ìõ˜èœ «ð²‹ õö‚°è÷£è Í¡Á õ¬èè÷£è «õÁð´õ¬î ü¨™v H÷£‚ (Jules Block, 1910) âÂ‹ ÜPë˜ ºî¡ º¬øò£è M÷‚A‚è£†®»œ÷£˜. Ýù£™, Þˆî¬èò êÍè «õÁð£´è¬÷ˆ ªî£™è£ŠHò˜ ß, î£, ªè£´ âÂ‹ M¬ù„ªê£ŸèO¡ êÍèŠðò¡ð£†®¡ Íô‹ M÷‚AJ¼Šð¶ êƒèè£ô‰ªî£†«ì Þˆî¬èò ªñ£N «õÁð£´èœ Ü¬ìò£÷ƒ è£íŠð†´œ÷ù â¡ð¬î M÷‚°õùõ£è Ü¬ñA¡øù. º®¾¬ó õ£¿‹ ªê‹ªñ£Nò£Œ M÷ƒ°‹ îI› ªñ£N ªêšMò™ è£ôñ£è‚ è¼îŠð´‹ êƒèè£ô‰ªî£†´Š «ð„²õö‚°, ªêŒ»œ õö‚° âÂ‹ Þ¼G¬ô õö‚° (diglossia) ªñ£Nò£è Þ¼‰î«î£´ õ†ì£ó õö‚°‚ ÃÁè÷£™ ðô õ†ì£óƒè¬÷ àœ÷ì‚A»‹, êºî£ò õö‚°‚ ÃÁè÷£™ ðô êÍèŠ HK¾è¬÷ àœ÷ì‚Aò õ†ì£ó, êÍè, ªî£N™ õö‚°è¬÷»‹ î¡ùèˆ«î ªè£‡´ êƒèè£ô‹ ºî™ îŸè£ô‹ õ¬ó õ£¿‹ ªê‹ªñ£Nò£è M÷ƒ°õ«î£´ êƒèè£ôˆ îI›ªñ£N‚ ÃÁèO¡ ªî£ì˜„C¬ò Þ¡ø÷M½‹ ªñ£NJò™ ÜPë˜è÷£™ ïìˆîŠð†´œ÷ Þ¼G¬ô õö‚°, ªð£¶Š«ð„²ˆîI› õö‚°, õ†ì£ó õö‚°, êºî£òõö‚°, ªî£N™õö‚° «ð£¡ø î¬ôŠ¹èO™ ïìˆîŠð†´œ÷ ÝŒ¾èœ àÁFªêŒ¶œ÷ù.

No. 100 APRIL 2018 58 Journal of Tamil Studies

êƒèè£ô‹ ºî™ îŸè£ô‹ õ¬ó îI› ªñ£NJ¬ù ÜNML¼‰¶ è£Šð£ŸPò¶ ‘ªêŒ»œ õö‚°’ Ü™ô¶ ‘â¿ˆ¶ õö‚°’ âÂ‹ â™«ô£ó£½‹ ªð£¶õ£èŠ ðò¡ð´ˆîŠð†ì îI› õö‚«èò£°‹. Üšõ¬èŠ ªð£¶õö‚° ðò¡ð£†®™ Þ™¬ôªòQ™ ð¡Q¼ ï£´èO™ «ðêŠð†ì îI›Š «ð„² õö‚°èœ Ü¬õèO¡ õóô£ŸÁ‚ è£ôƒèO™ îQˆîQ ªñ£Nò£è à¼ªõ´ˆF¼‚°‹ â¡ðF™ âšMî äòº‹ Þ™¬ô. «ñ½‹ ðôõ†ì£óƒèO™ õ£›‰î ðô°®è¬÷„ «ê˜‰î ¹ôõ˜è÷£™ îI› õ÷˜‚èŠð†ìî¡ M¬÷õ£è Ü¶ å¼ ªê¿¬ñI° ªñ£Nò£è à¼ªõ´ˆî¶ âùô£‹. îIªñ£N Hø ªñ£NèOL¼‰¶ ñ£Áð†´ˆ îQˆî¡¬ñ«ò£´ M÷ƒ°õîŸ° º‚Aò‚ è£óí‹, êñ²A¼îº‹ ã¬ùò õì Þ‰Fò ªñ£NèÀ‹ îI› Ü™ô£î Hø Fó£Mì ªñ£NèÀ‹ Ü‰îí˜ âÂ‹ å¼ °PŠH†ì êºî£ò ñ‚è÷£™ õ÷˜‚èŠð†ì¶«ð£™ Ü™ô£¶ ðôîóŠð†ì õ†ì£óƒè¬÷„ ê£˜‰î ðôîóŠð†ì ªî£N™è¬÷Š ¹K‰¶ õ£¿‹ ðô êÍèƒè¬÷„ ê£˜‰î ñ‚è÷£™ õ÷˜‚èŠð†ìî¡ è£óíˆî£™ Üî¡ îQˆî¡¬ñ¬ò Þö‚è£¶ â™ô£ õ†ì£óƒè¬÷»‹ êÍèƒè¬÷»‹ ªî£N™è¬÷»‹ àœ÷ì‚Aò ªê£Ÿè÷£™ õ÷I‚è ªñ£Nò£è à¼ªõ´ˆ¶œ÷¶ â¡ð¶ Þó£šðèÉ˜ ðõ£ù‰î‹Hœ¬÷ «ð£¡ø Íˆî ÜPë˜èO¡ è¼ˆî£°‹. The reason why Tamil is more independent of Sanskrit than the Northern languages, and even than the other Dravidian tongues, is, that it has not been left, like those, principally to the cultivation of the Brahmans. - Bavanndam Pillai, 1925: VI ¶¬íË™èœ è«í¬êò˜, 1943, ªî£™è£ŠHò‹ ªð£¼÷Fè£ó Íôº‹ «ðó£CKò¼¬ó»‹, ð£è‹-Þó‡´, ñÁðFŠ¹ 2007, ªê¡¬ù: àôèˆ îIö£ó£Œ„C GÁõù‹. ²ŠHóñEò¡, ê.«õ., 2008, ªî£™è£ŠHò‹ M÷‚è¾¬ó, Cî‹ðó‹: ªñŒòŠð¡ ðFŠðè‹. ðõ£ù‰î‹Hœ¬÷, âv., 1925, îŸè£ôˆ îI›„ ªê£™ôèó£F, ªê¡¬ù: ñ£‚I™ô¡.

No. 100 APRIL 2018 Journal of Tamil Studies 59

ñ«ù£èó¡, ê., 2013, “ªî£™è£ŠHò˜ è£†´‹ ²†´èÀ‹ ²†´Šªðò˜èÀ‹ - å¼ ªñ£NJò™ êÍèMò™ õóô£Ÿø£Œ¾”, Journal of Tamil Studies, No. 84, pp. 23 - 50. ó£è¬õòƒè£˜, ó£., 1941, îI› õóô£Á, ñÁðFŠ¹ 1979, Ü‡í£ñ¬ôïè˜: Ü‡í£ñ¬ôŠ ð™è¬ô‚èöè‹. õóîó£ê¡, º., 1972, îI› Þô‚Aò õóô£Á, 23Ý‹ ðFŠ¹, 2007, ¹¶ F™L: ê£AˆFò Üè£ªîI. ªõœ¬÷õ£óí˜, è., 1957, ªî£™è£ŠHò‹, Í¡ø£‹ ðFŠ¹ 1978, Ü‡í£ñ¬ôïè˜: Ü‡í£ñ¬ôŠ ð™è¬ô‚èöè‹. ªõœ¬÷õ£óí˜, è., 1987, “F¬ê ªñ£N»‹ õ†ì£ó õö‚°‹”, in S. Arokianathan (ed.), Seminar Papers on Dialectology, Thanjavur: Tamil University, pp. 179 - 185. Aiyangar, Srinivasa M. 1914, Tamil Studies - Essays on the History of the Tamil People, Language, Religion and Literatures, Reprint 1986, New Delhi: Asian Educational Services. Andronov, M.S. 1969, A Standard Grammar of Modern and Classical Tamil, Madras: New Century Book House Pvt. Ltd. Anrique Anriquez, P., 1579, Tresladada em lingua Malavar ou Tamul pillow, Cochin. Antonio de Proenca, Fr., 1679, Vocabunlario Tamuelco com a Significacao Portungueza compost pellow (Tamil - Portuguese Dictionary), Cochin. Beschi, Constantius Joseph, 1728, A Grammar of the Tamul Language called ªè£´‰îI›, composed for the use of the Missionaries of the Society of Jesus, Translated from Latin to English by George William Mahon, 1848, Vepery: Christian Knowledge Society’s Press. Iyengar, Srinivasa, P. T. 1929, History of Tamils, Reprint, 1989, New Delhi: Asian Educational Services. Jules Bloch, 1910, ‘Caste et dialects en Tamoul’, Memoires de la Societe de linguistique, 16: 1 - 30.

No. 100 APRIL 2018 60 Journal of Tamil Studies

08. ÍôŠð®õˆ Føù£Œ¾ : æ˜ ÜPºè‹ è£. ªê™ôŠð¡ ‘ÞòŸ¬è‚° ÜPMò™ âŠð®«ò£, ÜŠð®«ò ð¬ìŠHô‚Aòˆ¶‚°ˆ Føù£Œ¾’ â¡ð£˜ ï£˜ˆó£Š çH¬ó â¡ø è«ù®òˆ Føù£Œõ£÷˜. ‘èM¬î ªñ÷ùñ£J¼‚Aø¶; Føù£Œ¾î£¡ «ð²Aø¶’ â¡Á‹ Üõ˜ ÃÁõ£˜. Føù£Œ¬õ, õ®õ Þò™ «ï£‚Aò¶, ÜøªïP «ï£‚Aò¶, êÍè Þò™ «ï£‚Aò¶, à÷Ë™ ê£˜‰î¶, ÍôŠ ð®õƒè¬÷ (Archetypes) ÝŒõ¶ âù ä‰¶ õ¬èè÷£è «ñ¬ô ï£†ìõ˜ ð°ˆ¶‚ ÃÁõ˜. àôè‹ «ï£‚Aò¶, ð¬ìŠ¹ «ï£‚Aò¶, ð¬ìŠð£O «ï£‚Aò¶, ð®Šðõ˜ «ï£‚Aò¶ â¡Á‹ Føù£Œ¬õŠ ð°Šð˜. ÞõŸÁœ à÷Ë™ ê£˜‰î ÝŒ¾ å¼ ð¬ìŠ¬ð, ð¬ìŠð£OJ¡ à÷ «ï£‚A½‹ èùM¡ Ü®Šð¬ìJ½‹, çHó£Œ®¡ ß®Šðv è£‹Š÷‚v «ð£¡Á è¼ˆ¶‚ ÃÁèœ õNò£è¾‹ ð°ˆî£ŒAø¶. ð†ìŠðèL™ ð£õô˜‚°ˆ ªîK»‹ ªï†¬ì‚ èù¾ â¡Á ð£óF èM¬î¬ò„ ªê£™õ£˜. ÍôŠð®õˆ Føù£Œ¾‹ ïùML ñùˆ¬î»‹ èù¬õ»‹ ð¬ìŠ«ð£´ ªî£ì˜¹ð´ˆ¶õ¶. Ýù£™, çHó£Œ´ îQñQî‚ èù¾‚° ºîLì‹ î¼Aø£˜; »ƒ ªð£¶ñù‚ èù¾‚° ºîLì‹ î¼Aø£˜. »ƒA¡ è¼ˆ¶Šð®, Þô‚AòƒèO™ å¼ Ã†´ ïùML ñùˆF¡ ð®ñƒèœ (images from the collective unconscious) ªõOŠð´A¡øù, Ü¬õ ÍôŠ ð®õƒèœ (Archetypes) â¡Á‹ ÃÁõ£˜. ªî£¡ñƒèÀ‹ Þ‰îŠ ªð£¶ñù‚ èù¾è«÷. èù¾, îQñQîQ¡ ªî£¡ñ‹ â¡Á‹, ªî£¡ñ‹, êºî£òˆF¡ èù¾ â¡Á‹ ÃÁõ˜. ªî£¡ñƒèœ å¼ êºî£òˆF¡ Ý›ñù Ý¬êè¬÷»‹ àí˜¾è¬÷»‹ õ®õ¬ñ‚A¡øù.ºó‡è¬÷ Þ¬íŠð¬õè÷£è¾‹

«ðó£CKò˜ è£. ªê™ôŠð¡, «ñù£œ ÝƒAôˆ ¶¬øˆ î¬ôõ˜, ð£óFî£ê¡ ð™è¬ô‚ èöè‹. ªî£ì˜¹ â‡: 93805 32522.

No. 100 APRIL 2018 Journal of Tamil Studies 61

àœ÷ù. Ü¬õ ñQî¬ù ÞòŸ¬è«ò£´‹ Þ¬í‚A¡øù. Ü¬õ åšªõ£¼ ÞùˆF¡ îQˆî¡¬ñ¬ò‚ è£†´ð¬õè÷£è Þ¼‰î£½‹, ñŸø êÍèƒèO¡ ªî£¡ñƒè«÷£´‹ åˆî î¡¬ñè¬÷»‹ ªðÁA¡øù. ªð£¶õ£èˆ ªî£¡ñƒèœ HøŠ¹, ê£¾, ¹ˆ¶J˜Š¹ «ð£¡ø Ü®Šð¬ì õ£›¾„ ê‰îƒè«÷£´ Þ¬í‰¶œ÷ù. î‡a˜, ïùML ñùˆF¡ °Pf´; èì™ Gó‰îóˆ¶‚°‹, ïF è£ôˆ¶‚°‹, àîò ë£JÁ HøŠ¹, ð¬ìŠ¹‚°‹, ñ¬ø»‹ ÅKò¡ ÞøŠ¹‚°‹ °Pfì£A¡øù. ªð£¶õ£è â™ô£ ï£èKèƒèO½‹ ð¬ìŠ¹ˆªî£¡ñƒèÀ‹ ªð¼ªõœ÷‹ ÜN¾ˆ ªî£¡ñƒèÀ‹ ê£°‹ èì¾œ ªî£¡ñƒèÀ‹, ¹ˆ¶J˜Š¹ˆ ªî£¡ñƒèÀ‹ àœ÷ù. A«ó‚èˆ ªî£¡ñƒèO™ ¹Fò ¹Fò ÜIêƒèœ Þ¬í‰¶ õ÷Ã¡øù. qŠ¼ ªî£¡ñƒèO™ è£ôŠ«ð£‚A™ «õ‡ì£î ÜIêƒèœ °¬ø‚èŠð†´ å¿ƒ°ð´ˆîŠ ðÁ¡øù. Þ‰Fòˆ ªî£¡ñƒèO™ Ü®Šð¬ìèœ ñ£ÁõF™¬ô. ñ£† «ð£†A¡ (Maud Bodkin) à÷Šð£ƒ° Ü®Šð¬ìJ«ô Þô‚Aò ÍôŠð®õƒè¬÷‚ è£‡Aø£˜. Üõ˜ ðòí‹, «îì™, ÜN‰¶ ñÁõ£›¾ ªðÁî™ «ð£¡øõŸ¬ø ÍôŠð®õ õ®õƒè÷£è‚ (Archetypal patterns) è£‡Aø£˜. ï£˜ˆó£˜Š çŠ¬óJ¡ Føù£ŒM¡ ð°Šð£ŒM™ (Anatomy of Criticism) º¿¬ñò£ù ÍôŠð®õˆ Føù£Œõ£è ñôÃø¶. Üõ˜ Þô‚Aòˆ¬î Þì‹ªðò˜‰î ªî£¡ñ‹ (displaced mythology) âù‚ °PŠHÁø£˜. Üõ˜ ªî£¡ñˆ¬î„ êìƒ°è«÷£´ (Ritual) ªî£ì˜¹ ð´ˆ¶Aø£˜. Þô‚AòˆF¡ è¬î õ®õˆ¬îˆ ªî£¡ñƒè«÷£´‹ è¼ˆ¶‚ Ã¬ø (Theme) ÍôŠð®ñˆ«î£´‹ Þ¬í‚Aø£˜. Ýù£™ Üõ˜ ªî£¡ñƒè¬÷ Þ¬ø¬ñ«ò£´ ªî£ì˜¹ ð´ˆ¶õ¬îMì ÞòŸ¬è«ò£´î£¡ I°Fò£èˆ ªî£ì˜¹ð´ˆ¶Aø£˜. åšªõ£¼ ï£O¡ ÅKò„ ²öŸC‚°‹, Ý‡®¡ ð¼õ„ ²öŸC‚°‹, ñQî õ£›M¡ è†ì¬÷èÀ‚°‹ Þ¬íŠH¼Šð¬î‚ ÃP ÜõŸP¬ì«ò å¼ ªð£¶õ£ù Ü˜ˆî‹ àœ÷î£è‚ è£†Áø£˜. ÞõŸ¬øªò£†® å¼ ð°F ÅKòù£è¾‹ å¼ ð°F î£õó, ªêNŠ¹ˆ ªîŒõñ£è¾‹, å¼ ð°F å¼ ÍôŠð®õ ñQîù£è¾‹ ªè£‡ì å¼ ¬ñò‚ è¬îõ®õˆ¬î à¼õ£‚°õî£è‚ ÃÁAø£˜.

No. 100 APRIL 2018 62 Journal of Tamil Studies

Ü´ˆ¶, ÜFè£¬ô, à„C«õ¬÷, ÅKò Üvîñù‹, Þ¼†´ â¡ø ï£¡° ï£†ÃÁè¬÷»‹, õê‰î‹, «è£¬ì, Þ¬ô àF˜ è£ô‹, °O˜è£ô‹ â¡ø ï£¡° ð¼õƒè¬÷»‹, ÜõŸÁ‚° Þ¬íò£èŠ HøŠ¹, F¼ñí‹, ÞøŠ¹, C¬î¾ â¡ø ï£¡° ñQî õ£›¾ G¬ôè¬÷»‹ è£†Áø£˜. è£¬ôŠ ªð£¿«î£´, î¬ôõQ¡ HøŠ¹ˆ ªî£¡ñ‹ ñŸÁ‹ ð¬ìŠ¹, ¹ˆ¶J˜Š¹‹, °O˜è£ô‹, ê£¾, ÝAò Þ¼†ê‚FèO¡ «î£™M»‹ Þ¬í‚èŠðÁ¡øù. ÜFêò‚ è¬î (Romance) Þ¬êŠð£ì™èœ ÞõŸÁ‚«èŸø Þô‚Aò‚ ÃÁèœ; î£»‹ î‰¬î»‹ Þó‡ì£‹ G¬ôŠ ð£ˆFóƒèœ. à„CŠ ªð£¿«î£´ ªîŒiè‚ è£†C, F¼ñí‹, ªê£˜‚èˆF™ ¸¬öî™ Gè›¾èÀ‹, Þ¡Hò™, º™¬ô Þô‚Aòº‹ Þ‰G¬ôJ¡ Íô Þô‚Aò õ®õƒèœ. «î£ö¡, ñíŠªð‡ ÝA«ò£˜ Þó‡ì£‹ G¬ôŠ ð£ˆFóƒèœ. Ü´ˆ¶ Ü‰FŠ ªð£¿¶ì¡ i›„Cˆ ªî£¡ñƒèÀ‹, ê£°‹ èì¾œ è¬î»‹, Fò£è‹, ðLªè£´ˆî™ «ð£¡ø Gè›¾èÀ‹, î¬ôõQ¡ îQ¬ñŠð´ˆî½‹ Þ¬í‚èŠðÁ¡øù. ¶«ó£A «ð£¡øõ˜èœ Þó‡ì£‹G¬ôŠ ð£ˆFóƒèœ. ¶¡Hò™, ÞóƒèŸð£ «ð£¡ø Þô‚Aò õ®õƒèœ Þ‰G¬ô»ì¡ Þ¬í‰î¬õ. ÞÁFò£è Þ¼†´ ªð¼ªõœ÷‹, °öŠð‹, î¬ôõQ¡ «î£™M ªî£ì˜ð£ù ªî£¡ñƒè«÷£´ Þ¬í‚èŠðÁø¶. Þî¡ ¶¬íŠð£ˆFóƒèœ ñ£òŠHê£²èœ. Þî¡ Ü®Šð¬ì õ®õ‹ Üƒèî‹ â¡ð£˜ çŠ¬ó. Þšõ£Á ÞòŸ¬è„ ê‰îƒèœ ñQî õ£›‚¬è„ ê‰îƒè«÷£´, Þô‚Aòˆ ªî£¡ñƒèœ ñQîõ£›¬õŠ Hóð…ê„ ê‚FèO¡ Ãø£è‚ è‡´ õ£›M¡ Ü®Šð¬ì Üèó£Fè÷£A¡øù. «î´î™ ªî£¡ñ‹î£¡ ñQî õ£›M¡ ¬ñòˆ ªî£¡ñ‹. ÞF™ ªîŒiè‚ è£†Cèœ ñQî Ü˜ˆîƒè÷£è ñ£ÁA¡øù. Þ‰î ÍôŠð®õƒèÀ‚° Í¡Á ÃÁèœ àœ÷ù. êìƒ°, îKêù‹, è¬ô‚ è÷…Cò‹ Þ¬õ º¬ø«ò ï£ìè‹, î¡Âí˜„CŠ ð£ì™ (Lyric), è£ŠHòñ£è õ÷Ã¡øù. «ñ½‹ ñQîõ£›M¡ MNŠ¹‹ èù¾‹, ÞòŸ¬èJ¡ åO, Þ¼«÷£´‹ Þ¬íAøî£‹. Ýù£™ Þ¼O™î£¡ ñQîQ¡ ªõ™½‹ ióŠð°F MN‚Aø¶. Þ¬î„ êƒè ÜèŠ ¹ø Þô‚AòƒèO½‹ è£íô£‹.

No. 100 APRIL 2018 Journal of Tamil Studies 63

Üè õ£›«õ£´ Þ¼†«ì£´ ªî£ì˜¹ ªè£‡ì¶. Ýù£™ Ü‰î‚ è£î™î£¡ î¬ôõQ¡ ¹øõ£›¾‚° ió‹ MN‚è õNõ°‚Aø¶. Þ‰î G¬ôJ™ Üèº‹ ¹øº‹ å¡¬øªò£¡Á º¿¬ñò£‚°ð¬õè÷£è (Complementalry) àœ÷ù.

çŠ¬ó Þ¡Hò™, ¶¡Hò™ ð£˜¬õèO™ Þ¡ªù£¼ Ü†ìõ¬í î¼Aø£˜. Þî¡ð® Þ¡HòL™ ñQîõ£›M™ î¬ôõQ¡ àô°, æ˜ Þ¬í‰î êÍè‹; ÞF™ ñù‹ å¡Pò àø¾, ï†¹, F¼ñí‹ ÝAòù Þì‹ªðÁ‹. ¶¡HòL™ °öŠðñ£ù ªè£´ƒ «è£™ êºî£ò‹, Ü™ô¶ îQ¬ñŠð†ì î¬ôõ¡ ºîLì‹ ªðÁA¡ø£¡. Þƒ«è M¬ô ñ£¶, ñ£ò‚è£K, »ƒ ÃÁ‹ ªè£®ò î£Œ ÝA«ò£¼‹ àœ÷ù˜. Þ¡HòL™ Ý´ «ð£¡ø i†´I¼èƒèœ, ¹ø£ «ð£¡ø ªñ¡¬ñò£ù ðø¬õèÀ‹, ¶¡HòL™ æï£Œ «ð£¡ø «õ†¬ì I¼èƒèœ, è¿° «ð£¡ø ðø¬õèœ, «õî£÷‹ «ð£¡ø¬õ»‹ Þì‹ªðÁ‹. Þ«î «ð£™, î£õó àôA™ Ìƒè£, ñô˜ ºîLòù Þ¡HòL½‹ ªè£®ò è£´, ªõ†ìªõO «ð£¡ø¬õ ¶¡HòL½‹ Þì‹ªðÁ‹. Ý˜«è®ò£, «û‚vHòK¡ Þ¡ð ï£ìè„ Åö™èœ Þšõ¬è¬ò„ «ê¼‹.

èQñŠ ªð£¼œ àôA™ Þ¡HòL™ ïèóº‹, ¶¡HòL™ ð£¬ôõùº‹ ð£¬øèÀ‹ Þì‹ªðÁ‹. Þ«î«ð£ô à¼Šªðø£î àôA™ Þ¡HòL™ ïF»‹, ¶¡HòL™ èì½‹ Þì‹ªðÁ‹.

ÞŠð® ñQîõ£›¾‚°‹ ÞòŸ¬è G¬ôèÀ‚°‹ Þô‚Aò õ¬èèÀ‚°‹ çŠ¬ó è£†´‹ Þ¬íŠ¹ì¡ ªî£™è£ŠHòˆF™ F¬í õNò£è Þì‹, è£ô‚ ÃÁè«÷£´ è£î¬ô»‹ «ð£¬ó»‹ Þ¬íˆ¶Š «ð²õ¬î åŠHìô£‹. ªî£™è£ŠHòº‹ °P…C, º™¬ô, ñ¼î‹, ªïŒî™, ð£¬ô GôƒèO¡ G¬ô‚°‹ è£î™ õ£›M¡ G¬ôèÀ‚°‹ Þ¬íŠ¹‚ è£†Áø¶. Þ«î«ð£™ °PŠH†ì è£î™ G¬ô‚°‹ è£ô G¬ô‚°‹ ªî£ì˜¹ è£†ìŠðÁø¶. Þ¼õ¼«ñ ÞòŸ¬è, ñQî õ£›¾‚° Ü˜ˆî Íôñ£è‚ è£†Á¡øù˜. Ýù£™ çŠ¬ó, ÞòŸ¬è¬òˆ ªî£¡ñƒè«÷£´ Þ¬í‚A¡ø£˜. ªî£™è£ŠHòˆF«ô ªî£¡ñƒèœ °P‚èŠð†ì£½‹ ÞòŸ¬èî£¡ ºîLì‹ ªðÁA¡ø¶.

No. 100 APRIL 2018 64 Journal of Tamil Studies

Ü®Šð¬ìJ™ çŠ¬óJ¡ ÍôŠð®ñƒèœ Þô‚AòƒèO™ F¼ŠHˆ F¼ŠH õ¼‹ å¼ õ¬è‚ °Pf´èœ. Üõ¼¬ìò ÍôŠð®õ Ýó£Œ„C õNò£èˆ ªî£¡ñƒè¬÷ Þô‚AòˆF¡ Íôñ£èŠ ð£˜Šð¬îMì Þô‚AòˆF™ ªî£¡ñƒèO¡ å¼ ªð£¶õ£ù õ®õˆ¬î»‹ Ü˜ˆîˆ¬î»‹ è£‡ð«î. Þîù£™ Þô‚AòƒèO™ å¼õ¬è Ü˜ˆî‚ °Mî™ (Convergence) Þ¼Šð¬î àíó º®Aø¶. å¼ Cô F¼‹ðˆ F¼‹ð õ¼‹. õ£›‚¬è / Þô‚Aò ÃÁè÷£è ñ†´‹ è£†ì£ñ™ Ü¬õ âŠð® «ñ½‹ «ñ½‹ Ü˜ˆî õ÷˜„C ªðÁ‹ â¡ð¬î»‹ è£†Áø£˜. Ýù£™ Üõ˜ Þô‚AòƒèO¡ îQˆ î¡¬ñè¬÷‚ è£†ì£ñ™ M†´ MÁø£˜ â¡ø °Ÿø„ê£†´‹ Þ¼‚Aø¶. Üõó¶ Þô‚AòŠ ð£˜¬õ Üèôõ£‚A™ àœ÷î£è (Spatialization of literature) Þ¼Šðî£è¾‹ ªê£™Aø£˜èœ. Þõó¶ ð£˜¬õJ½‹ å¼ ñ¬øºè Þ¬øJò™ (Hidden theology) Þ¼Šðî£è‚ ÃÁAø£˜èœ. Ýù£™ Þô‚Aòƒè¬÷ å¼ ªð£¶ ñùªõOŠð£ìè¾‹ ÜõŸÁœ õ£˜ˆ¬îèœ ê‹ð‰îŠð†ì å¼ å¿ƒ°º¬ø Þ¼Šðî£è¾‹ ÃÁAø£˜èœ. Þô‚AòƒèO™ Gó‰îó àJ˜Šð£Ÿø™ ªî£¡ñƒèœ àJ˜Šð£Ÿø¬ô åˆî¶. Ü¬õ õ£›«õ£´ õ÷˜‰¶ õ£›¾‚° M÷‚è‹ î¼ð¬õ. Ýù£™ õ£›M¬ù ÜŠð®«ò è£†´õ¶‹ Þ™¬ô. õ£˜ˆ¬îò£è Þ¼‰¶ õ£›‚¬èJ¬ù M÷‚°õ¶ Þô‚Aò‹. Føù£ŒM™ Þó‡´‹ å¡¬ø å¡Á ê£˜‰¶ ¹Fò ªõO„ê‹ î¼A¡øù, ªð¼A¡øù. Þîù£™ Føù£Œ¾ ªõÁ‹ õ£›‚¬è M÷‚è«ñ£ õ£˜ˆ¬î M÷‚è«ñ£ Þ™¬ô, Þó‡´‹ Þ¬í‰î å¡Á. ªî£™è£ŠHòŠ ªð£¼÷Fè£ó‹ «ð£ô æ˜ Þô‚Aò Þô‚èí‹. Ýù£™ Üî¡õN ð°ˆî£Œ‰¶ ¹Fò M÷‚èƒèÀ‹ ªðøô£‹. ÍôŠð®õ‹ ÜFèð†êŠ ªð£¶ˆî¡¬ñ õ£Œ‰î å¼ õ¬è¬ñ (the typical at the highest power of generalization) âù¾‹ ÃÁõ˜. «û‚vHòK¡ ý£‹ªô†®™ î¬ôõ¡ ådLò£M¡ ¹¬î °NJ™ °Fˆ¶ â¿‹ è£†CJ™ å¼ ÍôŠ ð®õˆ¬î‚ è£íô£‹. Üõ¡ ådLò£¾‚è£è„ ªêˆ¶ àJ˜ˆªî¿Aø£¡. ê£M¬ù ãŸÁ‚ ªè£œÀ‹«ð£¶î£¡ õ£›M¡ Ü˜ˆîˆ¬î àíÃø£¡. Þƒ«è ¹ˆ¶J˜Š¹ ÍôŠð®õ‹ è£†Cò£Aø¶. ÞŠð®Š ð£˜‚°‹«ð£¶, ÞˆFøù£Œ¾ ã«î£ åO‰¶ Aì‚°‹ ªî£¡ñˆ¬îˆ «î® â´ŠðF™¬ô. å¼ ªî£¡ñˆ¬î, «û‚vHò˜ âŠð® ñÁð¬ìŠ¹„ ªêŒAø£˜ â¡ð¶î£¡ º‚Aò‹. Lò˜ Üóê¡ ï£ìèˆF½‹

No. 100 APRIL 2018 Journal of Tamil Studies 65

ñ¡ù¡ Ü¬ùˆ¬î»‹ Þö‰î G¬ôJ™î£¡ ¹ˆ¶J˜Š¹Š ªðÁAø£¡. Þƒ°‚ è£˜dLò£M¡ ªîŒõ Ü¡¹ Üõ¬ùˆ «î® õ¼Aø¶. è£˜dLò£¬õ ã² APv¶M¡ ªð‡õ®õñ£è‚ ªè£œ÷ô£‹. ªõ†´‡ì «è£õô¡ è‡íAò£™ ¹ˆ¶J˜Š¹Š ªðÁõ¬î ÞîÂì¡ åŠHìô£‹. è‡íA¬ò»‹ î£Œˆ ªîŒõˆF¡ ÍôŠð®õñ£è‚ ªè£œ÷ô£‹. ñ£îM¬ò Üî¡ è¬ô„ ªêNŠð£è¾‹, è‡íA¬ò‚ èŸH¡ õL¬ñò£è¾‹ ªè£œ÷ô£‹. ð£óFJ¡ è£E GôˆF«ô î£ŒˆªîŒõ‹ è£‚°‹ ê‚Fò£è¾‹ è¡Qò£èŠ ð¬ìŠ¹ (Creative force) ê‚Fò£è¾‹ à¼ªõ´‚A¡øù. è™AJ¡ ‘Cõè£IJ¡ êðîˆF™’ Cõè£I / ñ«è‰Fóõ˜ñQ¡ «ñ£î™, è¬ô / Üó², ªð‡¬ñ - Ý‡¬ñ «ñ£î™, Cõè£I, îI›Š ªð‡¬ñJ¡ ió õ®õñ£A, è‡íA, Y¬î«ò£´ Þ¬í‚èŠð†´, ÞÁFJ™ ñQî‚ è£î¬ôˆ ªîŒõ‚ è£îô£è ñ£ŸP, î¡ ï£ñ‹ ªè†´ˆ î¬ôõ¡î£œ «ê¼‹ Ýˆñ£M¡ ÍôŠ ð®õ õ®õñ£Aø£œ. ÜAôQ¡ ‘ð£¬õ M÷‚A™’ «îõA, ªêƒèñô‹ ÝA«ò£K™ Þ„ê£ ê‚FJ¡ Þ¼ÃÁè¬÷»‹ àñ£, ªè÷KJ™, AKò£ ê‚FJ¡ õ®õƒè¬÷»‹, îEè£êôˆF™ ë£ù ê‚F¬ò»‹ è£íô£‹. àñ£, ÜõÂ‚°Š «ðù£ ªè£´Šð¬î„ ê‚F º¼èÂ‚° «õ™ ªè£´Šð¶ «ð£¡Á å¼ ð¬ìŠð£O‚°Š ªð‡¬ñ à‰¶ ê‚Fò£õîŸ° ÍôŠð®õñ£Aø¶. ªñ£ˆîˆF™ îIN™ ºîL™ ÞòŸ¬è ê£˜‰î ÍôŠð®õƒèœ, H¡ Þ¬ø ê£˜‰î ÍôŠ ð®õƒè÷£A¡øù. ðö¬ñ‚°‹ ðö¬ñ, ¹¶¬ñ‚°Š ¹¶¬ñò£õ¬î‚ è£†´õ«î ÍôŠð®õˆ Føù£Œ¾. ¶¬íË™èœ 1. Bodkin, Maud Archelypal Patterns in poetry : psychological studies of imagination, New york, vintage, 1958. 2. Frye, Northrop. “The Arehetypes of Literature” in David Lodge Twentieth Century Literary Criticism, London. Lengman 1972 22-33 - Anatomy of Criticism Princeton, Princeton university press, 1957. 4. Jung E.G., The Archetypes and the Collective Unconscious, 2nd eds.princeton, Princeton university press,1968.

No. 100 APRIL 2018 66 Journal of Tamil Studies

09. The Song of Songs and Tamil Poetry Chaim M. Rabin 1 Monkeys and Peacocks Letters written by Mesopotamian merchants between 2200 and 1900 B.C. often mention the country of Melukkha with which they traded. The late Benno landsberger conclusively proved that this was Northwest India, where at that time the Indus civilization was flourishing. In various places in Mesopotamia a few dozens of the typical Indus culture seals have been found, with pictures representing, as usual, religious motifs. Some appear to be local imitations. Motifs common to the Indus civilization and to Sumero -Akkadian culture have been pointed out, including some occurring on the seals found in Mesopotamia. It is therefore probable that such objects were brought in not as knickknacks, but because of their religious symbolism by people who had been impressed by Indus religion. In the scenes depicted on Indus seals animals play an important role. Many of these still have a part in Indian religious symbolism. One of these is the Hanuman monkey, now associated with Rama. Objects representing this monkey have been found in Mesopotamia, some dating from the period mentioned. We have also two literary references to the importation of monkeys. One is a ‘letter’, of which four copies exist: To Lusalusa, my mother, from Mr. Monkey. Ur is the delightful city of the god nanna, Eridu the prosperous city of the god Enki. Here I am sitting outside the doors of the Great Music-Hall.I am obliged to feed on garbage-may I not die from it! I don’t get any bread or beer. Send me a special courier-urgently!

No. 100 APRIL 2018 Journal of Tamil Studies 67

The other is a Sumerian proverb: ‘All Eridu prospers, but the monkey of the Great Music-Hall sits in the garbage-heap’. Thus the poor young monkey had been exhibited in public, but when the populace tired of the novelty, it was thrown out and had to fend for itself, no doubt to be replaced by some other sensation. A similar story is told in the Buddhist Ja#takas. These are collections of stories, mostly of evident folkloristic origin, purporting to describe former rebirths of the Buddha and his friends or opponents. The Ba#vera-ja#taka, with omission of most of the dialogue byplay, runs: Once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a young peacock. When he was fully grown, he was exceedingly beautiful and lived in a forest. At that time some merchants came to the kingdom of Ba#veru, bringing on board ship with them a foreign crow. At this time, it is said, ther were no birds in Ba#veru. [The natives admire the crow and buy it for a hundred pieces of money] The natives took it and put it in a golden cage and fed it with kinds of fish and meat and wild fruits. In a place where no other birds existed, a crow endowed with ten evil qualities attained the heighest gain and glory. The next time these merchants came to the kingdom of Ba#veru, they brought a royal peacock which they had trained to scream at the snapping of the fingers and to dance at the clapping of the hands. [The natives buy the peacock for one thousand pieces.] Then they put into a cage ornamented with the seven jewels [there follow details of feeding]. Thus did the royal peacock receive the highest gain and glory. From the day of its coming, the gain and honour paid to the crow fell off, and no one wanted even to look at it. The crow, no longer getting food either hard or soft, went off crying softly ‘caw caw’ and settled on a garbage-heap. Before the crested peacock had appeared, Crows were with gifts of fruit and meat revered. The sweet- voiced peacock to Ba#veru came The crow at once was stripped of gifts and fame. There is no need to spell out the parallels in these two tales, the second of which was ‘published’ some two thousand years after the first. Indeed they complement each other: the Eridu story supplies the fact that the animal was publicly exhibited,

No. 100 APRIL 2018 68 Journal of Tamil Studies which is merely hinted at in the Ja#taka, while the latter may provide some indication why the monkey of Eridu was cast out. The subject is typically Indian, exemplifying the doctrine of illusion (ma#ya). In fact one wonders whethere the coexistence of the proverb and the letter in Sumerian does not point to an original form in which the prose story was summed up, Indian fashion , by some lines of poetry. On the factual side, we know that maritime connection between Mesopotamia and India lapsed after the destruction of the Indus civilization, and the name of Babylon (Ba#veru) would hardly have been known, since trade, when at last it was resumed, went via south Arabia. The Ja#taka story must, therefore, ultimately date from before 2000, an example of the extraordinary retentiveness of Indian tradition. Signs have been detected also of the importation of peacocks, or at least of ivory statuettes of peacocks, in the pre-2000 trade. The selection of monkeys and peacocks for export may ofcourse have been the result of commercial flair; but one wonders whether it did not also derive from the Indian tendency, still in existence, to honour foreign visitors by presenting them with objects of religious significance. The story of the monkey may show. Further the acquaintance of the Babylonians of the time with the religious meaning of the animal, assuming that the story is in fact Indian. Monkeys and peacocks are mentioned as imports to the Middle East in 1Kings 10:22 ‘because the king had Tarshish ships in the sea with the ships of Hiram. Once every three years the Tarshish ships would arrive, carrying gold and silver, ivory, and monkeys and peacocks’. This passage has caused modern commentators much difficulty, because peacocks existed then only in India, and it was considered unthinkable that in ca 950 B.C. ships should have crossed the Indian Ocean. The destination of the ships in 1Kings 10:22 was thought to be the same as Ophir, mentioned in 1 kings10:11, 1Kings22:49, and elsewhere,as a land where gold and algummim wood could be obtained; and this land was sought mostly in South Arabia or East Africa. It was proposed to read for tukkiyyim (peacock) sukkiyyim, an African people mentioned as allies of Egypt in 2Chronicles 12:3, the assumption being that they were brought by Solomon as slaves. Another suggestion is that of W.F.Albright to take Tukki# as a loan from Egyptian kwy, a kind of monkey, with the feminine article t’ before it.

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However, if tukkiyyim did not originally mean ‘peacocks’, how did it come to mean this? It is unlikely that peacocks could be brought alive to the West by caravan; the royal bird only began to appear there again when the Ptolemies reopened the passage through the Red Sea. There was no special reason why ‘monkeys’ should have made anyone think of ‘peacocks’, but, even if we assume that someone in the Hellenistic period guessed that Solomon’s expeditions went to India, the very word tukki#yyi#m should have precluded the identification as peacocks, for by then another word, tawwas, Greek taos, had become established. The tradition must therefore go back to an older stage; and once we go back beyond the Hellenistic period, there is no compelling reason why another date should be preferred to the Solomonic one, especially as no one seems to doubt that Solomon’s ships got as far as Ophir, wherever that was. The combination of monkeys and peacocks, with its echo of Indian export practices of a thousand years earlier, could hardly have been thought up by someone unless such journeys had really taken place. In 1 Kings 10:1-13, next to the monkeys and peacocks, we find the story of the visit of the Queen of Sheba to Solomon, when she presented to him, among other things, a quantity of perfume ‘such as had never arrived in Jerusalem on any other occasion’. Since perfumes and spices came mainly from India (in antiquity cinnamon also was used as a perfume), we can see here another reflection of the India trade. There is another Indian characteristic in this story: the queen ostensibly comes ‘to try him [Solomon] with riddles’. We find no other reference to South Arabians as possessors of wisdom, but Indians were well known in the ancient world for their skill in disputation. In the Ja#taka there is the story of girls whose parents teach them one thousand conundrums (va#da) and tell them to marry the first man who can answer them all. Perhaps the version of the story in the Ethiopian Kebra Nagast, where the queen bears Solomon a son, forms part of the original Indian story which provided the pattern for this part of the account of the queen’s visit. The real reason for the visit is hinted at in the final words: that the queen returned after Solomon ‘had given her all her wishes which she had asked from him.’ She had thus come to negotiate, and we can guess what the issue was: if Solomon and Hiram had been bypassing South Arabia and were trading directly with India, the blow to Sabaean commerce must indeed have been painful. That this was the connection is perhaps suggested by the

No. 100 APRIL 2018 70 Journal of Tamil Studies word ‘because’ at the beginning of verse 22, which may have got separated from the Queen of Sheba episode in the process of redaction. It may be surmised that Solomon agreed to withdraw port facilities at Ezion Geber from the Phoenicians in return for a share in the caravan trade. The failure of Jehoshaphat to re-establish the Red Sea route (1 kings 22: 49) shows that by then Phoenicians were not there to provide guidance. The very fact that the economic-political reason for the queen’s visit became obliterated is proof that the story itself is genuine and old, and went through stages of reworking. A genuine trait is also the existence of the queen herself: in Assyrian accounts of fights with the desert Arabs we find several such ‘queens.’ This archaic institution, apparently religious in character, is hardly a thing to be freely invented by a later storyteller. Although Jacqueline Pirenne’s dating of the beginnings of South Arabian epigraphy in the fifth century B.C. is now generally accepted, we have evidence of a Sabaean state earlier than that, in such figures as Kariba’il, king of the land of Saba’ in the time of Sanherib (ca 685 B.C.) and It ‘amra of the land of Saba’ in the time of Sargon (715B.C.). The queen of Solomon’s time would thus belong to an earlier stage when the Sabaeans has ‘queens,’ as other Arabs had in the eighth and seventh centuries. The singular of the word for ‘peacocks,’ tukkiyyim would in Hebrew be tukki. This has been equated by various authors since the eighteenth century with the Tamil word tokai, pronounced togey, meaning a peacock, a peacock’s tail or anything hanging down. Tamil is a Dravidian language which in ancient times was spoken in the entire south of the Indian peninsula, though now there is a split between the Tamil spoken in the east, and Malayalam spoken in the west, Tamil possesses a body of ancient poetry, usually called Sangam (‘Academy’) poetry, thought to belong to the first century B.C. and the first century A.D. Modern historians follow the opinion of the anthropologist F. Von Fulrer-Haimendorf in connecting the coming of the Dravidians to South India with the beginning of the iron-using megalith culture, and date the event between 500 and 300 B.C. Tamil tradition dates its history back to well before the year 1000 B.C. and in particular sees the extent Sangam poetry as the product of the third Sangam, which had been preceded many centuries previously by two earlier Sangams whose output far exceeded that of the third. The Tamils also claim that there were prosperous cities which disappeared when the east coast of the South India

No. 100 APRIL 2018 Journal of Tamil Studies 71 receded. The question is once again wide open, since Scandinavian scholars claim to have deciphered the Indus culture script as representing the Tamil language. Since the Indus culture has also been shown to have extended atleast as far as the northern boundary of what is now Dravidian India, identification of the bearers of that culture as Dravidians would make it quite tenable to assume continuous Dravidian occupation of atleast parts of south India during the second millennium B.C. This would also imply the possession of an artistic and literary culture, so that there may be some substance in the Tamils’ claims that the Sangam literature was preceded by a long development. Additional evidence for contact with Tamils early in the first millennium B.C. is to be found in the names of Indian products in Hebrew, and partly in other Semitic languages. Among these we must single out for mention the perfume-incense ahaloth (pl) ‘eaglewood’ (in English Bibles ‘aloe-wood’), from Tamil akil, now pronounced ahal. This is used to perfume a man’s garment and bedding by holding these objects over a metal plate on which powdered eaglewood is burning, as is the practise in India today; and quite unlike the use made of South Arabian incense woods, which were used to impart a scent to the air, not to objects. It was surely necessary to observe this practice in India in order to learn the use of the substance. The opportunity to do so resulted from the fact that the outward journey to India had to be carried out during the summer monsoon and the return journey during the winter monsoon, so that travellers had an enforced stay in India of about three months. This situation is described in a Tamil epic of the third century A.D., Shilapadikaram by Ilango Adigal: ‘In different places of Puhar the onlooker’s attention was arrested by the sight of the abodes of yavanas [Greeks and Romans], whose prosperity was never on the wane. On the harbour were to be seen sailors come from distant lands, but for all appearances they lived as one community.’ Such a stay, especially if repeated, gave the traveller an opportunity to learn about local customs, beliefs, and arts. While the doubling of the k in tukkki is possibly due to a Hebrew sound-law, compensatory doubling, the attentive reader will have noticed that the intervocalic k of tokai appears in Hebrew as k, and that of akil as h. We would suggest that the reason for this difference is that the name of the eagle-wood was learnt from stevedores at the dockside, while the word for the peacock was acquired from upper-class natives, whose speech was phonetically more conservative. Although the meaning

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‘peacock’ is very well attested in Sangam poetry, its etymology shows that the meaning ‘hanging down’ is the original one. The word is rare, and restricted to poetry, and the peacock is usually referred to by other names. Thus ‘tokai’ is most probably a kenning restricted to poetry, and could only be learnt from educated Tamils, and possibly only in connection with literary activities. It would thus attest that Solomon’s emissaries met people familiar with Tamil literature. We have another, somewhat later, instance of such a sociolinguistic doublet. While King Ashoka about 250 B.C. writes keral the name of the country Kerala, now pronounced in Tamil tcheral, the western words for ‘rice’ (Greek orytza, Hebrew orez) reflect the pronunciation aritchi for what was etymologically ari-ki. Ashoka, of course, learnt the name of Kerala from royal ambassadors. 2. The Mountain of Perfumes The name of King Solomon is also connected with the Song of Songs, where his name is repeatedly mentioned and details of his court life alluded to. In this case, too, modern criticism has strenuously denied any real connection of the poem with the time of Solomon. The various theories current about it are well known, and can be found in Introductions to the Old Testament and to commentaries. Most modern theories assume that the poem was originally written as an ordinary love story or collection of love songs or wedding songs, and that its inclusion in the Bible is the result of allegorical reinterpretation. This does not really affect whatever view one holds about the literary genre: in order to be effective an allegory must make sense on the literal plane, and must be written in a style which the reader or listener can identify as befitting the subjects of the literal meaning. Hence, even if the work were intended by its author to be an allegory, it had to be recognized by his contemporaries as love poetry or wedding songs, and we are entitled to study it as such. Nor do most theories point to certain dating of the original composition. The one exception is the theory that the work was originally a hymn to Ishtar, or influenced by Ishtar hymns: this presupposes a dating in the period when Assyro-Babylonian culture exerted a direct influence on ancient Israel, or before 589 B.C. this is some centuries earlier than the time assumed by theories which, on the basis of assumed Greek and Persian words and Mishnaic Hebrew features, date it in the last centuries of the second temple. The ‘Ishtar’ theory would even allow for a date in the time of Solomon, as Babylonian influence was strong in the preceding Canaanite period, and Canaanite literary influence seems to

No. 100 APRIL 2018 Journal of Tamil Studies 73 have been noticeable in the period of Solomon. Since no theory seems so far to have found wide acceptance, we may be allowed to propound a new theory, based on the economic activities of Solomon’s reign which we discussed in the first part of this article. Three features set the Song of Songs apart from ancient oriental love poetry. Though perhaps occasional traces of these can be found elsewhere, they do not recur in the same measure and not in this combination: The woman expresses her feeling of love, and appears in fact as the chief person in the Song. Not only are fifty-six verses clearly put into the woman’s mouth as against thirty-six into the man’s (omitting all cases where the attribution is debatable), but there is a marked difference between the woman’s ‘lines’ and the man’s. While most of what he says are descriptions of her beauty, she expresses deep and complicated emotions. It is surely significant that there are a number of occasions when he speaks in her imagination, but never she in his. Indeed one gains the impression that his words are not infrequently mere cue lines for her answers. A case could be made our for the theory that everything the lover says is imagined by her, even if this is not expressly stated, just as it is certain that the words put into the mouth of the ‘maidens of Jerusalem’ are imagined by her. Such a theory would remove the difficulties of the sequence of passages by transferring it to the stream of consciousness of the girl. However this more extreme assumption is not essential for our theory. Even without it, the freedom with which a woman expresses her most hidden emotions is enough to place the Songs of Songs apart. Nature plays a role not only in the similes, but in the fact that the phenomena of growth and renewal are constantly referred to and form the background against which the emotional life of the lovers moves. Moreover, where actual physical fulfilment is hinted at, it is either placed in ‘natural’ locations far removed from dwellings and intoxicating by their beauty, such as the forest high rocks, and flowering vineyards, or clothed in an agricultural simile the fertilization of the date palm. The prophets often refer to nature, not mainly as something inimical and terrifying; here nature is friendly, even the high crag in 2:14 holding a friendly promise. All this is familiar enough to us, but we are apt to forget that such an attitude to nature was achieved in the West only in the eighteenth century.

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While the lover, whether intended as a person or as a dream figure, speaks in a proper masculine, aggressive manner, the dominant note of the woman’s utterances is longing, reaching out for a lover who is far away and approaches her only in her dreams. She herself is aware that her longing is sinful, that it will bring her into contempt, and in her dream the ‘watchmen’ punish her and expose her to shame by taking away her outer garment. She must assert her chastity-note that the simile use, ‘city wall’, is reminiscent of the ‘watchmen of the city walls’ in 5:7. Ancient eastern love poetry generally expresses desire, not longing, and to find parallels we have to go to seventh century Arabic poetry and to the troubadours; however there it is the man who longs and the woman who is unattainable.

There is, however, one body of ancient poetry that exhibits the three features which we have enumerated, and that is the Sangam poetry of the Tamils. Though this poetry has in recent years formed the subject of much research and there are some partial translations, it will be sufficient for our purposes to quote three poems from an easily accessible source, the Golden Anthology of Ancient Tamil Literature by Nalladai R. Balakrishna Mudaliar. Each poem is in the original Sangam collections, accompanied by a prose introduction and summary, which are here quoted in extract only. I have also made sligt changes in Mudaliar’s rendering of the poems mainly to make them easier to follow.

INTRODUCTION A young suitor goes in search of wealth with a view to hasten the day of marriage with his beloved. The maiden pines at the separation from him. Her confidante says:-

‘The young ones of the deer on the lovely slopes of the mountains, having drunk their fill of sweet milk following in abundance from the udders of their mother, frolic in the cool shade of the high mountain slopes. Such is the country of thy lover, o maiden, nut alas, his heart is harder than the mountains.’

The maiden replies:-

‘yes, iron-willed is he in achieving his object, Since I was not aware of this , I now foolishly languish’. B MUDALIAR 1, 18

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Introduction A, maiden is in love with a highland chief, and her confidante says to the girl’s foster mother, intending to reveal to her the cause of her mistress’s languishment:- ‘Hail, o mother, listen with love! Whenever his big luminous mountain disappears from her sight, that mountain where the people dig up yams and leave long pits that are quickly filled again by fresh golden Vengai flowers falling into them [a symbol for the chief’s generosity], her eyes, wide and long like full-blown vengai flowers falling on the rocks, fill with tears.’ C MUDALIAR 11, 45 INTRODUCTION A young hero elopes with his beloved. As the young couple traverse a barren tract, he says:-‘O maiden, the sun has faded. On the bamboo- grown hillocks, you can hear the ringing of the clear-toned bells, tied by the cowherds for adornment around the necks of cows. Look over there! My nice little village is coming into sight. When the clouds with their thunder, that drives the snakes into their holes, rise on the right and melt in showers-on such a morning and in such a scenery the blue, jewel-necked peacock magnificently spreads its plumes and dances. So too, O maiden, hasten thy steps, that thy flower-decked locks may be loosened, and be spread out by the breeze that blows.’ The last of these three poems has been quoted here to illustrate the link between love’s fulfilment [the loosening of the woman’s hair] and flight into nature. It has a close parallel in Song of Songs 7:12-13; ‘Come, my lover, let us go into the open land, let us spend the nights in villages, let us rise early to go out to the vineyards, that we may see whether the vines have flowered, the vine-blossoms have opened, the pomegranate trees have budded-there I will give you my love ; whether the mandrakes spread their sent, while write in front of our door are all delicacies, this year’s and last year’s - my love which I have stored up for you.’ The other two poems are only samples of the many in the golden anthology; there are many others in the complete Sangam collection in which women in love express their longing for their betrothed or for men with whom they have fallen in love, perhaps without the man knowing it. Only rarely is the cause of separation stated in the poem itself; but introductions clearly indicate causes deeply rooted in the

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Tamils’ social system and code of honour: the man must acquire glory and wealth, he must fulfil his duties towards his feudal lord and towards his people. Marriage fetters, and is therefore delayed. Here the man’s world conflicts with the world of the woman, whose desire is to have her man with her, symbolized in the Song of Songs by bringing him ‘to the house of my mother’, his conflict is poignantly expressed in another Tamil Sangam poem (Mudaliar I, 93-4): Introduction A young woman whose beloved has gone in search of wealth, says:- ‘I did his manhood wrong by assuming that he would not part from me. Likewise he did my womanhood wrong by thinking that I would not languish at being separated from him. As a result of the tussle between two such great fortitudes of ours, my languishing heart whirls in agony, like suffering caused by the bite of a cobra.’ As in the Tamil poems the lovelorn maiden speaks to her ‘confidante’, and her problems are discussed with her mother or foster mother, so the maiden of the song of songs appeals to the maidens of Jerusalem,’ and her mother and lover’s mother are mentioned; but in neither is there a mention of the maiden’s father. The world of men is represented by ‘King Solomon’, surrounded by his soldiers, afraid of the night, having many wives and concubines, and engaged in economic enterprises. Significantly Solomon’s values are mentioned only to be refuted, perhaps even ridiculed; his military power is worth less than the crown his mother(!) put on him on his wedding day; the queens and concubines have to concede first rank to the heroine of the Song; and she disdainfully tells Solomon to keep his money. Since the Sangam poetry is the only source we have for information about its period, we can only surmise that the recurring theme of young men leaving their villages and towns to gain wealth and farme and leaving their women behind corresponded to reality, in other words that the theme of longing grew out of the conditions of the society which produced these poems. This is also why the cause for the lover’s absence need not be explisitly mentioned in the Tamil poems, and is at most hinted at in the elaborate symbolic language of flowers and others similes. Have we any hints in the song of songs for the non-availability of the lover?

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In 2:17, and again 8:14, the lover is told: ‘until the day blows cool and the shadows flee, turn away (8:14: depart, flee), my lover, and resemble a deer or a young gazelle on the mountains.’ The mountains are further qualified in 2:17 as ‘cleft mountains,’ and in 8:14 as ‘mountains of perfume’. In 2:8-9 the lover once more is said to resemble a deer or a young gazelle, as he ‘jumps along the mountains, leaps along the hills.’ The phrase ‘until the day blows cool, and the shadows flee’ recurs in 4:6 -8. Until that time, he says,’ ‘I shall go away to the mountain of myrrh and to the hill of incense ... with me, O bride, from Lebanon, with me from Lebanon thou shalt come, thou shalt look down from the summit of Amanah, from the summits of Senir and Hermon, from lairs of lions, from mountains of tigers.’ we can hardly believe that he is actually inviting his beloved to come with him on such perilous and difficult journeys: clearly he is merely suggesting to her (or she is suggesting to herself) that she think of him as he traverses those places, and wait for him until he will ‘leap along the mountains’ to return to her ‘ when the day will blow cool,’ i.e., in winter? Possibly ‘when the shadows flee’ means when the noon shadows grow long ; in any case the reference seems to be to winter time.

But the dreamlike quality of these verses need not prevent us from extracting the hard information they contain: that the lover must cross mountains, and that on those mountains, or beyond them, are to be found myrrh, incense, and perfumes or balsam. All these lead us in the same direction, to South Arabia, land of myrrh and incense. Also balsam, which in the time of the Mishnah grew on the shores of the Dead Sea, has its homeland in South Arabia, and was apparently grown in palestine time only after the Babylonian Exile. we have thus an indication that the young man was absent on travels with a caravan. Of course he did not have to traverse the summits of Amanah and Hermon to reach Jerusalem from any direction: the caravan route from the north passed only within sight of these mountains; but he did have to traverse mountains, and, in South Arabia, to pass mountain roads between steep crags (‘cleft mountains’); and it was on the slopes of such mountains that the much sought-after aromatic woods grew (‘mountains of perfume’). But, when coming from South Arabia, one had to pass one mountain: one of the hills that overlook Jerusalem

No. 100 APRIL 2018 78 Journal of Tamil Studies from the east between the city and the Judaean desert. Beyond those mountains shepherds graze their flocks from past of the year. There, on the mountain aptly called Mount Scopus or ‘mountain of those who look out,’ it is possible to see a caravan approaching at a considerable distance. ‘Who is she that is coming up from the desert, like pillars of smoke, perfumed with myrrh and incense, and all the powders of the perfume merchant?’ The dust raised by the caravan rises like smoke from fire, but the sight of the smoke also raises the association of the scent the caravan spreads around it as it halts in the market and unpacks its wares. We may well have an allusion to the same tryst in the enigmatic passage 1:7-8: ‘Tell me , you whom my soul loves , where do you pasture , where do you make your animals lie down at noon ?...If you do know, most beautiful of women, go out in the wake of the sheep and goats, and pasture your kids at the places where the shepherds stay’. To tell someone to look for a flock where there are flocks, makes little sense, but the passage gains information value if the ‘pasture’ refers to camels that are rested at noon near the encampments if the local shepherds.

This brings us to another question of relevance to our theory. Because of the repeated use of the Hebrew verb ra’ah ‘to pasture’and its participle meaning ‘shepherd’ most commentators think that the Song of Songs depicts a kind of shepherd idyll. But what kind of the shepherd is the lover, who ‘has gone down to his garden, to the flower beds of purfume (or balsam), to pasture in the gardens, to gather lilies?’ In an agricultural society such wanton destruction of valuable property would not have endeared him to his fellows, or for that matter to the contemporary reader. The reference is again to the perfume gardens of South Arabia, and the verb ‘to pasture’ may have some technical meaning connected with the management of camels (which perhaps it also has in 1:7). In the next verse the lover is called ‘he that pastures among the lilies’, and the same phrase (in fact the whole verse) appears also in 2:16. There it is immediately explained by the words ‘resemble, my lover....a young gazelle’, and the meaning is made clear by 4:5. ‘like two young ones, twins of a deer, that pasture among lilies,’ ‘He that pastures among the lilies’ is a kenning for the young deer or gazelle, and the lover is called a young deer, or rather a young mountain-goat, because

No. 100 APRIL 2018 Journal of Tamil Studies 79 he spends his time upon the ‘cleft mountains’ and the ‘mountains of perfume’. On the other hand, there is in those verses a certain amount of word play with the different meaning of ra’ah and the various kinds of gardens. Thus also the suggestion made to the girl in 1:8: ‘pasture your goat-kids upon the places where the shepherds stay’ may be meant playfully, or may even hide an idiomatic phrase meaning something like ‘to hang about’. For similar reason we can also discount 1:6, ‘my brothers were angry with me, they appointed me as one who guards the vineyards’, as a description of actual agricultural, activities. The dreams in which the maiden walks about the streets of a walled town, the appeals to the maidens Jerusalem,’ and the familiarity with Jerusalem landmarks and details of the royal court shows that the heroine lived in Jerusalem. Of course, in biblical times people living within city walls engaged in agriculture, so that the heroine would have been familiar with its ways, but there is no reference to any real agricultural pursuits, such as sowing and harvesting. The references to vineyards, date palms, and the like are eclipsed by references to untamed nature- hardly a peasant’s outlook. The verses 4:12-14 betray the knowledge of expensive and rare spices which would have been most unusual in a simple peasant boy: ‘[You are] a locked garden, my sister, my bride, a locked water-place (?), a sealed spring, the irrigation channels of which are a plantation of pomegranates with fruit of delicacies, camphor-like substances and spikenard-like substances, spikenard and Indian saffron, canna and cinnamon, with all incense-producing woods myrrh and eaglewood, with all flower- heads of perfume’. This reads so much like the bill of goods of a South Arabian caravan merchant that are tempted to believe that the author put this in as a clue. Be it what it may, it provides the atmosphere of a period when Indian goods like spikenard, curcuma, and cinnamon, as well as South Arabian goods like incense and myrrh, passed through Judaea in a steady flow of trade. This can hardly relate to the Hellenistic period when Indian goods were carried by ship and did not pass through Palestine: it sets the songs of songs squarely in the First Temple period. This conclusion, reached from our analysis of the contents, conflicts with the argument that the Song contains linguistic forms indicating a date in the Hellenistic period. The word appiryon in 3:9, denoting some piece of furniture with a ‘saddle’

No. 100 APRIL 2018 80 Journal of Tamil Studies and a part for reclining, is supposed to be derived from Greek phoreion ‘sedan- chair’; and in 4:4, ‘like the tower of David is your neck, built for talpiyyoth, ‘the last word is said to be Greek telopia ‘ looking into the distance.’ The phonetic similarity between the Greek and Hebrew words is somewhat vague, and this writer considers both attributions to be unlikely, but even acceptance of these words as Greek does not necessitate a late dating for the song of songs, since Mycenaean Greek antedates the Exodus. Neither word occurs elsewhere in the Bible, so that we cannot say whether in. Hebrew itself these words where late. In contrast to this, pardes ‘garden, plantation’ occurs, apart from 4:13, only in Nehemiah 2:8, where the Persian king’s ‘keeper of the pardes’ delivers wood for building, and in Ecclesiastes 2:5 next to ‘garden’s. The word is generally agreed to be Persian, though the ancient Persian original is not quite clear. If the word is really of Persian origin, it would necessitate post-exilic dating. It seems to me, however, that this word, to which also Greek paradeisos belongs, may be of different origin. The Song of Songs also exhibits some phenomena which are thought to connect it with Mishnaic Hebrew, the form of Hebrew written in the latest part of the Second Temple period-its earliest document may be the copper scroll from Qumaran- and probably spoken during most of the Second Temple period. The main point is the subordinating particle she-for Classical Hebrew asher (in the Song of Songs asher occurs only in the title, which hardly forms part of the original work). However, she-, in the form sha-, occurs in one of the earliest extant documents of Hebrew, the song of Deborah in Judges 5. It seems to have been current over part of the Hebrew language area, and to have persisted as a form used in familiar language and in dialects, being ousted from the written idiom only with the emergence of the official Classical Hebrew of the time of David and Solomon. Its appearance in the Songs of Songs is thus more likely to be stylistic matter than an indication for dating. Besides, the difference between asher and she-was well known in later times, and it can hardly be believed that secret who wanted to give his work the appearance of having been written in the time of Solomon would have spoiled this by introducing an easily identified word betraying his own speech. It is not impossible, however, that our entire system of linguistic criteria for the dating of Hebrew texts needs revision. O. Loretz [in Qohelet

No. 100 APRIL 2018 Journal of Tamil Studies 81 und der alte Orient (1964)] adduces rather attractive evidence for influenced of Babylonian and Assyrian literature upon the thought and language of Ecclesiastes. Largely because of the word pardes he does not see a possibility of dating the book before the end of the sixth century B.C. This, however, would be the least likely time both for such profound Babylonian influence and for a Hebrew so deviant from the Classical prose style to occur. If we accept Loretz’s evidence, we ought to date the book of Ecclesiastes much earlier. Then the features taken to indicate late composition would rather have to be explained as sings of the book having been written before the Classical standardisation, or in a milieu which resisted this standardization.

It is thus possible to suggest that the Song of Songs was written in the heyday of Judaean trade with South Arabia and beyond (and this may include the lifetime of King Solomon) by someone who had himself travelled to South Arabia and to South India and had there become acquainted with Tamil poetry. He took over one of its recurrent themes, as well as certain stylistic features. The literary form of developing a theme by dialogue could have been familiar to this man form Babylonian- Assyrian sources (where it is frequent) and Egyptian literature (where it is rare). He was thus prepared by his experience for making a decisive departure from the Tamil practice by building what is Sangam poetry were short dialogue poems into a long work, though we may possibly discern in the Song of Songs shorter units more resembling the Tamil pieces. Instead of the vague causes for separation underlying the moods expressed in Tamil poetry, he chose an experience familiar to him and presumably common enough to be recognised by his public, the long absences of young men on commercial expeditions.

I think that so far our theory is justified by the interpretations we have put forward for various details in the text of the Song of Songs. In asking what were the motives and intentions of our author in writing this poem, we must needs move into the sphere of speculation. He might, of course, have been moved by witnessing the suffering of young woman pining for her lover or husband, and got the idea of writing up this experience by learning that Tamil poets were currently dealing with the same theme. But i think we are ascribing to our author too modern an outlook on literature.

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In the light of what we know of the intellectual climate of ancient Israel, it is more probable that he had in mind a contribution to religious or wisdom literature, in other wlords that he planned his work as an allegory for the pining of the people of Israel, or perhaps of the human soul, for God. He saw the erotic longing of the maiden as a simile for the need of man for God. In this he expresses by a different simile a sentiment found, for instant in psalm 42:2-4:’ like a hind that craves for brooks of water, so my soul craves for thee Oh God. My soul is athirst for God, the living god: when shall I come and show myself before the face of God? My tears are to me instead of food by day and by night, when they say to me day by day: Where is your god?’ This religious attitude seems to be typical of those psalms that are now generally ascribed to the First Temple period, and, as for as I am aware, has no clear parallel in the later periods to which the Song of Songs is usually ascribed We may perhaps go one step further. In Indian legend, love of human women for gods, particularly for Krishna, is found as a theme. Tamil legend, in particular, has amongst its best known items the story of a young village girl who loved Krishna so much that in her erotic moods she adorned herself for him with the flower-chains prepared for offering to the god’s statue. When this was noticed, and she was upbraided by her father, she was taken by Krishna into heaven. Expressions of intensive love for the god are a prominent feature of mediaeval Tamil Shaivite poetry. The use of such theme to express the relation of man to god may thus have been familiar to Indians also in more ancient times, and our hypothetical Judaean poet could have been aware of it. Thus the use of the genre of love poetry of this kind for expression of religious longing may itself have been borrowed from India. REFERENCE: Nalladi R. Balakrishna Mudaliar. Golden Anthology of Ancient Tamil Literature. Volume 1,2,3. First Ed. ( Madras: The South India Saiva Siddhanta Works Publishing Society, Tinnevelly, Ltd., 1999)

Source: Dr. Chaim Rabin, Studies in Religion, Vol. 3., no.3., 1973/74, 205- 19.

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10. A Case for Length-moras and Weight-moras from Tamil Srinivas, S. Harish Rajaraman Abstract Within Moraic Theory, vowels always receive a mora and post-nuclear consonants receive moras in some languages (Hayes, 1989; cf. Hyman, 1984). Arguments have also been advanced, however, for geminates (Davis, 2003) and sonorant consonants (Zec, 1995) to be moraic within the theory. Going by these arguments, one would expect languages where only sonorant geminates are moraic (apart from vowels). Tamil (Zvelebil, 1969; Keane, 2004; Manoharan, 2012) is such a language, as affirmed by the distributional and processual data presented in this paper. The paper also argues that while geminates in general receive an L(ength)- Mora underlyingly because they are long, the post-nuclear part of sonorant geminates receives a W(eight)-Mora in Tamil, seeing as it contributes weight to the leftward syllable with which it is associated. The translation of the two roles played by a mora, as a length-marker and weight-encoder, into conceptually different prosodic constructs may have interesting implications for Moraic Theory in particular and prosodic structuring in general. Keywords: Length, Weight, Geminates, Moras, Tamil phonology

S. Srinivas, Department of English, SSN College of Engineering, Chennai. Phone number: +91 98403 44509, Email: [email protected] Harish Rajaraman, Srinivasa Ramanujan Centre, SASTRA University.

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0. Introduction1 In the Moraic Theory of phonological weight (Hyman, 1984; Hayes, 1989) vowels are underlyingly associated with moras; which encodes their status as syllable heads. Consonants on the other hand are parameterised to be moraic in languages like Latin (Mester, 1994) when they occur in the post-nuclear position, but are never moraic in languages like Khalkha Mongolian (Walker, 1997; Gordon, 2002). The issue of consonant weight cannot, however, be reduced to weight-by- (post-nuclear)-position because there are languages where only post-nuclear sonorants count as moraic (Zec, 1995). There are also languages, like Sinhalese (Davis, 2003), where only geminates (or doubled consonants) count as moraic. In light of the role played by both sonority (i.e. intrinsic prominence) and length (i.e. duration) in the moraification of consonants, one would expect to find languages where only the longer and more sonorous consonants are moraic. Tamil (Zvelebil, 1969; Keane, 2004; Manoharan, 2012) offers a case in point, and this paper shows that, apart from vowels, only sonorant geminates are moraic in the language. The concept of ‘mora’ is not new to Tamil phonology, in fact, with the second part of eluttatiga$ram in Tolka$ppiyam dedicated to the discussion of it.2 According to this discussion, in Tamil, short vowels are monomoraic and long vowels bimoraic (pp. 36-7), which observation is made in the western tradition about vowels in other languages as well. This paper contends that sonorant geminates are also moraic in Tamil, however, like vowels and unlike other consonants. Two pieces of evidence support the contention. Section 1 shows that sonorant geminates do not occur after long vowels in Tamil, while obstruents and non-geminated sonorants do. The absence in Tamil of moraic sonorant geminates after long vowels (cf. Tolka$ppiyam, Eluttatiga$ram: p. 49)) may be simply explained in terms of a cross-linguistic preference against trimoraic syllables (Wiltshire, 1999, Srinivas, 2016, p.99). If sonorant geminates were considered non-moraic, however, there would be no way to explain why long vowels never precede them. Moreover, as section 2 shows, sonorants undergo gemination when commonly used monosyllabic nouns in Tamil become disyllabic (Vijayakrishnan, 2007), but only when the monosyllabic forms have a short vowel (e.g. /pal/ à [pal.lu] ‘tooth’ vs. / va$l/ à [va$.lu] ‘tail’). In other words, the augmentation process does not create segmental sequences with a long vowel followed by a sonorant geminate, lending further credence to the claim that sonorant geminates are moraic in Tamil.

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Section 3 expresses the insight that, though a geminate as a whole may be considered moraic, it is only the post-nuclear part of a heterosyllabic geminate that carries phonological weight. That insight is theoretically captured in the separation of the length-marking and the weight-encoding roles of the mora, with the L-Mora playing the former role and the W-Mora the latter. The paper ends with a short conclusion in section 4. 1. Vowel Length and Sonorant Geminates In Tamil syllables (Vijayakrishnan, 1982), sonorants and voiceless stops may be found after a short or long nuclear vowel. Voiceless stops often appear as geminates in this context (Tolka$ppiyam, Eluttatiga$ram: p. 49), as seen below. Words marked ‘(T)’ are examples taken from the Tolka$ppiyam. (1) Geminated voiceless stops After short vowels After long vowels mok.kai ‘blunt’ ka$k.kai (T) ‘crow’ pak.kam ‘page’ e$k.kam ‘yearning’ [email protected]@am ‘circle’ [email protected]@am ‘garden’ [email protected]@ai (T) ‘toddy, ring’ mu$t@$t@[email protected]@u ‘ankle’ pac.cai (T) ‘green’ puc$$$ .ci ‘insect’ tat.tai (T) ‘red-mouthed parrot’ va$t.tu ‘duck’ pat.tu ‘ten’ a$t.ti.ram ‘anger’ kap.pal ‘ship’ ka$p.pu ‘a thick bracelet’ vep.pam ‘heat’ ko$p.pai ‘cup’ Heterorganic voiceless stops (except /c/) also occur in the same context in some words (Tolka$ppiyam, Eluttatiga$ram: p. 47): (2) Heterorganic voiceless stops After short vowels After long vowels [email protected] (T) ‘political party’ [email protected] ‘rescue’ vi.rak.ti ‘resignation’ a$k$$ .ro$.$$ cam ‘vehemence’ sap.tam ‘sound’ prap$$$ .tam ‘providence’ sat.yam ‘truth’ sa$t.vi$.kam ‘good and clean’

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Heterorganic sonorants on the other hand abound in word-medial (Tolka$ppiyam, Eluttatiga$ram: pp. 48-49) and -final positions (Tolka$ppiyam, Eluttatiga$ram: p. 63, 74), and after short and long vowels: (3) Heterorganic sonorants After short vowels After long vowels tey.vam (T) ‘God’ vay$$$ .mai (T) ‘truth’ ney ‘clarified utter’ pa$y$$ ‘mat’ mar.mam ‘suspense’ te$r.vu ‘test’ vi.yar.vai ‘sweat’ mar$$$ .pu ‘chest/breast’ __ u$r (T) ‘town, place’ __ te$r(.vu ‘decline, fall’ kul ‘thick porridge’ i.yal.pu ‘a person’s nature’ to$l.vi ‘defeat’ kal ‘stone’ ka$l (T) ‘leg’ [email protected] ‘thief (literary)’ [email protected] ‘question’ mul@ (T) ‘thorn’ te$l@ ‘scorpion’ [email protected] (T) ‘manners’ ma#[email protected] ‘respect’ man@ ‘sand’ tu$n@ ‘pillar’ an.pu (T) ‘love’ a$n.tai ‘owl’ pon ‘gold’ te$n (T) ‘honey’ vam.cam ‘lineage’ a$m ‘yes’ Nasal stops which share place of articulation with a following oral stop are also common after both kinds of vowels (Tolka$ppiyam, Eluttatiga$ram: p.47): (4) Place-sharing nasal-stop sequences After short vowels After long vowels vi.lan.( ku ‘animal’ te$n(.ka$y ‘coconut’ [email protected].@ nam ‘condemnation’ [email protected]@u.ko$l@ ‘request’

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kan~.can (T) ‘miser’ u$ñ.cal ‘swing’ pan.tu (T) ‘ball’ ko$n.tu ‘gum (informal)’ kam.pan (T) ‘a Tamil poet’ vi$m.pu ‘wantonness’ Tamil also allows in the post-vowel position of syllables, segmental sequences comprising a non-nasal sonorant followed by a geminated voiceless stop (Tolka$ppiyam, Eluttatiga$ram: p.60).3 Like the post-vowel consonants in datasets (1) to (4), the sonorant-stop sequences in (5) may also follow a short vowel or a long vowel. (5) Sonorant-stop clusters After short vowels After long vowels [email protected] ‘growth’ te$rc.ci ‘qualification’ [email protected] ‘feeling’ ti$rp.pu ‘judgment’ va$:lk.kai (T) ‘life’ va$lt.tu ‘wish’ pu.lalc.ci ‘praise’ vil.ci ‘fall (from grace)’ pait.ti.yam ‘a mad person va$yc.ci (T) ‘adze’ ca$tt@a$n ‘Satan’ va$yp.pu (T) ‘opportunity’ Sonorant geminates,4 however, are found only after short vowels in the language (Tolka$ppiyam, Eluttadiga$ram, p. 49): (6) Geminated sonorants a. Nasals [email protected]@am ‘cup’ (*V#n@## .n@V)@@ [email protected]@ik.kai ‘count’ (*V#n@## .nV)@@@@@@ [email protected]@a$m.pu$$ ‘slaked lime’ (*V#n@## .n@V)@@ kan.nam ‘cheek’ (*Vn### .nV) ten.nay ‘coconut tree’ (*Vn### .nV) un.na.dam ‘significance’ (*Vn### .nV) pam.mal ‘a place in Chennai’ (*Vm.mV)###

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pom.mai ‘doll’ (*Vm.mV)### tum.mal ‘sneeze’ (*Vm.mV)### b. Non-nasals pal.li ‘lizard’ (*V#l.lV) il.lam ‘home’ (*V#l.lV) ul.la$.cam ‘frolic’ (*V#l.lV) [email protected]@al ‘a very generous person’ (*Vl@#.l@V) [email protected]@am ‘heart’ (*V#l@.@@ l@V)@@ [email protected]@u ‘a brown grain’ (*Vi.l@V)@@ kay.yop.pam ‘thumbprint’ (*V#y.yV) mey.yap.pan ‘a name’ (*V#y.yV) oy.ya$.ram ‘merriment’ (*V#y.yV) The asymmetry is thus clear: sonorant geminates do not occur after long vowels, though other types of post-nuclear consonants do. This asymmetry may be simply explained by assuming that sonorant geminates are moraic in Tamil (Wiltshire, 1999, Srinivas 2016, p.99), and that the other types of consonants are not.5 Under the first part of the assumption – that sonorant geminates are moraic – any short-vowelled syllable which harbours the post-nuclear part of a sonorant geminate in (6) is bimoraic, with the short vowel counting for one mora and the geminate for the second; as in Figure 1a (where, and elsewhere, C stands for any consonant, V for a vowel, S for a sonorant consonant, µ for a Mora and ó for a Syllable). Sequences comprising a long vowel followed by a sonorant geminate would, however, be trimoraic under the same part of the assumption, because a long vowel itself counts for two moras, as in Figure 1b. The complete absence of such sequences in Tamil suggests that the syllables in the language are subject to a bimoraic maximum, a quantitative ceiling that governs many of the world’s languages.6 The second part of the assumption – that other types of consonants are not moraic – explains the occurrence of stops ((1) and (2)), heterorganic sonorants (3), place-sharing nasal-stop sequences (4) and sonorant-stop clusters (5) after long vowels

No. 100 APRIL 2018 Journal of Tamil Studies 89 in Tamil. If these types of post-vowel consonants are not associated with a mora, they do not, regardless of the length of the preceding vowel, pose a threat to the bimoraic ceiling that governs the syllables in the language (see the Figures 2a and 2b)). The syllable-internal prohibition on sonorant geminates after long vowels, when seen beside the occurrence of other types of consonants in the same context, suggests that sonorant geminates are moraic in Tamil. This suggestion is further strengthened by a process of noun-augmentation, in which sonorants are always geminated after short vowels, but never after long vowels. The augmentation process is discussed in section 2. 2. Sonorant Geminates in Noun Augmentation Although monosyllables abound in Tamil, there is a preference, especially for commonly used nouns, to be disyllabic in the language. Such nouns are therefore made disyllabic (Vijayakrishnan, 2007), the augmentation involving either the epenthesis of [u]7 (7a); or the gemination of the (mono)syllable-final sonorant plus epenthesis (7b). (7) Monosyllable augmentation a. Epenthesis b. Gemination and epenthesis8 te$l@[u] ‘scorpion’ el@[l@u] ‘a brown grain’ va$l[u] ‘tail’ pal[lu] ‘tooth’ tu$$n@[u] ‘pillar’ pun@[n@u] ‘wound’ ma$n[u] ‘deer’ pon[nu] ‘gold’ __ mammu ‘food (parentese)’ One plausible explanation for the gemination of sonorants in (7b) involves assuming that the initial syllable of familiar nouns – which are preferably disyllabic,9 as indicated earlier – should be bimoraic in Tamil (Srinivas, 2016, p.100). More explicitly, the gemination of the sonorant closes the short-vowelled initial syllable of the disyllabic nouns in (7b), and makes it bimoraic. As for the non-gemination of the sonorants in (7a), it is readily explained in terms of the two assumptions already made in the previous section. In light of these assumptions – that sonorant geminates are moraic and that syllables should be maximally bimoraic in Tamil – the gemination of a sonorant following a long (i.e. bimoraic) vowel would create a trimoraic initial syllable in the words in (7a). To avoid creating such supramaximal syllables, the sonorants remain single in those words.

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The upshot then is that sonorant geminates are not only disallowed after long vowels in the underlying representations of words; they are also not created, in Tamil. The latter point is also illustrated elsewhere in the language. An obstruent that follows a long vowel undergoes gemination, for example, during compounding, but a sonorant in the same context does not: e.g. /pu$/ ‘flower’ + /cet@i/ ‘plant’ à [pu$c.ce.t@i] ‘a plant which bears decorative flowers’ vs. /pu$/ ‘flower’ + /ma$.lai/ ‘string’ à [pu$.ma$:.lai] ‘garland’. A sonorant itself geminates after a short vowel, but not after a long vowel, during compounding: e.g. /kal/ ‘stone’ + /an@ai/ ‘dam’ à [kal.la.nai]@ ‘a dam built out of stone’ vs. /ka$l/ + /an@i/ à [ka$.la.n@i] ‘footwear’. These asymmetries are straightforwardly explained by assuming that sonorant geminates are moraic in Tamil and that Tamil syllables, like those of many other languages, are subject to a bimoraic maximum. The assumption that heterosyllabic geminates (like the ones in Tamil) are moraic foregrounds the issue of the syllable to which they contribute weight. The next section takes up this issue and advances the idea that the mora associated with a heterosyllabic geminate must be seen as giving weight to the syllable which accommodates (the first or) the post-nuclear part of the geminate. This is because, apart from the nuclear position, it is the post-nuclear position which is allowed to license moras in languages (but see Topinzti, 2004, 2006). 3. Length-Moras and Weight-Moras When a heterosyllabic geminate is moraic, as sonorant geminates are in Tamil,10 it is pertinent to ask whether the mora associated with it contributes weight to the leftward syllable, the rightward syllable, or both. The response proposed here is that the mora must be seen as contributing weight to the leftward syllable, i.e. the syllable that contains the (first or) post-nuclear part of a geminate. The proposal has at least three advantages. Firstly, it is consistent with the observation that moraic post-nuclear consonants are decidedly more common in languages than moraic pre-nuclear ones (Hyman, 1984; Hayes, 1989; cf. Goedemans, 1998). The second advantage, related to the first, involves making a distinction between phonological weight and phonological length, both encapsulated by the mora. While sonorant geminates in Tamil are moraic due to length, coupled with their sonority, the proposal indicates that only the post-nuclear parts of these geminates carry weight. The latter point is corroborated by Tranel’s (1991) observation that, No. 100 APRIL 2018 Journal of Tamil Studies 91 on the surface, the post-nuclear part of a geminate is treated like any other post- nuclear consonant by the stress rules of languages. Davis (2003) on the other hand argues that segments may be non-moraic for prosodic purposes, while being underlyingly moraic. This argument implies that geminates may have moras linked to their underlying representations (exactly like vowels), and that those moras may be inhibited on the surface. Implicit in Davis’ argument is the premise that underlying moras and surface moras are the same. That premise, however, conflates the two roles played by a mora – as a marker of length and as an encoder of weight – without any strong reason to do. Underlying geminates then may be associated with a mora because they are long consonants: call this L(ength)-Mora or µL. When geminates become heterosyllabic on the surface, the post-nuclear part of these geminates may or may not come to be associated with a mora that encodes weight: call this W(eight)-Mora or µW. Put another way, L-Moras are universally assigned to underlying geminates, while W-Moras may be assigned to the post-nuclear part of surface geminates in some languages. In Tamil, all underlying geminates are linked to L-Moras, whereas W-Moras are assigned on the surface to sonorant geminates. The question of mora-inhibition on the surface does not arise in this scheme since, under it, different types of moras characterise geminates in underlying and surface representations (see Figure 3).11 The third advantage of the proposal – that the mora associated with a geminate must be seen as contributing weight to the syllable containing the post-nuclear part of the geminate – is that it precludes mora-sharing between syllables. The avoidance of ambisyllabic moras is a positive outcome, since ambisyllabic phenomena in phonology have generally been a source of much controversy (see, for example: Harris, 2004, 2012). 4. Conclusion Two conclusions emerge from this paper. The empirical takeaway is that, other than vowels, only the post-nuclear part of sonorant geminates is weight-bearing in Tamil. On the theoretical front, the paper has argued that underlying moras may be taken to mark phonological length, with surface moras encoding phonological weight. It may, therefore, be useful to think of the former as L-Moras and the latter as W-Moras. Linking the empirical with the theoretical, underlying geminates are critical to understanding the twin identities of the mora because they are long (L-moraic) but may – or may not – be weighted (W-Moraic) on the surface.

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Figure 1

a. Bimoraic syllables b. Trimoraic syllables σ σ σ σ

µ µ µ µ µ µ µ

C V S V C V S V Figure 2

a. Monomoraic syllables b. Bimoraic syllables σ σ σ σ

µ µ µ µ µ

C V C V C V C V Figure 3

σ σ

(µW) Surface Representation

µL Underlying Representation

Notes 1. We are indebted to K. G. Vijayakrishnan for his helpful comments on an earlier draft of this paper. The proposal in the third section was, in fact, inspired by a discussion following one of his Phonology lectures. 2. The word used for mora in Tamil is ‘ma$tirai’. 3. Nasal-stop sequences are also attested in this context: e.g. [ce$rn.tu] ‘joint (adverb)’, [cu$ln.ta] 'surrounded', [te$yn.ta] ‘faded, worn-out (adj)’ (see Tolka$ppiyam, Eluttatiga$ram: p. 60, 74). 4. In present-day Tamil, neither rhotics nor the nasals /ñ/ and /n(/ occur as geminates. In earlier times, however, the nasals at least seem to have been

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allowed as geminates, as evidenced by words such as [en(.n(a.nam] ‘how’ and [mañ.ñai] (Tolka$ppiyam, Eluttatiga$ram: p. 49). 5. Wiltshire (1999, p. 43) stipulates that “[singleton] laterals, rhotics, and glides in coda position are moraic” as well in Tamil. This stipulation, combined with the cross-linguistic preference against trimoraic syllables, predicts that laterals, rhotics and glides should not occur after long vowels in Tamil. They do, however, as evidenced by words such as [te$rc.ci] ‘qualification’, [va$lt.tu] ‘wish’ [ka$yc.cal] ‘fever’, [to#l.vi] ‘defeat’ and [[email protected]] ‘a sacrificial rite’ (see also note 5). 6. There are exceptions, however, with Estonian and Finnish cited as languages which allow trimoraic syllables. Such syllables also occur in Indian languages like Mandyali (Kashav, 2015) and Punjabi (Vijayakrishnan, 2007). 7. This vowel is better transcribed as [i] (or [u]) which is a reduced, allophonic variant of the vowel [u]. 8. It may be noted that Tamil does not generally require sonorants to geminate after short vowels, as evident from the following words: e.g. [a.mo$.kam] ‘glorious’, [va.nam] ‘forest’, [va.l@am] ‘prosperity’, [e.lum.pu] ‘bone’ and [ku@n@am] ‘character, trait’. The gemination of sonorants after short vowels is thus unique to the process of noun augmentation. 9. Even when monosyllabic, nouns are arguably bimoraic in Tamil. While long- vowelled monosyllables are readily bimoraic (e.g. [ti#] ‘fire’, [pu$] ‘flower’ etc), sonorant-final monosyllables may be bimoraic if singleton sonorants are assumed to be moraic after short vowels (ONLY) in monosyllables (e.g. [pal] ‘tooth’, [col] ‘word’.).Such an assumption is uncontroversial, and receives support from languages where monosyllabic CVC words are stressed, even though these languages generally require their feet to be disyllabic (Kager, 1992). 10. It is reasonable to think of word-medial geminates as being heterosyllabic by default. In Tamil, there is also positive evidence to show that this is the case. Tamil geminates cannot be entirely accommodated in the coda because, being of flat sonority, they are different from other coda clusters which are of falling sonority. Since geminates are bi-segmental, moreover, they cannot also be wholly seated in the onset, which has space only for one segment in Tamil

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(Srinivas, 2017, pp.66-7). In sum, Tamil geminates must be seen as disyllabic entities, spanning the coda of one syllable and the onset of the next. 11. Short vowels and singleton consonants do not receive L-Moras under the given proposal. Long vowels, however, do. As for W-Mora assignment, full vowels receive it universally and post-nuclear consonants are parameterised to receive it in specific languages. References Davis, S. (2003). “The Controversy over Geminates and Syllable Weight”. in C. Féry and R. van de Vijver (Eds.), The syllable in Optimality Theory, Cambridge: Cambridge University Press, pp. 77-98. Goedemans, R. W. N. (1998). “Weightless Segments: a Phonetic and Phonological Study Concerning the Metrical Irrelevance of Syllable Onsets”. Doctoral dissertation, The Hague: Holland Academic Graphics. Gordon, M. (2002). “A Phonetically-driven Account of Syllable Weight”. Language 78(1):51-80. Harris, J. (2004). “Release the Captive Coda: the Foot as a Domain of Phonetic Interpretation”. in J. Local, R. Ogden and R. Temple (Eds.), Phonetic interpretation: Papers in Laboratory Phonology, Cambridge: Cambridge University Press, pp. 103-129. Harris, J. (2012). “The Foot as a Phonotactic Domain: ‘aw’ and ‘wa’ in English”. UCL Working Papers in Linguistics 24. Hayes, B. (1989). Compensatory Lengthening in Moraic Phonology. Linguistic Inquiry 20(2): 253-306. Hyman, L. (1984). The Theory of Phonological Weight. Dordecht: Foris. Kager, R. (1992). “Shapes of the Generalized Trochee.” in J. Mead (Ed.), The Proceedings of the 11th West Coast Conference on Formal Linguistics, Stanford: CSLI Publications, pp. 298-312. Kashav, P. (2014). The Syllable Typology of Mandyali. Doctoral dissertation, The English and Foreign Languages University. Keane, E. (2004). “Tamil”. Journal of the International Phonetics Association 34(1): 111-116. Manoharan, S. (2012). “Tamil Dialects through Ages”. Journal of Tamil Studies 82: 93-114. No. 100 APRIL 2018 Journal of Tamil Studies 95

Srinivas, S. (2013). “Contrast consolidation and Underlying Representations”. Paper presented at the Indian Institute of Technology, New Delhi, India on 2 December. Srinivas, S. (2016). Mora-Constituent Interface Model. Doctoral dissertation, Hong Kong Baptist University. Tolka$ppiyam: eluttadiga$ram. Accessed on 4/7/2018 from http:// www.tamilnavarasam.com/tholkapiyam.aspx. Topintzi, N. (2004). “Moraic Onsets and WSP Partition in Pirahã”. in E. Daskalaki, N. Katsos, M. Mavrogiorgos and M. Reeve (Eds). CamLing 2004: Proceedings of the University of Cambridge Second Postgraduate Conference in Language Research, United Kingdom: The Cambridge Institute of Language Research, pp. 211-218. Topintzi, N. (2006). “Geminates and Syllabification in Marshallese and Pattani Malay”. Paper presented at The Second Conference on Austronesian Languages and Linguistics. St. Catherine’s College, Oxford, 2-3 June. Tranel, B. (1991). “CVC light syllables, Geminates and Moraic Theory”. Phonology 8(2): 291-302. Vijayakrishnan, K. G. (1982). The Tamil Syllable. Doctoral dissertation, Central Institute of English and Foreign Languages, Hyderabad: India. Vijayakrishnan, K. G. (2007). “The Disyllabic Minimum. Variations on a Theme in Bangla, Punjabi and Tamil”. in J. Bayer, T. Bhattacharya and M. T. Hany Babu (Eds.), Linguistic Theory and South Asian Languages – Essays in Honour of K. A. Jayaseelan. Amsterdam: John Benjamins, pp. 237-248. Walker, R. (1997). “Mongolian Stress, Licensing and Factorial Typology”. Unpublished manuscript, University of California, Santa Cruz. Wiltshire, C. R. (1999). “The Phonology of the Past Tense in Tamil”. in S. S. Chang, L. Liaw and J. Ruppenhofer (Eds.), Proceedings of the 25th Annual Meeting of the Berkeley Linguistics Society: Special Session on Caucasian, Dravidian and Turkic Languages, Ann Arbor, Michigan: Sheridan Books, pp. 42-53. Zec, D. (1995). “Sonority Constraints on Syllable Structure.” Phonology 12(1):85-129. Zvelebil, Kamil Veith (1969). “Tamil”. in T. A. Sebeok (Ed.), Current Trends in Linguistics, vol. 5: Linguistics in South Asia, The Hague, pp. 333-338.

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11. °Á‰ªî£¬èJ™ ºó‡ ï£.²«ô£êù£ º¡Â¬ó êƒè ÜèŠð£ì™èO™ ñ£‰î¡ àí˜¬õ ªõOŠð´ˆî¾‹ Þô‚Aò ïòˆ¬îŠ ¹ôŠð´ˆî¾‹ ¹ôõ˜èœ ð™«õÁ ªñ£NˆFø¡è¬÷‚ ¬èò£‡®¼‚A¡øù˜. ªñ£NˆFø¡èO™ ò£Š¹ (Prosody) æ˜ Þ¡Pò£¬ñò£î àÁŠ¹ Ý°‹. ò£Š¹ àÁŠ¹è÷£ù Ü¬ê, Y˜, î¬÷, Ü®, ªî£¬ì «ð£¡ø¬õ ªêŒ»À‚° ÜE«ê˜‚A¡øù. Ü‰î õ¬èJ™, ªð£¼œ Ü®Šð¬ìJ½‹ ªê£™ Ü®Šð¬ìJ½‹ ªêŒ»O™ ¬èò£÷Šð†®¼‚°‹ ºó‡è¬÷‚ °Á‰ªî£¬è ªè£‡´ Ýó£Œõî£è Þ‚è†´¬ó Ü¬ñAø¶. ºó‡ ‘ªñ£N»‹ ªð£¼À‹ ºóµî™ ºó‡’ â¡ø ªî£™è£ŠHò˜ ÃŸ¬ø«ò ò£Šð¼ƒèôº‹ ãŸÁ‚ªè£‡´œ÷¶. Þî¬ù ÝƒAôˆF™ Paradox, irony â¡ð˜. ªê£™ Ü™ô¶ ªñ£N â¡ð¶ õ®õº‹ ªð£¼À‹ «ê˜‰î¶. Ýù£™, “ñÁîLˆî ªñ£NJ¡ õKÂ‹ ºó‡’’ â¡ø ò£Šð¼ƒèô‚ è£K¬è (16) M÷‚è‹ ªð£¼‡¬ñJò™ Ü®Šð¬ìJ™ Ü¬ñ‰¶œ÷¶. Ü®«î£Á‹ ªê£™½‹ ªð£¼À‹ ñÁî¬ôŠðìˆ ªî£´Šð¶ Ü® ºó‡ªî£¬ì âùŠð´‹. Þ¶ Í¡Á õ¬èŠð´‹ â¡Á‹ Cô˜ ä‰¶ õ¬èŠð´‹ â¡Á‹ ÃÁõ˜. å¼ ï£œ - ðô ï£œ ºó‡ ªê£Ÿè÷£è Ü¬ñò£ M†ì£½‹ ªð£¼œ G¬ôJ™ ºóí£è Þ¼Šðî£™ ªê£™½‹ ªð£¼À‹ ºóEò G¬ô. Üì‚è‹ - Üìƒè£¬ñ Þ¬õ àì¡ð£´ / âF˜ñ¬ø â¡ø º¬øJ™ ªð£¼À‹ ªð£¼À‹ ºóEò G¬ô. “ñ£Áð´õ¶ «ð£ôˆ «î£Ÿø‹ ÜO‚Aø Ýù£™ à‡¬ñò£ù ªñ£N«ò «ðóì£‚v” â¡ð£˜ ªð˜K«ó (1956). “º¡Â‚°ŠH¡ ºóí£è Üðˆîñ£ù ªñ£N, Ý›‰¶ ð£˜ˆî£™ à‡¬ñò£è Þ¼Šð¶” â¡ð£˜ è†ì¡ º¬ùõ˜ ï£.²«ô£êù£, º¶G¬ô Ýó£Œ„Cò£÷˜, îI› ªñ£N (ñ) ªñ£NJò™ ¹ô‹, àôèˆ îIö£ó£Œ„C GÁõù‹, ªê¡¬ù - 600 113. ªî£ì˜¹ â‡: 97896 09591. No. 100 APRIL 2018 Journal of Tamil Studies 97

(1980). âù«õ Þ¬îˆ îIN™ ‘«ð£L ºó‡’ â¡«ø£ ‘ñ£¬ò ºó‡’ â¡«ø£ Ü¬ö‚èô£‹. (ªê.¬õ.ê‡ºè‹, îINò™ Þî› 73, Å¡ 2008) Üî£õ¶ «ðóì£‚v ºó‡ ªî£¬ìJ™ å¼ ð°F¬ò ñ†´‹ àœ÷ì‚Aò¶ â¡ð¶ ªñ£NJòô£÷˜ ªê.¬õ.ê‡ºè‹ ÃŸø£°‹. «ð„² ªñ£NJ½‹ àò˜‰î ñQî¡ / î£›‰î àœ÷‹, c‡ì ªî¼ / °ÁAò ê‰¶, ªðKò i´ / CPò õ£ê™ «ð£¡ø «ð£L ºó‡èœ è£íŠð´A¡øù. “ªð£Œõ ô£÷¡ ªñŒ»ø¡ ñgÞò” (°Á‰.30) â¡ø Ü®J™ ‘ªð£Œ’ â¡ð¶ «ï˜ ªð£¼O½‹ ‘ªñŒ’ â¡ð¶ Üî¡ ªð£¼÷£ù à‡¬ñ â¡Á õ£ó£ñ™ ‘àì™’ â¡ø ªð£¼O½‹ õ‰¶œ÷î£™ ªê£™½‹ ªð£¼À‹ ªê£™«ô£´ ºóí£°‹. ÜFè «õÁð£´ à¬ìò Þó‡´ ªê£Ÿè«÷£ (è¼Š¹ - CõŠ¹) æ´ - G™ â¡ø âF˜„ ªê£Ÿè«÷£ (Antonym) Þ¡ð‹ - ¶¡ð‹, èŸø™ - è™ô£¬ñ «ð£¡ø àì¡ð£´ - âF˜ñ¬ø„ ªê£Ÿè«÷£ ºóí£è õóô£‹. ê£¡ø£è, è£îô˜ à¬öò˜ ÝèŠ ªðK¶ àõ‰¶ ê£Áªè£œ áK¡ ¹è™«õ¡ ñ¡ø; Üˆî‹ ï‡Eò Ü‹°®„ YÚ˜ ñ‚èœ «ð£Aò ÜEô£´ º¡P™ ¹ôŠH™ «ð£ôŠ ¹™ªô¡Á ÜôŠªð¡ «î£NÜõ˜ Üè¡ø ë£¡«ø (°Á‰.41) è£îô˜ â¡ ð‚èˆF™ Þ¼‚°‹ªð£¿¶ ñA›„Cò¬ì‰îõ÷£è Þ¼‰«î¡ â¡ðî£™ ‘è£îô˜ à¬öò˜ Ýè’ â¡ø ºîô®J™ ºî™ Þó‡´ Yó£½‹ è£îô¡ â¡¬ùM†´Š HK‰¶ «ð£ù è£ôˆF™ õ¼ˆîº¬ìòõ÷£«ù¡ â¡ðî£™ “Üõ˜ Üè¡ø ë£¡«ø” â¡Á 6Ý‹ Ü®J™ ÞÁF Þó‡´ Yó£è¾‹ õ‰¶ ñA›„C-õ¼ˆî‹ âù ºó‡ Ü¬ñ‰¶œ÷¶. «ñ£¬ù, â¶¬è, ºó‡, Þ¬ò¹, Ü÷ð¬ì â¡Â‹ ä‰¶‹ ªî£¬ìò£°‹. Þš¬õ‰¶‹ Ü®, Þ¬í, ªð£NŠ¹, åÏà, Ã¬ö, W›‚è¶õ£Œ, «ñŸè¶õ£Œ, ºŸÁ âù ÞõŸªø£´ ªð£¼‰F â‡õ¬èò£èŠ ð£ì™èO™ õ¼‹ â¡ð¬î «ñ£¬ù â¶¬è ºóEò ò÷ªð¬ì ð£î‹ Þ¬í«ò ªð£NŠ«ð£ ªì£Ïàˆªî£¬ì Ã¬ö è¶õ£Œ I¬êòÉà‹ WöÉà‹ YKò ºŸªø£´ Cõµñ£˜ Ü¬õ«ò (ò£.M.34) âù ò£Šð¼ƒèôM¼ˆF °PŠH´Aø¶. «ñ£¬ù, â¶¬è, ºó‡, Þ¬ò¹, Ü÷ªð¬ì ÝAò º‚Aòñ£ù ä‰¶ ªî£¬ìèO™ ºó‡ªî£¬ì Hø ªî£¬ìèOL¼‰¶ «õÁð†´ No. 100 APRIL 2018 98 Journal of Tamil Studies

ï´ï£òèñ£è M÷ƒ°Aø¶. ªî£¬ìèœ â¿ˆ¶‚èO™ Ü™ô¶ åLèO™ åŸÁ¬ñ ªè£‡®¼Šðù. ºó‡ ªî£¬ì«ò£ º‚Aòñ£èŠ ªð£¼¬÷ Ü®Šð¬ìò£è‚ ªè£‡ì¶. Hø ªî£¬ìèœ ê£îóíñ£è â™ô£„ ªêŒ»œèO½‹ õó ºó‡ ªî£¬ì«ò£ Cô ªêŒ»œèO™ ñ†´«ñ õ¼A¡ø¶. Þîù£™ Þî¡ õ¬èŠð£´ «ð£¡øõŸP½‹ «õŸÁ¬ñ è£íŠð´A¡ø¶. «ñ½‹ ºó‡ ªî£¬ì¬ò ÜE â¡Á è¼¶õ£¼‹ à÷˜. (è‰îê£I. 1989;2001) Hø ªî£¬ìèO™ åŸÁ¬ñ Ü®Šð¬ì. Ýù£™, ºó‡ ªî£¬ìJ™ «õŸÁ¬ñ Ü®Šð¬ìò£è Ü¬ñAø¶. ªð£¼‡¬ñJò™ ÝŒ¾‚°‹ Þ¬ìŠðÂõLò‹ (inter - textual study) â¡ø ÝŒ¾‚°‹ ºó‡ ÝŒ¾ ªðK¶‹ àîMò£è Þ¼‚Aø¶. «ñ½‹ åˆî è¼ˆ¶¬ìò Þó‡´ ð£ì™è¬÷ åŠH†´ Ü¬õèÀ‚A¬ì«ò àœ÷ åŸÁ¬ñ¬ò»‹ «õŸÁ¬ñ¬ò»‹ Ýó£Œõ¶‹ å¼Mî ºó‡ ÝŒ«õ. èM¬î à¼õ£‚è àˆF»‹ ñQî˜èO¡ ð‡¹ ïô¡ «õÁð£´‹ ÜPò Ü‰î ÝŒ¾ àî¾‹ â¡ð¶ è‡´¬ó‚èŠð†´œ÷¶. (ê‡ºè‹ - 2003) ºó‡ ªî£¬ìJ¡ ð°Š¹ ºó‡ ªî£¬ì¬ò„ ªê£™ºó‡, ªð£¼œºó‡ â¡Á‹ HK‚A¡øù˜. ÞŠð£°ð£´ Høªî£¬ìèO™ Þ™¬ô. ªñ£NJÂ‹ ªð£¼OÂ‹ ºóµî™ ºó«í (ªî£™. ªð£¼œ. 400) ªñ£NJÂ‹ ªð£¼OÂ‹ ºóíˆ ªî£´ŠH¡ Þóíˆ ªî£¬ìªò¡ ªøŒ¶‹ ªðò«ó (ò£Šð¼ƒèô‚è£K¬è 40) Ü®ºó‡ ªî£¬ì â¡ð¶ Ü®«î£Á‹ ªê£™ô£½‹ ªð£¼÷£½‹ ºó‡ð´ñ£Á ªî£´‚èŠð®¡ Ü¶ ºó‡ªî£¬ì â¡Â‹ ªðò˜ªðÁ‹ âù ò£Šð¼ƒèô‚è£K¬è °PŠH´Aø¶. ªñ£NJÂ‹ ªð£¼OÂ‹ ºóµî™ â¡ð¬î„ ªê£™½‹ ªê£™½‹ ºóµî™, ªð£¼À‹ ªð£¼À‹ ºóµî™, ªê£™½‹ ªð£¼À‹ ªê£™ªô£´ ºóµî™, ªê£™½‹ ªð£¼ª÷£´ ºóµî™, ªê£™½‹ ªð£¼À‹ ªê£™ªô£´‹ ªð£¼ª÷£´‹ ºóµî™ âù ä‰î£èŠ «ðó£CKò˜ ÃÁõ£˜. Þ‹¬ñ - ñÁ¬ñ î¬ôM¬òŠ HK‰¶ õ£›îô£™ ðN à‡ì£°‹ â¡ðF½‹ õ£›î™ - HKî™ âÂ‹ ºó‡ð£´ à‡ì£Aø¶. Þ‹¬ñ ñ£P ñÁ¬ñ ÝJÂ‹ c ÝAò˜ â¡ èíõ¬ù ò£¡ ÝAò˜ G¡ ªï…² «ï˜ðõ«÷ (°Á‰. 49) èíõ¡, ñ¬ùM‚A¬ì«ò ïŸð‡¹èœ õ£Œˆ¶M†ì£™ Ü¶«õ °´‹ð õ£›‚¬è‚°Š ªð¼ñA›„C¬òˆ î¼õî£°‹. î¬ôõÂ‹ î¬ôM»‹

No. 100 APRIL 2018 Journal of Tamil Studies 99

“ÞŠHøM åN‰î£½‹ Ü´ˆî HøMJ½‹ c«ò â¡ èíõù£è” âùˆ î¬ôM»‹, “c«ò â¡ î¬ôMò£è” âùˆ î¬ôõÂ‹ ªê£™½‹ªð£¿¶ è™ô£J¼‚°‹ ñù‹Ãì‚ è¬ó‰¶M´‹ âÂ‹ ð£ìL™ “ñE‚«è› Ü¡ù ñ£c˜„ «ê˜Šð” âù¾‹ Þ‹¬ñ - ñÁ¬ñ âù ºóE½‹ Ü¬ñ‰¶œ÷¬î‚ è£íº®Aø¶. Þ¡¬ø ò¡ù ï†H¡, Þ‰«ï£Œ ÞÁº¬ø âù å¡Á Þ¡P, ñÁ¬ñ àôèˆ¶‹ ñ¡Âî™ ªðÁ«ñ (°Á‰.199) î¬ôMJì‹ ï£¡ ªè£‡®¼‚°‹ ï†¹, Ü¡¹, è£î™ â¡Á‹ ÜNò£î¬õ. Þ‚è£ñ«ï£Œ â‰î‚ è£óíˆî£½‹ ÜÁ‰¶«ð£è£¶ ªî£ì˜‰¶ ñÁ¾ôèˆF½‹ ðò¡ î¼õî£°‹. Þõ¬÷ Ü¬ì‰¶ Þ¬íHKò£¶ Þ¡¹Á«õ£‹ â¡ð¬î‚ °P‚°‹ ÞŠð£ìL™ ÞŠHøM(Þ‹¬ñ) - ñÁ¬ñ (ñÁHøM) âùŠ ªð£¼œ ºó‡ ðJ¡Áœ÷¶. Gô¾‹ Þ¼À‹ «ð£ôŠ ¹ô¾ˆF¬ó‚ èì½‹ è£ù½‹ «î£¡Á‹ ñì™î£› ªð‡¬í â‹ CÁ ï™ á«ó (°Á‰.81) «î£N, î¬ôMJ¡ á¬ó‚ ÃÁIìˆ¶ Gô¬õ»‹ Þ¼†¬ì»‹ «ð£ô Ü¬ôi²‹ èì½‹ Üî¡ è¬óJ™ «ê£¬ô»‹ è£íŠð´A¡øù â¡Aø£œ. Üƒ«è ð¬ùñóƒèœ G¬ø‰¶ è£íŠð´‹ ÞìˆF™î£¡ â‹º¬ìò CPò á˜ Þ¼‚A¡ø¶ âù¾‹ ÃÁAø£œ. ÞF™ Ü¬ôi²‹ èì¬ô‚ ÃÁIìˆ¶ Gô¾‹ Þ¼À‹ «ð£ô âù‚ ÃÁõF™ Þ¼œ - ªõO„ê‹ âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶. CPò - ªðKò (ªð£¼œ ºó‡) Þó‡´, Í¡Á, ï£¡° Y˜è¬÷‚ ªè£‡ì Ü®èO™ å¡Á‚ªè£¡Á ºó‡ð†ì ªð£¼œè¬÷‚ °P‚°‹ ªê£Ÿè¬÷ˆ ªî£´Šð¶ ºó‡ªî£¬ì âùŠð´‹. Þ¶ ªêŒ»¬÷ Üö° ªêŒ»‹ ªð£¼†´ õ¼õî£°‹. CÁi º™¬ô‚°Š ªð¼‰«î˜ ï™Aò (CÁð£‡.89) CÁè‡ ò£¬ùªò£´ ªð¼‰«î˜ ï™A (CÁð£‡.142) è¼‹¹¬è„ ªê‰b ñ£†® (CÁð£‡.156) ºó‡ ªê£Ÿèœ ªêŒ»O™ å«ó Ü®J«ô£ Ü™ô¶ Ü´ˆî Ü´ˆî Ü®èO«ô£ õ‰¶ ñ£Áð†ì ªð£¼¬÷ˆ î¼õî£°‹. àÁŠ¹ ïôQ½‹ Gøˆ¬î»‹ Ýöˆ¬î»‹ ð‡¹ ïô¬ù»‹ Ü÷iì£è¾‹ °PŠH´‹ õ¬èJ™ CPò - ªðKò âùŠ ªð£¼œ ºó‡ ð£ì™èO™ ðJ¡Á õ‰¶œ÷¶. CÁ«è£†´Š ªð¼‹ðö‹ ÉƒA ò£ƒAõœ àJ˜ îõ„CP¶! è£ñ«ñ£ ªðK«î! (°Á‰.18) No. 100 APRIL 2018 100 Journal of Tamil Studies

î¬ôMJ¡ àJ˜ ðô£ñóˆF¡ A¬÷¬òŠ «ð£ô Iè¾‹ CPò¶. Ýù£™, Üõœ ªè£‡®¼‚°‹ è£î«ô£ IèŠªðKò¶. CPò A¬÷èO«ô ªî£ƒ°‹ ªðKò ðöƒèœ Ü¬ùõK¡ è‡µ‚°‹ ¹ôŠð´‹. Üîù£™ ÜõŸ¬ø‚ èõ˜õ¶ âO¶. âù«õ, î¬ôM¬òŠ Hø˜ õ¬ó‰¶ ªê™õîŸ°º¡ è£ô‰î£›ˆî£¶ Üõ¬÷ M¬óM™ ñí‰¶ ªè£œ÷«õ‡´‹ â¡Â‹ «î£NÃŸP™ CP¶ - ªðK¶ âù„ ªê£™½‹ ªð£¼À‹ ªê£™«ô£´ ºóEò G¬ôJ™ õ‰¶œ÷ù. ê£ó™ ªð¼‹ ¹ù‚ °øõ¡ CÁF¬ù ñÁè£™ ªè£¿ƒªè£® Üõ¬ó Ì‚°‹ Ü¼‹ðQ Ü„Có‹ õ£ó£ «î£«ó (°Á‰.82) î¬ôõ¡ F¼‹H õ¼õîŸè£ù è£˜ è£ô‹ õ‰¶M†ì¶ â¡ð¬î‚ °P‚°‹ Mîñ£è º¡ðQ‚ è£ôˆF™ Üõ¬ó ñô˜èœ ñô˜‰F¼‚A¡øù. ªðKò F¬ùŠ¹ùˆF™ M¬÷‰F¼‰î CPò F¬ù‚èF˜è¬÷‚ °øõ˜èœ ÜÁõ¬ì ªêŒîH¡ e‡´‹ F¬ù„ ªê®èœ ñÁè£™ è‡®¼‚A¡øù. Ü‰î ñÁè£L«ô ªè£¿¬ñò£ù Üõ¬ó‚ ªè£®èœ ðì˜‰¶ ÌˆF¼‚A¡øù. “ªð¼‹¹ù‚ °øõ¡ CÁF¬ù ñÁè£™” âÂ‹ «î£N ÃŸP™ ªð¼ - CÁ âÂ‹ ªð£¼œºó‡ Ü¬ñ‰¶œ÷¶. î¬ôõ¡ î¬ôM¬ò„ ê‰F‚è õ¼‹ õN¬òŠ ðŸP„ ªê£™½‹ªð£¿¶ CPò è‡è¬÷ à¬ìò ªðKò Ý‡ ò£¬ù ðô‹ ªð£¼‰Fò ¹L¬ò âF˜ˆ¶ˆ î£‚°‹ õN â¡Aø£œ «î£N. î¡ðô‹ °¡P„ «ê£˜õ¬ì»‹ ñ‚èœ ¶E‰¶ ¸¬öò º®ò£î Ü„ê‹ G¬ø‰î è£´ âùˆ î¬ôõQ¡ ñ¬ôï£†¬ì‚ °PŠH´‹ «î£NJ¡ ÞŠð£ìL½‹, CÁè‡ ªð¼‹ èOÁ (°Á‰.88) ªð£¼k†® M¬ùº®ˆ¶ õ¼‹ î¬ôõQ¡ õL¬ñ¬òŠ «ð£ŸÁ‹ Mîñ£è àœ÷ ÞŠð£ìL½‹ Þ‹ ºó‡ õ‰¶œ÷¶. CÁè‡ ªð¼G¬ó àÁðC b˜‚°‹ îìñ¼Š¹ ò£¬ù è‡ìù˜ (°Á‰.255) ªð¼c˜ «õL â‹ CÁï™ á«ó (°Á‰. 345) â¡ðF™ Ýöñ£ù c˜ G¬ô¬ò «õLò£è„ Å›‰î âñ¶ CPò á˜ îƒ°õîŸ° ãŸø ï™ áó£°‹ â¡ðF™ ‘ªð¼ - CÁ’ âÂ‹ ªð£¼œ ºó‡ Ü¬ñ‰¶œ÷¶. ªð¼‹èì™ è¬óò¶ CÁ ªõ‡è£‚¬è (°Á‰. 313) ªðKò èìŸè¬óJ«ô CPò ªõ‡¬ñ Gøºœ÷ è£‚¬è õ£¿‹ â¡ðF½‹ CÁªõ‡ è£‚¬è„ ªêšõ£ŒŠ ªð¼‰«î£´ (°Á‰.334) â¡ø ð£ìô®J½‹ CÁªõ‡ CPò ªõ‡¬ñò£ù è£‚¬è, ªð¼‰«î£´ - ªðKò ªî£°F â¡ðF½‹ ‘CÁ - ªð¼’ âùŠ ªð£¼œ ºó‡ Ü¬ñ‰¶œ÷¶. No. 100 APRIL 2018 Journal of Tamil Studies 101

°Á‰î£œ ÃîO˜ Ý®ò ªï´õ¬óŠ ªð¼‰«î¡ è‡ì Þ¼‚¬è ºìõ¡ (°Á‰.60) ªðKò ñ¬ôJ¡ e¶ °ÁAò Ü®¬ò»¬ìò Ãî÷… ªê®èœ ðó‰¶ Aì‚A¡øù. àò˜‰î CèóˆF«ô «î¡ àœ÷ «îù¬ì¬ò Þ¼è£™èÀ‹ Þ™ô£î å¼ ºìõ¡ ð£˜‚Aø£¡. Ü‹ñ¬ô„CèóˆF½œ÷ «î¬ù â´ˆ¶ Ü¼‰î Ý¬êŠð´Aø£¡. «î¬ù Üõù£™ â´‚è º®ò£¶ â¡ø£½‹ «îù¬ì¬òŠ ð£˜ŠðF½‹ «î¡ ¬èJ™ Þ¼Šðî£è G¬ùˆ¶‚ªè£‡´ ¬è¬ò ï‚A„ ²¬õŠðF½‹ Þ¡ð‹ è£‡A¡ø£¡. î¬ôõ¬ùŠ HK‰î î¬ôM î¬ôõ¡ õó£M†ì£½‹ ðóõ£J™¬ô; Üõ¬ù‚ è‡è÷£™ è£µõ«î Þ¡ð‹ â¡Â‹ î¬ôMJ¡ ð£ìL™ °Á‰î£œ - °ÁAò î£œ - ªð¼‰«î¡ - ÜFèñ£ù «îù¬ì¬ò‚ ªè£‡ì âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶. ‘ºìõ¡ ªè£‹¹ˆ «îÂ‚° Ý¬êŠð†ì¶ «ð£™ âÂ‹ ðöªñ£N»‹ Þî«ù£´ ªî£ì˜¹¬ìò¶î£¡. CPò¼‹ ªðKò¼‹ õ£¿‹ á˜‚«è (°Á‰. 368) ªðK«ò£˜èÀ‹ CP«ò£˜èÀ‹ õ£¿‹ á˜ â¡ðF™ ªð£¼œ ºó‡ Ü¬ñ‰¶œ÷¶. ªï´‹ð™ Ã‰î™, °Á‰ªî£®ñèO˜ (°Á‰. 384) c‡ì G¬ø‰î Ã‰î¬ô»‹ °ÁAò õ¬÷ò¬ô»‹ à¬ìòõœ î¬ôM â¡ð¬î‚ è£†ì ‘ªï´‹ð™ Ã‰î™ -- °Á‰ªî£®ñèO˜’ â¡ðF™ ªð£¼œ ºó‡ Ü¬ñ‰¶œ÷¶. ªêšM - ªõœ¬÷ â¡ðF™ ªêšM â¡ð¶ ªê‹¬ñ¬ò»‹ ªõœ¬÷ â¡ð¶ ê£F¬ò»‹ °PŠðî£™ Þ¶ ºóE™¬ô â¡ð£˜ «ð£óCKò˜. å¼ Cô ªê£Ÿèœ ºó‡ ªê£Ÿèœ «ð£¡Á Þ¼‰î£½‹ Ü¬õ ºó‡ªê£Ÿèœ Ü™ô. ªê£ŸèO¡ ªð£¼œ Ü®Šð¬ìJ™ Ü¬õ ñ£Áð´A¡øù. èù¾ x ïù¾, ªð¼¬ñ x CÁ¬ñ, è£¬ô xñ£¬ô «ð£¡Á °PŠHìŠð´‹ âF˜„ªê£Ÿèœ ñŸÁ‹ c‰î£˜ - âF˜ñ¬ø - c‰¶õ£˜ - àì¡ð£´; å¡Á Üèó£FJ™ õ¼õ¶, ñŸªø£¡Á Þô‚èíˆF™ õ¼õ¶. å¡Á âF˜„ªê£™. ñŸªø£¡Á âF˜ñ¬ø„ªê£™. Þšõ£Á ºó‡ ªè£‡´ M÷ƒ°‹ ªê£Ÿè¬÷ Ü¬ñˆ¶ å¼ èM¬îJ¡ ªð£¼¬÷ àí˜ˆ¶õ¶ ‘ªð£¼œ ºó‡’ âùŠð´‹. b - c˜ (ªê£™½‹ ªð£¼À‹ ºóEò¶) Gô‹¹¬ìŠ ªðòKÂ‹ c˜,bŠHøNÂ‹ (°Á‰.373) î¬ôõ«ù£´ î¬ôM ªè£‡®¼‰î ï†¬ðM÷‚°‹ ªð£¿¶ cK¡ î¡¬ñ»‹ bJ¡ î¡¬ñ»‹ GôˆF¡ î¡¬ñ»‹ ñ£Pù£½‹ î¬ôõ¡e¶ ªè£‡®¼‰î ï†¹ ñ£ø£î¶ âÂ‹ ð£ìL™ ‘c˜ -- b’ âùŠ ªð£¼œ ºó‡

No. 100 APRIL 2018 102 Journal of Tamil Studies

Ü¬ñ‰¶œ÷¶. ªê£™½‹ ªð£¼À‹ ªð£¼«÷£´ ºóEù. î¬ôMJ¡ Þò™¬ð„ ªê£™½Iìˆ¶, CÁ°®‚ °øõ¡, ªð¼‹«î£œ °Áñèœ, c˜ æó¡ù ê£ò™ b æó¡ù â¡ àó¡ ÜMˆî¡«ø (°Á‰., 95) °øõÂ¬ìò ªðKò «î£œè¬÷»¬ìò CPò Þ÷‹ ªð‡E¡ Þò™ð£ù¶ î‡a¬óŠ «ð£¡Á ªñ™Lò î¡¬ñ»‹ b¬òŠ «ð£¡ø î¡¬ñ¬ò»‹ ªè£‡ì¶ â¡ðî£™ “c˜ - b” âùŠ ªð£¼œ ºó‡ Ü¬ñ‰¶œ÷¬î‚ è£íº®Aø¶. Þƒ° c˜, b â¡ðù ªð‡E¡ Þò™¬ð„ ²†´A¡øù. ªð£¼À‹ ªð£¼À‹ ºóE GŸð¬î ÜPòº®Aø¶. «õQô£«÷ î‡Eòœ (°Á‰. 376) «è£¬ì è£ôˆF«ô °O˜„C¬òˆ î¼ðõœ î¬ôM â¡ðF™ «è£¬ì è£ôˆF™ ªõŠð‹ â¡ð¶î£¡ Þò™¹. Þƒ° ñ£ø£è‚ °O˜„C âù ñ£Áð†´ õ‰¶œ÷¶. Þ÷¬ñ ð£ó£˜ õ÷‹ ï¬êÞ„ ªê¡«ø£˜ Þõµ‹ õ£ó£˜ âõí«ó£ (°Á‰. 126) Þõ‡ - ÞšMì‹, âõ‡ - âšMì‹. î¡¬ùM†´Š HK‰¶ ªê¡ø î¬ôõ¡ ÞšMìˆFŸ° Þ¡Â‹ õóM™¬ô âšMìˆF™ Þ¼‚A¡ø£«ó£? âùˆ î¬ôM â‡E‚ ªè£‡®¼‚°‹ ÅöL™ ªê£Ÿèœ ºóí£è Þ™ô£M†ì£½‹ ªð£¼œ G¬ôJ™ ºóí£è Þ¼ŠðF™ ªê£™½‹ ªð£¼À‹ ºóEò G¬ô Þì‹ªðŸÁœ÷¶. Þõ¡ Þõœ ä‹ð£™ ðŸø¾‹, Þõœ Þõ¡ ¹¡î¬ô æKõ£ƒ°ïœ ðKò¾‹ (°Á‰. 229) CÁ ð¼õˆF«ô î¬ôõ¡ î¬ôM Þ¼õ¼‹ å¼õ˜ î¬ôº®¬ò å¼õ˜ H®ˆ¶ M¬÷ò£®ò¬î„ ²†´‹ ð£ìL™ Þõ¡ Þõœ - Þõœ Þõ¡ âù„ ªê£™½‹ ªê£™½‹ ºó‡ð†´ ²†´Š ªð£¼O™ õ‰¶œ÷¶. Þ¡ù£ - ÞQò (ªð£¼œ ºó‡) Þ¡ð‹ ¶¡ð‹ â¡ð¬î‚ °P‚è Þ¡ù£, ÞQò âÂ‹ ªð£¼œ ºó‡èœ õ‰¶œ÷ù. ð£¬ô GôˆF¡ õNò£è õø‡ì ð£¬îJ™ î¡Âì¡ î¬ôM õ¼õ¶ ÜõÀ‚°ˆ ¶¡ðˆ¬îˆ î¼õî£°‹ âù â‡µ‹ î¬ôõQì‹ c Þ™ô£ñ™ Üõœ Þ™ôˆF™ Þ¼Šð¶ ñ†´‹ Þ¡ðˆ¬îˆ î‰¶M´ñ£? âÂ‹ ð£ìL™ ‘Þ¡ù£ -- ÞQò’ âÂ‹ ªð£¼œ ºó‡ ðJ¡Á õ‰¶œ÷¶. Þ¡ù£ªêJÂ‹, ÞQ¶ î¬ô ÜOŠHÂ‹ G¡ õ¬óŠHùœ â¡«î£N (°Á‰. 397)

No. 100 APRIL 2018 Journal of Tamil Studies 103

Þ¡ù£ Ü¼‹ ²ó‹ Þøˆî™ ÞQ«î£? ªð¼ñ! Þ¡ ¶¬íŠ HK‰«î (°Á‰. 363) ÞQò ªêŒî ï‹ è£îô˜ Þ¡ù£ ªêŒî™ «ï£‹ â¡ ªï…«ê (°Á‰. 202) Þ¡ù£ â¡l˜ ÝJ¡; ÞQò«õ£ ªð¼ñ îI«ò£˜‚° ñ¬ù«ò (°Á‰. 124) ïñ‚° ï¡¬ñ¬ò„ ªêŒî è£îô˜ ÞŠªð£¿¶ ¶¡ð‹ ªêŒA¡ø£˜ âùŠ ðóˆ¬îò˜ i†´‚°„ ªê¡Á õ‰î î¬ôõ¬ù G¬ùˆ¶ õ¼‰¶‹ ð£ìL™ Þ¡ù£ - ÞQò âùŠ ªð£¼œ ºó‡ Ü¬ñ‰¶œ÷¶. Þ¡ù£ ¬ñJÂ‹ ÞQ«î£ ÞQ¶ âùŠðÇà‹ ¹ˆ«îœ ï£«ì (°Á‰. 288) Þ¡ù£‚ è£ùº‹ ÞQò (°Á‰. 274) î¬ôM¬ò G¬ùˆ¶‚ ªè£‡«ì ªê™«õ£ñ£J¡ ð£¬ôõùº‹ «ê£¬ô õùñ£°‹ âùˆ î¬ôM¬òŠ HK‰î î¬ôõ¡ ð£¬ô GôˆF¡ ªè£´¬ñ‚° Þ¬ì«ò î¬ôM¬ò G¬ùˆ¶ Þ¡ðƒªè£œAø£¡. ÞF™ ‘Þ¡ù£ - ÞQò’ â¡ðù ªð£¼œ ºó‡è÷£°‹. è´ˆî½‹ îEî½‹ è£ñ‹ è£ñ‹ â¡ð, è£ñ‹ Üíƒ°‹ HE»‹ Ü¡«ø, ¸íƒA‚ è´ˆî½‹ îEî½‹ Þ¡«ø (°Á‰. 136) è£ñ‹ â¡ð¶ F¯ªó¡Á ¹Fî£èŠ Hø‰¶ ¶¡¹Áˆ¶‹ «ï£»‹ Ü¡Á. ¸‡Eî£A ÜNõ¶‹ Þ™¬ô. I°‰î ªõ‹¬ñ¬òˆ î¼õ¶‹ Þ™¬ô. I°‰î °O˜„C¬òˆ î¼õ¶‹ Þ™¬ô. àœ÷ˆî£™ M¼‹¹«õ£¬óŠ ªðÁ‹ªð£¿¶ A¬ì‚°‹ ñA›„CJ¡ð£™ ªõOŠð´õ¶î£¡ è£ñ‹ âÂ‹ ð£ìL™ ‘è´ˆî™ - ªõ‹¬ñ, îEî™ - °O˜„C âùŠ ªð£¼œ ºó‡ðì Ü¬ñ‰¶œ÷¶. ¶…ê£¶ - ¶J™ ¶…ê£¶ à¬øïªó£´ àê£õ£ˆ ¶J™ è‡ñ£‚èª÷£´ ªï†´ Þó£¾¬ìˆ«î (°Á‰. 145) ïœ â¡ø¡«ø ò£ñ‹, ªê£™ ÜM‰¶ ÞQ¶ ÜìƒAù«ó ñ£‚èœ, ºQ¾ Þ¡Á ïù‹î¬ô àôèº‹ ¶…²‹ æ˜ò£¡ ñ¡ø ¶…ê£î£«ù (°Á‰. 6) ï£‹ ¶¡ðˆî£™ ¶®‚°‹ªð£¿¶ ãªù¡Á «è†ðîŸ«è ÝO™ô£î áK«ô õ£›õ¬îMì ñ‚èœ ïìñ£ì£î è£†®«ô õ£›õ¶ «ñ™ âÂ‹ î¬ôM ÃŸÁŠ ð£ìL™ ‘¶…ê£¶ - ¶J™’ âÂ‹ ªð£¼œ ºó‡ ðJ¡Áœ÷¶.

No. 100 APRIL 2018 104 Journal of Tamil Studies

Ü¼œ - ªð£¼œ ªð£¼œõJ¡ HKõ£˜; ÝJ¡ Þš¾ôèˆ¶Š ªð£¼«÷ ñ¡ø ªð£¼«÷ Ü¼«÷ ñ¡ø Ý¼‹ Þ™ô¶«õ (°Á‰. 174) Ü¼† ªê™õˆ¬î ñF‚è£ñ™ ªð£¼† ªê™õˆ¬îŠ «ð£ŸÁ‹ àôè ñ‚èO¡ ÜPò£¬ñ¬ò â´ˆ¶¬ó‚°‹ ÞŠð£ìL™ ‘ªð£¼œ -- Ü¼œ’ âù„ ªê£™ ºó‡ Ü¬ñ‰¶œ÷¶. ªð£¼O™ô£˜‚° Þš¾ôè‹ Þ™¬ô. Ü¼O™ô£˜‚° Üš¾ôè‹ Þ™¬ô â¡ð¶‹ Þî¡ Ü®Šð¬ìî£¡. ªï…«ê G¬ø å™ô£«î: Üõ«ó Ü¡¹ Þ¡¬ñJ¡ Ü¼œªð£¼œ â¡ù£˜ (°Á‰.395) ï£íˆ¬îMìˆ ¶¡ð‹ õ¼ˆîˆ¬î I°MŠð¶. î¬ôM‚° «ï˜‰î ¶¡ðˆ¬îŠ «ð£‚èˆ î¬ôõ¬ù ï£®„ ªê™õ¶î£¡ å«ó õN. ï£í‹ ñÁˆî£½‹ Üƒ°ˆ ¶¡ð‹ è¬÷òŠðì «õ‡®òî£™ ï£íˆ¬îŠ ªð¼‹ °Ÿøñ£è â‡íM™¬ô î¬ôM. ÞŠð£ìL™ Ü¼œ - ªð£¼œ’ âù„ ªê£™ ºó‡ ðJ¡Áœ÷¶. ï¬ùºF˜ ë£ö™ C¬ùñ¼œ Fóœi (°Á‰.397) ñ¬ö ºöƒ° è´‹ °ó™ æ˜‚°‹ è¬öFóƒ°Ý˜ Þ¬ìÜõªù£´ ªêô«õ (°Á‰.396) è£îô˜ ªî£´¾Nˆ ªî£´¾N cƒA M´¾N M´¾NŠ ðóˆî ô£«ù (°Á‰.399) ºó‹¹ è‡ à¬ìò ãA‚ èó‹¬ðŠ ¹¶õNŠ ð´ˆî ñF»¬ì õô«õ£Œ (°Á‰.400) ÞŠð£ì™èO™ ñ¬ö - è¬ö, ï¬ù - C¬ù, ªî£´¾N - M´¾N, ºó‹¹ - èó‹¹ âùŠ ªð£¼œºó‡ õ‰¶œ÷¶. ºó‹¹ - â¡ð¶ «ñ†´ Gôˆ¬î»‹ èó‹¹ â¡ð¶ èó‹¬ð Gôˆ¬î»‹ °P‚A¡øù. õ£ó£ - õKÂ‹ õ‰î£½‹ õó£M†ì£½‹ â¡ð¬î‚ °P‚è õ£ó£ - õKÂ‹ âÂ‹ ªð£¼œ ºó‡ ªê£Ÿèœ õ‰¶œ÷ù. õ£ó£˜ ÝJÂ‹ õKÂ‹ Üõ˜ ïñ‚° ò£ó£ Aò«ó£ «î£N (°Á‰. 110) î¡¬ù M†´Š HK»‹ªð£¿¶ î¬ôõ¡ ÜOˆî õ£‚°ÁF¬ò G¬ùˆ¶ˆ î¬ôM ãƒ°Aø£œ. Üîù£™ ªõÁŠð¬ì‰î î¬ôM î¬ôõ¡ õ‰î£™ â¡ù? õó£M†ì£™ â¡ù? âùˆ î¡ ªõÁŠ¬ðˆ «î£NJì‹ ÃÁIìˆ¶ ‘õ£ó£˜ -- õKÂ‹’ âùŠ ªð£¼œ ºó‡ Ü¬ñ‰¶œ÷¶.

No. 100 APRIL 2018 Journal of Tamil Studies 105

ñ¡ø‹ «ð£¿‹ ÞùñE ªï´‰«î˜ õ£ó£¶ ÝJÂ‹ õ¼õ¶ «ð£ô„ ªêM ºî™ Þ¬ê‚°‹ Üóõªñ£´ ¶J™ ¶ø‰îùõ£™ «î£N â¡ è‡«í (°Á‰.301) î¬ôõ¡ õ¼‹ «îK¡ ñE æ¬ê î¬ôM‚°ˆ î¬ôõQ¡ G¬ù¬õ»‹ õ¼¬è¬ò»‹ ÜFèŠð´ˆ¶A¡ø¶. ªð£¼œ «îìŠ HK‰¶ ªê¡ø î¬ôõQ¡ G¬ùõ£™ õ£´‹ î¬ôMJì‹ «î£N, î¬ôõù£™ à‡ì£°‹ ¶¡ðˆ¬î c âŠð®Š ªð£Áˆ¶‚ªè£œõ£Œ âÂ‹ªð£¿¶, ÜîŸ°ˆ î¬ôM, Üõ¡ M¬óM™ õóM™¬ô ÝJÂ‹ Üõ¡ õ¼õ£¡ â¡ø ï‹H‚¬è«ò£´ àJ˜ õ£›A¡«ø¡ âÂ‹ ÃŸP™ õ£ó£¶ - õ¼õ¶ âùŠ ªð£¼œ ºó‡ Þì‹ªðŸÁœ÷¬î ÜPòº®Aø¶. ªê‰ªï™ Üñ¬ô ªõ‡¬ñ ªõœ Þ¿¶ æ˜ Þ™ H„¬ê, Ýó ñ£‰F ...... â‚è£™ õ¼õ¶ â¡P Ü‚è£™ õ¼õ˜ â‹ è£î«ô£«ó (°Á‰. 277) ªê‰ªï™ - ªõ‡¬ñ ªõœ Þ¿¶ - ªõ‡¬ñò£ù ªïŒ; ªð£¼œ «îì„ ªê¡ø î¬ôõ¡ °Pˆ¶„ªê¡ø è£ô‹ õ£ó£¬ñò£™ î¬ôMJ¡ ¶ò¬óˆ ¶¬ì‚èˆ «î£N ¶øM¬ò ï£®ˆ î¬ôõ¡ âŠªð£¿¶ õ¼õ£¡ âù‚ «è†°‹ ð£ìL™ â‚è£™ --- âŠªð£¿¶ Ü‚è£™ - ÜŠªð£¿¶ âù„ ªê£™ ºó‡ õ‰¶œ÷¬î‚ è£íº®Aø¶. õLò£ - õLò õLò£ ªï…ê‹ õLŠð, õ£›«õ¡ «î£N (°Á‰. 341) è£˜è£ô‹ õ‰¶‹ î¬ôõ¡ õó£¬ñ è‡´ «î£N, î¬ôM âŠð®ˆî£¡ ÞˆîQ¬ñ¬òˆ î£ƒ°õ£«÷£ â¡Á â‡E õ¼‰Fù£œ. «î£NJ¡ ¶¡ð¬î‚ è‡ì î¬ôM ÜõÀ‚° ÝÁî™ ÃÁAø£œ. î¬ôõ¡ à¬óˆî àÁFJ¡e¶ ï‹H‚¬è ªè£‡ì î¬ôM, º¡¹ àJ˜ õ£öˆ¶Eò£î â¡ ªï…ê‹ ÞŠªð£¿¶ àJ˜ õ£öˆ ¶E‰î¶ âùˆ «î£N‚° ï‹H‚¬èÎ†´Aø£œ. ÞŠð£ìL™ õLò£ - ¶Eò£î, õLò - ¶E‰î âùŠ ªð£¼œ ºó‡ Ü¬ñ‰¶œ÷¶. ªõ‡«è£´ ªê‹ñÁ‚ ªè£kÞ (°Á‰. 343) ò£¬ùJ¡ ªõ‡¬ñò£ù î‰îƒèœ ¹L¬ò‚ ªè£¡øî£™ °¼F‚è¬ø ð†´„ ªê‰Gøñ¬ì‰îù â¡ðF™ ªõ‡¬ñ - ªê‹¬ñ âù Gø Ü®Šð¬ìJ™ ªê£™½‹ ªð£¼À‹ ºó‡ð†´ õ‰¶œ÷ù.

No. 100 APRIL 2018 106 Journal of Tamil Studies

è£¬ô - ñ£¬ô è£¬ô - ñ£¬ô - «ïóŠªð£¼O™ ñ£Áð†´ õ¼õù. Þ¬õ ªê£™½‹ ªð£¼À‹ ªê£™«ô£´‹ ªð£¼«÷£´‹ ºóí£A¡øù. ²¬ùŠ Ìƒ °õ¬÷ˆ ªî£ì¬ô î‰¶‹, F¬ùŠ¹ù ñ¼ƒA™ ð´AO æŠH»‹ è£¬ô õ‰¶ ñ£¬ôŠ ªð£¿F™ ï™ Üè‹ ïò‰¶ î£¡ àòƒA„ ªê£™ô¾‹ Ýè£¶ ÜçA «ò£«ù (°Á‰. 346) î¬ôõ¡ îù¶ è÷¾ õ£›‚¬è¬ò c†®‚°‹ ªð£¼†´ˆ î¬ôM¬ò„ ê‰F‚è Þó¾ «ïóˆF™ õó M¼‹¹Aø£¡. Üî¡ ªð£¼†´‚ è£¬ô»‹ ñ£¬ô»‹ î¬ôM«ò£´ F¬ùŠ¹ù‹ è£ˆî£¡. ÞF™ è£¬ô - ñ£¬ô âÂ‹ ªð£¼œ ºó‡ õ‰¶œ÷¶. ñ£¬ô ªðŒî ñí‹èñ›, à‰Fªò£´ è£¬ô õ‰îè£‰ îœ º¿ ºî™ ªñ™ Þ¬ô °¬öò ºòƒè½‹ (°Á‰. 361) ñ£¬ô ªðŒî ñ¬öJù£™ è£¬ôJ™ õ‰î ªõœ÷ˆ«î£´ ñô˜èÀ‹ ñô˜„ªê®èÀ‹ Iî‰¶ õ‰îù. Þ¬î‚ è‡ì î¬ôM‚°ˆ î¬ôõ¡ G¬ù¾ I°Fò£JŸÁ. ÞF™ ‘ñ£¬ô - è£¬ô’ âùŠ ªð£¼œºó‡ Ü¬ñ‰¶œ÷¶. è£¬ô»‹ ðè½‹ ¬èòÁ ñ£¬ô»‹ á˜¶…² ò£ñº‹ M®ò½‹ â¡Á ÞŠ ªð£¿¶ Þ¬ìªîKJ¡ ªð£Œ«ò è£ñ‹! (°Á‰. 32) è£îL¡ î¡¬ñ àí˜ˆ¶‹ ªð£¼†´‚ è£î½‚°‚ è£¬ô, ðèŸªð£¿¶, ñ£¬ô â¡ðù A¬ìò£¶. à‡¬ñò£ù è£î™ è£ô‹ ÜP‰¶ õ¼õî™ô. è£ô‹ ÜP‰¶ õ¼ñ£J¡ Ü¶ ªð£Œ‚ è£îô£°‹ â¡ð¬î àí˜ˆ¶‹ ªð£¼†´‚ è£¬ô - ñ£¬ô âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶. ªð£¼‹ ¹ô˜ M®ò½‹ ñ£¬ô ðè½‹ ñ£¬ô ¶¬íÞ «ô£˜‚«è (°Á‰. 234) ¶¬í Þ™ô£îõ˜‚°Š ðè½‹ ñ£¬ôŠªð£¿î£è«õ ¶¡¹Áˆ¶‹ â¡ðF™ ðè™- ñ£¬ô âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶. ðè™ - Þó¾ Þ¼œ FE‰î¡ù ß˜‰î‡ ªè£¿Gö™ Gô¾‚ °Mˆî¡ù ªõ‡ñí™ (°Á‰.123) è£îô˜èœ èOŠðîŸ«èŸø Þì‹ â¡ð¬î‚ ÃÁIìˆ¶, Þ¼œ Å›‰î °O˜„Cò£ù Gö™, W«ö ªõ‡¬ñò£ù ñí™, Gôªõ™ô£‹ õ‰¶

No. 100 APRIL 2018 Journal of Tamil Studies 107

°M‰F¼Šð¶ «ð£ô ñí™ è£†CòO‚°‹ Ü‹ ñíL¡ «ñ™ ªñˆ¬î¬ò MKˆî¶«ð£ô ªñ™Lò ¹¡¬ùŠ Ì‚èœ àF˜‰¶ ðóM‚ Aì‚A¡øù. Þ‚è£†CJ™ Þ¼÷£ù¶ °O˜„C¬òˆ î‰î¶ â¡ðF™ Þ¼œ - Gô¾ âù„ ªê£™ ºó‡ õ‰¶œ÷¬îŠ ð£˜‚è º®Aø¶. F¬ùAO è®èâQ™ ðè½‹ å™½‹ Þó¾c õ¼îL¡ áÁ‹ Ü…²õ™ (°Á‰. 217) F¬ùŠ¹ù‹ è£‚°‹ ð£ìô®èO™ ðè™ - Þó¾ âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶. â™¬ô èNò º™¬ô ñô¼‚ èF˜Cù‹ îE‰î ¬èòÁ ñ£¬ô»‹ Þó¾ õó‹ð£è c‰Fù‹ ÝJ¡ âõ¡ªè£™? õ£N! «î£N! (°Á‰. 387) ðè™ ªð£¿¶ cƒAŠ H¡ º™¬ô ñô˜èœ ñô˜‰¶ ñí‹ iCù. î¬ôMJ¡ ¶¡ðˆ¬î I°FŠð´ˆ¶‹ ð£ìL™ â™¬ô - ðè™, Þó¾ âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶. î„ê¡ ªêŒî CÁñ£ ¬õò‹ á˜‰¶ Þ¡¹ø£Ü˜ ÝJÂ‹ ¬èJ¡ ß˜ˆ¶ Þ¡¹Úà‹ Þ¬÷«ò£˜ «ð£ô (°Á‰. 61) î¬ôõ¡ ðóˆ¬îò¬ó ï£®„ ªê™½‹ ªêò¬ô‚è‡´ î¬ôM õ¼‰¶Aø£œ. ªðKòõ˜èœ ªðKò °F¬óèœ Ì†®ò «îK™ ãP á˜‰¶ Þ¡ð‹ Ü¬ìõ£˜èœ. M¬÷ò£´‹ ð¼õ‹ àœ÷ °ö‰¬îèœ «îK¡ «ñ™ ãP Þ¡ðºø º®ò£î G¬ôJ™ î„êù£™ ªêŒòŠð†ì CPò °F¬ó Ì†®ò «î¬ó‚ ¬èè÷£™ Þ¿ˆ¶ Þ¡ðñ¬ìõ£˜èœ âÂ‹ ð£ìL™ ’Þ¡¹ø£Ü˜’ -- ‘Þ¡¹Úà‹’ âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶. ñø‰«î£˜ ñ¡ø; ñøõ£‹ ï£«ñ (°Á‰. 200) î¬ôõ¡ ï‹¬ñ ñø‰¶M†ì£¡; Ýù£™ ï£‹ Üõ¬ó ñø‚èñ£†«ì£‹ âÂ‹ ð£ìL™ ‘ñø‰«î£˜ -- ñøõ£‹’ âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶, Cô - ðô Þ¡«ø ªê¡Á õ¼õ¶ ï£¬÷‚ °¡Á ÞN Ü¼MJ¡ ªõ‡«î˜ º´è, ...... C™G¬ó õ£™õ¬÷‚ °Áñèœ ð¡ñ£‡ Ýè‹ ñí‰¶ àõ‚°«ñ (°Á‰. 189) ÜóêQ¡ Ý¬í¬ò G¬ø«õŸø «õ‡´‹ â¡ø â‡íˆ¶ìÂ‹ ¶œ÷½ìÂ‹ Þ¼‚°‹ î¬ôõ¡ î¬ôM¬òŠ HKòñ£†«ì¡ Þ¡Á

No. 100 APRIL 2018 108 Journal of Tamil Studies

ªê™«õ¡; ï£¬÷«ò F¼‹¹«õ¡; î¬ôM»ì¡ Ã®‚ èOŠ«ð¡ âÂ‹ î¬ôõ¡ ÃŸP™ ‘Þ¡Á-ï£¬÷’, C™G¬ó-CôõK¬ê, ð¡ñ£‡-ðô ñ£†C¬ñ»¬ìò (Cô -ðô) âÂ‹ ªð£¼œ ºó‡èœ ðJ¡Á õ‰¶œ÷¬î‚ è£íº®Aø¶. Þõ«÷ G¡ ªê£™ ªè£‡ì â¡ ªê£™«îP (°Á‰. 81) î¬ôõQ¡ è£î™ ªñ£Nè¬÷ ï‹Hò î¬ôMJ¡ G¬ô¬òˆ «î£N °PŠH´Iìˆ¶ ‘à¡ªê£™ -- â¡ªê£™’ â¡ðF™ ªð£¼œ ºó‡ ðJ¡Á õ‰¶œ÷¶. ªê™õ£˜ Ü™ô˜ â¡Áò£¡ Þè›‰îù«ù å™õ£œ Ü™ôœ, â¡Á Üõ˜ Þè›‰îù«ó (°Á‰. 43) î¬ôõ¡ î¡¬ùŠ HK‰¶ «ð£èñ£†ì£¡ â¡Á î¬ôM»‹ î£¡ HKõîŸ°ˆ î¬ôM ê‹ñF‚è ñ£†ì£œ âùˆ ¶E‰¶ î¬ôõÂ‹ å¼õ¬ó å¼õ˜ G¬ùˆîî£™ î¬ôõ¡ ªê£™ô£ñ™ HK‰¶ ªê¡ø£¡ âÂ‹ ð£ìL™ ªð£¼œ ºó‡ Þì‹ªðŸÁœ÷¶. ï™½¬ó Þè‰¶ ¹™½¬ó î£ÜŒŠ ªðò™ c˜‚° ãŸø ð²ƒ èô‹ «ð£ô (°Á‰. 29) ï™½¬ó - ï™ôªñ£N, ¹™½¬ó - ðòùŸø ªê£™ âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶. «ï£‹ â¡ ªï…«ê, «ï£‹ â¡ ªï…«ê Þ¬ñ bŒŠ¹ Ü¡ù è‡a˜ î£ƒA Ü¬ñîŸ° Ü¬ñ‰î ï‹ è£îô˜ Ü¬ñMô˜ Ý°î™ «ï£‹ â¡ ªï…«ê (°Á‰. 4) î¬ôõ¡ HKõ£™ õ£´‹ î¬ôMJ¡ àœ÷ˆ¬î ªõOŠð´ˆ¶‹ ¶òóŠð£ìL™ Ü¡¹ì¡ «ðC ñA›õîŸ° ãŸø Ü¡¹ ªè£‡ìõ˜ â¡ðîŸ° ‘Ü¬ñîŸ° Ü¬ñ‰î’ â¡Á‹ HK‰F¼ˆî¬ô ‘Ü¬ñ¾ Þô˜’ â¡Á‹ °PŠH†´œ÷¶ ªð£¼œ ºó‡ Ý°‹. ªð£Œõ™ ÝO¡ ªñŒ»ø¡ ñgÞò õ£Œˆî¬èŠ ªð£Œ‚èù£ ñ¼†ì (°Á‰. 30) ªð£Œ ÃÁõF«ô õ™ôõù£Aò â¡ è£îô¡ âÂ‹ î¬ôMJ¡ ÃŸP™ ‘ªð£Œõ™ Ý÷¡’ â¡Á‹ â¡¬ùˆ î¿¾õ¶ à‡¬ñ «ð£¡ø ªð£Œ‚èù¾ å¡Á õ‰î¶ â¡ðF™ ‘õ£Œˆî¬è’ â¡Á‹ Þì‹ªðŸÁœ÷ù. ÞF™ ‘ªð£Œ-ªñŒ’ âùŠ ªð£¼œ ºó‡ õ‰¶œ÷¶. è÷¾ õ£›‚¬èJ™ è£îô˜ Þ¼õ¼‹ å¼õ¼‚ªè£¼õ˜ ªð£Œ ªê£™L M¬÷ò£´õî£™î£¡ è£î™ àí˜«õ «ñ‹ð´Aø¶.

No. 100 APRIL 2018 Journal of Tamil Studies 109

...è£†®¬ì â™L õ¼ï˜ è÷MŸ° ï™¬ô Ü™¬ô ªï´ ªõ‡Eô«õ (°Á‰. 47) è÷¾ å¿‚èˆF¡ è£óíñ£è Þó¾ «ïóˆF™ î¬ôõ¡ î¬ôM¬ò„ ê‰F‚è õ¼Aø£¡. î£ƒèœ ê‰FŠðîŸ° ªõ‡Eô¾ Þ¬ìÎø£è Þ¼Šðî£è â‡E c Ãì âƒèœ è÷ªõ£¿‚èˆFŸ° ï¡¬ñ ªêŒòM™¬ô âùˆ î¬ôM «è†°‹ ð£ìL™ ‘ï™¬ô Ü™¬ô’ â¡ðî¡ ªð£¼†´‚«è´ ªêŒA¡ø£Œ âù âF˜ñ¬øŠ ªð£¼¬÷ àí˜ˆ¶õî£™ Þ¶ ªð£¼œ ºóí£°‹. å™¬õ ÝJÂ‹, ªè£™¬õ ÝJÂ‹ (°Á‰. 259) °Ÿøˆ¬îŠ ªð£Áˆ¶‚ ªè£œõ¶, ªð£Á‚è£ñ™ Þ¼Šð¶ â¡ð¬î‚ °P‚è å™¬õ - ªè£™¬õ õ¼A¡øù. ¶Qò™ õ£N «î£N! ê£¡«ø£˜ ¹è¿‹ º¡ù˜ ï£µð ðNò£ƒ° å™«õ£ è£µ‹ è£«ô (°Á‰. 252) ¹è› - ðN ÞF™ ªê£™½‹ ªð£¼À‹ ªð£¼«÷£´ ºóEò G¬ô¬ò‚ è£íô£‹. èN‰î ñ£K‚° åN‰î ðöc˜ ¹¶c˜ ªè£kÞò àì°ˆî¼‹ ªï£¶ñ™ õ£ùˆ¶ ºöƒ° °ó™«è†«ì (°Á‰. 251) ¹¶c˜ - ð¬öòc˜ ñ¬ö ªð£Nò£ñ™ õŸP‚ Aì‚°‹ ÞìˆF½œ÷ c¬óŠ ‘ð¬öòc˜’ âù¾‹ ñ¬öò£™ A¬ìˆî c¬óŠ ‘¹¶c˜’ âù¾‹ °PŠH´õ¶ ªê£™ ºó¬í‚ è£†´Aø¶. è£ù‹ «è£N‚ èõ˜°ó™ «êõ™ «è£N - «êõ™ âù ÞùˆF¡ Ü®Šð¬ìJ™ ªð£¼œ ñ£Áð†´ õ‰¶œ÷¶. å¡«ø¡ Ü™«ô¡; å¡Á ªõ¡ (°Á‰. 208) ñø‰«î£˜ ñ¡ø; ñøõ£‹ ï£«ñ (°Á‰. 200) ñø‰«î£˜ - ñøõ£‹, Þ¶ ªð£¼œ Ü®Šð¬ìJ™ ºó‡ð†´ õ‰¶œ÷¶. º®¾¬ó ð‡¬ð‚ °P‚°‹ õ¬èJ½‹ Ü¬ì„ªê£™ô£è õ¼Iìˆ¶‹ è¼¬ñ, ªõ‹¬ñ, ªê‹¬ñ, ªõœ¬÷ âÂ‹ ªê£Ÿèœ õ¼î™ ªê£™ ºó‡ â¡Á‹ Þó¾ × ðè™, õ£ó£˜ × õ¼õ£˜ Þ¡ù£ × ÞQ¶, Þ‹¬ñ × ñÁ¬ñ, ªõJ™ × °À¬ñ, c˜ × b, ¹è› × ðN, ðöc˜ × ¹¶c˜, «è£N × «êõ™,

No. 100 APRIL 2018 110 Journal of Tamil Studies

å™¬õ × ªè£™¬õ, ªð£¼‰î£¶ × ªð£¼‰¶‹ âùŠ ªð£¼¬÷‚ °PŠH´‹ õ¬èJ™ õ¼î™ ªð£¼œ ºó‡ â¡Á‹ ÜPò º®Aø¶. °Á‰ªî£¬èŠ ð£ì™èO™ ªð£¼œ ºó‡ ªê£Ÿè«÷ ÜFèñ£èŠ ðJ¡Á õ‰¶œ÷ù. ¹ôõ˜èœ ð‡¬ð‚°P‚°‹ õ¬èJ™ M¬ùò¬ìò£è¾‹ ªðòó¬ìò£è¾‹ ªê£Ÿè¬÷‚ ¬èò£Àõ¶‡´. °P…CˆF¬íŠ ð£ìL™ F¬ùŠ¹ùˆ¬îŠ ‘ªð¼‹ ¹ù‚ °øõ¡’ âù‚ °PŠH´‹ªð£¿¶ °øõÂ¬ìò F¬ùŠ¹ùŠ ðóŠ¹ ¹ôŠð´Aø¶. ‘CÁ°®‚ °øõ¡’, ‘ªð¼‰«î£œ’, ‘CÁè‡’, ‘ªð¼G¬ó’, ‘°Áñèœ’, ‘°Á‰î£œ ÃîO’, ‘°Á‰ªî£® ñèO˜’ Þ¬õ «ð£¡ø ðô ªê£Ÿèœ M¬ùò¬ìò£è¾‹ ªðòó¬ìò£è¾‹ õ¼õî£™ ªðò˜ ñŸÁ‹ M¬ùJ¡ ð‡¬ðŠ ¹K‰¶ ªè£œ÷º®Aø¶. ªñ£NJ¡ ªê¿¬ñ»‹ M÷ƒ°Aø¶. «ñ½‹ àí˜¾è¬÷Š ðF¾ªêŒò¾‹ Þô‚Aò ïòˆ¬î â´ˆ¶¬ó‚è¾‹ ºó‡ªê£Ÿèœ ªðK¶‹ ¶¬íGŸA¡øù. ¶¬í Ë™èœ Ü®è÷£CKò˜, (ðF.Ý.) ªî£™è£ŠHò‹ ªð£¼÷Fè£ó‹, îI›Š ð™è¬ô‚ èöè‹,1985. Ü‹ðôõ£íHœ¬÷,°., ò£Šð¼ƒèô‚è£K¬è, ²¡ù£è‹, ò£›Šð£í‹, Þôƒ¬è. Þ÷‹Ìóí˜., ªî£™è£ŠHò‹, èöè ªõOf´. Þó£êñ£E‚èù£˜,ñ£., ðˆ¶Šð£†´ Ýó£Œ„C, ªê¡¬ùŠ ð™è¬ô‚ èöè‹, 1975. è‰îê£I,«ê£.ï., îI› ò£ŠHòL¡ «î£Ÿøº‹ õ÷˜„C»‹, ºî™ ªî£°F, îI›Š ð™è¬ô‚èöè‹, î…ê£×˜, ºîŸ ðFŠ¹ 1989. ê‡ºè‹,ªê.¬õ., îINò™ Þî› 73, - Å¡, 2008. ê£Iï£¬îò˜,à.«õ., °Á‰ªî£¬è Íôº‹ à¬ó»‹, à.«õ.ê£. Ë™ G¬ôò‹, ªê¡¬ù. ê£Iï£¬îò˜, à.«õ., ðˆ¶Šð£†´ Íôº‹ ï„Cù£˜‚AQò¼¬ó»‹, èd˜ Ü„²‚Ãì‹, ªê¡¬ù, 1956. Cî‹ðóù£˜,ê£I., °Á‰ªî£¬è ªð¼…ªê™õ‹, Þô‚Aò G¬ôò‹, ªê¡¬ù. ðõ£ù‰î‹Hœ¬÷,ê. (ðF.Ý.) ò£Šð¼ƒèô‹ Íô‹ - ð¬öò M¼ˆF»¬ó, ºî™ ð°F, °ñ£˜ Ü«ê£C«ò†v, ªê¡¬ù14.

No. 100 APRIL 2018 Journal of Tamil Studies 111

12. ðö‰îIN™ ðê¬ô - ðêŠ¹ ªð£¡. êóõí¡ º¡Â¬ó ðêŠ¹ â¡ø ªê£™ êƒè è£ôˆF™ Þ¼‰¶ Þ¡Áõ¬ó ðò¡ð´ˆîŠ ð†´õ¼‹ ªê£™ Ý°‹. Ýù£™ Þ„ ªê£™½‚° ï£‹ ªè£‡®¼‚°‹ ªð£¼œî£¡ îõø£è àœ÷¶. Þ„ ªê£™L¡ à‡¬ñò£ù ªð£¼œ ðŸP»‹ Ü¶ âšõ£ªø™ô£‹ FK‰¶ «õÁðô ªð£¼†èÀ‚° ÞìñOˆî¶ â¡ð¶ ðŸP»‹ Þ‚ è†´¬óJ™ è£íô£‹. ªê£™õ®õƒèœ ðêŠ¹ â¡ø ªê£™ Þô‚AòƒèO™ ð™«õÁ õ®õƒèO™ ðò¡ð´ˆîŠð†´œ÷¶. ÜõŸ¬ø‚ W›‚è£µñ£Á õ¬èŠð´ˆîô£‹. 1. ðê¬ô 2. ðêŠ¹ 3. ðêˆî™ Þ‹ Í¡Á õ®õƒèÀ‹ å¼ ªð£¼¬÷«ò °Pˆ¶ õ‰¶œ÷ù. Üèó£Fèœ è£†´‹ ªð£¼œ îI› Üèó£Fèœ ðêŠ¹ â¡ø ªê£™L¡ õ®õƒèÀ‚° â¡ù ªð£¼œ ÃÁA¡øù â¡Á W«ö è£íô£‹. ªê¡¬ùˆ îI›Š «ðóèó£F ðêŠ¹ : ð£ê£ƒ°, ð„¬ê Gø‹, ªð‡èO¡ å¼Mî «ñQ Üö° ðêŠ¹î™ : ãñ£ŸÁî™, ÜôŠ¹î™ ðê¬ô : Üö°ˆ «îñ™ ªð£¡ Gø‹ èöèˆ îI›‚ ¬èòèó£F ðê¬ô : Üö°ˆ «îñ™, ªð£¡Qø‹, è£ñGø«õÁð£´,ñùõ¼ˆî‹, Þ÷¬ñ ðêˆî™: ð²¬ñò£î™, Gø‹ «õÁðì™, ªð£¡Qøñ£î™

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No. 100 APRIL 2018 112 Journal of Tamil Studies

îŸ«ð£¬îò ªð£¼œ Þ‚è£ôˆF™ ‘ðêŠ¹’ â¡ø ªê£™¬ô å«ó å¼ ªð£¼O™ ðò¡ð´ˆ¶A¡øù˜. ‘²‹ñ£ Ü¿¶ ðêŠð£«î’, ‘Üõœ å¼ ðêŠ¹‚è£K’ ÝAò ªî£ì˜èœ ï¬ìº¬øJ™ àœ÷¬õ«ò. Þˆªî£ì˜èO™ õ¼‹ ðêŠ¹ â¡ø ªê£™ ‘ï®ˆî™, ãñ£ŸÁî™’ ÝAò ªð£¼†èO™ ðò¡ð´ˆîŠ ð†´œ÷¶. ªê£™ ðò¡ð£´ ðêŠ¹, ðê¬ô, ðêˆî™ ÝAò ªê£Ÿèœ ðö‰îI› Þô‚AòƒèO™ ËŸÁ‚°‹ ÜFèñ£ù ð£ì™èO™ ðJ¡Á õ‰¶œ÷ù. Üˆî¬ùŠ ð£ì™è¬÷»‹ ß‡´ MKˆî£™, è†´¬ó ªðKî£°‹ â¡ðî£™ Cô ð£ì™èœ ñ†´‹ W«ö ªè£´‚èŠð†´œ÷ù. ð£´ Þ¡PŠ ðê‰î è‡ ¬ðîô ðQ ñ™è - èL. 16/1 ðê‰î «ñQªò£´ ðì˜ Üì õ¼‰F - ¹ø‹. 159/6 ð™«ô£˜ ÜPòŠ ðê‰î¡Á ¸î«ô - äƒ. 55/4 ð£ÜŒŠ ð£ÜŒ ðê‰î¡Á ¸î™ - èL. 36/12 î£‹ ðê‰îù â¡ îì ªñ¡ «î£«÷ - °Á. 121/6 ÜOò«õ£ ÜOò î£«ñ åO ðê‰¶ - äƒ. 455/3,4 ï¡ ñ£ «ñQ ðêŠð ï‹IÂ‹ Cø‰î Ü¼‹ ªð£¼œ îóŸ«è - °Á. 331/7,8 CÁ ªñ™ Ýè‹ ªð¼‹ ðêŠ¹ áó - ïŸ. 358/2 ¸î™ ðêŠ¹ Þõ˜‰¶ Fî¬ô õ£® - °Á. 185/1 ð™ Þ¼‹ Ã‰î™ ðêŠ¹ cM®¡ - äƒ. 429/1 ¬ñ Þ™ õ£œ ºè‹ ðêŠ¹ á¼‹«ñ - èL. 7/8 ð£‹¹ «ê˜ ñF «ð£ô ðêŠ¹ á˜‰¶ ªî£¬ô‰î‚è£™ - èL. 15/17 ðN î¹ õ£œ ºè‹ ðêŠ¹ áó ‚è£µƒè£™ - èL. 100/18 Ýè «ñQ Ü‹ ðêŠ¹ áó - Üè‹. 333/2 CÁ î£‹¹ ªî£´ˆî ðê¬ô è¡P¡ - º™. 12 Ü´ ð£™ Ü¡ù â¡ ðê¬ô ªñŒ«ò - ïŸ. 175/9 ð£C ÜŸ«ø ðê¬ô è£îô˜ - °Á. 399/2 ªñ™ Þ¬ø ð¬íˆ «î£œ ðê¬ô bó - äƒ. 459/1 ðê¬ô GôM¡ ðQ ð´ M®ò™ - ¹ø‹. 392/3 ªñ¡ º¬ô «ñ™ á˜‰î ðê¬ô ñŸÁ â¡ Ý‹ªè£™ - F¬í. 50:3 22/1 ªê‹ ²íƒA¡ ªñ¡ º¬ôò£Œ «ê˜ ðê¬ô b˜ Þç«î£ - F¬í. 50:3 24/1 Ü‰F â¡Â‹ ðê¬ô ªñŒò£†® - ñE. 5/140 ðQ ªè£œ ñ£ ñF «ð£™ ðêŠ¹ áó ò£¡ - C‰î£. 6 1510/3

No. 100 APRIL 2018 Journal of Tamil Studies 113

ðó‰¶ e¡ Ü¼‹Hò ðê¬ô õ£ùè‹ - Ü«ò£. 5 6/1 Þ™ Gø ðê¬ô àŸÁ Þ¼‰î ñ£îK¡ - A†. 10 116/2 ïò‰îõ˜ ï™è£¬ñ ªê£™½õ «ð£½‹ ðê‰¶ ðQ õ£¼‹ è‡ - °øœ 1232 àõ‚è£‡ â‹ è£îô˜ ªê™õ£˜ Þõ‚è£‡ â¡ «ñQ ðêŠ¹ á˜õ¶ - °øœ 1185 ðêŠ¹ - ¹Fò ªð£¼œ ðêˆî™ â¡Â‹ ªê£™ °P‚°‹ ºî¡¬ñŠ ªð£¼œ ‘èôƒ°î™ / ªïA›î™’ â¡ð¶ Ý°‹. ðê¬ô, ðêŠ¹ ÝAò ªê£Ÿèœ °P‚°‹ ºî¡¬ñŠ ªð£¼œ ‘è‡a˜’ Ý°‹. Þ‹ ºî¡¬ñŠ ªð£¼†èOL¼‰¶ ‘åO ñ¿ƒ°î™ / °¬øî™’, ‘õ£´î™’ ÝAò Þó‡ì£‹ G¬ôŠ ªð£¼†èÀ‹ «î£¡Á‹. Þ¶ âšõ£ªøQ™, è‡èôƒAˆ ªî£ì˜‰¶ Ü¿‹«ð£¶ è‡èO¡ åOò£ù¶ ñ¿ƒA ÜF™ å¼ õ£†ì‹ «î£¡Á‹. ÞŠ ¹Fò ªð£¼†èœ âšõ£Á êK â¡ð¬î‚ W«ö Ýî£óƒèÀì¡ è£íô£‹. GÁ¾î™ «ñ«ô è£†ìŠð†ì ð£ì™èœ Ü¬ùˆ¬î»‹ «ï£‚Aù£™ ãøˆî£ö Ü¬õ Ü¬ùˆ¶‹ è£î™ ðŸPò ð£ì™èœ â¡Á ÜPòô£‹. ÜF½‹ °PŠð£è, è£îô¡ è£îL¬ò M†´Š HKA¡ø Ü™ô¶ HK‰î Åö¬ôŠ ðŸPŠ ð£´ð¬õ. è£îô¡ è£îL¬ò M†´Š HK»‹ ªð£¿¶ Ü™ô¶ HK‰î ªð£¿¶ è£îL â¡ù ªêŒõ£œ? Ü¿¶ ¹ô‹¹õ£œ. Þ¶ î£¡ àôªèƒ°‹ Þ¡ø÷¾‹ ïì‚A¡ø Gè›„C. Þ¬îˆî£¡ ðô ªê£Ÿè÷£™ ðôMîñ£èŠ ¹ôõ˜èœ ð£® àœ÷ù˜. Þ¬î M´ˆ¶, è£îôQ¡ HKMù£™ è£îLJ¡ «ñQJ™ Gø‹ ñ£Pò¶ â¡ð«î£ ð²¬ñò£Aò¶ â¡ð«î£ ªð£¡Qøñ£ù¶ â¡ð«î£ Üö°ˆ «îñ™ à‡ì£ù¶ â¡ð«î£ ï£‹ âƒ°«ñ è£í£î¬õè÷£°‹. Þˆî¬èò Gè›¾èœ àôè ñ£‰î˜ âõ˜‚°‹ åšõ£î¬õ â¡ð¶ì¡ ÞŠð®Šð†ì ï‹H‚¬èèœ êƒè è£ôˆ îI›Š ªð‡è¬÷ ã«î£ «õŸÁ‚Aóèõ£Cèœ «ð£ô G¬ù‚è„ ªêŒ¶M´‹. Ýè, ðêŠ¹, ðê¬ô, ðêˆî™ ÝAò ªê£Ÿèœ ò£¾‹ è‡èœ èôƒ°õ¬î Üî£õ¶ Ü¿¬èJ¬ùˆ î£¡ °Pˆ¶ õ‰F¼‚°‹ â¡Á º®¾ ªêŒòô£‹. Þ‚ è¼ˆF¬ù GÁ¾‹ º¡ù˜Š ðê¬ôJ¡ î¡¬ñè÷£è Þô‚Aòƒèœ è£†´‹ è¼ˆ¶‚è¬÷»‹ è£íô£‹. è‡µì¡ ªî£ì˜¹¬ìò¶ ðê¬ô ðê¬ôò£ù¶ è‡ â¡Â‹ àÁŠ¹ì¡ ªî£ì˜¹¬ìò¶ â¡Á W›‚è£µ‹ ð£ì™èœ ÃÁA¡øù.

No. 100 APRIL 2018 114 Journal of Tamil Studies

ÝŒñô˜ à‡è‡ ðê¬ô - Üèï£. 52 â¡ªêòŠ ðê‚°‹ «î£N â¡ è‡«í - äƒ. 169 ãFô£÷˜‚°Š ðê‰î â¡ è‡«í - äƒ . 34 ªè£¡¬øŠ ÌM¡ ðê‰î à‡è‡ - äƒ. 500 ÝŒñô˜ à‡è‡ ðêŠð - äƒ. 242 à‡è‡ ðêŠð¶ âõ¡ªè£™ Ü¡ù£Œ. äƒ. 21 ðêŠ¹ ÜE‰îùõ£™ ñA›ï â¡ è‡«í - äƒ. 45 ð™ Þî› à‡è‡ ðêˆî™ ñŸÁ âõ«ù£ - äƒ. 170 ðê‚°õ ñ¡«ù£ â¡ ªïŒî™ ñô˜ Ü¡ù è‡ - èL. 142 ªð£¡âùŠ ðê‰î è‡ «ð£¶ âN™ïô‹ ªêô - èL. 77 ð™Þî› ñô˜ à‡è‡ ðêŠð - èL. 45 ÜKñî˜ à‡è‡ ðêŠð - èL. 82 ÝŒ Þî› à‡è‡ ðêŠð - èL. 112 ðê¬ô Ý˜‰îù °õ¬÷òƒ è‡«í - °Á. 13 è£ñ‹ªè£™ Þõœ è‡ ðê‰î¶«õ - ïŸ. 35 ÌŠ«ð£™ à‡è‡ ðê‰¶ - ¹ø. 96 ºò‚A¬ìˆ î‡õO «ð£öŠ ðêŠ¹Ÿø «ð¬î ªð¼ñ¬ö‚ è‡ - °øœ 1239 è‡E¡ ðêŠ«ð£ ð¼õó™ âŒF¡«ø å‡µî™ ªêŒî¶ è‡´ - °øœ 1240 î‹ e¶ Ü¡¹¬ì«ò£˜ î‹¬ñM†´Š HK»‹ªð£¿¶ è‡èœ â¡ù ªêŒ»‹? ªð£²‚ªè¡Á èôƒA‚ è‡a˜ M´ñ¡«ø£! Þ¬îˆîMó Þ„ ÅöL™ è‡èœ ªêŒ»‹ ðE «õªø¶¾‹ Þ™¬ô. Ü¶¾‹ ªð‡è¬÷Š ªð£Áˆîñ†®½‹ è‡èœ ÜFè‹ ¶¡¹Áõ¶ Ü¿¬èJù£™î£¡. âù«õ ÞŠ ð£ì™èO™ õ¼‹ ðê¬ô / ðêŠ¹ / ðêˆî™ â¡ð¬õ Ü¿¬è¬òˆî£¡ °P‚°‹ â¡ð¬î àÁFò£è‚ Ãøô£‹. ðêˆî™ M¬ùJ¡ ðò¡ â¡ù? «ñŸð£ì™èO™ è‡è÷£ù¬õ ðêˆî™ ªî£N½ì¡ ªî£ì˜¹¬ìò¬õ â¡Á è‡«ì£‹. ÞQ, Þˆ ªî£NLù£™ M¬÷»‹ ðò¡ â¡ù â¡Á ÜPõî¡ Íô‹ ðêˆîL¡ à‡¬ñŠ ªð£¼¬÷ àÁFªêŒ¶ ªè£œ÷ô£‹. ð£´ Þ¡PŠ ðê‰î è‡ ¬ðîô ðQ ñ™è - èL.16 (ªð£¼œ. àø‚èI¡P Ü¿î è‡èO™ è‡a˜ G¬øò ...... ) ïò‰îõ˜ ï™è£¬ñ ªê£™½õ «ð£½‹ ðê‰¶ ðQ õ£¼‹ è‡ - °øœ 1232 (ªð£¼œ: â‹ è£îô˜ âñ‚° Ü¼÷£¬ñJ¬ùŠ Hø˜‚° à¬óŠð¶

No. 100 APRIL 2018 Journal of Tamil Studies 115

«ð£ô â‹ è‡èœ Ü¿¶ c˜ ªê£KA¡øù. ) ïò‰«î£˜ à‡è‡ ðê‰¶ ðQñ™è - äƒ. 37 (ªð£¼œ: è£îLˆî£K¡ ¬ñ»‡ì è‡èœ Ü¿¶ è‡a˜ G¬øò...) «ñŸè£µ‹ ð£ì™èO™ õ¼‹ ‘ðQ’ â¡ø ªê£™½‚°‚ ‘è‡a˜’ â¡ø ªð£¼œ Þ¼Šðî£è Üèó£Fèœ ÃÁA¡øù. Ü¶ñ†´I¡P, è‡èœ ðê‚°‹ªð£¿¶ è‡èO™ è‡a˜ ªð¼°õî£è «ñŸè£µ‹ ð£ì™èœ Ü¬ùˆ¶‹ ÃÁõ¬î‚ è£íô£‹. ÞFL¼‰¶, è‡èO¡ ðêˆîô£Aò ªî£N™ â¡ð¶ Ü¿¬èJ¬ù«ò Ü¡P «õªø¬î»‹ °P‚è£¶ â¡ð¶ àÁFò£Aø¶. Þ¬î «ñ½‹ Cô àõ¬ñ M÷‚èƒèÀì¡ àÁFŠð´ˆF‚ ªè£œ÷ô£‹. ð£C «ð£¡ø¶ ðê¬ô W›‚è£µ‹ °Á‰ªî£¬èŠ ð£ì™ ðê¬ôJ¬ùŠ ð£C»ì¡ åŠH†´‚ ÃÁAø¶. á¼‡ «èE »‡´¬ø‚ ªî£‚è ð£C òŸ«ø ðê¬ô è£îô˜ ªî£´¾Nˆ ªî£´¾N cƒA M´¾N M´¾NŠ ðóˆî ô£«ù - °Á. 399. ªð£¼œ: á˜ à‡µ‹ cK¬ù à¬ìò AíŸÁ‚è¼A«ô «îƒAò cK™ ðì˜‰F¼‚°‹ ð£CJ¬ùŠ «ð£ô‚ è£îô˜ â¡¬ùˆ ªî£´‹«ð£ªî™ô£‹ cƒA, M´‹«ð£ªî™ô£‹ è‡¬í Í® ñ¬ø‚A¡ø¶ è‡a ˜. ÞŠð£ìL™ cK¬ù‚ è‡µ‚°‹, cK¡ «ñ™, ðì˜‰F¼‚°‹ ð£CJ¬ù‚ è‡E¡ «ñ™ á¼‹ è‡a¼‚°‹ åŠH†´‚ ÃÁAø£˜ ¹ôõ˜. âšõ£ªøQ™, ã´ «ð£ô cK¡«ñ™ ªñLî£èŠ ðì˜‰F¼‚°‹ ð£CJ¬ù Móô£™ ªî£†ì£™ ð£C MôAˆ ªîOõ£ù c˜ ªîK»‹. Mó¬ô â´ˆ¶M†ì£™, ñÁð®»‹ Ü‰î c¬óŠ ð£C Í® ñ¬øˆ¶‚ªè£œÀ‹. Ü¬îŠ«ð£™, è£îô¡ è£îL¬òˆ îù¶ Móô£™ ªî£´‹«ð£¶, è£îLJ¡ è‡a˜ MôA‚ è‡èœ ñA›„Cò£™ åOó, Mó¬ô â´ˆî¾ì¡, ñÁð®»‹ è‡a˜ ªð¼A, è‡¬í ñ¬øˆîî£‹. Þ«î è¼ˆF¬ù‚ W›‚è£µ‹ èLˆªî£¬èŠ ð£ì½‹ ÃÁAø¶. M´õN M´õN ªê¡Á Ýƒ° Üõ˜ ªî£´õN ªî£´õN cƒA¡ø£™ ðêŠ«ð - èL. 130 ÞŠ ð£ìL™ Þ¼‰¶ Þ¡ªù£¼ è¼ˆ¶‹ ªîK‰¶ªè£œ÷ «õ‡´‹. Üî£õ¶, ªð‡èO¡ è‡èO™ è‡a˜ âŠªð£¿¶ õ¼‹ âŠªð£¿¶

No. 100 APRIL 2018 116 Journal of Tamil Studies

«ð£°‹ â¡Á ò£ó£½«ñ âF˜ð£˜ˆ¶„ ªê£™ôº®ò£¶. è£óí‹, ªð‡èÀ‚°Š ªð£¶õ£è Ý‡è¬÷‚ è£†®½‹ Þ÷Aò ñù‹ â¡ðî£™ Üõ˜è÷£™ HK¾ˆ ¶òó‹ àœðì â‰î å¼ ¶òóˆ¬î»‹ î£ƒè º®ò£¶. ¶¡ðˆF¡ªð£¿¶ è‡èO™ °¹‚ªè¡Á «î£¡PŠ ªð¼‚ªè´ˆ¶ æ´‹ è‡a˜, êñ£î£ùñ£AM†ì£«ô£, ñA›„C õ‰¶M†ì£«ô£, Þ¼‰î Þì‹ ªîKò£ñ™ ñ£òñ£Œ ñ¬ø‰¶M´‹. ªð‡èÀ‚«è à‡ì£ù Þ„ CøŠ¹Š ð‡H¬ùˆ F¼õœÀõ¼‹ àÁFŠð´ˆ¶Aø£˜. M÷‚° ÜŸø‹ ð£˜‚°‹ Þ¼«÷ «ð£™ ªè£‡è¡ ºò‚° ÜŸø‹ ð£˜‚°‹ ðêŠ¹ °øœ 1186 ªð£¼œ: M÷‚° Ü¬íõ¬î âF˜ð£˜‚°‹ Þ¼O¬ùŠ «ð£ô, è£îôQ¡ b‡ì™ cƒ°õ¬î âF˜ð£˜ˆ¶‚ ªè£‡®¼‚Aø¶ è‡a˜. ÞŠ ð£ìL™ M÷‚A¬ù‚ è‡µ‚°‹ M÷‚A¬ù„ Å¿‹ Þ¼À‚°‚ è‡¬í„ Å›A¡ø è‡a¼‚°‹, M÷‚A¡ åOJ¬ù Ü¡HÂ‚°‹ àõ¬ñò£‚A Þ¼‚Aø£˜ õœÀõ˜. âšõ£ªøQ™, M÷‚¬è ãŸPò¶‹ M÷‚A™ «î£¡Á‹ åOò£ù¶ Þ¼¬÷ˆ Éóñ£è æ†®M´‹. êŸÁ«ïó‹ èNˆ¶, M÷‚A¡ åO Ü¬í‰î¶‹, M÷‚A¬ù e‡´‹ Þ¼œ Å›‰¶M´‹. Ü¬îŠ«ð£ô‚ è£îôK¡ Ü¡¹I‚è b‡ìô£™ è£îLJ¡ è‡a˜ cƒA, è‡èœ ñA›„Cò£™ M÷‚°Š «ð£ô åOó, Ü¡¹ cƒAò¶‹ ñÁð®»‹ Þ¼÷£Aò è‡a˜ ªð¼A‚ è‡ ÝAò M÷‚° Ü¬í‰¶M´‹. Þ¬î Þ¡ªù£¼ «è£íˆF™ Þ¼‰¶ ð£˜ˆî£™ å¼ ¹Fò è¼ˆ¶ ºA›‚°‹. Üî£õ¶, M÷‚A¬ù Þ¼œ Å›õ¶ Þò™¹î£¡ â¡ø£½‹ M÷‚° âŠ«ð£¶ Ü¬í‰î¶ Þ¼œ âŠ«ð£¶ Å›‰î¶ â¡Á HKˆ¶‚ Ãøº®ò£î Ü÷M™ Þó‡´ ªêò™èÀ«ñ å«ó «ïóˆF™ ïì‚°‹. Þî¬ùŠ ªð‡èO¡ è‡a¼ì¡ ãŸP‚ ÃPòF™ Þ¼‰¶, ªð‡èÀ‚°ˆ ¶òó â‡í‹ «î£¡Pò Ü÷M«ô«ò è‡a¼‹ «î£¡PM´‹ â¡Â‹ è¼ˆ¶ ªðøŠð´Aø¶. Þ‚ è¼ˆF¬ù‚ W›‚è£µ‹ °øœ àÁFŠð´ˆ¶Aø¶. ¹™L‚ Aì‰«î¡ ¹¬ìªðò˜‰«î¡ Üš Ü÷M™ ÜœO‚ ªè£œ¾ ÜŸ«ø ðêŠ¹ °øœ 187 ªð£¼œ: è£îô¼ì¡ «ê˜‰¶ Þ¼‰«î¡. êŸ«ø ïè˜‰«î¡. Ü‹ñ£ˆF¬óJ™, è‡a˜ â¡¬ù ÜœO‚ ªè£‡ì¶. è£îô¬ó M†´ ïè˜‰î Ü‰î ñ£ˆF¬óJ«ô«ò è‡a˜ «î£¡Pòî£è‚ ÃÁAø£œ. Þ„ ªêò™, ªð‡èœ îñ¶ è£îôK¡ / èíõK¡ «ñ™ ¬õˆF¼‚°‹ Ü÷Mø‰î Ü¡H¬ù‚ è£†´Aø¶. Ü¡¹ G¬ø‰î ñùˆF™ Ü¿¬è»‹ à‡´ â¡Á Þî¡Íô‹ àÁFò£Aø¶. Þ¬î ãŸªèù«õ Ü¡¹¬ì¬ñ â¡ø ÜFè£óˆF½‹ õœÀõ˜ ÃPM†ì£˜.

No. 100 APRIL 2018 Journal of Tamil Studies 117

Ü¡HŸ°‹ à‡«ì£ Ü¬ì‚°‰î£› Ý˜õô˜ ¹¡èa˜ Ìê™ î¼‹ °øœ 71 «ñè‹ «ð£¡ø¶ ðê¬ô ªð‡èO¡ è‡èO™ «î£¡Á‹ è‡a¬ó «ñèˆ¶ì¡ åŠH†´‚ ÃÁAø¶ C‰î£ñEJ¡ W›‚è£µ‹ ð£ìªô£¡Á. ðQ ªè£œ ñ£ñF «ð£™ ðêŠ¹ áó ò£¡ - C‰î£ : 6 1510/3 ªð£¼œ: GôM¬ù «ñè‹ ñ¬øŠð¶«ð£ô‚ è‡èO™ è‡a˜ ªð¼è...... ÞŠ ð£ìL™, GôM¬ù‚ è‡µ‚°‹, GôM¬ù ñ¬ø‚°‹ «ñèˆF¬ù‚ è‡¬í ñ¬ø‚°‹ è‡a¼‚°‹ àõ¬ñò£è‚ ÃPJ¼‚Aø£˜ F¼ˆî‚è «îõ˜. GôM¬ù «ñèƒèœ Ü®‚è® Í® ñ¬øŠð¶‹ H¡ù˜ Ü‹ ñ¬øŠ¹ Mô°õ¶‹ õö‚è‹. Ü¬îŠ«ð£ô ÜŠ ªð‡, îù¶ ¶òóˆ¬î G¬ùˆ¶ G¬ùˆ¶ M†´M†´ Ü¿‹«ð£¶ è‡a˜ ªð¼A‚ è‡¬í ñ¬øŠð¶‹ Mô°õ¶ñ£è Þ¼Šðî£è ÞŠð£ì™ ÃÁAø¶. ð£ô£¬ì «ð£¡ø¶ ðê¬ô ïŸP¬íŠ ð£ìªô£¡Á, ðê¬ôJ¬ùŠ ð£L¡ «ñ™ «î£¡Á‹ Ý¬ì»ì¡ åŠH†´‚ ÃÁAø¶. Ü´ ð£™ Ü¡ù â¡ ðê¬ô ªñŒ«ò - ïŸ. 175/9 (ªð£¼œ : è£Œ„²‹ ð£L¡ «ñ™ «î£¡Á‹ Ý¬ìJ¬ùŠ «ð£ô‚ è‡èO¡ «ñ™ «î£¡Á‹ è‡a˜...) ÞŠ ð£ìL™ è‡, Ý¬ì «ð£¡ø ªê£Ÿè¬÷ «ïó®ò£è‚ Ãø£ñ™ àŒˆ¶íó ¬õˆ¶œ÷£˜ ¹ôõ˜. ð£L¬ù‚ è‡µ‚°‹, ð£L¡ «ñ™ «î£¡Á‹ Ý¬ìJ¬ù‚ è‡E¡ «ñ™ «î£¡Á‹ è‡a¼‚°‹, ð£ô£¬ì «î£¡ø‚ è£óíñ£ù ªõŠðˆF¬ù‚ è‡a˜ «î£¡ø‚ è£óíñ£ù ¶òóˆFŸ°‹ àõ¬ñò£‚A‚ ÃP»œ÷£˜. Üî£õ¶, ªõŠðÍ†´‹ªð£¿¶ ð£L¡«ñ™ Ý¬ì «î£¡PŠ ðì˜õ¬îŠ «ð£ô, ¶òóˆF¡«ð£¶ è‡E¡ «ñ™ è‡a˜ «î£¡PŠ ðó¾õî£è ÞŠð£ì™ ÃÁAø¶. GøñŸø¶ ðê¬ô ðê¬ô â¡ð¶ è‡a¬ó«ò °P‚°‹ â¡Á º¡ù˜Š ðô ð£ì™èO¡ Íôñ£è‚ è‡«ì£‹. Þ‚ è‡a˜ GøñŸø¶ â¡Á ï‹ Ü¬ùõ¼‚°‹ ªîK»‹. Þ¬î‚ W›‚è£µ‹ è‹ðó£ñ£òíŠ ð£ì½‹ àÁFªêŒA¡ø¶. Þ™ Gø ðê¬ô àŸÁ Þ¼‰î ñ£îK¡ - A†:10 116/2 Þî¬ù, Gø‹ Þ™ ðê¬ô â¡Á ñ£ŸPŠ ªð£¼œªè£œ÷ «õ‡´‹.

No. 100 APRIL 2018 118 Journal of Tamil Studies

Üî¡ð® Þî¡ ªð£¼÷£ù¶, ‘Gø‹ ÜŸø è‡a¬ó‚ ªè£‡®¼‰î ªð‡èO¡....’ âù Ü¬ñ»‹. è‡a¼‚° õ‡í‹ Þ™¬ô â¡ø£™, ªð£¡ «ð£¡ø ðê¬ô, d˜ ñô˜ «ð£¡ø ðê¬ô, ªè£¡¬øŠ Ì «ð£¡ø ðê¬ô â¡ø àõ¬ñèœ ¬èò£÷‚ «èœM âöô£‹. ªè£¡¬øŠ ÌM¡ ðê‰î à‡è‡ - äƒ. 500/1 ªð£¡ âùŠ ðê‰î è‡ «ð£¶ âN™ ïô‹ ªêô - èL. 77/12 d˜ Üô˜ «ð£ôŠ ªðKò ðê‰îù - èL. 143/49,50 d˜ Þõ˜ ñôK¡ ðêŠ¹ á˜‰î¡«ø - ïŸ. 197/2 ªð£¡ «ï˜ ðê¬ô ð£M¡Á ñ¡«ù - Üè‹. 172/18 ªð£¡ ã˜ ðê¬ô á˜îó ªð£P õK - Üè‹. 229/13 ªð£¡ ªîOˆ¶ â¿F Ü¡ù Ì‹ ¹ø ðê¬ô Í›A - C‰î£.1 371/2 ªð£¡ áP Ü¡ù ðêŠ¹ - ºˆªî£œ. 3/4 ªð£¶õ£è, ªð‡èœ î‹ è‡è¬÷Š ðô õ‡íƒè÷£™ ¬ñ ÌC Üôƒè£ó‹ ªêŒF¼Šð˜ . Þš õ‡íƒèO™ ÜFè‹ ðò¡ð´ˆîŠ ð´õ¶ ñ…êœ Gø‹ â¡ð«î à‡¬ñ. Þ¬îŠ ðŸPŠ ð£ì™èœ àœ÷ù. Þ‹ ñ…êœ GøˆF¬ùˆ îƒèˆ¶ìÂ‹, d˜‚èƒªè£®J¡ ñ…êœ Ì¾ìÂ‹, ªè£¡¬ø ñóˆF¡ ñ…êœ GøŠ Ì¾ìÂ‹ åŠH´õ¶ Þô‚Aò õö‚è‹. ÞŠð®Š ªð£¡Gø‹ ÌêŠð†ì è‡èO™ Ü¼‹¹‹ è‡aó£ù¶, îù‚ªèù å¼ Gøº‹ Þ¡¬ñò£™, î¡¬ù„ ²ŸP»œ÷ ñ…êœ õ‡íˆF¬ùˆ îù‚°œ HóFðLˆ¶ˆ î¡¬ù»‹ Ü«î õ‡íˆF™ è£†´‹. ªõOJ™ Þ¼‰¶ è£‡«ð£¼‚°Š ªð£¡ GøˆF™ è‡a˜ ÌŠðî£èˆ «î£¡Á‹. Þ¬îˆî£¡ ªè£¡¬øŠ Ì¾ìÂ‹, d˜‚è ñô¼ìÂ‹, ªð£¡ÂìÂ‹ åŠH†´ «ñŸè£µ‹ ð£ì™èO™ ð£®»œ÷ù˜. ðê¬ôò£™ Gø‹ ñ£Á‹ è‡ ðê¬ô‚° Gø‹ Þ™¬ô â¡Á «ñ«ô è‡«ì£‹. Ýù£™ ªî£ì˜„Cò£ù ðê¬ôò£™ Üî£õ¶ ªî£ì˜‰¶ Ü¿õî£™ è‡èÀ‚° â¡ù£°‹? è‡èœ CõŠð¬ì»‹. ðê‰îùœ ªðKªîù„ Cõ‰î è‡¬í - äƒ. 366 (ªð£¼œ: Ü¿¶ Ü¿¶ ªðKî£Œ„ Cõ‰î è‡E¬ù...) ðêŠ¹ / ðê¬ôJ¡ Þó‡ì£‹G¬ôŠ ªð£¼†èœ ªî£ì˜‰¶ è‡¬í‚ èê‚A Ü¿õî£™ è‡E¡ Gø‹ ñ£Áõ¶ ñ†´I¡P‚ è‡E¡ åOò£ù¶ °¡P å¼ õ£†ì‹ «î£¡Á‹. ÞFL¼‰¶ åO °¬øî™, õ£´î™ «ð£¡ø Þó‡ì£‹G¬ôŠ ªð£¼†èœ «î£¡Pù. ÞQ, ðê¬ô, ðêŠ¹ ÝAò ªê£Ÿèœ °PŠðî£ù Þó‡ì£‹ G¬ôŠ ªð£¼†è¬÷„ Cô ê£¡ÁèÀì¡ è£íô£‹. No. 100 APRIL 2018 Journal of Tamil Studies 119

“åO °¬øî™” â¡Â‹ ªð£¼O™ ÜOò«õ£ ÜOò î£«ñ åO ðê‰¶ - äƒ. 455/3,4 ðê¬ô GôM¡ ðQ ð´ M®ò™ - ¹ø‹ 392/3 Ü‰F â¡Â‹ ðê¬ô ªñŒò£†® - ñE. 5/140 ðó‰¶ e¡ Ü¼‹Hò ðê¬ô õ£ùè‹ -è‹ðó£.Ü«ò£:5 6/1 “õ£´î™” â¡Â‹ ªð£¼O™ CÁ î£‹¹ ªî£´ˆî ðê¬ô è¡P¡ - º™. 12 ðêŠ¹î½‹ ãñ£ŸÁî½‹ Þ¶õ¬ó è‡ìõŸP™ Þ¼‰¶, ðêŠ¹ â¡ð¶ ¶òóˆî£™ è‡ èôƒA Ü¿õ¬î‚ °P‚°‹ â¡Á ÜP‰«î£‹. ÞŠ ªð£¼O™ Þ¼‰¶ ‘ãñ£ŸÁî™’ â¡ø ¹Fò ªð£¼œ âšõ£Á Hø‰î¶ â¡Á Þƒ«è è£íô£‹. c˜Gô õ£›õùõŸP™ ºî¬ôèœ ÝŸø™ I‚è¬õ. Þ¬õ Hø àJKùƒè¬÷ «õ†¬ìò£´‹ ªð£¿¶ Cô î‰Fóƒè¬÷„ ªêŒ»ñ£‹. °ö‰¬î Ü¿õ¶«ð£ô æ¬ê â¿Š¹õ¶‹, õ£¬òˆ Fø‰¶¬õˆ¶‚ªè£‡´ è‡a˜ M´õ¶‹ Üˆ î‰FóƒèO™ Üìƒ°‹. Þ¬î à‡¬ñ â¡Á â‡E ò£«óÂ‹ Ü¼A™ ªê¡ø£™ Üõ˜èœ è¬î º®‰¶M´‹. ÞŠð®ˆî£¡ ºî¡ºîL™ ¶òóˆ¶ì¡ Ã®ò Ü¿¬èJ¬ù«ò °Pˆ¶õ‰î ðêŠ¹ â¡Â‹ ªê£™ ï£÷¬ìM™ ºî¬ôè÷£™, ¶òóñŸø å¼ ªð£Œò£ù Ü¿¬èJ¬ù»‹ ãñ£ŸÁî¬ô»‹ °P‚èŠ ðò¡ðìô£JŸÁ. ‘ºî¬ô‚ è‡a˜’ â¡ø ªî£ì˜ Þšõ£Á ãŸð†ì«î. º®¾¬ó ðêŠ¹, ðê¬ô, ðêˆî™ ÝAò Í¡Á ªê£ŸèÀ‹ ðò¡ð´õî£ù Cô ð£ì™è¬÷ «ñ«ô è‡«ì£‹. à‡¬ñJ™, ðê¬ô â¡Â‹ ªê£™ô£ù¶ ðò¬ô â¡Á‹ ðêŠ¹ â¡ð¶ ðòŠ¹ â¡Á‹ Cô ÞìƒèO™ õ¼‹. «ñ½‹, îIN™ ‘Ü¿¬è, è‡a˜’ ÝAò ªð£¼†èO™ ðò¡ð†´ õ‰î ðêŠ¹ â¡ø ªê£™ è¡ùìˆF™ ‘õ®î™’ â¡ø ªð£¶Šªð£¼O™ ðò¡ð´ˆîŠ ð´Aø¶. è‡E™ Þ¼‰¶ c˜ õ®î¬ô‚ ‘è‡a¼ ðêˆ«î’ â¡Á ÃÁõ˜. «ê£Á ê¬ñˆî H¡ù˜ ÜFL¼‰¶ õ®ˆî c¬óŠ ‘ðêè…C’‚ (õ®ˆî è…C) â¡Á ªê£™A¡øù˜. ÞŠð® õ®ˆî c˜ ªè†®ò£ù¶‹ å†´‹ î¡¬ñ ªðŸÁM´‹. Þ¶«õ H¡ù£O™ ‘ð¬ê’ â¡ø£ù¶. Þšõ£Á, ðêŠ¹, ðê¬ô âÂ‹ ªê£Ÿèœ ðöƒè£ô ºî™ Þ‚è£ô‹ õ¬ó Ü¬ì‰¶œ÷ ªð£¼œ ñ£Ÿø‹ âOF™ è‡ìPò º®Aø¶. ªê£Ÿèœ õö‚ªè£N‰¶ «ð£î½‹ (loss) ªð£¼œ ñ£Ÿø‹ ªðÁî½‹ (semantic change) ªñ£N õ÷˜„CJ™ è£í‚ Ã´õî£è àœ÷ù.

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13. Research in Tamil Studies - Retrospect and Prospect Rev. Dr. Xavier Thani Nayagam INTODUCTION I consider it a privilege to associate myself with those who in these days are paying their tribute to the memory of a man who lived and worked for the Tamil- speaking people of Sri Lanka. This lecture on ‘Research in Tamil Studies – Retrospect and Prospect’ is not incongruous with his memory because he advocated the Tamil University Movement and emphasised that Tamil Studies should obtain priority in the future University for the Tamil-speaking people. I am also happy that Mr. K. Nesiah, the doyen of educationalists in Sri Lanka who in spite of his seventy eight years is in the forefront of the movements for Tamil rights, is taking the chair at this lecture. As colleagues in the University of Ceylon we have had occasion to collaborate in movements advancing the cause of the Tamil- speaking people and we continue to do so also in our retirement. Mr. M. Sivasithamparam, M.P. is to propose the vote of thanks. As a time honoured and distinguished parliamentarian, I have followed his pronouncements on a variety of subjects with interest and enthusiasm and I am grateful to him for associating himself with this lecture. I cannot help mentioning that his deep sonorous voice has always attracted me. I am grateful to Mr. V. Yogeswaran M.P. for Jaffna and those who helped him to provide such magnificent lighting arrangements. My thanks are due to Mrs. Amirthalingam for her beautiful rendering of the Tamil anthems, and to Mrs. Kathiravelpillai for providing me with tile means to carry on speaking without difficulty. Retrospect The History of Tamil Research It would be wrong to imagine that Tamil Research commenced with the coming to India and Sri Lanka of the Europeans or with the founding of the University of

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Madras. Our two thousand year old literature could not have been so flourishing and varied without elaborate and minute research. Our first book extant, the Tolkappiyam supposes a codification and systemisation done after a minute study of the language and a study of the grammars and literary works existing at the time. The poetry of the Cankam period implies a minute study of human psychology and of Nature. The Cilappatikaram supposes a close study of previous literary tradition and an exhaustive examination of the culture, the religion and the people of the three kingdoms. The Tirukural has been compiled after the meticulous study of the ethics of the Cankam period. The commentators who appear in the mediaeval period had to study and explain works which had been composed centuries before them and some works which did not belong to their own religious traditions. A commentator like Adiyarkunallar explains the music, the dance, the trade, the religious rites embodied in an epic which was the synthesis of the culture of a period far removed from his own period. Any study of the above mentioned works will show that there was a living and continued tradition of Tamil teaching and research which is even evident in the editions of Swaminatha Aiyar. The modern period of Tamil Research commences with the coming of the Europeans, specifically of European missionaries from the 17th century and after. One of the earliest to recognise the remarkable qualities of Tamil literature and even of local religious cults was Bartholomeas Ziegenbalg, the German Lutheran Missionary who lived in Tranquebar in the early 18th century. His companion J.E. Gruendler was the first to state that in his considered opinion Tamil was worthy to be taught at German Universities. The Tranquebar missionaries with Ziegebalg at the head collected numerous manuscripts and compiled translations and grammars in order to make Europeans familiar with the wisdom of the Tamils. The next famous name that comes to mind is of course that of Father Joseph Constantine Beschi who in the same century became a literary phenomenon for all the world to admire. Apart from his literary works in Tamil which command the admiration of native Tamil scholars themselves, his grammars, dictionaries and the Latin translation of the first two parts of the Tirukural are evidence of the most painstaking research into already existing works as well as research in the field. The missionaries at this time discuss Tamil especially in the Latin medium, and give an importance to the colloquial dialect which until then had not received

No. 100 APRIL 2018 122 Journal of Tamil Studies adequate attention. One might not concede that translations belong to the category of research, but the translations were the means by which Tamil thought came to be presented to those who did not know the language, and often very useful studies were made of Tamil thought from the translations that were available. Sometimes attempts are made to minimise the value of the contributions made by missionaries by saying that their studies were made in order to propagate Christianity and not through a love of Tamil but, anyone familiar with the academic work of Beschi, of Caldwell, of G.U. Pope would know what ardent scholars they were because of the attractions that the intrinsic merits of Tamil had for them. In the 19th century, the epoch making book of *Robert Caldwell, A Comparative Grammar of the Dravidian Languages, (1856) caused a great revolution in the world of Indology which until then had believed that Sanskrit was solely and exclusively sufficient evidence of Indian thought and culture. The translations and article of G.U. Pope who wanted as his epitaph the words, “A humble student of Tamil” shows the passionate devotion of these scholars to Tamil Research. Though the missionaries were among the pioneers of Tamil Research they were followed very soon by lay scholars from the West who wished to delve deeper into all aspects of indology. The British Civil Servants and the French savants who were employed in the Tamil country found as Caldwell did that Tamil could be independent of Sanskrit and rise to pure heights of its own. Among the British Civil Servants the name of Francis Whyte Ellis stands foremost not only because of the studies he made but also because of the collections of the manuscripts he made. It is said that after his premature death his cook was able to use his collections of manuscripts for a long period to keep aflame his kitchen fire. A new impetus to Tamil Research was given by the foundations of the University of Madras. Scholars like Gilbert Slater, Sesha Aiyangar, P.T. Srinivasa Aiyangar, Sivaraja Pillai, C.Y. Thamotherampillai, V. Kanagasabaipillai were able to make contributions to elucidate Dravidians’ history and culture. Thus we come to the period of the Universities of Madras, of Annamalai, of Ceylon and finally of our own University of Jaffna. After this introduction, I propose to consider some of the heads under which Tamil Research has developed during the last two centuries or so. I intend dealing only with tile more important works. These interested in a complete account may refer to Tamil Studies Abroad: A Symposium, and to A Reference Guide to Tamil Studies, Books, both of which contain information up to the year 1966. For the last decade, however, there is no comprehensive work. I am indebted for information on this recent period to the Acting Librarian Mr. R.S. Thambiah and his assistant of the

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University of Jaffna, both of whom spared no efforts to provide me with all information that the University Library could supply. Translations Many of the translations by eminent scholars paved the way for studies on the ethics, the religious and the philosophy of the Tamils. The Tirukural , the Naladiyar, hymns of the Saivaite Nayanmars and Alwars, and the Saiva Siddhanta works came as a revelation to the West. Among these scholars, the names of G.U. Pope and V.V.S. Aiyer who translated into English, of Karl Graul, Schomerus and Arno Lehmann who translated into German, of Yusi Glazov who translated into Russian, deserve especial mention. The psalms of a Saiva Saint by Dr. Isaac Thambyah with its brilliant introduction created great interest for several years. These scholars made possible the new attitude that emerged among Indologists towards Tamil thought. Ancient Tamil poetry has not been translated to the extent it deserves. J.V. Chelliah’s Pattuppa$t@t@u with its introduction and notes was a unique contribution at the time it was published. Since then Kamil Zvelebil’s Czech version of selections from Cankam poetry and *A.K. Ramanujan’s Interior Landscape are isolated but very laudable attempts. Books and studies on Tamil literary history also contain a fair number of translations. The cilappatikaram, the Tamil epic par excellence has been translated into English, French, Czech and Russia and has received the attention of Unesco. Sir Ponnambalam Arunachalam’s works also deserve special mention. Linguistics Research into Tamil linguistic would itself need a separate paper. The United States and Russia, I believe, stand first in this field among foreign countries, while in India itself the Annamalai University and the Kerala University have a long period of productive work. Professor V.I. Subramaniam of the Kerala University has organised his Department and founded the Association of Dravidian Linguistics and a biannual Journal which takes pride of place in Dravidian India, engaged as it is in all aspects of Tamil and Dravidian Linguistics. Research scholars are sent out to various provinces of India and abroad and a large choice of Visiting Professors and Research fellows are engaged by the Association. The activities of the Department and of the Association are a tribute to the scholarship and organising capacity of professor V.I. Subramaniam. No account of linguistic research would be complete without the mention of Professor Kamil. V. Zvelebil who works in all fields of linguistics, but whose work in historical linguistics,

No. 100 APRIL 2018 124 Journal of Tamil Studies and dialectology adds a new dimension to these fields so popular with foreign scholars. One must mention here the untimely death of the Leningrad scholar, S. Rudin, who was snatched away in the prime of life and who would have contributed enormously to Tamil Linguistics. Lexicography and Comparative Dravidian Numerous dictionaries were published during the European period and served largely the study of the language by foreigners. But some of them were outstanding works which furthered linguistic research and comparative Dravidian studies. The contribution from Pondicherry is worthy of great recognition. I. Mousset and L. Dupuis published among other works a French Tamil dictionary which is a magnum opus and which was used in the compilation of the Tamil Lexicon of the Madras University. The dictionary of Miron Winslow has been considered so important that prof. Janert of the University of Cologne has had it reprinted. It is in the preface to this dictionary that Miron Winslow made the following observation: “It is not perhaps extravagant to say that in its poetic form the Tamil is more polished and exact than the Greek, and in both dialects with its borrowed treasures more copious than Latin. In its fullness and power, it more resembles English and German than any other language”. The Index to Purananuru by V.I. Subramaniam and the Index of words in Cankam literature published by the French Institute of Pondy have opened new avenues of research into Tamil semantics. Among Tamil dictionaries the most outstanding are of course the Tamil Lexicon of the Madras University, the dictionary of the Madurai Tamil Cankam and the popular Tranquebar Dictionary originating from Faboizius. The Saturaharaty of Father Beschi has been recently reprinted and serves a purpose of its own. In the field of comparative Dravidian studies, the movement originated by the University of Kerala and earlier by the efforts of Prof. Thomas Burrow of Oxford and Prof. Murray B. Emeneau of Berkeley, California have led to a great number of published studies which reveal the extent to which Dravidian speech was prevalent over several parts of India. Since the work of Robert Caldwell, A Comparative Grammar of the Dravidian Languages, was published in 1856, there has been a revolutionary change in the study of Indian philology. Caldwell’s studies were further amplifier by the French

No. 100 APRIL 2018 Journal of Tamil Studies 125 scholar, Jules Bloch (1880-1953) who extended investigation to the minor Dravidian languages which had no written literature and even to Brahvi in Baluchistan. Burrow and Emmeneau published their Dravidian Etymological Dictionary in 1961. Professor Emeneau has published on the language of the Kotas of the Nilgris besides several other studies pertaining to the field of comparative Dravidian. Prof. Thomas Burrow revived the theory of the relation between Dravidian and the Ultra- Altaic languages and also established like some other sanskritists that a number of words in Sanskrit were of Dravidian origin. Dr. Karl Merges, formerly of Columbia University has been writing for years regarding the affinities between Dravidian and the Ural-Altaic and Turkish languages. In this connection scholars have also discussed the original home of the Dravidians. Some have traced it to Crete and others to Asia Minor, and a few connected Dravidian civilisation with the pre-Dorian civilization of Greece and the Mediterranean. The works of Fr. S. Gnanaprakasar deserve greater attention by the entire world of scholarship. Fr. H.S. David’s publications contain much useful material for etymological research. Literature This field of research is vast and would require a separate lecture all to itself, perhaps several lectures. The various universities which sponsor Tamil Research have encouraged their candidates for postgraduate degrees to investigate various periods and works of Tamil literature. A complete list of dissertations approved for the Master’s degree or Doctoral in Universities is not available. The Universities of Tamil Nadu, Kerala, Sri Lanka, and Malaysia have published some of the dissertations, but a great many remain unknown even to the world of scholars. Let me now confine myself to some of the outstanding works which have been printed during the last decade or two and which perhaps have not reached the public because of the difficulties experienced in obtaining them. K. Kailasapathy in his Tamil Heroic poetry (1968) followed earlier suggestions by scholars like G.U. Pope and studied the puram Cankam poems as reflecting the Tamil heroic age like the Homeric poems. This was a new line of development which equated Tamil poetry with similar European classical poetry. The indefatigable Kamil Zvelebil to whom the world of Tamil scholars must be ever grateful covered a wide field of Tamil literature from the ancient to the modern in his studies of various works and periods in his, The smile of Murugan (1973. The No. 100 APRIL 2018 126 Journal of Tamil Studies same author has also written two books on the History of Tamil Literature (1973, 1975) which are again books meant to serve world readers who yet have not ‘discovered’ a magnificent portion of the heritage of the world. It was left, however, to George L. Hart 111 in his “The Poems of Ancient Tamil: Their milieu and their Sanskrit counterparts” (1975), to carry the story even further and to show for the first time the possible influence of Tamil poetry on Sanskrit poetry. George L. Hart has expressed what many of us have sensed for a long time, and briefly indicated also by literature scholars like G.U. Pope and Kamil Zvelebil: “Almost 2000 years ago, there took place an extraordinary flowering of literature in Tamilnad, the southernmost part of India. Strangely this literature which includes what I believe is among the finest poetry ever written has been neglected in the West and even in India, where it arose,” (preface) In Tamil itself several works have appeared which are of invaluable aid to the scholar. The introductions and notes in U.A. Swaminatha Aiyar’s editions, the writings of Pandithamni Kathiresan Chettiar, of Arumuga Navalar, of Vaiyapuripillai are some of those which deserve mention. A number of books on the “History of Tamil Literature” have appeared in English and Tamil by different Tamil speaking authors. Tamil History, Biography, Archaeology The history of the Tamils becomes very intelligible when it is connected with the civilisation of the Indus Valley. The principal remains of that civilisation now lie in Pakistan and we are not aware to what extent those remains will continue to be preserved. Because of this culture, Mortimer Wheeler published a book with the facetious title ‘Five thousand years of Pakistan’. However, the Indus valley culture seems to have been extent all over India and Ceylon. We have had several scholars deal with this manifestation of Dravidian culture and civilisation. In recent times, Sir Mortimer Wheeler, Father Heras, Asko Parpola, and I. Mahadevan have written on aspects of this great civilisation. After the Indus Valley, the antiquity of Dravidian culture is illustrated by the excavations at Adichenallur in the Tirunelveli district of Tamil Nadu. A great number of books have appeared on the political and social history of various periods of Tamil Nadu. It is a matter of pride for us that a Sri Lankan Tamil, V. Kanagasabaipillai led these attempts. His ‘The Tamils Eighteen Hundred Years Ago’ was an eye-opener even to Western scholars, and persons like E. Warmington have largely, drawn from it to illustrate Tamil trade. No. 100 APRIL 2018 Journal of Tamil Studies 127

On the subject of Tamil trade Sir Mortimer Wheeler’s Rome beyond the Imperial Frontiers contains a lucid exposition of what an important centre the Tamil country was for international trade. I cannot praise enough the works of two Tamil scholars who were pioneers in the writing of early Tamil history. P.T. Srinivasa Aiyengar and K.N. Sivaraja pillai. More recently, T.N. Subramaniam’s Sangam polity (1969) has come as a well documented source of ancient cultural history, like Prof. Vithiyananthan’s, Tamilar Salpu (1954). K.A. Nilakanta Sastri is undoubtedly the great Tamil historian of this century. However, not all his works are of equal merit. His Colas is a lasting monument to his work with original materials and his capacity to present his material in an attractive and readable style. Where he depends on secondary sources (French and Dutch writing) his writing shows diffidence and inexactitude, he had a blind spot and that was his inordinate bias in favour of Sanskrit and Aryan influence in South Indian culture and literature. There is hardly any justification for statements like the following: “None can miss the significance of the fact that early Tamil literature, the earliest to which we have access, is fully charged with words, conceptions, and institutions of Sanskrit and Northern origin.” “All these literatures (Dravidian) owned a great deal to Sanskrit, the magic wand whose touch raised each of the Dravidian languages from the level of a patois to that of a literary Idiom”. Of similar fancy, is his statement that the Tirukural draws heavily from the Kama Sutra. Nilakanta Sastri has also written of South Indian cultural influences in the Far East, mainly drawn from French and Dutch authors. But the writer whose examination of Tamil cultural influences in South East Asia and of ancient Tamil trade with the West is Professor Jean Filliozat. He is ever finding new facts to substantiate the thesis that Indian influences in South East Asia were mainly Tamil. Dr. John Marr of the University of London and Mrs. S. Singaravelu of the University of Malaya have been working on Tamil contacts with the countries of South East Asia, a field in which the Association of Dravidian Linguistics (Kerala) is also vitally interested. Professor Arasaratnam of the University of New England is a historian whose works on Ceylon, South India and Tamils overseas continues to stimulate further research. Dr. S. Pathmanathan’s ‘ The kingdom of Jaffna’ (1978) is a valuable treatise for our times.

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A great deal of the history of the Tamils of the Mediaeval period has had epigraphy as its source. Since the time of E. Hultsch various scholars have been engaged in its study. In Sri Lanka the late Professor K. Kanapathipillai. Prof. K. Indrapala and Dr. A. Velupillai have specialised in this field. Ceylon’s contribution to Tamil studies has been notably outstanding. The Department of Tamil in the Sri Lanka Universities have eminent scholars whose names and works are too many to mention. I must refer once again to the Symposium on Tamil Studies Abroad which contains a detailed study by Prof. S. Vithiyananthan and Pandit K.P. Ratnam on the contribution of Ceylonese scholars to Tamil Studies. R. Nagasamy of Madras is the most prominent epigraphist now working in Tamil Nadu. Sathasiva Pandarathar made valuable contributions earlier as a reaserch worker in the Annamalai University. Archaeology, a handmaid of history, has been a long neglected field and deserves much greater attention both in South India and Ceylon. Except for sporadic attempts no concerted effort has been made to excavate in the Tamil districts. G. Jouveau-Dubreuil (1885-1945) of Pondicherry was a pioneer in the study of Archaeology and Iconography and his works have become classical. His onetime pupil P.Z. Pattabiraman’s premature death was a great loss to Tamil Archaeology and Iconography. Another French scholar whose premature death I cannot mourn enough is Pierre Meile. His study on Tamil literature published in the Encyclopaedia des Pleiades and his study of the Yavanas in the Tamil country show the insight and thoroughness he bought to his writings. The work of Casal and Sir Mortimer Wheeler at Arikamedu show the extent to which excavations could illustrate Tamil history and the Tamil classics. In Sri Lanka archaeology in the Tamil districts obtains a step motherly treatment. Anthropology The French Institute of Indology in Pondicherry as well as some American Universities have engaged in anthropological studies among Tamil speaking groups. The names of George Oliver, Loius Dumont, Brenda Beck come to mind. Religion and Philosophy These fields have always attracted local and foreign scholars. Tamil Hinduism and the Saiva Siddhanta philosophy, as well as the mysticism of Saivaite and Vaishnavaite hymnologists and poets would require separate studies for the manner in which they have been welcomed by the world. The contribution of Arumuga Navalar,

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Nallaswamypillai, Pandithamani Kanapathipillai, Bishop Kulandran and the German scholars like Shomers are too well known to need repetition. Political Science Mostly Sri Lankan scholars and American and British Scholars have been interested in the Tamil problem in Tamil Nadu and Sri Lanka. The advent of independence and the end of colonial rule brought about a wrong concept of majority rule among the majority communities. The politics of the D.M.K. and the Federal party, and measures of discrimination against minorities, particularly with regard to the definition of Tamil language rights formed the subjects of a number of studies, the earliest of which were Selig S. Harrison, India, the Most Dangerous Decade (1960), and Howard W. Wriggins, Ceylon – the Dilemmas of a New Nation (1960). Among other studies, I should like to mention S. Irschick, Politics and Social conflict in South India: The non Brahmin Movement and Tamil separatism 1916-1928 (1969) and R.N. Kearney’s Communalism and language in the politics of Ceylon (1967). Prof. A. Jeyaratnam Wilson in his articles and books has been a very objective observer on the subject of the Tamil nation in Sri Lanka as also B.H. Farmer of Cambridge University. Fine Arts Studies on the subject of the Fine Arts of the Tamils are not too many. A.K. Ananda Coomaraswamy and Swami Vipulanda have been two Ceylonese whose contributions have been universally acclaimed. With regard to Sculpture and Architecture as well as Bronzes I should think that Percy Brown and Heinirich Zimmer still hold the field. Zimmer’s penetrating studies of Tamil Arts in Tamil Nadu as well in South East Asia are able to connect distant periods and trace a coherent development from the Indus Valley to modern times. At the conclusion of the first part of this survey I confess I have had to omit so many important names like Ganesha Aiyar, Mylai Venkatasamy, Vanamamalai, so many authorities of Tamil Nadu and even foreign scholars and ardent collobrates like Brenda Beck, Ron Asher and many others. My only excuse is that their works obtain a place in two books Tamil Studies Abroad and A Reference Guide to Tamil Studies and in the Proceedings of the Conference Seminars of the International Association of Tamil Research. The publications of the various Universities in India, Ceylon and abroad, both in Tamil and English and other languages form a rich library of Tamil lore.

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Prospect Let us consider the future of Research in Tamil studies in foreign countries as well as in the homelands of the Tamil-speaking people. In Foreign Countries I have heard from scholars from different countries that financial grants for Indological Studies and therefore for Tamil Studies as well as not so liberal now as they used to be. There is greater interest among those grants distributing bodies for Sinology than for Indology. This I suppose, is partly due to the increasing political influence, of China and its possible future in International affairs. During the colonial period, the countries which were connected with their colonies had a vital interest in the study of the language, the culture, and the history of the colonies. Thus the great pioneers of Indian history and Ceylonese history as well as of archaeology and similar fields were foreigners. The British in India, the French in Pondicherry, Cambodia and Vietnam, the Dutch in Indonesia, and the Germans built the science of Indology. Gradually they came to realise to a small extent that Sanskrit culture was being given an over emphasis, and even scholars like Max Muller and Vincent Smith lamented the neglect Dravidian history, culture and languages. Today, with political independence and self-consciousness, there is a tendency among countries which were at one time subject to intimate contacts with India to minimise or completely neglect those aspects of history and culture which reveal Indian influence. The foreign missionaries too whose contributions we have seen to a little extent are no more in the Tamil-speaking areas and their disinterested studies enrich no more the volumes of research literature that is now being produced. Tamil will continue to be studied in foreign Universities to a limited extent, especially to illustrate the Dravidian contribution to Indian and Ceylonese culture. A few scholars like Kamil Zvele, Ron Asher, Andronov and Klaus Janert will always daorn foreign Universities, but I do not expect any large body of Tamillogists to be produced by foreign Universities unless there are very powerful sources of Tamillogical scholarship Tamil Nadu and Ceylon. There are however, one or two exceptions to this general decline in study by foreigners. The French Institute of Indology in Pondicherry and the Ecole francaise d’extreme Orient and the College of France continue a tradition of Tamil Research which originated with such eminent names as Mariadas Pillai, Eugene Bournouf, No. 100 APRIL 2018 Journal of Tamil Studies 131

Edward Ariel, Julien Vincon (1843-1926), Jules Bloch (1880-1953) and Pierre Meile (d. 1964), is carried on under the leadership of Professor Jo Filliozat whose researches into Tamilology and Tamil influences abroad are most inspiring to Tamils themselves. The programme of the French Institute in Pondicherry is most comprehensive and classical Tamil literature, Tamil lexicography, history, archaeology, iconography, anthropology, religion, popular cults and philosophy, Prof. Klaus Janert in Cologne is gathering around him a band of Tamil scholars who work in different fields of Tamilology including Muslim Tamil literature. (I have not been able to obtain recent information about the Institue of Tamil Studies in Madras or about the Scandinavian Institute of Asian Studies.) The quarterly journal Tamil Culture (now defunct) was able to create a great amount of interest in Tamil Research and make known the studies of different scholars in various countries of the world. Fortunately, the Conference-Seminars of the International Association of Tamil Research came as a substitute forum for research papers and discussion. The Proceeding are a repository of recent research in Tamilology. The organisers of the Association as well as of the Conference emphasised Tamil Research. The conferences became also an occasion of Tamil cultural and literary celebrations for the public. However, the aim of promoting research should hold the primary place in organisation, and the sponsors and those who provide the funds should endeavour to obtain as wide an international participation as possible providing travel grants to scholars who labour in different fields. Both the past numbers of Tamil Culture and the Conference Proceedings have provided the best evidence of the enormous interest the recent movement in Tamilology has created in Universities and Research Institutes abroad. Research at Home It should be obvious that unless there are influential centres of Tamil research in the Tamil speaking countries, there can hardly be noteworthy Tamil research abroad. The increasing practise now is for foreign Universities to engage young scholars from Tamil Nadu to teach as well as engage in research. Countries which have a political interest in the Tamil speaking countries engage also young Tamils for their radio programmers as well as for translation work. Russia, China and England are examples. The Universities of Tamil Nadu and Sri Lanka have a laudable record of research publications and have always had scholars of outstanding merit. The publications of the University of Madras and of the Annamalai University comprise a rich library of publications in English and Tamil.

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The University of Kerala, as I have mentioned before, has launched out into a programme of field research and of publications which is unrivalled by older universities. One should like to see also the Tamil Departments of the University of Sri Lanka embark on similar programmes of publication and field work. Tamil Research should have a two-fold end in view, one to vitalise the studies at home, another to create interest and further research abroad. The Tamil Research Department of the Annamalai University, the Tamil Isai Research sponsored by the Rajahs of chettinad, the Tamil Development Department of the Government of Madras and similar bodies provide for the enrichment of research in the Tamil languages but for the creation of interest abroad we require research publications and teaching at least in English, if not in other European languages. One would wish that every Department of Tamil in Tamil Nadu and Sri Lanka had scholars also very competent in English so to be able to publish as well as lecture abroad in English. The cult of English is fast diminishing in Tamil Nadu; the situation at present is slightly better in Sri Lanka. These scholars should be able to visit foreign Universities and give courses in Tamilology and publish their researches in international journals. Bharati himself saw the futility of narrating our past glories only among ourselves. For such an international movement, Sri Lanka Tamil scholars are in enviable position. Every Department of Tamil and History here has continent scholars whose names are too well known for me to mention. Above all, it is but natural that we look up to the University of Jaffna with its galaxy of scholars headed by the Vice chancellor himself; scholars not only in the Tamil Department but also in the other Departments who has the capacity to lead in the International programme of Tamil Studies. How much one would wish that the University of Jaffna sponsors a quarterly or a biannual similar to the journal; Tamil Culture to promote Tamil studies all over the world. Such a journal would receive the support of scholars not only in Ceylon and India but also all round the world. One has only to peruse past numbers of Tamil Culture to realize the vast potential that exit for international collaboration in Tamil Research. A few desirable programmes The study of foreign languages including English, is being neglected by our university undergraduates. While in Colombo and Karndy there are several Embassy Organisations which have large number of students, in Jaffna the demand is not encouraging. And yet a university man should be familiar with at least English and another foreign language. In Western centres of learning it is customary for a university teacher to use for his research at least two or three languages other than his own. That accomplishment should also mark our Tamil scholars whether in India or Ceylon.

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English, French and German have a great deal to offer to the Tamil scholar. The time also came along ago for us to include Russian and Mandarin within the range of our interest. The standard of English even in our universities is much on the decline that one dreads to imagine what the future will be for our contribution to international scholarship. We do have a number of fields of study in which development is necessary. Among these is Tamil History arid Tamil Archaeology, Tamil Art and the history of Tamil Trade. In Archaeology and Art and Trade most of the contributions in the past have come from foreign scholars. In our programmes of integrated Tamil Studies, Tamil History and Tamil Art should be included so that the undergraduate will have a complete understanding of Tamilology. We need an Etymological Dictionary of Tamil similar to the one planned by Swami Gnana Prakasar, which will give us the usage in different periods with appropriate quotations to illustrate that usage. This could be done only with the collaboration of foreign scholars but unless our own scholars are equipped for comparative philology the project can hardly be launched. Conclusion Not having in any country, a sovereign and independent Tamil State, we can hardly look to the present Governments of India or Sri Lanka or any other state where Tamils live to embark on a promotion of Tamil studies. The Government of Madras, within the limits of its own possibilities has helped to some extent in such a programme. It is therefore, left to the Tamil people themselves especially in Tamil Nadu and Sri Lanka to promote Tamil studies and Tamil Research as far as it lies in their power. For such a programme, we the Tamil nation in Sri Lanka are better prepared than Tamil populations in any other country. But for research as well as for the conservation and development of culture, we need leisure, peace of mind and a happy existence. Unfortunately our energies have to be spent in a daily battle for our rights and even our existence and identity as a partner nation in a bilingual state. However, our national contribution to Tamilology, our organisation of the Fourth Conference – Seminar of Tamil Studies in spite of an adverse and hostile Government, and our Jaffna University with its rich promise and burgeoning scholars, offer us encouragement, hope and trust. Under God, may the future be even more glorious than the past. Thank you.

Source: Rev. Dr. Xavier Thani Nayagam: The Chelvanayagam Memorial Lecture on April 28, 1980.

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14. îINò™ ÝŒM™ èô£GF è. ¬èô£êðFJ¡ ðƒèOŠ¹ º. ð£ô²ŠHóñE 1.0 º¡Â¬ó îI› Þô‚Aò õóô£ŸP™, °PŠð£èˆ Føù£Œ¾ˆ ¶¬øJ™, å¼ º¡«ù£®ò£è¾‹ îQˆî¡¬ñ»‹ Fø¬ñ»‹ õ£Œ‰î æ˜ åŠHò™ ÜPëó£èˆ Fè›‰îõ˜ «ðó£CKò˜ è.¬èô£êðF. «ñ¬ô ï£†´ Þô‚AòƒèÀì¡ îI› Þô‚AòƒèO¡ îQˆî¡¬ñè¬÷»‹ CøŠ¹è¬÷»‹ î‹ ÝŒ¾èO¡ õ£Jô£è åŠH†´, ÝƒAôˆF™ àôè÷£Mò G¬ôJ™ ðF¾ ªêŒî æ˜ ÝŒMò™ ÜPë˜ Üõ˜ Ýõ£˜. Üõó¶ î¡QèóŸø Þô‚AòŠ ðEè¬÷»‹ Føù£Œ¾ˆ ¶¬øJ™ Üõó¶ ðƒèOŠ¬ð»‹ ðŸPò¶ Þ‚è†´¬ó. 2.0 õ£›‚¬è ¬èô£êðF ñ«ôCò£M½œ÷ «è£ô£ô‹ÌK™ Þ¬÷òî‹H èùèêð£ðF, F™¬ôï£òA ï£èºˆ¶ âÂ‹ Þ¬íò˜‚° ñèù£è 05.04.1933Þ™ Hø‰î£˜. 1964Þ™ Þõ˜ îñ¶ ñ£ñ¡ ñè÷£ù ê˜õñƒè÷‹ â¡ð£¬óˆ F¼ñí‹ ªêŒ¶ªè£‡ì£˜. Þõ˜èÀ‚°„ ²ðñƒè÷‹, ðMˆó£ â¡ø Þ¼ ñèœèœ àœ÷ù˜. Føù£Œ¾ àôA™ îù‚ªèùˆ îQJì‹ Ü¬ñˆ¶‚ªè£‡ì ¬èô£êðF 06.12.1982Þ™ °¼FŠ¹ŸÁ«ï£ò£™ Þ‹ñ‡µôè õ£›¬õM†´ ñ¬ø‰î£˜. 2.1. è™M ªî£ì‚è‚ è™M¬ò ñ«ôCò£M™ àœ÷ M‚«ì£Kò£ GÁõùˆF™ (Victoria Institute) ðJ¡ø£˜. Þó‡ì£‹ àôèŠ«ð£¼‚°ŠH¡, Þõó¶ 13Ý‹ õòF™, Þõó¶ °´‹ð‹ Þôƒ¬è‚°Š ¹ô‹ªðò˜‰î¶. Þ÷‹õòF™ æMò‹ õ¬óõF™ Ý˜õ‹ ªè£‡®¼‰î£˜. Ü‚è£ôˆF™ ªõOò£ù îI›ñE, ²óH, ióñE, »è‹ ºîLò Þî›èO™ Þõó¶ M÷‚èŠ ðìƒèœ

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No. 100 APRIL 2018 Journal of Tamil Studies 135

«èL„CˆFóƒèœ (cartoons) ªõOò£Jù. Þõó¶ àò˜è™M ò£›Šð£í‹ Þ‰¶‚è™ÖKJ½‹ Üî¡H¡¹ ó£ò™ (Royal) è™ÖKJ½‹ ªî£ì˜‰î¶. H¡ù˜, Þôƒ¬èŠ ð™è¬ô‚èöèˆF™ Þ÷ƒè¬ôŠ ð†ìŠ ð®ŠH™ CøŠHì‹ ªðŸÁˆ «î˜„C ªðŸø£˜. «ñ½‹, º¶è¬ôŠ ð®Š¬ð»‹ Ü«î ð™è¬ô‚èöèˆF™ º®ˆî£˜. Üî¡Hø° ÞƒAô£‰¶ ï£†®¡ ð˜Iƒè£‹ ð™è¬ô‚èöèˆF™ ðEò£ŸPò «ðó£CKò˜ ü£˜x î£‹ú¡ Üõ˜èOì‹ ÝŒ¾ ñ£íõó£è„ «ê˜‰¶ 1966Þ™ îI› ió»èŠ ð£ì™èO¡ CøŠ¹‚è¬÷»‹ îQˆî¡¬ñè¬÷»‹ «ñ¬ô Þô‚Aòƒè«÷£´ åŠH†´, Tamil Heroic poetry - îI› ió»èŠ ð£ì™èœ âÂ‹ î¬ôŠH™ åŠHò™ ÝŒ¾ ªêŒ¶ º¬ùõ˜ ð†ì‹ ªðŸø£˜. 1968Þ™ Þ‰î ÝŒ«õ´ Ëô£è ªõOò£ù¶. 2.2. «ñŸªè£‡ì ðEèœ 1959 ºî™ 1961 õ¬óJô£ù è£ô‚è†ìˆF™ Üõ˜ Þôƒ¬è Fùèó¡ ÞîN¡ àîM ÝCKòó£èŠ ðEò£ŸPù£˜. Üî¡ H¡ù˜, 1961 ºî™ 1962 õ¬ó Þôƒ¬èŠ «ðó£î¬ùŠ ð™è¬ô‚èöèˆF™ ¶¬í MK¾¬óò£÷ó£è¾‹ 1974Þ™ «ðó£î¬ù ñŸÁ‹ ªè£¿‹¹Š ð™è¬ô‚èöèƒèO™ îI› Þ‰¶ ï£èKèˆ¶¬øˆ î¬ôõó£è¾‹ ðEò£ŸPù£˜. ò£›Šð£íŠ ð™è¬ô‚èöèˆF¡ ¶¬í«õ‰îó£è Í¡ø£‡´èœ CøŠð£èŠ ðEò£ŸPù£˜. 1977Þ™ ÜªñK‚è£M½œ÷ ²«ò£õ£ ð™è¬ô‚ èöèˆF½‹ 1978Þ™ èL«ð£˜Qò£ ð™è¬ô‚ èöèˆF½‹ CøŠ¹Š «ðó£CKòó£èŠ ðEò£ŸPù£˜. 1978 ºî™ 1982 õ¬ó Ü«î ð™è¬ô‚èöèˆF¡ è¬ôˆ¶¬øˆ î¬ôõó£èŠ ðEò£ŸPù£˜. 3.0 ÝŒ¾º¬ø ‘îI› Þô‚Aò ÝŒM™ ß´ð†ìõ˜èO™ å¼ HKMù˜ àí˜„C G¬ôJ™ Þô‚Aòˆ¬î ïò‰¶‹ Mò‰¶‹ è¼ˆ¶‚è¬÷ˆ ªîKMˆîù˜. ñŸªø£¼ HKMù˜ ÜPMò™ Ì˜õñ£è, «î¬õò£ù îó¾èO¡ Ü®Šð¬ìJ™ º®¾è¬÷ º¡¬õˆîù˜. ÞõŸP¡ G¬ø °¬øèO¡ Ü®Šð¬ìJ™ Ü´ˆî´ˆ¶ ÝŒ¾èœ õ÷˜‰îù. è¬ô Þô‚Aòˆ «î£Ÿøº‹ ñ£Ÿøº‹ Üî¡ êÍè ÜóCò™ H¡ùE ê£˜‰î¬õ â¡Á‹ ÜîŸ° Ü®ˆî÷ñ£èŠ ªð£¼÷£î£ó‹ Ü¬ñAø¶ â¡Á‹ ñ£˜‚Cò Üµ°º¬øJ™ ÝŒ¬õ «ñŸªè£‡´ îI›„ êÍè, ÜóCò™,ªð£¼÷£î£ó õ÷˜„CJÛì£èˆ îI› Þô‚Aòˆ¬î Ýó£Œ‰¶, ðô à‡¬ñè¬÷ ªõOŠð´ˆFòõ˜èœ Í¡ø£‹ HKMù˜. ¬èô£êðF Þ‰î Í¡ø£‹ HKM™ á‚èˆ«î£´‹ Ý‚èˆ«î£´‹ ªêò™ð†ì£˜. No. 100 APRIL 2018 136 Journal of Tamil Studies

î‹ è¼ˆ¬î õL»Áˆîˆ «î¬õò£ù ê£¡Áè¬÷ õóô£ŸPò™ åŠHò™ «ï£‚A™ â´ˆ¶¬óˆî£˜. îINô‚Aò ÝŒ¾ ðô¶¬ø ê£˜‰î¶ â¡ð¬î Ü®Šð¬ìò£è‚ ªè£‡´ è™ªõ†´, ñ£ÂìMò™, ªñŒJò™, ï£†ì£˜ õö‚è£ŸPò™ê£˜ Ü®Šð¬ì„ ê£¡Áè¬÷Š ðò¡ð´ˆFù£˜’1 â¡Á Þ‰Fò Þô‚Aò„ CŸHèœ â¡ø ËL™ Þó£ñ.²‰îó‹ Üõ˜èœ °PŠHÁø£˜. 3.1. ñ£˜‚Còˆ Føù£Œ¾ º¬ø ñ£˜‚CòˆF¡ º‚Aò‚ «è£†ð£´è÷£ù ‘ÜPò º®ò£î¬õ Ü™ô; ÜPòŠðì£î¬õ’ ‘ñ£Ÿø‹ å¡«ø ñ£ø£î¶’ â¡ø ñ£˜‚Còˆ îˆ¶õ‹ Þô‚Aòˆ Føù£Œ¾‚°‹ ªð£¼‰¶‹. “ñ£˜‚Cò‹ ÞòŸ¬è¬òŠ ðŸPò, êºî£òˆ¬îŠ ðŸPò å¼ º¿¬ñò£ù îˆ¶õ ë£ù‹. Ü¶ Í¡Á Ü®Šð¬ìò£ù HK¾è¬÷‚ ªè£‡ì¶. îˆ¶õ‹, ªð£¼÷£î£ó‹, ÜóCò™ Ü™ô¶ «ê£êLû‹ ÝAò¬õè«÷ Þ‰î Í¡Á HK¾èœ”2 â¡Á ñ£˜‚CòˆF¡ Í¡Á Íô‚ÃÁèÀ‹ Ü¬õèO¡ «î£ŸÁõ£ŒèÀ‹ â¡ø CÁ ËL™ ªôQ¡ Þî¬ù M÷‚A»œ÷£˜.’ “Þô‚Aò‹ ð¬ì‚èŠð†ì è£ô„Åö¬ôŠ ð°ˆî£Œõî¡ Íô‹, °PŠH†ì å¼ ËL¡ ð¬ìŠHò™ è£óEè¬÷‚ è‡ìPò ºò™õ¶ ñ£˜‚Còˆ Føù£Œ¾ º¬ø. âˆî¬èò êºî£ò„ Åö™èœ Þ¬ì«ò ñQî¡, âšõ£Á î¡Â¬ìò ÝÀ¬ñ¬ò ªõOŠð´ˆF»œ÷£¡ â¡ð¬î‚ «è£®†´‚è£†´õ¶, ð¬ì‚°‹ º¬ø, ªð£¼¬÷ Ý‚°‹ º¬øè÷£«ô«ò, ñQî àø¾èÀ‹ ÝÀ¬ñ»‹ «õÁðÁ¡øù. Cô Ý‚è„ ê‚Fè«÷ C‰î¬ù æ†ìˆ¬î»‹ ï£èKè õ÷˜„C¬ò»‹ ñQî Þù «ñ‹ð£†¬ì»‹ G˜íJ‚A¡øù. Þ‰î‚ è‡«í£†ìˆF™ àôè õóô£Ÿ¬ø Ýó£Œ‰¶ ð¬ìŠ¹ Þô‚AòˆF¡ «ï£‚¬è»‹ «ð£‚¬è»‹ ¶™Lòñ£èŠ ðì‹ H®ˆ¶‚è£†´õ«î ñ£˜‚Còˆ Føù£Œ¾ º¬ø âùô£‹’3 â¡Á è.î. F¼ï£¾‚èó² Føù£Œ¾ Üµ°º¬øèœ â¡ø ËL™ ñ£˜‚Còˆ Føù£Œ¾ º¬ø â¡ø è†´¬óJ™ ÞšMî‹ ñ£˜‚Còˆ Føù£Œ¾ ðŸP‚ °PŠHÁø£˜. 3.1.1. ñ£˜‚Còˆ Føù£ŒM™ ¬èô£êðF ¬èô£êðFJ¡ èô£GF ð†ì ÝŒ¾ ªïPò£÷ó£ù ü£˜x î£‹ê¡ Cø‰î ñ£˜‚Còõ£F. Üõ«ó£´ ªï¼ƒAŠ ðöAò ¬èô£êðF»‹ ñ£˜‚Cò‚ ªè£œ¬èèO™ ß˜‚èŠð†ì£˜. ñ£˜‚Còˆ Føù£Œ¾ º¬ø¬ò»‹ H¡ðŸPù£˜. âù«õ, Ü‰îˆ î£‚è‹ Þò™ð£è«õ ¬èô£êðFJ¡ Føù£Œ¾Š «ð£‚A½‹ èô‰¶M†ì¶ â¡ð˜.

No. 100 APRIL 2018 Journal of Tamil Studies 137

¬èô£êðF êƒè Þô‚Aò‹ ºî™ Üõó¶ è£ô‹ õ¬óJô£ù ðôõ¬è Þô‚AòŠ ð¬ìŠ¹èO™ îñ¶ ÝŒ¾ˆ î÷ˆ¬î Ü¬ñˆ¶‚ ªè£‡ì£˜. Þô‚Aòƒè¬÷ ÜPMò™ Ü®Šð¬ìJ™ ÝŒ¾ ªêŒ»‹ Üµ°º¬ø¬ò Üõ˜ ¬èò£‡ì£˜. Þ¬î Üõ«ó ‘Føù£Œ¾ˆ ¶¬øJ™ º‚Aò‚ èõù‹ ªê½ˆîˆ ªî£ìƒAò è£ôºî™, è¬ô, Þô‚Aò‹ ºîLòõŸ¬ø ÜõŸPŸ°Kò õóô£ŸÁŠ H¡ùEJ½‹ êºî£ò„ ÅöL½‹ ¬õˆ«î ÝŒ‰¶ õ‰F¼‚A¡«ø¡, ñ£˜‚Còˆ¬îˆ î¿M‚ªè£‡ì ï£œºîô£è Üî¡ º¬ùŠð£ù ÃÁèO™ å¡ø£Aò êÍèMò¬ô âù¶ ð™«õÁ ÝŒ¾èÀ‚°Š ðŸÁ‚«è£ì£è‚ ªè£‡´ õ‰¶œ«÷¡. êÍèMòL™ à‡ì£Aò ß´ð£«ì åŠHò™ ÝŒMŸ° â¡¬ù Þ†´„ ªê¡ø¶. ÞõŸP¡ ðòù£è Þô‚Aòˆ¬î ÜPMò™ Ü®Šð¬ìJ«ô Üµè‚ èŸÁ‚ªè£‡«ì¡’4 â¡Á, îñ¶, êÍèMò½‹ Þô‚Aòº‹ âÂ‹ ËL™ °PŠH´A¡ø£˜. âù«õ, Üõó¶ Føù£Œ¾‚° ñ£˜‚Cò„ C‰î¬ù Ü®ˆî÷ñ£è Þ¼Šð¬î ÜPòº®Aø¶. 4.0. ð¬ìŠ¹èœ Þõ˜, ðô Ë™è¬÷»‹ ñŸÁ‹ ðô ÝŒ¾‚è†´¬óè¬÷»‹ â¿F»œ÷£˜. Þõó¶ ð¬ìŠ¹èœ Þô‚Aò‹, êºî£ò‹, ð‡ð£´, êñò‹, ÜóCò™ ê£˜‰îî£è Ü¬ñ‰¶œ÷ù. ð‡¬ìˆ îIö˜ õ£›¾‹ õNð£´‹(1966), îI› ï£õ™ Þô‚Aò‹ (1968), Tamil Heroic Poetry (1968), åŠHò™ Þô‚Aò‹ (1969), Ü®»‹ º®»‹ (1970), Þô‚Aòº‹ Føù£Œ¾‹ (1976), èM¬î ïò‹ (1976), êÍèMò½‹ Þô‚Aòº‹ (1979), Føù£Œ¾Š Hó„ê¬ùèœ (1980), ð£óF Ë™èÀ‹ ð£ì«ðî Ýó£Œ„C»‹ (1980), Þô‚Aò„ C‰î¬ùèœ (1983), ð£óF ÝŒ¾èœ (1984) «ð£¡ø¬õ Þõó¶ ð¬ìŠ¹èO™ °PŠHìˆî‚èùõ£°‹. ÞF™ Þõó¶ Tamil Heroic Poetry â¡ø ÝŒ¾ Ë™ îIN™ îI› ió»èŠ ð£ì™èœ â¡ø ªðòK™ ªõOò£ù¶. Þ‰î ÝŒ¾ Ë™ Føù£Œ¾ àôA™ ¹Fò C‰î¬ù¬ò à¼õ£‚Aò¶. 4.1. îI› ió»èŠ ð£ì™èœ ‘ðö‰îI›Š ð£ì™èO¡ àí˜¾ G¬ô»‹ Ü¬õ «î£¡Pò è£ôˆ¶„ êºî£ò G¬ô»‹ ÜõŸÁ‚°„ êññ£ù A«ó‚èŠ ð£ì™èÀì¡ ªðK¶‹ åŠ¹¬ñ»¬ìòùõ£è‚ è£íŠð´A¡øù’ â¡ø T.Î.«ð£Š Üõ˜èœ îñ¶ è†´¬óJ™ °PŠH†®¼‰î ªêŒF ¬èô£êðF¬òˆ îI› ió»èŠ ð£ì™è¬÷‚ A«ó‚è Þô‚Aòˆ«î£´ åŠH†´ ÝŒ¾ ªêŒFìˆ É‡®ò¶.

No. 100 APRIL 2018 138 Journal of Tamil Studies

I™ñ¡ðK â¡ø ÜªñK‚è â¿ˆî£÷˜ 1927Þ™ «ý£ñó¶ ð¬ìŠ¹è¬÷„ ªê˜«ð£-°«ø£Cò¡-ªî¡CôM‚ ªñ£Nè«÷£´ ¸µ‚èñ£è ÝŒ‰î£˜. Ü¶õ¬óJ™ «ý£ñó¶ ð¬ìŠ¹èœ ã†®™ â¿îŠð†ì¬õ â¡«ø â™«ô£¼‹ ï‹Hõ‰îù˜. I™ñ¡ðKJ¡ ÝŒ¾ «ý£ñó¶ è£Mò‹ õ£Œªñ£N‚ è£Mò‹ â¡Á GÁMò¶. ¬èô£êðF, I™ñ¡ðKJ¡ åŠð£Œ¾ º¬ø¬òŠ ðò¡ð´ˆFŠ ðö‰îI› Þô‚Aòƒè¬÷ ÝFè£ô‚ A«ó‚è, äKw, ªê¼ñ£Q, ªõ™w Þô‚Aòƒè«÷£´ å¼ƒ° ¬õˆ¶Š ð£˜‚°‹ªð£¿¶ Þ¬õ»‹ õNõN ð£´ï˜è÷£™ «ðE õ÷˜‚èŠð†ì õ£Œªñ£N Þô‚Aòñó¹ ê£˜‰î ió»èŠ ð£ì™è«÷ âù GÁMù£˜. ‘êƒè Þô‚Aò‹ â¡ðîŸ° ñ£Ÿø£è, ð£í˜ ð£ì™èœ âù Ü¬öŠð¶ ªð£¼ˆîñ£°‹’ Üóê¬õŠ ð£ì™èœ âù Ü¬ö‚èô£‹ â¡ø£½‹ Ü¶ å¼ õ¬óò¬ø‚°œ ÜìƒAM´õî£™ ÜîQÂ‹ ð£í˜ ð£ì™èœ â¡ø¬öŠð«î ãŸð¬ìò¶’5 âù‚ ¬èô£êðF îI› ió»èŠ ð£ì™èœ â¡ø ËL™ °PŠH†´‚è£†´Aø£˜. «ñ½‹, ió»è‹ â¡ð¶ ðŸP‚ ¬èô£êðF ÃÁõ¶: “ð‡¬ì‚è£ô ñQî õóô£Ÿ¬ø Ýó£Œ‰îõ˜èœ ió»è‹ ‘Heroic Age’ â¡ø è£ôŠHK¬õ °PŠH†´œ÷ù˜. Üï£èKè G¬ôJL¼‰¶ ï£èKè G¬ô‚°„ êÍè‹ ñ£Á‹ å¼ °PŠH†ì è£ô‚è†ìˆF™ °¿‚è÷£è¾‹ °ôƒè÷£è¾‹ Þ¼‰î õ£›‚¬è Ü¬ñŠ¬ðˆ îQñQî‚ ªè£œ¬è à¬ìˆªîP‰¶, õ½‚ªè£œ¬èJù®Šð¬ìJ™ Üó²è¬÷ GÁ¾‹ ê‡¬ìèœ G¬ø‰î õóô£ŸÁ G¬ô¬ò ió»è‹ â¡ø¬öŠð˜. «ñŸÃPò ð‡¹èœ HóFðL‚°‹ ð£‚è¬÷ ió»èŠð£‚èœ â¡Á‹ ÃÁõ˜. ÞŠð£‚èœ ã†®™ â¿î£ õ£Œªñ£NŠ ð£‚è÷£è«õ «î£¡P Gô¾õù. A«ó‚è, ªè™Fò, ªê¼ñ£Qò ÝF èM¬îè¬÷ Ýó£Œ‰îõ˜èœ è‡ìP‰î îó¾èOQ¡Á‹ èE‚èŠð†ì Þô‚Aò‚ ªè£œ¬è Þ¶”6 â¡Á ¬èô£êðF åŠHò™ Þô‚Aò‹ â¡ø ËL™ °PŠH†´œ÷£˜. Þî¡ õ£Jô£è «ñŸèˆFòõ˜èœ «ñŸªè£‡ì ÝŒ¾è¬÷ º¡ñ£FKò£è‚ªè£‡´ ¬èô£êðF êƒèè£ôŠ ð£ì™è¬÷ õNõNò£è õ£Œªñ£Nò£è õ‰î ð£ì™èœ â¡Á GÁ¾Aø£˜. Þ‰î ÝŒ¾ º®õ£ù¶ îI›ˆ Føù£Œ¾ àôA™ ¹Fò õNº¬ø¬ò à¼õ£‚Aò¶.

No. 100 APRIL 2018 Journal of Tamil Studies 139

4.2. êƒè Þô‚Aò‹ êƒè Þô‚AòŠ ð£ì™è¬÷Š ð£®òõ˜èœ ò£˜ ò£˜ â¡ð¬î»‹ Üõ˜è÷¶ Þò™¹èœ ðŸP»‹ ¬èô£êðF îñ¶ ÝŒ¾ ËL™ H¡õ¼ñ£Á ðF¾ ªêŒ¶œ÷£˜. ‘ð£í˜èœ â¡«ð£˜ ò£N¬ê«ò£´ ð£ì™ ÞòŸÁðõ˜èœ. ñFŠ¹‚°‹ ñKò£¬î‚°‹ àKòõ˜èœ, î¬ôõ¡ î¬ôMJìˆ¶ É¶ ªê™½‹ î°F»¬ìòõ˜èœ. ªð£¼ï˜èœ â¡«ð£˜ ió˜è«÷£´ «ê˜‰¶ªê¡Á «ð£˜, ió‹ ðŸPŠ ð£´ðõ˜. Üóê˜èÀ‚° ªï¼‚èñ£ùõ˜èœ. A¬í, îì£K Íô‹ Þ¬êò¬ñŠðõ˜èœ. Ãˆî˜èœ â¡«ð£˜ ïìùñ£´ðõ˜èœ, ï£ìèñ£´ðõ˜èœ, ºö¾ â¡Â‹ Þ¬ê‚ è¼M¬òŠ ðò¡ð´ˆFù˜. MøLò˜ â¡«ð£˜ ªð‡ð£ìè˜, ïìùñ£´ðõ˜. Üè¾ï˜ â¡«ð£˜ ¬è‚«è£™ ªè£‡´ õ¼õ¶ à¬óŠð˜, ð£ì‚Ã®òõ˜èœ. ¹ôõ˜èœ â¡«ð£˜ ÜPë˜èœ, ð£†´ ÞòŸÁðõ˜èœ, Ýì™ ð£ì«ô£´ ªî£ì˜H™ô£îõ˜èœ, Üóê˜è÷£½‹ êÍèˆî£½‹ ªðK¶‹ ñF‚èŠð†ìõ˜èœ. Þõ˜èœ Ü¬ùõ¼‹ Üóê¬ù»‹ õœ÷¬ô»‹ ï‹H õ£›‰î£˜èœ. á˜ ²ŸPèœ â¡ø£½‹ ñ¡ù˜è÷£™ ªðK¶‹ ñF‚èŠð†ì£˜èœ’7. â¡Á ¬èô£êðF îI› ió»èŠ ð£ì™èœ â¡ø ËL™ °PŠH†´œ÷£˜. Þõ¼¬ì¬ò Þ‰î‚ °PŠð£ù¶ êƒè è£ôŠ ð£ì™è¬÷Š ð£®òõ˜è¬÷Š ðŸPò ¹Kî¬ô ÝŒ¾ôAŸ° õöƒ°Aø¶. 4.3. è£ô‰«î£Á‹ èì¾œ õ£›ˆ¶ ¬èô£êðFJ¡ è†´¬óèO™ ‘è£ô‰«î£Á‹ èì¾œ õ£›ˆ¶’ °PŠHìˆî‚è å¡ø£°‹. å¼ ªêò¬ô„ ªêŒòˆ ªî£ìƒ°‹º¡ Þ¬øõ¬ù õíƒAˆ ªî£ìƒ°õ¶ ñó¹. ‘Þô‚Aò‹ õ£›‚¬èJ¡ è£ô‚è‡í£®’ (literature is the mirror of life) â¡ð£˜ «ñˆÎ Ý˜ù£™´. êºî£òˆF™ ãŸð´‹ ñ£Ÿøƒèœ Þô‚AòƒèO™ HóFðL‚A¡øù. Þô‚Aòƒè¬÷ Ü‰îÜ‰î‚ è£ô‚è†ìˆF¡ õóô£ŸÁŠ H¡ùE«ò£´ Ýó£»‹ªð£¿¶ êºî£òˆF™ ãŸð†ì ñ£Ÿøƒè¬÷ ÜPòº®»‹. êƒè è£ô Þô‚AòˆFL¼‰¶ ð†´‚«è£†¬ì èLò£í²‰îó‹ õ¬ó èì¾œ õ£›ˆ¶ âšMîñ£ù àœ÷ì‚èƒè¬÷‚ èì‰¶ õ‰F¼‚A¡ø¶ No. 100 APRIL 2018 140 Journal of Tamil Studies

â¡ð¬î Iè„ CøŠð£è â´ˆ¶¬ó‚Aø£˜. Þ‚ è†´¬óJ¡õN ªîŒõƒèœ, êñòƒèœ, îI›ŠðŸÁ, Þ¬ø ï‹H‚¬è, Þ¬ø ï‹H‚¬èJ¡¬ñ, êƒè Þô‚AòƒèO™ Þ¬í‚èŠð†ì èì¾œ õ£›ˆ¶èœ, å¼õ«ó ðô Ë™èÀ‚° ªõš«õÁ èì¾÷˜‚°‚ ‘èì¾œ õ£›ˆ¶’Š ð£´î™, Üóê˜è¬÷»‹ õœ÷™è¬÷»‹ Þ¬øõ«ù£´ åŠH†´ õ£›ˆ¶î™, èì¾œ õ£›ˆ«î ªñ£N õ£›ˆî£è ñ£Áî™, Üî¡H¡ ªêŒ»‰ ªî£N¬ôˆ ªîŒõñ£èŠ «ð£ŸÁî™, âùŠ ð™«õÁ G¬ôèO™ èì¾œ õ£›ˆ¶ è£ôˆF¡ «î¬õ‚«èŸð ñ£Põ‰F¼Šð¬îˆ î°‰î â´ˆ¶‚è£†´èÀì¡ M÷‚A»œ÷£˜. ‘ªî£¬è Ë™è÷£ù ðˆ¶Šð£†´, â†´ˆªî£¬è â¡ðùõŸÁ‚°Š HŸè£ôˆF«ô«ò èì¾œ õ£›ˆ¶ «ê˜‚èŠð†ì¶. â†´ˆªî£¬èJÂœ ïŸP¬í, °Á‰ªî£¬è, äƒ°ÁËÁ, Üèï£ÛÁ, ¹øï£ÛÁ âÂ‹ ªî£¬è Ë™èÀ‚°Š ªð¼‰«îõù£˜ èì¾œ õ£›ˆ¶„ ªêŒ»œè¬÷„ «ê˜ˆî¬ñˆî£˜. Ýè«õ, êƒè ªêŒ»œèÀ‚°ˆ ªî£ì‚èˆF™ èì¾œ õ£›ˆ¶ Þ¼‚èM™¬ô â¡ð¶ àÁFŠð´‹. îI› Þô‚èí Ë™èÀœ å¡ø£ù ªî£™è£ŠHòˆFŸ°‹ èì¾œ õ£›ˆ¶ Þ™¬ô. ðFªù‡W›‚èí‚°Š ð£®ò ¹ôõ˜èœ êñí‹, ¬õíõ‹, ¬êõ‹ ÝAò êñòƒè¬÷„ ê£˜‰îõ˜èœ. ÝîL¡, îˆî‹ ñîˆ ªîŒõƒè¬÷ õ£›ˆF„ ªêŒ»œ ªêŒîù˜. âù«õ, ðFªù‡W›‚èí‚° Ë™èœ «î£¡Pò è£ôŠð°FJL¼‰«î Ë¡ºèˆ¶‚ èì¾œ õí‚è‹ ÃÁ‹ º¬ø¬ñ Þô‚Aò ñóð£èˆ «î£¡Pò¶ âù‚ ªè£œ÷ô£‹. ªð¼‰«îõù£˜ ïŸP¬í‚° ‘ñ£«ò£¡’ õ£›ˆ¶Šð£ì½‹ Üèï£ÛÁ‚°„ ‘Cõ¡’ õ£›ˆ¶Šð£ì½‹ ð£®J¼‚Aø£˜’8 â¡Á èì¾œ õ£›ˆ¶Š ð£ì™è¬÷Š ðŸPò °PŠ¹è¬÷ˆ î¼Aø£˜ ¬èô£êðF. ªð¼‰«îõù£˜ ã¡ â™ô£õŸÁ‚°‹ å«ó ªîŒõ õ£›ˆ¶Š ð£ì¬ôŠ ð£ìM™¬ô â¡ð¶‹ ã¡ ªõš«õÁ Þ¬ø õí‚èŠ ð£ì¬ôŠ ð£®ù£˜ â¡ð¶‹ ÝŒ¾‚°Kò¶. ªî£ì‚è‚ è£ôˆF™ Mï£òè˜ õNð£´ îIö˜ ñóH™ Þ™¬ô. âQÂ‹. ð™ôõ˜ è£ôˆF«ô«ò õì‚A¼‰¶ õ‰î Mï£òè˜ õNð£´ îI›ï£†®™ «õÏ¡Pò¬îˆ ªî£ì˜‰¶ èì¾œ õ£›ˆF™ èíðF«ò CøŠHì‹ ªðÁõ¶ «ï£‚èˆî‚è¶. “ð™ôõ˜ è£ôˆF™ â¿‰î ï‰F‚ èô‹ðèˆF™ ð£Jó ÞòL«ô Mï£òè˜ õí‚è‹ ÃPò H¡ù«ó Cõ õí‚è‹ ÃP»œ÷£˜ ÝCKò˜”9. ªð¼‰«îõù£˜ è£ô‰ªî£†´ êeð è£ô‹õ¬ó ªð¼‹ð£ô£ù èì¾œ õ£›ˆ¶èœ Þ¬øõù¶ à¼õ õ¼í¬ùè÷£è Ü¬ñ‰¶œ÷ù â¡ð¬î‚

No. 100 APRIL 2018 Journal of Tamil Studies 141

°PŠH´‹ ¬èô£êðF Þ‰G¬ô ñ«ù£¡ñaò‹ ÝCKò˜ ªð. ²‰îó‹ Hœ¬÷ Üõ˜è÷£™ ºŸP½ñ£è ñ£ŸøŠð†ì¶ â¡Aø£˜. ‘ªð. ²‰îó‹ Hœ¬÷(1855-1896) ð¬öò èì¾œ õ£›ˆ¶º¬ø àóƒªè†´ ªï£Œõ£A‚ ªè£‡®¼‰î «õ¬÷J™, ¹ôõ˜èœ ¹ˆî£˜õˆ¶ì¡ ¹¶Š¹¶‚ èŸð¬ùèÀì¡ õ£›ˆî‚ Ã®ò ‘¹Fò ªîŒõ‹’ å¡¬ø ÜPºèŠð´ˆFù˜. ²‰îó‹ Hœ¬÷ Gè›ˆFò ¹¶¬ñ, îI¬öˆ ªîŒõñ£‚A Ë¡ºèˆF™ ÜîŸ° õ£›ˆ¶Š ð£®ò«î! ‘có£´ƒ èì½´ˆî Gôñì‰¬î’ âùˆ ªî£ìƒ°‹ îI›ˆî£Œ õ£›ˆF™, ‘è¡ùìº‹ èOªî½ƒ°‹ èM¡ ñ¬ôò£÷‰ ¶Àõº‹ à¡Âîóˆ ¶Fˆªî¿‰î å¡Áðô ÝJ®Â‹’ â¡ø õKèO¡õN õóô£ŸP¬ùŠ ªð. ²‰îó‹ Hœ¬÷ ðF¾ªêŒAø£˜”10. 1856Þ™ è£™´ªõ™L¡ ‘Fó£Mì ªñ£NèO¡ åŠHô‚èí‹’ â¡ø ÝŒ¾ Ë™ ªõOò£ù¶. ÜF™ Üõ˜ Fó£Mì ªñ£NèÀ‚° àœ÷ «êŒ¬ñ Ü‡¬ñ ðŸP MõKˆF¼Šð£˜’ ÜPMò™ Ýó£Œ„CJ¡ Ü®Šð¬ìJ™ è£™´ªõ™ â´ˆ¶¬óˆî ªêŒFè¬÷ ¬ñòñ£è‚ ªè£‡´ ªð. ²‰îó‹ Hœ¬÷ îI›ˆî£Œ õ£›ˆ¶Š ð£ì¬ôŠ ð£®ù£˜ â¡Aø£˜ ¬èô£êðF. ð£óF«ò£ îQ«ò Þ¬øõí‚è‹ ñ†´‹ ð£ì£¶ ÞòŸ¬è GòFè¬÷»‹ «ê˜ˆ«î ðF¾ªêŒAø£˜. ‘ð£…ê£L êðî‹’ Ü®¬ñ„ ê¼‚èˆF™ ‘êóvõF‚° õí‚è‹ ªê£™½¬èJ™ ÜPMò™ õ™½ï˜è¬÷Š ðF¾ ªêŒAø£˜ ð£óF. H¡ù˜, Üõ«ó ‘àö¾‚°‹ ªî£N½‚°‹ õ‰î¬ù ªêŒ«õ£‹’ â¡Aø£˜. ð†´‚«è£†¬ì èLò£í ²‰îóº‹ ‘ªêŒ»‰ ªî£N«ô ªîŒõ‹ Fø¬ñî£¡ ïñ¶ ªê™õ‹’ â¡Á ªêŒ»‰ ªî£N¬ô º¡Q¬ôŠ ð´ˆ¶Aø£˜. ï£ñ‚è™ èMë«ó£, “Þ™¬ôªò¡Á à¬ó‚èˆ ¬îKò‹ Þ™¬ô! ªî£™¬ôªò¡ øî¬ùˆ ¶ø‚è¾‹ ¶EM™¬ô Þ¼Šð¶ à‡¬ñî£¡ âQÂ ªñ¡ù? ªð£ÁŠ¹ Üõ˜‚«è è£ˆî¼œ ¹K»‹”11 â¡Á Þ¬øõ¡ Þ¼‚A¡ø£ù£? Þ™¬ôò£? â¡ø äò ñùŠð£¡¬ñ»ì¡ èì¾œ õ£›ˆ¶Š ð£®»œ÷£˜. Þî¡õN Þô‚AòˆF™ èì¾œ õ£›ˆF™ è£ô‰«î£Á‹ ãŸð†ì ñ£ŸøƒèÀ‚° Iè º‚Aò‚ è£óí‹ êºî£òˆF™

No. 100 APRIL 2018 142 Journal of Tamil Studies

ãŸð†ì ñ£Ÿøƒèœ â¡ð¬î‚ ¬èô£êðF êÍèMò™ ð£˜¬õJ™ ªîO¾ð´ˆ¶Aø£˜. 4.4. ¬èô£êðFJ¡ ð£˜¬õJ™ ð£óF ¬èô£êðF Þôƒ¬èŠ «ðó£î¬ùŠ ð™è¬ô‚èöèˆF™ ðEò£ŸPòªð£¿¶, ÜƒA¼‰î «îCò‚ è¬ô Þô‚AòŠ «ðó¬õJ™ ÝŒ¾Šðô¬è Ü¬ñˆ¶, ð£óF¬òŠ ð™«õÁ õ¬èèO™ ÝŒ¾èÀ‚°†ð´ˆFù£˜. ð£óF¬òŠ ðŸP ÝŒ¾èœ «ñŸªè£œ÷Š ðô¬ó»‹ á‚°Mˆî£˜. ð£óFò£˜, îI›‚ èM¬î àôA™ îQJì‹ õAŠðõ˜. Þõ˜, ¹¶‚èM¬îJ¡ º¡«ù£®ò£è ÜPòŠðÁø£˜. ð£óFJ¡ e¶ ¬èô£êðF‚° ÜFè ß´ð£´ à‡´. ð£óF¬òŠ ðŸPˆ îI› ñŸÁ‹ ÝƒAôˆF½ñ£è ãøˆî£ö 25 è†´¬óèœ â¿F»œ÷£˜ ¬èô£êðF. ð£óFJ¡ êºî£òŠ ð£˜¬õ ñ£˜‚Cò„ C‰î¬ù ªè£‡ì ¬èô£êðF¬ò ß˜ˆîF™ MòŠH™¬ô. ñ£˜‚v, ãƒªè™v Þ¼õ¼‹ ÞòŸ¬è M…ë£ùˆ ¶¬øèÀ‚°‹ êÍè M…ë£ùˆ ¶¬øèÀ‚°‹ ãŸð´ˆFò H¬íŠ¹ êºî£òˆ¬î»‹ àô¬è»‹, Hóð…êˆ¬î»‹ ñQî˜ «ï£‚°‹ º¬øJ™ ªð¼ñ£Ÿøˆ¬î à‡ì£‚Aò¶. Ü«î õ¬èJ™ Þô‚Aò‹ ð¬ìˆî ð£óF¬òŠ ðŸPŠ ‘ð£óF»‹ «ñù£†´‚ èMë˜èÀ‹’ â¡ø è†´¬óJ™ õ£™† M†ñ¡, Iv Yv, ªû™L, ¬ðó¡, W†v, «õ˜†v «õ£˜ˆ¶, ªì¡Qê¡, âI™, ªõ˜ý«ó¡ «ð£¡ø èMë˜èÀ‚°‹ ð£óF‚°‹ Þ¬ì«ò àœ÷ èM¬î ñŸÁ‹ è¼ˆ¶ àø¾èœ ðŸP‚ ¬èô£êðF °PŠHÁø£˜’12. W†R¡ “Beauty is truth, Truth is beauty” â¡ø õKèO¡ î£‚è‹ ð£óFJ¡ õ£˜ˆ¬îèO™ ‘à‡¬ñ«ò õùŠ¹, õùŠ«ð à‡¬ñ’ â¡ø£Aø¶. «ñù£†´‚ èMë˜èOìI¼‰¶ ð£óF èM¬î õ®õˆ¬îˆ îI¿‚° ÜPºèŠð´ˆFù£˜. ªû™Lî£ê¡ â¡Á î¡¬ù ÜPMˆî ð£óFJ¡ èM¬îèO™ «ñù£†´‚ èMë˜èO¡ î£‚è‹ ãŸð†®¼Šð¬îˆ î°‰î ê£¡ÁèÀì¡ â´ˆ¶¬óAø£˜ ¬èô£êðF. ¬èô£êðF, Þ¼ ñè£èMèœ â¡ø ËL™ î£Ã˜ ñŸÁ‹ ð£óF Þ¼õ¼‚°‹ Þ¼‚°‹ åŸÁ¬ñ «õŸÁ¬ñè¬÷ MKõ£è â´ˆ¶¬óˆ¶œ÷£˜. Þ¼õ¼‹ «îCò‚ èMèœ. î£Ã¬ó‚ èƒ¬è ïF«ò£´‹ ð£óF¬ò‚ è£MK ïF«ò£´‹ åŠHÁø£˜ ¬èô£êðF. î£Ã˜ ÜóCòL™ Gî£ùŠ «ð£‚°¬ìòõ˜; â‰FóŠ ¹ó†C¬ò õó«õŸè£îõ˜; î£Ã˜ Þô‚AòˆFL¼‰¶ ÜóCò½‚°Š ðòEˆîõ˜. ð£óF«ò£ bMó ÜóCò™

No. 100 APRIL 2018 Journal of Tamil Studies 143

«ð£‚°¬ìòõ˜; â‰FóŠ ¹ó†C¬ò õó«õŸøõ˜. Þ¼ŠHÂ‹ ð£óF‚°ˆ î£ÃK¡e¶ îQŠðŸÁ Þ¼‰î¶ Üîù£™î£¡ î£ÃK¡ ð¬ìŠ¹èœ ðôõŸ¬øˆ îI›Šð´ˆFù£˜. ð£óFJ¡ «îêŠ ð‚FŠ ð£ì™èO™ î£‚è‹ ßöˆ«îCòŠ ð£ì™èO™ Þ¼Šð¬îˆ î‚è ê£¡ÁèÀì¡ â´ˆ¶¬ó‚Aø£˜ ¬èô£êðF. “Þôƒ¬è ñEˆF¼ ï£ªìƒèœ ï£«ì - Þ‰î ÞQò àí˜„C ªðŸø£™ Þ¡ði«ì” “ßöˆF™ â¿‰î «îCòŠ ð£ì™è¬÷ Ýó£»Iìˆ¶, ð£óFJ¡ î£‚è‹ ïñ¶ èM¬îJ™ ªïA›„C»‹ à¼‚èº‹ «õèº‹ ¹¶¬ñ»‹ ãŸðì ã¶õ£ò¬ñ‰î¶”13 â¡Á ð£óF ÝŒ¾èœ âÂ‹ ËL™ °PŠH´Aø£˜ ¬èô£êðF. 5.0. îI› ÝŒ¾Š ðƒèOŠ¹ “Þ‰Fò ªñŒJò¬ôŠ ªð£Áˆîõ¬óJ™ Ýó£Œ„C â¡¬ø‚«è£ º®‰¶ º®¾èÀ‹ ÜÁFò£è ªõOJìŠð†´M†ìù. H¡ õ‰î ë£QèO¡ Ýó£Œ„Cèœ ò£¾‹ Ü‹ º®¾è¬÷„ êKò£è M÷ƒA‚ ªè£œõî¡ ªð£¼†«ì «ñŸªè£œ÷Šð†ìù ”14 â¡Á îñ¶ Ü®»‹ º®»‹ â¡ø ËL™ °PŠH´Aø£˜ ¬èô£êðF. Þ¶«ð£¡ø Ü®º® è£íºòô£îð® Cô Þô‚Aòˆ Føù£Œ¾èœ Þ¼Šð¶ «õî¬ù‚°Kò¶, â¡Aø£˜ ¬èô£êðF. ‘º¡ «î£¡P Íˆî°®’ â¡ø ªê£Ÿªø£ì˜ îIöPë˜è÷£™ ÜFè‹ ¬èò£÷Šð†´ˆ «îŒ‰¶«ð£ù å¡ø£°‹ â¡Aø£˜. ‘Ý»îƒèœ, àðèóíƒèœ, ð¬öò ð£‡ìƒèœ, è™ªõ†´‚èœ, ªêŠ«ð´èœ ºîLò ªð£¼†ê£¡Áèœ â¶¾«ñ «õ‡ì£‹. ÞŠð£ì™ Ü®è¬÷«ò «õîõ£‚è£è‚ ªè£‡´, º¡ «î£¡Pò îIöK¡ ºî¡¬ñ¬ò âñ¶ Ýó£Œ„Cò£÷˜èœ Cô˜ G¬ôï£†ì ºò½‹«ð£¶ ‘õóô£Á’ â¡ø ªê£™¬ô à„êKŠð«î «èL‚Aìñ£Aø¶. «õîõ£‚Aòƒè¬÷»‹, ñ‰Fóƒè¬÷»‹ à¼Š«ð£†´õ‰î ðö‚è «î£ûêˆFù£™ ‘º¡ «î£¡P Íˆî °®’ ðŸP»‹ ÃÁõ¶ å¼ êìƒè£AM†ì¶ â¡«ø «î£¡ÁAø¶’ â¡Á ñù‹ õ¼‰¶Aø£˜. ¬èô£êðF Üõ˜èœ ð™«õÁ î÷ƒèO™ îñ¶ ÝŒM¬ù «ñŸªè£‡ì£˜. êƒè Þô‚Aò‹ ºî™ Üõ˜ õ£›‰î è£ô‚è†ì‹ õ¬óJô£ù â™ô£Mîñ£ù Þô‚AòƒèO½‹ îñ¶ ÝŒ¾ â™¬ô¬ò No. 100 APRIL 2018 144 Journal of Tamil Studies

MKõ£‚AJ¼‰î£˜. «ñ½‹, Üõ˜ ðœOèO™ èM¬î¬ò âšMî‹ ÝCKò˜èœ ñ£íõ˜èÀ‚°Š ðJŸÁM‚è«õ‡´‹ â¡ð¶ °Pˆ¶‹ îñ¶ Þô‚Aòˆ Føù£Œ¾ â¡Â‹ ËL™ Fø‹ðì ÝŒ‰¶œ÷£˜. 6.0 º®¾¬ó ¬èô£êðF î‹ ÝŒ¾‚°ˆ «î¬õò£ù Høªñ£N Ë™è¬÷»‹ Íôªñ£N õ£Nò£è«õ£, ªñ£Nªðò˜Š¹ õNò£è«õ£ Ý›‰¶ð®ˆ¶ ÜõŸP¡ è¼ˆ¶‚è«÷£´ åŠH†´ à¬óˆîõ˜. î£‹ â´ˆ¶‚ªè£‡ì ÝŒ¾Š ªð£¼‡¬ñJ¡ ªî£ì˜ð£ù º¡¬ùò ÝŒ¾‚ è¼ˆ¶‚è¬÷‚ èõùˆF™ â´ˆ¶‚ªè£‡´ ÜõŸ¬ø ãŸÁ‹ ñÁˆ¶‹ î‹ ÝŒ¾ º®¾è¬÷ º¡¬õˆî˜. ¬èô£êðFJ¡ Ë™èO™ è£íŠð´‹ °PŠ¹èœ Føù£Œõ£÷˜èÀ‚° Iè¾‹ ðòÂœ÷î£è Ü¬ñ‰¶œ÷ù. «ñ½‹, ¹Fî£è ÝŒ¾ ªêŒ»‹ â‡íˆ¬î ãŸð´ˆ¶õùõ£è¾‹ Ü¬ñ‰¶œ÷ù. «èêõ¡ â¡ðõ˜ ‘¬èô£êðFJ¡ ñ£˜‚Cò º¬øJ™ Üî¡Iè âO¬ñŠð†ì ªîOõ£ù ï¬ì»ì¡ ÜPºèñ£A å¼ ¬èM÷‚è£è à¼ñ£Pò¬î Üõó¶ ºî¡¬ñò£ù ðƒèOŠ¹ âùô£‹’15 â¡Aø£˜. à‡¬ñò£ù ÝŒ¾ âŠð® Þ¼‚è«õ‡´‹ â¡ðîŸ°‚ ¬èô£êðF, ‘Ü®»‹ º®»‹ «îì‚ A¬ì‚è£î ¹ó£í‚ è¬îè÷£è Þ¼ŠHÂ‹ æò£î à¬öŠð£½‹ àÁFò£½‹ à‡¬ñ¬ò àí˜î™ â¡ø ªñŒ‹¬ñ¬ò G¬ôï£†´«õ£‹’16 â¡Á õ¬óò¬ø ªêŒAø£˜. îI› ÝŒ¾ôA™ å¼ M®ªõœOò£è¾‹ F¼Š¹º¬ùò£è¾‹ ¬ñ™è™ô£è¾‹ Fè›‰îõ˜ ¬èô£êðF. åŠHò™ ÝŒM¡ º¡«ù£®. ÜPMò™ Ü®Šð¬ìJô£ù î‹ ÝŒ¾ õ£Jô£èˆ îI› ªñ£NJ¡ Þô‚Aòˆ ªî£¡¬ñè¬÷»‹, îQˆî¡¬ñè¬÷»‹ àôè÷£Mò G¬ôJ™ GÁMò å¼ ªð¼ñèù£˜. ¬èô£êðFJ¡ ÝŒ¾èœ à¬ö‚°‹ ñ‚èÀ‚è£ù M´î¬ô¬ò ¬ñòñ£è‚ ªè£‡®¼‰îù. â™ô£ G¬ôJ½‹ êñˆ¶õ‹ Þ¼‚è«õ‡´‹. «ñ½‹, ê˜õ«îê G¬ôJ™ ò£õ¼‹ åŸÁ¬ñò£è„ ªêò™ðì«õ‡´‹ â¡ø ªð£¶¾¬ì¬ñ„ C‰î¬ù «ñ«ô£ƒAJ¼‰î¶. îINò™ ÝŒ¾‚°Š «ðó£CKò˜ è. ¬èô£êðFJ¡ ðƒèOŠ¹ ñèˆî£ù¶, î¡QóèŸø¶.

No. 100 APRIL 2018 Journal of Tamil Studies 145

°PŠ¹èœ 1. Þó£ñ. ²‰îó‹ - Þ‰Fò Þô‚Aò„ CŸHèœ- èô£GF ¬èô£êðF - (ð.-118). ê£AˆFò Üè£ªîI- ºî™ ªõOf´-2007. 2. H.Ý˜. ðó«ñvõó¡ - ñ£˜‚Cò îˆ¶õ‹ - ð£ì‚°PŠ¹, Þ‰Fò è‹ÎQv† è†C(ñ£˜‚Cv†), îI›ñ£Gô‚ °¿. 3. Føù£Œ¾ Üµ°º¬øèœ(è†´¬óˆ ªî£°Š¹)- ðFŠð£CKò˜ ì£‚ì˜ °. ðèõF, ñ£˜‚Cò Üµ°º¬øèœ -è.î. F¼ï£¾‚èó²- (ð.- 304)- ñÁðFŠ¹ 2007 - àôèˆ îIö£ó£Œ„C GÁõù‹-Þó‡ì£‹ ºî¡¬ñ„ ê£¬ô, ¬ñòˆ ªî£N™¸†ðŠ ðJôè õ÷£è‹, îóñE- ªê¡¬ù- 600113. 4. è. ¬èô£êðF- êÍèMò½‹ Þô‚Aòº‹- 1979 - GÎ ªê…²K ¹‚ý¾v- ªê¡¬ù. 5. Þó£ñ. ²‰îó‹- «ñŸ²†®ò Ë™ (ð. 23). 6. è. ¬èô£êðF- åŠHò™ Þô‚Aò‹-(ð‚. 52-53)-1969 7. Þó£ñ. ²‰îó‹- «ñŸ²†®ò Ë™ (ð. 44). 8. è. ¬èô£êðF- Ü®»‹ º®»‹ - (ð. 61)- °ñó¡ ðŠOû˜v, 3, ªñŒ¬è Mù£òè˜ ªî¼. õìðöQ, ªê¡¬ù-26. 9. «ñô¶, (ð. 66). 10. «ñô¶, (ð‚. 85-86). 11. «ñô¶, (ð. 72). 12. Þó£ñ. ²‰îó‹-«ñŸ²†®ò Ë™ (ð. 72). 13. è. ¬èô£êðF- Þô‚Aòº‹ Føù£Œ¾‹- (ð. 76)- °ñó¡ ðŠOû˜v, 3, ªñŒ¬è Mù£òè˜ ªî¼. õìðöQ, ªê¡¬ù-26. 14. è. ¬èô£êðF- «ñŸ²†®ò Ë™, (ð. 6). 15. Þó£ñ. ²‰îó‹- «ñŸ²†®ò Ë™ (ð. 124). 16. è. ¬èô£êðF- «ñŸ²†®ò Ë™, (ð. 51).

No. 100 APRIL 2018 146 Journal of Tamil Studies

15. Ýù‰î«ð£FQJ™ îI›õ÷˜„CŠ ðEèœ «è£. Mêòó£èõ¡ Ü‰Gò˜ Ý†CJ™ Ü®¬ñŠð†´ Ü™ô™ ð†ì è£ô‚è†ìˆF™ îIö˜èO¬ì«ò îI› ªñ£N¬ò õ÷˜‚è¾‹ îI›Š ð‡ð£†´ ªïPº¬øè¬÷‚ è£ˆ¶ Ü¡¬ùˆ îI› ªñ£N¬ò Ü¬ùõKìº‹ ªè£‡´ «ê˜ˆ¶ˆ îI›ŠðE ªêŒî Þî› Ýù‰î«ð£FQ Ý°‹. ÞšMî› 1915Ý‹ Ý‡´ ï£.ºQê£I â¡ðõó£™ ªî£ìƒèŠð†ì¶. ÞšMîN¡ A¬ì‚èŠªðø£î ÜKò ªî£°Fè¬÷ àôèˆ îIö£ó£Œ„C GÁõù‹ eœðFŠ¹„ªêŒ¶œ÷¶. ÞšMî› îI›ªñ£NJ¡ õ÷˜„C¬ò «ñŸªè£‡ì Þîö£èˆ Fè›Aø¶. “è™«î£¡P ñ‡«î£¡ø£‚ è£ôˆ«î õ£ª÷£´ º¡ «î£¡P, Íˆî °®” â¡Á ÜPë˜ ªð¼ñ‚è÷£™ «ð£ŸøŠð´‹ îIö˜èO¡ ªñ£N îI› ªñ£N. Þ‹ªñ£N Þô‚Aò õ÷‹ I‚è ªñ£N. è£ô‰«î£Á‹ ð™«õÁ ñ£ŸøƒèÀ‚° à†ð†´ Ü‰GòK¡ õóõ£™ ªñ£N‚èôŠ¹ ãŸð†´ ªñ£N C¬î‰¶ õ÷˜„C °¡Pò¶. Ü‚ è£ô‚ è†ìˆF™ îI›ªñ£NJ¡ YK÷¬ñ¬ò â´ˆ¶‚ÃPˆ îI›ŠðE ªêŒF¼‚Aø¶ Ýù‰î«ð£FQ. ÞšMîN¡ îI›ŠðE¬ò «ï£‚°«õ£‹. “îI› ªñ£NJ¡ îQˆî¡¬ñ¬òŠ ð£¶è£‚è¾‹ îI›ªñ£NJ¡ CøŠ¬ðŠ ðŸP»‹ õìªñ£N»‹ ÝƒAôº‹ îIN™ âšõ£Á á´¼Mˆ îI›ªñ£NJ¡ îQˆî¡¬ñ¬òŠ ð£F‚A¡øù â¡ðî¬ù»‹ ÞšMî› ªîOõ£è ñ‚èÀ‚° â´ˆ¶‚ÃP»œ÷¶. îI› õ÷˜„CŠðE‚° ï£‹ â¡ùñ£FKò£ù ºòŸCè¬÷ «ñŸªè£œ÷«õ‡´‹ â¡ø MNŠ¹í˜„C¬ò á†´‹ Mîñ£è«õ Ýù‰î «ð£FQJ™ è†´¬óèœ Ü¬ùˆ¶‹ Ü¬ñ‰¶œ÷÷ù. º¬ùõ˜ «è£. Mêòó£èõ¡, Þò‚°ï˜, îI› õ÷˜„C Þò‚èè‹, â¿‹Ì˜, ªê¡¬ù - 600 008. Þò‚°ï˜ (º.Ã.ªð£.), àôèˆ îIö£ó£Œ„C GÁõù‹. ªî£ì˜¹ â‡: 94441 09166. No. 100 APRIL 2018 Journal of Tamil Studies 147

“å¼ ï£†®¡ º¡«ùŸø‹ Ü‰ï£†®¡ ªñ£N º¡«ùŸøˆ¬îŠ ªð£Áˆî¶. Þ‚ è£ôˆF™ ÝƒAô‹ ÜóCò™ ªñ£Nò£Œ Þ¼Šðî£™ îI› ªñ£N‚°œ÷ ñFŠ¹ ï£À‚° ï£œ °¬ø‰¶ õ¼Aø¶. ÝƒAôŠ ðœO‚ÃìƒèO½‹ è™ÖKèO½‹ îI› õ÷˜„C‚«è Þì‹ Þ™ô£ñ™ «ð£°‹ð®ò£ù MFè¬÷„ ê˜õèô£ ê£¬ôJù˜ ¹F¶ ¹Fî£è Ü¬ñˆ¶ õ¼A¡øù˜. Þ¶ Iè¾‹ õ¼‰îˆî‚è Mêòñ£°‹. ¹Fò ¹Fò Ýó£Œ„C Ë™èœ îIN™ ªõOõ¼‹ð®ò£è„ ªêŒõ«î£´ ð‡¬ì Þô‚èí Þô‚Aò Ýó£Œ„Cè¬÷»‹ ªõOJ†´ˆ îI›ªñ£N¬ò õ÷˜‚è «õ‡´‹. M…ë£ù‹, ¬èˆªî£N™, Mò£ð£ó‹, Mõê£ò‹,ê‹ð‰îñ£ù Ýó£Œ„C Ë™èœ îIN™ ãó£÷ñ£è ªõOõó«õ‡´‹. ïñ¶ Ýù‰î«ð£FQ ªê¡ø ðFù£¡° Ý‡´è÷£è âOò ÞQò îI› ï¬ì¬ò«ò î¿M õ¼õ¶‹ îI› ªñ£NJ¡ CøŠ¹ , Üî¡ õ÷˜„C‚è£ù Ýó£Œ„C ºîLòõŸ¬ø î£ƒè õ¼õ¶‹ «ïò˜èœ àí˜õ£˜èœ. ÞQ«ñ½‹ Þ‰î MêòˆF™ Ýù‰î«ð£FQ á‚èˆ«î£´ à¬ö‚°‹ â¡ð¬îˆ ªîKMˆ¶‚ªè£œA«ø£‹.”1 â¡Á Ýù‰î«ð£FQJ¡ ÝCKò˜ ÞîN¡ î¬ôòƒèˆF™ °PŠH†®¼‚Aø£˜. îI›ªñ£NJ¡ Ü‚è£ô G¬ô¬ñ¬ò»‹, ñ‚èœ ªêŒò«õ‡®ò èì¬ñ¬ò»‹ °PŠH†®¼‚Aø¶. îI› õ÷˜„CŠðEJ™ Ýù‰î«ð£FQ Þî› ªð¼‹ðƒ° ÝŸPJ¼‚Aø¶ â¡ð¶ ÞšMî›èO¡õN ÜPò º®Aø¶. îI›ªñ£N õ÷˜„C õ÷˜„C â¡ø£™ â¡ù â¡ð¬îŠ ªð£¶õ£è «ï£‚A«ù£ñ£ù£™, õ÷˜„C â¡ð¶ å¡PL¼‰¶ «ñ‹ð£´ Ü¬ìõ¶, Üî£õ¶ ñ£Ÿø‹ Ü¬ìõ¶. Ý‚èƒè£óíñ£è ñ£Ÿøñ¬ìõ¶ õ÷˜„C. ÜN¾ è£óíñ£è ñ£Ÿø‹ Ü¬ìõ¶ i›„C.Þšõ£Á ñ£Ÿø‹ Þ¼õ¬èJ™ Gè›Aø¶. ï£‹ ï‹ îI›ªñ£N õ÷˜„C‚°„ ªêŒò«õ‡´õ¶ â¡ùªõ¡Á C‰Fˆ«î£ñ£ù£™ ï‹ªñ£N¬ò ï‹¬ñˆ îMó «õÁ ò£¼‹ õ÷˜‚èŠ«ð£õ¶ Þ™¬ô. ï£‹ ðò¡ð´ˆFù£™î£¡ Ü¶ õ÷¼‹. ï£‹ ï‹ îI›ªñ£N¬ò i†´ ªñ£Nò£è, ÜPMò™ ªñ£Nò£è ïñ¶ ªêò™ð£´èœ â™ô£õŸP½‹ ðò¡ð´ˆî «õ‡´‹ â¡Á â‡E„ ªêò™ð´ˆî «õ‡´‹. â¡ðF™ Ýù‰î«ð£FQ Þî› èõù‹ ªê½ˆF»œ÷¶. “åšªõ£¼ ü£Fò£¼‹ îƒèœ îƒèœ î£Œªñ£NJQì‹ «ðó¡¹ ªè£‡´ «ð£ŸPŠ¹è›‰¶ è‡µ‹ è¼ˆ¶ñ£è õ÷˜ˆ¶ ÜHM¼ˆF

No. 100 APRIL 2018 148 Journal of Tamil Studies

ªêŒ¶õ¼A¡øù˜. Üƒéù‹ Ü¡¬ù ªñ£NJ¡ð£™Ü÷õŸø Ü¡¹ Ì‡ªì£¿°‹ ü£FòK™ îIö¼‹ å¼õó£õ£˜2 â¡Á Ýù‰î«ð£FQ îIö˜èO¡ ªñ£NŠðŸ¬ø â´ˆ¶ Þò‹¹Aø¶. “îƒèœ î£Œªñ£Nò£Aò îI›ªñ£NJ¡ªð¼¬ñè¬÷ â´ˆ¶Š¹è›‰«î£¶õF™ å¼ï£À‹ êLŠð¬ìõF™¬ô - îIN¡ ð‡¬ðŠ «ð²õF™ Üõ˜èœ Ü¬ì»‹ Ýù‰îˆFŸ° Ü÷¾ A¬ìò£¶. îI›ï£†®™ âˆî¬ù«ò£ îI›Š ðˆFK¬èèœ ïì‰¶õ¼A¡øù. Ü¬õèO™ îI›ªñ£NJ¡. «ñ¡¬ñ¬òŠ ðŸPò ªêŒFèœ õ£ó‰«î£Á‹ å¡Á iîñ£õ¶ ªõOõóˆ îõÁõF™¬ô.3 îI›ªñ£NJ¡ õ÷˜„CŠðEJ™ ð™«õÁ Þî›èÀ‹ êƒèƒèÀ‹ Þ¬í‰¶ å¡ÁÃ®ˆ îI›ªñ£NJ¡ ªð¼¬ñ¬ò â´ˆ¶‚ÃP ñ‚èO¬ì«ò îI›ªñ£NJ¡ ñ£‡H¬ù õ÷˜ˆªî´ˆF¼‚A¡øù. “Ã†ìŠð´‹ Ã†ìƒèO™ ä‰î£Á êñòƒèOô£õ¶ îI›ªñ£NJ¡ ªð¼¬ñ «ðêŠðì£Fó£¶. Ü„êƒèƒèœ Ü®‚è® Ã®ù£½‹ Ãì£M†ì£½‹ Ý‡´«î£Á‹ Ý‡´ G¬ø¾ Mö£ ïìˆ¶õ¶ ñ†´‹ G„êò‹. Üšõ£‡´Mö£‚èœ ïì‚°‹ è£ôˆF™ ï¬ìªðÁ‹ ðô HóêƒèƒèO™ å¡ø£õ¶ îI›Š ð£¬û»‹ CøŠ¬ðŠ ðŸPòî£è«õJ¼‚°‹. ÞšMî‹ ï¬ìªðÁ‹ ê¬ðèœ îI›ªñ£NJ¡ õ÷˜„C‚ªè¡«ø îQ«ò ãŸð†ì¬õè÷£Œ Þ¼‚è«õ‡´‹ â¡ø ÜõCòI™¬ô. Þƒéù‹ õ¬óòŠð´‹ ªêŒFèœ Gè›ˆîŠð´‹ ªê£Ÿªð£N¾èœ â™ô£‹ â´ˆFò‹¹‹ º®¾ ò£ªîQ™ êèô ªñ£NèO½‹ îI›ªñ£N«ò î¬ôCø‰î¶4 â¡ðî£°‹. îI›ªñ£NJ¡ õ÷˜„C â¡ð¶ î¡ñQî˜è÷£™ ñ†´‹ õ÷˜‚èŠðìM™¬ô. ðô êƒèƒèœ,ðô Þî›èœ,ðô GÁõùƒèœ âùŠ ð™«õÁ îóŠHù¼‹ îI›ªñ£NJ¡ õ÷˜„C¬ò º¡ªù´ˆ¶ˆ ªî£‡ì£ŸP»œ÷ù˜ â¡ð¬î Ýù‰î«ð£FQ â´ˆ¶‚ÃP ÜF™ î¡Â¬ìò ðƒèOŠ¬ð»‹ M÷‚A»œ÷¶. Ü‚è£ô„ÅöL™ îI›ªñ£NJ¡ ªð¼¬ñ¬ò â´ˆ¶‚ÃÁ‹ ªê£Ÿªð£N¾èœ ñ£î‰«î£Á‹ ï¬ì ªðŸP¼‚A¡øù â¡ð¬î»‹ ÜPòº®Aø¶. îIN¡ G¬ô¬ñ îIN¡ ºŸè£ôˆ îŸè£ô G¬ô¬ñèœ â¡ø î¬ôŠH™ Ýù‰î«ð£FQJ™ ðô è†´¬óèœ ªõOõ‰F¼‚A¡øù. êºî£ò õ£›‚¬è

No. 100 APRIL 2018 Journal of Tamil Studies 149

õ÷˜„C‚°ˆ «î¬õò£ù è¬ô„ ªê£™ô£‚è‹ â¿ˆ¶„ Y˜F¼ˆî‹ ºîô£ù ðEèO™ ï£‹ Iè¾‹ èõù‹ ªê½ˆî «õ‡´‹. ñQîÂ¬ìò ÜP¾ õ÷˜„C‚° â™¬ô«ò Þ™¬ô. Ü¶«ð£ô«õ ªñ£NJ¡ õ÷˜„C»‹ Ý°‹. âù«õ ÜP¬õ õ÷˜ˆ¶ ÜPMù£™ ªñ£N¬ò õ÷˜‚èŠ ªð¼‹ ºòŸC ªêŒò«õ‡´‹. ÜîŸ° ï£‹ â¡ù ªêŒò«õ‡´‹ â¡ðîŸ° Ýù‰î«ð£FQ b˜¾ ÃÁAø¶. ñ£íõ˜èœ îI› ªñ£N¬ò‚ èŸø£™ â™ô£ MîˆF½‹ ðò¡ªðøô£‹ â¡ø ï‹H‚¬è õ¼‹ Ü÷MŸ°ˆ îI› ªñ£NJ¡ õ÷˜„C¬òŠ ªð¼‚è «õ‡´‹. ÜŠ«ð£¶î£¡ ªñ£N õ÷˜„C Ü¬ì»‹. Ü¬ùõ¼‹ îI› ªñ£N¬ò M¼‹H‚ èŸð£˜èœ.Üî¡ ªð¼¬ñ¬ò àôèPò„ªêŒõ£˜èœ.Þ¶î£¡ ñÁ‚èº®ò£î à‡¬ñ â¡ð¬î Ýù‰î«ð£FQ õL»ÁˆF‚ÃÁA¡ø¶. “îI¬öŠ ðJ¡ø£™ Üîù£™ õ¼õªî£¼ ðòQ¡Á â¡Á ñ£íõ˜ ðô¼‹ â‡Eõ¼‹ G¬ô¬ñJ™ îŸè£ôˆF™ îINL¼‰¶ õ¼Aø¶. Þîù£™ Üõ˜ îI¬ö«ò ¹ø‚èEŠð£ó£A¡øù˜. å¼ ªî£N¬ô„ ªêŒðõ¼‚° Üˆªî£Nô£™ ðò¡ à‡ì£°‹ â¡Á àÁF à‡ì£è£Mìˆ¶ Üõ˜ Üˆ ªî£N¬ô„ ªêŒî¬ô «ñŸªè£œõ«ó£? å¼«ð£¶‹ ªè£œ÷£˜. ÝîL¡ Þ‰G¬ô cƒè¾‹ èŸð£¼‹ èŸHŠð£¼‹ îI›ªñ£N õ÷˜ˆîîŸè£õùõŸPŸ ªê™ô¾‹ Þì‹ ãŸð´îŸ«è. îIö˜ åšªõ£¼õ¼‹ ÞQ ºò½î™ «õ‡´‹. ÝƒAô‹ îŸè£ô‹ ï£ªìƒ°‹ ðóMJ¼ˆîŸ°„ ê˜õèô£ê£¬ôèÀ‹, ðô èô£ê£¬ôèÀ‹ ãŸð†®¼ˆî™ «ð£¡Á îI› ð£¬û»‹ âƒ°‹ ðó¾õî£è ÜîŸ°‹ ÜîŸªèùˆ îQò£è„ ê˜õèô£ ê£¬ôèÀ‹, ðô¼‹ º¬ø¬ñò™ ðJôŠ ðô èô£ê£¬ôèÀ‹ ãŸð´ˆ¶î™ «õ‡´‹.5 ï‹ î£Œªñ£Nò£‹ îI›ªñ£N¬òŠ ð®ˆî£™ Ü‰îŠ ð®ŠHù£™ ðò¡ à‡ì£°‹ õ¬èJ™ F†ìƒèœ ªêŒò«õ‡´‹. îI›ªñ£NJ™ è™M èŸø£™ º¡«ùøô£‹ â¡ø î¡ù‹H‚¬è¬òˆ î¼õî£èˆ îI›‚è™M Ü¬ñò«õ‡´‹. Üšõ£Á Ü¬ñ‰î£™ G„êòñ£è Ü¬ùõ¼‹ îI› ªñ£N¬ò‚ èŸè Ý˜õ‹ ªè£œõ£˜èœ.Üî¡Íô‹ îI›ªñ£N õ÷˜„C ªðÁ‹ â¡ð¬î Ýù‰î«ð£FQ Þî› â´ˆ¶‚ ÃP»œ÷¶. îI›ªñ£NJ¡ G¬ô¬ñ¬ò â´ˆ¶‚ÃP, Ýù‰î«ð£FQ ïñ‚è£ù ªî£¡¬ñò£ù õóô£Á â¿îŠðìM™¬ô«ò âù ã‚èƒªè£‡´ ï‹ º¡«ù£˜èO¡ ªð¼¬ñ¬ò «ñ™ï£†®ù¡ õóô£Á ªè£‡´ º¿¬ñò£è àíó º®ò£¶ â¡ø à‡¬ñ¬ò â´ˆ¶ M÷‚A»œ÷¶. ïñ¶ º¡«ù£˜èO¡ ªð¼¬ñ¬ò ÜP»‹ è¼×ôèƒè÷£è

No. 100 APRIL 2018 150 Journal of Tamil Studies

Þô‚Aòƒè¬÷»‹,è™ªõ†´‚è¬÷»‹ â´ˆ¶‚ÃPˆ îI›ŠðEJ™ Cø‰î ªî£‡ì£ŸPJ¼‚Aø¶ Ýù‰î«ð£FQ. ïñ¶ ï£†®¡ è¼×ôèƒè÷£ù êƒè Þô‚Aòƒèœ ªè£‡´ îIöK¡ ªð¼¬ñ¬ò ÜPò º®»‹. “ï‹ ï£†®™ àò˜‰«î£K¡ ÞòŸ¬èJ¬ù M÷‚°õùõ£Œˆ «î£¡Pò ËŸèœ Þ™¬ô«ò£ªõQ¡ à‡´, Ü¬õ îŸè£ô‹ CŸCô˜ Þƒ°ñƒ°ñ£èˆ îI› îI› âÂ‹ Ü÷M«ôÂ‹ Ýóõ£ó åLJ¬ù ªò¿ŠHJ¼ˆîŸ° ÜP¾I‚è ê£¡«ø£ó£LòŸøŠð†´ ï™M¬ù ªðŸÁ Gô¾A¡øùõ£Aò Þô‚Aò Þô‚èíƒèÀ‹ Þƒ°ñƒ°ñ£è‚ è‡´ â´‚èŠð†´õ¼‹ è™ªõ†´‚èÀñ£‹”6 îI›ªñ£N «ñ™ ðŸÁ‚ªè£‡ì ê£¡«ø£˜èœ ï‹ º¡«ù£˜èO¡ ªð¼¬ñJ¬ùŠ ðô¼‹ ÜP»‹ð® ºòŸCªêŒ¶ Ë™è¬÷»‹ °PŠ¹è¬÷»‹ ªõOJ†´ õ‰F¼‚A¡øù˜ â¡ð¬î Ýù‰î«ð£FQ Þî› Ü‚è£ôñ‚èO¬ì«ò ªè£‡´ «ê˜ˆF¼‚Aø¶. îIN¡ îQˆî¡¬ñ îI›ªñ£N îQˆî¡¬ñ õ£Œ‰î ªñ£N â¡ðî¬ù Ýù‰î«ð£FQ Þî› î‚è ê£¡Á è£†® GÁMJ¼‚Aø¶. “îI›ªñ£NŠ ¹í˜„C‚°†ð´‹ ªêŒ¬èèÀ‹ °Pf´èÀ‹ M¬ù‚°PŠ¹ M¬ùˆªî£¬è ºîLò Cô ªê£™Lô‚èíƒèÀ‹ àò˜F¬í , ÜçP¬í ºîLò ªê£Ÿð£°ð£´èÀ‹ Üè‹, ¹ø‹ â¡Â‹ ªð£¼†ð£°ð£´èÀ‹ , °P…C, ªõ†C ºîLò F¬íŠð£°ð£´èÀ‹ ÜõŸP™ ð°FèÀ‹ ªõ‡ð£ ºîLò ªêŒ»Oô‚èíº‹ Þ¡«ù£ó¡ù Hø¾‹ õìªñ£NJŸ ªðøŠðì£¬ñò£Â‹” â¡Á Þ¼ ªñ£NJ½‹ ¹ô¬ñI‚è ñ£îõ„ Cõë£ù ºQõ˜ ÃÁõî£™ îI› îQªñ£N â¡ð¶ ªîŸøùŠ ¹ôù£‹.7 îI› ªñ£N¬òŠ Høªñ£N‚èôŠH¡PŠ «ðê¾‹ â¿î¾‹ «õ‡´‹ â¡ðF™ Ýù‰î«ð£FQ ÜFè ºòŸC â´ˆF¼‚A¡ø¶ â¡ð¬î ÜPò º®Aø¶. è£ô‰«î£Á‹ îI›ªñ£NJ™ ãŸð†ì ð™«õÁ ªñ£N‚èôŠ¹ îIö˜ õ£›MòL½‹ á´¼Mò¶. âù«õ ªñ£NJ¡ ÉŒ¬ñ¬ò e†´¼õ£‚è‹ ªêŒò«õ‡®ò¶ Iè ÜõCòñ£JŸÁ. “ï£†´Š¹øƒèO½œ÷ îI› ñ‚èœ «ð²‹ îI› ªñ£Nò£ù¶ õìªê£Ÿ èôŠH¡Pˆ Éò ªê‰îI› õö‚«è£´ åˆîî£è¾‹ Þ¼‚A¡ø¶. â‰î ï£†®½‹ Ü‰ï£†ì£¼¬ìò ªêŒ»†èÀ‹ Ü‰ï£†®¡ °®ò£ùõK¡ «ð„²èÀ«ñ Ü‰ï£†ìõ˜ õöƒ°‹ ªñ£NJ¡ ðö‰î¡¬ñJ¬ùˆ

No. 100 APRIL 2018 Journal of Tamil Studies 151

ªîK‰¶í˜îŸ°‚ è¼Mò£°‹. Þƒéùñ£èˆ îIN¡ à‡¬ñ„CøŠ¬ð àœ÷õ£Áí˜‰¶ ï´G¬ô õ¿õ£¶ Üî¬ù ÜP¾Áˆî è£†®ò è£™†ªõ™ ÝCKò¼¬ìò ªñŒòPî½‹ Þ™ô£ñ™ ï‹ îIöK¡ å¼ ê£ó£˜ îI› õìªñ£NJQ¡Á à‡ì£òî£ªñù¾‹ Üç¶ ÝKòˆF¡ àîMJ¡P ïìõ£¶ âù¾‹ ï´G¬ô õ¿MŠ ªð£Œ»¬ó ÃPˆ ªîŒõˆ îI¬öŠ ¹ø‹ ðNˆî™ ªðK¶‹ ï£íˆ î°õî£‹. îIN™ ñŸø ªñ£NJ¡ àîMJ¡PŠ «ðê¾‹ â¿î¾‹ «ð£¶ñ£ù ªê£Ÿèœ Gó‹ð à‡ªì¡ð¬î Íõ£Jó‹ Ý‡´èÀ‚° º¡ù˜ â¿îŠð†ì ªî£™è£ŠHò‹, Fõ£èó‹ ºîLò Ü¼‹ªð¼ Ë™èO™ âõ¼‹ è£íô£‹.8 õìªê£ŸèO¡ ¶¬íJ™ô£ñ™ îI› îQˆFòƒ°‹ î¡¬ñ ªðŸø¶. ï£†´Š¹ø ñ‚èœ õìªñ£N„ ªê£Ÿèœ èôõ£î ªê‰îI› ªñ£N¬òŠ «ð²Aø£˜èœ. îIN¡ à‡¬ñ„ CøŠ¬ð ÜP‰«î è£™´ªõ™ Fó£Mì ªñ£NèO¡ åŠHô‚èí‹ â¡ø ËL™ îI›ªñ£N îQˆFòƒ°‹ Fø¡ ªðŸø¶ âù‚ ÃP»œ÷£˜. îI› ªñ£NJ™ Høªñ£N‚ èôŠH™ô£ñ™ «ð²õîŸ°‹ â¿¶õîŸ°‹ G¬øò„ ªê£Ÿèœ à‡´ â¡ð¬î Ýù‰î«ð£FQ ÞîN™ ªõOõ‰î è†´¬óèœ Íô‹ ÜPò º®Aø¶. ï£†®¡ º¡«ùŸøˆFŸ°ˆ îI›ªñ£N‚ è™M«ò IèIè Þ¡P¬ñò£î¶ â¡ðî¬ù Ýù‰î«ð£FQ õL»ÁˆF»œ÷¶. “ðœO‚ÃìˆF™ ñ£íõ˜èœ èEî‹, ÞòŸ¬è ê£vFó‹, êKˆFó‹, Ì«è£÷ ê£vFó‹ ºîLò ÜP¬õŠ¹è†´‹ ð£ìƒèœ ðJô«õ‡®J¼‚Aø¶. «õŸÁ ï£†ìõ˜èœ Hø ï£†´ ªñ£NèO™ Þ÷¬ñJ™ è™MèŸè «õ‡´‹ â¡Á â‡µõ«îJ™¬ô. Ýù£™ ï‹ ï£†®™ÝƒAô õN‚ è™M Íô‹ âOî£Œ ÜP¬õŠ ªðøô£‹ â¡ø â‡í‹ ðóõô£è â™«ô£KìˆF½‹ è£íŠð´Aø¶. «õŸÁªñ£Nè¬÷‚ èŸè‚Ãì£¶ â¡Á ªê£™ôM™¬ô. CŸCô ÞìƒèO™ Þƒhw õ£˜ˆ¬îè¬÷«ò «õ‡´ñ£ù£™ èì¡õ£ƒA‚ªè£œ÷ô£‹. ñŸø ¶¬øèO™ I°‰î º¡«ùŸøñ¬ì‰î ï‹ î£Œ ð£¬ûèO™ Ëîù„ ê£vFóƒè¬÷ ÞòŸø º®ò£ªî¡ð¶ ªð£Á‚è º®ò£î ÞNõ£°‹”9 ÝƒAô ªñ£N¬ò Ý†Cªñ£Nò£è‚ ªè£‡ì è£ôˆF™ îI› õ÷˜„CŠðE¬ò„ ªê‹¬ñò£è ªêŒî Þî› Ýù‰î«ð£FQ â¡«ø â‡í Þì‹ Þ¼‚Aø¶. îI› Cø‰îªñ£N âù¾‹ îQˆFòƒ°‹ ÝŸø™ ªðŸø ªñ£Nªòù¾‹ Ýù‰î«ð£FQ â´ˆ¶‚ÃP»œ÷¶. îI›ªñ£NJ¡ ªð¼¬ñ¬ò»‹ ªî£¡¬ñ¬ò»‹ â´ˆ¶‚ÃP»œ÷¶. ªñ£NèÀ‚ªè™ô£‹

No. 100 APRIL 2018 152 Journal of Tamil Studies

Íˆî ªñ£N îI› ªñ£N â¡Á Ýî£óˆ«î£´ GÁMJ¼‚Aø¶. îI› ªñ£NJ¡ õ÷˜„CŠðE‚è£è Ýù‰î«ð£FQ ªð¼‹ ðƒè£ŸP»œ÷¶ â¡ð¶ Þî›èO¡ õN ÜPòŠªðÁAø¶. îQˆîI› ð£¶è£Š¹ ïô¡ è¼F cô£‹H¬è Ü‹¬ñò£˜ â¿Fò Mñ˜êù‚ è†´¬ó Íô‹ ÜõK¡ îI› ªñ£NŠ ðŸP¬ù»‹ îI¿í˜¬õ»‹ Ýù‰î«ð£FQ Þî› Íô‹ Ü‚ è£ô„Åö¬ô ï£‹ M÷ƒA‚ªè£œ÷ º®Aø¶. “¹Fòî£J¼‰î£½‹ ð¬öòî£J¼‰î£½‹ Høªñ£N‚ èôŠ¹, îI› ªñ£N¬ò ÜNˆîL¡ Üî¬ùˆ î¬ì ªêŒ¶ îI¬öˆ ÉŒ¬ñò£èŠ ð£¶è£ˆ¶ õ÷˜ˆî™ îIöP¾¬ìò åšªõ£¼õ¼‚°‹ Þ¡Pò¬ñò£î èì¬ñò£‹. ÝƒAô ªñ£N‚ èôŠ¬ð ã÷ù…ªêŒ¶ Üî¬ù Mô‚è º¡ õ‰î ÜPë˜ Üƒéù«ñ õìªñ£N‚ èôŠ¬ð»‹ ã÷ù… ªêŒ¶ Üî¬ù»‹ Mô‚Aˆ îI¬öŠ ð£¶è£‚è ºò½î«ô Cø‰î º¬øò£‹.10 îI› èô‰¶œ÷ Høªñ£N„ ªê£Ÿè¬÷ c‚A ÜîŸ«èŸø îI›„ ªê£Ÿè¬÷Š ðò¡ð´ˆFˆ îI› ªñ£NJ¡ îQˆî¡¬ñ¬ò‚ ð£¶è£Šð«î «ï£‚èñ£è‚ ªè£‡´ Ýù‰î«ð£FQJ™ Þ‚è†´¬ó Ü¬ñòŠªðŸP¼‚Aø¶. Ýè«õ îQˆîI› õ÷˜„CŠ ðEJ½‹ ÞšMî› ªñ£NŠðŸÁì¡ ðEò£ŸPJ¼‚Aø¶. °PŠ¹èœ 1. Ýù‰î«ð£FQ ªî£°F 15 (1929-1930), ð. 15. 2. «ñô¶, ð. 281. 3. «ñô¶, ð. 281. 4. «ñô¶, ð. 281. 5. Ýù‰î«ð£FQ ªî£°F 11 (1925-1926), ð. 411. 6. «ñô¶, ð. 411. 7. Ýù‰î«ð£FQ ªî£°F 12 (1926-1927), ð. 152. 8. Ýù‰î«ð£FQ ªî£°F 9 (1923-1924), ð. 179. 9. Ýù‰î«ð£FQ ªî£°F 14 (1928-1929), ð. 181. 10. Ýù‰î«ð£FQ ªî£°F 9 (1923-1924), ð. 179.

No. 100 APRIL 2018 Journal of Tamil Studies 153

16. Archaeological Excavations in Tamil Nadu T.Sathyamurthy Archaeological remains are principal and authentic evidences for understanding the past events of any place. All other materials including the valid native literature and travelogue-description become supplementary and documented archaeological relics expose the truth. In other words, all other datum becomes material for substantiating the archaeological evidence. In fact, other sources are considered as conjecture without archaeological authentication. For understanding the cultural history of south India with special reference to ancient Tamilagam, the (late) Tamil Sangam age better known as early historic period provide authentic literary references well substantiated by archaeological evidences. Historians during 19th CE and early part of last century had to depend on conjectural theory put forth by Tamil literary scholars. With minimal works available for interpretation, the early history of TN was far from satisfactory. We are thankful to the efforts of Dr U VE Swaminatha Ayyar, better known as Tamil Tattha. He could collect the unpublished ancient manuscripts in Tamil and publish them as Sangam age Tamil series. His endeavor brought new life to the historiography of the Tamil nadu and Tamil Language. Hitherto unknown Tamil works of Sangam period provided much scope for understanding the great heroic and cultural life of ancient Tamilians. Some efforts were also made to link the literary evidences with archaeological relics but aborted due to lack of scientific skill at that time. Caldwell (1876 CE) identified Korkkai on the basis of literary evidences as the capital of Sangam age Pandyas, but an attempt to unearth the archaeological remains of port city here had not shown desired result. He could expose many burials but the remains of the habitation and the Pandya port materials could not be unearthed.

Dr. T.Sathyamurthy, Former Superintendent, Archaeological Survey of India, St. George Fort, Chennai - 600 009. Contact No: 94442 54285.

No. 100 APRIL 2018 154 Journal of Tamil Studies

The challenge for archaeologists at that time was to identify many ancient sites of Tamil Sangamage for the spade of archaeologists. There were some pioneers in the field who had initiated the research that created passion for new discovery to understand and write the history of Tamilakam. Some of them, if not discovered and reported we would have ever missed it. One such is the discovery of Stone hand axe by Bruce Foot in Pallavaram during 1863 CE. His discovery was really a turning point in the study of Paleolithic period of Peninsular India. His team could unearth many sites of the same period like in Adirampakkam in the northern part of Madras and further the discovery of Gudiyam prehistoric vestiges proved the activities of Stone Age man in the vicinity of Madras. The Stone tools discovered were unique and helpful to realize the physique of men used them to hunt the animals for his food. It was source material to recognize the primitive life of man of Paleolithic age. Such tools manufactured were classified as Madras Industry. During the beginning of last century, the excavation in Adichchanallur, District Tuttukudi led many such searches for historical materials. Even though the relics in this site date back to many centuries earlier than Tamil Sangam period ,the wealth of materials reported are significant to know the potential nature of the early culture of Tamil Nadu. Adichchanallur: The findings in Adichchanallur can be an eye opener for understanding the composite nature of south Indian culture. A short survey will reveal its significance in the history of archaeological research. Earlier to that the concentration was for excavation of Iron Age sites which are burial in nature. The ancient site at Adichanallur.This was first discovered by Dr, Jagor of Berlin during 1876, and later M.Louis Lapicque of Paris, explored the area and examined the collections. He arrived at a conclusion that the remains belonged to proto Dravidian race, but the very extensive series of archaeological explorations was conducted by Alexander Rea, then Superintendent, Archaeological Survey, Southern circle, Madras during 1903-04, along the course of the river Tamaraparani. He reported as much as 38 ancient sites including Adichanallur. The sites according to Dr.Caldwell are located on the gravely mounds or low hills. These slopes occur along the course of the river and formed its primeval banks. The site extends over 60 acres of land, and Alexander Rea (1904-1905) excavated at the centre of the site and he had observed that wherever possible, high land waste or rocky or such as unsuitable for cultivation were generally used for burials. Below the humus, the layer is composed of gravel, with decomposed quartz underneath. The rock has been hollowed out for placing the urns, with separate cavity

No. 100 APRIL 2018 Journal of Tamil Studies 155 for each of them. According to the Excavator “the urns encountered were at an average distance of about 1m apart and two to three m or more below the surface. Some were found placed over the other ones. An idea of the “deposits which exist in the whole area may thus be obtained, as an acre probably holds over thousand urns”. The urns excavated were large; one legged, elongated, globular pots of thick red earthen ware one meter dia and 1.25 m high. Rims are generally plain, but some have oblique triangular designs made with thumb impressions. “Most of them have flat bottomed conical cover wherever they are found broken the urns are found filled with stones or soil otherwise they were not filled with but kept with remains only. Some urns have hook like horn projections inside the rim, evidently for hanging or suspending pots or other articles. There are both secondary and primary burials but the latter types are very few. In large urns only complete bones of the skeleton are encountered, and it is obvious that the body had been set inside in a squatting at sitting position”. There are instances of urns without any skeletal remains but with potteries and the cases of urns without associated potteries are also not wanting. Potteries and other associated metal objects were found both inside the urns and outside also. Some urns are reported to have traces of ashes and in the absence of charcoal it cannot be concluded as the result of cremation but were apparently due to the combustion of wood used during some ceremony of burial. Some urns had potteries kept outside and nothing inside, and others vice versa. The number of urns excavated was not reported. Iron objects were encountered mostly inside the urns, but not invariably, some instances were reported where one object was placed inside and a half a dozen or so outside. Implements, arms, or lamps in iron are generally found in conjunction with bronzes, mostly placed outside, but they are found inside also. The Bronze objects discovered include Bowls, Bowl with a sieve cup attached, Bowl with lines around the body, bands around the body, and with many such designs; miniature jar, top of jar with cylindrical lid with knob; cup, Sleeve cup with wide bowl; Flat plate, Disc with concentric circles, Ring stand, top portion of a large pot, Ring stand, hollow plate, Kinnam a bowl with concave sides, Kudam a pot with narrow neck, vase stand, with four rams having long twisted horns radiating from the centre of the base; Terminal having a central upright bar with globular bulbs on the top, Terminal with twelve stems branching upward from the bottom in a curve and each terminating in a circular disc; Terminal fragment, having five curved stems

No. 100 APRIL 2018 156 Journal of Tamil Studies surmounted by (pointed pear shaped) buds, a kalayam like bulbous body surmounted by a pointed knob; Vase stand with two tigers standing on the base; Large hollow bulb with curved pointed knob; Antelope with one of the legs missing. Cock, Buffaloes with long curved horns, Dog with curved tail, Bell ornaments for affixing to the anklets of the dancers, series of Bangles, A series of three stylus or rods; Bronze necklaces consisting of thin wire rings, and Bangles are other significant findings. Iron objects encountered include implements solid and flat tapered to the sharp point, flat chisels with long triangular haft, Trisulam (Trident) Spear with concave and sharp edges; Double edged swords, and swords with various curved blades tapering to a point; Barbed Javelins, Lances of different types, a curious weapon formed like a lance without sharp sides; small dagger. Barbed arrow heads, Daggers with tapering point and with Hatched broad cutting edge; curious article with tapering blade with six holes at the bottom indicating that it was reverted to some other object; Knives double edged. Arrowhead, Reaping hooks or curved knives of various forms, axes, chisel of peculiar shapes like angular chisels tapering to a point; Saucer lamps of different types, Sulams or spearheads; Spade locally known as Mammuti and Iron pendants. , Besides above objects 31 Miscellaneous objects like Bangles, a bell, nails, a small cylindrical box were also discovered. The site had yielded as much as 20 gold diadems. Most of them are oval in shape and some of them have thin strips of gold extending beyond each extremity. Few of them are plain, but most of them have repose designs of dots. Interestingly thin such bronze folded diadems were also reported from the site. The burial potteries include coarse red ware pyriform shaped urns varying in height from 70 cms to 1 m. The body of the urns taper to a narrow flat bottom with thick round beaded rim, some of them are decorated with thumb mark ornament around the neck.. In some of the urns they terminate as loops. There are instances where curved hooks are seen below the rim just 0.2 m from the top. Among the other funerary assemblages the vessels are mostly black and red ware and the objects like ring stand lids are black ware. In shape and sizes they exhibit so many variations that even among the frequently represented types, the degree of uniformity is sometimes surprisingly low. Some of the frequent and quite uniform types are miniature bowls, hemispherical bowls, carinated bowl with a beaded rim, bowl with vertical sides and a projecting rim, the globular deep bowl or cup, the high oviform vase with a flat base and a projecting rim, miniature jar with a wide neck, the jar with cylindrical neck of

No. 100 APRIL 2018 Journal of Tamil Studies 157 medium height and a globular body, the lid with a finial consisting of a rounded, a projecting and a pointed element. An interesting aspect is that 25 percent of the potteries encountered have no analogues so far discovered anywhere, 30 percent are extremely rare, and only remaining 45 percent have wider distribution. The elongated cup with pointed bottom in different sizes is another type not found anywhere. Other objects discovered include terracotta ear ornament, tali (Managalsutra) Globular beads, cylindrical polished grey stone pestle, grey quartzite grinding stone. The archaeological excavations by Alexander Rea (1904) had proved that the ancient site at Adichanallur is the most extensive site that yielded numerous cultural assemblages of that period. Besides skeletal remains, potteries of various kinds, implements and weapons of iron, bronze ornaments, gold diadems were encountered by Rea. Many antiquities had striking similarity with their counterparts discovered in ancient sites like taxila and Rairh as in the case of metal mirror. The bronze mirrors of ancient sites in India including North West and Adichanallur had revealed the indigenous origin from a common place. Many other antiquities like copper flat bars, ram headed handle etc are also have striking similarity between them.According to the excavator “The archaeological excavations by Alexander Rea (1904) had proved that the ancient site at Adichanallur is the most extensive site that yielded numerous cultural assemblages of that period. Besides skeletal remains, potteries of various kinds, implements and weapons of iron, bronze ornaments, gold diadems were encountered by Rea. Many antiquities had striking similarity with their counterparts discovered in ancient sites like taxila and Rairh as in the case of metal mirror. The bronze mirrors of ancient sites in India including North West and Adichanallur. They had revealed the indigenous origin from a common place. Many other antiquities like copper flat bars, ram headed handle etc are also have striking similarity between them.” The findings placed the history of Tamil nadu much earlier than the Tamil Sangam period. Alexander Rea had not precisely recorded the place or the position of the trench within the site, however documented that the ancient burial site is one of the earliest sites in south India. He had recoded that some urns were found placed

No. 100 APRIL 2018 158 Journal of Tamil Studies one over the other, but had not specifically indicated the different period or phases of the urns. Further Excavations -21st cent. (Fig 1) In the absence of clear cut stratigraphy, Rea’s discovery had posed a problem whether such a comprehensive cultural materials were unearthed from the Burial Site or whether they belong to habitation site also. With an objective to obtain a clear cut stratigraphy and date the site scientifically the Site was excavated during 2004-2005 by the present author, then Superintending Archaeologist of Chennai Circle and a team of Archaeologists from Chennai Circle. The significant discovery is black and red ware urns observed and reported for first time in the megalithic context. Mostly black and red ware urns were secondary burial. The urns were made out on slow wheel and having fine and thinner fabric. Few fragmentary skeletal remains like teeth were encountered and of secondary in nature. Evidences of child burials are also recorded here. IMPORTANT DISCOVERIES 1. Black and Red Ware urns. 2. Two examples of double burial encountered both in phase-I and phase II 3. Decorated pottery representing the early Art 4. Urn with two hooks inside indicates the special nature of potteries made for special occasions. 5. Discovery of dotted designs in white paint over the miniature associated wares. 6. Urns are not at all associated with liths of any type 7. The urns in phase I had oblique designs over the body with a loop or impression forming a girdle pattern. Potteries of varied kinds and types have been found which throw light on the high technological aspect of the Authors of the urn burial culture of Adichchanallur. The classification of potteries reveals that the majority of urns found at various levels are of Red Ware. The red ware which used for making urns or large pots is slow turned and coarse in fabric. Most of the grave goods whether inside the urn or outside the urn are black and red ware in all three phases, and another important pottery type is Black burnished ware followed by red ware. Noteworthy

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discovery is the paintings of dotted patterns of various kinds in white colour on Black on Red ware and Black Burnished ware. In the second season of the excavation habitation remains could be unearthed. Analytical study: Alexander Rea’s observation that the site has got some rare salient features like holding rare pottery type up to 30 percent had been substantiated by Dr.Corinna Wessels Mevissen.25 In her study of South Indian Pottery and their comparison with Adichchanallur, it is pointed out that twenty four shapes of Adichchanallur pottery have analogous shapes in many sites in Tamil Nadu. Besides they are found in sites like Chandravalli, Maski, T.Narasipur in Karnataka; Khapa, and Takalghat in Maharastra; Machad and Porkalam in Kerala and Yelleshwaram in AndraPrdesh. Analogous types have travelled into Pomparippu in Sri Lanka. It is clear from the above that many sites in South have got comparable material culture with that of Adichchanallur. There are many common elements that prove this site to be the cradle of material culture of South. It has got all fabrics Indus culture, like location over the Banks of the river Tamaraparani, a separate habitation area and a burial of rare types indicating two separate localities, use of high technique in mining and tempering the metals for ornaments, weapons and many material culture objects representing the contemporary social life, use of innovation in producing the crafts objects. High techniques in using lavigated clay for making pottery and the decorating the miniature potteries with white dots of many designs are some other feature carried to other sites in South. Nevertheless the OSL dating done by Prof Gartia of Manipur University on sample is: OSL Dating of Pottery by Prof.R.K.Gardia at Luminescence Dating Laboratory Sample Trench 2ZC 16Q2 3670+ or - 570 years BP = 1570 BCE. With the available scientific dating and the material culture as enumerated above, the possibility of Adichchanallur, on the banks of Tamaraparani, might be the nucleus site of south Indian Iron culture that pre runs the megalithic monuments. Anthropological investigations of skeletal remains place the general population of mixed ethnic groups. The community settled here were sea faring people and the

No. 100 APRIL 2018 160 Journal of Tamil Studies possibility of the centre as a port city cannot be ruled out. The field research initiated by Alexander Rea and further Investigation by T.Satyamurthy were turning points in the archaeological research for re writing the history of Tamil Nadu. Arikkamedu Investigations The great contribution of Sir Mortimer Wheeler is the scientific excavations (1944) carried out by him in Arikamedu, Pondicherry. At one blow the methodology adapted by him in fixing the stratigraphy put India on the trade route of ancient Roman Empire and India entered the map as a power in World Archaeology. His excavation brought to our notice many vestiges of structures both residential and commercial. Several fragmentary walls, ring wells, brick built tanks, several drains, and ring wells. One such tank was paved with s four course brick floor water tightened with clay and wooden poles. It indicates that the tank was used for dyeing cloths. This port town of early historic period brought o our notice multi building activates in Tamilagam in the started from 1 BCE and continued up to 200 CE. Besides numerous antiquities, especially beads of various make like crystal, jasper, chalcedony, agate, carnelian and glass, the site helped Wheeler to fix the chronology of South Indian Archaeological site. He could first recognize the Mediterranean Pottery Rouletted ware mixed with Arretine ware of first CE in Pondicherry sites and could date the site. The discovery of same Rouletted ware in the megalithic site Chandravalli in Andhra together with Roman coins gave him confidence to fix the upper date for the megaliths. The associated Pottery (Russet coated ware) in the site better known Andhra Pottery could also be dated to 1st CE . As this Pottery is wide distributed in the south it became the index for dating archaeological sites in South India. However it was the Veerapattinam site near Arikamedu excavated by French archaeologists that yielded imposing magnificent structures that initiated for such of such sites in Tamil nadu. This site together with adjacent Karaikadu provided materials for writing the early history of Beads Industry and overseas trade of Sangam period. Post Independence period research: Archaeological Research in India in the later part of last century got a new momentum in India. The major Indus sites Mohanjadaro and Harappa fell in the territory of Pakistan and there was little hope for Indian archaeologists to carry pot advance research. This panic brought new dimensions for field survey and archaeologists in north could discover as much as 300 Indus sites spread from Gujarat

No. 100 APRIL 2018 Journal of Tamil Studies 161 to central and north Punjab to Maharashtra. Major sites like Kalibangan, Lothal, Surkotada were also excavated to prove the matures Harappan civilization in India. The scenario in the far south in India is not different from the north but the archaeological field works compared to north in the south were very less in the post independence era. However, the concentration here was to trace the root of Iron Age culture and record its ramifications. The superimposed iron and copper materials in the southern Indian Sites had added more complexity to the magnitude of the problem of identifying two different metal age cultures. The search was to fix the chronology of these sites. Further the linguistic division of south made the research more complicated and the search was more an accidental findings than the problem oriented one. The lack of human resource in Tamil nadu complicated the Issue. Nevertheless, under the leadership of Dr T.V.Mahalingam, Head of the Department of Archaeology, Madras university search was made to identify more Sangamage archaeological sites and his efforts brought much desired results. Thirukkampuliyur It became a type site heralding the cultural history of early historic period of Tamil nadu. It yielded archaeological relics from 3rd BCE to 15 CE. The date assigned to Russet coated painted pottery by Wheeler gave confidence to the excavator, Dr TVM and the work could be faster to fix chronology. It could be asserted from the findings that early Sangamage people lived under a roof of perishable material with earthen floor. From the period of late Sangam age the site witnessed spurt of buildings of rubble and brick walls with baked and unbaked bricks. It had facilities to store grains in granaries of brick made. It almost tallies with the description in Tamil Sangam literature. The results of this excavation brought more confidence to archaeologist to use spade. It could also prove the existence of the culture in Kaveri basin. Further excavations in Alagarai,Uraiyur confirmed the richness of the early historic period deposits of Tamil nadu Kaveripattinam Archaeological Survey of India turned their attention from investigating the megalithic sites to early historic site with the experience of Dr K.V Soundararajan and Dr K.V. Raman. They focused directly on the rich and magnificent site Kaveripattianam. The narration of this port city in Silapadikaram need not be again repeated here, but the nature of literary material unfolded there gave more problem

No. 100 APRIL 2018 162 Journal of Tamil Studies oriented approach to unearth the remains. It is also identified with Khaberis of the Periplus. The search was extended to adjacent sites Kilayur, Melaiyur,Vangiri,Pallavanesvaram,Vellaiyaniruppu,Manigramam and Sayavanasm. The results brought to light the flourishing Buddhist culture during early Sangam historic period. The Buddhist Viharas,chaiotyas etc., near Pallavanersvaram and Melaiyur together with the find of bronze Buddha and the lime stone Buddhapada amply bear out testimony of Silapadikaram and Manimekalai as to the existence of Buddhist establishments and this continued till the medieval period.The Yavana (werstern) contact is established by the imported pottery.Vangiri and Vellaiyairuppu were perhaps Yavana localities with archaological evidences. The relics in two localities Kilayur and Melaiyur represent Pattinapakkam of the epic. Excavation of a rectangular/ SQUARE rank may represent the Surya kundam of Silapadikaram. The discovery in Kaveripattianam gave more confidence to archaeologists to search for Tamil Sangamage materials. Korkkai The Tamaraparani Basin was explored by many organizations including ASI and brought to light many sites most of them assignable to Iron Age culture but some continue to be occupied in historical time even. The survey and excavation carried out by the Department of Archaeology, TN Korkkai the port city of early Pandyas revealed a continuous occupation from megalithic period to medieval period. Trial excavation lead by Dr R Nagaswamy brought to our notice brick platform of large sized bricks measuring 45x28x7.5 cm. This platform had a flight of steps at one end. Nine courses of bricks were exposed. Underlying this was a terracotta ring –well with three rings intact. Soakage jars also indicated the well planned drainage system. Evidences of oyster shells show that it was an important pearl fishing station. Many potsherds bearing inscriptions of Brahmi script were also unearthed. An important find is the recovery of a few NBP sheds which has its origin in Gangetic valley. The discovery established the antiquity of the site and indicates the contact of early historic period people with north India. Kodumanal,Perunturai, Erode District The tiny village of Kodumanal lies in the semi-arid zone and is located on the north bank of the river Noyyal, a tributary to the Kaveri, about 20 km west of

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Chennimalai. It is located on the ancient trade route connecting Karur, the Chera capital of Sangam Age, with the west coast via the Palghat Pass. The Sangam literature, Pattitrrupattu appears to have referred to this site as Kodumanam. Tamil University, Thanjavur under the directorship of Prof K.Rajan conducted excavation here and brought out many features hitherto unknown. 1. It is a megalithic habitation site widely exposed so far. The mechanism of transforming from megalith period to early historic period is well documented here. 2.It yielded an extensive data of early historic period on the nature of settlement, gemstone industry, method of iron and steel production, weaving and shell industry, type of burials and their architectural features, the types and placement of grave goods, the mode of burial, the usage of graffiti marks and Brahmi characters, the stratigraphical position of the russet coated painted ware (russet coated ware) and punch marked coins (PMC), the extent of internal and external trade and interrelated evidences. 3. Interesting discoveries are the remains of granary iron and crucible furnaces burial practices and the evidences of thatched roof buildings in megalithic period. The excavator reports that artisan mainly manufacturing steel and semi precious stone were living in northern zone, agriculturists in central zone, and iron industry in the southern part of the habitation. In fine it can be the earliest well planned township of Sangam so far discovered. It also coincides with the date of Sangam anthologies 2BCE to 2 CE. Salavankuppam-Mamallapuram Another significant excavation by ASI is the investigations in Salavankuppam during 2005-06. It could expose a Sangamage temple dedicated to Muruga. Under the leadership of the present author (T.Satyamurthy) remains of a temple was unearthed. Located 500m from the sea shore the temple originally constructed during early historic period was found to be pulled down by tidal wave at least twice. At the first incident during 4CE and later the reconstructed Palalva temple was devastated during 10CE. It could be established that the early historical period temple was constructed with brick and lime mortar. The bricks were found to be bound by clay and well prepared lime mortar served as the plaster for outer surface. The inner sanctum stood over a brick structure of 27 coursed of bricks of Sangamage period. It measures No. 100 APRIL 2018 164 Journal of Tamil Studies

8’x8’ inner sanctum with an outer wall of 5’ thickness. It tallies with the other Sangamage sites like Kaveripattianam excavated remains. Discovery of stucco remains, terracotta panel depicting Kuravaikuttu of Sangam literature and lamps and tiles speak much about the nature of massive structure of early historic period. The worship of Murugan by early Tamils is established here. Besides, the natural calamities like Tsunami in ancient times are found documented here. Tenur, Madurai Discoveries Among the discoveries made in the last decade (20090, the Jewelry hoard consisting of gold bars, beads and pendant are significant. This accidental findings were initially examined by Sri Periyasamy, curator, Madras state Museum. Later during 2013 the team lead by Sri Amranatah Ramakrishnan of Excavation Branch, ASI examined them and reported the Tamil Brahmi inscription inscribed over the Bar. It is a unique discovery as for the first time Tamil Brahmi scripts are found over gold bars. The labels end in suffix ‘Kotai’. It may refer to the owner as Ma kotai a chera king. On paleographical grounds the script is datable to 2nd BCE-1ST BCE and hence the possibility of inscribing the owners name over the gold plates/bars during Sangam period Cannot be ruled out. In the absence of gold coins of early historic period this finding establishes the rich and commercial society of that period. Numismatic Evidences Research and finding in the numismatic field excelled the Archaeological search. In fact to co relate the archaeological findings with numismatic evidences we have to go far away with more problem oriented research. The scenario in discovery of coins had completely changed with the discovery of Sangamage coins with labels of kings by Dr R.Krishnamurthy, Editor Dinamalar. In mid 1980s he presented to the Numismatists a coin with the Tamil legend Peruvazhudi. As the name happens to be the Sangamage king, the recognition of a well established society was accorded to the Kings of far south. His continued efforts brought to notice the Sangamage Chola and Chera Coins. His contributions include Malyaman’s Asvamedha type coins, labeled Kallirumpurai chera coins, Portrait Silver coins of Ceraman Makkottai. Roman coins and non Roman foreign coins discovered in Tamil Nadu,portrait coins of Makkotai and the only direct evidence of Kalabras coin. His recent contribution is the research on the coins of Korkkai Pandyas and could present numismatic material for historians to further probe their independent rule with Korkkai as capital.

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Adichchanallur Site

Urns

Inside the urn

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Arikkamedu Veerapattinam

Salavankuppam Murugan Temple

Tenur Gold inscribed bar

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Kiladi Structural remains

Kiladi Ring well

Kodumanal Branhmi Inscriptions

Peruvazhudi coins

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No. 100 APRIL 2018 Journal of Tamil Studies 169

â¿Fò è†´¬óèœ, CÁè¬îèœ, ï£õ™èœ, ï£ìèƒèœ, F¬óŠðì à¬óò£ì™èœ ÝAò ò£¾‹ IèŠ ðô ªî£°FèO™ Þì‹ªðø‚ Ã®ò¬õ. Üõ˜ î‹ Ü¼ñ¼‰î¡ù î‹Hò˜‚° â¿Fò è®îƒèœ Fó£Mìï£´, è£…C âÂ‹ îI› Þî›èO½‹ Home Land, Home Rule âÂ‹ ÝƒAô Þî›èO½‹ ªî£ì˜‰¶ ªõOõ‰¶œ÷ù. Üõ˜ îIN™ ñ†´ñ™ô£ñ™ ÝƒAôˆF½‹ è®î‹ â¿î«õ‡®òî¡ «î¬õ¬òˆ î‹H‚° àœ÷ˆ¬î à¼‚°‹ õ¬èJ™ â´ˆ¶¬ó‚Aø£˜. ÝƒAô ÞîN¡ àí˜„CJ«ô«ò â¡¬ù ï£¡ H¡Q‚ªè£‡´, à¡Âì¡ à¬óò£´‹ ñA›„C¬ò Þö‰¶M´«õ«ù£ â¡Á äòŠðì£«î, î‹H. Ü¶ º‰FKŠð¼Šð£ù£™, Þ¶ ªõ‡ªð£ƒè™! Ü¶ è¼M, Þ¶ â¡ àœ÷‹! Ü¶ Hø˜ ªï…¬êˆªî£ì, Þ¶ à¡Âì¡ àøõ£ì! Ü¶ ï‹¬ñŠ Hø¼‚° M÷‚è, Þ¶ ï‹¬ñ à¼õ£‚è! âù«õ Þî¬ù Þö‰¶Mì å¼ «ð£¶‹ ê‹ñF«ò¡. Ü„C™ Íõ£Jó‹ ð‚èƒèÀ‚° «ñô£ù Þ‚è®îƒèœ êºî£ò‹, ÜóCò™, ªñ£N, Þô‚Aò‹, è¬ô, ð‡ð£´ ÝAò ð™¶¬ø„ C‚è™è¬÷ˆ ªîO¾ð´ˆFˆ b˜¾è£†´ð¬õ; ÜPMò™, ªð£¼÷£î£ó‹, õóô£Á, à÷Mò™, ªñŒJò™, êñò‹, êºî£òMò™, ÜóCò™, Þô‚Aò‹ ÝAò ðô ÜP¾ˆ¶¬øèO½‹ Üõ¼‚A¼‰î ¹ô¬ñ¬òŠ ð¬øê£ŸÁð¬õ. ÜõŸP¡ ðò¡ð£´ðŸP Üõ˜, âŠªð£¼œ ðŸP ï£¡ M÷‚è, Mõ£F‚è, M÷‹ðó‹ îó M¼‹Hù£½‹, è®îº¬ø«ò âOF™ ¬èªè£´‚Aø¶ â¡Á ÃÁõ£˜. Cô è®îƒèO™ ªü«ó£‹ «è. ªü«ó£‹, ®.â„. ô£ó¡v, æ.ªý¡K, à†ªý÷v «ð£¡ø àôèP‰î â¿ˆ¶ôè «ñ¬îèO¡ CÁè¬îè¬÷ ªñ£Nªðò˜ˆ¶ˆ î‰F¼‚Aø£˜. Ü¡ø£ì ÜóCò™ Mõ£îƒèO™ î‹º¬ìò G¬ô¬ò â´ˆ¶¬ó‚è Þ‚è¬îè¬÷ Üõ˜ à¼õèƒè÷£èŠ ðò¡ð´ˆF‚ªè£œ÷‚ è£íô£‹. Ü‡í£M¡ è†Cˆ î¬ôõ˜èO™ Cô˜ îƒèœ âF˜è£ô ïô¡ è¼F‚ è†CJL¼‰¶ ªõO«òø M¼‹H, è†CJ¡ ªè£œ¬èèO™ ñ£Ÿø‹ «õ‡´‹ â¡Á «ð£˜‚ªè£® àò˜ˆFò«ð£¶, Üõ˜ ªð˜ù£†û£M¡ Apple Cart âÂ‹ ï£ìèˆF¡ è¬î¬òˆ îIN™ ²¼‚A‚ è®î õ®M™ “â™«ô£¼‹ Þ‰ï£†´ ñ¡ù˜” â¡ø î¬ôŠH™ â¿Fù£˜. Ü‰ï£ìèˆF™ õ¼‹ Üóê«ù£´ î‹¬ñ Þ¬íˆ¶‚ªè£‡´ ÜŠð£ˆFóˆF¡ à¬óò£ì™èœ Íô‹ îñ¶ G¬ô¬ò M÷‚Aù£˜. No. 100 APRIL 2018 170 Journal of Tamil Studies

ã¶‹ ÜPò£îõ¡ â¡Á â¡¬ù â‡E‚ªè£œ÷£«î .... G¬ô¬ñ¬ò ÜP‰¶ ïì‰¶ªè£œ÷‚Ã®òõ¡, ÜŠð®Šð†ì â¡¬ù i›ˆ¶õ¶ âOî£ù ªêò™ Ü¡Á â¡ð¬îˆ ªîK‰¶ªè£œ. Þ¬î àí˜‰¶ ªè£œ÷º®ò£M†ì£™ MôAM´‹ ÜŒò£! G¬ô¬ñ¬ò àí˜‰¶ ªè£œ÷‚Ã®òõ˜èÀ‚° Þì‹ªè£´‹! Þ™¬ôò£ù£™, â¡ «õ¬ô¬ò ãŸÁ‚ªè£‡´ è†C¬ò ïìˆF„ªê™½‹. Þˆî¬èò è®îƒèœ Üõ¼¬ìò à†ð¬èõ˜è¬÷ˆ îƒèœ ºòŸCJ™ «î£™M»ø„ ªêŒîù. è†CJ™ îƒèœ ªê™õ£‚¬è Þö‰¶ Ü¡ù£˜ ªõO«òÁ‹ð®ò£JŸÁ. Þ¡ªù£¼ c‡ì è®îˆF™ ‘ªõœ¬÷ ñ£O¬èJ™’ â¡ø î¬ôŠH™ Þ˜Mƒ õ£ôv â¿Fò Man âÂ‹ ï£õL¡ Üöè£ù è¬î„²¼‚èˆ¬îˆ î‰î£˜. Þ‰î ï£õ™ ÜªñK‚è ªõœ¬÷ ñ£O¬èJ™ å¼ è¼Š¹ ñQî˜ °®òó²ˆ î¬ôõó£è iŸP¼Šð¬î‚ èŸð¬ù ªêŒ¶ ð£˜Šð¶. (õ£ôv Þ‰î ï£õ¬ô â¿Fò«ð£¶ åð£ñ£ â¡ðõ˜ å¼ è£ôˆF™ ÜªñK‚è£M¡ °®òó²ˆ î¬ôõó£õ£˜ â¡Á â‡EJ¼‚èñ£†ì£˜.) Þ‚è®îˆF™ Ü‡í£ î‹¬ñ‚ è¬îJ¡ î¬ô¬ñŠ ð£ˆFóñ£è Ü¬ìò£÷Šð´ˆF‚ ªè£œAø£˜. Þ‚è¬îJ¡ î¬ôõ¡ àœ÷ àÁF, «ï˜¬ñ, ÉŒ¬ñ, âO¬ñ, ñ£‰î«ïò‹ ÝAòõŸPŸè£è ï£ìP‰îõ¡. ÜŠ ð£ˆFóˆF¡ Íô‹ Ü‡í£ î£‹ â„ C‚èL½‹ è´¬ñò£ù º®¾ ã¶‹ â´‚è£îîŸ°‚ è£óí‹ îñ¶ Þ÷Aò àœ÷«ñ â¡ð¬î â´ˆ¶¬óŠð£˜. Cô êñòƒèO™, îñ¶ °¬øè¬÷ˆ î£«ñ ãŸÁ‚ªè£œõî¡ Íô‹ ð¬èõK¡ õ£¬ò Üì‚°õ£˜. õ£ôR¡ è¬îˆî¬ôõ¡ ®™ñ¡ ðŸP Üõ˜ â¿¶õ¶ Üõ˜ î‹¬ñŠðŸP â‡EŠð£˜ˆ¶ˆ î‹H‚°ˆ î¡¬ù àœ÷‹ Fø‰¶è£†ì «õ‡´‹ â¡ø M¬ö¾ ªè£‡®¼‰î£˜ â¡ð¬î â´ˆ¶‚è£†´Aø¶. ®™ñ¡ ó£üñ‰Fó‹ ð®‚èM™¬ô; Ýù£™ Þîò‹ Þ¼‰î¶. ÜF«ô cF‚°‹ «ï˜¬ñ‚°‹ Þì‹ Þ¼‰î¶. ®™ñ¡ Ió†ì™, â„êK‚¬è Þ¬õè¬÷Š ªð£¼†ð´ˆîM™¬ô. â‰î º®¾ â´Šðî£è Þ¼‰î£½‹ bó«ò£Cˆ¶, Gò£òñ£ù¶î£¡, ÜóCò™ ê†ì F†ìˆ¶‚°‹ å¿ƒ°‚°‹ ãŸø¶î£¡ â¡Á ªîOõ£è ªñŒŠH‚èŠð†ì£™î£¡ ì˜ù¬ó† â¡ø c‚«ó£ Þò‚èˆ¬îˆ î¬ìªêŒòº®»‹ â¡ø è¼ˆ¶ì¡ Þ¼‰î£˜. No. 100 APRIL 2018 Journal of Tamil Studies 171

èì¬ñ¬ò„ ªêŒ«î£‹, ¹K‰¶ ªè£œ÷£îõ˜èœ ð¬è è‚°Aø£˜èœ; ÜîŸè£è‚ èì¬ñJL¼‰¶ îõøô£ñ£? Ãì£¶ â¡Áî£¡ â‡EJ¼Šð£¡ ®™ñ¡. ®™ñ¡ è£†®ò Ü¬ñF èô‰î àÁF, â¡ ñùˆ¬î ªõ°õ£è ß˜ˆî¶. ðô¡ îóˆî‚è, c‡ìè£ô‹ G¬ôˆ¶ GŸèˆ î‚è ªõŸøJ¬ù ß†®ì M¼‹¹«õ£˜ âˆî¬èò «ð£‚¬è «ñŸªè£œ÷«õ‡´‹ â¡ðîŸè£ù ð£ì‹ ªðŸPì„ ªêŒAø¶ ®™ñ¡ è£†®ò àÁF. èôƒè£î î¡¬ñ, i‡õ£Fì£¬ñ, M¬÷¾ðŸPŠ dFªè£œ÷£¬ñ, «ï˜¬ñ Høö£¬ñ ÝAò Þò™¹èœ âOî£èŠ ªðŸÁMì‚Ã®ò¬õè÷£? ®™ñ¡ c‚«ó£‚èO¡ M´î¬ô‚è£èŠ ªð£P ðø‚èŠ«ðC´‹ «ð£‚Aù¼‹ Ü™ô˜; ¹ó†C Þò‚èˆ ªî£ì˜¹‹ ªè£‡ìõ˜ Ü™ô˜. ªð£Áˆ¶‚ ªè£œÀ‹ ðJŸC ªðŸøõ˜; ªð£ÁŠH¬ù ï¡° àí˜‰îõ˜. c‚«ó£‚èO«ô CPî÷¾ ªê™õ‹, ªê™õ£‚° A¬ìˆ¶M†ì£™, ªõO„ê‹ «ð£†´‚ªè£‡´ FKðõ˜èœ Cô˜ Þ¼‰îù˜; Þõ˜ ÜšMîñ£ù «ð£‚Aù¼‹ Ü™ô˜. Ü‡í£ â¿Fò ï£õ™è¬÷ Ýð£êñ£ù¬õ â¡Á ê£®òõ˜èÀ‚°‹ Üõ˜ î‚è M¬ì î‰î£˜. «ó£ñ£¹K ó£Eèœ, æ˜ Þó¾ - «ñLìˆF™ àœ÷õ˜èœ å¿‚èˆ¬îˆ ¶¬í ªè£‡ì£™î£¡ ï£´ à¼Šð´‹ â¡ø à‡¬ñ¬ò àí˜ˆ¶‹ ã´èœ. õìï£†ìõ˜ ªð£¼÷£î£óˆ ¶¬øJ™ ð´ˆ¶‹ ð£´è¬÷ M÷‚°õ¶ ðíˆ«î£†ì‹. îIö¡, èLƒè‹ ªõ¡ø bó Þùˆîõ¡ â¡ð¬î Ãø õ®õñ£Aò¶ èLƒèó£E. ªð£¶õ£›‚¬èˆ ¶¬øJ™ àœ÷ «ð£Lè¬÷ Ü‹ðôŠð´ˆ¶õ¶ ð£˜õF H.ã. Ü‡í£M¡ ÞÁF‚è®î‹ Üõ˜ «ï£Œõ£ŒŠð†®¼‰î«ð£¶ â¿îŠªðŸø¶. ªð£ƒè™ F¼ï£÷¡Á â¿îŠªðŸø Ü‚è®î‹ ªð£ƒè¬ôˆ îIö˜ ð‡®¬èªò¡Á‹ àôA™ «õÁ âšMùˆî£K¬ì«ò»‹ è£íº®ò£î ð‡®¬èªò¡Á‹ «ð£ŸÁAø¶.

No. 100 APRIL 2018 172 Journal of Tamil Studies

Þ‚è®îˆF™ õ¼ƒè£ô ñ‚èœ ï¬ìº¬øJ™ «ñŸªè£œ÷«õ‡®ò ð‡¹è¬÷Š ðö‹ èM¬î õKèœ Íô‹ ð†®òL´Aø£˜. ò£¶‹ á«ó ò£õ¼‹ «èO˜ HøŠªð£‚°‹ â™ô£¾J˜‚°‹ ªñŒŠªð£¼œ è£‡ð¶ ÜP¾ ò£¡ ªðŸø Þ¡ð‹ ªðÁè Þš¬õòè‹ èŸø¶ ¬è‹ñ‡í÷¾, è™ô£î¶ àôè÷¾ Þ¬õ îIö˜ ñ†´ñ™ô£ñ™ àôèñ£‰î˜ ò£õ¼‹ ªï…C™ GÁˆF‚ªè£œ÷«õ‡®ò Üø¾¬óèœ, ðö‰îIöK¡ ð‡ð£†¬ì ÜPMŠð¬õ â¡ð¬î„ ªê£™ôˆ «î¬õJ™¬ô. ãó£÷ñ£ù â¶¬èè¬÷»‹, «ñ£¬ùè¬÷»‹, Hø åLJ¬ò¾è¬÷»‹ ªð£¼¬÷Š ðPªè£´‚è£ñ™ îñ¶ â¿ˆ¶èO½‹ à¬óèO½‹ ¬èò£‡ì Ü‡í£, ªê£Ÿè¬÷»‹ ªî£ì˜è¬÷»‹ ðò¡ð´ˆ¶‹ è¬ôJ™ Mˆîè˜ â¡ð¶ ï£ìP‰î à‡¬ñ. Üõ˜ õ£›‰î è£ôˆF™ Þˆî¬èò Üõó¶ ªñ£N ï¬ì¬ò ¬ïò£‡® ªêŒîõ˜èÀ‚° M¬ìòO‚°‹ º¬øJ™ å¼ è®î‹ â¿Fù£˜. “AO‚°Š ð„¬ê Ì²õî£?” âÂ‹ î¬ôŠH¬ù‚ ªè£‡ì Ü‚è®îˆF™, æ¬ê ïò‹ «î´õ¶‹ î¼õ¶‹ °Ÿøñ¡Á; Þ¬ê‚ è¬ô«ò æ¬ê ïòˆ¬îˆ îóŠð´ˆFˆ îóŠð´õ¶î£«ù. Üõ˜èœ (âF˜‚è†CJù˜) ªê£™½Aø£˜èœ â¡ðîŸè£è, ï£‹ ªñ£NJ¡ Üö° M÷ƒA´‹ õ¬èò£ù Ü´‚° ªñ£NJ¡ æ¬ê ïòˆF¬ù M†´Mì¾‹ «î¬õJ™¬ô; æ¬ê ïòº‹ Ü´‚° ªñ£N»‹ Þ¼‰î£™ ªñ£N Üö° ªðÁ‹ â¡ðîŸè£è«õ, «î®ˆFK‰¶ Ã†®™ Ü¬ìˆ¶ ¬õˆ¶ Üö° ð£˜‚è¾‹ «î¬õJ™¬ô. Üõ¼‚°Š H®ˆîñ£ù, Üõ˜ à¼õ£‚Aò Cô ªî£ì˜èÀ‹ ªê£ŸèÀ‹ îI› ªñ£NJ™ G¬ôˆî Þì‹ªðŸÁ «ñ¬ìŠ «ð„ê£÷˜è÷£½‹ Þ¡¬øò â¿ˆî£÷˜è÷£½‹ ªî£ì˜‰¶ ¬èò£÷Šð´A¡øù. â¬î»‹ î£ƒ°‹ Þîò‹ «õ‡´‹. ñ£Ÿø£¡ «î£†ìˆ¶ ñ™L¬è»‹ ñí‚°‹. ` î‹H à¬ìò£¡ ð¬ì‚° Ü…ê£¡. èì¬ñ, è‡Eò‹, è†´Šð£´ ªïŸP‚è‡¬í‚ è£†®ù£½‹ °Ÿø‹ °Ÿø«ñ. No. 100 APRIL 2018 Journal of Tamil Studies 173

Üõ˜ ðò¡ð´ˆFò Åö™èO™ ñ†´ñ™ô£ñ™ ðô Åö™èO™ Þ¬õ ªð£¼ˆîñ£Œ Ü¬ñò‚Ã®ò¬õ â¡ðî£™ ðô ¶¬øŠ «ð„ê£÷˜èÀ‚°‹ ¬èªè£´ˆ¶ àî¾A¡øù. ‘ªê£ŸCô‹ð‹ ÝÁø£˜’ â¡ø °Ÿøˆ¬î Üõ˜e¶ ²ñˆFò Üõ¼¬ìò ÜóCò™ ð¬èõ˜èœ Þ¡ªù£¼ °Ÿø„ê£†¬ì»‹ e‡´‹ e‡´‹ º¡ ¬õŠð¶ õö‚è‹. Üõ˜ ï£ìèˆ¶¬ø, F¬óˆ¶¬ø ÝAòõŸP™ Ü÷õŸø ß´ð£´ ªè£‡´ Üˆ¶¬øèO™ àœ÷£«ó£´ ªï¼‚èñ£è àœ÷£˜ â¡ð«î Üõ˜èœ ²ñˆFò ðN. Üõ˜ îIN™ Cô ï£ìèƒèœ â¿F»œ÷¶‹ ÜõŸÁœ CôõŸÁœ Üõ«ó ï®ˆî¬ñ»‹ Cô F¬óŠðìƒèÀ‚°‚ è¬î»‹ à¬óò£ì½‹ î‰¶œ÷¶‹ Þ‹ I¬èŠð´ˆîŠð†ì ÉŸÁî½‚°‚ è£óíƒè÷£°‹. êºî£ò„ Y˜F¼ˆî‹ M¬öõ£˜ àò˜‰î ªè£œ¬èè¬÷Š «ð„², â¿ˆ¶‚èO¡ Íô‹ ñ†Í¡P Þ¬ê, ïìù‹, ï£ìè‹, F¬óŠðì‹, æMò‹ «ð£¡ø è¬ôèO¡ Íôñ£è¾‹ ðóŠ¹î™ CøŠªð¡ð¶ Ü‡í£M¡ ï‹H‚¬è. Íìï‹H‚¬èèœ G¬ø‰î êñòŠ Hó„ê£óƒèœ ¹ó£í, ÞFè£ê‚ è¬îè¬÷ ï£ìèñ£‚A»‹ F¬óŠðìñ£‚A»‹ Gè›ˆîŠªðÁ‹ªð£¿¶, êºî£òˆF¡ å†´ªñ£ˆî ïôÂ‚è£ù ð°ˆîP¾‚ ªè£œ¬èèÀ‹ Þô†CòƒèÀ‹ ã¡ è¬ôè¬÷Š ðò¡ð´ˆF‚ªè£œ÷‚Ãì£¶ â¡ð¶ Üõ˜«èœM. è¬ô¬òŠ Hó„ê£óˆFŸ°Š ðò¡ð´ˆî‚Ãì£¶ â¡Á «ð²ðõ˜èœ îñ¶ åšªõ£¼ ºòŸCJ½‹ Hó„ê£óˆF™î£¡ ß´ðÁø£˜èœ. ªõŸPªðÁõF™¬ô. ð£õ‹, Üîù£™î£¡, ªõ‰î àœ÷ˆ¶ì¡ Hø˜ ªõŸP‚è£è‚ è¬ô¬ò ï™ôP¾Š Hó„ê£óˆFŸ°Š ðò¡ð´ˆ¶õ¶ è‡´ ªõ°‡´ è¬ô¬òŠ Hó„ê£óˆ¶‚°Š ðò¡ð´ˆî‚Ãì£¶ â¡Á ÃÁAø£˜èœ. «ð„ê£½‹, ð£†ì£½‹, Ãˆî£½‹, æMòƒèO¡ ¶¬íªè£‡´‹, î‹H! ï‹ ï£†´ ñ‚èÀ‚° ï™ôº¬øJ«ô ÜóCò™ Å›G¬ôè¬÷ â´ˆ¶ M÷‚A, Ü¬ùõ¼‹ à‡¬ñ¬ò àí˜‰Fì„ ªêŒî£™ ñ†´«ñ ï£‹ â´ˆ¶‚ªè£‡´œ÷ è£KòˆF™ ªõŸP A†´‹. æMò‹ õ¬ó‰¶ ªî£ƒèM´; å¼ ñE«ïó„ªê£Ÿªð£N¬õ Ü‰îŠðì‹ î‰¶M´‹. Þ¬êò£½‹ ï£ìèˆî£½‹ ñ‚è¬÷‚ èõ˜‰¶ Þ¿‚èº®»‹ â¡ð¬î»‹ «ð„²‹ â¿ˆ¶‹ ªêŒò º®ò£î¬î æMò‹ ªêŒò‚Ã´‹ â¡ð¬î»‹ Ü‡í£ ï¡° àí˜‰F¼‰îî£™ ÜõŸ¬øŠ No. 100 APRIL 2018 174 Journal of Tamil Studies

ðò¡ð´ˆFŠªð¼‹ ªõŸP ªðŸø£˜. Þîù£™ è¬ôˆ¶¬ø‚°‹ ï¡¬ñ M¬÷‰î¶ â¡ð¶ Üõ˜ º®¾. “à¡ Ü‡í«ù å¼ Ãˆî£®î£¡! ï£ì£œ«õ£K¡ Íô‹ A¬ì‚°‹ ï¡¬ñè¬÷Mì„ êŸÁ ÜFèñ£è«õ ï£ìèñ£®èœ Íô‹ ñ‚èÀ‚°‚ A¬ìˆF¼‚Aø¶ â¡ø ï‹H‚¬è ªè£‡ìõ¡”. “èöè‹ è¬ôˆ¶¬ø¬òŠ ð‚°õŠð´ˆFŠ ð¬ì‚èôù£è‚ ªè£‡ì¶” â¡Á î‹H‚°„ ªê£™õ£˜. Ý†C¬ò‚ ¬èŠðŸøM¼‚°‹ å¼ ñ£ªð¼‹ ÜóCò™ è†CJ¡ îQˆ î¬ôõ˜ â¡ø º¬øJ™ Üõ˜ îñ¶ ªð£ÁŠH¬ù àí˜‰¶ õ™ô®Š«ð„²è¬÷»‹ õ¡º¬ø ïìõ®‚¬èè¬÷»‹ îM˜ˆî£˜. õ¡º¬øJ™ êŸÁ‹ ï‹H‚¬è ÜŸø Ü‡í£, ªð£¶ñ‚è«÷£´ àø¾ ªè£œÀõîŸ° Ü‡í™ è£‰FJ¡ ªêò™º¬øè¬÷ º¡ñ£FKè÷£è‚ ªè£‡ì£˜. ÜøŠ«ð£ó£†ìƒè÷£ù åˆ¶¬öò£¬ñ, ê†ìñÁŠ¹, è¬ìò¬ìŠ¹, C¬ø G¬øŠ¹, ñPò™ «ð£¡ø¬õ«ò Üõ˜ «î¬õŠð†ìªð£¿¶ ñ†´‹ ¬èJ™ â´ˆî¬õ. ð‡®î «ï¼ Þˆî¬èò ÜóCò™ «ð£ó£†ì‹ ðŸP‚ ÃP»œ÷¬î Ü‡í£ Ü®‚è® G¬ù¾Ã˜õ£˜. ñ‚èœ «ðó÷M™ å¡Á«ê˜õ«î Gè›¾èÀ‚° º¡«ù£®èœ; ªð£¶ñ‚è«÷ Þó£µõ à¬ì ÜEò£î ð¬ìió˜èœ; ñ£ï£´è«÷ Fø‰î ªõOŠ«ð£˜Š ð£ê¬øèœ. â‰î G¬ôJ½‹ â¬î„ ê£F‚è¾‹ õ¡º¬øèO™ ß´ð´î™ Ãì£¶ â¡ð«î Üõ˜ î‹ è†CJù˜‚° ï£À‹ ÃPò ÜP¾¬ó. ï£õô˜ ªê£™õ¶ «è†Aøî™ôõ£, “CÁˆ¬î«ò ªõO«ò õ£!” ï£¡ õò¶ ºF˜‰¶ ªè£‡´ «ð£°‹ G¬ôJù¡ Ü™ôõ£! Ýè«õ Üõ˜«ð£™ Ü¬ö‚èM™¬ô; “ªê‰îI«ö õ£” â¡Á Ü¬ö‚A¡«ø¡. °öŠð‹, èôè‹, ðô£ˆè£ó‹, ï£ê«õ¬ô â¡ð¬õèœ Íô‹ Þ‰F âF˜Š¹ àí˜„C¬ò Þ‰FòŠ«ðóó² àíó«õ‡´‹ â¡Á â‡µõ¶‹, Ü‹º¬øJ™ ªêòô£ŸÁõ¶‹ G„êòñ£èŠ ðò¡îó£¶. ñ£ø£è, Þ‰F âF˜Š¹ àí˜„C¬ò«ò Ü¶ ÜNˆªî£Nˆ¶M´‹. âù«õ, ïñ¶ ðE î‹H! Ü‚óè£óˆ¬î «ï£‚AŠ ð¬ì â´ˆ¶ Ü¬î ‘ðveèó‹’ ªêŒ¶MìŠ«ð£õî£è‚ ÃPõ¼õî¡Á;

No. 100 APRIL 2018 Journal of Tamil Studies 175

ÝKò‹ Þ¼‚°‹ Þìªñ™ô£‹ ÜP¾„²ì˜ ªè£ÀˆF Üî¡Íô‹ ÝKòˆ¬î åNŠð¶ Ý°‹. îñ¶ è†CJù˜ Üó²‚° âFó£è ïìˆ¶‹ «ð£ó£†ìƒèO™ âƒ«è ªïPîõP ïì‰¶M´õ£˜è«÷£ â¡ø Ü„êˆF™ Üõ˜èÀ‚° âŠªð£¿¶‹ îINùŠ ð‡ð£†¬ì G¬ù×†´‹ õ¬èJ™ ÜP¾¬óè¬÷ˆ îñ¶ è®îƒèO™ î‰î õ‡íI¼‰î£˜. â¶ êK, â¶ îõÁ â¡ø G¬ôî´ñ£P, ªõŸP¬ò‚ °P‚«è£÷£è‚ªè£‡´, Ü÷¾‚° ePò Ý˜õˆF™ ð‡ðŸø ªêò™è¬÷ «ñŸªè£œ÷£ñ™ îñ¶ è†Cˆî¬ôõ˜èÀ‹ ªî£‡ì˜èÀ‹ ªêò™ðì«õ‡´‹ â¡ðîŸè£è Üõ˜ Ü´‚Aõ‰î Üø‚è¼ˆ¶èœ Ü¬ùˆ¶‚è†CJù˜‚°‹, ªð£¶õ£›M™ ß´ð´‹ ò£õ˜‚°‹ ªð£¼‰¶ñ£Á Ü¬ñ‰F¼‚è‚ è£íô£‹. ªîO¾‹, ¶E¾‹, ªð£ÁŠ¹‹, ªð£Á¬ñ»‹ I°Fò£è Þ¼‚è«õ‡´‹. î¡ ªê£‰î‚è¼ˆ¬îˆ FE‚è «õ‡´‹ â¡ø G¬ùŠ¹ âöô£è£¶. Hó„C¬ù¬ò â‰îMîñ£ù M¼Š¹ ªõÁŠ¹èÀìÂ‹ H¬íˆ¶Mìô£è£¶. îõø£ù è¼ˆ¬îˆ î‰Fóñ£èŠ ¹°ˆ¶‹ ºòŸC¬ò «ñŸªè£œ÷‚Ãì£¶.. “â¡«ò£ê¬ùî£¡! â¡F†ì‹î£¡!” â¡ø â‚èOŠ¬ð‚ ªè£†®‚è£†ì‚Ãì£¶. «è†ðõ˜ è¼ˆîŸøõ˜, ÜP¾Šð…êˆî£™ ï‹¬ñ õ‰¶ ï£´Aø£˜ â¡ø îŠ¹‚èí‚°Š «ð£ì‚Ãì£¶. Hó„C¬ù¬ò Üµ°‹«ð£¶, îù¶ G¬ô¬ò Ü÷¾«è£ô£‚A‚ ªè£œ÷£ñ™, ªð£ÁŠH¬ù «ñŸªè£‡´œ÷õK¡ G¬ôJ¬ù Ü÷¾«è£ô£è‚ªè£œ÷«õ‡´‹. «è†ðõ˜ ñù‹ ñAö«õ‡´‹ â¡ðîŸè£èˆ FˆFŠ¹ Ã†ì‚Ãì£¶. Hó„C¬ù¬ò M†´Mì†´‹ â¡ðîŸè£è‚ èêŠH¬ù»‹ èô‚è‚ Ãì£¶. îIöèˆF™ Üõó¶ °ÁAò è£ô Ý†CJ¡«ð£¶ Ü‡í£ â‰îMîñ£ù îõÁ‹ âƒ«è»‹ Gè›‰¶ Mì‚Ãì£¶ â¡ø Ü„êˆ¶ì«ù«ò Ý‡ì£˜ â¡Á ï´G¬ôò£÷˜èœ ÃÁõ˜. ºîô¬ñ„ê˜ ðîM¬òˆ îñ‚°‚A¬ìˆî ªõ°ñF â¡Á â‡í£ñ™ å¼ ²¬ñò£è«õ è¼F„ªêò™ð†ì£˜. îñ¶ Ü½õôèˆF™ ò£õ¼‹ è£µ‹ õ‡í‹, ñ¡ð¬î è£‚°‹ ï¡°®Š Høˆî™ ¶¡ð‹ Ü™ô¶ ªî£¿îè¾ Þ™ â¡Â‹ CôŠðFè£ó Ü®è¬÷ â¿F ¬õˆF¼‰î£˜. «ê‚vHòK¡ “Uneasy lies the head that wears the crown” (º®òE‰î î¬ô ð´‚¬èJ™

No. 100 APRIL 2018 176 Journal of Tamil Studies

G‹ñFJ¡PŠ ¹óœAø¶) âÂ‹ Ü®¬ò G¬ù×†´‹ Ü¼¬ñò£ù îI› Þô‚AòŠð°F¬ò Üõ˜ «î˜‰ªî´ˆF¼Šð¶ îI› Þô‚Aòƒèœ ðŸP Üõ˜ ªè£‡®¼‰î ªð¼Iî¾í˜¾‚°„ ê£¡ø£°‹. 1962 Ý‹ Ý‡®L¼‰¶ 1966 Ý‹ Ý‡´õ¬ó Üõ˜ ñ£Gôƒèœ Ü¬õJ™ àÁŠHùó£Œ Þ¼‰î«ð£¶ Gè›ˆFò ðF¡Í¡Á ªê£Ÿªð£N¾èœ Üõ˜ ¹è¬ö ï£ìPò„ ªêŒîù. H¬öòŸø ÝƒAôˆF™ ðô ªð£¼œèœ ðŸPŠ «ð²õF™ Üõ˜ õ™½ï˜ â¡ð¬î ÜPë˜èœ àí¼‹ õ£ŒŠ¹ ãŸð†ì¶. ¹ò™«ð£¡ø õL¬ñ»¬ìò Üõ˜ «ð„² «è†ð£¬óŠ HE‚°‹ î¬èòî£Œ Ü¬ñ‰î«î£´ Ü‹ ñ£ñ¡øˆF™ Þ¼‰«î£˜ Ü¶õ¬ó «è†ìPò£î ¹¶¬ñ ªè£‡ìî£»‹ M÷ƒAò¶. ÜŠªð£¿¶ ÝÀƒè†CJL¼‰î ðô î¬ôõ˜èœ IèŠªð¼‹ ªê™õ‚ °´‹ðƒè¬÷„ ê£˜‰îõ˜; «ñ¬ôŠ ð™è¬ô‚ èöèƒèO™ è™M ðJ¡øõ˜; ÜP‰«î£, ÜPò£ñ«ô£ «ñ¬ôŠ ð‡ð£†¬ìˆ î¿Mòõ˜. ªî¡Q‰Fò£M¡ «è£®JL¼‰¶ ®™L‚°„ ªê¡P¼‰î Ü‡í£ âOò °´‹ðˆF™ Hø‰îõ˜; «ñ¬ô‚è™M ªðø£îõ˜. ÝJÂ‹ âˆî¬èò ÜPë˜èO¡ Ã†ìˆ¬î»‹ î¡ù‹H‚¬è«ò£´, î£›¾ ñùŠð£¡¬ñJ¡P âF˜ªè£œ÷ õ™ôõó£Œ, ñ£Gôƒèœ Ü¬õJL¼‰î âˆî¬ôõ˜‚°‹ ÜPõ£ŸøL½‹, ÝƒAôˆ¬î‚ ¬èò£ÀõF½‹ êŸÁ‹ °¬øò£îõó£Œˆ î‹º¬ìò à¬óè¬÷»‹ ªê£Ÿ«ð£˜è¬÷»‹ Üõó£™ Gè›ˆîº®‰î¶. Üõ¼¬ìò ªê£Ÿªð£N¾èÀ‚° Þ‰FòŠ ðˆFK¬èèO™ àKò M÷‹ðó‹ A¬ì‚èM™¬ôò£JÂ‹, Üõ¬ó ñù‹àõ‰¶ ÝÀ‹è†C àÁŠHù˜èœ å¼«ð£¶‹ ð£ó£†ìM™¬ôò£JÂ‹ ï£¡è£‡´‚è£ô ÞÁFJ™ Þ‰FòŠ ð£ó£Àñ¡ø õóô£ŸP™ Üõ˜ æ˜ ÜNò£î ºˆF¬ó ðFˆF¼‰î£˜ â¡ð¶ ñÁ‚èº®ò£î à‡¬ñò£°‹. Ü‡í£ î‹ è¡QŠ«ð„¬ê ñ£Gôƒèœ Ü¬õJ™ õöƒAò«ð£«î îñ¶ º¿ ÝŸø¬ô»‹ ªõO‚è£†®ù£˜. Fó£Mìï£´ HKò«õ‡´ªñ¡Á Üõ˜ º¡¬õˆî ê£¡ø£î£óƒè¬÷ º¬øò£è ñÁ‚è ò£ó£½‹ ÞòôM™¬ô. HKM¬ù«è£¼‹ è†Cèœ «î˜î™èO™ ðƒ°ªðø º®ò£¶ âÂ‹ ðFù£ø£õ¶ ê†ìˆF¼ˆî ñ«ê£î£ ñ£Gôƒèœ Ü¬õJ™ Mõ£îˆFŸ° õ‰î«ð£¶, Ü¶ ñ‚èO¡ Ü®Šð¬ì àK¬ñè¬÷Š ðP‚°‹ ñ¬øºè ºòŸCªò¡Á‹, ªî¡Q‰FòK¡ à‡¬ñò£ù °ºø¬ô„ ê†ìˆ¬î‚ªè£‡´ Üì‚°‹ Üì£î ªêòªô¡Á‹ Üõ˜ è‡®ˆî£˜. Ü‹ ñ«ê£î£ ªð¼‹ð£¡¬ñò£ù àÁŠHù˜èÀ¬ìò Ýîó¾ì¡

No. 100 APRIL 2018 Journal of Tamil Studies 177

G¬ø«õŸøŠð†ì«ð£¶‹ Ü‡í£ e‡´‹ â¿‰¶ Ü¶ ñQî¾K¬ñ¬ò‚ è†´Šð´ˆ¶‹ ªè£®ò ê†ì‹ â¡Á‹ Þ‰Fò£M¡ âŠð°F»‹ HK‰¶«ð£°‹ àK¬ñ¬ò ï™°õ«î º¬øªò¡Á‹, Cô ñ£Gôƒè«÷ º¡«ùÁ‹ F†ìƒè¬÷ˆ b†®Š Hø ñ£GôƒèÀ‚° õ£ŒŠðO‚è£F¼ˆî™ ï£†®¡ ïLMŸ° Ü®«è£½‹ â¡Á‹ â´ˆ¶¬óˆî£˜. Þ‰F Ü½õôè ªñ£Nò£è º¿ˆî°F ªðÁ‹õ¬ó ÝƒAôº‹ æ˜ Ü½õôè ªñ£Nò£èˆ ªî£ì¼‹ â¡ø G¬ô¬òˆ ªîO¾ð´ˆî 1963 Ý‹ Ý‡´ Ü½õôè ªñ£Nèœ ê†ì‹ ªè£‡ìõóŠð†ì«ð£¶ Þ‰FJ¡ ÞìˆF™ ÝƒAô‹ Ü½õôè ªñ£Nò£èˆ ªî£ìó«õ‡´ªñ¡Á «è£K Þ‰Fò£M¡ ªñ£N„ C‚è™ õóô£Ÿ¬ø M÷‚AŠ «ðCù£˜. 1965 Ý‹ Ý‡´ ñ£˜„ ñ£î‹ °®òó²ˆ î¬ôõK¡ à¬ó‚° ï¡P ÃÁ‹ b˜ñ£ùˆF¡ e¶ à¬óò£ŸÁ‹«ð£¶ åŸÁ¬ñ‚°‹ å¼¬ñŠð£†®Ÿ°‹ àœ÷ «õÁð£†¬ì Ü¬õJ¡ èõùˆFŸ°‚ ªè£‡´ õ‰î£˜. å¼ ªñ£N«ò Þ‰Fò£M¡ ªð£¶ ªñ£Nªò¡Á Üî¬ù õ¡º¬øJ™ ªêò™ð´ˆF å¼¬ñŠð£†¬ì‚ ªè£‡´õó ºò¡ø£™, Üõ˜èœ «î£™Mò¬ìõ¶ àÁF â¡Á‹ å¼¬ñŠð£†¬ì åŸÁ¬ñªò¡Á îõø£èŠ ¹K‰¶ªè£‡´ ï£†®™ àœ÷ Ü¼¬ñò£ù ð‡ð£†´ «õÁð£´è¬÷ ÜNˆ¶Mì‚ Ãì£ªî¡Á‹ Üõ˜ ÝŸPò à¬ó Ü¬õJù¼‚° ÜP¾ M¼‰î£è Ü¬ñ‰î¶. 1962 Ý‹ Ý‡®¡ GF ñ«ê£î£ ðŸP‚ è¼ˆîPM‚°‹«ð£¶, î‚è ªð£¼÷£î£ó‚ ªè£œ¬è¬ò Üó² ªè£‡®¼‚èM™¬ôªò¡Á Üõ˜ ê£®ù£˜. ÜóCù˜ ªð£¶¾¬ì¬ñ‚ è†CJùKìI¼‰¶‹, ²î‰Fó£‚ è†CJùKìI¼‰¶‹, Hø â™ô£‚ è†CèOìI¼‰¶‹ Üõ˜Üõ˜ ªè£œ¬èè¬÷ â´ˆ¶‚ªè£‡ìî¡Íô‹ Üõ˜èÀ¬ìò ÝŸø¬ô ÜNˆ¶ M†«ì£ªñ¡Á‹ î£ƒè«÷ ºîô£Oˆ¶õ‹, «ê£êLê‹, èôŠ¹Š ªð£¼÷£î£ó‹ ÝAòõŸP¡ ªñ£ˆî‚ °ˆî¬è‚è£ó˜èœ â¡Á‹ «ð²õ¶ Üõ˜è÷¶ ªè£œ¬è õÁ¬ñ¬ò«ò è£†´Aøªî¡Á Ü‹ðôŠð´ˆFò «ð„² õó«õŸ¬ðŠ ªðŸø¶. àí¾ G¬ô ðŸPò ÜP‚¬èJ¡e¶ ïì‰î èô‰¶¬óò£ìL™ Ü‡í£ âˆî¬èò ªð£¼÷£î£ó MŸð¡ù˜ â¡ð¶ ªõOŠð†ì¶. ï£†®¡ Þ¬ìòø£î àí¾Š Hó„C¬ù‚° Íô è£óí‹ Gô„Y˜F¼ˆî„ ê†ì‹ î‚è º¬øJ™ ªêò™ð´ˆîŠ ªðø£¬ñò£™ ¹Fò C‚è™èœ «î£¡Pò¬ñ«ò â¡Á‹, Ü¶ à‡¬ñJ«ô«ò ¹ó†Cèóñ£ùî£è Þ¼‰F¼‚°ñ£ù£™ ï£†®¡ àí¾ àŸðˆF à„êˆ¬î Ü¬ì‰F¼‚°ªñ¡Á‹ ¹œO

No. 100 APRIL 2018 178 Journal of Tamil Studies

Mõóƒè«÷£´ Üõ˜ ²†®‚è£†®ù£˜. 1966 Ý‹ Ý‡´ ãŠó™ ñ£îˆF™ GF ñ«ê£î£ ÝŒMŸ° â´ˆ¶‚ ªè£œ÷Šð†ì «ð£¶ àí¾ŠðŸø£‚°¬ø, àóŠðŸø£‚°¬ø «ð£¡ø Hó„C¬ùèÀ‚°‚ °¬ø»¬ìò F†ìº‹ F†ì‚°¿M¡ îõø£ù Üµ°º¬ø»‹ è£óíƒèœ â¡Á GÁõ ä‚Aò ï£´èœ Ü¬ñŠ¹, àôè õƒA ÝAò GÁõùƒèO¡ è¼ˆ¶‚è¬÷ «ñŸ«è£œ è£†® Üõó£™ M÷‚è º®‰î¶. âF˜ð£ó£î YùŠð¬ìªò´Šð£™ 1965 Þ™ â‡íŸø Þ‰FòŠ «ð£˜ ió˜èœ àJKö‚è, ï‹ Gôº‹ Yù˜è÷£™ ðPˆ¶‚ ªè£œ÷Šð†ì¶. ÜŠªð£¿¶ Ü‡í£ î£‹ å¼ ªð¼‰î¡¬ñI‚è ÜóCò™ «ñ¬î â¡ð¬î àôèPò„ ªêŒî£˜. ñ£Gôƒèœ Ü¬õJ™ Yù¬ó âF˜‚è‚ è†C «õÁð£®¡P ò£õ¼‹ Þ¬í‰¶ ªêò™ðì «õ‡´ªñ¡Á‹ Þ‰î ï£†®¡ ð£¶è£Š¹, ñFŠ¹, âF˜è£ô‹ ÝAòõŸ¬ø‚ èõùˆF™ ªè£‡´, èöè‹ Þ‰Fò ï´õ‡ Üó«ê£´ åˆ¶¬ö‚èˆ îò£ó£Œ àœ÷ªî¡Á‹ Üõ˜ «ðCò «ð„² ò£õ¬ó»‹ ªïA›Mˆî¶. ñ£‰î«ïò‹ I‚è ñQî˜ â¡ð«î£´ ªî£¬ô«ï£‚°‹ ðK¾í˜¾‹ ªè£‡ì ÜPë˜ Üõ˜ â¡ð¬î 1964 Þ™ Þ‰Fò-Þôƒ¬è åŠð‰î‹ ðŸPò «ð„ê£™ ÜPòô£‹. Þ‰î åŠð‰î‹ Þ‰Fò ÜóC¡ Ýîó¬õ M¼‹H «õ‡® GŸA¡ø å«ó °ŸøˆFŸè£èŠ ðô Þô†ê‚èí‚è£ù ñ‚è¬÷‚ ªè£´¬ñò£ù º¬øJ™ è£†®‚ ªè£´Šðî£è Ü¬ñ‰¶œ÷¶. Þôƒ¬èJ™ ðô î¬ôº¬øè÷£è õ£›‰¶õ¼‹ ð™ô£Jó‚èí‚è£ù ñ‚èÀ‚°‹ Üõ˜è¬÷Š ð£¶è£‚è «õ‡®ò Þôƒ¬è ÜóCŸ°‹ Þ¬ì«ò¾œ÷ C‚è™ Þ¶ªõ¡ð¬î ï£‹ àíó«õ‡´‹. â¡ð¶ Üõ˜ Üš¾¬óJ™ õL»ÁˆFò è¼ˆ¶. 1965Ý‹ Ý‡´ ïõ‹ð˜ ñ£îˆF™ Gè›‰î ªõO»ø¾‚ ªè£œ¬è ðŸPò èô‰¶¬óò£ìL™ Þ‰Fò ÜóC¡ ÜE«êó£‚ ªè£œ¬è ªîOõ£è õ¬óò¬ø ªêŒòŠðì«õ‡´‹ â¡Á‹ ÜE«êó£¬ñ Ü™ô¶ âF½‹ î¬ôJì£¬ñ â¡Á AOŠHœ¬÷«ð£™ «ðC‚ªè£‡®¼Šð¶ ðòùŸøªî¡Á‹ Ü¶ âF˜ñ¬ø Üµ°º¬øªò¡Á‹ Ü‡í£ M÷‚Aù£˜. SEATO Ü™ô¶ CENTO Ü™ô¶ NATO «ð£¡ø Ü¬ñŠ¹èª÷™ô£‹ «ð£˜ «ï£‚è‹ ªè£‡ì¬õò£îô£™ ä‚Aò ï£´èœ Ü¬ñŠ¬ð º¶A™ °ˆ¶‹ î¡¬ñò¬õ â¡Á‹ ÜõŸ«ø£´ Þ‰Fò Üó² åˆ¶¬öŠð¶ îõø£°‹ â¡Á‹ Üõ˜ No. 100 APRIL 2018 Journal of Tamil Studies 179

ªê£™Lò è¼ˆ¶ ÜŠªð£¿¶ «î¬õŠð†ì å¼ è´‹ â„êK‚¬èò£Œ â´ˆ¶‚ ªè£œ÷Šð†ì¶. ñ£Gôƒèœ Ü¬õ, îIöè ê†ìê¬ð, ð™è¬ô‚èöèŠ ð†ìñOŠ¹ Mö£‚èœ ÝAòõŸP™ Ü‡í£ Gè›ˆFò à¬óè¬÷Š ð®‚°‹«ð£¶ îIöP‰î£˜‚°‚ W›‚è‡ì °øœèO¡ G¬ù¾ õó£ñ™ «ð£è£¶. èŸøP‰î£˜ è™M M÷ƒ°‹ èêìø„ ªê£™ªîKî™ õ™ô£˜ Üèˆ¶. (717) (ðô Ë™è¬÷»‹ èŸøP‰î «ðóPë˜è÷¶ è™MJ¡ CøŠ¹, Ü¡ù£˜ °ŸøI¡P„ ªê£Ÿè¬÷ Ýó£ò õ™ôõó¶ Ü¬õJ™ «ð²õ£ó£J¡, ï¡° ªõOŠð´‹.) àí˜õ¶ à¬ìò£˜º¡ ªê£™ô™ õ÷˜õî¡ ð£ˆF»œ c˜ªê£K‰¶ ÜŸÁ. (718) (î£«ñ ò£õŸ¬ø»‹ ÜP»‹ ÝŸø½¬ìò£˜ Ü¬õJ™ ÜPë˜èœ å¡P¬ù„ ªê£™½î™, î£«ù õ÷ó‚Ã®ò ðJ˜Š ð£ˆFJ™ c˜ áŸÁõ¶ «ð£ô£‹.) èŸø£¼œ èŸø£˜ âùŠð´õ˜ èŸø£˜º¡ èŸø ªêô„ªê£™½ õ£˜. (722) (èŸøõ˜ G¬ø‰î Ü¬õJ™ î£‹ èŸøõŸ¬ø Ü„êI¡P Üõ˜ àœ÷ˆF™ ðF»‹ð® ªê£™ô õ™ôõ˜ èŸøõ˜ ðô¼œÀ‹ Iè‚ èŸøõ˜ â¡Á «ð£ŸøŠð´õ˜.) ÝŸP¡ Ü÷¾ ÜP‰¶ èŸè Ü¬õ Ü…ê£ ñ£Ÿø‹ ªè£´ˆî™ ªð£¼†´. (725) (Ü¬õ‚°„ êŸÁ‹ Ü…ê£ñ™ «è†èŠð†ì Mù£‚èÀ‚°ˆ î‚è M¬ìèœ ªè£´‚è õ™ôõ¡ ÜîŸ° ãŸøõ£Á âî¬ù»‹ Ýó£Œ‰¶ èŸø™ Þ¡Pò¬ñò£î¶.) ñ£Gôƒèœ Ü¬õJ™ Ü‡í£M¡ ºî™«ð„«ê Üõ˜ ÝƒAôˆ¬î‚ ¬èò£ÀõF«ô£, â´ˆ¶‚ªè£‡ì è¼ˆ¬î G¬ôï£†´‹ ã¶‚è¬÷»‹ ¹œO Mõóƒè¬÷»‹ î¼õF«ô£ àìQ¼‰î ò£¼‚°‹ Þ¬÷ˆîõ˜ Ü™ô˜ â¡ð¬îŠ ¹Kò„ªêŒî¶. Fó£Mìï£†´Š HKM¬ù ðŸP Üõ˜ îñ¶ ºî™ à¬ó¬òˆ ªî£ìƒAò«ð£¶ ðô °Á‚W´èÀ‹ Mù£‚èÀ‹ Ió†ì™èÀ‹ â¿‰îù. Ýù£™ ÜõŸPŸªè™ô£‹ Ü…ê£¶ «ð„¬êˆªî£ì˜‰î Ü‡í£ äòƒèÀ‚ªè™ô£‹ ªîO¾î¼‹ M¬ìè¬÷ àìÂ‚°ì¡ ÜOˆî£˜. Þ‰FòŠ ð£ó£Àñ¡ø õóô£ŸP™ àò˜‰î

No. 100 APRIL 2018 180 Journal of Tamil Studies

Þìˆ¬îŠ ªðŸÁœ÷ õƒèˆ¶Š ªð£¶¾ì¬ñ‚ è†CJùó£ù Ì«ðw°Šî£ Ü‡í£MŸ°ˆ ¶¬íªêŒ»‹ M¼ŠðˆF™, “äò£, è¡QŠ«ð„C¡«ð£¶ °Á‚A´õîŸ° º¡Âî£óí‹ ã¶I™¬ô” â¡Á Ü¬õˆî¬ôõ¬óŠ ð£˜ˆ¶‚ ÃPù£˜. Ü‡í£M¡ ÞìˆF™ «õÁ ò£˜ Þ¼‰F¼‰î£½‹, “äò£, âù‚°ˆî‚è êñòˆF™ àîMòîŸ° àƒèÀ‚° ï¡P” â¡«ø£, “Ý‹, Þ¶ ïñ¶ ñóHŸ° ºŸP½‹ ñ£Áð£ì£ù¶; Üš¾ÁŠHù˜è¬÷‚ è†´Šð´ˆ¶ñ£Á ï£¡ Ü¬õˆî¬ôõKì‹ º¬øJ´A«ø¡” â¡«ø£, “ðóõ£J™¬ô, äò£, Üõ˜èœ «èœM «è†ð¬î cƒèœ î´‚è«õ‡ì£‹; ÜõŸPŸ° M¬ìªê£™õF™ ï£¡ ñA›„C Ü¬ìA«ø¡” â¡«ø£ ªê£™LJ¼Šð£˜. Ýù£™ ï£õ¡¬ñ I‚è Ü‡í£ ªê£¡ù£˜: äò£, Þ¶ âù¶ è¡QŠ«ð„² â¡ð¶ à‡¬ñî£¡. Üîù£™ ï£¡ °Á‚W´è¬÷‚ «è†´ ï£í‹ ªè£œ÷M™¬ô; ÜõŸ¬øŠªðK¶‹ M¼‹¹A«ø¡. è¡QŠ«ð„² âÂ‹ ªî£ìK™ ð®‰¶œ÷ à¼õèˆ¬îŠ ðò¡ð´ˆF‚ªè£‡´ è¡QèÀ‚° Þò™ð£è¾œ÷ ï£í‹ âÂ‹ ð‡¬ð‚ °P‚°‹ º¬øJ™ “I am not bashful of questions” âÂ‹ ÜKò ªî£ì¬ó Üõó£™ àì¡ ªñ£Nò º®‰î¶ ð£ó£†´‚° àKòî£°‹. ðô ªð¼‰¶¬øè¬÷Š«ð£™, CÁCÁ Gè›¾èO½‹Ãì ï´õ‡ Üóê£™ ªî¡ùè‹ ¹ø‚èE‚èŠð†®¼‚Aø¶ â¡ð¬î õŸ¹Áˆî, Ü‡í£ ®™LJ™ ªî¡Q‰Fòˆ î¬ôõ˜èœ ò£˜ ªðòK½‹ ªî¼‚è«÷£, Ìƒè£‚è«÷£ GÁõùƒè«÷£ Þ™¬ôªò¡Á ªê£™L, ªî¡Q‰Fò ïèó‹ âîŸ° «õ‡´ñ£ù£½‹ õ‰¶ð£¼ƒèœ. cƒèœ «ñ£Fô£™ Ìƒè£M™ á˜õô‹ õóô£‹; üõý˜ô£™ «ï¼ õ£êè ê£¬ôJ™ ¸¬öòô£‹; èñô£«ï¼ ñ¼ˆ¶õñ¬ù‚°„ ªê™ôô£‹; ÜŠ¶™èô£‹ Ýê£ˆ No. 100 APRIL 2018 Journal of Tamil Studies 181

ê£¬ô¬ò‚ è£K™ èì‚èô£‹; Þ‰î ñ£FKò£ù G¬ô ï£†®¡ Þ‰îŠð°FJ™ ã¡ è£íŠðìM™¬ô? â¡Á «è†´º®ˆî£˜. ï£†®¡ â™ô£ˆ ¶¬øèO½‹ Þ¼‰î Y˜«è´è¬÷»‹ ÜõŸPŸè£ù è£óíƒè¬÷»‹ ¶™Lòñ£è â´ˆ¶‚è£†® å¼ «ð„C™ Ü‡í£ î‰î º®¾¬ó: Þƒ«è ñ‚è÷£†C ºì‚èŠð†®¼‚Aø¶, «ê£êLê‹ CÁ¬ñŠð´ˆîŠð†®¼‚Aø¶, «îCò‹ îõø£è M÷‚èŠð†®¼‚Aø¶ â¡Á â¡«ð„¬ê º®‚è M¼‹¹A¡«ø¡. Þ‰Fò ÜóC¡ ðFù£Á Ý‡´‚è£ô Ý†CJ™ ªð£¼÷£î£óˆ ¶¬øJ™ â‰îMîñ£ù ïŸðòÂ‹ M¬÷òM™¬ô, îõø£ù G¼õ£è«ñ ïì‰F¼‚Aø¶ â¡ð¬î M÷‚è Üõ˜ â´ˆ¶‚ªè£‡ì àœ÷ˆ¬îˆ î£‚°‹ ê£¡Á: ªêƒ«è£†¬ìJ™ «îCò‚ªè£® ðø‚èMìŠð†ì«ð£¶ ïñ‚A¼‰î ªõOï£†´ GFJ¡ Ü÷¾ 1800 «è£® Ïð£Œè÷£°‹; Hªó†ì¡¾†v ñ£ï£†®Ÿ°„ ªê¡P¼‰î «ðó£÷˜èÀ‚A¼‰î C‚è™ ÞŠªð¼‰ªî£¬è¬ò â¡ù ªêŒõ¶, âƒ° ºîh´ ªêŒõ¶, âšõ£Á F¼‹ðŠªðÁõ¶, âšõ£Á î‚èº¬øJ™ ðò¡ð´ˆ¶õ¶ â¡ðî£°‹. Ýù£™ Þ‰î Üó² Þ„C‚è¬ô âOF™ b˜ˆ¶ M†ì¶! ÞŠªð£¿¶ ªõOJìˆF™ ïñ¶ ðí‹ ã¶I™¬ô, âù«õ, Hó„C¬ù»‹ Þ™¬ô! ÝÀ‹è†CJ¡ ÜóCò™, ªð£¼÷£î£ó‚ ªè£œ¬èèO¡ Ü®Šð¬ìˆ îˆ¶õ‹ ðŸPò Ý‚èŠÌ˜õñ£ù MñKêùƒè¬÷«ò Ü‡í£ îñ¶ «ð„²èO™ º¡¬õˆî£˜. ÝÀ‹ è†CJù˜ î£ƒèœ â‰îMîñ£ù °PŠH†ì «è£†ð£†®Ÿ°‹ Ü®¬ñò£A ÜF™ Ü¿‰FMì£¶ ð†ìPM¡ Ü®Šð¬ìJ½‹ ÜP¾‚°Š ªð£¼ˆîñ£ù º¬øJ½‹ C‚è™è¬÷ Üµ°õî£èŠ ªð¼¬ñ «ðCò«ð£¶, Ü‡í£ Üˆî¬èò G¬ô ªð£¼÷Ÿø¶ â¡ð¬îˆ ªîOõ£‚A„ ªê£™Lò è¼ˆ¶: ÝÀ‹è†C àÁŠHù˜èœ ï£ƒèœ â‚è¼ˆFò¬ô»‹ º¿¬ñò£è ãŸÁ‚ªè£œ÷£ñ™ ï¬ìº¬ø‚° ãŸøõ£Á âƒèœ ªêò™ð£´è¬÷ ñ£ŸP‚ªè£œA«ø£‹ â¡Á

No. 100 APRIL 2018 182 Journal of Tamil Studies

ªê£™Aø£˜èœ. Ü¬õˆ¶¬íˆî¬ôõ˜ Üõ˜è«÷, ï¬ìº¬ø‚° ãŸøõ£Á ªêò™ð´õ¶ â¡ð¶ è¼ˆFò¬ô„ C¬îˆ¶„ Y˜°¬ôŠðî£°‹. Ü¶ è¼ˆFòL¡ Ü®Šð¬ìJ™ è†ì¬ñ‚èŠªðø™«õ‡´‹. èôŠ¹Š ªð£¼÷£î£ó‹ â¡Â‹ è¼ˆ¶¼¬õ ºîô£Oˆ¶õˆFŸ°‹ è‹ÎQêˆFŸ°‹ Þ¬ìŠð†ì ï¡ªùPªò¡Á ÝÀ‹è†CJù˜ ÝîKˆ¶Š «ðCò«ð£¶ Ü‡í£ Üî¬ù âœO ï¬èò£®„ ªê£¡ù è¼ˆ¶ ò£õ¼‹ ãŸèˆî‚è¶: Üõ˜èœ èôŠ¹Š ªð£¼÷£î£ó‹, èôŠ¹Š ªð£¼÷£î£ó‹ â¡Á îƒèœ «è£†ð£†¬ìŠ ð£êˆ«î£´ Ü¬ö‚Aø£˜èœ. Ü¶ èôŠ¹Š ªð£¼÷£î£ó‹ Ü¡Á, èôŠðìŠ ªð£¼÷£î£ó‹ Ý°‹. ºîô£Oˆ¶õˆFQ¡Á‹ bò ÃP¬ù â´ˆ¶‚ªè£‡´, «ê£êLêˆFL¼‰¶ ï™ô ÃP¬ù Mô‚AM†´, å¼ ï¬èŠ¹‚°Kò èô¬õ¬ò cƒèœ «î˜‰ªî´ˆ¶œk˜èœ. Ü‰Gò ºîh´èœ ðŸP»‹, «ñŸ° ï£´èOL¼‰¶, °PŠð£è, ÜªñK‚è£MìI¼‰¶ GF àîM ªðÁõ¶ ðŸP»‹, Üõ˜ î‚è â„êK‚¬è¬òˆ î‚è êñòˆF™ º¡¬õˆî£˜: õô¶, Þì¶ê£KŠ ªð£¶¾¬ì¬ñ‚ è†CèOQ¡Á‹ ï£¡ «õÁð´A¡«øù£JÂ‹ ªð£¶ñ‚èœ ñùˆF½‹ â¡ ñùˆF½‹ â¿A¡ø â‡í‹ ÜªñK‚èŠ ðíñ£ù¶ è¬ø ð®‰î¶ â¡ð«î. Ü¶ °¬øò‚°¬øò ï£‹ ªðÁ‹ ï¡¬ñ I°F, Ü¶ Ãì‚Ãì, ï£‹ Ü¬ì»‹ ÞöŠ¹ I°F. å¼ ñ£Gô‚è†CJ¡ å«ó àÁŠHù˜ â¡ðî£™ ÜóC¡ õó¾ ªêô¾ˆ F†ì ÜP‚¬è ðŸPŠ «ð²îŸ° ñ£Gôƒèœ Ü¬õJ™ Üõ¼‚°Š «ð£Fò «ïó‹ å¶‚èŠðìM™¬ôò£JÂ‹, GFñ«ê£î£ ðŸPò Mõ£îˆF™ èô‰¶ªè£œ÷ «ï˜‰î«ð£ªî™ô£‹ GFˆ¶¬øJ¡ ï¬ìº¬ø ðŸP ÜKò ªêŒFè¬÷ Üõ˜ õöƒè º®‰î¶. Þ‰î GFñ«ê£î£ å¼ «î£™àK‚°‹ ñ«ê£î£õ£°‹. ªê‹ñPò£´èO¡ «î£¬ô àKŠð¶ è‹ðOŠ «ð£˜¬õèœ ªïŒõîŸè£è â¡ð¬î â¡ù£™ ¹K‰¶ ªè£œ÷ º®Aø¶ . Ýù£™ cƒè«÷£ ã¬ö âOòõ˜èO¡ «î£¬ô àK‚Al˜èœ. ªð£¶ ñ‚èœ àƒèœ F†ì ÜP‚¬è¬ò‚ è‡´ Ü…C ï´ƒè„ ªêŒAl˜èœ. cƒèœ «ñŸªè£œÀ‹ õK MFŠ¹º¬ø

No. 100 APRIL 2018 Journal of Tamil Studies 183

ªè£´¬ñ G¬ø‰î¶ â¡ðî£«ô«ò ï£ƒèœ Ü¶ ðŸPò äòˆ¬î â¿Š¹A«ø£‹. Ü÷M½‹, «õèˆF½‹, ðNb˜‚°‹ «ï£‚A½‹ Ü¶ âƒèÀ‚°Š ªð¼ƒèõ¬ô î¼Aø¶. å¼ êºî£ò, ÜóCò™, ªð£¼÷£î£ó Ü™ô¶ ªñ£N„C‚è™ ðŸP Üõ˜ Üø„YŸøˆ«î£´ «ðêô£‹; ð¬èõK¡ ªï…ê‹ è¬ó»ñ£Á Üõ˜èÀ‚° «õî¬ù G¬ø‰î «õ‡´«è£œ M´‚èô£‹; âFKèO¡ è¼ˆ¬î ¸†ðñ£è Ýó£Œ‰¶ M÷‚A Üõ˜è¬÷ i›ˆîô£‹; Ü™ô¶ Üˆî¬è«ò£˜ «ï£‚¬è ¬ïò£‡® ªêŒ¶ ¹ø‚èE‚èô£‹. ê˜.C.H. ó£ñê£I ÜŒò˜ î¬ô¬ñJô£ù «îCò å¼ƒA¬íŠ¹ ÜPë˜ °¿M¡ ðK‰¶¬óJ¡ «ðK™ HKM¬ù «è£¼‹ ÜóCò™ è†Cèœ «î˜îL™ ðƒ°ªðø Þòô£¶ âÂ‹ ê†ì‹ ñ£Gôƒè÷¬õJ™ Mõ£îˆFŸ° õ‰î«ð£¶, Ü‡í£ Üî¬ù‚ è´…Cùˆ«î£´ âF˜ˆ¶Š «ðCù£˜; ÝÀ‹ è†Cˆ î¬ôõ˜èÀ‚° ÜF˜„C ÜO‚°‹ º¬øJ™ å¼ ªêŒF¬ò ªõOJ†ì£˜. Þ‰Fò‚ Ã†ì¬ñŠHL¼‰¶ HKM¬ù «è£¼‹ è†Cè¬÷ˆ î¬ì ªêŒ»‹ ê†ìˆ¬îˆ îò£Kˆî ó£ñê£I ÜŒò˜ F¼õù‰î¹óˆ¶ˆ Fõ£ù£è Þ¼‰î«ð£¶ F¼õ£ƒÃ˜ å¼ îQï£´ â¡Á ÜPMˆî«î£´, ð£Avî£«ù£´ å¼ ¹K‰¶í˜¾ åŠð‰î‹ ãŸð´ˆF‚ ªè£œ÷¾‹ ºò¡ø õóô£ŸÁ„ ªêŒF¬ò Ü‡í£ Ü‹ðôŠð´ˆî «ï˜‰î¶! Ü„ê†ì‹ ðŸP‚ è¼ˆîPMˆî Ì«ðw°Šî£ Ü¶ G¬ø«õŸøŠð†ì£™ èöèˆ î¬ôõ˜èœ î¬ôñ¬øõ£A M´õ£˜èœ â¡Á °PŠH†ì£˜. Ýù£™ èQ¾œ÷º‹ ªî£¬ô«ï£‚°‹ ªè£‡ì Ü‡í£, âù¶ ï‡ð˜ Ì«ðw°Šî£ ï£ƒèœ î¬ôñ¬øõ£AM´«õ£‹ â¡Á «ðCù£˜. ï£ƒèœ GôˆF¡ «ñ™ G¬ôò£è GŸA«ø£‹. Gôˆî®J™ ªê¡Á åO‰¶ ªè£œ÷ñ£†«ì£‹. Ýù£™ ñ‚èO¡ âK„ê™ I‚è ñù‚°¬ø cÁÌˆî ªï¼Šð£è Þ¼‚°‹. â¡Á îƒèœ G¬ô¬ò M÷‚Aù£˜. Þ‰F¬ò Þ‰Fò£M¡ å«ó Ý†Cªñ£Nò£è ÜPM‚è ºòŸC «ñŸªè£œ÷Šð†ì«ð£¶, Ü‡í£M¡ ï£õ¡¬ñ Iè„ CøŠð£è ªõOŠð†ì¶. Üõ˜ îñ¶ ÜP¾ê£˜‰î, àí˜¾ŠÌ˜õñ£ù õ£îƒèO¡ Íô‹ Þ‰F¬ò ÝîKˆî °¿Mù¬ó»‹ èõ˜‰F¼Šð£˜ â¡ðF™ äòI™¬ô. cƒèœ î¬ôº¬ø î¬ôº¬øò£è âOF™ ªðŸÁõ¼‹ å¡¬ø ï£ƒèœ ÜKF¡ºò¡Á èŸè õŸ¹Áˆ¶Al˜èœ. àƒèÀ‚°

No. 100 APRIL 2018 184 Journal of Tamil Studies

º¡ùE õ£ŒŠ¹œ÷ æ˜ æ†ìŠð‰îòˆF™ âƒè¬÷‚ èô‰¶ªè£œ÷‚ è†ì£òŠð´ˆ¶Al˜èœ. «ó£ñ£Qò˜èœ ñ†´«ñ Þˆî¬èò ð‰îòˆF™ ß´ð£´ ªè£‡®¼‰î£˜èœ. î¬ôõ˜èœ ð£¶è£Šð£ù Þ¼‚¬èèO™ Üñ˜‰¶ªè£‡´ ªð£¶‚è£†C Gè›„CJ™ ió˜è¬÷‚ ªè£®ò Môƒ°èÀì¡ Ý»îƒèO¡PŠ «ð£Kì„ªêŒîù˜. Cô˜ Üšõ£Á «ð£K†ìù˜; Ýù£™ ðô˜ Môƒ°è÷£™ °ˆF‚AN‚èŠð†´ ñ£‡ì£˜èœ. âƒè¬÷ Þ‰î G¬ô‚°ˆ îœ÷ ï£ƒèœ â¡ù îõÁªêŒ«î£‹? cƒèœ Þò™ð£è, âOF™ î£JìI¼‰¶ ªðÁA¡ø ªñ£N¬ò ï£ƒèœ ã¡ à¬öˆ¶‚ èŸÁ‚ªè£‡´ àƒè«÷£´ «ð£†®Jì «õ‡´ªñ¡Á M¼‹¹Al˜èœ? Þ¶ ÜcF Þ™¬ôò£? ªî¡ùèˆFŸ° M´î¬ô «õ‡´ªñ¡Á «è†ìªð£¿¶, è´¬ñò£ù ê£ì™è«÷£´ ñ£Ÿø£˜ ñùˆ¬îˆ ¬î‚°‹ º¬øf´è¬÷»‹ Þ¬íˆ¶‚ªè£‡ì£˜. àƒèÀ¬ìò ÜÂñF«ò£´ ï£¡ â¡¬ù«ò å¼ «èœM «è†´‚ªè£œ÷ô£ñ£? Þ‰î Ü¬õJ™ îQˆ¶G¡Á àƒèÀ‚° M¼ŠðI™ô£î å¼ ªð£¼¬÷Š ðŸPŠ «ð²õî£™ ï£¡ âŠðò¬ù Ü¬ìò º®»‹? cƒèœ ªõÁ‚A¡ø ÜŠªð£¼œ ðŸPŠ «ð²õ¬î ï£¡ ¬èM´«õù£J¡, àƒèœ åšªõ£¼õ¼¬ìò ÞîòˆF½‹ ï£¡ Þì‹ ªðøº®»‹ â¡ð¬î ï¡ø£è ÜP«õ¡. îQò£è¾‹ àƒèœ ò£õKìI¼‰¶ «õÁð†´‹ GŸðî£™ âù‚°‚ A¬ì‚èŠ«ð£õ¶ â¡ù? Þ‰î â¡ G¬ôŠð£†®Ÿ°Š H¡Âœ÷ à÷Mò¬ô cƒèœ ¹K‰¶ ªè£œ÷«õ‡´‹. ï£¡ ÜŠªð£¼¬÷ õL»Áˆ¶õ¶ Üî¡ ¹¶¬ñ è¼F ñ†´«ñ â¡Á Ü¼œÃ˜‰¶ â‡EMì£b˜èœ. Þ‰Fò‚ Ã†ì¬ñŠH¡ å¼ ð°Fò£è Þ¼‰î£™, ªñ£Nò÷M™, æ˜ ãè£FðˆFòˆFŸ° Þìº‡ì£°‹; ªð£¼÷£î£ó Ü÷M™, âƒèœ ñ£Gô‹ ºŸÁ‹ H¡îƒAòî£AM´‹; à÷Mò™ Ü÷M™, ï£ƒèœ îQˆF¼‚°‹«ð£¶ ªðÁ‹ ÝÁî¬ô»‹ G¬ø¬õ»‹ ªðøñ£†«ì£‹. “c âù¶ ê«è£îóù£è Ýè ñÁŠð£ò£A™ àù¶ ñ‡¬ì¬ò à¬ìˆ¶ à¡¬ù„ ê«è£îóù£è Ý‚A‚ªè£œ«õ¡” â¡Á å¼

No. 100 APRIL 2018 Journal of Tamil Studies 185

ªü˜ñ£QòŠ ðöªñ£N à‡´. cƒèœ Ü¬ñF¬ò»‹ Þí‚èˆ¬î»‹ «õ‡®m˜è÷£ù£™, Ü¬ñFò£ù ÜóCò™ Åö¬ô M¼‹¹i˜è«÷ò£ù£™, ÜóCò™ C‚è™è¬÷ ÜóCò™ î÷ˆF«ô«ò b˜‚è â‡Em˜è«÷ò£ù£™, Ü¼œÃ˜‰¶ ñ‡¬ìè¬÷ à¬ì‚è£b˜èœ. ªê¡¬ù ñ£è£íˆ¬îˆ îI›ï£´ â¡Á ªðò˜ñ£Ÿø‹ ªêŒò«õ‡´ªñ¡Á Ì«ðw°Šî£ ÜóCò™ê†ìˆ F¼ˆîˆ b˜ñ£ù‹ å¡¬ø º¡ªñ£N‰î«ð£¶, Ü‡í£M¡ ï¬è„²¬õ»í˜¾‹ ÜPõ£Ÿø½‹ ªõOŠð†ìù. àÁŠHù˜ å¼õ˜ ñîó£v â¡ð¶ ñ£GôˆFŸ°‹ Üî¡î¬ô ïè¼‚°‹ ªðòó£è Þ¼Šð¶ ï™ôªî¡Á «ðCò«ð£¶, Ü‡í£ ÜOˆî M¬ì õ¼ñ£Á : ñ£GôˆFŸ°‹ î¬ôïè¼‚°‹ å«ó ªðò˜ Þ¼‚è «õ‡´ªñ¡ø å¿ƒ°º¬ø¬ò‚ è¬ìŠH®Š«ð£ñ£ù£™, «èó÷ˆ¬îˆ F¼õù‰î¹ó‹ â¡Á‹, Ý‰Fóˆ¬î ¬ýîó£ð£ˆ â¡Á‹, ð…ê£¬ð„ ê‡®è˜ â¡Á‹, °üó£ˆ¬î Üýñî£ð£ˆ â¡Á‹ Ü¬ö‚è«õ‡´‹. Þ¡ªù£¼ àÁŠHù˜ îI›ï£´ â¡ø ªðò˜ ñ£Ÿøˆî£™ ò£¼‚° â¡ù ï¡¬ñ â¡Á «è†ì«ð£¶ Ü‡í£M¡ M¬ì «ñ½‹ è´¬ñò£ù¶: âù‚° â¡ù ï¡¬ñ? ð£˜Lªñ‡†¬ì ‘«ô£‚êð£’ â¡Á Ü¬öˆîî£™ àƒèÀ‚° â¡ù ï¡¬ñ ãŸð†ì¶? ñ£GôƒèO¡ Ü¬õ¬ò ó£xò êð£ â¡Á Ü¬öˆîî£™ àƒèÀ‚° â¡ù ï¡¬ñ ãŸð†ì¶? °®òó²ˆ î¬ôõ¬ó ó£w†óðF â¡Á Ü¬öˆîî£™ àƒèÀ‚° â¡ù ï¡¬ñ ãŸð†ì¶? Üîù£™î£¡ ï£¡ «è†A«ø¡, ‘îIöè‹ â¡ø ªðò˜ ñ£Ÿøˆî£™ àƒèÀ‚° â¡ù ÞöŠ¹?’ Þ¶ èõùˆF™ ªè£œ÷ˆî‚è¶; ãªù¡ø£™ cƒèœ ã«îÂ‹ M¬ô»ò˜‰î ªð£¼¬÷ Þîù£™ Þö‚è «ï¼ñ£ù£™ ï£ƒèœ ÞŠªðò˜ ñ£Ÿøˆ¬î õŸ¹Áˆîñ£†«ì£‹. cƒèœ Ü®Šð¬ìò£ù «î¬õ âî¬ù»‹ Þö‚èñ£†¯˜èª÷¡ø£™ ñ†´«ñ Þî¬ù ï£ƒèœ Mì£¶ «è†«ð£‹. Ü‡í£M¡ à¬óèœ ÜPõ£˜‰î¬õò£Œ‚ «è†«ð£˜ àœ÷ˆ¬îˆ î£‚°‹ î¬èòõ£Œ Ü¬ñ‰î«ð£¶‹ â¶¬è «ñ£¬ùè«÷£´ æ¬êïò‹ I‚è ªî£ì˜è÷£™ º¼Aò™ Þ¡ð‹ î¼õF™ °¬øðìM™¬ô.

No. 100 APRIL 2018 186 Journal of Tamil Studies

ï£ƒèœ ªê£™õ¶ îõªø¡ø£™ âƒè¬÷ˆ F¼ˆ¶ƒèœ; àƒèOì‹ õ½õ£ù Ýî£óƒèœ Þ¼‚°ñ£ù£™ âƒè¬÷ Þíƒè ¬õ»ƒèœ; àƒèÀ¬ìò â‡íˆFŸ° âƒè¬÷ ñ£ŸÁƒèœ; ÞõŸ¬ø„ ªêŒò£ñ™ âƒè¬÷‚ è†ì£òŠð´ˆ¶A¡l˜èœ. è†ì£òŠð´ˆî™, Ü¶¾‹ ê†ìˆF¡ Íô‹ è†ì£òŠð´ˆî™ ... Iè«ñ£êñ£ù Mõ£îº¬øò£°‹. Þ‰î ï£†®™ â™ô£ˆ ¶¬øèO½‹ ãñ£Ÿøˆî£™ M¬÷»‹ âK„ê¬ô«ò è£‡A«ø£‹. ªî£Nô£÷˜èœ âK„ê™ Ü¬ì‰¶œ÷£˜èœ; àöõ˜èœ âK„êô¬ì‰¶œ÷£˜èœ; ï´ˆîó õ°ŠHù˜ âK„êô¬ì‰¶œ÷£˜èœ; HŸð†ì õ°ŠHù˜ âK„êô¬ì‰¶œ÷£˜èœ; î£›ˆîŠð†ì õ°ŠHù˜ âK„êô¬ì‰¶œ÷£˜èœ; ïñ¶ Üó² Ü½õô˜èœ âK„êô¬ì‰¶œ÷£˜èœ; Ü¬õˆ¶¬íˆî¬ôõ˜ Üõ˜è«÷, Þ‰F «ðê£î ñ‚è÷£Aò ï£ƒèœ ò£õ¼‹ âK„êô¬ì‰¶œ«÷£‹. ÞÁFò£è, Þˆb˜ñ£ùˆ¬î‚ ªè£‡´õ‰îõ¬ó Üî¬ù‚ ¬èM´ñ£Á ñ‚è÷£†CJ¡ ªðòó£™, ÜóCò™ ÜøˆF¡ ªðòó£™, ñ‚è÷¶ b¬ñ¬ò Mô‚°‹ ÝŸøL™ àœ÷ G¬ôˆî ï‹H‚¬èJ¡ ªðòó£™ «õ‡´A«ø¡. ñ£Gôƒèœ Ü¬õJ™ Ü‡í£ Gè›ˆFò ðF¡Í¡Á «ð„²èÀ‹ Üõ¼¬ìò ÜPM¡ i„CŸ°‹, è™MJ¡ ðóŠHŸ°‹, ÝƒAôˆF™ Üõ¼‚A¼‰î Ü÷õŸø ðJŸCˆ FøÂ‚°‹ ê£¡ø£î£óƒè÷£°‹. Ü‡í£M¡ ð™¶¬ø «ñ¬î¬ñ¬ò ÝƒAôŠ ð™è¬ô‚èöèˆ¶Š «ðó£CKò¼‹ ðô ªêšMò™ ªñ£NèO™ õ™½ï¼‹ ÝAò Ý˜. Þ. Ýû˜ ð£ó£†®‚ ÃP»œ÷¶ ï£‹ G¬ùM™ ªè£œ÷ˆî‚èî£°‹. ªê¡¬ùJ™ ïì‰î Þó‡ì£õ¶ àôèˆîI› ñ£ï£†´‚è¼ˆîóƒA¡ ÞÁFJ™ Ü‡í£ Gè›ˆFò «ð¼¬ó ðŸP Ýû˜ ðF¾ªêŒ¶œ÷ ñFŠd´ õ¼ñ£Á: Þ„ªê£Ÿªð£Nõ£ù¶ ï¬è„²¬õ»‹ àí˜„C‚ ªè£‰îOŠ¹‹ èô‰î, ÜPõ£Ÿø½‹ Ý›‰î ¹ô¬ñ»‹ Þ¬í‰î å¼ ñ£ªð¼‹ Gè›õ£°‹. ÜƒA¼‰î, ÝƒAôˆ¬îˆ î£Œªñ£Nò£è‚ªè£‡ì, ò£¼‹ Þî¬ù M…²‹ Ü÷MŸ«è£, Ü™ô¶ Þî¬ù åˆî Ü÷M«ô£ «ðCJ¼‚èº®ò£¶. ÜŠ«ð„C¡ è¬ôˆFøˆ¬îŠ «ð£¡«ø ªê£™ôŠð†ì

No. 100 APRIL 2018 Journal of Tamil Studies 187

è¼ˆ¶‚èO¡ àò˜¾ïMŸCòŸø î¡¬ñ»‹ ÜõŸ¬ø ªõOŠð´ˆFò «ï˜¬ñ àí˜¾‹ ï£‹ ñø‚è º®ò£î¬õ. bMóõ£îˆFŸ°Š ªðò˜«ð£ù C.â¡.ã.J¡ Ü¬ìò£÷‹ ã¶‹ ÜF™ è£íŠðìM™¬ô. Ü‡í£¶¬ó Üõ˜èœ æ˜ åŠ¹ò˜õŸø Ý†CŠªð£ÁŠð£÷¼‹ ÜóCò™«ñ¬î»‹ Ýõ£˜. Þ‰î G¬ô¬ò Ü¬ìî½‹, Ü«îêñòˆF™ å¼õó¶ Þô‚AòˆFŸ°Š ªð¼‹ðƒèOŠ¬ð„ ªêŒî½‹ ÜKFÂ‹ ÜKî£°‹. C.â¡. ã. J¡ à¬óèÀ‹ Üõ¼¬ìò CøŠ¹‚°Kò Þô‚Aò ºòŸCèÀ‹ îI› Þô‚AòˆFŸ° Þ¡Pò¬ñò£î ðƒèOŠð£°‹. HK†ìQ™ ¹è›ªðŸø î¬ô¬ñ Ü¬ñ„ê˜èœ â¿ˆî£÷˜è÷£è¾‹ Þ¼‰F¼‚Aø£˜èœ â¡ð¶ à‡¬ñ«ò. (ªð…êI¡ ®v«óL, M¡vì¡ ê˜„C™ «ð£¡øõ˜èœ ï‹ G¬ùMŸ° õ¼õ£˜èœ.) Þ‰Fò£M¡ üõý˜ô£™ «ï¼ Þ‹º¬øJ™ °PŠHìˆî‚èõ˜. Ýù£™ Üˆî¬èòõ˜èœ Iè‚ °¬øõ£ùõ˜è«÷; Üõ˜èÀ‹ Ãì å¼ ªñ£NJ™ ñ†´«ñ õ™½ï˜è÷£õ˜. ÝûK¡ ¹è¿¬ó ÜóCò™ «ñ¬îò£è¾‹, è™Mò£÷ó£è¾‹, êºî£ò ÜøˆF¡ è£Šð£÷ó£è¾‹ Ü‡í£ ªðŸø îQJìˆ¬î Ü®‚«è£®†´ Ü¬ìò£÷‹ è£†´Aø¶.

No. 100 APRIL 2018 188 Journal of Tamil Studies

18. Ü‡í£M¡ è®îƒèO¡õN ÜPòô£°‹ ðö‰îIöK¡ «ð£˜‚è¼Mèœ ªê.¶÷Có£ñ¡ º¡Â¬ó Þó‡ì£Jó‹ Ý‡´èÀ‚°‹ «ñŸð†ì ðö¬ñI‚è îINô‚Aò‹ Þ¡Á ðô Þô‚Aò õ¬èè÷£èŠ ðô ðKñ£íƒè¬÷‚ è‡´œ÷¶. õ£Œªñ£N ñó¹ Þô‚Aòƒèœ, êƒè Þô‚Aòƒèœ, ð‚F Þô‚Aòƒèœ, è£ŠHò Þô‚Aòƒèœ, CŸPô‚Aòƒèœ, Üø Þô‚Aòƒèœ, ¹ó£í Þô‚Aòƒèœ, Cˆî˜ Þô‚Aòƒèœ, à¬óï¬ì Þô‚Aòƒèœ, APˆ¶õ - Þ²ô£Iò Þô‚Aòƒèœ, èM¬î, CÁè¬î, ¹Fù‹, ï£ìè‹, î¡õóô£Á, ¹¶‚èM¬î, è®î Þô‚Aò‹ âùˆ îI› Þô‚Aò‹ ð™«õÁ ðKñ£íƒè¬÷‚ è‡´œ÷¶. ÞõŸÁœ è®î Þô‚Aò‹ âÂ‹ îQªò£¼ Þô‚Aòõ¬è îI¿‚°Š ¹Fòî£°‹. «ðóPë˜ Ü‡í£ , î‹H‚° â¿Fò è®îƒèO™ îINù‹ º¡¹ Ü¬ùˆ¶ˆ ¶¬øèO½‹ º¡«ùŸø‹ è‡®¼‰î¶ â¡ðîŸ° â´ˆ¶‚è£†ì£è, îIöK¡ «ð£˜‚è¼Mèœ Ü‚è£ôˆFL¼‰î Ü‡¬ì Üò™ï£´èÀì¡ åŠH†´Š ð£˜‚°‹ªð£¿¶ Hø ï£´èœ ‘M™, Ü‹¹’ ñ†´«ñ ªè£‡®¼‰î ï£œèO«ô«ò Þƒ°Š ¹¶º¬øŠ «ð£˜‚è¼Mèœ Þ¼‰îù â¡ð¬îŠ ðŸPŠ «ðóPë˜ Ü‡í£ ÃPòùõŸ¬ø Þ‚è†´¬ó Ýó£ŒAø¶. îIöK¡ Üó‡èœ îIö˜èœ ð‡¬ìò ï£œèO«ô, ï£™õ¬èŠ ð¬ìè¬÷‚ ªè£‡®¼‰îù˜. Þ¶ ñ†´ñ™ô£¶ èìôó‡, è£†ìó‡, ñ¬ôòó‡, ªê.¶÷Có£ñ¡, º¬ùõ˜ ð†ì ÝŒõ£÷˜ (º¿«ïó‹), àôèˆ îIö£ó£Œ„C GÁõù‹, îóñE, ªê¡¬ù - 600 113. ªî£ì˜¹ â‡: 81247 70435.

No. 100 APRIL 2018 Journal of Tamil Studies 189

ñFôó‡ âÂ‹ ð£¶è£Š¹è¬÷»‹ ªðŸP¼‰îù˜. Ü¡¬øò ï£O™ îIö˜ ªðŸø ªõŸPèœ Þ¡Á‹ â‡E Mò‚èˆî‚èùõ£è àœ÷ù. ªï´‰ªî£¬ô¾ ð¬ì»ì¡ ªê¡Á «ð£K†´ ªõŸPªðŸø ióõóô£Á ðôŠðô. «ð£K«ô ªõŸPè£í ió‹ Ü®Šð¬ì â¡ð¶ ñÁ‚èº®ò£î à‡¬ñ . â¡ø£½‹, «ð£˜‚è¼MèO¡ î¡¬ñ»‹ Iè¾‹ º‚Aòñ£ù¶. «ðóPë˜ Ü‡í£ , î‹ è®î Þô‚AòˆF™ W›‚è‡ì «ð£˜‚è¼Mè¬÷‚ °PŠH´Aø£˜. Ü¬õ: õ¬÷MŸ ªð£P ð¬ù °¼Mˆî¬ô è¼MóÖè‹ â¿ H‡®ð£ô‹ è™½I› èõ‡ ñ¿ «î£ñó‹ è™L´ Ã¬ì YŠ¹ ï£ó£ê‹ ÞìƒèE è¬íò‹ èö™ð¬ì êî‚èO É‡®™ îœOªõ†® Ý‡ì¬ôò´Š¹ èOŸÁŠªð£P ªð¼…êõ÷‹ è¬õ M¿ƒ°‹ ð£‹¹ î£ñE è¿ è¿°Šªð£P º²‡® ¹¬î °ìŠð£‹¹ ºêô‹ äòMˆ¶ô£‹ êèìŠªð£P CÁêõ÷‹ ¬èŠªðò˜ áC îè˜Šªð£P ð¡P âKCó™ ÜKËŸªð£P ÜPë˜ Ü‡í£ ªîKMŠðî£õ¶: î‹H! Þˆî¬ù Mîñ£ù, ¹¶º¬øŠ «ð£˜‚è¼Mèœ Þ¼‰îù. Þˆ¶ì¡, îIöKì‹, îQò£è ió˜ îñî£Ÿø¬ô M÷‚èŠ «ð£˜õ£À‹ «èìòº‹ ß†®»‹ à‡´. îIö¬ó âF˜ˆî ñ£Ÿø£˜èOìº‹ Hø ï£†ìõKìº‹ «õ™, M™, Ü‹¹, CÁõ£œ, «è£ìK, ß†®, °Á‰î® â¡ðù ñ†´«ñ Þ¼‰îù âù‚ ÃÁAø£˜. - (î‹H‚° Ü‡í£M¡ è®îƒèœ - ªî£°F - 4, ð‚.482-483). «ñŸè‡ì «ð£˜‚è¼Mè¬÷Š ðŸPŠ «ðóPë˜ Ü‡í£«õ W›‚è£µ‹ M÷‚èˆ¬î ÜO‚Aø£˜.

No. 100 APRIL 2018 190 Journal of Tamil Studies

õ¬÷MŸªð£P õ¬÷MŸªð£P â¡ð¶ G¬øò Ü‹¹è¬÷‚ «è£ˆ¶M†ì£™ î£«ù õ¬÷‰¶ Iè «õèñ£è âFKèœ e¶ ð£»‹ º¬ø ªè£‡ì¶. õ¬÷MŸªð£P å¡Á ªêŒ¶ º®‚°‹ ªêò¬ô„ ªêŒFì ió˜Ã†ì‹ «õ‡´‹. Þ‰îŠ «ð£˜‚è¼M Þ¼Šðîù£™, CPò Ü÷¾œ÷ ð¬ì, «è£†¬ì‚°œ Þ¼‰¶ªè£‡«ì, î£‚èõ¼‹ ð¬èŠ ð¬ì¬ò„ C¬îˆFì º®‰î¶. è™½I› èõ‡ - è™L´ Ã¬ì - ÞìƒèE ÞŠªð£Pèœ Íô‹ à¼‡¬ì õ®õñ£ù è¼ƒèŸèœ âFKŠð¬ìJ¡ e¶ iêŠð´A¡øù. Ý‡ì¬ôò´Š¹ Þ¶ ð¬èõK¡ àJ˜ °®‚°‹ «êõŸ ªð£P! Þ¶ «êõ™ õ®õˆF™ Þ¼‚°‹. âKCó™ âKCó™ â¡ð¶ ðîP æ´‹ ð¬èõ˜èO¡ âF«ó ð£Œ‰¶ õ¼‹; è‡è¬÷‚ ªè£ˆ¶‹; àì«ù «ñ«ô «ð£ŒM´‹; âõ˜ èóˆ¶‚°‹ C‚è£ñ™ e¡ªè£ˆFŠ ðø¬õ õ®õˆF™ àœ÷ Þ‰îŠ ªð£PJ¡ ªðò˜î£¡ âKCó™. è¼MóÖè‹ Þ¶ ñFL¡e¶ Ü¬ñ‚èŠð´õ¶. °óƒ° «ð£¡ø ªð£P; Þî¡ «õ¬ô ªï¼ƒA õ¼ðõ˜è¬÷Š H®ˆ¶‚ªè£œÀ‹ - àJ˜«ð£ù Hø°î£¡ î÷¼‹. Þ«î Mîñ£ù ÜNŠ¹ «õ¬ô‚è£èˆî£¡ ð¡P âÂ‹ è¼M»‹ GŸAø¶. «è£†¬ìè¬÷ˆ î£‚Aì ò£¬ùŠ ð¬ì¬ò»‹ M¬ó‰¶ ªê¡Á âFKŠð¬ì¬òŠ H÷‰ªîKò‚ °F¬óŠ ð¬ì¬ò»‹ ªð£¼ˆîñ£ù «ð£˜º¬ø â¡ðî¬ùŠ ðö‰îIöè‹ ªîK‰¶ ¬õˆF¼‚Aø¶. - (î‹H‚° Ü‡í£M¡ è®îƒèœ ªî£°F-6, ð‚.223.) «ðóPë˜ Ü‡í£ î‹ è®î Þô‚AòˆF™ ð†®òL†´œ÷ «ð£˜‚è¼Mè¬÷ˆ îI›„ ªê‹ªñ£N Þô‚AòƒèO¡ ¶¬í‚ªè£‡´ W›‚è£µñ£Á MõK‚èô£‹.

No. 100 APRIL 2018 Journal of Tamil Studies 191

îIöK¡ ð¬ìèœ à¬÷Š ªð£L‰î ñ£ Þ¬öŠ ªð£L‰î èOÁ õ‹¹ ðó‰î «î˜ Üñ˜‚ ªèF˜‰î ¹è¡ ñøõªó£´ (ðF.22:17-20) î¬ôò£†ìˆ¬î à¬ìò °F¬óèÀ‹ ‘Þ¬öòE‰¶ M÷ƒ°‹ ò£¬ùèÀ‹’ «î˜„Y¬ôè÷£™ MK‰¶ «î£¡Á‹ «î˜èÀ‹ «ð£˜ ªêŒîŸ° â¿‰î, «ð£¬ó M¼‹¹‹ ió˜èÀ‹ ÝAò ï£™õ¬èŠ ð¬ìèÀì¡ «ð£ŒŠ ð¬èõK¡ Üó¬í ÜNˆ¶ ªõŸP ªè£‡ìù˜ âùŠ ðFŸÁŠðˆ¶ °PŠH´Aø¶. õ£œ õ£œ âÂ‹ «ð£˜‚è¼M¬ò ÜFòñ£¡ ªï´ñ£¡ Ü…CJ¡ ióˆ¬î å÷¬õò£˜ ¹è›Aøªð£¿¶ °PŠH†´œ÷¬î‚ è£íº®Aø¶. ÜFòñ£Q¡ õ£œèœ «ð£K™ ð¬èõ¬óˆ î£‚A à¼Mö‰îù; «õ™èœ G¬ô °¬ô‰îù; èOÁèœ ð¬èõ˜ èOÁè¬÷ˆ î£‚AŠ Ì‡ Þö‰îù. Üõ«ù£ ð¬èõ˜ âP‰î Ü‹¹è÷£™ ¶¬÷ò£ù «èìò‹ à¬ìòõù£è àœ÷£¡. Üõ¬ù âF˜ˆ¶ ªõ™ô™ Þòô£¶. âù«õ, ÜõÂ‚° cƒèœ ªê½ˆî «õ‡®ò F¬ø¬òˆ î‰¶M´è âù å÷¬õò£˜ ÜFòñ£¡ ªï´ñ£¡ Ü…CJ¡ ióˆ¬îŠ ð¬øê£ŸÁAø£˜. õô‹ð´ õ£Œõ£œ ã‰F å¡ù£˜ è÷‹ðì‚ èì‰î èö™ªî£®ˆ îì‚¬è Ý˜èL ïøM¡ ÜFò˜ «è£ñ£¡ (¹ø‹.91:1-3) ªõŸP»‡ì£A¡ø îõø£î õ£¬÷ â´ˆ¶Š ð¬èõ˜ «ð£˜‚è÷ˆF«ô Þø‚èªõ¡ø, àö½ñ£Á ÜE‰î ió õ£¬÷»¬ìò ªðKò ¬è ªð£¼‰F Ýó£õ£ó‹ ªêŒ»‹ ÜFò˜ «è£ñ£«ù âù å÷¬õò£˜ ÜFòñ£Q¡ CøŠH¬ù‚ è‡´ Mò‚Aø£˜. õ£œ õô‰îó ñÁŠð†ìù ªêšõ£ùˆ¶ õùŠ¹Š «ð£¡øù (¹ø‹.4:1-2) õ£œèœ ªõŸP¬òˆ îóŠ «ð£K†ìî£™ °¼F‚ è¬ø ð®‰¶ ªêšõ£ù‹ «ð£¡ø - Gøˆ¬î»¬ìòùõ£Œ ÝJù âùŠ ¹øï£ÛÁ ÃÁAø¶.

No. 100 APRIL 2018 192 Journal of Tamil Studies

è¬õ, «õ™, «èìò‹, Ü‹¹, èõê‹ è¬õºœO¡ ¹¬öò¬ìŠð¾‹ ñ£˜¹ø„ «ê˜‰¶ å™è£ˆ «î£™ ªê¼ŠH¡ G¡«õ™è‡ìõ˜ «î£™èNªò£´ H®ªêPŠð¾‹ õ£œõ£Œˆî õ´Šðó‰îG¡ ñø¬ñ‰î˜ ¬ñ‰¶è‡ìõ˜ ¹‡ð´°¼F Ü‹¹å´‚è¾‹ (¹ø‹.98:8-14) G¡ °F¬óèœ ªê™ô‚è‡ì Ü‰îŠ ð¬èõ˜ «õôºœ÷£™ è£†´ õ£J™è¬÷ Ü¬ìˆîù˜. à¡ð¬èõK¡ ñ£˜H™ ¬îˆ¶ á´¼M„ ªê¡ø à¬øJ™ ¬õ‚èŠð†®ó£î à¡ «õŸð¬ì¬ò‚ è‡ìõ˜ î‹ «èìòˆ¬î‚ è£‹¹ì«ù ¬èŠH®¬ò„ ªêPˆîù˜. õ£œ ðòˆî£™ à‡ì£ù õ´Šªð£¼‰Fò à¡ ð¬ì ió˜èO¡ õL¬ñ¬ò‚ è‡ìõ˜ ¹‡ð†ì Þóˆîˆ¬î à¬ìò Ü‹¬ðˆ ÉE™ Üì‚Aù˜ âù å÷¬õò£˜ ÜFòñ£Q¡ ð¬ì¬òŠ ðŸPŠ ªð¼¬ñ»ì¡ ÃÁAø£˜. ªð¼ƒèL õƒè‹ F¬ê FK‰¶ Ýƒ° ¬ñòE‰¶ â¿î¼ñ£ Þ¼‹ ð™«î£™ ªñŒ¹¬î Üóí‹ â‡í£¶ âç° ²ñ‰¶ º¡êñˆ¶ â¿î¼‹ õ¡è‡ Ýìõ˜ (ðF.52:4-7) ñ¬ö «ñè‹«ð£™ è¼¬ñªè£‡´ â¿‹ ªðKò ðô «èìòƒèÀì¡ «õ½‹ õ£À‹ ã‰F‚ªè£‡´ «ð£K¡ º¡ ÜEJ™ G¡Á «ð£Kì¬ô M¼‹H àì¬ô Í´‹ èõêˆ¬î»‹ «õ‡´‹ â¡Á â‡í£ñ™ «ð£K†ìî£™ ð¬èõ˜ ðô˜ àJ˜ ¶ø‰îù˜ âùŠ ðFŸÁŠðˆ¶ °PŠH´Aø¶. «î£™ ¶¬õˆ¶ Ü‹H¡ ¶¬÷«î£¡Áõ G¬ô‚° åó£Ü Þô‚è‹ «ð£¡øù (¹ø‹.4:5-6) «èìòƒèœ Ü‹¹èœ ¬îˆîô£™ ¶¬÷»ì¡ M÷ƒA, G¬ôJ™ îŠð£î Þô‚èˆ¬î åˆ¶ M÷ƒAù. ñ¬ö»¼Mù «î£™ðóŠH º¬ùº¼ƒèˆ î¬ô„ªê¡Á (¹ø‹.16:2-3)

No. 100 APRIL 2018 Journal of Tamil Studies 193

«ñè‹ «ð£¡ø Gø‹ ªè£‡ì «èìòˆ¬îŠ ðóŠH, «ð£˜º¬ù èôƒè„ ªê¡øù˜ âùŠ ¹øï£ÛÁ ÃÁAø¶. î£¬ù»‹ èìªôù ºöƒ°‹ Ã˜¸¬ù «õ½‹ I¡Q¡ M÷ƒ°‹ àôèˆ¶ (¹ø‹.42:3-4) G¡ ð¬ì èì™«ð£ô åL‚°‹ Ã˜¬ñò£ù º¬ù¬ò»¬ìò «õ½‹ I¡ù™«ð£ô M÷ƒ°‹ âù Þ¬ì‚è£ìù£˜ AœOõ÷õQ¡ «ð£˜ˆFø¬ù‚ ÃÁAø£˜. C¬ôM¬ê Üì‚Aò ÍKªõ‡«ì£™ (ðF.45:16) âˆ¶¬í M¬êò£è Ü‹¹è¬÷ M´‚AÂ‹ ÜõŸ¬ø‚ «èìò‹ î´ˆ¶M´îô£™ “C¬ôM¬ê Üì‚Aò ÍKªõ‡ «î£™” â¡øù˜. ñ‡µÁ ºóêƒ è‡ªðò˜ˆ¶ Þòõ˜ è®Š¹¬ì õôˆî˜ ªî£®ˆ«î£œ æ„ê õ‹¹è¬÷¾ ÜPò£„ ²Ÿø «ñ£ì‹¹ ªîK‰¶ ÜšM¬ù «ñõ¬ô ò£èL¡ (ðF.19:7-10) có£†® õ£˜è÷£™ Þ¿ˆ¶‚ è†ìŠð†ì ºóC¡ è‡E™ °¼F¬òŠ Ì²õ˜. õô‚¬èJ«ô °Á‰î®¬ò ã‰F ºó² Ü®‚°‹ ió˜, ªî£®òE‰î î‹ «î£œè¬÷ àò˜ˆF Ü®ˆ¶ ºö‚°õ˜. ºö‚è, º¡¹ ªêŒ¶ º®ˆî «ð£¬ó«ò F¼‹ð¾‹ M¼‹H„ ªêŒ¶ Þ¼Šð£Œ âùŠ ðFŸÁŠðˆ¶ ÃÁAø¶. ºó² ñJ˜¹¬î ñ£‚è‡ è®ò èöø (ðF.29:12) è‡¬í à¬ìò ºó² ‘è‡’ âùŠð†ì¶. ñJ˜¹¬î ñ£‚è‡ â¡ð¶ ªè£™½‹ Þò™¹¬ìò è£¬÷J¡ «î£¬ô ñJ˜ Yõ£ñ™ ºóC™ «ð£˜ˆ¶î™ ñó¹. ºóC¡ èKò è‡ ð°F, Ü¶ Ü®‚èŠð´‹ ð°F. â´ˆªîP‰¶ Þóƒ°‹ ãõ™ Mò¡ð¬í (ðF.39:5) «ð£˜ ió¬ó º¡«ùP„ ªê™½‹ð® ã¾A¡ø ªðKò ºó², «ñŸªè£‡ì ðE º®‰î¶ â¡ù£¶ «ñ¡«ñ½‹ ð¬ì¬òŠ «ð£˜ º¬ù‚° ã¾‹ð®ò£ù ºó² âùŠ ðFŸÁŠðˆ¶ ºóC¡ CøŠ¬ðŠ ðè˜Aø¶. No. 100 APRIL 2018 194 Journal of Tamil Studies

è™è£™ èõ¬í è™è£™ èõ¬í â¡ð¶ èŸè¬÷Š ð¬èõ˜ e¶ âP»‹ èõ‡. ÞŠªð£P ÜóEìˆ¶ Þ¼‰î¬îŠ «ð£¡«ø ð£ê¬ø‚°‹ â´ˆ¶„ ªê™ôŠð†´ ¬õ‚èŠð†®¼‰î¶. èõE™ è™¬ô ¬õˆ¶ âPî™ Ü¡Á õö‚èˆF™ Þ¼‰î¶. Þ¶ å¼ ªð£P. ê£î£óí‚ èõ‡ «ð£¡ø¶ Ü¡Á...... ºöƒ° G¬ó«î£™ õ¬óŠH¡ àó¾‚èOŸÁ ªõ™ªè£® ¸ìƒ°‹ ð£ê¬ø Ý˜âJ™ Ü¬ôˆî è™è£™ èõ¬í (ðF.88:16-18) ò£¬ùe¶ ªè£®¬òŠ ðø‚è„ ªêŒî™ ñó¹. ‘àó¾‚ èOŸÁ ªõ™ªè£® ¸ìƒ°‹ ð£ê¬ø’J™ M™, «õ™, «èìò‹ õK¬ê õK¬êò£Œ GÁˆîŠð´‹. Ýîô£™, ‘G¬ó«î£™ õ¬óŠH¡ ð£ê¬ø’ â¡ø£˜ ªð¼ƒ°¡Ú˜ Aö£˜. «î£ñó‹ Þ¶ ï†¹¬ìò ÜóêKì‹ Ý‚è‹ ªð¼‚è¾‹, ð¬è ñ¡ùK¡ ªðKò î¬ôè¬÷ àô‚¬èò£™ Þ®‚èŠð†ì I÷¬èŠ «ð£¡Á î£‹ î‹ ¬è‚ªè£‡ì «î£ñó‹ â¡ø è¼Mò£™ âFK¬ò Þ®ˆ¶„ C¬îŠð˜. (ðF.267) «î£ñó õôˆî˜ ï£ñ… ªêŒ‹ñ£˜ (ðF.54:14) ð¬èõ˜ ï£†®¡ GôŠð°F °¬øð´‹ð® Üõ˜ â™¬ô‚° à†ð†ì GôˆF™ «ð£ŒŠ ð£ê¬øJ™ ió˜ îƒ°õ˜. åL‚°‹ «ð£˜ ºó² ð£ê¬øJ¡ ï´M™ ºöƒ°‹. Ü¶ ió¬ó ã¾‹. Üõ˜ õô‚¬èò£™ «î£ñó î‡¬ì ã‰F â¿õ˜. è£› è£› âÂ‹ è¼Mò£ù¶ °ˆ¶‚ «è£™ «ð£¡ø¶. «î‹ð£Œ èì£ˆªî£´ è£› ¬è cM (ðF.53:16) Þ¶ å¼ °ˆ¶‚«è£™. M¬ê M™ M¬êM™ â¡ð¶ å¼ «ð£˜‚ è¼Mò£°‹, Þ¶ î£«ù õ¬÷‰¶ Ü‹¬ð âŒ»‹ M™. Þ¶¾‹ å¼ ªð£P Ý°‹. M™M¬ê ñ£†®ò M¿„Y˜ äòM (ðF.22:23)

No. 100 APRIL 2018 Journal of Tamil Studies 195

â‰FóŠ ªð£Pèœ ï£´è‡ì¡ù è¬í¶…² Môƒè™ (ðF.16:2) Üòô£˜ Üµè£îð® î´ŠðîŸ°Kò è¬í ºîLò è¼MèÀ‹ â‰FóŠ ªð£PèÀ‹ àœ÷ù. Ýîô£™ “è¬í ¶…² Môƒè™” â¡Á ð£®»œ÷£˜ °ñ†Ç˜‚ è‡íù£˜. õ¬÷MŸªð£P â‰Fóˆ î¬èŠH¡ Ü‹¹¬ì õ£J™ (ðF.53:7) â‰FóŠ ªð£PèÀ‹ Ü‹¹‹ à¬ìò õ£JL™ ð¬èõ¬óˆ î´ˆî½‚è£ù õ¬÷MŸ ªð£P, è¼Mó™ áè‹ ºîLò ðôõ¬èò£ù ªð£Pèœ ñFL™ Ü¬ñ‚èŠð†®¼‰îù âùŠ ðFŸÁŠðˆ¶ °PŠH´Aø¶. ªñŒ¹¬î Üóí‹ ªñŒ¹¬î Üóí‹ â¡ð¶ Þ¼‹ð£™ Ýù èõê‹. ió˜ «ð£K™ ÜE»‹ Þ‚èõê‹ ð¬èõ˜ î£‚°îL™ Þ¼‰¶ è£‚°‹. Þ¶ «î£ô£½‹ ªêŒòŠð´õ¶‡´. ¬ñòE‰¶ â¿î¼ñ£ Þ¼‹ ð™«î£™ ªñŒ¹¬î Üóí‹ â‡í£¶ âç° ²ñ‰¶ (ðF.52:5-6) äòM äòM â¡ð¶ ñFL™ ªð£¼ˆîŠð´‹ å¼õ¬èŠ «ð£˜‚è¼M. äòMˆ ¶ô£‹. Þî¬ù õ£JL™ ªî£ƒ°‹ð® Ü¬ñŠð˜. ò£¬ùèœ ÜóE¡ èî¬õ º´‚AŠ ¹°‹ªð£¿¶ ÜõŸ¬øˆ î£‚°õ¶ Þ¶õ£°‹. M™M¬ê ñ£†®ò M¿„Y˜ äòM (ðF.22:23) ÞŠªð£P¬òŠ ð¬èõ˜ e¶ M¬êò‹¹ ªê½ˆ¶‹ MŸªð£P»ì¡ ªð£¼‰î ¬õˆF¼Šð˜. Þîù£™ 'M™M¬ê ñ£†®ò M¿„Y˜ äòM' â¡ø£˜ ð£¬ô‚ ªè÷îñù£˜. îIö˜ õ£›M™ ªðŸø ªõŸPèœ ðŸPò ió‚ è¬îèœ ðôŠðô. è£‰îÙ˜„ ê£¬ô èôñÁˆ î¼O, «õƒ¬è ï£´‹, èƒè ð£®»‹ ¸÷‹ð ð£®»‹ î®¬è ð£®»‹, °ìñ¬ô ï£´‹, ªè£™ôº‹, èLƒèº‹, ºó†ªì£N™ Cƒè÷˜ ßö ñ‡ìôº‹,

No. 100 APRIL 2018 196 Journal of Tamil Studies

Þó†ì ð£® ãö¬ó Þô‚èº‹ º‰c˜Š ðö‰b¾ ð¡mó£Jóº‹ ªõŸPŠ ªð¼ióù£è ºîô£‹ Þó£êó£ê «ê£ö¡ M÷ƒAù£¡ â¡ð¬î Ì.²ŠóñEò‹ â¿Fò ªñŒ‚W˜ˆFèœ (ð.1) Ë™ M÷‚°Aø¶. Ü«î«ð£™ Þó£«ê‰Fó «ê£ö¡ M÷ƒAù£¡ â¡ð¶ õóô£Á â¡Á «ðóPë˜ Ü‡í£ î‹H‚° â¿Fò è®îˆF™ (î‹H‚° Ü‡í£M¡ è®îƒèœ ªî£°F - 4, ð-487) °PŠH´Aø£˜. õ¬÷MŸªð£P, è¼Mó™ áè‹, è™ àI› èõ‡, è™L´ Ã¬ì, É‡®™, Ý‡ì¬ô Ü´Š¹, è¬õ, è¿¾, ¹¬î, äòMˆ¶ô£‹ ¬èŠªðò˜ áC, âPC™, ð¡P, ð¬ù, â¿¾‹ YŠ¹‹ ñ¿ MøŸ è¬íò‹, «ð£¡ø ªð£Pè¬÷Š ðŸP„ CôŠðFè£óˆF¡ Ü¬ì‚èô‚è£¬î (15:207-216) ÃÁAø¶. º®¾¬ó êƒè Þô‚AòŠ ¹øŠð£ì™èœ êƒèè£ôŠ «ðóóê˜è÷£è M÷ƒAò «êó, «ê£ö, ð£‡®ò˜èœ ß´ð†ì Cô «ð£˜èœ °Pˆ¶‹, °ÁGô ñ¡ù˜èœ ðƒ° ªè£‡ì «ð£˜èœ °Pˆ¶«ñ °PŠH†´œ÷ù. Ü‚è£ôŠ «ð£˜ õóô£ŸP¬ùŠ ¹ôŠð´ˆ¶‹ ê£¡Áè÷£è Ü¬õ Ü¬ñ‰¶œ÷ù. ¹è› ñí‹ èñ›‰F´‹ G¬ôJ™ ï‹ º¡«ù£˜ õ£›‰îù˜. Þ¡Á Þ‰Fªñ£N ÝF‚è‹ è‡´ Fó‡ªì¿‰¶ G¡Áœ÷ îIö˜, H¡ù˜ å¼ ï£œ Üò˜‰¶Mì‚ Ã´‹ â¡ðîŸè£è îI›ªñ£N‚° áÁ «ïKì£ õNè£í «õ‡´‹ âù â‡E «ðóPë˜ Ü‡í£, î‹Hò˜‚°, î‹ º¡«ù£K¡ ió„ªêò™ð£´è¬÷ àí˜ˆ¶‹ õ‡í‹ ðö‰îIöK¡ «ð£˜‚ è¼MèO¡ ió„ªêò™ð£´è¬÷, î‹ è®î Þô‚AòˆF™ “ðò¡îó ªñ£Nèœ à‡´; ñù‹ªðø îI«ö «õ‡´‹” â¡Á‹, îI›, îINù‹, îIöK¡ ió„CøŠ¹èœ ðôõŸ¬ø â´ˆFò‹H iÁ ªè£œ÷„ªêŒAø£˜. ¶¬í Ë™èœ êƒè Þô‚Aòƒèœ, ªî£°F-5,12,13, õ˜ˆîñ£¡ ðFŠðè ªõOf´. CôŠðFè£ó‹, ï.º.«õƒèìê£I à¬ó. î‹H‚° Ü‡í£M¡ è®îƒèœ, ªî£°F-4, 2., Ì‹¹è£˜ ðFŠðè‹, ªê¡¬ù, ü¨¬ô -2012. ªñŒ‚W˜ˆFèœ, àôèˆ îIö£ó£Œ„C GÁõù‹, îóñE, ªê¡¬ù. Ýèv†´ 1983.

No. 100 APRIL 2018 Journal of Tamil Studies 197

19. Ë™ ñFŠ¹¬ó Ë™ ªðò˜ : «îõ«ïòŠ ð£õ£í˜ ªê£™ô£Œ¾‹ ªê£™ô£ì½‹ ÝCKò˜ : «ðó£.ð.ñ¼îï£ò‹ ðFŠ¹ : Fê‹ð˜ 2017 M¬ô : Ï. 230/- ð‚èƒèœ : 312 ªõOf´ : Þó£ê°í£ ðFŠðè‹ «ðó£.ð.ñ¼îï£òè‹ Üõ˜èO¡ «îõ«ïòŠ ð£õ£í˜ ªê£™ô£Œ¾‹ ªê£™ô£ì½‹ â¡Â‹ î¬ôŠHô¬ñ‰î Ë™ ºî¡¬ñò£è ªñ£Në£JÁ «îõ«ïòŠ ð£õ£íK¡ ªê£™ô£ó£Œ„Cˆ Føˆ¬î M÷‚°‹ õ¬èJ½‹ Üõ˜î‹ «è£†ð£†´„ CøŠ¹è¬÷ â´ˆ¶‚è£†´‹ õ¬èJ½‹ Ü¬ñ‰¶œ÷¶. ð£õ£í˜î‹ ð¬ìŠ¹èœ Ü¬ùˆ¬î»‹ Ã˜‰¶ «ï£‚A ÜõŸP™ è£íŠð´‹ Þ¡Pò¬ñò£î è¼ˆ¶è¬÷ Ü¬ìò£÷‹ è‡´ ÜõŸ¬ø ÝŒ¾‚° à†ð´ˆF â¿îŠªðŸø¶ â¡Â‹ î°F¬òŠ ªðŸÁœ÷¶ Þ‰Ë™. ð£õ£í˜î‹ ÝŒ¾èœ ðó‰¶ ð†ìù; Üõ˜î‹ ð¬ìŠ¹èœ ºŠðˆ¬î‰¶‚°‹ ÜFèñ£ù Ë™è÷£è¾‹ ËŸÁ‚°‹ «ñŸð†ì ÝŒ¾‚ è†´¬óè÷£è¾‹ MK‰¶Aì‚A¡øù. ð£õ£í˜ ÝŒ¾ˆ ªî£ì˜ð£è ªõOõ‰¶œ÷ Ë™èÀ‹ è†´¬óèÀ‹ ðôõ£è àœ÷ù. ÞõŸ¬øªò™ô£‹ àœõ£ƒA‚ªè£‡´ 1) â¡Áº÷ ªî¡øI›: ºîŸø£Œ ªñ£N, 2) ð£õ£íK¡ ªñ£NJò™ «è£†ð£´èœ, 3) Þ¡¬øò «ï£‚A™ ð£õ£íK¡ Ü¬øÃõ™èœ, 4) e‡´‹ ð£õ£íK¡ â¿„C, 5) ð£õ£í˜ ð£˜¬õJ™ õìªñ£N õóô£Á, 6) Þ‰Fò ªñ£N‚°´‹ð ÝŒ¾, 7) îIö˜ ñî‹, 8) õœÀõº‹ îI› ñó¹‹, 9) îI› Þô‚Aò õóô£Á: ð£õ£í˜ ð£˜¬õJ™, 10) îI›-õì ªñ£N àø¾, 11) àôè ªñ£NèO™ ªñ£NˆÉŒ¬ñ Þò‚èƒèœ, 12) ÞùŠðŸÁ: îIö¼‹ «ñ¬ô ÜPë˜èÀ‹ â¡Â‹ ð¡Qó‡´ î¬ôŠ¹èO™ ð£õ£í˜ ÝŒ¾, «è£†ð£´èœ, à¬óˆFø‹ «ð£¡øõŸ¬øŠ ðŸPò º¿¬ñò£ù M÷‚èˆF¬ùˆ î¼‹ õ¬èJ™ Þ‰Ë™ Ü¬ñ‰¶œ÷¶. No. 100 APRIL 2018 198 Journal of Tamil Studies

ï‹ ï£†®™ ªñ£N, ð‡ð£´, Þô‚Aò‹, è¬ô, ªñŒJò™ «ð£¡ø¬õ Ü¬ùˆ¶‹ êñ²A¼îˆ¬î Ü®Šð¬ìò£è‚ ªè£‡«ì à¼õ£A»œ÷ù â¡Â‹ è¼ˆ¶ Þó‡ì£Jó Ý‡´èÀ‚° «ñô£èŠ ðóŠðŠð†´ õ‰¶œ÷¶. îI›, è¡ùì‹, ªî½ƒ°, ñ¬ôò£÷‹ «ð£¡ø «õÁ °´‹ðˆ¶ ªñ£NèÀ‹ êñ²A¼îˆFL¼‰¶ «î£¡Pòù â¡Â‹ è¼ˆ¶ ðóõô£èŠ ðóŠðŠð†´ õ‰¶œ÷¶. õì ªñ£N¬òˆ «îõªñ£N â¡Á‹ õNð£†´ªñ£N»‹ Ü¶«õò£‹ â¡Á‹ Ü‹ªñ£N¬òŠ «ð²«õ£˜ Gôˆ«îõ˜ â¡Á‹ ªê£™ôŠð†´ õ‰¶œ÷¶. Ý¬èò£™ Þ‹ªñ£N‚° Þ¬íò£ù ªñ£N â¶¾‹ Þ™¬ô âù„ ªê£™ôŠð†´‹ õ‰¶œ÷¶ ÜPMò™ Ü®Šð¬ìJ™ ªñ£NðŸPò ÜP¾ ãŸðì£î è£ô‚è†ìñ£è Þ¼‰îî£™ ªð¼‹ð£¡¬ñ ñ‚èœ ÞõŸP¬ù âšõ¬è ñÁŠ¹I¡P ãŸÁ‚ªè£‡ìù˜. Þ¬õ ò£õŸP½‹ ¶OÃì à‡¬ñ Þ™¬ô. ÞîŸ° «ï˜ ñ£ø£èˆ ªî£¡¬ñ, Þò¡¬ñ, ÉŒ¬ñ, î£Œ¬ñ, º¡¬ñ, Mò¡¬ñ, õ÷¬ñ, ñ¬ø¬ñ, â‡¬ñ, Þ÷¬ñ, ÞQ¬ñ, å‡¬ñ, Þ¬ø¬ñ, Ü‹¬ñ, ªê‹¬ñ â¡Â‹ ðFù£Á õ¬èJ™ îIN¡ Þò™¹G¬ô ÜìƒA»œ÷¶ â¡Á è£†´õ£˜ ð£õ£í˜. Üî£õ¶ îI› êñ²A¼îˆF¬ù åŠH´¬èJ™ î¡QèóŸø ðôõ¬èò£ù CøŠ¹è¬÷‚ ªè£‡ì¶. Þ„ CøŠ¹è¬÷Š ð£õ£í˜ î£¡«î£¡Pˆ îùñ£è‚ °PŠHìM™¬ô; ï¡° Ýó£Œ‰«î °Pˆ¶œ÷£˜ â¡ð¬î G¬ôï£†´‹ õ¬èJ™ Þ‰Ë™ Ü¬ñ‰¶œ÷¶. ð£õ£í˜î‹ º®¹è¬÷»‹ «è£†ð£´è¬÷»‹ ªî£°ˆ¶ M÷‚A ÜõŸ¬ø àœ ï£†´ ÜPë˜èœ ð¬ìŠ¹è«÷£´‹ «ñ¬ôï£†´ Üšõˆ¶¬ø õ™½ï˜ è¼ˆ¶è«÷£´‹ åŠH†´‚ è£†´‹ Ü¬ñŠH™ Þ‰Ë™ õ®õ¬ñ‚èŠð†´œ÷¶. Þ„CøŠ¹‚ÃÁ Ë™ º¿¬ñ»‹ è£í‚Aì‚Aø¶. Þ¶, Þ‰Ëô£CKò˜ ÞŠªð£¼‡¬ñŠ ðŸP º¿¬ñò£ù M÷‚è‹ î¼õîŸè£è â´ˆ¶‚ªè£‡ì ªð¼‹ ºòŸC¬ò‚ è£†´õî™ô£ñ™ «õªø£¡ÁI™¬ô ð£õ£í˜ ð¬ìŠ¹èœ, ÜŠð¬ìŠ¹èœ ªî£ì˜ð£è ªõOõ‰¶œ÷ àœï£†´ ªõOf´èœ, ð£õ£í˜ ÝŒ¾èÀ‚° Üó‡ªêŒ»‹ Üò™ï£†ì£˜ ÝŒ¾èœ â¡Á Þ‰Ëô£‚èˆFŸ° ºŠªð¼‹ ðóŠ¹èOL¼‰¶ ªîK¾ ªêŒî îó¾è¬÷ˆ à†ð´ˆF»œ÷¬ñò£™ Þ¶ â™ô£õ¬èJ½‹ ð£õ£íKò¬ô‚ º¿¬ñò£è‚ M÷‚A‚ è£†´õîŸ° º¬ù‰¶ GŸAø¶. “«ñ¬ôªñ£NJòô£˜ îƒèœ ªñ£Nè¬÷ Ü®Šð¬ìò£è ¬õˆ¶‚ è†ì¬ñˆ¶‚ ªè£‡ì «è£†ð£´è¬÷„ Y˜É‚AŠð£˜ˆ¶ Ü¬õ ï‹ ªñ£N‚°Š ªð£¼‰î£ ªõ¡ð¬î àí˜‰î ð£õ£í˜ îI¬ö à¬óè™ô£è ¬õˆ¶ ªñ£NJò™ «è£†ð£´è¬÷„ ªê£‰îñ£è à¼õ£‚Aò¬ñ ªð¼‹ ð£ó£†´‚°Kòî£°‹” (ð‚ 47). “ð£õ£í˜ î¼‹ îI› Þô‚Aò õóô£Á

No. 100 APRIL 2018 Journal of Tamil Studies 199

Üõ¼‚° º¡¬ù«ò£˜ â¿F„ªê¡ø ðô õóô£ÁèOL¼‰¶ ºŸP½‹ ñ£Áð†ì¶” . (ð‚.207) â¡ðù «ð£¡Á ð£õ£íK¡ ÝŒ¾Š«ð£‚° Hø ÜPë˜èœ 0 ªïPèOQ¡Á ñ£Áð†®¼‚°‹ î¡¬ñJ¬ù»‹ Þ‰Ë™ è£†® GŸAø¶. îI› õóô£Á â¿Fò ð£õ£í˜ õìªñ£N õóô£Á‹ â¿F»œ÷£˜ â¡ð¶ èõQ‚èˆ î‚è¶. îI› FóMìˆFŸ°ˆ î£ò£è Þ¼Šð¶«ð£™ ÝKòˆFŸ° Íôñ£°‹ î¡¬ñ¬ò‚ è£†´õî£è Ü¬ñ‰î¶ õìªñ£N õóô£Á. ÜF™ õìªê£Ÿèœ âù‚ è¼îŠð†´ õ‰î ðô ªê£Ÿèœ îIö£Œ Þ¼Šð¬ñ «õ˜ Ü®Šð¬ìJ™ M÷‚èŠð†´œ÷¶. “ð£õ£í˜ õìªñ£Nò£÷˜ ªêŒî Þó‡ìè„ ªêò™è¬÷ªò™ô£‹ «î£½Kˆ¶‚ è£†ì õìªñ£Nõóô£Á â¡ø Ë¬ô â¿F»œ÷£˜” (ð‚. 91). “ð£õ£í˜ è£ôˆ¶‹ Üõ¼‚° º¡Â‹ õ£›‰î îIöPë˜èœ «ñ¬ô ï£´èOL¼‰¶ õ‰¶ªè£‡®¼‰î M¬óõ£ù õ÷˜„C ªðŸÁõ‰î ªñ£NJò™ â¡Â‹ ÜP¾ˆ¶¬øJ™ Üõó÷MŸ° Ý˜õ‹ è£†ì¾I™¬ô; Ýöƒè£™ | ðì¾I™¬ô. ðô˜ «ñ¬ô ªñ£NJò™ õ™½ï˜èO¡ î£‚èˆFŸ° ºŸÁñ£è Ý†ð†´ˆ «îõ«ïò¬ó»‹ Üõ˜ Ë™è¬÷»‹ ¹ø‚èEˆî«î£´ Üõ¬ó ÞN¾ð´ˆî¾‹ ªêŒîù˜” (ð‚.26). “ð£õ£í˜î‹ º®¹èO™ CôõŸ¬ø«òÂ‹ â´ˆ¶‚ªè£‡´ ã¶‚èœ è£†® º¬øò£è ñÁˆ¶ˆ îñ¶ è¼ˆ¬î ò£õ¼‹ ãŸ°‹ õ‡í‹ G¬ôï£†´‹ ºòŸCJ™ â¡Á‹ ß´ðìM™¬ô â¡ð¶ «ï£‚èŸð£ô¶” (ð‚.14) â¡ðù«ð£¡Á ð£õ£í˜ î‹ è£ôˆF™ âF˜ªè£‡ì Åö™è¬÷ M÷‚A„ ªê™õî£™ ð£õ£íKò¬ôˆ ªîOõ£è M÷ƒA‚ ªè£œõîŸ° àKò H¡¹ôˆ¬î‚ è£†´õîŸ° àè‰îî£è Þ‰Ë™ M÷ƒ°Aø¶. å¼õ˜î‹ ÝŒM¬ù àKò ê£¡Áè«÷£´ ñÁŠð¬î ÝŒ¾ôè‹ ãŸÁ‚ ªè£œÀ‹. Ýù£™ ð£õ£í¬óŠ ð®‚è£ñ«ô«ò Þ¡ø÷¾‹ Cô˜ Üõ¬ó‚ °¬øÃP õ¼A¡øù˜. ÞŠ«ð£‚° ñ£ø«õ‡´‹ â¡ðî¬ùˆî£¡ Þ‰Ë™ Ü¿ˆî‹ F¼ˆîñ£è‚ °PŠH´Aø¶. “õ‡í¬ù ªñ£N ËL¡ Ü®Šð¬ìˆ îõÁèœ â¡Á ð£õ£í˜ è£†´õù¾‹ ªñ£NJò™ ÜPë˜è÷£™ ¹ø‚èE‚èˆ î‚è¬õ Ü™ô” (ð‚.41). “Þ‰Fò ªñ£NèO¡ ñóHô‚èíƒè¬÷»‹ Þ¡¬øò ªñ£NJò™ «è£†ð£´è¬÷»‹ ÜP‰îõ˜èœ ï´G¬ô àí˜«õ£´ ïñ‚°‚ A¬ì‚°‹ îó¾èœ ò£õŸ¬ø»‹ â¬ì«ð£†´Š ð£˜Šð£˜è÷£ù£™ ð£õ£íK¡ ÝŒ¾ º®¾èÀ‚° àôA¡ ðô Í¬ôèOL¼‰¶‹ A¬ìˆ¶õ¼‹ åŠ¹î™è¬÷‚ è£íº®»‹” (ð‚. 153). “ªñ£NË™ ÝŒM™ Þˆî¬èò Ü®Šð¬ìŠ ¹ó†C «ñ¬ôMŸð¡ù˜ å¼õKìI¼‰¶ õ‰F¼‚°ñ£ù£™ Üõ¬ó Üõ˜èœ à„C«ñ™ ¬õˆ¶Š «ð£ŸPŠ ¹è› ð£®J¼Šð˜. ð£õ£í˜ îIöó£ŒŠ«ð£ùî£™ Üõ˜ °ó™ è£†®™ °ö‰¬îJ¡ °óô£è‚ «è†ð£óŸÁ

No. 100 APRIL 2018 200 Journal of Tamil Studies

åLˆ¶‚ ªè£‡®¼‚Aø¶” (ð‚.25) â¡ðù «ð£¡ø âFñ¬ø„ Åö™è¬÷ °PŠH†®¼‰î£½‹, “Üõ˜ W¬öï£´èOL¼‰¶ «î£¡Pò î¬ôCø‰î ªê£‰î ÜP¾œ÷ ªñ£NJòô£˜ Ýõ£˜. Üõ˜ ªî£ìƒA¬õˆî ªñ£NJò™ ÝŒ¾ H¡Â‹ A¬÷ˆ¶Š ªð¼è º®õî£™ Üõ¼¬ìò Ë™è¬÷Š ¹Fò ð¬ìŠ¹èÀ‚° õNªêŒî¬õ â¡Á‹ ªê£™ô «õ‡´‹” (ð‚.47) â¡Á ð£õ£í˜ ÝŒ¾‹ Üõ˜î‹ «è£†ð£´èÀ‹ ªð¼ñ÷M™ ðó¾‹ Åö™ à¼õ£A»œ÷ G¬ô¬ò»‹ Þ‰Ë™ °PŠH†´„ ªê™Aø¶. “«ñ¬ô ªñ£NËô£K¡ è¼ˆ¶è¬÷ ÜŠð®«ò ãŸÁ‚ªè£œ÷£¶ ÜõŸÁœ ªè£œÀõù ªè£‡´ îœÀõù îœOˆ îñ‚ªè¡Á Cô «è£†ð£´è¬÷ õ°ˆ¶‚ªè£‡´ Üõ˜ ¶E«õ£´‹ ñF¸†ðˆ«î£´‹ î‹ ÝŒ¬õ «ñŸªè£‡ì£˜” (ð‚.27). ñí‚°ìõ˜, ð¼F, ðKŠªð¼ñ£œ, è£Lƒè˜, ðK«ñôöè˜ ÝAò äõ˜ à¬óè¬÷»‹ ÜõŸPŸ°Š H¡ â¿îŠªðŸø °PŠHìˆî‚è à¬óè¬÷»‹ ðJ¡ø ð£õ£í˜ ÜõŸÁœ ãŸÁ‚ªè£œ÷ˆî‚è º®¾è¬÷ªò™ô£‹ ãŸÁ‚ªè£‡´, îœ÷ «õ‡®òõŸ¬øªò™ô£‹ îœO ÜõŸPŸªè™ô£‹ M÷‚èƒè¬÷ˆ î¼õ¶ Þš¾¬óJ¡ CøŠð£°‹” (ð‚.177) â¡ðù «ð£¡Á °PŠH´õFL¼‰¶ ð£õ£íKì‹ è£íŠð†ì è£Œî™ àõˆî™ Þ¡P Ýó£»‹ î¡¬ñ¬ò Þ‰Ë™ °PŠH´õ¬î‚ è£íô£‹. “ªê£™ô£ó£Œ„Cˆ ¶¬øJ™ «îõ«ïòŠð£õ£í˜ Iè¾‹ à¬öˆ¶ Ýó£Œ‰¶ â¿FJ¼ŠðùõŸ¬øˆ îIöPë˜èœ ï¡ø£è ï‹ðô£‹. ªê£™ô£ó£Œ„Cˆ ¶¬øJ™ F¼ «îõ«ïòù£˜ åŠðŸø îQˆFø¬ñ»¬ìòõ˜ â¡Á‹, Üõ¼‚° åŠð£è Þ¼Šðõ˜ Ü¼¬ñò£°‹ â¡Á‹ ò£‹ à‡¬ñò£è«õ è¼¶A¡«ø£‹” (ñ¬øñ¬ôò®èœ), “ð£õ£í˜ ªñ£NË™ èŸøõ˜ ñ†´‹ Ü™ô˜. ªñ£NË™ èŸHŠðõ˜ ÞòŸÁðõ˜ ñ†´‹ Ü™ô˜. ªñ£NË¬ô Ý‚°‹ C‰î¬ù ÜPë˜” (ÜŠð£ˆ¶¬óò£˜, ð‚.26) â¡ðù «ð£¡Á ð£õ£íKò½‚°Š õ½×†´‹ ÜPë˜ ªð¼ñ‚èœ «ñŸ«è£œè¬÷‚ °PŠHì¾‹ Þ‰Ë™ îõøM™¬ô. ªñ£ˆîˆF™ Þ‰Ë™ ð£õ£íKò¬ô «ñ½‹ ªè£‡´ ªê™½‹ ÜKò«î£˜ ð¬ìŠð£èˆ Fè›Aø¶. ð£õ£í˜î‹ ÝŒ¾ îQˆî¡¬ñè¬÷‚ ªè£‡ì¶; Üõ˜î‹ «è£†ð£´èœ ¹Fò Üµ°º¬øèO¡ Ü®Šð¬ìJ™ à¼õ£ù¬õ ÜõŸP¡ ªñŒ‹¬ñˆ î¡¬ñè¬÷ M÷‚°õîŸ°‹ ÜõŸ¬ø ÜP¾ôè‹ ãŸÁ‚ªè£œõîŸ°‹ ð£õ£íKò™ ªî£ì˜ð£è «ñ½‹ ðô ÝŒ¾èœ «ñŸªè£œõîŸ°‹ Þ‰Ë™ ªð¼÷M™ ¶¬íGŸ°‹ â¡ðF™ äòI™¬ô. ñFŠ¹¬óò£÷˜: º¬ùõ˜ Þó£.°. Ý™¶¬ó, «ñù£œ ðFŠð£CKò˜, ªê‰îI›„ ªê£ŸHøŠHò™ ÜèóºîLˆ F†ì Þò‚èè‹, ªê¡¬ù. ªî£ì˜¹ â‡: 94445 03414.

No. 100 APRIL 2018