Manimekalai - Knowledge (XXG)

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and gave him the magic bowl. The epic refers to Sarasvati as the goddess of all things related to mind, and goddess of language, knowledge and arts. The magic begging bowl always fills up every day with mountains of food, which Aputra shares with the needy. The famine continues for 12 years in the Pandya kingdom, yet the bowl always fills up. Aputra, like a boy, mocks Indra because he has the magic bowl to help the needy. Indra takes revenge by making rains plentiful and showering everyone with so much prosperity that no needy were left. No one was poor, and Aputra felt frustrated that he had no one to donate food from his abundant magic bowl to. Then, one day, people of Java (Indonesia) met him. Indra was not generous to them, and many were dying of hunger in Java. Aputra left for Java in a ship. A storm hits the ship, and Aputra lands on Manipallavam island. Aputra died on that island. That is how the magic bowl came to be on that island, and why Manimekalai found the same bowl there.

538:, that is "Temple of Heaven" – monk gathering spaces with Buddhist mounds – to avoid being chased by the prince. A history of the "Temple of Heaven" follows along with their then-popular name "City of the Dead"; the epic recites the story of a Brahmin named Shankalan enters the mound by mistake at night and is confronted by a sorceress with a skull in her hand accompanied by screaming jackal-like noises, the Brahmin flees in terror, then dies in shock in front of his mother Gotami. The mother goes to the Champapati temple and prays, "take my life, let my son live". Champapati appears and says this was fate, his karma and he will be reborn. The mother questions the four Vedas, the goddess explains the Buddhist theory of 585:

information about her cycles of previous rebirths, including that prince Udayakumar in this life was the king and her husband in the last birth who was rude to a Buddhist monk, but you begged his forgiveness, donated food and obeyed the monk's orders. In this life, therefore, he is a frustrated prince while your merits have made you into a Buddhist nun. She informs her that Madhavi and Sudhamati were her sisters in previous lives, and are now her mother and friend in this life. She then guides her on how to be free of suffering and fears. The goddess asks Manimekalai to study the "deceitful theories of various religions", and teaches her magical mantras (

631:. A boy named Aputra is accused of stealing a cow, and the cows protect the boy by fighting Abhanjika and other Brahmins, killing one of the Brahmins. Aputra then meets and accuses the Brahmins of twisting the meaning of the Veda verses taught by Brahma born from the navel of Vishnu who holds a golden disc as his weapon. Aputra reminds the Brahmins that the greatest Vedic teachers such as Vasishtha and Agastya were born of low birth. Aputra is labeled as a cow-thief, and his begging bowl is filled with stones when he does his rounds. Aputra leaves the city and reaches Madurai. He sits with his begging bowl inside Madurai's Temple of 526:. There she joined a Jain monastery. Her father joined her, but one day after an accident her father was bleeding badly. The Jains kicked them both out, afraid that the blood will pollute them. She then became a nun at a Buddhist monastery, and that is where she met nun Manimekalai. The prince left unconvinced, resolving to meet Manimekalai's family to put pressure on her. Manimekalai then confesses she is confused because she wants to be a nun, yet she feels attracted to the prince. The goddess of the seas, Manimekhala, appears. She praises the Buddha, his wheel of dharma, meets the two Buddhist nuns. 553:

disappeared into the sky; a description of the ongoing festival continues, along with a mention of upset women, infidelities of their husbands, the tired and sleeping young boys and girls who earlier in the day had run around in their costumes of Hindu gods (Vishnu) and goddesses (Durga); Sudhamati walked through the sleeping city, when a stone statue spoke to her and told her that Manimekalai will return to the city in a week with a complete knowledge, like Buddha, of all her past births as well as yours. Sudhamati froze in fear seeing the stone statue talk and what it told her.

299:. Later, she takes the form and dress of a married woman in the neighborhood, as the prince pursues her. The husband sees the prince teasing her, and protects "his wife" – Manimekalai-in-hiding – by killing the prince. The king and queen learn of their son's death, order the arrest of Manimekalai, arrange a guard to kill her. Angels intervene and Manimekalai miraculously disappears as others approach her, again. The queen understands, repents. Manimekalai is set free. Manimekalai converts the prison into a hospice to help the needy, teaches the king the dharma of the 667:

unharmed by her fire because her husband is alive on the island of the Naga kingdom. The Nagas welcome him and give him a girl for pleasure. He refuses the girl, and teaches them the Buddha dharma about rebirths and merits. They prostrate before him and invite to take all the gold, diamonds and rubies in shipwrecks near their islands. Shaduvan collects a massive fortune from the wrecks and brings it back to Atirai. The monk teacher explains to Manimekalai that this was all because of merits earned and virtue in the past lives.

602:"cow of abundance"). It just happens that Manimekalai is near the lake on that very day, so she can go and get the magic bowl she is destined to receive. With that bowl, she will never run out of food to eat everyday, says Tivatilakai. Manimekalai visits the magical lake and gets the magic bowl. She chants the glory of the Buddha, prostrates before goddess Tivatilakai and the Buddha's footprints. The goddess tells her to meet Aravana Adigal to learn more about the magic bowl and the Buddha dharma. 711:

Manimekalai does not recognize him, frowns and refuses his affections. Then the prince arrives and tries his lines on her. She recognizes him, smiles but refuses him too. The "husband" overhears the prince, sees his frowning "wife" smiling at another man, assumes the worst, pulls out his sword and cuts the prince's body into two. The prince dies instantly. The "husband" learns who his wife really is, he is in sorrow. A Buddhist goddess comforts him.

399:, but likely in the 2nd- or 3rd century. According to Hikosaka, if some of the events mentioned in the epic partially related to actual historic Chola dynasty events, some portions of the Manimekalai should be dated after 890 CE. According to Paula Richman, the 6th-century dating by Kandaswami and Zvelebil are the most persuasive scholarly analysis of the evidence within the epic as well as the evidence in other Tamil and Sanskrit texts. 544:, mount Meru, and realms of rebirth. According to the epic, the feeble mind of Sudhamati barely understands but she feels that Goddess Manimekhala is right. The goddess then casts magic, plunges the two nuns into sleep, thereafter instantly transports Manimekalai alone through air to the island of Manipallavam where her oaths of being a nun would not be threatened by the prince's charms. 693:

promises her that he will. He confronts Manimekalai. She insists she is and wants to be a nun because the body and human desires are the source of all suffering. After her reply, she used the magic mantra she had learned to convert herself into a look-alike of Kayashandikai – the wife of Vidyadhara. She escapes the prince's pursuit.

806:, states Paula Richman, rather it is a literary work. The Buddhist author presents non-Buddhist schools in a form that shows them inconsistent or inferior to Buddhism. According to Zvelebil, this is "Buddhist propaganda" that ridicules the other. The epic mentions Vedic religion and their various epistemological theories ( 768:

worshipping Buddha's footprint. The teacher says that would be selfish and wrong, as who will protect the kingdom and world without him. His dharmic duty is to continue. Manimekalai meets him and tells the king that his kingdom suffers without him. He should be in his throne, while she will now spend her time in Vanci.

930:), mind (citra), goddesses, miracles, mantras, rebirth, merit-making, begging by monks and nuns, helping the poor and needy. The epic provides a view of religious rivalry between Buddhism and Jainism, where Buddhist ideas and propaganda are presented while Jainism is "attacked and ridiculed", according to Zvelebil. 861:. It is the only surviving Tamil Buddhist literary work, though commentary and secondary Tamil literature evidence suggests that there were other Buddhist epics and texts in the Tamil language at least till the 14th century. The reason for its survival, states Richman, is probably its status as the sequel to the 1038:). In another reference, in canto 17, lines 9 to 16, the epic talks about Rama being the incarnate of Trivikrama or Netiyon, and he building the setu with the help of monkeys who hurled huge rocks into the ocean to build the bridge. Further, canto 18, lines 19 to 26, refers to the illegitimate love of Indra for 520:

Sudhamati reminds him that Manimekalai is not interested in handsome men like him, because both Manimekalai and she are nuns. Sudhamati describes she is from Bengal, her father a Brahmin who tended fire , and they came to the south on a pilgrimage towards Kanyakumari, related to the journey of Rama in the

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Manimekalai learns more about the Aputra story from ascetic Aravana Adigal. Aputra lives in Madurai for many years, begging in the Lakshmi temple. In a particular year, there was famine in the Tamil region when god Indra became angry. During this period of suffering, one day goddess Sarasvati appears

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The goddess meets the prince and tells him to forget about Manimekalai because she is destined to live a monastic life; She then awakens and meets Sudhamati, tells her Manimekalai is safe on a distant island and to remind her mother Madhavi not to search and worry about her daughter; the goddess then

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is widely considered as an important text that provides insights into the life, culture and society of the Tamil regions (India and Sri Lanka) in the early centuries of the common era. The last cantos of the epic – particularly Canto 27 – are also a window into then extant ideas of Mahayana Buddhism,

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Manimekalai, her delicate beauty and extraordinary talents introduced in the epic; Kovalan and Kannaki remembered; Manimekalai's mother Madhavi and grandmother Chitrapati learn that Manimekali insists on being a nun, lead a religious life and that she will not dance or otherwise attend the festival;

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persuasion, feels a commitment to free herself from human ties. She rejects his advances, yet finds herself drawn to him. She hides, prays and seeks the help of her mother, her Buddhist teacher Aravana Adikal and angels. They teach her Buddhist mantras to free herself from fears. One angel helps her

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Manimekalai learns of the death of Udayakumara. She cries. She laments that her husband of "innumerable" previous births is dead because of her decisions, adding that the endless cycles of suffering would continue without her monastic ways. She hopes that Udayakumara will learn from all this in his

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Manimekalai disappears, travels through air to reach the island of Manipallavam. Aputra miraculously joins her on the island. They circumambulate the jeweled footprints of the Buddha on the island, then pay homage to it. The king meets his teacher and tells him he wants to renounce, spend his time

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Ascetic Adikal teaches the nuns about supernatural genies and the tale of trader Shaduvan and his wife Atirai. Shaduvan is reported dead in a sea storm. Atirai tries to kill herself by jumping into a pit with burning wood, but the fire did not harm her. She sees a goddess who tells her that she is

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Manimekalai enters crystal pavilion of the garden; Prince Udayakumara introduced, brave and beautiful; he is told about Manimekalai the dancer and her beauty; the prince heads to find her in the garden; he finds her, pursues her, her friend Sudhamati tries to block him, and he then asks why is she

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Manimekalai learns more Buddhist doctrines. She then puts the theory to practice, performs severe ascetic practices to end her cycles of rebirth and attain Nirvana. According to Anne Monius, this canto is best seen as one dedicated to the "coming of the future Buddha", not in the prophetic sense,

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Aravana Adigal meets the queen. She washes the feet of the Buddhist ascetic to honor him. The ascetic explains the Twelve Nidanas (causation links) doctrine of Buddhism, uses it to explain the loss of her son. He says past lives of her son made him behave inappropriately and led to his death. The

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Manimekalai's fear and worries vanished near the Buddha's footprints. Tears of joy rolled down her cheeks. She suddenly and miraculously remembers all her past lives along with the circumstances, and saddened by her numerous rebirths, her fathers and husbands. The epic mentions she meeting a sage

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Manimekalai goes to a city garden, away from the festival center, with her friend Sutamati; continued description of the Chola city, people and the festival, mentions a "Jain monk, naked and waving a fly-whisk to avoid hurting unseen fragile insect" as well as "Kalamukhas wearing oleander flower

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According to Shu Hikosaka – a scholar of Buddhism and Tamil literature, in Manimekalai "there are not only the doctrines of Mahayana Buddhism but also those of Hinayana Buddhism", in an era when monks of these traditions were staying together, sharing ideas and their ideologies had not hardened.

741:, then the errors of the prince and finally his death. The king thanks them, said he would have executed his son according to his dharma duty to protect the honor of women. He ordered the cremation of his dead son and the arrest of Manimekalai for the deception that caused the misunderstandings. 597:

A Buddhist protectress goddess Tiva-tilakai (Skt: Dvipa-tilaka) meets Manimekalai. The goddess says, only those who have amassed great merit in past lives and remained Buddhist over their many births are able to see and worship Buddha's footprints in their present life. Tivatilakai mentions that

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According to G John Samuel and others, based in part on the antiquity of the text and theories, it was believed that the epic was from an early Hinayana (Theravada) Buddhist school, but more recent studies suggest that the Buddhist epic Manimekalai belonged to an early form of Mahayana Buddhism

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The prison-turned-monastery adds a temple for the worship of Buddha. Udayakumara learns about it and that Manimekalai was behind the conversion. He goes to see her. While he was on his way, the husband of Kayashandikai-but-in-reality-Manimekalai goes to meet his wife. The husband reaches first.

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Prince Udayakumara visits the hospice of Manimekalai after her grandmother tells the prince where she is. He tells the grandmother how much he adores her, wants her. She says that it is his duty to return her to dance, music and householder role. The prince, driven by his desires and said duty

679:, states that they built a link to Sri Lanka, but a curse of an ascetic dissolved the bridge link. It also mentions stories of people fed from the magic bowl suddenly realizing their past lives. The hospice of Manimekalai is near a Temple of Heaven (Buddhist mounds, gathering place for monks). 566:

Manimekalai wakes up on the Manipallavam island. She finds herself alone, is confused and afraid. She weeps while walking on the beach, recalls her friend, her father Kovalan who was unjustly executed in Madurai, her mother and all loved ones. Then Manimekalai sees Buddha's footprint pedestal,

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A goddess appears and says that Buddha appeared when "goodness was no longer found among living beings, people have become deaf to wisdom and true knowledge". She circumambulates around the jeweled Buddha's pedestal clockwise three times. The goddess then meets Manimekalai and gives her more

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According to the epic, Manimekalai's beauty rivaled that of the goddess of fortune, Lakshmi as she hid in the crystal pavilion full of statues. Udayakumara sees her, falls for her instantly, wonders if she is real or a perfectly crafted statue. The more she avoids him, the more he wants her.

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The Buddhist ascetic tells the nun the story of a generous cow who helped the people of Java in the memory of Aputra. He presents the Buddhist theory of rebirth dependent on the merits earned in previous lives (karma). He recommends that Manimekalai and Sudhamati use the magic bowl in their

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The Buddhist monks learn about the killing of the prince. They ask Manimekalai what happened. She tells them everything. They hide the dead body of the prince, confine Manimekalai to her quarters. A monks delegation goes and meets the king. The Buddhist monks tell the king legends of

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Manimekalai in her new appearance continues to beg with her bowl and help others. She reaches the prison and meets the guards and then king, persuading him to convert the prison into a Buddhist monastery. The king releases all the prisoners, and converts the prison into a monastery.

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contains numerous Hindu Puranic legends, references to gods and goddesses in Hindu and Buddhist traditions, as well as the epic's author's summary sections on various schools of Buddhist, Hindu and Jain philosophies some of whose authors are generally dated to later centuries.

635:, the goddess of fortune. The worshippers of Lakshmi are kind and donate much food to the bowl of Aputra, which Aputra shares with the poor, the blind, the deaf and other needy people. The epic mentions the name Kanyakumari and it being a Hindu bathing pilgrimage site. 937:

is a significant Buddhist epic, given its unique status. The summary of Buddhist doctrine in it, particularly in Cantos 27, 29 and 30, present a Tamil literary writer's perspective of Buddhism before it likely died out in Tamil Nadu, in or about the 11th century.

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ascetic cautions everyone to follow dharma, behave according to it. Manimekalai prostrated before the ascetic and asked everyone gathered including the queen to follow the dharma. She resolves to go to the city of Vanci, after one visit to Manipallavam island.

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they obtained by churning the cosmic ocean . The nuns, so convinced, began roaming the streets of Puhar to beg. They then shared the food they collected in the magic bowl with the needy. The epic mentions kingdoms in the Himalayas, Kausambi and Ujjain.

987:, states Zvelebil, the ethics, and religious doctrines are served by the epic's storyline. Kannaki is a strong, inspiring tragic character that grabs the audience's interest. In contrast, Manimekalai is a rather feeble character, says Zvelebil. 1042:

the wife of Rishi Gautama(Pandian, 1931, p.149)(Aiyangar, 1927, p.28). This seems to indicate that the story of the Ramayana was familiar in the Tamil land since very early times and Rama was acknowledged as a God, even before the

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has been variously dated between the 2nd-century and early 9th century by Indian and non-Indian scholars, with early dates favored by Tamil scholars generally allied to the Tamil tradition. A part of the complication is that the

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The queen learns of her son's death. She sends an assassin to kill Manimekalai. Buddhist goddesses perform miracles that scares the queen. She asks the king to free the prisoner. Manimekalai comes out of the prison.

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magically disappear to an island while the prince tries to chase her, grants her powers to change forms and appear as someone else. On the island, she receives a magic begging bowl, which always gets filled, from

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According to a 1927 thesis of Rao Bahadur Krishnaswāmi Aiyangar, the Manimekalai contains "nothing that may be regarded as referring to any form of Mahayana Buddhism, particularly the Sunyavada as formulated by

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Manimekalai flies through air and arrives in the mountainous kingdom's capital Vanci. She first visits the temple of Kannaki and pays her homage to the goddess. The epic mentions the legend of Kalinga kingdom

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shining with jewels. She sees some people fighting near it. Buddha appears, orders them to cease fighting, to remember that the pedestal is for him alone and should be worshipped by sages and the powerful.

351:, as well as the history of interreligious rivalries and cooperation as practiced and understood by the Tamil population in a period of Dravidian–Aryan synthesis and as the Indian religions were evolving. 2682:

C. P. Rajendran and others, Geoarchaeological Evidence of a Chola-Period Tsunami from an Ancient Port at Kaveripattinam on the Southeastern Coast of India, Geoarchaeology: An International Journal, 2011.

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not in a monastery, why in the garden; Sudhamati says, body is simply a vessel of vices, born due to karma of past births; the prince tries to meet Manimekalai, she hides in the crystal pavilion.

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Manimekalai returns from the island. Back with her mother and friend Sudhamati in the Chola kingdom, she finds the old Buddhist ascetic Aravana Adigal after several efforts to locate him.

589:) to overcome sufferings of ascetic life and hunger. One of the mantras, says goddess, will let her change her appearance into another person and instantaneously travel through air. 1490:, pp. 130–132, 141–142, Quote: "Manimekalai preaches the Buddhist ideal of serving all living beings with detachment at the expense of Jainism which is attacked and ridiculed.. 2117:, pp. 141–142, Quote: "Manimekalai preaches the Buddhist ideal of serving all living beings with detachment at the expense of Jainism which is attacked and ridiculed.. 720:

next birth. A Buddhist genie appears, talks and comforts her. Others recommend that she go to Vanci (Chera kingdom) to learn more about religious traditions and Buddhism.

387:– a Tamil literature and history scholar, proposed mid 6th-century as the most informed dating, based on the linguistics, internal evidence, the dating of its twin-epic 837:

rather as nun Manimekalai joining the movement of the future Buddha as his chief disciple. The last canto, along with a few before it, are the epic's statement on the

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and Madhavi, who follows in her mother's footsteps as a dancer and a Buddhist nun. The epic tells her story. Her physical beauty and artistic achievements seduces the

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is significantly inferior. The story of Manimekalai is overloaded with supernatural events, miraculous goddesses and reads like a propaganda pamphlet of Buddhism. In

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theory of Buddhism, as understood by its author, and how rebirths and future sufferings have links to past causes and present events in various realms of existence (

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There is no credible information available about the author or the date of its composition. Late sources suggest that the author Seethalai may have been a Buddhist

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named Brahma Dharma, being a Buddhist in the last birth, of Gandhara, Naganadu, the north city of Avanti, and other locations significant to Indian Buddhism.

3049: 951:". In contrast, in 1978, C.N. Kandaswami stated there is a lot of internal evidence that "Manimekalai explains Mahayana Buddhism, and champions its cause". 2531:

Cīttalai Cāttanār, Manimekhalai summary in Karl H. Potter ed., The Encyclopedia of Indian Philosophies, Volume IX: Buddhist philosophy from 350 to 600 A.D.

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Buddha was born in the month of Vaishaka on the longest day, and every year on Buddha's birthday near a lake a magic bowl appears, called Amrita Surabhi (

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and its place during that period, contemporary arts and culture, and the customs of the times. It presents the author's view of the Buddhist doctrine of

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proposed in 1927 that it was either composed "much earlier than AD 400" or "decisively to be a work of the fifth century at the earliest". In 1974,

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probably somewhere between the 2nd century to the 6th century. It is an "anti-love story", a sequel to the "love story" in the earliest Tamil epic

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Manimekhalai, with monk Adikal's wisdom, uses magic bowl to help people. She starts a hospice. The epic mentions Rama and Vishnu story from the

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in puritan terms is not an epic poem, but a grave disquisition on philosophy. He states that the three surviving Tamil epics including

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temple in Vanci (Chera kingdom), prays, listens to different religious scholars, and practices severe self-denial to attain

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influenced by ideas now attributed to scholars such as Vasubandhu, Dignaga, Buddhagosha, Buddhadatta and Dharmapala.

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with the collaboration of T.V. Gopala Iyer published a complete French translation, then an English translation.

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Manimekalai learns the story of Aputra – the first possessor of the magic bowl, and the Brahmin Abhanjika of

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A Buddhist woman's path to enlightenment : proceedings of a Workshop on the Tamil Narrative Manimekalai

421:). It describes the story of Manimekalai, the beautiful daughter of Kovalan and Madhavi, in 30 cantos. The 3128: 2933: 2700: 3187: 3182: 3159: 2866: 2828: 1002:

is a Buddhistic work of an "infant society sensitive to higher influences of life", and inferior to the

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Imagining a Place for Buddhism: Literary Culture and Religious Community in Tamil-Speaking South India

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Imagining a Place for Buddhism: Literary Culture and Religious Community in Tamil-Speaking South India

2981: 2876: 2552:, Uppsala University, 25–29 May 1995. Uppsala, Academiae Ubsaliensis, Stockholm, 1997. Series title: 2519:

Rao, S.R. "Marine archaeological explorations of Tranquebar-Poompuhar region on Tamil Nadu coast" in

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possession to help the hungry and needy, just like the gods tried to help the cause of good with the

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palm-leaf manuscripts were preserved and found in Hindu temples and monasteries along with those of

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Aravana Adikal - The Buddhist ascetic teacher (Adikal means "revered/venerable ascetic, saint")

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is Buddhist propaganda that "attacks and ridicules Jainism", according to Kamil Zvelebil.

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philosophies. This section and the rest of the epic are "not a philosophical" discussion

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Manimekalai - The daughter of Kovalan and Madhavi, who was born with bravery and virtues.

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A description of Goddess Manimekhala and her powers; she advises the nuns to go to the

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builds on human emotional themes and includes some sections praising Jains, while the

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The Encyclopedia of Indian Philosophies: Buddhist philosophy from 350 to 600 A.D.

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The Encyclopedia of Indian Philosophies: Buddhist philosophy from 350 to 600 A.D.

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The Encyclopaedia Of Indian Literature (Volume Five) (Sasay To Zorgot), Volume 5

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Paula Richman, "Cīttalai Cāttanār, Manimekhalai" summary in Karl H. Potter ed.,

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Paula Richman, "Cīttalai Cāttanār, Manimekhalai" summary in Karl H. Potter ed.,

1044: 1035: 1031: 734: 360: 296: 83: 76: 2339:, Kandy, 1964. Available online at Buddhist Publication Society Online Library 1849: 1847: 1822: 1820: 1783: 1781: 1779: 1766: 1764: 1751: 1749: 1747: 1734: 1732: 1719: 1717: 1715: 1713: 1700: 1698: 1696: 1694: 1692: 1667: 1665: 1663: 1661: 1648: 1646: 1644: 1642: 1629: 1627: 1625: 1612: 1610: 1608: 1595: 1593: 1591: 1578: 1576: 1574: 1572: 1559: 1557: 1555: 1553: 1540: 1538: 3265: 3019: 1525: 1523: 1056: 907: 2692: 1510: 1508: 1030:(bridge) being built by monkeys in canto 5, line 37 (however the location is 3360: 3118: 3075: 3024: 2753: 948: 152: 99: 17: 3123: 2356:

Underwater Exploration off Poompuhar and possible causes of its Submergence

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Manimekalai learns about the different schools of Buddhist, Hindu, Jain,

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According to a review by the Brahmin scholar Subrahmanya Aiyar in 1906,

869:. UV Swaminatha Aiyar published a critical edition of the text in 1921. 3095: 983:, the epic's storyline is served by ethics and religious doctrines. In 828:

Aravana Adigal teaches Manimekalai the doctrines of the Buddha dharma.

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Udayakumara - The Chola prince, who was madly in love with Manimekalai.

391:, and a comparison to other Tamil literature. In his 1989 translation, 344: 340: 312: 283: 147: 2539:

Women, branch stories, and religious rhetoric in a Tamil Buddhist text

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Women, Branch Stories, and Religious Rhetoric in a Tamil Buddhist Text

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is an anti-love story that starts off with supernatural elements. The

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garlands and rudraksha mala, body smeared with ashes, acting madly".

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The first abridged English translation and historical analysis of

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begins; a description of the Chola city, people and the festival.

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The Manimekalai builds on the characters of the oldest Tamil epic

287: 2708: 2510:

The Cilappatikaram of Ilanko Atikal : an epic of South India

433:

is a tragic love story that ultimately becomes supernatural. The

303:. In the final five cantos of the epic, Buddhist teachers recite 3290: 2913: 2169:

G. John Samuel; Ār. Es Śivagaṇēśamūrti; M. S. Nagarajan (1998).

2712: 2603:

Manuscript, Print and Memory: Relics of the Cankam in Tamilnadu

1219: 1217: 1215: 998:, on the whole, have no plot and are not epic-genre texts. The 820:

Manimekalai visits Kanci, meets her mother and Aravana Adigal.

460:

Sudhamati - Manimekalai's most faithful and trustworthy friend.

395:

suggests that the text was composed after the first Tamil epic

2533:, Motilal Banarsidass, pp. 457–462, with notes on 610–612 2311:

The three twins : the telling of a South Indian folk epic

1394: 1392: 1390: 683:

Cantos XVIII-XXV: Manimekalai meets Udayakumara, he is killed

493:

more description of the Chola city, people and the festival.

2512:, New York: Columbia University Press, 1993. Series title: 2007: 1995: 1983: 1959: 1942: 1930: 1918: 1906: 1894: 1882: 1870: 1853: 1838: 1826: 1811: 1799: 1787: 1770: 1755: 1738: 1723: 1704: 1683: 1671: 1652: 1633: 1616: 1599: 1582: 1563: 1544: 1529: 1514: 1499: 1411: 1283: 1206: 1189: 975:, states Zvelebil, but in his view the literary quality of 2503:

South India Saiva Siddhanta Works Publishing Society Ltd.

2483:. New Delhi: Indira Gandhi National Centre for the Arts. 2090:, London, 1928, p.185, 201, Available at www.archive.org 429:

in focus, style and the propaganda in the two epics. The

2624:

The Smile of Murugan: On Tamil Literature of South India

2284:

Shattan, Merchant-Prince (1989). Daniélou, Alain (ed.).

195: 2554:

Acta Universitatis Upsaliensis. Historia religionum 13

2523:, Vol. II, July 1991, pp. 6. Available online at 463:

Manimekalā - The sea goddess who protects the heroine.

31: 2322:, translated by Alain Danielou, Penguin Books, 1993, 2665:

Companion studies to the history of Tamil literature

3374: 3353: 3327: 3299: 3248: 3205: 3168: 3152: 3109: 3058: 2995: 2954: 2947: 2926: 2901: 2885: 2857: 2816: 2809: 2746: 2543:

Foreign and Comparative Studies. South Asian series

2387:, Annamalainagar : Annamalai University, 1978. 772:

Cantos XXVI-XXX: Manimekalai visits Vanci and Kanci

2415:A Dictionary of Indian Literature: Beginnings-1850 1452:. Chennai: Macmillan India Limited. pp. 7–9. 906:The epic gives much information on the history of 606:Cantos XII-XVII: Manimekalai returns, meets Adigal 557:Cantos VIII-XI: Manimekalai on Manipallavam island 290:prince Udayakumara. He pursues her. She, a nun of 311:and other ideas to her. She then goes to goddess 2499:Cattanar's Manimekalai translated from the Tamil 1111: 1109: 2464:, London: Luzac & Co., 1928. Available at 2313:, Bloomington, Indiana University Press, 1982. 2209: 2114: 2046: 1487: 1475: 1327: 1262: 1223: 1172: 1100: 2724: 2126: 2062:, London, 1928. Available at www.archive.org 1971: 1435: 1363: 1351: 1339: 1006:that he calls as the work of a "Hindu poet". 627:(Hindu holy city) where Abhanjika taught the 8: 2319:Manimekhalai: the dancer with the magic bowl 2286:Manimekhalai: The Dancer With the Magic Bowl 2541:, Syracuse University, 1988. Series title: 2439:. Asian Educational Services. p. 115. 2259:Aiyangar, Rao Bahadur Krishnaswami (1927). 2026:. Oxford University Press. pp. 88–89. 1302:. Oxford University Press. pp. 87–96. 227: 2951: 2813: 2731: 2717: 2709: 2455:Evolution and evaluation of epics in Tamil 2175:. Institute of Asian Studies. p. xvi. 2138:Rao Bahadur Krishnaswāmi Aiyangar (1927), 1450:Myths and Legends from India - Great Women 194: 2192:. Institute of Asian Studies. p. 93. 1242:. Motilal Banarsidass. pp. 217–218. 1122:. Syracuse University Press. p. 22. 2987:Commentaries in Tamil literary tradition 2567:Subrahmanya V Subrahmanya Aiyar (1906). 2370:Buddhism in Tamilnadu: a new perspective 2224:University of Calcutta 1906, pp. 426-427 2189:Buddhism in Tamilnadu: A New Perspective 2172:Buddhism in Tamil Nadu: Collected Papers 1423: 894:There is also a Japanese translation by 328:the Five Great Epics of Tamil Literature 1149:. Pearson Education. pp. 238–239. 1086:Brajadulal Chattopadhyaya, ed. (2009). 1078: 2462:Manimekhalai in its historical setting 2262:Manimekhalai In Its Historical Setting 2220: 2218: 2205: 2203: 2201: 2199: 2140:Maṇimekhalai in its Historical Setting 2088:Maṇimekhalai in its Historical Setting 2060:Maṇimekhalai in its Historical Setting 1381:Maṇimekhalai in its Historical Setting 878:Maṇimekhalai in its Historical Setting 2939:World Classical Tamil Conference 2010 2561:Descriptive grammar of Cilappatikaram 2418:. New Delhi: Orient Longman Limited. 2306:, Madurai: Athirai Pathippakam, 1965. 7: 2514:Translations from the Asian classics 2391:Lal, Mohan; Sāhitya Akādemī (2001). 2385:Buddhism as expounded in Manimekalai 2372:, Madras: Institute of Asian Studies 2158:. Annamalai University. p. 394. 2155:Buddhism as Expounded in Manimekalai 480:The annual festival in the honor of 282:is also the name of the daughter of 183:Tamil history from Sangam literature 2457:, Madurai: Mathy Pathippakam, 1990. 2086:Rao Bahadur Krishnaswāmi Aiyangar, 2058:Rao Bahadur Krishnaswāmi Aiyangar, 2433:Pillai, M. S. Purnalingam (1994). 2049:, pp. 140–142 with footnotes. 1143:Brajadulal Chattopadhyaya (2009). 471:Cantos I-VII: Manimekalai in Puhar 25: 3402:Ancient manuscript digitalisation 2362:, 28: 84–90. Available online at 876:by R. B. K. Aiyangar in 1928, as 2380:, Oxford: Clarendon Press, 1968. 2008:Alain Danielou (Translator) 1993 1996:Alain Danielou (Translator) 1993 1984:Alain Danielou (Translator) 1993 1960:Alain Danielou (Translator) 1993 1943:Alain Danielou (Translator) 1993 1931:Alain Danielou (Translator) 1993 1919:Alain Danielou (Translator) 1993 1907:Alain Danielou (Translator) 1993 1895:Alain Danielou (Translator) 1993 1883:Alain Danielou (Translator) 1993 1871:Alain Danielou (Translator) 1993 1854:Alain Danielou (Translator) 1993 1839:Alain Danielou (Translator) 1993 1827:Alain Danielou (Translator) 1993 1812:Alain Danielou (Translator) 1993 1800:Alain Danielou (Translator) 1993 1788:Alain Danielou (Translator) 1993 1771:Alain Danielou (Translator) 1993 1756:Alain Danielou (Translator) 1993 1739:Alain Danielou (Translator) 1993 1724:Alain Danielou (Translator) 1993 1705:Alain Danielou (Translator) 1993 1684:Alain Danielou (Translator) 1993 1672:Alain Danielou (Translator) 1993 1653:Alain Danielou (Translator) 1993 1634:Alain Danielou (Translator) 1993 1617:Alain Danielou (Translator) 1993 1600:Alain Danielou (Translator) 1993 1583:Alain Danielou (Translator) 1993 1564:Alain Danielou (Translator) 1993 1545:Alain Danielou (Translator) 1993 1530:Alain Danielou (Translator) 1993 1515:Alain Danielou (Translator) 1993 1500:Alain Danielou (Translator) 1993 1412:Alain Danielou (Translator) 1993 1284:Alain Danielou (Translator) 1993 1207:Alain Danielou (Translator) 1993 1190:Alain Danielou (Translator) 1993 3382:Standardisation of Tamil script 2548:Peter Schalk, editor-in-chief, 2240:. Madras: Saiva Siddhanta Works 2234:Pandian, Pichai Pillai (1931). 1146:A Social History of Early India 1088:A Social History of Early India 884:but with altered terminology. 379:The colonial era Tamil scholar 2573:. London: The Edinburgh Press. 2397:. New Delhi: Sāhitya Akādemī. 1384:, London, 1928, pp. xxvi-xxvii 275:meter, arranged in 30 cantos. 1: 2582:Tamil Love Poetry and Poetics 2521:Journal of Marine Archaeology 2477:Panicker, K. Ayyappa (2003). 263:Kulavāṇikaṉ Seethalai Sataṉar 237:jewelled belt, girdle of gems 2648:, Otto Harrassowitz Verlag, 2480:A Primer of Tamil Literature 2105:New Delhi, 2003, pp.457–462. 1016:Ramayana in Tamil literature 849:Manuscripts and translations 208:Manimekalai (disambiguation) 3256:Megalithic graffiti symbols 3015:Nālāyira Tivviya Pirapantam 2579:Takanobu Takahashi (1995). 2570:Calcutta review, Volume 123 2288:. New York: New Directions. 2142:, p. xxvii, p. 85, 104, 188 942:Buddhist School Affiliation 3474: 3397:Printing in Tamil language 2354:Gaur A. S. and Sundaresh, 1013: 933:According to Richman, the 425:is the anti-thesis of the 205: 136:Naalayira Divya Prabandham 3453:Tamil Buddhist literature 3433:Tamil-language literature 2600:Eva Maria Wilden (2014). 2412:Mukherjee, Sujit (1999). 2152:Cō. Na Kantacāmi (1978). 2010:, pp. xxiv, 163–172. 971:is more interesting than 418: 319:(release from rebirths). 223: 193: 160: 127: 91: 49: 42: 34: 3144:Tamil Lexicon dictionary 2824:Bangalore Tamil dialects 2696:- Original Text in Tamil 2662:Zvelebil, Kamil (1992). 2265:. London: Luzac & Co 1402:New Delhi, 2003, pp.458. 1376:S. Krishnaswami Aiyangar 381:S. Krishnaswami Aiyangar 3448:Buddhism amongst Tamils 3392:Simplified Tamil script 3040:Thiruvilaiyadal Puranam 2642:Kamil Zvelebil (1974), 2621:Kamil Zvelebil (1973). 2460:Krishnaswami Aiyangar, 2342:Buddhism in South India 2337:Buddhism in South India 2335:Hisselle Dhammaratana, 2075:Buddhism in South India 2073:Hisselle Dhammaratana, 2020:Anne E. Monius (2001). 1448:Bhanu, Sharada (1997). 1296:Anne E. Monius (2001). 1239:Indian Kavya Literature 882:Buddhism in South India 116:Udayana Kumara Kaviyam 3129:Purapporul Venbamaalai 2934:World Tamil Conference 2529:Paula Richman (2003), 2471:Manimekalai as an Epic 2368:Hikosaka, Shu (1989), 2304:Studies in Manimekalai 2237:Cattanar's Manimekalai 1274:Mukherjee 1999, p. 277 1116:Paula Richman (1988). 3160:Yāḻpāna Vaipava Mālai 2829:Central Tamil dialect 2779:Proto-South Dravidian 2668:. BRILL. p. 73. 2606:. Walter de Gruyter. 2186:Shu Hikosaka (1989). 1236:A. K. Warder (1994). 1047:of the 12th century. 924:Dependent Origination 898:, published in 1991. 3458:Ancient Indian poems 3225:Indo-Aryan languages 3050:Tamil Ganaptya texts 2982:List of Sangam poets 2927:Global organizations 2497:P. Pandian (Bacon), 2348:4 March 2016 at the 1414:, pp. xvi–xvii. 1286:, pp. vii–xvii. 1209:, pp. xxi–xxiv. 206:For other uses, see 93:The Five Minor Epics 3438:Epic poems in Tamil 3230:Dravidian languages 3030:Tirumurukāṟṟuppaṭai 2508:R. Parthasarathy, 2378:Tamil Heroic Poetry 2210:Kamil Zvelebil 1974 2129:, pp. 457–462. 2115:Kamil Zvelebil 1974 2047:Kamil Zvelebil 1974 1998:, pp. 150–162. 1986:, pp. 141–149. 1974:, pp. 457–458. 1962:, pp. 126–141. 1945:, pp. 122–125. 1933:, pp. 114–122. 1921:, pp. 112–114. 1909:, pp. 111–112. 1897:, pp. 106–110. 1885:, pp. 101–106. 1488:Kamil Zvelebil 1974 1478:, pp. 141–142. 1476:Kamil Zvelebil 1974 1366:, pp. 610–611. 1330:, pp. 140–142. 1328:Kamil Zvelebil 1974 1265:, pp. 130–131. 1263:Kamil Zvelebil 1974 1224:Kamil Zvelebil 1974 1175:, pp. 140–141. 1173:Kamil Zvelebil 1974 1103:, pp. 140–143. 1101:Kamil Zvelebil 1974 188:Ancient Tamil music 112:Naga Kumara Kaviyam 3387:Tanittamil Iyakkam 3340:Tamil onomatopoeia 2967:Tamil books of Law 2585:. BRILL Academic. 2559:S.V. Subramanian, 2309:Brenda E.F. Beck. 2212:, pp. 141–142 2127:Paula Richman 2003 1972:Paula Richman 2003 1873:, pp. 93–100. 1436:Paula Richman 2003 1364:Paula Richman 2003 1352:Paula Richman 2003 1340:Paula Richman 2003 1010:Ramayana Reference 449:Notable characters 363:and Tamil writer. 121:Yashodhara Kaviyam 3420: 3419: 3407:Formation of CICT 3201: 3200: 3178:Asthana Kolahalam 2962:Sangam literature 2922: 2921: 2704:- Romanised Tamil 2655:978-3-447-01582-0 2613:978-3-11-035276-4 2446:978-81-206-0955-6 2383:S.N. Kandaswamy, 2376:K. Kailasapathy, 2033:978-0-19-803206-9 1856:, pp. 87–93. 1841:, pp. 87–89. 1829:, pp. 83–87. 1814:, pp. 83–85. 1802:, pp. 76–83. 1790:, pp. 71–76. 1773:, pp. 67–71. 1758:, pp. 62–67. 1741:, pp. 59–62. 1726:, pp. 55–59. 1707:, pp. 52–55. 1686:, pp. 48–51. 1674:, pp. 43–48. 1655:, pp. 40–43. 1636:, pp. 37–39. 1619:, pp. 35–37. 1602:, pp. 30–35. 1585:, pp. 23–30. 1566:, pp. 18–23. 1547:, pp. 13–17. 1426:, pp. 91–94. 1309:978-0-19-803206-9 1249:978-81-208-0449-4 1156:978-81-317-1958-9 1129:978-0-915984-90-9 967:To some critics, 928:pratītyasamutpāda 916:Four Noble Truths 536:Chakravala-kottam 305:Four Noble Truths 292:Mahayana Buddhism 261:epic composed by 202: 201: 198: 129:Bhakti Literature 44:Sangam Literature 16:(Redirected from 3465: 3314:Tamil honorifics 3045:Vinayagar Agaval 3010:Kampa Irāmāyaṉam 2972:Five Great Epics 2952: 2814: 2733: 2726: 2719: 2710: 2679: 2658: 2645:Tamil Literature 2638: 2617: 2596: 2574: 2534: 2494: 2450: 2436:Tamil Literature 2429: 2408: 2373: 2332: 2290: 2289: 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Natarajan, 2467: 2458: 2453:R. Kasirajan, 2451: 2445: 2430: 2424: 2409: 2403: 2388: 2381: 2374: 2365: 2352: 2333: 2328: 2314: 2307: 2298: 2295: 2292: 2291: 2276: 2251: 2226: 2214: 2195: 2178: 2161: 2144: 2131: 2119: 2107: 2094: 2079: 2066: 2051: 2039: 2032: 2012: 2000: 1988: 1976: 1964: 1947: 1935: 1923: 1911: 1899: 1887: 1875: 1858: 1843: 1831: 1816: 1804: 1792: 1775: 1760: 1743: 1728: 1709: 1688: 1676: 1657: 1638: 1621: 1604: 1587: 1568: 1549: 1534: 1519: 1504: 1492: 1480: 1465: 1458: 1440: 1438:, p. 611. 1428: 1416: 1404: 1386: 1368: 1356: 1354:, p. 610. 1344: 1342:, p. 458. 1332: 1315: 1308: 1288: 1276: 1267: 1255: 1248: 1228: 1226:, p. 141. 1211: 1194: 1177: 1162: 1155: 1135: 1128: 1105: 1093: 1077: 1076: 1074: 1071: 1070: 1069: 1067:Tamil Buddhism 1064: 1059: 1052: 1049: 1023:Silappatikaram 1014:Main article: 1011: 1008: 1004:Silappadikaram 981:Silappadikaram 973:Silappadikaram 964: 961: 943: 940: 903: 900: 889:Alain Daniélou 863:Silapathikaram 859:Silappadikaram 850: 847: 834: 833: 826: 825: 818: 817: 792: 791: 779: 778: 773: 770: 765: 764: 756: 755: 747: 746: 726: 725: 717: 716: 708: 707: 699: 698: 690: 689: 684: 681: 673: 672: 664: 663: 650: 649: 641: 640: 621: 620: 613: 612: 607: 604: 595: 594: 582: 581: 573: 572: 564: 563: 558: 555: 550: 549: 532: 531: 517: 516: 508: 507: 499: 498: 490: 489: 478: 477: 472: 469: 468: 467: 464: 461: 458: 455: 451: 450: 439:Silappadikaram 431:Silappadikaram 427:Silappadikaram 410:Silappatikaram 404: 401: 397:Silappadikaram 393:Alain Daniélou 389:Silappadikaram 385:Kamil Zvelebil 361:grain merchant 356: 353: 332:Cilappatikaram 309:Twelve Nidanas 268:Cilappatikaram 200: 199: 191: 190: 185: 179: 178: 173: 167: 166: 158: 157: 155: 150: 144: 143: 138: 132: 131: 125: 124: 122: 118: 117: 114: 108: 107: 102: 96: 95: 89: 88: 86: 80: 79: 74: 68: 67: 62: 60:Silappatikaram 56: 55: 47: 46: 40: 39: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 3470: 3459: 3456: 3454: 3451: 3449: 3446: 3444: 3441: 3439: 3436: 3434: 3431: 3430: 3428: 3413: 3410: 3408: 3405: 3403: 3400: 3398: 3395: 3393: 3390: 3388: 3385: 3383: 3380: 3379: 3377: 3373: 3367: 3364: 3362: 3359: 3358: 3356: 3352: 3346: 3345:Tamil prosody 3343: 3341: 3338: 3336: 3333: 3332: 3330: 3326: 3320: 3317: 3315: 3312: 3310: 3309:Tamil grammar 3307: 3306: 3304: 3298: 3292: 3289: 3287: 3286:Tamil Braille 3284: 3282: 3281:Modern script 3279: 3277: 3274: 3272: 3269: 3267: 3264: 3262: 3259: 3257: 3254: 3253: 3251: 3247: 3241: 3238: 3236: 3233: 3231: 3228: 3226: 3223: 3221: 3218: 3216: 3213: 3212: 3210: 3204: 3194: 3191: 3189: 3186: 3184: 3181: 3179: 3176: 3175: 3173: 3167: 3161: 3158: 3157: 3155: 3151: 3145: 3142: 3140: 3137: 3135: 3132: 3130: 3127: 3125: 3122: 3120: 3117: 3116: 3114: 3108: 3102: 3099: 3097: 3094: 3092: 3089: 3087: 3084: 3082: 3079: 3077: 3074: 3072: 3069: 3067: 3064: 3063: 3061: 3057: 3051: 3048: 3046: 3043: 3041: 3038: 3036: 3033: 3031: 3028: 3026: 3023: 3021: 3018: 3016: 3013: 3011: 3008: 3006: 3003: 3002: 3000: 2994: 2988: 2985: 2983: 2980: 2978: 2975: 2973: 2970: 2968: 2965: 2963: 2960: 2959: 2957: 2953: 2950: 2946: 2940: 2937: 2935: 2932: 2931: 2929: 2925: 2915: 2912: 2910: 2909:Brahmin Tamil 2907: 2906: 2904: 2900: 2894: 2891: 2890: 2888: 2884: 2878: 2875: 2873: 2870: 2868: 2865: 2864: 2862: 2860: 2856: 2850: 2847: 2845: 2844:Madurai Tamil 2842: 2840: 2839:Madras Bashai 2837: 2835: 2832: 2830: 2827: 2825: 2822: 2821: 2819: 2815: 2812: 2808: 2800: 2797: 2795: 2794:Second Sangam 2792: 2790: 2787: 2786: 2785: 2784:Tamil Sangams 2782: 2780: 2777: 2775: 2772: 2770: 2767: 2765: 2762: 2760: 2757: 2755: 2752: 2751: 2749: 2745: 2741: 2734: 2729: 2727: 2722: 2720: 2715: 2714: 2711: 2705: 2703: 2699: 2697: 2695: 2691: 2690: 2686: 2681: 2677: 2675:90-04-09365-6 2671: 2667: 2666: 2660: 2657: 2651: 2647: 2646: 2640: 2636: 2634:90-04-03591-5 2630: 2626: 2625: 2619: 2615: 2609: 2605: 2604: 2598: 2594: 2592:90-04-10042-3 2588: 2584: 2583: 2577: 2572: 2571: 2565: 2562: 2558: 2555: 2551: 2547: 2544: 2540: 2536: 2532: 2527: 2525: 2522: 2518: 2515: 2511: 2507: 2504: 2500: 2496: 2492: 2490:81-207-2502-6 2486: 2482: 2481: 2475: 2472: 2468: 2466: 2463: 2459: 2456: 2452: 2448: 2442: 2438: 2437: 2431: 2427: 2425:81-250-1453-5 2421: 2417: 2416: 2410: 2406: 2404:81-260-1221-8 2400: 2396: 2395: 2389: 2386: 2382: 2379: 2375: 2371: 2366: 2364: 2361: 2357: 2353: 2351: 2347: 2344: 2343: 2338: 2334: 2331: 2329:9780811210980 2325: 2321: 2320: 2315: 2312: 2308: 2305: 2302:N. Balusamy, 2301: 2300: 2296: 2287: 2280: 2277: 2264: 2263: 2255: 2252: 2239: 2238: 2230: 2227: 2221: 2219: 2215: 2211: 2206: 2204: 2202: 2200: 2196: 2191: 2190: 2182: 2179: 2174: 2173: 2165: 2162: 2157: 2156: 2148: 2145: 2141: 2135: 2132: 2128: 2123: 2120: 2116: 2111: 2108: 2104: 2098: 2095: 2092: 2089: 2083: 2080: 2077:, Kandy, 1964 2076: 2070: 2067: 2064: 2061: 2055: 2052: 2048: 2043: 2040: 2035: 2029: 2025: 2024: 2016: 2013: 2009: 2004: 2001: 1997: 1992: 1989: 1985: 1980: 1977: 1973: 1968: 1965: 1961: 1956: 1954: 1952: 1948: 1944: 1939: 1936: 1932: 1927: 1924: 1920: 1915: 1912: 1908: 1903: 1900: 1896: 1891: 1888: 1884: 1879: 1876: 1872: 1867: 1865: 1863: 1859: 1855: 1850: 1848: 1844: 1840: 1835: 1832: 1828: 1823: 1821: 1817: 1813: 1808: 1805: 1801: 1796: 1793: 1789: 1784: 1782: 1780: 1776: 1772: 1767: 1765: 1761: 1757: 1752: 1750: 1748: 1744: 1740: 1735: 1733: 1729: 1725: 1720: 1718: 1716: 1714: 1710: 1706: 1701: 1699: 1697: 1695: 1693: 1689: 1685: 1680: 1677: 1673: 1668: 1666: 1664: 1662: 1658: 1654: 1649: 1647: 1645: 1643: 1639: 1635: 1630: 1628: 1626: 1622: 1618: 1613: 1611: 1609: 1605: 1601: 1596: 1594: 1592: 1588: 1584: 1579: 1577: 1575: 1573: 1569: 1565: 1560: 1558: 1556: 1554: 1550: 1546: 1541: 1539: 1535: 1531: 1526: 1524: 1520: 1516: 1511: 1509: 1505: 1501: 1496: 1493: 1489: 1484: 1481: 1477: 1472: 1470: 1466: 1461: 1459:0-333-93076-2 1455: 1451: 1444: 1441: 1437: 1432: 1429: 1425: 1424:Hikosaka 1989 1420: 1417: 1413: 1408: 1405: 1401: 1395: 1393: 1391: 1387: 1383: 1382: 1377: 1372: 1369: 1365: 1360: 1357: 1353: 1348: 1345: 1341: 1336: 1333: 1329: 1324: 1322: 1320: 1316: 1311: 1305: 1301: 1300: 1292: 1289: 1285: 1280: 1277: 1271: 1268: 1264: 1259: 1256: 1251: 1245: 1241: 1240: 1232: 1229: 1225: 1220: 1218: 1216: 1212: 1208: 1203: 1201: 1199: 1195: 1191: 1186: 1184: 1182: 1178: 1174: 1169: 1167: 1163: 1158: 1152: 1148: 1147: 1139: 1136: 1131: 1125: 1121: 1120: 1112: 1110: 1106: 1102: 1097: 1094: 1089: 1082: 1079: 1072: 1068: 1065: 1063: 1060: 1058: 1055: 1054: 1050: 1048: 1046: 1041: 1037: 1033: 1029: 1025: 1024: 1017: 1009: 1007: 1005: 1001: 997: 993: 988: 986: 982: 978: 974: 970: 962: 960: 956: 952: 950: 941: 939: 936: 931: 929: 925: 921: 917: 913: 909: 901: 899: 897: 892: 890: 885: 883: 879: 875: 870: 868: 864: 860: 856: 848: 846: 844: 840: 831: 830: 829: 823: 822: 821: 815: 814: 813: 811: 810: 805: 801: 797: 789: 788: 787: 785: 776: 775: 771: 769: 762: 761: 760: 753: 752: 751: 744: 743: 742: 740: 736: 732: 723: 722: 721: 714: 713: 712: 705: 704: 703: 696: 695: 694: 687: 686: 682: 680: 678: 670: 669: 668: 661: 660: 659: 656: 647: 646: 645: 638: 637: 636: 634: 630: 626: 618: 617: 616: 610: 609: 605: 603: 601: 592: 591: 590: 588: 579: 578: 577: 570: 569: 568: 561: 560: 556: 554: 547: 546: 545: 543: 542: 537: 529: 528: 527: 525: 524: 514: 513: 512: 505: 504: 503: 496: 495: 494: 487: 486: 485: 483: 475: 474: 470: 465: 462: 459: 456: 453: 452: 448: 447: 446: 444: 440: 436: 432: 428: 424: 419:சிலப்பதிகாரம் 416: 412: 411: 402: 400: 398: 394: 390: 386: 382: 377: 374: 369: 364: 362: 354: 352: 350: 346: 342: 337: 333: 329: 325: 320: 318: 314: 310: 306: 302: 298: 293: 289: 285: 281: 276: 274: 270: 269: 264: 260: 257: 253: 252: 247: 246: 221: 217: 216: 209: 204: 197: 192: 189: 186: 184: 181: 180: 177: 174: 172: 169: 168: 165: 164: 159: 156: 154: 151: 149: 146: 145: 142: 139: 137: 134: 133: 130: 126: 123: 120: 119: 115: 113: 110: 109: 106: 103: 101: 98: 97: 94: 90: 87: 85: 82: 81: 78: 75: 73: 70: 69: 66: 63: 61: 58: 57: 54: 53: 48: 45: 41: 38: 33: 30: 19: 3261:Tamil-Brahmi 3139:Caturakarāti 3112:dictionaries 3110:Grammars and 3005:Cīrappurānam 2849:Nellai Tamil 2799:Third Sangam 2789:First Sangam 2769:Manipravalam 2764:Modern Tamil 2759:Middle Tamil 2701: 2693: 2664: 2644: 2623: 2602: 2581: 2569: 2560: 2553: 2549: 2542: 2538: 2530: 2520: 2513: 2509: 2498: 2479: 2470: 2461: 2454: 2435: 2414: 2393: 2384: 2377: 2369: 2359: 2355: 2341: 2336: 2318: 2310: 2303: 2297:Bibliography 2285: 2279: 2267:. 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BRILL. 1020:Like the 963:Reception 949:Nagarjuna 887:In 1989, 832:Canto XXX 763:Canto XXV 715:Canto XXI 697:Canto XIX 662:Canto XVI 639:Canto XIV 611:Canto XII 548:Canto VII 497:Canto III 153:Tirumurai 100:Neelakesi 3193:Yerambam 2955:Classics 2810:Dialects 2358:, 1998, 2346:Archived 1051:See also 912:Buddhism 706:Canto XX 677:Ramayana 648:Canto XV 593:Canto XI 571:Canto IX 541:samsaras 530:Canto VI 523:Ramayana 506:Canto IV 488:Canto II 403:The Epic 349:Hinduism 259:Buddhist 224:மணிமேகலை 105:Culamani 3302:grammar 3249:Scripts 3220:Sinhala 3215:English 3153:History 3096:Ullurai 2867:Negombo 2747:History 2545:no. 12. 2505:, 1989. 2269:30 July 2244:30 July 843:samsara 809:pramana 800:Carvaka 796:Ajivika 633:Lakshmi 625:Benares 587:Dharani 580:Canto X 515:Canto V 476:Canto I 345:Ajivika 341:Jainism 317:Nirvana 313:Kannaki 284:Kovalan 254:, is a 231: 148:Tevaram 3375:Events 3240:Korean 3124:Nannūl 3091:Thinai 3059:Poetry 2877:Jaffna 2817:Indian 2672: 2652: 2631: 2610: 2589: 2487: 2443: 2422: 2401: 2326: 2030: 1456: 1306: 1246: 1153: 1126: 1040:Ahalya 804:per se 784:Odisha 731:Vishnu 655:amrita 355:Author 347:, and 334:, the 301:Buddha 273:akaval 171:Sangam 3235:Malay 3086:Puram 3071:Venpa 3066:Kural 839:karma 739:Durga 629:Vedas 482:Indra 415:Tamil 288:Chola 256:Tamil 220:Tamil 196:edit 3366:Moḻi 3291:Arwi 3081:Akam 2914:Arwi 2670:ISBN 2650:ISBN 2629:ISBN 2608:ISBN 2587:ISBN 2485:ISBN 2441:ISBN 2420:ISBN 2399:ISBN 2324:ISBN 2271:2019 2246:2019 2028:ISBN 1454:ISBN 1304:ISBN 1244:ISBN 1151:ISBN 1124:ISBN 1028:setu 853:The 798:and 737:and 366:The 322:The 228:lit. 3361:ISO 3101:Ulā 922:), 865:or 845:). 786:). 600:lit 248:or 3429:: 2217:^ 2198:^ 1950:^ 1861:^ 1846:^ 1819:^ 1778:^ 1763:^ 1746:^ 1731:^ 1712:^ 1691:^ 1660:^ 1641:^ 1624:^ 1607:^ 1590:^ 1571:^ 1552:^ 1537:^ 1522:^ 1507:^ 1468:^ 1389:^ 1378:, 1318:^ 1214:^ 1197:^ 1180:^ 1165:^ 1108:^ 910:, 733:, 417:: 343:, 307:, 226:, 222:: 2732:e 2725:t 2718:v 2678:. 2637:. 2616:. 2595:. 2575:. 2556:. 2516:. 2493:. 2449:. 2428:. 2407:. 2273:. 2248:. 2036:. 1462:. 1312:. 1252:. 1192:. 1159:. 1132:. 926:( 918:( 782:( 413:( 240:' 234:' 218:( 210:. 20:)

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