Samanam in Tamil Literature Essay
This kind of lesson examines the role of the Samanars or Jains in the regarding the Tamil language. It examines the pioneering attempts of the Samanars in improving the Tamil language. That analyses many of the most important grammar, literary and religious texts composed by the Samanars.
It also refers to a wealth of information on the Samanars present in other Tamil literary functions. The Tamil language is in debt for its progress to various spiritual movements that flourished in ancient Tamilnadu. By using Tamil as a means of propagating their particular doctrines, these religions not directly shaped the Tamil language. The Samanars played a significant role in developing the Tamil terminology.
Like the Pandyas who proven the Tamil Sangam, the Samanars founded the Гў by which they contributed to the growth from the Tamil vocabulary. This Sangam was broken into 4 sects namely Nandi Kanam, Sena Kanam, Simha Kanam and Deva Kanam. Of these Nandi Kanam was your most well-known.
In 470 A. M., a Samanar called Vachira Nandi divided the Nandi Kanam into 2 teams and established the new group as Dravida Kanam in Madurai. The Dravida Kanam contributed a good deal to the growth of the Tamil language. Although Samanars hailed from the North kingdom of Magada, they used Tamil to convey all their philosophy. Samanars have the credit rating of publishing the 1st grammar text messages in Tamil. They also initiated the collection of Гў or Synonym replacement tool in Tamil and made up the early epics.
Гў, Гў, Гў and Гў are some of the famous grammar texts written by the Samanars. We have a belief that Гў can be described as Samana text message. Гў and Гў happen to be 2 well-known thesauruses compiled by the Samanars.
Three in the 5 wonderful epics in Tamil- viz. Гў, Гў and Гў were written by Samanars. Among the 5 small epics, Гў, Гў and Гў were made up by the Samanars. The faith based rivalry between Samanam and Buddhism motivated the Samanars to write text messages that ruined or belittled Buddhist idea.
Гў, Гў and Гў were this sort of texts. Of these only Гў is available today. 4 from the Pathinen Keezhkanakku Noolgal are attributed to the Samanars.
Гў, Гў, Гў, Гў and Гў are the puranas written by Samanars. Several fictional texts in Tamil allude to Samanam and Samanars. Ilampuranar who published the commentaries for Гў is said to have based his explanations using one of the basic tenets of Samanam.
There are numerous stone inscriptions to prove that Samanars occupied and around Madurai. Гў which can be one of the Гў anthology speaks of a temple dedicated to the Samana God Aruhar in Madurai. Гў which is also one of the Pathu Paatu anthology brings up the presence of a samana monastery in Kaveripoompattinam. 14 poetry in Гў allude to Гў, a routine in which a person sits facing the north and gives up his existence by fasting. This habit is associated with Samanam.
Гў one of the famous Tamil text messages contains many ideas like Samana procession. There is also a popular belief that Thiruvalluvar who have sang the Thirukkural was a Samanar. Гў, an essential Saiva text, records the rivalry among Saivam and Samanam.
Mayilai Seeni Venkatasamy, a Tamil scholar, claims that Nikandanar, one of the Sangam poets, was a Samanar. Likewise, another poet of the Sangam period known as Ulochanaar is usually said to be a Samanar.