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Kamil Zvelebil, a Tamil literature and history scholar, states that the majority of the poems in the Kuruntokai were likely composed between the 1st century BCE and the 2nd century CE. [5] The Kuruntokai manuscript colophon states that it was compiled by Purikko (உரை), however nothing is known about this compiler or the patron.
Natrinai (Tamil: நற்றிணை meaning excellent tinai [1]), is a classical Tamil poetic work and traditionally the first of the Eight Anthologies (Ettuthokai) in the Sangam literature. [2] The collection – sometimes spelled as Natrinai [ 3 ] or Narrinai [ 4 ] – contains both akam (love) and puram (war, public life) category of poems.
Akapporul vilakkam (Tamil: அகப்பொருள் விளக்கம் "An explanation of the love theme"), also known as Nambi akapporul ("Nambi's treatise on the love theme"), is a mediaeval treatise on Tamil akam poetics written by Narkavirasa Nambi (Tamil: நாற்கவிராச நம்பி).
According to Takanobu Takahashi – a Tamil literature scholar, these poems were likely composed between 300 and 350 CE based on the linguistic evidence, while Kamil Zvelebil – another Tamil literature scholar – suggests the Ainkurunuru poems were composed by 210 CE, [3] with some of the poems dated to 100 BCE.
Kalittokai (Tamil: கலித்தொகை meaning the kali-metre anthology) is a classical Tamil poetic work and the sixth of Eight Anthologies (Ettuthokai) in the Sangam literature. [1] It is an "akam genre – love and erotic – collection par excellence", according to Kamil Zvelebil – a Tamil literature and history scholar. [ 1 ]
Man size sculpture of Sri Rama in Srivaikuntanathan Perumal temple located in Tamil Nadu.. The Akananuru (Tamil: அகநானூறு, Akanāṉūṟu, literally "four hundred [poems] in the akam genre"), sometimes called Nedunthokai (lit. "anthology of long poems"), is a classical Tamil poetic work and one of the Eight Anthologies (Ettuthokai) in the Sangam literature. [1]
Musical troupes were accompanied by dancing girls in the city. Women prayed to Korravai goddess in temples seeking the safe return of their husbands (lines 48–52, 185–194). They would light lamps, offer flowers and rice with their prayers. [12] Lines 101–102 suggest that Tamil merchants traded with Greek-Romans (yavanas) for designer lamps.
Other scholars, such as Kamil Zvelebil – a Tamil literature and history scholar, state that the legends in the epic itself are a weak foundation for dating the text. [37] A stronger foundation is the linguistics, events and other sociological details in the text when compared to those in other Tamil literature, new words and grammatical forms ...