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Commentaries had a humble beginning in the history of Tamil literature. [10] The earliest commentaries were more of glossaries listing the meanings of difficult terms appearing in poetries. [10] As time went by, few historical accounts pertaining to the verse on hand were appended to these glossary lists.
Veṇpā is a closely related family of very strict [6] Tamil verse forms. They differ chiefly in the number of standard lines that occur before the final short line. In kuṟaḷ-veṇpā (or simply "kural") a single 4-foot ("standard") line is followed by a final 3-foot ("short") line, resulting in a 7-foot couplet. [7]
The Paripādal (Tamil: பரிபாடல், meaning the paripadal-metre anthology) is a classical Tamil poetic work and traditionally the fifth of the Eight Anthologies (Ettuthokai) in the Sangam literature. [10]
Tamil tradition mentions academies of poets that composed classical literature over thousands of years before the common era, a belief that scholars consider a myth. Some scholars date the Sangam literature between c. 300 BCE and 300 CE, [ 6 ] while others variously place this early classical Tamil literature period a bit later and more ...
Sculpture of the Ancient Tamil Siddhar Agastyar who is traditionally believed to have chaired the first Tamil Sangam in Madurai. The Sangam literature (Tamil: சங்க இலக்கியம், caṅka ilakkiyam), historically known as 'the poetry of the noble ones' (Tamil: சான்றோர் செய்யுள், Cāṉṟōr ceyyuḷ), [1] connotes the early classical Tamil ...
Ullurai (Tamil உள்ளுறை uḷḷuṟai literally, "inner meaning") is a type of extended allusion or metaphor used in classical Tamil poetry. Five types of ullurai are described in the Tolkappiyam, an early treatise on grammar and poetics. These are uṭaṉuṟai, uvamam, cuṭṭu, nakai and cirappu. [1]
Venpa or Venba (வெண்பா in Tamil) is a form of classical Tamil poetry. Classical Tamil poetry has been classified based upon the rules of metric prosody. [1] Such rules form a context-free grammar. Every venba consists of between two and twelve lines.
Tamil does not have an equivalent for the existential verb to be; it is included in the translations only to convey the meaning. The negative existential verb, to be not , however, does exist in the form of illai (இல்லை) and goes at the end of the sentence (and does not change with number, gender, or tense).