633:
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.
527:, 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
574:
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 (
620:. 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
515:. 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.
542:
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.
288:. 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
656:
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.
591:"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.
700:
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.
388:, 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.
533:, 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.
682:
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.
795:, 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 (
757:
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.
919:), 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.
850:. 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
1027:). 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
509:
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
632:
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
541:
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
327:
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,
481:
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;
283:
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
708:
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
756:
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
655:
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
499:
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
825:
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,
747:
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
564:
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
490:
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
947:
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.
730:, 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.
586:
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
943:
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
699:
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.
681:
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
668:, 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).
555:
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,
573:
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
508:
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.
641:
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
717:
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
690:
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.
364:
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.
624:, 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.
926:
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.
748:
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.
646:
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.
976:, 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.
2491:
1470:
1031:
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
359:
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
2097:
738:
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.
284:
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
935:
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
770:
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
556:
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.
340:, 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.
2671:
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.
500:
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.
604:
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.
578:) 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.
1479:, 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..
2106:, 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..
709:
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.
376:– 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
826:
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
275:
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
968:
is significantly inferior. The story of Manimekalai is overloaded with supernatural events, miraculous goddesses and reads like a propaganda pamphlet of Buddhism. In
830:
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 (
348:
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
565:
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.
940:". In contrast, in 1978, C.N. Kandaswami stated there is a lot of internal evidence that "Manimekalai explains Mahayana Buddhism, and champions its cause".
2520:
Cīttalai Cāttanār, Manimekhalai summary in Karl H. Potter ed., The Encyclopedia of Indian Philosophies, Volume IX: Buddhist philosophy from 350 to 600 A.D.
587:
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 (
903:
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
372:
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,
254:
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
664:
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
2513:
801:). The Hindu sub-schools mentioned include Vedanta, Mimamsa, Nyaya, Samkhya, Vaisheshika, Shaivism , Vaishnavism , Brahmavada and Vedavadi .
3038:
983:
in puritan terms is not an epic poem, but a grave disquisition on philosophy. He states that the three surviving Tamil epics including
2975:
2960:
2719:
1079:. Jointly published by CSC and Pearson Education for the Project of History of Indian Science, Philosophy and Culture. p. 238.
316:
3208:
3203:
2927:
2642:
2600:
2433:
2334:
2020:
1296:
1236:
1143:
1116:
304:
temple in Vanci (Chera kingdom), prays, listens to different religious scholars, and practices severe self-denial to attain
3395:
2467:
171:
3441:
3421:
3018:
2402:
2662:
2621:
2579:
2477:
2412:
2391:
2316:
1446:
944:
influenced by ideas now attributed to scholars such as Vasubandhu, Dignaga, Buddhagosha, Buddhadatta and Dharmapala.
3436:
3370:
880:
with the collaboration of T.V. Gopala Iyer published a complete French translation, then an English translation.
3127:
2767:
3446:
3213:
612:
Manimekalai learns the story of Aputra – the first possessor of the magic bowl, and the Brahmin Abhanjika of
2539:
A Buddhist woman's path to enlightenment : proceedings of a Workshop on the Tamil Narrative Manimekalai
3426:
2712:
1004:
410:). It describes the story of Manimekalai, the beautiful daughter of Kovalan and Madhavi, in 30 cantos. The
196:
2689:
3244:
3003:
991:
is a Buddhistic work of an "infant society sensitive to higher influences of life", and inferior to the
3385:
3223:
124:
32:
2012:
Imagining a Place for Buddhism: Literary Culture and Religious Community in Tamil-Speaking South India
1288:
Imagining a Place for Buddhism: Literary Culture and Religious Community in Tamil-Speaking South India
3390:
2847:
2541:, Uppsala University, 25–29 May 1995. Uppsala, Academiae Ubsaliensis, Stockholm, 1997. Series title:
2508:
Rao, S.R. "Marine archaeological explorations of Tranquebar-Poompuhar region on Tamil Nadu coast" in
642:
possession to help the hungry and needy, just like the gods tried to help the cause of good with the
2352:
846:
palm-leaf manuscripts were preserved and found in Hindu temples and monasteries along with those of
529:
3431:
3228:
3132:
2860:
2812:
2762:
1364:
369:
184:
3380:
3354:
3028:
2705:
2128:
3117:
2922:
2381:
455:
Aravana Adikal - The Buddhist ascetic teacher (Adikal means "revered/venerable ascetic, saint")
2557:
2423:
1133:
260:, with some characters from it and their next generation. The epic consists of 4,861 lines in
3148:
2855:
2817:
2652:
2590:
912:
3176:
3171:
2993:
2970:
2865:
434:
is Buddhist propaganda that "attacks and ridicules Jainism", according to Kamil Zvelebil.
8:
3259:
3218:
3054:
791:
philosophies. This section and the rest of the epic are "not a philosophical" discussion
443:
Manimekalai - The daughter of Kovalan and Madhavi, who was born with bravery and virtues.
251:
176:
100:
2454:
2249:
2080:
2052:
1368:
3375:
3328:
2955:
523:
A description of Goddess Manimekhala and her powers; she advises the nuns to go to the
305:
2224:
869:. Extracts of this, particularly Canto 30, was republished in Hisselle Dhammaratana's
430:
builds on human emotional themes and includes some sections praising Jains, while the
3166:
2950:
2658:
2638:
2617:
2596:
2575:
2473:
2429:
2408:
2387:
2312:
2016:
1442:
1292:
1232:
1139:
1112:
904:
293:
1990:
877:
381:
319:, and one of three that have survived into the modern age. Along with its twin-epic
3302:
3033:
2157:
1050:
164:
60:
40:
25:
2329:
3400:
3323:
3264:
2965:
2881:
2632:
2611:
2569:
2338:
2306:
2176:
2159:
2142:
2092:
The Encyclopedia of Indian Philosophies: Buddhist philosophy from 350 to 600 A.D.
2010:
1944:
1942:
1940:
1389:
The Encyclopedia of Indian Philosophies: Buddhist philosophy from 350 to 600 A.D.
1286:
1226:
1191:
1189:
1187:
1106:
884:
129:
2383:
The Encyclopaedia Of Indian Literature (Volume Five) (Sasay To Zorgot), Volume 5
2090:
Paula Richman, "Cīttalai Cāttanār, Manimekhalai" summary in Karl H. Potter ed.,
2029:
1855:
1853:
1851:
1387:
Paula Richman, "Cīttalai Cāttanār, Manimekhalai" summary in Karl H. Potter ed.,
671:
3307:
3074:
2728:
2328:, Kandy, 1964. Available online at Buddhist Publication Society Online Library
1838:
1836:
1811:
1809:
1772:
1770:
1768:
1755:
1753:
1740:
1738:
1736:
1723:
1721:
1708:
1706:
1704:
1702:
1689:
1687:
1685:
1683:
1681:
1656:
1654:
1652:
1650:
1637:
1635:
1633:
1631:
1618:
1616:
1614:
1601:
1599:
1597:
1584:
1582:
1580:
1567:
1565:
1563:
1561:
1548:
1546:
1544:
1542:
1529:
1527:
1394:
1266:
1055:
1011:
403:
398:
373:
297:
256:
244:
208:
48:
3122:
1978:
1966:
1937:
1925:
1913:
1901:
1889:
1877:
1865:
1514:
1512:
1184:
3415:
3333:
3297:
3274:
3069:
2897:
2832:
2827:
2782:
2772:
2681:
1848:
1499:
1497:
1019:(bridge) being built by monkeys in canto 5, line 37 (however the location is
159:
1833:
1821:
1806:
1794:
1782:
1765:
1750:
1733:
1718:
1699:
1678:
1666:
1647:
1628:
1611:
1594:
1577:
1558:
1539:
1524:
3269:
3249:
3089:
2837:
2787:
2777:
2757:
2752:
2747:
2345:
Underwater Exploration off Poompuhar and possible causes of its Submergence
1509:
151:
1494:
1482:
3023:
2998:
2822:
1174:
1172:
1170:
1033:
1024:
1020:
783:
Manimekalai learns about the different schools of Buddhist, Hindu, Jain,
723:
349:
285:
72:
65:
979:
According to a review by the Brahmin scholar Subrahmanya Aiyar in 1906,
858:. UV Swaminatha Aiyar published a critical edition of the text in 1921.
3254:
3008:
1045:
972:, the epic's storyline is served by ethics and religious doctrines. In
896:
817:
Aravana Adigal teaches Manimekalai the doctrines of the Buddha dharma.
446:
Udayakumara - The Chola prince, who was madly in love with Manimekalai.
380:, and a comparison to other Tamil literature. In his 1989 translation,
2528:
Women, branch stories, and religious rhetoric in a Tamil Buddhist text
1167:
1108:
Women, Branch Stories, and Religious Rhetoric in a Tamil Buddhist Text
760:
426:
is an anti-love story that starts off with supernatural elements. The
3349:
3107:
3064:
3013:
2742:
1015:, this epic also makes several references to the Ramayana, such as a
937:
594:
545:
491:
garlands and rudraksha mala, body smeared with ashes, acting madly".
141:
88:
3112:
1460:
1458:
1312:
1310:
1308:
3181:
1157:
1155:
900:
613:
511:
337:
280:
247:
93:
861:
The first abridged English translation and historical analysis of
473:
begins; a description of the Chola city, people and the festival.
396:
The Manimekalai builds on the characters of the oldest Tamil epic
3084:
2697:
2499:
The Cilappatikaram of Ilanko Atikal : an epic of South India
1455:
1305:
1245:
797:
788:
784:
621:
575:
422:
is a tragic love story that ultimately becomes supernatural. The
333:
329:
301:
292:. In the final five cantos of the epic, Buddhist teachers recite
272:
136:
2158:
G. John Samuel; Ār. Es Śivagaṇēśamūrti; M. S. Nagarajan (1998).
2109:
1954:
1346:
1152:
1083:
3079:
2592:
Manuscript, Print and Memory: Relics of the Cankam in Tamilnadu
2555:
1208:
1206:
1204:
1028:
987:, on the whole, have no plot and are not epic-genre texts. The
809:
Manimekalai visits Kanci, meets her mother and Aravana Adigal.
772:
719:
449:
Sudhamati - Manimekalai's most faithful and trustworthy friend.
384:
suggests that the text was composed after the first Tamil epic
289:
2522:, Motilal Banarsidass, pp. 457–462, with notes on 610–612
2300:
The three twins : the telling of a South Indian folk epic
3059:
1383:
1381:
1379:
827:
727:
672:
Cantos XVIII-XXV: Manimekalai meets Udayakumara, he is killed
617:
482:
more description of the Chola city, people and the festival.
470:
276:
1418:
1334:
1322:
1201:
3279:
2902:
2501:, New York: Columbia University Press, 1993. Series title:
2305:
1996:
1984:
1972:
1948:
1931:
1919:
1907:
1895:
1883:
1871:
1859:
1842:
1827:
1815:
1800:
1788:
1776:
1759:
1744:
1727:
1712:
1693:
1672:
1660:
1641:
1622:
1605:
1588:
1571:
1552:
1533:
1518:
1503:
1488:
1400:
1272:
1195:
1178:
964:, states Zvelebil, but in his view the literary quality of
1376:
2492:
South India Saiva Siddhanta Works Publishing Society Ltd.
2472:. New Delhi: Indira Gandhi National Centre for the Arts.
2079:, London, 1928, p.185, 201, Available at www.archive.org
1406:
1131:
1074:
418:
in focus, style and the propaganda in the two epics. The
2613:
The Smile of Murugan: On Tamil Literature of South India
2273:
Shattan, Merchant-Prince (1989). Daniélou, Alain (ed.).
2056:
2543:
Acta Universitatis Upsaliensis. Historia religionum 13
2512:, Vol. II, July 1991, pp. 6. Available online at
452:
Manimekalā - The sea goddess who protects the heroine.
2311:, translated by Alain Danielou, Penguin Books, 1993,
1125:
459:
2654:
Companion studies to the history of Tamil literature
2532:
Foreign and Comparative Studies. South Asian series
2376:, Annamalainagar : Annamalai University, 1978.
761:
Cantos XXVI-XXX: Manimekalai visits Vanci and Kanci
2567:
2404:A Dictionary of Indian Literature: Beginnings-1850
2379:
1441:. Chennai: Macmillan India Limited. pp. 7–9.
895:The epic gives much information on the history of
595:Cantos XII-XVII: Manimekalai returns, meets Adigal
546:Cantos VIII-XI: Manimekalai on Manipallavam island
279:prince Udayakumara. He pursues her. She, a nun of
300:and other ideas to her. She then goes to goddess
3413:
2588:
2488:Cattanar's Manimekalai translated from the Tamil
2140:
1100:
1098:
2168:
837:
2630:
2609:
2453:, London: Luzac & Co., 1928. Available at
2302:, Bloomington, Indiana University Press, 1982.
2198:
2103:
2035:
2008:
1476:
1464:
1316:
1284:
1251:
1212:
1161:
1089:
930:
2713:
2517:
2115:
2051:, London, 1928. Available at www.archive.org
2002:
1960:
1424:
1352:
1340:
1328:
1218:
1104:
1095:
995:that he calls as the work of a "Hindu poet".
616:(Hindu holy city) where Abhanjika taught the
2308:Manimekhalai: the dancer with the magic bowl
2275:Manimekhalai: The Dancer With the Magic Bowl
2174:
1224:
2530:, Syracuse University, 1988. Series title:
2428:. Asian Educational Services. p. 115.
2248:Aiyangar, Rao Bahadur Krishnaswami (1927).
2015:. Oxford University Press. pp. 88–89.
1291:. Oxford University Press. pp. 87–96.
216:
2720:
2706:
2444:Evolution and evaluation of epics in Tamil
2164:. Institute of Asian Studies. p. xvi.
2127:Rao Bahadur Krishnaswāmi Aiyangar (1927),
1439:Myths and Legends from India - Great Women
1278:
2400:
2181:. Institute of Asian Studies. p. 93.
1231:. Motilal Banarsidass. pp. 217–218.
1111:. Syracuse University Press. p. 22.
2976:Commentaries in Tamil literary tradition
2650:
2556:Subrahmanya V Subrahmanya Aiyar (1906).
2465:
2359:Buddhism in Tamilnadu: a new perspective
2356:
2266:
2247:
2213:University of Calcutta 1906, pp. 426-427
2178:Buddhism in Tamilnadu: A New Perspective
2161:Buddhism in Tamil Nadu: Collected Papers
1412:
883:There is also a Japanese translation by
317:the Five Great Epics of Tamil Literature
2272:
2222:
1138:. Pearson Education. pp. 238–239.
1075:Brajadulal Chattopadhyaya, ed. (2009).
3414:
2451:Manimekhalai in its historical setting
2421:
2251:Manimekhalai In Its Historical Setting
2209:
2207:
2194:
2192:
2190:
2188:
2129:Maṇimekhalai in its Historical Setting
2077:Maṇimekhalai in its Historical Setting
2049:Maṇimekhalai in its Historical Setting
1370:Maṇimekhalai in its Historical Setting
867:Maṇimekhalai in its Historical Setting
2928:World Classical Tamil Conference 2010
2701:
2550:Descriptive grammar of Cilappatikaram
2407:. New Delhi: Orient Longman Limited.
2295:, Madurai: Athirai Pathippakam, 1965.
1436:
998:
2503:Translations from the Asian classics
2380:Lal, Mohan; Sāhitya Akādemī (2001).
2374:Buddhism as expounded in Manimekalai
2361:, Madras: Institute of Asian Studies
2241:
2147:. Annamalai University. p. 394.
2144:Buddhism as Expounded in Manimekalai
1257:
469:The annual festival in the honor of
271:is also the name of the daughter of
172:Tamil history from Sangam literature
2446:, Madurai: Mathy Pathippakam, 1990.
2216:
2204:
2185:
2075:Rao Bahadur Krishnaswāmi Aiyangar,
2047:Rao Bahadur Krishnaswāmi Aiyangar,
13:
2727:
2422:Pillai, M. S. Purnalingam (1994).
2038:, pp. 140–142 with footnotes.
1132:Brajadulal Chattopadhyaya (2009).
460:Cantos I-VII: Manimekalai in Puhar
14:
3458:
3391:Ancient manuscript digitalisation
2675:
2351:, 28: 84–90. Available online at
1430:
865:by R. B. K. Aiyangar in 1928, as
2369:, Oxford: Clarendon Press, 1968.
1997:Alain Danielou (Translator) 1993
1985:Alain Danielou (Translator) 1993
1973:Alain Danielou (Translator) 1993
1949:Alain Danielou (Translator) 1993
1932:Alain Danielou (Translator) 1993
1920:Alain Danielou (Translator) 1993
1908:Alain Danielou (Translator) 1993
1896:Alain Danielou (Translator) 1993
1884:Alain Danielou (Translator) 1993
1872:Alain Danielou (Translator) 1993
1860:Alain Danielou (Translator) 1993
1843:Alain Danielou (Translator) 1993
1828:Alain Danielou (Translator) 1993
1816:Alain Danielou (Translator) 1993
1801:Alain Danielou (Translator) 1993
1789:Alain Danielou (Translator) 1993
1777:Alain Danielou (Translator) 1993
1760:Alain Danielou (Translator) 1993
1745:Alain Danielou (Translator) 1993
1728:Alain Danielou (Translator) 1993
1713:Alain Danielou (Translator) 1993
1694:Alain Danielou (Translator) 1993
1673:Alain Danielou (Translator) 1993
1661:Alain Danielou (Translator) 1993
1642:Alain Danielou (Translator) 1993
1623:Alain Danielou (Translator) 1993
1606:Alain Danielou (Translator) 1993
1589:Alain Danielou (Translator) 1993
1572:Alain Danielou (Translator) 1993
1553:Alain Danielou (Translator) 1993
1534:Alain Danielou (Translator) 1993
1519:Alain Danielou (Translator) 1993
1504:Alain Danielou (Translator) 1993
1489:Alain Danielou (Translator) 1993
1401:Alain Danielou (Translator) 1993
1273:Alain Danielou (Translator) 1993
1196:Alain Danielou (Translator) 1993
1179:Alain Danielou (Translator) 1993
3371:Standardisation of Tamil script
2537:Peter Schalk, editor-in-chief,
2285:
2229:. Madras: Saiva Siddhanta Works
2223:Pandian, Pichai Pillai (1931).
2151:
2134:
2121:
2084:
2069:
2041:
1358:
1135:A Social History of Early India
1077:A Social History of Early India
890:
873:but with altered terminology.
368:The colonial era Tamil scholar
2562:. London: The Edinburgh Press.
2386:. New Delhi: Sāhitya Akādemī.
1373:, London, 1928, pp. xxvi-xxvii
1068:
264:meter, arranged in 30 cantos.
1:
2571:Tamil Love Poetry and Poetics
2510:Journal of Marine Archaeology
2466:Panicker, K. Ayyappa (2003).
1061:
252:Kulavāṇikaṉ Seethalai Sataṉar
226:jewelled belt, girdle of gems
2637:, Otto Harrassowitz Verlag,
2469:A Primer of Tamil Literature
2094:New Delhi, 2003, pp.457–462.
1005:Ramayana in Tamil literature
951:
838:Manuscripts and translations
197:Manimekalai (disambiguation)
20:
7:
3245:Megalithic graffiti symbols
3004:Nālāyira Tivviya Pirapantam
2568:Takanobu Takahashi (1995).
2559:Calcutta review, Volume 123
2277:. New York: New Directions.
2131:, p. xxvii, p. 85, 104, 188
1039:
931:Buddhist School Affiliation
391:
10:
3463:
3386:Printing in Tamil language
2343:Gaur A. S. and Sundaresh,
1002:
922:According to Richman, the
414:is the anti-thesis of the
194:
125:Naalayira Divya Prabandham
3442:Tamil Buddhist literature
3422:Tamil-language literature
3363:
3342:
3316:
3288:
3237:
3194:
3157:
3141:
3098:
3047:
2984:
2943:
2936:
2915:
2890:
2874:
2846:
2805:
2798:
2735:
2589:Eva Maria Wilden (2014).
2401:Mukherjee, Sujit (1999).
2141:Cō. Na Kantacāmi (1978).
1999:, pp. xxiv, 163–172.
960:is more interesting than
407:
343:
308:(release from rebirths).
212:
182:
149:
116:
80:
38:
31:
23:
3133:Tamil Lexicon dictionary
2813:Bangalore Tamil dialects
2685:- Original Text in Tamil
2651:Zvelebil, Kamil (1992).
2254:. London: Luzac & Co
1391:New Delhi, 2003, pp.458.
1365:S. Krishnaswami Aiyangar
370:S. Krishnaswami Aiyangar
3437:Buddhism amongst Tamils
3381:Simplified Tamil script
3029:Thiruvilaiyadal Puranam
2631:Kamil Zvelebil (1974),
2610:Kamil Zvelebil (1973).
2449:Krishnaswami Aiyangar,
2331:Buddhism in South India
2326:Buddhism in South India
2324:Hisselle Dhammaratana,
2064:Buddhism in South India
2062:Hisselle Dhammaratana,
2009:Anne E. Monius (2001).
1437:Bhanu, Sharada (1997).
1285:Anne E. Monius (2001).
1228:Indian Kavya Literature
871:Buddhism in South India
105:Udayana Kumara Kaviyam
3118:Purapporul Venbamaalai
2923:World Tamil Conference
2518:Paula Richman (2003),
2460:Manimekalai as an Epic
2357:Hikosaka, Shu (1989),
2293:Studies in Manimekalai
2226:Cattanar's Manimekalai
1263:Mukherjee 1999, p. 277
1105:Paula Richman (1988).
3149:Yāḻpāna Vaipava Mālai
2818:Central Tamil dialect
2768:Proto-South Dravidian
2657:. BRILL. p. 73.
2595:. Walter de Gruyter.
2175:Shu Hikosaka (1989).
1225:A. K. Warder (1994).
1036:of the 12th century.
913:Dependent Origination
887:, published in 1991.
3447:Ancient Indian poems
3214:Indo-Aryan languages
3039:Tamil Ganaptya texts
2971:List of Sangam poets
2916:Global organizations
2486:P. Pandian (Bacon),
2337:4 March 2016 at the
1403:, pp. xvi–xvii.
1275:, pp. vii–xvii.
1198:, pp. xxi–xxiv.
195:For other uses, see
82:The Five Minor Epics
3427:Epic poems in Tamil
3219:Dravidian languages
3019:Tirumurukāṟṟuppaṭai
2497:R. Parthasarathy,
2367:Tamil Heroic Poetry
2199:Kamil Zvelebil 1974
2118:, pp. 457–462.
2104:Kamil Zvelebil 1974
2036:Kamil Zvelebil 1974
1987:, pp. 150–162.
1975:, pp. 141–149.
1963:, pp. 457–458.
1951:, pp. 126–141.
1934:, pp. 122–125.
1922:, pp. 114–122.
1910:, pp. 112–114.
1898:, pp. 111–112.
1886:, pp. 106–110.
1874:, pp. 101–106.
1477:Kamil Zvelebil 1974
1467:, pp. 141–142.
1465:Kamil Zvelebil 1974
1355:, pp. 610–611.
1319:, pp. 140–142.
1317:Kamil Zvelebil 1974
1254:, pp. 130–131.
1252:Kamil Zvelebil 1974
1213:Kamil Zvelebil 1974
1164:, pp. 140–141.
1162:Kamil Zvelebil 1974
1092:, pp. 140–143.
1090:Kamil Zvelebil 1974
177:Ancient Tamil music
101:Naga Kumara Kaviyam
3376:Tanittamil Iyakkam
3329:Tamil onomatopoeia
2956:Tamil books of Law
2574:. BRILL Academic.
2548:S.V. Subramanian,
2298:Brenda E.F. Beck.
2201:, pp. 141–142
2116:Paula Richman 2003
1961:Paula Richman 2003
1862:, pp. 93–100.
1425:Paula Richman 2003
1353:Paula Richman 2003
1341:Paula Richman 2003
1329:Paula Richman 2003
999:Ramayana Reference
438:Notable characters
352:and Tamil writer.
110:Yashodhara Kaviyam
3409:
3408:
3396:Formation of CICT
3190:
3189:
3167:Asthana Kolahalam
2951:Sangam literature
2911:
2910:
2693:- Romanised Tamil
2644:978-3-447-01582-0
2602:978-3-11-035276-4
2435:978-81-206-0955-6
2372:S.N. Kandaswamy,
2365:K. Kailasapathy,
2022:978-0-19-803206-9
1845:, pp. 87–93.
1830:, pp. 87–89.
1818:, pp. 83–87.
1803:, pp. 83–85.
1791:, pp. 76–83.
1779:, pp. 71–76.
1762:, pp. 67–71.
1747:, pp. 62–67.
1730:, pp. 59–62.
1715:, pp. 55–59.
1696:, pp. 52–55.
1675:, pp. 48–51.
1663:, pp. 43–48.
1644:, pp. 40–43.
1625:, pp. 37–39.
1608:, pp. 35–37.
1591:, pp. 30–35.
1574:, pp. 23–30.
1555:, pp. 18–23.
1536:, pp. 13–17.
1415:, pp. 91–94.
1298:978-0-19-803206-9
1238:978-81-208-0449-4
1145:978-81-317-1958-9
1118:978-0-915984-90-9
956:To some critics,
917:pratītyasamutpāda
905:Four Noble Truths
525:Chakravala-kottam
294:Four Noble Truths
281:Mahayana Buddhism
250:epic composed by
191:
190:
187:
118:Bhakti Literature
33:Sangam Literature
3454:
3303:Tamil honorifics
3034:Vinayagar Agaval
2999:Kampa Irāmāyaṉam
2961:Five Great Epics
2941:
2940:
2803:
2802:
2722:
2715:
2708:
2699:
2698:
2668:
2647:
2634:Tamil Literature
2627:
2606:
2585:
2563:
2523:
2483:
2439:
2425:Tamil Literature
2418:
2397:
2362:
2321:
2279:
2278:
2270:
2264:
2263:
2261:
2259:
2245:
2239:
2238:
2236:
2234:
2220:
2214:
2211:
2202:
2196:
2183:
2182:
2172:
2166:
2165:
2155:
2149:
2148:
2138:
2132:
2125:
2119:
2113:
2107:
2101:
2095:
2088:
2082:
2073:
2067:
2060:
2054:
2045:
2039:
2033:
2027:
2026:
2006:
2000:
1994:
1988:
1982:
1976:
1970:
1964:
1958:
1952:
1946:
1935:
1929:
1923:
1917:
1911:
1905:
1899:
1893:
1887:
1881:
1875:
1869:
1863:
1857:
1846:
1840:
1831:
1825:
1819:
1813:
1804:
1798:
1792:
1786:
1780:
1774:
1763:
1757:
1748:
1742:
1731:
1725:
1716:
1710:
1697:
1691:
1676:
1670:
1664:
1658:
1645:
1639:
1626:
1620:
1609:
1603:
1592:
1586:
1575:
1569:
1556:
1550:
1537:
1531:
1522:
1521:, pp. 7–13.
1516:
1507:
1501:
1492:
1486:
1480:
1474:
1468:
1462:
1453:
1452:
1434:
1428:
1422:
1416:
1410:
1404:
1398:
1392:
1385:
1374:
1362:
1356:
1350:
1344:
1338:
1332:
1326:
1320:
1314:
1303:
1302:
1282:
1276:
1270:
1264:
1261:
1255:
1249:
1243:
1242:
1222:
1216:
1210:
1199:
1193:
1182:
1176:
1165:
1159:
1150:
1149:
1129:
1123:
1122:
1102:
1093:
1087:
1081:
1080:
1072:
1051:Five Great Epics
409:
231:), also spelled
230:
227:
224:
221:
218:
214:
183:
165:Sangam landscape
61:Civaka Cintamani
41:Five Great Epics
26:Tamil literature
21:
3462:
3461:
3457:
3456:
3455:
3453:
3452:
3451:
3432:Buddhist poetry
3412:
3411:
3410:
3405:
3401:Project Madurai
3359:
3343:Transliteration
3338:
3324:Tamil phonology
3312:
3290:
3284:
3265:Pallava grantha
3233:
3197:other languages
3196:
3186:
3160:natural science
3159:
3158:Mathematics and
3153:
3137:
3100:
3094:
3043:
2986:
2980:
2966:Ponniyin Selvan
2932:
2907:
2886:
2882:Malaysian Tamil
2875:Southeast Asian
2870:
2842:
2794:
2763:Proto-Dravidian
2731:
2726:
2678:
2665:
2645:
2624:
2603:
2582:
2552:, Madras, 1965.
2526:Paula Richman,
2480:
2462:, Madras, 1990.
2436:
2415:
2394:
2339:Wayback Machine
2319:
2288:
2283:
2282:
2271:
2267:
2257:
2255:
2246:
2242:
2232:
2230:
2221:
2217:
2212:
2205:
2197:
2186:
2173:
2169:
2156:
2152:
2139:
2135:
2126:
2122:
2114:
2110:
2102:
2098:
2089:
2085:
2074:
2070:
2061:
2057:
2046:
2042:
2034:
2030:
2023:
2007:
2003:
1995:
1991:
1983:
1979:
1971:
1967:
1959:
1955:
1947:
1938:
1930:
1926:
1918:
1914:
1906:
1902:
1894:
1890:
1882:
1878:
1870:
1866:
1858:
1849:
1841:
1834:
1826:
1822:
1814:
1807:
1799:
1795:
1787:
1783:
1775:
1766:
1758:
1751:
1743:
1734:
1726:
1719:
1711:
1700:
1692:
1679:
1671:
1667:
1659:
1648:
1640:
1629:
1621:
1612:
1604:
1595:
1587:
1578:
1570:
1559:
1551:
1540:
1532:
1525:
1517:
1510:
1506:, pp. 4–7.
1502:
1495:
1491:, pp. 1–4.
1487:
1483:
1475:
1471:
1463:
1456:
1449:
1435:
1431:
1423:
1419:
1411:
1407:
1399:
1395:
1386:
1377:
1363:
1359:
1351:
1347:
1339:
1335:
1327:
1323:
1315:
1306:
1299:
1283:
1279:
1271:
1267:
1262:
1258:
1250:
1246:
1239:
1223:
1219:
1211:
1202:
1194:
1185:
1177:
1168:
1160:
1153:
1146:
1130:
1126:
1119:
1103:
1096:
1088:
1084:
1073:
1069:
1064:
1042:
1034:Kamba Ramayanam
1007:
1001:
954:
933:
893:
885:Shuzo Matsunaga
856:Sīlappadhikāram
840:
763:
674:
597:
548:
462:
394:
346:
228:
225:
222:
219:
200:
130:Kamba Ramayanam
17:
12:
11:
5:
3460:
3450:
3449:
3444:
3439:
3434:
3429:
3424:
3407:
3406:
3404:
3403:
3398:
3393:
3388:
3383:
3378:
3373:
3367:
3365:
3361:
3360:
3358:
3357:
3352:
3346:
3344:
3340:
3339:
3337:
3336:
3331:
3326:
3320:
3318:
3314:
3313:
3311:
3310:
3308:Tamil numerals
3305:
3300:
3294:
3292:
3286:
3285:
3283:
3282:
3277:
3272:
3267:
3262:
3257:
3252:
3247:
3241:
3239:
3235:
3234:
3232:
3231:
3226:
3221:
3216:
3211:
3206:
3200:
3198:
3192:
3191:
3188:
3187:
3185:
3184:
3179:
3177:Kaṇita Tīpikai
3174:
3172:Kaṇakkatikāram
3169:
3163:
3161:
3155:
3154:
3152:
3151:
3145:
3143:
3139:
3138:
3136:
3135:
3130:
3125:
3120:
3115:
3110:
3104:
3102:
3096:
3095:
3093:
3092:
3087:
3082:
3077:
3072:
3067:
3062:
3057:
3051:
3049:
3045:
3044:
3042:
3041:
3036:
3031:
3026:
3021:
3016:
3011:
3006:
3001:
2996:
2990:
2988:
2982:
2981:
2979:
2978:
2973:
2968:
2963:
2958:
2953:
2947:
2945:
2938:
2934:
2933:
2931:
2930:
2925:
2919:
2917:
2913:
2912:
2909:
2908:
2906:
2905:
2900:
2894:
2892:
2888:
2887:
2885:
2884:
2878:
2876:
2872:
2871:
2869:
2868:
2863:
2858:
2852:
2850:
2844:
2843:
2841:
2840:
2835:
2830:
2825:
2820:
2815:
2809:
2807:
2800:
2796:
2795:
2793:
2792:
2791:
2790:
2785:
2780:
2770:
2765:
2760:
2755:
2750:
2745:
2739:
2737:
2733:
2732:
2729:Tamil language
2725:
2724:
2717:
2710:
2702:
2696:
2695:
2687:
2677:
2676:External links
2674:
2673:
2672:
2669:
2663:
2648:
2643:
2628:
2622:
2607:
2601:
2586:
2580:
2565:
2553:
2546:
2535:
2524:
2515:
2506:
2495:
2484:
2478:
2463:
2458:R. Natarajan,
2456:
2447:
2442:R. Kasirajan,
2440:
2434:
2419:
2413:
2398:
2392:
2377:
2370:
2363:
2354:
2341:
2322:
2317:
2303:
2296:
2287:
2284:
2281:
2280:
2265:
2240:
2215:
2203:
2184:
2167:
2150:
2133:
2120:
2108:
2096:
2083:
2068:
2055:
2040:
2028:
2021:
2001:
1989:
1977:
1965:
1953:
1936:
1924:
1912:
1900:
1888:
1876:
1864:
1847:
1832:
1820:
1805:
1793:
1781:
1764:
1749:
1732:
1717:
1698:
1677:
1665:
1646:
1627:
1610:
1593:
1576:
1557:
1538:
1523:
1508:
1493:
1481:
1469:
1454:
1447:
1429:
1427:, p. 611.
1417:
1405:
1393:
1375:
1357:
1345:
1343:, p. 610.
1333:
1331:, p. 458.
1321:
1304:
1297:
1277:
1265:
1256:
1244:
1237:
1217:
1215:, p. 141.
1200:
1183:
1166:
1151:
1144:
1124:
1117:
1094:
1082:
1066:
1065:
1063:
1060:
1059:
1058:
1056:Tamil Buddhism
1053:
1048:
1041:
1038:
1012:Silappatikaram
1003:Main article:
1000:
997:
993:Silappadikaram
970:Silappadikaram
962:Silappadikaram
953:
950:
932:
929:
892:
889:
878:Alain Daniélou
852:Silapathikaram
848:Silappadikaram
839:
836:
823:
822:
815:
814:
807:
806:
781:
780:
768:
767:
762:
759:
754:
753:
745:
744:
736:
735:
715:
714:
706:
705:
697:
696:
688:
687:
679:
678:
673:
670:
662:
661:
653:
652:
639:
638:
630:
629:
610:
609:
602:
601:
596:
593:
584:
583:
571:
570:
562:
561:
553:
552:
547:
544:
539:
538:
521:
520:
506:
505:
497:
496:
488:
487:
479:
478:
467:
466:
461:
458:
457:
456:
453:
450:
447:
444:
440:
439:
428:Silappadikaram
420:Silappadikaram
416:Silappadikaram
399:Silappatikaram
393:
390:
386:Silappadikaram
382:Alain Daniélou
378:Silappadikaram
374:Kamil Zvelebil
350:grain merchant
345:
342:
321:Cilappatikaram
298:Twelve Nidanas
257:Cilappatikaram
189:
188:
180:
179:
174:
168:
167:
162:
156:
155:
147:
146:
144:
139:
133:
132:
127:
121:
120:
114:
113:
111:
107:
106:
103:
97:
96:
91:
85:
84:
78:
77:
75:
69:
68:
63:
57:
56:
51:
49:Silappatikaram
45:
44:
36:
35:
29:
28:
15:
9:
6:
4:
3:
2:
3459:
3448:
3445:
3443:
3440:
3438:
3435:
3433:
3430:
3428:
3425:
3423:
3420:
3419:
3417:
3402:
3399:
3397:
3394:
3392:
3389:
3387:
3384:
3382:
3379:
3377:
3374:
3372:
3369:
3368:
3366:
3362:
3356:
3353:
3351:
3348:
3347:
3345:
3341:
3335:
3334:Tamil prosody
3332:
3330:
3327:
3325:
3322:
3321:
3319:
3315:
3309:
3306:
3304:
3301:
3299:
3298:Tamil grammar
3296:
3295:
3293:
3287:
3281:
3278:
3276:
3275:Tamil Braille
3273:
3271:
3270:Modern script
3268:
3266:
3263:
3261:
3258:
3256:
3253:
3251:
3248:
3246:
3243:
3242:
3240:
3236:
3230:
3227:
3225:
3222:
3220:
3217:
3215:
3212:
3210:
3207:
3205:
3202:
3201:
3199:
3193:
3183:
3180:
3178:
3175:
3173:
3170:
3168:
3165:
3164:
3162:
3156:
3150:
3147:
3146:
3144:
3140:
3134:
3131:
3129:
3126:
3124:
3121:
3119:
3116:
3114:
3111:
3109:
3106:
3105:
3103:
3097:
3091:
3088:
3086:
3083:
3081:
3078:
3076:
3073:
3071:
3068:
3066:
3063:
3061:
3058:
3056:
3053:
3052:
3050:
3046:
3040:
3037:
3035:
3032:
3030:
3027:
3025:
3022:
3020:
3017:
3015:
3012:
3010:
3007:
3005:
3002:
3000:
2997:
2995:
2992:
2991:
2989:
2983:
2977:
2974:
2972:
2969:
2967:
2964:
2962:
2959:
2957:
2954:
2952:
2949:
2948:
2946:
2942:
2939:
2935:
2929:
2926:
2924:
2921:
2920:
2918:
2914:
2904:
2901:
2899:
2898:Brahmin Tamil
2896:
2895:
2893:
2889:
2883:
2880:
2879:
2877:
2873:
2867:
2864:
2862:
2859:
2857:
2854:
2853:
2851:
2849:
2845:
2839:
2836:
2834:
2833:Madurai Tamil
2831:
2829:
2828:Madras Bashai
2826:
2824:
2821:
2819:
2816:
2814:
2811:
2810:
2808:
2804:
2801:
2797:
2789:
2786:
2784:
2783:Second Sangam
2781:
2779:
2776:
2775:
2774:
2773:Tamil Sangams
2771:
2769:
2766:
2764:
2761:
2759:
2756:
2754:
2751:
2749:
2746:
2744:
2741:
2740:
2738:
2734:
2730:
2723:
2718:
2716:
2711:
2709:
2704:
2703:
2700:
2694:
2692:
2688:
2686:
2684:
2680:
2679:
2670:
2666:
2664:90-04-09365-6
2660:
2656:
2655:
2649:
2646:
2640:
2636:
2635:
2629:
2625:
2623:90-04-03591-5
2619:
2615:
2614:
2608:
2604:
2598:
2594:
2593:
2587:
2583:
2581:90-04-10042-3
2577:
2573:
2572:
2566:
2561:
2560:
2554:
2551:
2547:
2544:
2540:
2536:
2533:
2529:
2525:
2521:
2516:
2514:
2511:
2507:
2504:
2500:
2496:
2493:
2489:
2485:
2481:
2479:81-207-2502-6
2475:
2471:
2470:
2464:
2461:
2457:
2455:
2452:
2448:
2445:
2441:
2437:
2431:
2427:
2426:
2420:
2416:
2414:81-250-1453-5
2410:
2406:
2405:
2399:
2395:
2393:81-260-1221-8
2389:
2385:
2384:
2378:
2375:
2371:
2368:
2364:
2360:
2355:
2353:
2350:
2346:
2342:
2340:
2336:
2333:
2332:
2327:
2323:
2320:
2318:9780811210980
2314:
2310:
2309:
2304:
2301:
2297:
2294:
2291:N. Balusamy,
2290:
2289:
2276:
2269:
2253:
2252:
2244:
2228:
2227:
2219:
2210:
2208:
2200:
2195:
2193:
2191:
2189:
2180:
2179:
2171:
2163:
2162:
2154:
2146:
2145:
2137:
2130:
2124:
2117:
2112:
2105:
2100:
2093:
2087:
2081:
2078:
2072:
2066:, Kandy, 1964
2065:
2059:
2053:
2050:
2044:
2037:
2032:
2024:
2018:
2014:
2013:
2005:
1998:
1993:
1986:
1981:
1974:
1969:
1962:
1957:
1950:
1945:
1943:
1941:
1933:
1928:
1921:
1916:
1909:
1904:
1897:
1892:
1885:
1880:
1873:
1868:
1861:
1856:
1854:
1852:
1844:
1839:
1837:
1829:
1824:
1817:
1812:
1810:
1802:
1797:
1790:
1785:
1778:
1773:
1771:
1769:
1761:
1756:
1754:
1746:
1741:
1739:
1737:
1729:
1724:
1722:
1714:
1709:
1707:
1705:
1703:
1695:
1690:
1688:
1686:
1684:
1682:
1674:
1669:
1662:
1657:
1655:
1653:
1651:
1643:
1638:
1636:
1634:
1632:
1624:
1619:
1617:
1615:
1607:
1602:
1600:
1598:
1590:
1585:
1583:
1581:
1573:
1568:
1566:
1564:
1562:
1554:
1549:
1547:
1545:
1543:
1535:
1530:
1528:
1520:
1515:
1513:
1505:
1500:
1498:
1490:
1485:
1478:
1473:
1466:
1461:
1459:
1450:
1448:0-333-93076-2
1444:
1440:
1433:
1426:
1421:
1414:
1413:Hikosaka 1989
1409:
1402:
1397:
1390:
1384:
1382:
1380:
1372:
1371:
1366:
1361:
1354:
1349:
1342:
1337:
1330:
1325:
1318:
1313:
1311:
1309:
1300:
1294:
1290:
1289:
1281:
1274:
1269:
1260:
1253:
1248:
1240:
1234:
1230:
1229:
1221:
1214:
1209:
1207:
1205:
1197:
1192:
1190:
1188:
1180:
1175:
1173:
1171:
1163:
1158:
1156:
1147:
1141:
1137:
1136:
1128:
1120:
1114:
1110:
1109:
1101:
1099:
1091:
1086:
1078:
1071:
1067:
1057:
1054:
1052:
1049:
1047:
1044:
1043:
1037:
1035:
1030:
1026:
1022:
1018:
1014:
1013:
1006:
996:
994:
990:
986:
982:
977:
975:
971:
967:
963:
959:
949:
945:
941:
939:
928:
925:
920:
918:
914:
910:
906:
902:
898:
888:
886:
881:
879:
874:
872:
868:
864:
859:
857:
853:
849:
845:
835:
833:
829:
820:
819:
818:
812:
811:
810:
804:
803:
802:
800:
799:
794:
790:
786:
778:
777:
776:
774:
765:
764:
758:
751:
750:
749:
742:
741:
740:
733:
732:
731:
729:
725:
721:
712:
711:
710:
703:
702:
701:
694:
693:
692:
685:
684:
683:
676:
675:
669:
667:
659:
658:
657:
650:
649:
648:
645:
636:
635:
634:
627:
626:
625:
623:
619:
615:
607:
606:
605:
599:
598:
592:
590:
581:
580:
579:
577:
568:
567:
566:
559:
558:
557:
550:
549:
543:
536:
535:
534:
532:
531:
526:
518:
517:
516:
514:
513:
503:
502:
501:
494:
493:
492:
485:
484:
483:
476:
475:
474:
472:
464:
463:
454:
451:
448:
445:
442:
441:
437:
436:
435:
433:
429:
425:
421:
417:
413:
408:சிலப்பதிகாரம்
405:
401:
400:
389:
387:
383:
379:
375:
371:
366:
363:
358:
353:
351:
341:
339:
335:
331:
326:
322:
318:
314:
309:
307:
303:
299:
295:
291:
287:
282:
278:
274:
270:
265:
263:
259:
258:
253:
249:
246:
242:
241:
236:
235:
210:
206:
205:
198:
193:
186:
181:
178:
175:
173:
170:
169:
166:
163:
161:
158:
157:
154:
153:
148:
145:
143:
140:
138:
135:
134:
131:
128:
126:
123:
122:
119:
115:
112:
109:
108:
104:
102:
99:
98:
95:
92:
90:
87:
86:
83:
79:
76:
74:
71:
70:
67:
64:
62:
59:
58:
55:
52:
50:
47:
46:
43:
42:
37:
34:
30:
27:
22:
19:
3250:Tamil-Brahmi
3128:Caturakarāti
3101:dictionaries
3099:Grammars and
2994:Cīrappurānam
2838:Nellai Tamil
2788:Third Sangam
2778:First Sangam
2758:Manipravalam
2753:Modern Tamil
2748:Middle Tamil
2690:
2682:
2653:
2633:
2612:
2591:
2570:
2558:
2549:
2542:
2538:
2531:
2527:
2519:
2509:
2502:
2498:
2487:
2468:
2459:
2450:
2443:
2424:
2403:
2382:
2373:
2366:
2358:
2348:
2344:
2330:
2325:
2307:
2299:
2292:
2286:Bibliography
2274:
2268:
2256:. Retrieved
2250:
2243:
2231:. Retrieved
2225:
2218:
2177:
2170:
2160:
2153:
2143:
2136:
2123:
2111:
2099:
2091:
2086:
2076:
2071:
2063:
2058:
2048:
2043:
2031:
2011:
2004:
1992:
1980:
1968:
1956:
1927:
1915:
1903:
1891:
1879:
1867:
1823:
1796:
1784:
1668:
1484:
1472:
1438:
1432:
1420:
1408:
1396:
1388:
1369:
1360:
1348:
1336:
1324:
1287:
1280:
1268:
1259:
1247:
1227:
1220:
1134:
1127:
1107:
1085:
1076:
1070:
1023:rather than
1016:
1010:
1008:
992:
988:
984:
980:
978:
973:
969:
965:
961:
957:
955:
946:
942:
934:
923:
921:
916:
909:ārya-satyāni
908:
894:
891:Significance
882:
875:
870:
866:
862:
860:
855:
851:
847:
844:Manimekhalai
843:
841:
831:
824:
816:
808:
805:Canto XXVIII
796:
792:
782:
769:
755:
746:
737:
716:
707:
698:
689:
680:
665:
663:
654:
643:
640:
631:
611:
603:
588:
585:
572:
563:
554:
540:
528:
524:
522:
510:
507:
498:
489:
480:
468:
431:
427:
423:
419:
415:
411:
397:
395:
385:
377:
367:
361:
356:
354:
347:
324:
320:
312:
310:
268:
266:
261:
255:
239:
238:
234:Manimekhalai
233:
232:
203:
202:
201:
192:
152:Tamil people
150:
117:
81:
53:
39:
18:
3123:Tolkāppiyam
3024:Thiruppugal
2823:Kongu Tamil
2691:Manimekalai
2683:Manimekalai
1025:Dhanushkodi
1021:Kanyakumari
989:Manimekalai
985:Manimekalai
981:Manimekalai
974:Manimekalai
966:Manimekalai
958:Manimekalai
924:Manimekalai
863:Manimekalai
779:Canto XXVII
734:Canto XXIII
724:Parashurama
677:Canto XVIII
432:Manimekalai
424:Manimekalai
412:Manimekalai
362:Manimekalai
357:Manimekalai
325:Manimekalai
313:Manimekalai
286:Manimekhala
269:Manimekalai
240:Manimekalai
204:Maṇimēkalai
73:Kundalakesi
66:Valayapathi
54:Manimekalai
3416:Categories
3260:Vatteluttu
2987:literature
2985:Devotional
2937:Literature
2891:Sociolects
2861:Batticaloa
2848:Sri Lankan
2490:, Madras:
2349:Puratattva
1062:References
1046:Tamil Jain
897:Tamil Nadu
813:Canto XXIX
766:Canto XXVI
743:Canto XXIV
713:Canto XXII
660:Canto XVII
608:Canto XIII
551:Canto VIII
315:is one of
267:The title
24:Topics in
16:Tamil epic
3317:Phonology
3289:Lexis and
3255:Koleḻuttu
3195:Tamil and
3108:Agattiyam
3065:Iraichchi
3014:Tirumurai
3009:Tēmpāvaṉi
2743:Old Tamil
2616:. BRILL.
1009:Like the
952:Reception
938:Nagarjuna
876:In 1989,
821:Canto XXX
752:Canto XXV
704:Canto XXI
686:Canto XIX
651:Canto XVI
628:Canto XIV
600:Canto XII
537:Canto VII
486:Canto III
142:Tirumurai
89:Neelakesi
3182:Yerambam
2944:Classics
2799:Dialects
2347:, 1998,
2335:Archived
1040:See also
901:Buddhism
695:Canto XX
666:Ramayana
637:Canto XV
582:Canto XI
560:Canto IX
530:samsaras
519:Canto VI
512:Ramayana
495:Canto IV
477:Canto II
392:The Epic
338:Hinduism
248:Buddhist
213:மணிமேகலை
94:Culamani
3291:grammar
3238:Scripts
3209:Sinhala
3204:English
3142:History
3085:Ullurai
2856:Negombo
2736:History
2534:no. 12.
2494:, 1989.
2258:30 July
2233:30 July
832:samsara
798:pramana
789:Carvaka
785:Ajivika
622:Lakshmi
614:Benares
576:Dharani
569:Canto X
504:Canto V
465:Canto I
334:Ajivika
330:Jainism
306:Nirvana
302:Kannaki
273:Kovalan
243:, is a
220:
137:Tevaram
3364:Events
3229:Korean
3113:Nannūl
3080:Thinai
3048:Poetry
2866:Jaffna
2806:Indian
2661:
2641:
2620:
2599:
2578:
2476:
2432:
2411:
2390:
2315:
2019:
1445:
1295:
1235:
1142:
1115:
1029:Ahalya
793:per se
773:Odisha
720:Vishnu
644:amrita
344:Author
336:, and
323:, the
290:Buddha
262:akaval
160:Sangam
3224:Malay
3075:Puram
3060:Venpa
3055:Kural
828:karma
728:Durga
618:Vedas
471:Indra
404:Tamil
277:Chola
245:Tamil
209:Tamil
185:edit
3355:Moḻi
3280:Arwi
3070:Akam
2903:Arwi
2659:ISBN
2639:ISBN
2618:ISBN
2597:ISBN
2576:ISBN
2474:ISBN
2430:ISBN
2409:ISBN
2388:ISBN
2313:ISBN
2260:2019
2235:2019
2017:ISBN
1443:ISBN
1293:ISBN
1233:ISBN
1140:ISBN
1113:ISBN
1017:setu
842:The
787:and
726:and
355:The
311:The
217:lit.
3350:ISO
3090:Ulā
911:),
854:or
834:).
775:).
589:lit
237:or
3418::
2206:^
2187:^
1939:^
1850:^
1835:^
1808:^
1767:^
1752:^
1735:^
1720:^
1701:^
1680:^
1649:^
1630:^
1613:^
1596:^
1579:^
1560:^
1541:^
1526:^
1511:^
1496:^
1457:^
1378:^
1367:,
1307:^
1203:^
1186:^
1169:^
1154:^
1097:^
899:,
722:,
406::
332:,
296:,
215:,
211::
2721:e
2714:t
2707:v
2667:.
2626:.
2605:.
2584:.
2564:.
2545:.
2505:.
2482:.
2438:.
2417:.
2396:.
2262:.
2237:.
2025:.
1451:.
1301:.
1241:.
1181:.
1148:.
1121:.
915:(
907:(
771:(
402:(
229:'
223:'
207:(
199:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.