Dr.S.SUNDARABALU M.A;M.A;Ph.D Assistant Professor Department of Linguistics Bharathiar University Coimbatore-46 TamilNadu, India sunder_balu@yahoo.co.in

1. 7/15/2014
Discrimination of women in the Muthuva tribal
community of Tamil Nadu:
A study in the light of the epic - Silappatikaram

2. • The present article talks about the Muthuvas, a
tribal community living in the Indian state of Tamil
Nadu, who are believed to originally hail from the
Madurai district before having settled in the forests
of Valparai during the first CE. This article utilises
original data collected from the fieldwork
conducted in the Muthuvankudi settlements of
Valparai taluk, which had recorded the life systems
and costumes of the selected community.

3. • Silappatikaram is one of the epics in Tamil literary
tradition and was written by the Jain poet prince from
Cochin (modern day Kerala), Ilango Adigal. The epic
revolves around Kannaki, who, having lost her husband
to a miscarriage of justice in the court of the Pandya
king, wreaks her revenge on his kingdom, the city of
Madurai. After the city was set on fire by her curse,
Kannaki started to wander away, and she was noticed
by some of Madurai's good citizens, the Muthuvas who
then followed her.

4. • She eventually established their society in Valparai.
Before departing, she said to them, “Live in the
jungle with unity. I will be back”, and as a result,
they are still waiting for her return. The odd
traditional rituals and beliefs continue to be
maintained by them in their daily lives, as they want
to prove their purity to Kannaki upon her
anticipated arrival. This paper focuses on the
women-oriented beliefs of the Muthuvas.
• Their not allow/touch to Temple, house, and their household members

5. This paper is divided into the following three sections:
I - The Literary Tradition of the Tamil language
II - The Thematic background of Epic Silappatikaram
III - The Myth of the Muthuvas

6. Language Family:
•A set of languages deriving from a common ancestor or
“parent.” Languages with a significant number of common
features in phonology, lexicology, morphology and syntax
stem from a common ancestor. Subdivisions of a
language family are called “branches.”
What is Language :Speech is the representation of the experience of the mind
-Aristotle

7. "It is estimated that there are more than 250
established language families in the world, and
over 6800 distinct languages, many of which are
threatened or endangered.“(Keith Brown and Sarah Ogilvie, Concise Encyclopedia of Languages of the World. Elsevier Science,
2008)“http://en.wikipedia.org/wiki/Indo-European_languages

8. • India is one of the most linguistically diverse
countries in the world. Most languages in India
belong to one of the four language families:
• Indo-Aryan-21
• Dravidian- 26
• Tibeto-Burmese -66 and
• Austro-Asiatic-14
• According to the 2001 Indian Census, there are a
total of 122 languages and 234 mother tongues.
• However, these figures cannot be accepted as final, as the Census does not report languages spoken by fewer than
10,000 speakers (for instance, in 1961 around 1652 mother tongues were returned in the Census but only 193
languages were classified).
Indian Language Family

9. Southern
1. Tamil
2. Kannada
3. Malayalam
4. Tulu
5. Toda
6. Kota
7. Koraga
8. Badaga
9. Kurumba
10.Irula
11.Kodava
South Central
1. Telugu
2. Gondi
3. Koya
4. Konda
5. Manda
6. Pengo
7. Kui
8. Kuvi
LIST OF DRAVIDIAN LANGUAGES
Central
1. Kolami
2. Naiki
3. Parji
4. Gadaba
Northern
1. Brahui (the only Dravidian
language NOT spoken in
India, Sri Lanka,
Bangladesh or Nepal; it is
spoken in Balochistan in
Pakistan)
2. Kurukh
3. Malto

10. The Harappan language is not directly
attested and its affiliation is uncertain
since the Indus script is still
undeciphered. A relationship with the
Dravidian or Elamo-Dravidian
language family is favoured by a
section of scholars.
http://en.wikipedia.org/wiki/Indus_Valley_Civilization

11. TAMILNADU

12. Tamil Nadu
In accordance with The Scheduled Castes and Scheduled Tribes Orders (Amendment) Act, 1976.
1. Adiyan
2. Aranadan
3. Eravallan
4. Irular
5. Kadar
6. Kammara
7. Kanikaran, Kanikkar
8. Kaniyan, Kanyan
9. Kattunayakan
10.Kochu Velan
11.Konda Kapus
12.Kondareddis
13.Koraga
14.Kota
15.Kudiya, Melakudi
16.Kurichchan
17.Kurumbas
18.Kurumans
1. Maha Malasar
2. Malai Arayan
3. Malai Pandaram
4. Malai Vedan
5. Malakkuravan
6. Malasar
7. Malayali
8. Malayekandi
9. Mannan
10.Mudugar, Muduvan
11.Muthuvan
12.Palleyan
13.Palliyan
14.Palliyar
15.Paniyan
16.Sholaga
17.Toda
18.Uraly -36

13. • Sangam literature refers to a body of classical Tamil
literature created between the years c. 600 BCE to
300 CE. This collection contains 2381 poems
composed by 473 poets, some 102 of whom
remain anonymous.
• The poems belonging to the Sangam literature were
composed by Tamil poets, both men and women,
from various professions and classes of society.
13

14. • Classification
• Sangam Poems fall into two categories:
• The 'inner field' topics refer to personal or human
aspects, such as love and sexual relationships, and
are dealt with in a metaphorical and abstract
manner.
• The 'outer field' topics discuss all other aspects of
human experience such as heroism, valour(courage),
ethics, benevolence(kindness), philanthropy(humanity), social
life, and customs
• Thinai- behaviour, conduct, character, virtue
14

15. Phase of love Landscape
1.Union of lovers Kurinci – Hills
2.Domesticity, patient waiting Mullai – Forests
3.Lover’s infidelity (unfaithfulness),
sulking scenes
Marutam – Cultivated
fields
4.Separation, anxious(nervous)
waiting
Neytal – Sea–coast
5.Elopement, hardships,
separation from lover or
parents
Palai – Wasteland
15

17. Name of the region
and poetic name Kurinci Mullai Marutam Neytal Palai
Landscape Mountains Forest, pasture
Cultivated
countryside
Seashore Wasteland
Season Cold season, early frost Rainy season All seasons All seasons Summer, late dew
Time Night Evening Dawn(to begin to grow
light after the night)
Sunrise Midday
Hero
Poruppan, verpan,
cilampan, natan
Natan, tonral Uran, makilnan Cerppan, pulampan Vitalar, kalar, mili
Heroine Kuratti, koticci Manaivi, kilatti Kilatti, manaivi Nulaicci, paratti Eyini
People Kuravar, kanavar Itaiyar, idaicci Ularar, kataiyar Nulavar, paratai, alavar Eyinai, maravar
Occupation
Guarding millet fields,
honey gathering
Pastoral occupation,
field work
Agriculture Drying fish, selling salt
Wayfarers, robbery,
fighting
Pastimes
Bathing in water–falls and
streams
Bull–fight, kuravai
dance
Bathing in ponds,
festivals, arts
Bathing Dancing, fighting
Settlements Cirrur, cirukuti Cirrur, pati Perur, mutur Pakkam, pattinam Kurumpu
Waters Water–fall, hull–pond Pond, rivulet River, pool, well
Well, sea, salt–
marches
Waterless well, stagnant
water
Beasts
Monkey, tiger, bear,
elephant
Deer, harc
Buffalo, freshwater
fish, otter (Animals) any
freshwater)
Crocodile, shark
Wild dog, tiger, lizard,
elephant
Birds Peacock, parrot Jungle hen, sparrow Heron, stork, swan Sea–gull, marine crow Dove, eagle, kite, hawk
Trees
Teak, sandal, bamboo,
jack
Konrai, waterlily, red
kantal, pitavam
Mango, lotus
Punnai, talai–shrub,
muntakam, atampu
Ulinai, oman, cactus
Food Millet, mountain–rice Varaku, tuvarai Rice Fish –
Instrument
Tontaka–drum, mountain
lute
Erru–drum, forest–lute
Mana–drum, kinai,
field–lute
Pampai–drum, vilari
lute
Utukkai–drum, desert–
lute
Melody type Kurincippan Catari Marutappan Cevvali Curam
God Murugan Mayon (Tirumal) Intiran Verunan Korravai (Kali)
17

18. • For our purposes, the Tamil literature may broadly
be classified into:
I. Sangam Classics
II. Epics
III. Bhakthi or Devotional Literature
IV. Ethics, and
V. Modern Literature
18

19. No Name Author Notes
1 Silappatikaram Ilango Adigal-jain
Non-religious work of 1st century
CE
2 Manimegalai Seethalai Sathanar
Buddhist religious work of 1st or
5th century CE
3 Civaka Cintamani Tirutakkatevar
Jain religious work of 10th century
CE
4 Valayapathi Unknown Jain ascetic
Jain religious work of 9th century
CE
5 Kundalakesi
Nagakuthanar
(Nagasena)
Buddhist religious work of 5th
century CE
Epics

20. Silappatikaram, the Tamil epic attributed to the
Jain prince Ilango Adigal,

22. • Jainism is properly the name of one of the religious
traditions that have their origin in the Indian
subcontinent.
• According to its own traditions, the teachings of
Jainism are eternal, and hence have no founder;
however, the Jainism of this age can be traced back
to Mahavira, a teacher of the sixth century BCE, a
contemporary of the Buddha.
• Like those of the Buddha, Mahavira’s principles
were formulated as a reaction to and rejection of
the Brahmanism (religion based on the Hindu scriptures, the Vedas and
Upanishads) then taking shape.
• http://www.qcc.cuny.edu/socialSciences/ppecorino/PHIL_of_RELIGION_TEXT/CHAPTER_2_RELIGIONS/Jainism.htm
• http://www.iep.utm.edu/jain/ and http://www.religionfacts.com/jainism/beliefs.htm

23. • Silappatikaram (Tamil: சிலப்பதிகாரம், Cilappatikāram, IPA: [siləppəd̪iɡɑːrəm] is one
of the five Great Epics according to later Tamil literary tradition, the
others being Manimegalai, Civaka Cintamani, Valayapathi and
Kundalakesi.
• The Jain poet prince from Cochin (in modern day Kerala),
Ilango Adigal is credited with this work. He is reputed to
be the brother of Senguttuvan from Chera dynasty. As a
literary work, it is held in high regard by the Tamils.
• The nature of the book is non-religious, narrative and
has a moralistic undertone. It contains three chapters
and a total of 5270 lines of poetry. The epic revolves
around Kannagi, who having lost her husband to a
miscarriage of justice at the court of the Pandya king,
wreaks her revenge on his kingdom.

24. Epic - Silappathikaram

25. • Objectives of the book:
1. அரசியல் பிழைத்த ாருக்கு அறங்கூற்றாவதும்,
The truth in itself will punish even the king should he err
2.உழரசால் பத்தினிழய உயர்ந்த ார் ஏத் லும்,
A woman with a high moral and intellect will be respected by all.
3.ஊழ்விழை உறுத்து வந்தூட்டும் என்பதூம்,
One has to pay for his acts (past and present) as the acts of
one will certainly yield their results on him

26. • Kovalan was the son of a wealthy merchant in
Kaveripattinam, married Kannaki, a young woman
of legendary beauty. They lived together happily in
the city of Kaveripoompattinam, until Kovalan met
the dancer Madhavi and fell in love with her. In his
infatuation, he forgot Kannaki and gradually spent
all his wealth on the dancer.

27. At last, penniless, Kovalan realised his mistake, and
returned to Kannaki.
Their only asset was a precious pair of anklets
(chilambu—hence the name of the epic), filled with
gems, which she gave to him willingly. With these as
their capital, they went to the great city of Madurai,
where Kovalan hoped to recoup his fortunes by
trade.
The city of Madurai was ruled by the Pandya king
NedunCheliyan I. Kovalan's objective was to sell one
of the anklets in this kingdom so that he and his
wife could start their lives over.

28. • Unfortunately, around the time he set out to sell the
anklet, one anklet (out of a pair) was stolen from the
queen, by a greedy court member.
• This anklet looked very similar to Kannagi's. The only
difference was that Kannagi's were filled with rubies
and the queen's filled with pearls, but this was not a
visible fact. When Kovalan went to the market, he was
accused of having stolen the anklet. He was
immediately beheaded by the King's guards, without
trial. When Kannaki was informed of this, she became
furious, and set out to prove her husband's innocence
to the king.

29. 29
Kannaki came to the king's court, broke open the
anklet seized from Kovalan and showed that it
contained rubies, as opposed to the queen's anklets
which contained pearls. Realizing their fault, the King
and the Queen died of shame.
Unsatisfied, Kannaki tore out a breast and flung it on
the city, uttering a curse that the entire city be burnt
(the old, the children and the disabled were spared).
Due to her utmost Chastity, her curse became a
reality

30. "Oh, Injudicious King," retorted KaNNaki, " I do have a complaint. I hail
from the famous PukAr, where we have a tradition of justice; in the name
of fair play one of our Kings appeased a pigeon (by giving his own flesh)
to the amazement of everyone; in order to uphold justice to a grieving
cow who rang the enquiry bell thunderously, another King ordered the
chariot run over his only son, who earlier killed her calf by negligently
running his chariot over it. From the same city comes KOvalan, son of an
affluent, accomplished and highly respected grain merchant,
MAsAtthuvAn (மாசாத்துவான்), who also had an impeccable
character. To overcome his cruel fate, Oh King, KOvalan who came to
this city to sell my own personal anklets and rebuild our lives, got killed
by you unjustly. I am KOvalan's wife, KaNNaki".

31. • After Kannaki brought fire down on Madurai, and
Madurai was burning, Kannaki started to wander
away. Some of Madurai's good citizens saw Kannaki
and followed her. They took the royal musical
instruments, drums and flutes, as well as the dead
king's sword, ear studs, and bracelet, with them.
• They played the instruments as they walked away
toward the west. Soon the distraught Kannaki
became tired, so these people carried Kannaki on
their backs thus earning their name, Muthuvans,
which means, ‘those who carry’ The Muthuvans
and Kannaki entered the Western Ghats.

32. Deep in the forest Kannaki instructed them to stop.
There she founded their society. She said to them,
"Live in the jungle with unity. Treat each other as
brothers and sisters. Together, use the resources of
jungle to live.
After a few days she died, and was reunited with Kovalan in Heaven.
Meanwhile the news of her death spread throughout the Tamil Land. She
was deified, temples were raised and festivals were held in her honour, and
she became the patron goddess of wifely loyalty and chastity.''
Every morning since then, when Muthuvans wake in the
morning, they can hear the music, the flutes and drums
that were played as they left the burning city of Madurai.
(The actual instruments, and the king's sword, ear stud, and bracelet, had been lost
some time back, the head man informed us.)”

33. 33

34. Silappathikaram Art Gallery, Poombukar

35. 35

36. 36
Statue Kannaki in Chennai

37. 37
anklets - symbol of chastity

38. 38
anklets - symbol of chastity

39. 39
Senguttuvan a king’s expedition to bring Himalayan stone for an image of Kannaki, now a
goddess of chastity- Valparai

40. This is Muthuvankudi entrance gate. There
are some leaves that indicate the people who
moving outside of villages and those that
move within.

41. Our team of Professors going to fieldwork for data
collection (A 15 km walk through the thick forest)

43. These people carried Kannaki on their backs and thus earned
the name, Muthuvans, which means, ‘those who carry’

44. 1. Kannaki originally belonged to Tamil culture and
was a revolutionary leader who was against the
discrimination in the lives of the common people
(including women).

45. 2.She (Kannaki) instructed the community as to how
to organize their first settlement and taught them
to construct their first building, the method to
weave leaves to make roofs and had also shown
their women, the method to tie their saris to carry
their young just as they had carried her.

46. • 3.The Muthuvas want to prove their purity to
Kannaki upon her return, and hence maintain the
traditional myths and beliefs in their daily lives.

47. She said to them, “Live in the jungle with unity. I
will be back”, and as a result, they are still waiting
for her return

48. 4.Women and men do not see each other during their day-to-day lives.

50. 4. Women and men do not see each other during their day-to-day
lives. When the women got there, all the men suddenly ran out from
the photo session.

52. Two thresholds are present in their houses , with the back side of the door meant for the
adult female

53. 5.Separate houses are constructed for women during
their menses, as they are not allowed to be in the same
house with the rest of their family.

54. 6. Women are forbidden to meet other people during
their menses (minimum 5 days 3 every month)
7. The use of separate vessels for the preparation of
food.
8.Their practice of not feeding their pets the food
remaining after a meal by women in their menses.

55. 9. In the Kanyakumari district, Hindu people use separate stones with in
deferent shape for bathing during their time.

56. 10.A woman never argues with her husband as he is like a god to her.

57. The two ovens in every house symbolize the husband and his wife.

58. Husband and wife as symbols of cooking tools

59. 11.Kannaki is worshipped as Goddess Pattini in Sri
Lanka by the Sinhalese Buddhists.
12.She is deified as Kannaki Amman by the Sri Lankan
Tamils Hindus.

60. 13.She is adored as Kodungallur Bhagavathy (Kodungallur Devi /
Kodungallur Amma) and Attukal Bhagavathy (Attukal Devi / Attukal
Amma) in the South Indian state of Kerala.

62. • 14.Even though the hero and heroine belong to Tamil
culture, the author Ilango Adigal, belonged to Jainism,
and hence incorporated the myths of his religion into
the epic.
• 15. In order to recover his property, Kovalan went to
Madurai along with his wife Kannaki to start a business
They were accompanied by "Kavunthiadigal”.
Kavunthiadigal” jain nun.

63. Various evidences from Tamil literature

64. 16.These kinds of philosophies/myths were borrowed from Jainism, and
therefore Sambanthar did not accept their systems. So, 8000 Jain
monks were massacred in seventh century by Brahmin Thiru Ghana
Sampanthar- Reference Devaram

65. 8000 Samanar's were massacred in seventh century by Thiru
Ghana Sampanthar
• In the first half of the seventh century, apart from
Shaivism, Jainism and Buddhism were among the
popular faiths in south India. The Pandyan King Koon
Pandiyan had converted to Jainism, which Sambandar
had long expressed opposition to. His queen
Mangayarkarasi invited Sambandhar after the king fell
ill. According to a Shaivite legend, Sambandar
performed music for the king, which cured the king's
disease. Later, Sambandar reconverted the king back to
Shaivism. The legend goes on to state that with
Sambandar's consent, the king massacred around 8000
Jains.

66. Female Jain Monks listen intently as they are being sworn into the Jain religion to become a
Sadhu or a 'Sramani or Sadhvi'.
Note the items in the front which are peacock dusting feathers carried by the sky clad (naked)
monks seated in the back ground. These woman pull their hair out by hand when the ritual is
completed.

68. The Proof of its memorial stones in Madurai
Philosophical war between Tamil and join

69. • During boyhood, Appar was very
much interested in Jainism and
started studying its scriptures. He
went away from home and stayed
in their monastery and was
renamed Darmasena. Appar had
travelled to Patalipura in bihar to
join a Jain monastery where he
was given the name Dharmasena.
"Seeing the transient, ephemeral
world he decided to probe into
truth through renunciation."
• After a while, afflicted by a painful
illness, Dharmasena returned
home. He prayed for relief at the
Siva temple where his sister served
and was cured.

70. • Nayanmar: The Nayanars or Nayanmars (Tamil: நாயன்மார்கள்) were
devotional saint poets of Shiva in Tamil Nadu who were
active between the fifth and the tenth centuries CE.
Narrates the history of each of sixty-three Nayanars
and the history of nine Thokai Adiyars
• The following are the 63 Nayanmars of Shaivite sages of
whom Isaijnaniyar Mangayarkarasiyar Karaikal
Ammaiyar were female.

71. 17.Women are given first place in Tamil culture and have
rights including the right to worship in a temple .
Historical Evidence : Thirumoolar who authored
Thirumanthiram is a legendary figure - said to have
lived during 6000- 3000 years B.C
Why i preserve body
Time was when I despised the body
But than I saw the god with in
And the body , I realized , is the lord's temple
And so I began preserving it
With care infinite -725
725.உடம்பினை முன்ைம் இழுக்கென் றிருந்தேன்
உடம்பினுக் குள்தே யுறுகபாருள் ெண்தடன்
உடம்புதே உத்ேமன் தொயில்கொண் டான் என்று
உடம்பினை யாைிருந் தோம்புெின் தறதை
“

72. Ullam perum koil unudambu alayam
Vallar piranakku vai gopura vasal
Thella therintharkku seevan sivalingam
Kallappulan ainthum kalamani vilakkey”http://www.sithars.com/2013/05/ainthu-karathanai.html
1. Inner core (uLLam; the spiritual heart) is the great temple (perum
kOvil); Fleshy body, the seat of the soul, (the place of union with
Paramaatma) is the temple;
2. For the compassionate Lord, the mouth is the tower-
entrance;
3. For those with mental clarity, jeevan (life force; soul) soul is
the Shivalingam;
4. The (deceiving) - five senses are the burning lamps with
within the temple.
http://www.hummaa.com/music/album/thiru-moolarin-thiru-mandhiram-thiruthani-n-swaminathan/22696

74. 18.All of the Sangam (Akam) poems talk about the hero,
his friend, the heroine, her friend (tholi), the friend’s
mother (foster mother- sevili), the heroine’s real
mother, the courtesan and the passer-by.
19.The father and brother of the heroine have never been
discussed in any poem. However, they are referred to in
the poems.
20.Generally in Tamil Nadu, women are not allowed in
the karpakiragam sanctum sanatorium of the temple –
it is also not related Tamil tradition
21. Unlike Brahmin beliefs in Hinduism, which permit only
males to participate in the Upanayana or Deeksha
ceremonies, both Lingayat men and women participate in
these ceremonies in the presence of a satguru. This practice
was begun by Basavanna himself, who refused to undergo
Upanayana, because it discriminated against women.

75. There is a Mercury Linga immersed in the tank. The Lingam is made of solidified and 99.8%
purified mercury. Women embrace the sivalingam.

77. Hindu
Vedic Hindu
Vaishnavism - women not
allowed
Saivism-Women not
allowed
Non Vedic Hindu Women allowed
Tamil all the village deities
Tamil Saivism, Vaishnavism
பூசாரி Puusaari
1. (மாரியம்மன், காளி ப ான்ற தெய்வங்களின் பகாயிலில்) வழி ாடு நடத்ெிவவப் வர்; priest of a village
deity. அய்யைார் தொயில் பூசாரி 2. ப பயாட்டு வர்; மந்ெிரவாெி; exorcist; sorcerer.
குருக்கள் Kurukkul
1.சிவனுக்கும் சிவப ாடு தொடர்புவடய ிற தெய்வங்களுக்கும் வசவ ஆகமப் டி பூவை தசய்யும் ெகுெி
உவடயவர்; one who is entitled to perform பூனை in temples dedicated to sivan and other related deities.
ஐயர் Ayyar
1. பவெமந்ெிரங்கள் தசால்லிக் பகாயில்களில் பூவைதசய் வர் அல்லது ெிருமணம் ப ான்ற
சடங்குகவள நடத்ெிவவப் வர்; a (brahmin) priest. Iyengars who follow Sri
Vaishnavism ,Pattacariyaar
Velan- diviner- virali , kurathti –( -) woman of the bards community or tribe

78. Vazkaittunaivi -wife
Manaivi - wife
illaaL - wife
A wife is a female partner in a continuing marital relationship.
U S - A man can be a “wife” and a woman can be a
“husband,”
Lexical Pair
Maathaa - pithaa
Amma - Appa
Thaay - thanthai
-Annai

80. • புறநானூறு 86, ாடியவர்: காவற்த ண்டு, ெிவண: வாவக, துவற: ஏறாண் முல்வல
சிற்றில் நற்றூண் பற்றி நின் மென்
யாண்டு உேன் ஆயினும் அறிதயன் ஓரும்
புலி தசர்ந்து தபாெிய ெல் அனே தபால
ஈன்ற வயிதறா இதுதவ
தோன்றுவன் மாதோ தபார்க்ெேத்ோதை.
• Puranānūru 86, Poet Kāvarpendu, Thinai: Vākai, Thurai: Ērān
Mullai
You grasp a fine pillar in my small house
you ask me, “Where is your son?”
I do not know. Like a mountain cave
that a tiger inhabited and abandoned,
is this womb which gave birth to him.
He will appear on the battlefield!
• Notes: This is the poem written by this female poet.
• Meanings: சிற்றில் நற்றூண் பற்றி – holding onto a fine pillar in a small house, நின் மென் யாண்டு உேன் ஆயினும் –
you ask where my son is, அறிதயன் – I don’t know, ஓரும் புலி தசர்ந்து தபாெிய ெல் அனே தபால – like a rock cave
that a tiger inhabited and abandoned, ஈன்ற வயிதறா இதுதவ – this is the womb that gave birth to him, தோன்றுவன் – he
will appear, மாதோ – அனச, expletive, தபார்க்ெேத்ோதை – in the battlefield

81. Paramathathan addressed her respectfully, saying that he realised she was no ordinary human
being. He worshipped KaraikalAmmaiyaar with his wife and child. Reference -Devaram

82. cittaantarettinam
Dr.S.SUNDARABALU M.A;M.A;Ph.D
Assistant Professor
Department of Linguistics
Bharathiar University
Coimbatore-46 TamilNadu, India
sunder_balu@yahoo.co.in
9715769995
ந ன் றி
7/15/2014
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