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A Bird’s Eye View of Sangam Literature

R Kumaran M.A., M.Phil., Ph.D., (Pursuing)

Research Scholar
Department of English
The New College
Royapettah
Chennai – 600 014

Sangam Literature refers to the ancient Tamil Literature, spanning from 1000 BC to 300 AD.
Most of Sangam Literature emerged before the birth and growth of Christianity. It continues to
remain as a great literary wealth even today. Its chief characteristics are usage of pleasant Tamil
words, limited imagination, unexaggerated imageries, usage external milieu to express deep
feelings and keen interest in singing human emotions.

From the Sangam literature of that time, it is evident that the poets had strong influence in
politics and society in which they lived without misusing their influence over the society and
politics. The Sangam poets used their poetic provos to guide the populace in righteous ways.
Further, these poets always wanted to instill ethical values in the minds of the people.

Sangam literature refers to sets of poems composed by different poets at different places as well
as during different centuries. In this manner, there are 2381 poems available for us at present.
One does not know the authorship of 102 poems. Thus, the remaining 2279 poems were written
by 473 poets. These poets comprised of men, women, and even Kings. This valuable treasure of
Sangam literature was collected and printed by ‘Tamil Thatha’ U.Ve.Swaminatha Iyer,
C.Y.Damodara Pillai, E.Ragava Iyengar and Pinnaithor Narayana Swamy Iyer. The credit of
publishing fourteen Sangam works out of eighteen goes to ‘Tamil Thatha’ U.Ve.Swaminatha
Iyer.

Tholkappiyam, Yettuthogai and Pattupaatu are the three major treatises of Sangam Literature.
Among these, Tholkappiyam comprises of grammar. The other two deals with literature.
Yettuthogai is often termed as ‘thogai’. It consists of eight works namely Natrinai, Kurunthogai,
Iinguru nooru, Pathitru Pattu, Paripadal, Kaliththogai, Agananooru and Purananooru.
Pattupaatu is referred to as ‘paatu’. It consists of Thiru Murugatrupadai, Perunarnartrupadai,
chirupaanatrupadai, perunartru padai, malaipadukadam, mullai paatu, kurunji paatu,
pattinapaalai, Madurai kanji and nedulnelvadai. All these works were classified based on the
content, meaning, and depth of meaning and clarity of thought. Such richness can be seen in Poet
Kambar’s song ‘Puveyinukkaniyai’.
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People of Sangam period knew well the importance of education. The fact that as many as 30
women poets were there during Sangam period clearly shows that women were well educated.
Thus, the contemporary significance of women’s education can be found even as early in
Sangam period. It can be seen in the poem written by Aariyappadai Kadandha Paandiyan
Nedunjchezhiyan as:

புறநானூறு 183

பாடியவர்: ஆரியப் படை கைந் த நநடுஞ் நெழியன், திடை:

நபாதுவியல் , துடற: நபாருை்ந ாழிக் காஞ் சி
உற் றுழி உதவியும் உறுப ொருள் ப ொடுத்தும்
பிற் றற நிறை முனியொது ற் றை் நன்றற
பிற ்பு ஓரன்ன உடன் வயிற் று உள் ளும்
சிற ்பின் ொைொை் தொயும் மனம் திரியும்
ஒரு குடி ் பிறந்த ை் றைொருள் ளும்
மூத்றதொன் வரு என்னொது அவருள்
அறிவுறடறயொன் ஆறு அரசும் பெை் லும்
றவற் றுறம பதரிந்த நொற் ொை் உள் ளும்
கீழ் ் ொை் ஒருவன் ற் பின்
றமற் ொை் ஒருவனும் அவன் ண் டுறம.

Puranānūru 183, Āriyappadai Kadantha Neduncheliyan sang this, Thinai: Pothuviyal,

Thurai: Porunmoli Kānji

It is good to learn from a teacher,

helping him during troubles,
giving him substantial wealth and
honoring him without malice.

To those born in the same womb,

a mother’s mind will be tender
toward the one who is learned.
The king will choose the learned man
and not one because he is a first born.

Among the four groups of society,

if one of lower status learns,
even one from the upper class will
come to him to learn with reverence.

Women of Sangam period were well known for their knowledge in Tamil scholarship, courage,
culture and love. This can be seen in the song sung by women poet Ponmodiyar. This poet also
wrote Puranānūru 299, 310 and 312.
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புறநானூறு 312

பாடியவர்: நபான்முடியார், திடை: வாடக, துடற: மூதின் முல் டல

ஈன்று புறந்தருதை் என் தறை ் டறன
ெொன்றறொன் ஆ ்குதை் தந்றத ்கு ் டறன
றவை் வடித்து ் ப ொடுத்தை் ப ொை் ைற் கு ் டறன
நன்னறட நை் ை் றவந்தற் கு ் டறன
ஒளிறு வொள் அருஞ் ெமம் முரு ்கி ்
ளிறு எறிந்து ப யர்தை் ொறள ்கு ் டறன.

Puranānūru 312, Poet: Ponmudiyār, Thinai: Vākai, Thurai: Moothin Mullai

It is my foremost duty to bear and raise him;
it is his father’s duty to make him a noble man;
it is the duty of the blacksmith to forge and give
him a spear; it is the duty of the king to teach
him good behavior, and it is the duty of the
young man to fight in harsh wars with his bright
sword, killing enemy elephants and coming back.

The Sangam Period was marked by courage and valour. So the art of making weapons, warfare
and indulging in fights with elephants were eminently mentioned in Sangam Poetry. More than
valour, men were sought to fulfill their social duties and responsibilities. They were asked to live
as socially responsible citizens. This poem highlights this notion. The term, ‘Saandror
Meimarai’ is employed as a gentleman who is known for his courageousness.

Love and Valour were the two predominat features in Sangam literature. It was considered as the
two sides of the same coin. A beautiful song in Kurunthogai explicates the intricacies of love. In
that song, the lovers embraced each other. They had been in love since a few days. They spent
time by sitting together in loneliness. The lady love mourns over their departure. The lover
(“thalaivan” as used in Tamil) explains the transience of human life and pacifies his lady love.

The lover observes the rain drops falling on earth, mixing with the red sand beneath him,
forming red-clay like mud, and running like a brook. He philosophizes on seeing this natural
scenery and questions the bondage of human relationship. He questions the relationship between
his and her parents and also within themselves. He elucidates that the red sand which stood still a
moment ago, forms itself as clay, and runs as brook due to rain. He uses this analogy to explain
their love between them.

கககககககககக 40
ககககககககக ககககககககக, கககககககககக கககக – கககககக
கககககககககக ககககககக
யயயயயய யயயயயய யயயய யயயயயய
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யயயயயயயயய யயயயயயயயயய யயய யயயயயய யயயயயய

யயயயயய யயயயயய யயயயயய யயயயயயய
யயயயயயயயய யயயயய யயயய யயய
யயயயயயய யயயயயயய யயயய யயயயயயயய.

Kurunthokai 40, Sempulapēyaneerār, Kurinji Thinai – What the hero said to the heroine,
about their love

My mother and your mother,

what are they to each other?
My father and your father,
how are they related?
You and I,
how did we know each other?

Like rainwater that falls and

merges with the red earth, our
loving hearts have become one.

The poet uses unique imagery to elucidate the love between the lovers. Thus, the poet was named
after the imagery used by him as ‘Sembula Peyalneerar’. He philosophizes on the scene of rain
water which has no colour mixing with red mud and running as red brook. He thus, states the
inconsistent nature of human love

A nation’s pride lies in its culture, tradition, heritage, ethics and values practised and not on
wealth alone. Avvaiyār wrote Puranānūru poems 87-104, 140, 187, 206, 231, 232, 235, 269,
286, 290, 295, 311, 315, 367, 390 and 392. Poet Avvaiyar states that a nation’s greatness lies in
the cultured people living in it, and not in its wealth. She expounds this in poem Purananooru
187 as:

புறநானூறு 187

பாடியவர்: ஔடவயார், திடை: நபாதுவியல் , துடற:

நபாருை்ந ாழிக் காஞ் சி
நொடொ ஒன்றறொ ொடொ ஒன்றறொ
அவைொ ஒன்றறொ மிறெயொ ஒன்றறொ
எவ் வழி நை் ைவர் ஆடவர்
அவ் வழி நை் றை வொழிய நிைறன.

Puranānūru 187, Poet Avvaiyār, Thinai: Pothuviyal, Thurai: Porunmoli Kānji

May you live long, land!

Whether you are cleared land,
forests valleys or mountains,
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if men who live there are good,

there will be goodness there!

One must have good perspective about life. The truth of life as envisioned by Sangam poets
leads to the conclusion that humanity is one and same. Based on this conclusion, it can be said,
that the basic means of living is same for any human being irrespective of social status. Poet
Nakkirar expatiates this in his poem Purananooru 189 as:

புறநானூறு 189

பாடியவர்: துடரக் கைக்காயனார் கனார் நக்கீரனார், திடை:

நபாதுவியல் , துடற: நபாருை்ந ாழிக் காஞ் சி
பதண் டை் வளொ ம் ப ொதுறம இன்றி
பவண் குறட நிழற் றிய ஒருறமறயொர் ்கும்
நடுநொள் யொமத்தும் லும் துஞ் ெொன்
டு மொ ் ொர் ்கும் ை் ைொ ஒருவற் கும்
உண் து நொழி உடு ் றவ இரண்றட
பிறவும் எை் ைொம் ஓபரொ ்குறம
அதனொை் பெை் வத்து ் யறன ஈதை்
துய் ்ற ம் எனிறன த ்புந ைறவ.

Puranānūru 189, Poet Mathurai Kanakkāyanār Makanār Nakkeeranār, Thinai:

Pothuviyal, Thurai: Porunmoli Kānji
Between those who rule with white umbrellas,
not sharing with others this earth surrounded by
clear waters, and an uneducated man who stalks
fast animals in the middle of the night and during
the day without sleeping, everything is equal:
the need for a measure of food to eat and two sets
of clothes.

So, the purpose of wealth is charity. If one thinks

of enjoying wealth themselves, many matters will fail!

Poets of Sangam period expressed their profound truths and rare thoughts about life in their
works. This can be seen in poem written by Kaniyan Poongundranar. His poems amplify the idea
of universal brotherhood of humanity irrespective of nation, language, race, caste and religion. It
untangles the existential truth that one is responsible for his or her actions, and not by other
external factors. He has highlighted this in Purananooru poem 192 as:

புறநானூறு 192

பாடியவர்: கைியன் பூங் குன்றனார், திடை: நபாதுவியல் , துடற:

நபாருை்ந ாழிக் காஞ் சி
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யொதும் ஊறர யொவரும் ற ளிர்

தீதும் நன்றும் பிறர் தர வொரொ
றநொதலும் தணிதலும் அவற் றறொரன்ன
ெொதலும் புதுவது அன்றற வொழ் தை்
இனிது என மகிழ் ந்தன்றும் இைறம முனிவின்
இன்னொ பதன்றலும் இைறம மின்பனொடு
வொனம் தண் துளி தறைஇ ஆனொது
ை் ப ொருது இரங் கும் மை் ைற் ற ர் யொற் று
நீ ர் வழி ் டூஉம் புறண ற ொை ஆருயிர்
முறறவழி ் டூஉம் என் து திறறவொர்
ொட்சியின் பதளிந்தனம் ஆ லின் மொட்சியின்
ப ரிறயொறர வியத்தலும் இைறம
சிறிறயொறர இ ழ் தை் அதனினும் இைறம.

Puranānūru 192, Poet Kaniyan Poonkundranār, Thinai: Pothuviyal, Thurai: Porunmoli

Kānji
All towns are ours. Everyone is our kin.
Evil and goodness do not come to us
because they are given by others.
Nor do suffering and the ending of suffering.
Death is nothing new. We do not rejoice
when living is sweet. When we suffer
we do not say that living is miserable.
Through the vision of those who have understood,
we know that precious life makes its way like a raft
riding a powerful huge river that roars endlessly,
fed by cold rains with bolts of lightning as it crashes
against rocks.
So, we are not awed by those who are great and we
do not despise those who are weak!

The Poets of Sangam period praised virtuous men “Saanthror” of high esteem. It can be seen
from the poem written by ‘Kadalul Maayintha’ Ilamperu Valuthi, a Pandya King. He describes
that world exists due to virtuous people, who even if given the elixir of life, share it with
everyone and not use for themselves; of ahimsa; trying to ease others suffering; giving one’s own
life for justice; rejecting blame even if the whole world is given as bribe; and unselfishness. He
portrays these characters of “Saanthror” in poem Purananooru 182 as:

புறநானூறு 182
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பாடியவர்: கைலுள் ாய் ந் த இள ் நபருவழுதி, திடை: நபாதுவியல் ,

துடற: நபாருை்ந ாழிக் காஞ் சி
உண்டொை் அம் ம இவ் வுை ம் இந்திரர்
அமிழ் தம் இறயவதொயினும் இனிது எனத்
தமியர் உண்டலும் இைறர முனிவிைர்
துஞ் ெலும் இைர் பிறர் அஞ் சுவது அஞ் சி ்
பு ழ் எனின் உயிரும் ப ொடு ்குவர் ழிபயனின்
உைகுடன் ப றினும் ப ொள் ளைர் அயர்விைர்
அன்ன மொட்சி அறனயரொகித்
தம ்ப ன முயைொ றநொன் தொள்
பிறர் ்ப ன முயலுநர் உண்றமயொறன.

Puranānūru 182, Kadalul Māyntha Ilamveruvaluthi sang this, Thinai, Pothuviyal, Thurai:
Porunmoli Kānji

This world exists because of men who, even if they were

to get the nectar of Indiran, will not drink it alone
knowing that it is sweet, men with no hatred, without
laziness, afraid of what others fear, will give
up their lives for fame, but will not accept fame if it
comes with dishonor, even if they were to gain the world,
men who have no regrets, and with noble virtues,
who exert their power, not for themselves but for others!

Sangam Literature stands as a good example of Tamil culture, tradition and civilization. Its
poems illustrates that a nation’s progress lies in its good governance, and presence of righteous
men. It has many ideals such as transcending one’s family, cities and nation. Thus, Sangam
Literature of Sangam age is celebrated as the golden age in Tamil history.

Works Cited:

1. sangamtranslationsbyvaidehi.com

2. Thadagai by Aranga Ramalingam, published by Bharathi Puthagalayam, T.Nagar,

Chennai-17. First Edition: 1996.

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