FiveDept Lands

Five Dept Lands
Ancient Tamil society
J. Vijay prabhu
FiveDept lands J.Vijay prabhu
CONTENT
Introduction 3
Fivedept ( Ainthinai) 8
Five lands ( Ainthinai nilam) 9
KURINJI 13
MULLAI 24
MARUDHAM 30
NEITHAL 36
PALAI 43
© 2023 J.Vijay prabhu. All rights reserved.
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Introduction
The region of Tamil Nadu in the southeast of modern India shows
evidence of having had continuous human habitation from 15,000 BCE to
10,000 BCE. Throughout its history, spanning the early Upper Paleolithic age
to modern times, this region has coexisted with various external cultures.
The three ancient Tamil dynasties namely Chera, Chola, and

Pandya were of ancient origins. Together they ruled over this land with a
unique culture and language, contributing to the growth of some of the
oldest extant literature in the world. These three dynasties were in constant
struggle with each other vying for hegemony over the land. Invasion by the
Kalabhras during the 3rd century disturbed the traditional order of the land,
displacing the three ruling kingdoms. These occupiers were overthrown by
the resurgence of the Pandyas and the Pallavas, who restored the traditional
kingdoms. The Cholas who re-emerged from obscurity in the 9th century by
defeating the Pallavas and the Pandyas rose to become a great power and
extended their empire over the entire southern peninsula. At its height, the
Chola empire spanned almost 3,600,000 km² (1,389,968 sq mi) straddling the
Bay of Bengal The Chola navy held sway over the Sri Vijaya kingdom in
Southeast Asia.
Rapid changes in the political situation of the rest of India

occurred due to incursions of Muslim armies from the northwest and the
decline of the three ancient dynasties during the 14th century, The Madras
Presidency, comprising most of southern India, was created in the 18th
century and was ruled directly by the British. After the independence of
India, after the Telugu and Malayalam parts of Madras state were separated
from Tamilagam state in 1956, it was renamed Tamil Nadu on 14 January 1969
by the state government.
A discovery of a rare fossilized baby brain in the Viluppuram district, by a

team of archaeologists, was reported in April 2003, It is estimated to be about
187,000 years - 200,000 years or older. The ancestor of modern humans who
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appeared around 50,000 years ago was more developed and could make
thinner flake tools and blade-like tools using a variety of stones. From about
10,000 years ago, humans made still smaller tools called Microlithic tools.
The material used by the early humans to make these tools were jasper, agate,
flint, quartz, etc. In 1949, researchers found such microliths in the Tirunelveli
district. Archaeological evidence suggests that the microlithic period lasted
between 6000–3000 BCE.
In Tamil Nadu, the Neolithic period had its advent around 2500
BCE. Humans of the Neolithic period made their stone tools in finer shapes
by grinding and polishing. A Neolithic axe head with ancient writing on it
has been found in North Tamil Nadu Near the Palar river. [13] The Neolithic
humans lived mostly on small flat hills or on the foothills in small, more or
less permanent settlements but for periodical migration for grazing
purposes. They gave the dead proper burials within urns or pits. They were
also starting to use copper for making certain tools or weapons.
During the Iron Age humans started using iron for making tools
and weapons. The Iron Age culture in peninsular India is marked by
Megalithic burial sites, which are found in several hundreds of places. On the
basis of both some excavations and the typology of the burial monuments, it
has been suggested that there was a gradual spread of the Iron Age sites from
the north to the south. Comparative excavations carried out in Adichanallur
in Thirunelveli District and in Northern India have provided evidence of a
southward migration of the Megalithic culture.
Ancient Tamil Nadu contained three monarchical states, headed

by kings called Vendhar, and several tribal chieftaincies, headed by the chiefs
called the general denomination Vel or Velir. Still lower at the local level,
there were clan chiefs called kizhar or manner. During the 3rd century BCE,
the Deccan was part of the Maurya Empire, and from the middle of the 1st
century BCE to the 2nd century CE the same area was ruled by the
Satavahana dynasty. The Tamil area had an independent existence outside
the control of these northern empires. The Tamil kings and chiefs were
always in conflict with each other mostly over property. The royal courts were
mostly places of social gathering rather than places of dispensation of
authority; they were centers for the distribution of resources. Tamil literature
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Tolkappiyam sheds some light on early religion. Gradually the rulers came
under the influence of Vedic beliefs, which encouraged the performance of
sacrifices to enhance the status of the ruler. Buddhism, Jainism, and Ajivika
co-existed with early Shaivite, Vaishnavism, and Shaktism during the first
five centuries.
After the close of the Sangam era, from about 300 to about 600
CE, there is an almost total lack of information regarding occurrences in the
Tamil land. Some time about 300 CE, the whole region was upset by the
appearance of the Kalabhras. These people are described in later literature as
'evil rulers' who overthrew the established Tamil kings and got a stranglehold
of the country. information about their origin and details about their reign is
scarce. They did not leave many artifacts or monuments. The only source of
information on them is the scattered mentions in Buddhist and Jain
literature.
Historians speculate that these people followed Buddhist or Jain

faiths and were antagonistic towards the Hindu religions ( viz. the Astika
schools) adhered to by the majority of inhabitants of the Tamil region during
the early centuries CE. As a result, Hindu scholars and authors who followed
their decline in the 7th and 8th centuries may have expunged any mention of
them in their texts and generally tended to paint their rule in a negative light.
It is perhaps due to this reason, the period of their rule is known as a 'Dark
Age'—an interregnum. Some of the ruling families migrated northwards and
found enclaves for themselves away from the Kalabhras. Jainism and
Buddhism, took deep roots in society, giving birth to a large body of ethical
poetry.
The medieval period of the history of the Tamil country saw the
rise and fall of many kingdoms, some of whom went on to the extent of
empires, exerting influences both in India and overseas. The Cholas who
were very active during the Sangam age were entirely absent during the first
few centuries. The period started with the rivalry between the Pandyas and
the Pallavas, which in turn caused the revival of the Cholas. The Cholas went
on to become a great power. Their decline saw the brief resurgence of the
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Pandyas. This period was also that of the re-invigorated Hinduism during
which temple building and religious literature were at their best.
Tamil script replaced the vatteluttu script throughout Tamil Nadu
for writing Tamil. Religious literature flourished during the period. The
Tamil epic, Kamban's Ramavatharam, was written in the 13th century. A
contemporary of Kamban was the famous poet Auvaiyar who found great
happiness in writing for young children. The secular literature was mostly
court poetry devoted to the eulogy of the rulers. The religious poems of the
previous period and the classical literature of the Sangam period were
collected and systematized into several anthologies. Sanskrit was patronized
by the priestly groups for religious rituals and other ceremonial purposes.
Nambi Andar Nambi, who was a contemporary of Rajaraja Chola I, collected
and arranged the books on Saivism into eleven books called Tirumurais. The
hagiology of Saivism was standardized in Periyapuranam by Sekkilar, who
lived during the reign of Kulothunga Chola II (1133–1150 CE). Jayamkondar's
Kalingattupparani, a semi-historical account of the two invasions of Kalinga
by Kulothunga Chola was an early example of biographical work.
Fivedept ( Ainthinai)
Land-based discrimination is land-based. Tamil Nadu land consists of

four types of land divisions namely Kurinji (hills), Mullai (forest), Marutham
(form lands), and Neythal(sea). It was counted as five when the Balai( desert )
took the form of the Mulla and Kurinji. These are Tamil lands.
● Kurinji is a mountain and mountain-based place.
● Forest and forest-related land are Mullaith.
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● The wasteland situated between these two was called Paalai.
● The field and the land belonging to the field is Marutham,
● The ocean and sea-based space was also called Neidhal.
These were not simply classifications based on nature but were based on
people's lifestyles. An outlier is an outlier. Internal songs in Tamil are divided
into five categories.
This distinction is centered on five types of sub-disciplines. Internal
adjectives are internal adjectives such as filling, sustaining one's self when
the leader leaves one's outer life, mourning when the leader leaves one's self
in one's inner life, mourning for one who has gone to sea, and leaving for the
outer object. These do not cause fainting. Therefore, based on the
unfathomable theme, So Kurinjith Thani means to tell the news of 'revelation
and for the sake of revelation'. The same applies to other departments. This is
the Tamil norm. see; Internal (agathinai)- Peripheral ( purathinai),
Department Description.(thinai olukkam).
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Five lands ( Ainthinai nilam)

In addition to the above four types of land classification, milky land that
appears due to seasonal change was added as five land. There is no dairy land
in Tamil Nadu. Palai land is a climate change occurring in Kurinji-land and
Mullai-land. The Five Lands are five types of land. Pentateuch means five
types of discipline.
The Pathitrupaththu poet explains the route pattern of the five classified
lands. Grammatical texts such as Tholkappiyam and Namiyakaporul and
their texts elaborate on these land divisions.
1. Kurinji - The land where Kurinji was turned into a desert is
shown in this song.
2. Mullai - The people of this land plow the land and grow millet.
Passers-by are treated to dinaima called nuvanai.
3. Marutham - They cut the sugarcane in the field and put it across
to stop the flood flowing in the field by tilting the Marutham tree.
This prevention-ceremony takes place with the chanting of
murasu.
4. Neithal- There are two types of weaving land. One is the fertile
Kanal sand forest. Sunday trees and weaving vines are the
vegetation of this land. The white-winged sparrow is a land bird.
[9] Another is the soft field. Adumbu vines are spread here. Conch,
pearl, and coral are also produced.
5. Paalai - Kurinji land is a type of curdled paalai - People living here
are hunters. They tie kanthal flowers on their heads and keep
them warm. Amans are hunted for food with spears. He would
bring elephant tusks and sell them in the village market street for
a collection called 'pizhi'.
Mullai land is another type of sedum. It is a barren land. The
women here wear the khalalai worn by the men on their legs as an
expression of bravery.
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The fivedept state of mind(Ainthinai mananilai)
● There is no separate land in Tamil Nadu that can be called Balai.

Mullai land and Kurinji land are deformed by the heat of summer
and have a Paalai state. Distortion will also occur in morals at that
time. After the rains, the paalai returns to its normal state. Such is
the division that occurs in the family.
● Grammar texts refer to this mood as an 'adjective'.
● They called the word appropriate to the verb 'Adjective'. Like that,
the thing belonging to Seyul was called an 'attribute'. If you think
about it, it will be clear that Punaral is a thing that belongs only to
the hill people. The same goes for other adjectives.
● So the subject should be understood as the mood discrimination
of the verb within the verb.
The fivedept Times ( Aintinai pozhudhu)

Bozhudhu means time. The six seasons of a year are referred to as ‘Perum
pozhudhu (big times)’.
Denoting the six divisional symbols of a day is Sirupozhudhu( small times).
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Small Times
Sirupozhudhu Times
Kaalai(Morning) 6 am to 10 am
Naṇ pakal (noon) 10 a.m. to 2 p.m
Erpaadu(afternoon) 2 p.m to 6 p.m
Maalai(evening) 6 p.m to 10 p.m
Yaamam(night) 10 p.m to 2 a.m
vaikaṟai(early morning) 2 a.m to 6 a.m
Big Times
Perumpozhudhu Tamil Months
Ilavenil (Early summer) Chitrai, Vaikasi
Mudhuvenil(Later summer) Aani, Aadi
Kaar(Rain) Avani, Puratasi
Kulir(cold) Aipasi, Karthikai
Munpani(early winter) Margazhi, Thai
Pinpani(later winter) Masi, Panguni
The times given to the departments on Tholkappiyam basis are as follows;
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Lands Sirupozhudhu Perumpozhudhu
Kurinchi Yaamam(night) Kulir(cold) &

Munpani(early winter)
Mullai Maalai(evening) Kaar(Rain) &

Munpani(early winter)
Marudham vaikaṟai(early morning) -
Neidhal Erpaadu(afternoon) -
Paalai Naṇ pakal (noon) Ilavenil (Early summer),

Mudhuvenil(Later
summer) & Pinpani(later
winter)
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KURINJI
(Mountain and mountain-based places.)
The subject matter of Sangha literature is Akham and Purum.

Tamils considered love and bravery in two eyes. The first of the pentacles of
love is the mountain and the hilly part of Kurinji. They generally create
literature by dividing internal literature into first, core, and epithets.
Themes form the basis of the theme of the literature. In Kurinji, which stands
a hilly and hilly land, the life cycle of life is based on the environment of the
land. Mountain-based food, water, wood, industry, and others are located.
The grammarians mentioned terrestrial animate and inanimate

objects as themes. Thus the themes of Kurinji are fourteen in number. They
are divided according to the five elements starting from deity to profession.
Themes serve as a central focus of the essays. The embryos of Kurinjith millet
show good millet-specific expression. Themes play a central role in the life of
the protagonist in expressing his emotions.
Kurinjithina tells about the life events of hill people. They

generally create literature by dividing internal literature into first, core, and
epithets. Among them, the primary commodities are land and time. The final
epithet expresses the theme of the literature. Meanwhile, the themes are the
basis for the presentation of the theme of the literature. Themes assume the
position of expressing inner love. Many poets have sung about that land as
far as Kurinjith Thani is concerned. Among them was the poet Kabila who
was very much inspired by the land of Kurinji and sang more Kurinji. Kurinji
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is a creative person who brings the land, people, other creatures, and nature
into his poetry. The aim here is to explore the theme that helps to express the
inner life from the song sung by Kapilar.
When Tamils name something, they name it with a middle mark based on
reason. Causative nouns are characteristically found in the substantive form.
In that way, the names of departments are also causal.
"Kuruku is called Kurinji, Maruvu is called Marutham, Mullu is

mullai, Attachment is palai, and weaving is called weaving."
First of all, the Kurinchi flower was burnt as a symbol of love and marriage,
so they named it 'Kurinjith Thani'. This is the beginning of history when the
Kurinji flower was heated. Thus, it is significant that Palandamizhar's
fivedept division system cannot be demonstrated anywhere else in the world.
Kapila is the one who sings most of the Sangha literature in

Kurinjithinai. In his songs, Kurinji Varam, Kurinji Nilavikkak, and his
erudition are revealed. Kapila was the first poet to sing epic hymns.
“Kapilar's songs are perennial for nature's beauty; There is poetry in his
songs. There is also sweet music. There is also the luster of art. There is
technology and there is the life of the culture. And in Kapilar songs, you can
find the best of You can see the nobleman who is full of pride and dignity.
Thus, if Kapilar is meant for Kurinji, it applies in any way.”
"Chancellor Kapilar cannot fabricate a campaign in a mountain and

mountain range situation. Many aspects of the field are also sung to him. We
know that there is a natural preference for draft departments within the
intelligence departments. V. Subha Manickam will mention Kapila's great
wisdom and involvement in internal affairs that he taught the Arya king
Pragadatta to keep the knowledge in the field of almsgiving.
Nakkeer praises that “Kapilan is famous for his music”.
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The people who led a life based on nature divided their lives into
internal and external. They lived by dividing the life of love that delights the
soul into internal, and the social life of valor, education, and giving as
external. The first of these, Garu, and Uri, is significant. The first embryo is
three.
“ Nuvaluṅ kalaimurai cirantanavae
Paṭ aluḷ payinravai naṭ um Kalai”
( morning is the best, What is learned in the song is the morning of the country)
Tolkappiyar mentions three things in his book. The land on which they can
live and the best of that land is the primary commodity. As far as time is
concerned, the division of a year is considered to be a major period, and the
division into a day is considered to be a minor period. The fourteen themes
were the deity of the respective land, food, industry, people, trees, etc.
In Kurinji, a hilly and hilly land, the life cycle of life is based on the
environment of the land. Mountain-based food, water, wood, industry, and
others are located. The grammarians mentioned terrestrial animate and
inanimate objects as themes. Thus the themes of Kurinji are fourteen in
number. They are divided according to the five elements starting from deity
to profession.
The land belonging to Kurinchi Department is hilly and hilly land.

Mostly fall (winter, pre-frost). Aipasi and Kartika months are called winter.
The months of Margazhi and Tai are called a pre-ice period. Small-time yam.
Yamam is the period from ten at night to two in the morning.
Themes of Kurinjit Deityana: Deity - Murugan; People - Silamban,

Velpan, Kuravan, Kurathi; Bird - peacock, parrot; Animal - tiger, bear, pig,
elephant; Ur - small town; Water - sunai, waterfall; Flower - Kurinji, Kanthal,
Vengai; Wood - Sandalwood, Akhil, Teak, Ashoka; Food - millet, hill paddy,
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yam, drum - wild drum, tondak drum; pan - kunchippan; Jaffna - Kurinji
Jaffna; Occupation - Beekeeping, millet keeping, yam harvesting.
Incorporation of Titles and Discipline relating to Incorporation.

Saturation means to add, and join. That is, the leader and the leader get
together and enjoy themselves without others knowing. The filling is also
denoted by the word addition.
The mental and marital morals of Agathina Mantras are divided

into two categories, chastity, and chastity. The combination of these two is
the end of charity. The act of charity is to truthfully reveal the leader's morals,
i.e. the union of the leader and the leader's mind without the knowledge of
others. Everyone like a leader, friend, nurse, and gardener stand in charity.
The effect of almsgiving is to connect the bridegroom with her desired
bridegroom in a life of chastity. It is the marriage of the leader to the leader.
The friend who was with the leader and helped the secret love
without others knowing. Stealth love must become chastity. Love should
emerge and marriage should take place. Therefore, when the opportunity
arises, the friend especially expresses her love for the nurse (nursing
mother). It is better to name it as almsgiving rather than as revelation. It is
said to be a state of charity as it reveals the secret truth to protect the chastity
of the leader.The nurse perceives a change in the behavior of the leader. So
she calls Kurathi and asks for a sign to know the reason for the change of
leader. She begins to sing about many mountains as usual before singing.
While singing the leader's hill, the friend interrupts and says: “Kurathiye!
"Sing, sing, sing only his mountain," she says. Seeing her saying this, she will
sing only the mountain will definitely make the mother suspicious. The hint
that she is a mountain will reveal to the mother the reason for the
transformation of the leader. After the secret is revealed, the marriage
preparations will begin. This is the expectation of the friend. This is
especially so. The event itself is a charity event.
The leader comes at night and meets the leader and returns. This
situation continues. The friend requests the leader to marry the leader soon.
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This is called draft (asking or urging to marry). It can be interpreted as a

friend asking the leader to explain the situation and understand the
situation. (Draft : Marriage; Obedience; Request) Draft Obedience is implied
and expressed. It is customary to state the obvious only when it becomes
ineffective when specifically implied
The first of the themes is the alien deity. Deity worship has been
predominant in many primary activities in Tamil society. "The truth of God
has been inculcated for the Tamils
since the beginning of life on the hill.
We can boldly say that the Tamil gods
are derived from the Tamil land
because the goddess Unave and
Mamaram Pul are also considered as
the theme of the theme".Murugan, the
god of Kurinji land, occupies a prime
position in the life of people in Kurinji
land. The leader is separated from the
leader and the leader grieves. The
mother tries to find a solution to the
leader's suffering. She performs
worship as a means of relieving grief.
The mother believes that if she prays to Lord Muruga, who resides on the hill
of Kurinji, where pepper vines grow, her daughter's grief will be removed.
The mindset that reaching God is the right solution to get rid of one's
suffering is revealed. This mentality is found among people from Sangam
times till today. Lord Muruga is worshiped by Kurinji Nilamadala. Lord
Murugan, who belongs to the Kurinji temple, is featured in the above song.
It can be seen that the position of superiors in social life has been
prevailing in this society since time immemorial. In that way, in the land of
Kurinji, there is a position that people are superior in their life activities.
Verpan ( Victorious ) In the land of Kurinji, 'Verpan' is regarded as superior.
In the summer, one night it rained to fill all the water levels and people were
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happy. In the same way, Velpan, our chieftain with distant Sidehills, came to
marry as he wished. The friend tells the leader that her happiness is like the
happiness of people who see water bodies.
He who is referred to as Velpan is considered to be exalted in

Kurinji land. 'Vepru' is a word that refers to a mountain. Verpan means that
the leader belongs to Kurinji, a mountainous area. This word case is referred
to as superior.
A woman living in Kurinji land is called 'Kodichi'. This word is a

case of calling a woman among the
higher ones.
A vase flower is blooming in the

sunai on the hillside. A beautiful
peacock is also seen on the hill. But
Kapilar Kurinji shows the landlady
as beautiful by saying that when
compared to the lady's eye, the
flower is not so beautiful and the
peacock's shade is less compared to
the lady's complexion. Ikurinji refers
to the landlady as 'Kodichi'. The case
of Kodichi is a case that gives rise to
superiors.
A translator would point out that all the words that people can
give tend to focus on something. In such a way, it is possible to see the
centralization of the higher status and the opposite status in the names of
the people belonging to the department. In that sense, 'Kuravar' refers to
men in Kurinji land. The term refers to non-superiors. The people of
Kurinchi land would rub the animals in their yard and put a stone to help
them get rid of the day and the friend would ask the headman to tell him the
reason why he should intercede for the headman.
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In this statement, Kurunji is referred to as 'Kuravar'. Ikkuravar is said to

refer to non-elite people living in Kurinji land.
Themes become essential when the protagonist's life centered on

the heroine is embodied in literature. In that way, the point of origin of that
land also holds a place for itself. Parrots and Peacocks are the birds of
Kurinji land. The leader wishes the parrots long life. To live for more than a
million years, which are many occupations and floods. For it was they who
had brought my chieftain, Kurinji landlady, with bright ornaments, long
black hair, and broad shoulders, into custody. So the leader wishes long live
the squirrels.
Innumerable organisms form the world's life. It is the local

environment that determines the species of an animal. Tiger, bear, elephant,
and lion are among the animals belonging to Kurinji land.
The elephant is also a land animal of Kurinji. While recording the

protagonist's inner life, thematic takes place directly and metaphorically. In
that way, the elephant, the animal of Kurinji, is a parable.
The human race, which has appeared as one of the world's

creatures, is progressing by reaching different levels of development than
other races due to its thinking ability. Among them, the nomadic people
stayed in one place and built their own dwellings as their primary activities.
The areas that had such settlements were called by each name. They called it
'Ur'. Various town names are also mentioned in the literature of
Palandamigha. Different names are mentioned for each department. In that
way, Kurinji named the land 'Chirugudi'.
She is a tall-shouldered lady in Chittoor who is beautiful on the

mountain with many flowers and has a watery complexion. The leader's
claim is that the water likeness has made the leader lose his fire-like strength.
In this, it is known that the land of Kurinji, the village of Thalavi, has been
recorded as 'Chirugudi'.
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Water is the source of life for living things. Without water, no

activity can take place. Water is essential for life and growth. The people of
the department also named them according to their water level.
The indigenous people named their water bodies according to

their names. The side hills are sapphire in color. Clearwater cascades from
them. It used to be easy to swim with the leader in the river. The heroine
regrets her friend thinking that it is rare anymore. Here are mentioned the
waterfalls which can be considered as the water level of Kurinji land. This
waterfall is the theme of Kurinji Land Department.
Floriculture is an age-old practice in Tamil society. Violent

worship, offering sacrifices to the Lord and worshiping with flowers and
smoke, and soft worship are seen continuously. As such, flowers are
considered important. Departmental flowers are best taken. On that basis,
the flowers belonging to Kurinji land include veangai, Kurinji, Kanthal, etc.
While mentioning the flower, Kapilar mentions the Kurunji flowers which
add beauty to the temple.
“The word Vengai means the Vengai tree and the tiger. Not only in
words, but also in the state of the blossoming of the banyan tree, there is the
appearance of a tiger.” They called Puli Puli because the flowers fell from
under the banyan tree in the middle children's hall without climbing it.
Seeing the leader of the hilly country whose sound echoes in the sky-high
clefts of the hill country, the heroine's eyes are filled with lust, but her eyes
are crying because of the right of friendship that is love.
The vengai flower is mentioned as a theme in setting the

environment as the heroine tells her friend about her grief. It is significant
that this species exhibits a low expression of vengai flower in hilly terrain.
Ancient society lived a natural life. In such a way, we can know

through the literature that Tamils have considered plants as their
relationship since time immemorial.
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The leader and the leader meet under a laughing tree alone. That
Punnai is being brought up by the mother as the leader's sister. That memory
comes to the leader when he is with the leader. In that context, Thalavi agrees
to stay with Thalaivan under the Punnai tree, who can be considered her
sister. Sandalwood, Akhil, Ashoku, Bamboo, etc. are included in the theme of
Kurinjith Thani.
The Akhil tree, one of the most fragrant trees of the Kurinji land,
finds special prominence in the hills. The combination of sandalwood and
sandalwood flowers together with the sandalwood leaves creates a unique
fragrance. Kapila mentions the fragrant trees while referring to the
exaltation of the leader. While denoting the best quality of a leader, it is also
referred to by the term 'Poojil' which is desirable. Ahil also explains the
expression.
Every organism performs two primary functions. Searching for

food and breeding. Diet is determined by the local ecosystem. Honey, millet,
fruit, yam, mountain paddy, and bamboo rice form the food of the hilly
Kurinji land.
Millet also forms the diet of Kurinji land. Athiniyunavu has been
used as food not only for indigenous people but also for other creatures.
A friend says that a male pig sleeps on a mountaintop, and eats the grains of
small millet grown on a fertile mountain with a close-knit young, who has
lost his mother. It is recorded here that millets were grown as a food crop in
hilly areas.
The poets have said that the sound of the drum and the sound of
the drum is likened to the sound of the waterfall, which was the musical
instrument of that time, such as Murasu, Mozvu, Param, Thudi, etc. The
custom of beating a drum to convey a message to everyone is still prevalent
in villages. Sangha literature shows that this practice existed among the
ancient Tamils. Kapilaratham has mentioned in his songs that Kurinji
Nilamas also practiced this practice.
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Kapilar has mentioned the news of Kurinji Nilamaks playing the

Tondaka drum.Dothi mentions Thalaivan as similar to Murugan, the deity of
the little girl, who dances with men and women beating thondak drums and
burning vengai flowers. Through this, it is possible to know the attachment
to music and the use of thondakappara by the people of the land.
The Tamils of 10,000 years ago were well-versed in the art of
music. The sound of the carols along with the sound of the waterfall falling
from the mountain sounds like the music of the lute. It is mentioned that the
sound of the vandinams is like the music of the stringed harp. It reveals the
state in which the ancients experienced the art of music. It can be seen that
the theme of the index is well-revealed.
Kurinchipat mentions the message played by Dinakavallavan

himself, a ballayazhin filled with nutragam. Naivalam, a natpada, is sung
with great melodiousness.Kurinji land is mentioned separately. Kurinjipanni
seems to be singing about mania and hunting.
In the hilly Kurinji land, occupations are arranged according to

the place and according to the thoughts of the people. Cultivation, paddy
sowing, millet cultivation, honey extraction, tuber digging, waterfall
swimming, sunai swimming, etc. are industries based in Kurinjiland. Millet
protection.
The friend mentions that Kurunji is the head of the sky-high
Kurinji land where the running elephant lives. They perform various
functions necessary for the preservation of millets.
The categories of epithets, gist, and epithets are the literary

tradition laid down by the ancients. In that way, Sangha literature recordings
are structured like that. Themes stand a long way to convey the meaning of
the lyrics. Themes are the basis for expressing feelings of love. Just as man
cannot live without nature, love cannot be explained without the themes of
nature. In that way, the themes of the index are well exposed to thematic
21
expression. Themes play a central role in the life of the protagonist in

expressing his emotions.
"Beautiful winged beetle! You search and eat flowers in flowers.
Answer my question. Don't tell me what I want. My beloved is the one whose
love will continue with me through many births. She has the complexion of a
peacock. Close-set teeth. Fragrant like her hair. Do you know the flower?"
The manner in which he makes his point by calling the beetle and
showing its lifestyle is remarkable. There is a drama going on here. The
speech with the beetle is a speech praising the beauty of the heroine; The
leader seems to laugh at that; The male is seen touching the female's hair in
an act similar to warding off a beetle that gnaws on her hair.
I was able to know what are the primary meaning, theme, and
subtext of Kurinjit; It was possible to know that these three objects are
manifested in the songs. I was able to know the special features of Kurinji
temple such as offering charity, clearing drafts, Itraseri, Nachkuri, praising
Kurinji, listening to Kurinji, guarding grain etc. I was able to understand and
taste the literary flavors of fantasy, rhetoric, parable, interiority and meat
found in Kurinji songs.
22
MULLAI
(Forest and Forest-based places.)
Mullai is one of the five known Tamil landholdings in ancient

Tamil Nadu. Forest and forested areas are mullai land. Mullai land is also
known as Sembulum due to the spread of red clay. The land was named after
the Mullai flower. Tolkappiyam says about Mulla that "Mayon Meya Kadurai
Ulagumum". The great pastime of Rain and the short pastime of the evening
are the pastimes of Mullai land.
Livestock grazing industry for the people of Mullai land.
Attracting and fighting and rescuing the sheep of the next country takes
place in this land. A wife must be separated from her husband during
herding and fighting times. That which bears this division is called 'Being'.
They called the events related to existence 'for the sake of existence'.
The root of the word 'Mullai' is 'Mul'.learns However, this "Mul" is

also derived from "Ul" which is one of the root words that are formed as a
result of letters. This root word “Ul” is derived from gul, shul, bul, mul etc.
The meaning of "Ul" can be found in objects such as ulavu, round, screw, etc.
Themes are deity, supreme, non-being, bird, animal, town, water,

flower, tree, food, drum, harp, work, profession etc. The deity of Mulayat
Dijana-Tirumal; High among the people - Kurumporai Nadan, Gilathi; Non-
eminences - Ayyar, Adyar, Aichiyar, Adichiyar; bird - hen; Animal - rabbit,
deer; Ur - Badi, Slum; water - wild; Boo - Mullai, emerging; Tree - kannai,
23
kurundu, kaya; Food - Varaku, Samai; drum - up and down; Jaffna -

Mullaiyath; Pan - Sadari Pan; Occupations - Cultivation, sowing, grazing, etc.
The epithet of Mullaith Thinai is existence and for the sake of

existence. For the sake of can mean related to. The female would bear the
division until the male returned to complete the war or harvest activity. This
is called existence or power. News related to availability or availability will be
placed in Mullai Department.
A forest and a forest-based place are not. It is the land between

Kurinji and Marut. The people who lived here were called Idaiyar, Adichiyar,
Ayar, and Aichiyar. Their food was Varaku and Samai. The people of Mullai
worshiped Tirumal and called Mal their god. Tolkappiyar refers to Tirumal as
'Mayon'.
Tirumal is said to be like

Nilamani, Kariya is like Malar, Karmegam,
Karirul and Kalam are said to be. The
Sangha literature refers to the ``one of
shining Thirumeni''. Thirumalai is also
known as 'Kannan'. Sheep herding is the
occupation of the people of Mullai. Kannan
was born as one of the people of Mullai land. It is also said that Kannan is the
one who saved the people of Mullai by relieving them of their sufferings.
Upland forest is also forested land. The people living in this land
were the Idaiyars, Idaichiyars, Ayars, and Aichiyars. Varagu, Chamai,
Mutirai, etc. were grown in Mullai land. Cultivation of paddy, sowing of
paddy, weeding, weeding, weeding, slaughtering, cattle grazing,
slaughtering, and cattle herding have been the main occupations.
Let's find out the way, During the time of living in the land of
Kurinji, after the natural marriage ceremony, wearing a tiger thali and giving
a leaf dress was a ritual. Now, before natural marriage, the chastity of
marriage between the man and the woman took place. After the men and
24
women had gathered and feasted under the pandal decorated with garlands
and leaves, four women dressed in thali dressed the men and presented the
bride with new clothes and presented her to the groom. The rites understood
by the priests came later.
The feminine social environment gradually changed to male

dominant society. Although everyone owned property in those days, men
became the owners of the
property. The father of a family
owning a large number of sheep
and goats acquired all the
prerogatives that wealth could
attain. The fragmentation of
land into smaller units reduces
the opportunities for grazing
goats and cows. Therefore, they
decided to live as a family. It was
this method that led to the
appearance of the Thalaivan,
Aran, in the early days of the
families thus united.
A section of the Ayer reared the short-legged curmudgeon and

wove clothes from the wool they yielded. These people were called Kurmbars.
In front of the huts of the interlopers, the goats are tied with leaves to stand
on. The doors of the huts are made of several sticks. An old man lay guard on
a bedspread with straw and spread with sticks. Long ropes tied to Damani
are tied to short shoots nailed to the yard. Sheep and goats lie down near the
barbed wire around the town.
With a curd-splattered mouth on her head on a flower bed, she

goes to the land of Kurinji to sell buttermilk, with ears that move like a stick,
shoulders that move, curly hair as black as the black sand of the river, turtles
25
of beautiful mauve color, and birds fluttering. Rising up, the egg cow, with its
bulging buds like silver sprouts, pulls the sweet curd with a rope that rouses
the tiger's roar. She takes the butter after the stall. Then she would make the
suradar eat food cooked from the rice she got as a price for buttermilk. For
these kinds of animals, the gold buyer of Kattiyala cow will buy milk buffalo
and black buffalo at the same price as he sold ghee.
Idaiyar always has dry feet with sandals on. The stick-deer hands
who grieve the cows. They are scarred and hairy-shouldered because they
carry ravens with feathers on both heads. They wear garlands of many
flowers on the
highest branches
and vines of wild
trees. People who
can eat milk rice.
The herdsmen
stay in the forest
with herds of
cows. The dairy
farm sings from a pipe with a black hole placed by a fire pit that rests on a fire
stick.
If the Balaipan sings and hates, the Yahil Kurinji is a cultured

person who plays a stringed bow with a finger on a wooden string bent
around a tube with a hole in it.
It was also customary for the people of Mullai land to embrace

their girls and give them to brave bulls. To untie a fat ox with sharp horns is
to hold and tame it. Bulls tear apart the body of the young man with their
sharp horns during the cuddling, and stories about the cuddling scene are
found in many temples. The bishops of Makadgoda gathered together and
said that they were like God's army.
26
The fury of the bulls is depicted in the form of Anjana's attack on

the bull and stabbing the bridge to death, the crumbling look of the bridge,
and the scene where the adversary made the enemy swallow the charm of a
veman to split the chest of Thirelapathi.
Tanungudi Marudanar song (Akananooru 4) is an imaginative

one that commemorates the beginning of the Car era. Sharp-pointed canes
appeared on the vines; On the theta tree and the saffron tree, thin branches
untied and spread out. Stags with huge antlers black as if they had twisted
iron leapt into the pits of milkstones. So that the wide world could be relieved
of its grief due to the lack of water, the cloud rose up quickly and dropped
raindrops and created the car age. In the blooming oasis, the beetles,
together with the bed, made a sound like a lyre.
Tree for Mullai Land The types of trees for Mullai land are Ar,
Eengai, Kannai, Panchi, Banana, Vengai, etc. Also, vine varieties like Kalli,
Mukandai, Paddy, Bhanu, and Paganarai also belong to Mullai land.
Here are some of the 14 categories of themes. Thirumal grew as

big as the Mavali water fell into his hands. 'Like Athurumalai, the cloud drank
the sea water and stayed on the top of the mountain. bent the world. It
hastened and rained heavily. This beginning of Mullaipatt mentions Mulla
through the allegory of Tirumala, the land deity.
The middle child does the business of selling milk and

shepherding goats. The scene can be seen in the song. Many fine raindrops
drenched one side of his body. With a stick in his hand and his foot on it, he
stands trembling and huddled. He puts his mouth together and makes a
gurgling sound. Hearing that, the herd of goats stood in the thorn forest
without entering any other land.
Worshiping the deity and listening to the good news is called

Niralai Virichi Ketal. Mullaipattu suggests that Mullai had a habit of asking
the Nilapendir for a letter. On a rainy evening, the queen mourns her
27
husband's separation. She is the queen. The queen suffers from longing for
the king who went to war and did not return. Some elderly women called
Perumudu Bendir visit the temple. In the temple, many people sprinkle rice
and mullai flowers and worship and listen to the good news. Then the words
spoken by Ayachirumi fall on their ears as good words. The baby calves, tied
with small ropes, call out in anticipation of the arrival of the hungry mother
cows. Shivering in the cold, Aya looked at the calves,
The metaphor of comparing one thing with another can be found

abounding in Mullai Thani songs. There are many types of parables like
parables related to nature, parables related to God, and parables related to
life.
A thunderclap is a simile for the sound of climbing. The color of a
silkworm is likened to the color of a bull. The waterfalls falling from the
beaded mountains are likened to the white-footed bull that transcends the
boundaries of beauty. The red sky of twilight with the stars becomes a
parable of the red bull. Mullaikali is full of many parables related to nature.
I was able to learn about the special features of Mullaithinai, such

as climbing, worshiping buffalo horns, rearing trivets, selling milk and
buttermilk, listening to crickets, women participating in bazaar, gathering
cows and greeting the king. I was able to understand and taste the intimate
literary flavor found in Mullai's songs.
28
MARUDHAM
( Forming Field and Field-based places.)
The land depended on rivers, lakes, and ponds. Our forefathers

named this place after the flower of the Maruta tree, a tree associated with
this region.Kurinji has no environment suitable for living, only nuts, fruits,
or meat of hunted animals to satisfy hunger.
Heavy rains. More natural disasters. Fewer facilities to protect.
More ups and downs. Hard to build houses. Overall life is complicated. There
is less level ground in Mullai land. The goats and cows that they are used to
have grass fields. Can pitch a tent. As long as he wants, he can produce these
things. However, we have to depend on the rain to survive. Marutham was
given as Marutham, a flat, beautiful land next to the Marutham forest.
The land belonging to the Department of Medicine is the field and
the area belonging to the field. Rainy season, winter, pre-snow season, post-
snow season, spring season
and autumn season are all six
seasons that belong to the
Marutha department. Thus
the whole year becomes the
great season of Marut. The
time between two in the
morning and six in the
morning is called Vaikarai.
Vaikarai(early morning) time is the appropriate time for medicine.
Infusion and events related to the infusion are the subject matter
of the Department of Medicine. We call the small anger between husband
29
and wife Love. Udal can also be called Bulavi. The Marut leader would seek
out a prostitute known as the Pendir. Then when he comes to her house the
headmistress will pounce on him. All the programs related to this udal and
udal will be featured in the Marudhathana songs.
In the hollow riverine plains, the first food grain agriculture was
invented by a group of people who migrated from the Mullai lands and
invented rice farming as the pinnacle of food production.
Marutham is the land formed by human labor and effort. As an
alternative to rainwater, the river water was intercepted and used for
cultivation, and it is not an exaggeration if Marutham is a land that has
overtaken Kurinji and Mullai in terms of yield. Because Maruda land was
fertile land with stable irrigation facilities, silty river beds and thus plowing
the land and sowing the rice seeds, those who did it were known as
cultivators.
As compared to other land areas, food, water, and shelter, which
are the main means of human sustenance, were abundant in Marut land. In
the history of the world, we find civilizations developed on the banks of rivers
and lakes. Similarly, the civilization and culture of the Tamils originated in
these Marut lands.
“According to Marxist theory, the family-property-state
institutions were first established in the hospital itself”
As the first stage of the evolution of civilized life, the un-relational
wild Mirandi life was settled and the organization of “family” was created in
the Maruta land. That is why the people of Marudhanila are also known as
"Kumbar".
The leader of the village was called "Ur Kutumban". In this way
many towns were united and the small land areas were called "Natuk
Kutumbaran". A great institution called the government is formed by
integrating many such countries. Among the kings of such a great Pandyan
kingdom, Perungudumpane Mutugudumi is Peruvalutiya.
30
At the time when rice was first discovered and cultivated in the
Maruta land in Tamil Nadu, the family, and village. Villages, cities, countries,
and governments emerged, and the cultural leader of the rice civilization
became the leader of the people of this culture. Tolkappiyam, the oldest text
available to us in Tamil literature, mentions this cultural leader as Vendan.
This book describes the highly developed state of this cult leader,
Vendan, who was elevated to the status of a god. Vendan Meyath Thimbunal
World – Tolkappiyam – Wealth states that Vendan is the god of the Marut
land where rice civilization originated.
In this way, Vendan' becomes the head of the clan and becomes
the guardian deity. Tolkappiyam defines this as 'Vendan Meya Thimbunal
Ulama'. 'Meya' means worthy. Thus, Tamil grammar says 'Vendan' is a
suitable ruler for Maruta land (Theembunal sweet water i.e. river water).
Chera, Chola, and Pandya Vendras are the descendants of these Vendhars.
. These three are the only people who got the word 'Vendan' in
Tamil literature. Others are known as 'Velir', 'Mannan', 'Ko', and only as
'Arasan'. Industries, education, arts, commerce, wealth, politics, and peaceful
life flourished in the Marut lands. The people of Maruta land have built
buildings, mansions, and palaces and lived a civilized life.
The greatness of the Maruda land made the enemies and saviors
look back towards the Maruda land. The government was created to protect
people from enemies and predators. This system of government reached the
stage of the empire after various
evolutions.
A field and a place
belonging to a field are
Marutham. Indran is the lord of
the people of Maruta land.
Tolkappiyar mentions 'Vendan'.
The word Indra means `head of
the Vedic gods'. The people of the
Marut land worshiped Indra
31
before going to war. Indra is armed with a golden thunderbolt. Indra's

weapon is 'Vajjirayut. Vajjiram means `thunder'.
Indra rode a white elephant called Airavatam. Indravizha is
clearly described in Silapathikaram. Cultivators, Uzhatiyars, Kadayars,
Uladayars, Urans, Makizhans, Kalamars, etc. are the people of Maruta land.
Agriculture is the occupation of the Maruda land people.
Tamil scholars believe that Vendane became Indra due to Aryan
interbreeding. This also happened when the Tamil kotravai was converted
into Shakti for Shiva. When Aryan fusion took place in Tamil land and
Hinduism was built, Tamil Vendan and Aryan Devavendra merged. We
celebrate Pogi Thirunal to thank Lord Indra for bringing rain. Indra has the
name 'Bogi'. He enjoys the celestial modes (sensations). Hence Indra is called
Bogi. The day before the harvest is a day of thanksgiving to Indra. That's
bogi.
The next day, the day we call Pongal today, is harvest day. Pongal
is the day when the new harvest is made into Pongal and offered to the sun.
On one side is the harvest and on the other is the starting day for new
plowing. Vendan-styled Tamil rain worship and Vedic-styled Indra worship
intermingled with each other and culminated in the Indra ceremony.
Introduced during the Sangam period, Indra became a respected
rain god and in the 1800s (2nd century AD) of Silapathikaram and
Manimekala period, Indra worship took root in Tamil society. There is
evidence about Indra Vizha in Chilam and Manimegala. Coimbatore,
Pattiswaran temple of Perur has proved the occurrence of Indra fall in Tamil
Nadu when rice was first discovered and grown by Mallars in Maruta land.
Towns, cities, countries, and states appeared. The cultural leader of the rice
civilization became the leader of the people of this culture. The Tolkappiyam
refers to this cult leader as Vendan This cult leader Vendan is a highly
developed state who was elevated to the status of a god. God is raining for
plowing. Vendan is the rain god in Tamil tradition. God has also been
involved in agricultural rituals
32
The people who lived here were mostly agriculturists. They tilled
the land and cultivated it
Sugarcane and other grains were also cultivated. The people living
in this area cultivated paddy, sugarcane, etc. They also did business. They
gave the grains like paddy grown in the Maruta land to the people belonging
to other lands and bartered them. The first man learned to fish in the rivers
and ponds. Then man also learned to fish in the sea. Thus, the people who
fished in the rivers of Maruthana were called K
Vaikara Dawn Maruta Vaikara(early morning) and dawn (prelude

to day) are the moments of Maruta land. Kar, Kudir, Munpani, Pinpani,
Ilavenil, and Muthuenil are the best seasons.
A farming industry known as velanmai flourished in Marudha.

Especially in the Tamiraparani river and Cauvery riverside area, tamizhs
were completely covered in whiteness. Landlords irrigated these lands. The
people of Marudhanila are known by a few
names such as Uzhawar, Uzhatiyar, Kadayar,
Uladayar, Uran, Makizhan, Kalamar, etc.
After the return of Chola rule in the
900s AD, Maruthanalam flourished. The
Cholas conquered Thondai country and Kongu
country and conquered the krumbars and
hunters there and conquered their lands. Not
only that, but during this period they settled
Vellalar there and expanded the sanatorium. It was during this period that
many of the Kurumbar, Vetduvar, and Irular people were converted into
agricultural laborers and became the people of the Maruta land. Diwakara
Nikandu arose during this period.
The Chola country is rich in rice. Lots of good vegetables. So,
marudha people should be full of good rice and vegetables. However, few are
33
mentioned in this book. It is said in Porunaratu that the people of Marut land
gave sugarcane and aval to Kurinji land and got deer muscle and leather.
Oimanatu Maruda people are ate rice and a mixture (basket) of
crab and pear. Throat children of the Maruda land ate (in the morning?) old
rice; They ate rice with fried chicken. Thondainadu forest huts ate jackfruit,
young water, banana, nungu, cassava, rice, etc.
Fornication discipline, the associated renunciation, Pudupunal
Adal, Oodal Tanimivi, and social events such as the wearing of Pillathali can
be found in the Marutthina songs.
A Marut leader would leave his wife in a chaste life and enjoy
staying with a prostitute for a few days. The leader hates such immoral
behavior. The morality of fornication is heavily implied in the Marutthina
hymns. You know that the epithet of medicine is love. The adultery of the
leader is attributed to the adultery of the leader, so most of the Marutthina
hymns focus on the adultery of the leader.The chieftain who went to
Bharathi, was afraid of the concubine's death. Before he returns to his home
he sends Panan and communicates his opinion to the leader through his
friend. The messenger who comes for the leader's visit is called Panan Vail.
Refusal of a friend's request is called verbal refusal. Not only Panan etc., but
Dothi also has a gate with Thalavi. Verbal denial and verbal acceptance
(Nertal = Acceptance) will depend on the mood of the leader. The messengers
sent by the
leader came to
the leader. Then
the leader
refuses to say:
34
NEITHAL
( Sea and Sea-based places.)
Literature is one of the creations of society and Tamil society has

a long history. Ancient literature is a record of the customs, beliefs,
traditions, arts, thoughts, emotions, likes, and dislikes of society. In that way,
Sangha Literature is the primary literature today to understand the famous
society and to know the ancient Tamil society. In that way, there are 1862
songs in the octet of Sangha literature. Among them are 344 Weaving
Department songs. It includes 259 songs of robbery, 74 songs of chastity, and
11 songs of greatness. 102 songs in Narinai, 72 songs in Kurundogai, 100
songs in five hundred, 40 songs in Akananhun, and 33 songs in Kalidiya are
Neythal Thani songs. This article examines the material biographies of such
weaving folk songs.
35
Neythalthina is one of the five aspects of love. It is used to refer to

the land and the sea to indicate the maritime area. Weaving - the name of a
plant. It is a plant
that thrives in
places with
abundant water
levels. Its flower
has a sapphire-like
color and grows
according to the
amount of water.
Ancient Tamils
named it Neythal
Thani based on its
excellence. Such rhetorical weaving is found in 16 places in Naritaina, seven
places in Kurundogai, 17 places in Five Hundred, 14 places in Aganan
Hundred, and 4 places in Kaligya.
In land-based industrial relations, the relations seen based on the

problems related to the weaving land or the smell of the soil belonging to the
weaving land have been considered.
Based on that, the traditions that have emerged are to be taken. It

is possible to analyze and explain the two types of relationships found among
Amma with the trading system that took place in this land. They are
Domestic Trade and Foreign trade.
Domestic trade refers to the business practices carried out within

a particular territory. In ancient times this was mostly done through barter.
People who could live in weaving land were heavily involved in domestic
trade. It is not surprising that domestic trade was carried on through barter
during this period when the means of transportation were less developed.
However, this business is the basis for the life of these people and the
development of their business. The younger sisters of Thalavi, the daughter
36
of Bharatava, go to the places of festivals during the festival and display the
news of selling the fish at a high price.
The Bharatavas had very close connections with the Neithal land
and the neighboring Marut land. Sangha literary weaving songs have been
fabricated in abundance as data to prove this.
The staple food of the Neythal land is fish, as well as the produce
of the Marut, the food rice, which the two lands exchange with each other
through barter. The Bharatavas celebrate the occasion by offering the ippi
they had been washing as a substitute for the joy-giving kalga eaten by
pannadai.
There is a relationship between the Bharatas who did the fishing

business and the Kurinchi leaders who did the hunting business. Scholars
have recorded that Bharatavas go 'hunting' as far as fishing is concerned.
They make it clear that the Bharatars used to call the event of
going fishing 'vettam' and them 'vettuvar'. However, beyond this, there is a
relationship between them in terms of barter.
37
Not only the barter relationship between the Kurinji land and the
weaving land but also the cultural Kurinji farm Bharatavar sing. Weaving has
been associated with weaving, which is a flower of the earth.
Umans were the most supportive of domestic trade. They

themselves have received the salt grown in the estuary by the Bharatas in
barter mode and sold it to other lands. Because of this, the Umans are known
as salt merchants. In this way, we can clearly see the relationship between
Bharatavar and Umanar in terms of trade.
It shows that the Bharatas are looking forward to the time when
the carts of the Munas will arrive to exchange the salt they have grown. Also,
these couple brought rice paddy and gave it to the Bharatas and bought salt.
Thus they converted the paddy they had bought from the Umans into rice
and consumed it.
Weaving the ocean and the oceanic land. Saderan, Nulaichi,

Nulaiyar, Bharatavar, Bharatiyar are the people of weaving land. Varuna is
the god of the people of the weaving land. Varuna represents the sky. Varuna
is the water god associated with water states like clouds, rain, river, and
ocean. He is spread all over the world. It is also known as the ``ruler of the
world''.
The Neythal people worshiped their

sea deity by making offerings of pearls and
Valampuri conch shells. In Silapathikaram,
Madhavi worships the sea god Varuna for
forgiveness for singing as if she were in love
with someone other than Kovalan.
During the Sangam period, salt was

a prominent commodity in domestic trade. Those who supported this were
Umanars. They went to Kurinji land loaded with salt goods in bullock-locked
carts. Kurinji went to the land and sold salt, highlighting the nature of the
economic situation.
38
It has already been pointed out that there is a very close

connection between weaving and Marut. However, knowing the relationship
between the couple will increase the closeness between the people of both
countries.
They are placed in such a way that when the bride goes to Maruta
land to sell salt, the leader who sees her falls in love with her. shows the
message of getting salt as a substitute for vanilla and selling it at a high price,
and clarifying the nature of the communication between the two lands.
Although the Mullai land is a forested area, there is also a natural

environment where people can live. Most of the songs in the records about
the Umans refer to the nature of the journey and the condition of going to
other lands to sell salt, but do not mention the structure of their dwellings. A
poet called Vanparanar has recorded the residence of Umanar in outline in
Mullaithinai song.
There is no record in the Sangam hymns that dairy land and

weaving land were related in a direct manner like the other departmental
lands. It has been recorded that the Umans used to build small huts in the
remote area of the land and stay
there and that the leader of the
estranged leader would stay
there and rest. (Ag. 329)
indicates the occurrence of
Umans staying in huts in Palai
land as well. When viewed in
this way, it can be realized that
the Umans live in small huts
wherever they go to sell salt, so
their life is not stable enough to live in one place.
'Foreign trade' refers to the phenomenon of buying and selling

goods across the sea during the Sangam period. Coastal ports are evidence of
foreign trade in ancient times. It is at these ports that large wooden goods
have been loaded and imported. Also, the products here were exported.
Krunthurai, Perundurai, and Munthurai which have been recorded in
Neythal songs clearly show this.
39
Munthurai is located at the place where the ocean waves come

down, the words 'Pauvam Irangum Munthurai' stand out. Also, Munthurai
refers to 'Kortai Munthurai' of the Pandya king (Aga 130) and 'Korkai
Munthurai' (Aga 120) of Neteravaluthi, 'Poorantha Munthurai' of Valla
named Periyan and 'Thondi Munthurai' of Cheramannan , are also dealt
with in Neythal songs, referring to Kuttuvan's 'Thondi Munthurai' (Ag. 190).
This is in the nature of clarifying the fact that at that time every sector was
under the rule of kings and kings. Similarly, Perundurai is referred to as
'Korkakaiam Perundurai', 'Kanalam Perundurai' (Kuru.163), 'Dathani
Perundurai', and 'Valamei Perundurai' indicating the presence of
Perundurai near the beach oasis. Can know.
The goods arriving on the coast of the Pandyan country and the
goods being exported are exhibited. These include pearl, conch and salt. It
indicates that various products of Bharatava were exported like fish pieces.
Also, it is clear that the weaving materials were exported to foreign countries,
and this means that the Bharatavas were in contact with foreign countries.
Fish is the main staple food of Neythal people than other land
peoples. There are messages about cooking and eating fish in Neythal Thani
songs. Bontai Pasaliyar's
Akanahunuthu song tells
about fish food. The friend
nurse stands in charity for the
mother. That is, this is the
place where the heroine's
secret love is expressed.
Weaving land
people also think of natural objects as kinship. We can see the weaving
woman thinking of the Punnai tree as a relationship in the song Neri. The
little girls were playing with the banana in the sand, and the leader, who was
a little girl, playfully pressed the banana in the sand. Then she saw that the
plant had started sprouting and she poured palai and ghee on the plant and
nurtured it. The plant also grew into a tree. The leader also grew up. Her
mother introduced the punnai tree she had grown as her younger sister. Her
lover came to have intercourse with her under the amaranth tree. She sleeps.
The friend tells the leader.
40
Konkan, Saderan, Dharavan, and Bulamban have been identified

as Sangapulas as weaving land chiefs. The term Konkan is indicated as
Iyaltherk Konkan , Dinderk Konkan , Dharikelu Konkan , Nedunderk Konkan
(Ing.134), Polanterk Konkan, which indicates his wealth and economic
development. are revealing.
Similarly, in the places where the expressions "Chepan" are found,

Uravuneer Adderan (Kuru.397), Thengadat Adderan (Aing.157), Wayanguneer
Adderan (Gali.124), Ilanguneer Adderan (126), Malithira Adderan (Ag.290) are
referred to the sea. Also, the term துர்புவை is written as Tannanturaivan
(Kuru.310), Bauvaneer திர்வுந்தாவு , and the word முல்பானை மல்லு
முல் புலுப்பு .
Ulochanar's lyrics show that the leader is entitled to the rich

coastal country. Looking at it this way, it is clear that these are the people
who are at the highest level in the land of weaving.
They mostly go to the sea for fishing, based on the characteristics

of their occupations such as seafaring, fish-throwing, killing, and hunting. It
is significant that it has been recorded as Vannai Bharatava, Mutimudhir
Bharatava, Panithala Bharatava, and so on. When looking at the records of
the above discourses, it is clear that they are marked by their tools, economic
conditions, qualities, etc. Through this, it is clear that the Bharatava people
living in the weaving land have been identified by their profession, the tools
they use, and their character traits.
In terms of occupation, some of the Bharatavas are fishers, salt

producers, pearl divers, conch shell cutters, and sea traders. Weaving songs
show that many differences can be found among these fishermen. Looking at
the wooden utensils and net tools used by the Bharatavas, the economic
status found among them can be predicted to some extent. They used
differently shaped wooden instruments like ambi, thoni, thimil, navai,
bengal, and kalam. Among them, they used amphi, dhoni, dimil, etc., and
went to a certain distance from the sea to catch fish. These wooden tools and
the fish caught by fishing using them have been studied and translated into
'material culture'.
41
In this way, this article has explored the materialism found in

Neythal Thani's songs.
42
PALAI
( Desert and Desert-based places.)
Palai is a wasteland between Kurinji and Mullai sub-continents.

In other words, without forests or mountains, both the land and the
surrounding land, where both are mixed and are suffocated by the heat, are
palai land. Palai land chiefs were called Kalai and Vidalai. The people of Palai
Land were called Maravar and Einar. "If you get lost in the system of mullein
and kurinchi, you will lose the virtue and become a middle-aged man." -
Silapathikaram.
In Ilaven, Mutuven, the big days of Binpani and the small days of
Noon are the days of the palai land. The people there are Kurinji and Mullai
Nilams. They themselves become welfare thieves due to poverty. They were
called Eyran because they roamed around with bows and arrows. Ail means
arrow. So their deity could be Koratava ie Kali herself.
43
Palai is a wasteland between Kurinji and Mullai sub-continents.

In other words, without forest or mountain, both the land and the
surrounding land, where the two are mixed and are hypnotized by the heat,
is the palai land. He said that this is why Balai does not have private land as it
is a middle-class
industry. However, it
tells about the lifestyle
of the people living
there. All the people
there are the same as in
Kurinji and Mullai. They
take turns to comfort
the weak and thorny
squirrel. Aalai can mean
suffering on the way
and doing wandering
business.
Due to the inability to farm, they survive by robbing and killing

people in search of food. It is natural for those who live on dry land to lose a
wet heart.
Discipline means Discipline Discipline Five Kurinji Mullai Balai

Marutham Weaving These five Disciplines are called Akan Aindindi. An
external substance known as the endocardium suppresses the periosteum.
For these, there is no land and no god just like the moon. Also, there is no
time. Department is different land is different. Balaithinai is a combination
of a district name and a land name. Is there Isn't it? The question arises.
Type of Discipline. They are Kurinchi Mullai Balai Marutham

weaving and the middle of these is the palai discipline which has no land but
has time. Even though Tolkappiyar does not mention palai as land, literature
like Silapathikaram is wandering in the process of making palai land.
It is said that the land is formed by the degradation of the soil.

Kurinji Mullai lands are not the only ones turning into the paddy.
Nammalwar mentions that all four lands will become palai. Nammalwar's
opinion is that palai land is a temporary formation due to the change in four
44
soils. Nammalwar mentions Vanilan Selvan without rain, i.e. when the heat
of the sun is too much, the plants are affected and drought prevails and palai
land is formed.
Deprived of the primary commodity, land, the palai stands in

conflict. This contradiction has been described by Chilapathikara Adigal as
the summer strain of Kurinji Mullai land. That is to say, the mountains and
forests are destroyed everywhere by Katiravan Vemmai and it loses its
character and becomes a palai land of Suram and Suram-dependent land.
Geographically, any area that receives very little rainfall is called a desert.
45
Tamil literature mentions Kortavai as the goddess of palai land.

Post-Sanga period literature shows that Kotravai was worshiped by Kallar,
Maravar, Vettuvar, and Einar (Einar are palai land hunters). Although the
Vedtuvars are known as the indigenous people of the Palai land, they lived
spread over all five types of land. Although Kortavai is mentioned in some
ancient Tamil texts as the goddess of the Kurinji land, in later times Kortavai
is often described as
the goddess of the
Palai land. There was
no separate land
called Balai, but
because the land of
Mulla and Kurinji
had crossed paths
and the fertility of
Katiravan was
destroyed
everywhere became
Balai, it is also
possible to consider
that Koravai Bala,
who is believed to
have been worshiped
in Kurinji land, may
have become the
land god. The way of
literature can be
known as giving
success in business to those who forget their hatred.
The nature and characteristics of Koratavai are described as the

one who gives victory to the Maras who live in the rain-deprived region when
they go to fight their enemies, and in return, they expect Avibali which is a
sign of heroism.
Silapathikaram also says that the goddess Salini, who was born in
a dark house, is said to be in an ascended state. It is said that the business,
46
nature, and life of the forgetful person will be ruined because the forums of
the forgetful person will be ruined, without the opportunity to steal the way,
the shameless person will become less shy, the bow of the forgetful person
will not give success to the bow, and the life of the forgetful person will not be
found.
The deer are given baboons, parrots, wild fowls, peacocks, balls,
and yams, and the deer are made to ride on the deer, followed by the women
carrying colored paste, lime powder, fragrant sandalwood, han, dura, egg
balls, rice with meat, smoke, etc. the drum that pours during the robbery;
Blowing symbols, horns and flutes are played in front while looting.
In the beginning, the Maravas worshiped Koravai as a deity who

would bring success to their business. Kortava was also considered the
mother of Lord Murugan of Palandami. Although the inscriptions show
Murugan as the son of Shiva, none of the pre-Silapadikaram texts mentions
the relationship between Shiva and Koravai. The post-Sanga period texts
such as Kalidiya, Paribadal, Thirumurugatpadai primarily speak of Umai as
the consort of Shiva. However, these three texts do not fail to talk about
hatred. It is also seen that the Thirumurukatupapa refers to Murugan as the
son of Umai as "Malaimagal Magan". Thus the mixing of various ideas can be
considered as showing the initial stage of Samasukritavayamaka at that
time. Silapathikaram also mentions Umai and Kotavai as two forms of
goddesses. However, as mentioned earlier, the influence of
Samasukritavayamaka is also noticeable in Kortava. Kortavai is shown as
Tirumal's younger sister and Kortavai is shown to bear Tirumal's weapons
like a conch, wheel, etc.
Deserts are classified into cold deserts and hot deserts. Cold
deserts are covered in frost. An example is the Gobi Desert in northern
China. Human activities are the primary cause of desertification. The palai
lands mentioned in Tamil literature are temporary deserts.
This land is known by many names as Suram, Kadu Reabulam,

Sembulam, and Vanpal.
Each chapter of Tolkappiyar is like a small world; Self-centered;

(Except for the dairy industry) and Self-employed. This applies to the whole
47
world as far as land division is concerned. Each department has unique

themes like plant, animal, people, deity, drum, lyre, and deity. They are
known by the name of the special flower of the respective land. Tolgappi says
that if the desert is not just a sandbar, but other parts can roam and people,
trees, and animals can flourish and live, then it will be a desert.
In Kurinji region of the Himalayas, there is a lot of "palai" land

where plants cannot survive on rocks despite the harsh climate and lack of
fertile topsoil. Even our Dhanuskodi is a form of weaving palai. Large areas
of Afghanistan are examples of thorny palaiweed. The region where
Marutham wandered can be called the ice-covered polar lands. Even Tanjore
fields can turn into paddy due to the Cauvery drought. All living things are
somewhat hardwired to live in harsh conditions. Even the deity is a bit angry
(hateful). Even the people of this tribe live by doing evil deeds like theft,
robbery, robbery, and murder. (They can live by rooting). Even plants have
thorns or tough leaves. The most beautiful land in existence is Mullai after
Marutham. Tolkappiyam, directly and indirectly, gives many messages like
the land which helped the arts to flourish as there was more rest here. He
said the post-ice period is the peak season for palai because of the presence
of cold palai. Tolkappier.
The best season for palai is the spring season (Chitrai, Vaikasi),
the late spring season (Ani, Aadi), and the post-glacial season (Masi,
Panguni). Mentions. Early to Noon.
It can be seen that Tolkappiyar wanted that the people living in

each land area should have a system of earning money based on that area.
Due to natural causes and human self-interest, when the four lands changed
their status and became a desert, the people living there engaged in banditry,
and everyone left their families everywhere for the sake of wealth.
Therefore, economic life based on land would be better and this is

why Tolkappiyar has divided it into four parts. When looking at the fact that
the people living in each land are engaged in their respective industries
based on the raw materials available in each area, it is clear that Tolkappiyar
wanted to create a system of earning material based on the land
environment and labor.
48
We know that the ancient Tamils divided four types of lands

namely Kurinji, Mullai, Marutham and Neithal, and another land called the
fainting palai. It will be said depending on the characteristics of those lands.
The animals of Palai land are found in Kurinji Mullai land animals like tiger,
elephant, deer, and leopard. Birds are eagle, falcon (Eruvai), pigeon, crow,
koogai (Kudinja, owl). Palai, varvai Murungai, maram, woman, ilvam
Uzhinjai, omai, ilupai, are the trees that grow in Palai land. Arid water in the
ground, Kanyaru water well, water well.
Baal also has the meaning of Vemmai (Corporate dictionary). The

land rich in Vemmai was called Balai. People are fed there. Valluvar (Kural78)
shows this as proof of a loveless life as a tree withered by a violent eye does
not sprout.
A desert is not static. Palai is caused by natural change and human

change of mind. Tolkappiyar propounds the principle of Nanilam in internal
medicine. But there are many songs about Balaithina in the Sangha records.
It is noteworthy that the 35 songs in the Balaikali section compiled in the
collection of Chera Mannan's book "Balai Kali" by the Sangha poet
Perungatungo in Tamil and the songs about Balaithina in other Sangha
books also mention the life of the people of the Sangha period.
palai land and any land that has become palai can also become
palai at one time. After 12 years of varakadam (poverty without rain) didn't
Pandi Nadu prosper?
The Gulf countries were once deserts. Are there more prosperous
countries now? If Kaveri River runs out of water, Thanjavur may turn into a
palai land. It is natural for people to fail in their status and morals when
poverty occurs.
There may be some killers in society, like the weeds that grow
among the growing crops. They live here in hiding for fear of royal
punishment. They were called Maravars because they were contrary to virtue.
The king sometimes used them as warriors. So the player.
They were called forgetful. They have the habit of Kuruvar who are
Kurinji people and Adiar who are Mullai Nilam people. They worship
49
Koratavai as a deity. That is why nolai (sesame balls) found in Kurinji and
Mullai during the worship of Koravai, the seeds of mochai (shundal), pindi
(aval), ninam, blood, kudar, ghee and honey. etc. created by Vetchi itself, it is
Purane (Thol 1002) Vetshi's
morals are very attractive.
Thirumurugaattuppa refers to
Murugan, who is considered
as the Tamil God, with the
series "Kortavai Siruva"
"Pahayol Kuzhavi"], where
those who go to attract Anir
say the glories of Kotravai and
worship that deity.
All the animals

there were in Kurinji and Mullai. These lands are losing strength and there is
a chance to change back to Kurinji or Mullai. That is why he did not call the
palai land as land.So Tolkappiyar said there are four stable land systems
around the world. He can be called a great scholar for today's scientists.
Conclusion of Tamil culture
Tamil culture is the culture of Tamil people. Tamil culture is

rooted in the ways of life of Tamils in India, Sri Lanka, Malaysia, Singapore
and around the world. Tamil culture is expressed in language, literature,
music, dance, folk art, martial arts, painting, sculpture, architecture, sports,
media, humor, food, clothing, celebrations, philosophy, religions, traditions,
rituals, institutions, science and technology. Tamil culture refers to the
unique cultural elements maintained through the Tamil language, Tamil
patriotism, Tamil traditions, history, values, arts, social, economic and
political platforms.
50
Although Tamil culture has maintained, revised and improved features over
time, it is a dialectical culture that is subject to continuous change.
"The structure of Tamil culture basically has two aspects. One is culture
dependent. The other is culture independent. That is, the 'external elements'
that embody Tamil culture are culturally dependent and their 'internal
elements' are compatible with global systems. It is the implication." [1]
As Bhavanar says, culture is a changed morality, civilization is a changed life.

The former is 'subcomponent' and the latter is 'subcomponent'. There are
civilized cultures and uncivilized cultures. Tamil culture is impressive in
both.
In many cases it is difficult to clearly define what is Tamil culture and what is
not Tamil culture but an intellectual assessment can be made. For example,
Judaism and Sikhism do not come within the cultural circle of Tamils. On the
contrary, Saivism has a close connection with Tamil culture.
….. Thank you ….
51
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Five Dept Lands

Ancient Tamil society

Five lands ( Ainthinai nilam) 9

© 2023 J.Vijay prabhu. All rights reserved.

The three ancient Tamil dynasties namely Chera, Chola, and

Rapid changes in the political situation of the rest of India

A discovery of a rare fossilized baby brain in the Viluppuram district, by a

Ancient Tamil Nadu contained three monarchical states, headed

Historians speculate that these people followed Buddhist or Jain

Tamil script replaced the vatteluttu script throughout Tamil Nadu

Tamil epic, Kamban's Ramavatharam, was written in the 13th century. A

collected and systematized into several anthologies. Sanskrit was patronized

Nambi Andar Nambi, who was a contemporary of Rajaraja Chola I, collected

hagiology of Saivism was standardized in Periyapuranam by Sekkilar, who

lived during the reign of Kulothunga Chola II (1133–1150 CE). Jayamkondar's

Kalingattupparani, a semi-historical account of the two invasions of Kalinga

by Kulothunga Chola was an early example of biographical work.

Land-based discrimination is land-based. Tamil Nadu land consists of

● Kurinji is a mountain and mountain-based place.

● Forest and forest-related land are Mullaith.

● The wasteland situated between these two was called Paalai.

● The field and the land belonging to the field is Marutham,

● The ocean and sea-based space was also called Neidhal.

Five lands ( Ainthinai nilam)

The fivedept state of mind(Ainthinai mananilai)

● There is no separate land in Tamil Nadu that can be called Balai.

The fivedept Times ( Aintinai pozhudhu)

Denoting the six divisional symbols of a day is Sirupozhudhu( small times).

Naṇ pakal (noon) 10 a.m. to 2 p.m

Erpaadu(afternoon) 2 p.m to 6 p.m

Maalai(evening) 6 p.m to 10 p.m

Yaamam(night) 10 p.m to 2 a.m

vaikaṟai(early morning) 2 a.m to 6 a.m

Perumpozhudhu Tamil Months

Ilavenil (Early summer) Chitrai, Vaikasi

Mudhuvenil(Later summer) Aani, Aadi

Kaar(Rain) Avani, Puratasi

Kulir(cold) Aipasi, Karthikai

Munpani(early winter) Margazhi, Thai

Pinpani(later winter) Masi, Panguni

The times given to the departments on Tholkappiyam basis are as follows;

Lands Sirupozhudhu Perumpozhudhu

Kurinchi Yaamam(night) Kulir(cold) &

Mullai Maalai(evening) Kaar(Rain) &

Marudham vaikaṟai(early morning) -

Paalai Naṇ pakal (noon) Ilavenil (Early summer),

The subject matter of Sangha literature is Akham and Purum.

The grammarians mentioned terrestrial animate and inanimate

Kurinjithina tells about the life events of hill people. They

"Kuruku is called Kurinji, Maruvu is called Marutham, Mullu is

Kapila is the one who sings most of the Sangha literature in

"Chancellor Kapilar cannot fabricate a campaign in a mountain and

Nakkeer praises that “Kapilan is famous for his music”.

“ Nuvaluṅ kalaimurai cirantanavae

Paṭ aluḷ payinravai naṭ um Kalai”

The land belonging to Kurinchi Department is hilly and hilly land.

Themes of Kurinjit Deityana: Deity - Murugan; People - Silamban,

Incorporation of Titles and Discipline relating to Incorporation.

The mental and marital morals of Agathina Mantras are divided

This is called draft (asking or urging to marry). It can be interpreted as a

He who is referred to as Velpan is considered to be exalted in

A woman living in Kurinji land is called 'Kodichi'. This word is a

A vase flower is blooming in the