Commentaries in Tamil literary tradition

Commentaries to literary works remain one of the most important and telling aspects of the Tamil literary tradition. Commentaries to ancient Tamil works have been written since the medieval period and continue to be written in the modern era. Many ancient Tamil works continue to remain in comprehension chiefly due to exegesis or commentaries written on them. The most famous examples of such works are the Tolkappiyam and the Tirukkural, with the latter remaining the most reviewed work in the Tamil literature.

Background

Tamil is one of the most ancient and classical languages with a rich literary tradition in the world.Template:Sfn Along with Sanskrit, it remains one of the languages of the Indian subcontinent that are richest in literature.Template:Citation needed Ancient India is known for its unique oral tradition wherein knowledge was chiefly passed on as word of mouth from parents to their children and from preceptors to their students from one generation to the next.Template:Sfn The gradual buildup of this oral transfer of ideas through several generations resulted in an extensive corpus of knowledge, which eventually had to be written down on manuscripts.Template:Sfn This process generated a vast scholarship in every domain of life in the Indian subcontinent, and both Sanskrit and Tamil, along with other languages, saw an exponential growth in their literature over the millennia. Unlike Western tradition, where only critics abound, Indian literature is rife with commentators who both analyze the works and write exegesis on them.Template:Sfn Tamil literary tradition is no exception to this pan-Indian phenomenon, with commentary writing having developed as a distinct domain in the scholarly world over the millennia.Template:Sfn V. Suba Manikkanar cites the ancientness of the language as a reason for such development.Template:Sfn

The developing, patronizing, and guarding of the Tamil literature and the language was taken care of by different members of the society in different periods. In the Sangam period, the rulers of the Tamil land took the responsibility. During Pallava's reign in the Bhakti era, the Alwars and Nayanmars were responsible in developing the language. In the later Chola period, the responsibility shifted to the literary commentators who wrote exegesis on several ancient and contemporary works. During the period of the Nayakar's regin, minor dynastic kings and aristocratic chieftains furthered the Tamil language and literature. During the colonial era under the British rule, missionaries of both Indian and foreign religions and the Tamil groups established by the opulent section of the society contributed to the growth of the language. Post-Independence, the language continues to grow by various political parties and enthusiasts among the public.Template:Sfn The commentators of the medieval era are considered instrumental in preserving the ancient works for the posterity.Template:Sfn This is widely acknowledged by scholars, including U. V. Swaminatha Iyer, Pandithamani M. Kathiresan Chettiyar, S. Venkatarama Chettiyar, and M. Arunachalam, among others.Template:Sfn

History

Commentaries to literary works did not exist during antiquity. According to Perasiriyar, verses 653 and 656 of the "Porul" section of the Tolkappiyam assert this fact.Template:Sfn Commentaries to work was literally non-existent during the Sangam era.Template:Sfn The development of commentaries is thought to have begun around the medieval times during the time of the later Cholas (11th to 14th centuries CE) and developed over the centuries.Template:Sfn The exegesis to the work Iraiyanar Kalaviyal is considered the first commentary in the Tamil literary tradition.Template:Sfn According to A. M. Paramasivanandhan, it is the first prosaic commentary to a composition in verse.Template:Sfn Iraiyanar Kalaviyal was passed on orally to nine generations from Nakkiranar till Nilakandanar. It was written down in manuscripts only in the 8th century CE.Template:Sfn

Commentaries had a humble beginning in history.Template:Sfn The earliest commentaries were more of glossaries listing the meanings of difficult terms appearing in poetries.Template:Sfn As time went by, few historical accounts pertaining to the verse on hand were appended to these glossary lists. Such commentaries were termed arumpadha urai (literally, glossary commentary).Template:Sfn The first commentary to the Silappathigaram was of such kind.Template:Sfn Over time, with the addition of few intermittent, brief notes to the glossary explanations, these "glossary" commentaries morphed into what came to be known as kurippurai (literally, notes commentary).Template:Sfn The earliest commentaries to the Sangam works of Pathittrupatthu, Agananuru, Purananuru, Ainkurunuru, and Paripaadal are examples of notes commentaries.Template:Sfn As with most of the ancient Tamil works, not much is known about the authors of these commentaries.Template:Sfn With centuries of scholarships over the works, these commentaries expanded to become vilakka urai (literally, explanatory commentary), which contained several examples and elaborations in their briefings.Template:Sfn For instance, the earliest commentary to Nammalwar's Tiruvaimoli was 6,000 lines in length, which later expanded to 9,000, then to 24,000, and finally to 36,000 lines.Template:Sfn

The vilakka urai commentaries are considered the best of all the commentaries and have stood the test of time, chiefly owing to their emulating the best of their arumpadha urai and kurippurai predecessors.Template:Sfn Mohan and Sokkalingam call this literary phenomenon the "survival of the fittest".Template:Sfn Thus the later commentaries to the Tolkappiyam such as those by Senavaraiyar, Paerasiriyar, Nacchinarkkiniyar, and Deivacchilaiyar are preferred to the earliest commentary by Ilampooranar.Template:Sfn The 36,000-lined Eedu commentary to Tiruvaimoli fared the best among other earlier commentaries to the work.Template:Sfn Parimelalhagar's commentary is considered the best among the ten medieval commentaries to the Kural text.Template:Sfn Sivagnana Munivar's Nannul Virutthi Urai took precedence over older commentaries to Nannul such as those by Mayilai Nathar and Shankara Namacchivayar.Template:Sfn Despite several earlier commentaries to Sivagnana Bodham, the Sivagnana Padiyam which appeared much later is considered the best.Template:Sfn

When the first commentaries began to appear in the Tamil literary world, they appeared more in the prevalent spoken dialect. More often than not, they resembled the conversations between a preceptor and a disciple. This is because the commentators who wrote the earliest commentaries were scholars who taught students on those subjects. Examples of such commentaries include the early commentaries to Iraiyanar Agapporul, Senavaraiyar's commentary to Part II of the Tolkappiyam, Perasiriyar's commentary to Tirukkovaiyar, Kaalingar's commentary to the Tirukkural.Template:Sfn

The Bhakti literature, which proliferated during the Bhakti era that began around the eighth century CE,Template:Sfn remained without any exegeses for centuries.Template:Sfn This was chiefly because of the widespread notion that spiritual texts should be interpreted only through personal experience and not by the elaborations given by others.Template:Sfn Nevertheless, during the time of Ramanuja in the 10th century, scholars attempted to write commentaries to the Vaishnavite works of the Alwars.Template:Sfn Initially met with rejection, they slowly gained acceptance with the public discourses given by religious scholars.Template:Sfn These discourses were written down by scholars among the audience and grew to become exegeses on their own.Template:Sfn Exegeses to Shivite works, nevertheless, did not appear until the 19th century. It was only in the 20th century that scholars felt the need for literary commentaries to the Shivite literature.Template:Sfn

In the words of Mohan and Sokkalingam, the commentators are considered responsible for initiation the process of "return to classicism."Template:Sfn According to S. Vaiyapuri Pillai, they are also responsible for the revival of interest among the general public in the study of olden literature and linguistics, especially when the original dialect of the language was no more in general usage.Template:Sfn Chief among them were Ilampooranar, Senavaraiyar, Paerasiriyar, Nacchinarkkiniyar, Parimelalhagar, and Adiyarkku Nallar, who lived between the 11th and the 14th centuries CE.Template:Sfn Scholars consider this period as the golden age of Tamil prosaic literature.Template:Sfn

Types of commentaries

Commentaries in verse

In Indian literary tradition, exegeses are also written in verse form to the original work in verse, which remained a widespread practice since the ancient times.Template:Sfn While this is more common with Sanskrit works, the Tamil literary tradition, too, has had this practice since the middle ages.Template:Sfn The exemplifying venbas of the Sivagyana Bodham and Siddhiyar remain in verse forms.Template:Sfn In his Periyapuranam, Sekkilar's exegesis to the Thevaram appears in verse.Template:Sfn There was an exegesis in verse to the Sangam work of the Akananuru.Template:Sfn Many earliest commentaries of the Tirukkural appear in verse.Template:Sfn Even after the arrival of prosaic commentaries to the Kural text, such as the ten medieval commentaries, as many as 21 verse commentaries to the Kural text were written in the medieval times, such as the Murugesar Muduneri Venba, Jinendra Venba, Irangesa Venba, Sivasiva Venba, Dhinakara Venba, Vadamalai Venba, and Somesar Mudumoli Venba.Template:Sfn Template:Sfn Template:Sfn Kumarakurubarar's Needhineri Vilakkam explains several Kural couplets in verse.Template:Sfn In his work Kalladam, Kalladar has written verse exegesis akaval meter to 100 verses of the Tirukkovaiyar.Template:Sfn Aandippulavar's 15th-century exegesis to the Nannul and Gurugyanasambandar's Gyanavarana Vilakkam, which is an exegesis to the Sivagyana Siddar's philosophy, are all examples of commentaries in verse form.Template:Sfn

The practice of writing exegeses in verse form continued well into the 20th century.Template:Sfn Examples include verse commentaries to the Kural literature such as Tirukkural Akaval, Kutti Kural, and Tirukkural Isai Maalai, Bharathidasan's elaborations of some of the Kurunthogai verses, and Kannadasan's elaborations of some of the Mutthollayiram.Template:Sfn

Self-written commentaries

Self-written commentaries are commentaries that are written by the author himself/herself. According to the 17th-century work Prayoga Vivegam, the practice of writing self-written commentaries in the Indian Subcontinent began in Sanskrit literature.Template:Sfn The first self-written commentary in the Tamil literature was the one written by Iyyanaridhanar for his work Purapporul Venbamaalai.Template:Sfn This was followed by several others, including the following:Template:Sfn

The exegesis of the 12th-century author for his work Thandiyalankaaram
Meikkanda Thevar's exegesis to the 12 axioms of his work Sivagyana Bodham
The late-13th-century author Naarkavirajanambi's exegesis to his grammar work Akapporul Vilakkam
The 17th-century author Subramaniya Dikshitar's exegesis to his grammar work Prayoga Vivegam
Vaidhyanatha Desikar's exegesis to his grammar work Ilakkana Vilakkam
Swaminatha Desikar's exegesis to his grammar work Ilakkana Kotthu
Constanzo Beschi's exegesis to his work Thonnul Vilakkam

This trend, too, continued well into the 20th century, with authors such as R. Raghava Iyengar, Jegaveera Pandiyanar, and Bharathidasan writing their own exegesis to their respective works of Paari Kaadhai, Kumaresa Venba, and Pudhiya Aatthicchudi.Template:Sfn

Dialogic commentaries

The process of writing prosaic commentaries to the itihasas, puranas, and other Indian epics, which were originally written in verse, began in the early 19th century.Template:Sfn Exegeses to epics such as the Ramayana, the Mahabaratha, Periya Puranam, and Kanda Puranam, began to appear in Tamil, and these came to be known as vasanam or dialogic commentaries.Template:Sfn Soon, dialogic commentaries to the Sangam works, such as the Eight Anthologies and Ten Idylls series of texts, began to appear.Template:Sfn

Compiled commentaries

Twentieth century witnessed the practice of comparative study and compilation of exegeses from different periods.Template:Sfn The prime example of this type of anthological exegeses is that of the Tirukkural. Commentaries to the Kural text are available at least from the 10th century CE, and scholars have been continuously analyzing various Kural commentaries ever since.Template:Sfn These have resulted in the publication of various commentary compilations to the Kural text in the 20th century, such as Tirukkural Urai Kotthu (Compendium of Kural exegeses), Tirukkural Urai Valam (Kural exegeses omnibus), and Tirukkural Urai Vettrumai (Differences in Kural exegeses).Template:Sfn Old exegeses to the Naladiyar were compiled and published in two volumes entitled Naladiyar Urai Valam by the Saraswati Mahal Library.Template:Sfn Similar compiled commentaries have appeared for other works such as the Tirumurugattrupadai and the Tolkappiyam.Template:Sfn Compiled commentaries to the Tolkappiyam have appeared exclusively for each of the three parts of the work.Template:Sfn

Simplified commentaries

Simplified commentaries are commentaries written on age-old commentaries, which are complex by virtue of their ancientness, in order to make them comprehensive to the contemporary public.Template:Sfn The process of writing simplified commentaries began in 1949 with M. Varadharajan's exegesis on the Tirukkural titled Tirukkural Thelivurai,Template:Sfn Template:Sfn whose 175th edition was published in 2003.Template:Sfn Several similar commentaries started appearing on other ancient works such as the Tolkappiyam and the Athichudi.Template:Sfn

Citations

References

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உரை மரபுகள் [Conventions of Commentaries]{{#if:|, {{{last}}}}. Meiyappan Padhippagam(2011)
Statement on the Status of Tamil as a Classical Language, Hart, George L.. Institute for South Asia Studies, UC Berkeley. University of California Berkeley Department of South Asian Studies – Tamil(11 April 2000). Retrieved 3 February 2021.
உரையாசிரியர்கள் [Commentators]{{#if:|, {{{last}}}}. Manivasagar Padhippagam(2018)
திருக்குறள் நாவலர் தெளிவுரை (Tirukkural Navalar Commentary){{#if:|, {{{last}}}}. Navalar Nedunchezhiyan Kalvi Arakkattalai(1991)
திருக்குறளின் தனிச்சிறப்புகள் [Unique features of the Tirukkural]{{#if:Iraikuruvanar|, Iraikuruvanar}. Iraiyagam(2009)
The Sants: Studies in a Devotional Tradition of India{{#if:|, {{{last}}}}. Motilal Banarsidass(1987). ISBN 9788120802773
திருக்குறள் ஆய்வுமாலை [Tirukkural Research Papers]{{#if:|, {{{last}}}}. Tamil University(2013). ISBN 978-81-7090-435-9

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External links

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