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Historical Perspectives and Role of Women in Tamil Literature

Article · March 2019

DOI: 10.9756/IJRAS.01

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Women Empowerment: Leadership and Socio-Cultural Dimensions

Historical Perspectives and Role of Women in Tamil Literature

Dr. Lakshmipriya Soundararajan

Associate Professor
Department of Management Studies
KG College of Arts and Science, Coimbatore, Tamil Nadu

Abstract

The Indian literature landscape has never been shaped equally by both genders, with
the male perspective dominating. Even though there are few women poets who
broke the mould and rage a trace by leaving a permanent mark to Tamil literature.
The male dominated and male centric priorities have been the found from various
literary works throughout history, starting from medieval period until half of 20th
century. Inquisitively, there is something different in early Tamil literature. Women
play very prominent roles in early Tamil epics in the earliest period of Tamil poetry
during sangam period. Poetry is the most popular literary genre. It has been admired
and loved by women as it is a way of expressing women’s feeling, which is from
their tender hearts. The article speaks about the historical perspectives of women
from Sangam age to 21st century and role of women in Tamil literature.

Keywords

Sangam Age; Tamil Literature; Tamil poetry; Women.

Introduction

The communal expansions can be deliberated by the level of women’s education

and prominence. Women in Tamil society have a place of their own. Tamil Nadu is
the birth place of culture which is distinctive in giving significance to the women in
education, freedom, right to accede property, right to focus religious rituals and
status several centuries from Sangam age. Women held very important position in
ancient Tamil society. They have played an imperative role in the society and
indeed alleged with high esteem. Moreover, they are personified as the custodian of
family traditions. The women of the Sangam Age (Sangakalam: சங்ககாலம்)
period between 300BCE to 300 CE had distinguished themselves in their culture,
accomplished as symbols of virtuous livelihood. In Vedic period women were the
governess in the names of Acaryani and Updhyayini. Women from ancient period
exhibit their talents and attitudes in Military, Business, and Politics. Three Sangams
flourished under the royal patronage of the Pandyas, Cholas and Cheras which is
estimated between BC 300 to AD 300 years which is called as Sangam age in Tamil
History. Various literary works flourished during this age. The first Sangam, held at
then Madurai, was attended by gods and legendary sages but no literary work of this

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Women Empowerment: Leadership and Socio-Cultural Dimensions

Sangam was available. The second Sangam was held at Kapadapuram but the all the
literary works had perished except Tolkappiyam. The third Sangam at Madurai was
founded by Mudathirumaran. It was attended by a large number of poets who
produced voluminous literature but only a few had survived (Iyengar, 1982).
Tholkappiam, Aganaanuru, Kurunthogai, Pura-Nanuru, Madurai Kanji, Nartrinai,
Nedunelvadai, Tirukural, Naladiyar and Silapathikaram are some of the pieces of
Sangam literature. The manuscript speaks about the status of women in sangam age,
their literary innate and virtues.

Status of Women in Sangam Age

Women of the Sangam age had much responsibility. Though, the husband earned
money, it was her duty to preserve it for the maintenance of her family (Pillai,
1968). They have shown a clear picture about Sangam women and their status.
There was no equality between men and women legally as well as socially. The
treatment of women known for their “love, shyness and implicit acceptance and
retention of elderly advice without question”, were the ideal feminine traits
(Tholkappiyam). It has been quoted in Tholkapiam that frightening, understanding,
bashfulness and learning are good characteristics of a woman and also humility,
peace, truthfulness, speaking good words also included in this list (Rosapoo &
Kalyanasundari, 1974). The Tamil society has been emphasizing chastity as the
most important virtue of the women. It is true that in ancient Tamil society, we have
scores of poetesses whose poetic talents are not in any way inferior to those of the
poets. Women were free to attend the public functions that took place in their towns
or villages listened and participated in the discussions taken place (Agesthialingom,
1971). ‘Aganaanuru’ says that Sangam age women enjoyed the freedom with good
education. For instance, Sangam literature says that there were 26 poetesses in that
period. Some of the women poetess are Avvaiyar, Kavar Pentu (Purananuru),
Velliveedhiyar and Ponmudiyar. Among those ‘Avvaiyar’ was the famous poetess
of this age. There were 58 poems written by Avvaiyar in the Sangam literature
(Thiruchandran, 1997). Women like Draupadi and Kannaki challenged the most
powerful kings of the day and vowed to destroy injustice. Women like Damayanti
and Savitri fought for their husbands and won the cases. Sita and Mandodari, wives
of rivals, were praised for their chastity. Gargi Vachaknavi was quoted for women’s
education and freedom from ancient days. She was invited to attend an assembly of
scholars to discuss philosophical matters. The women were the warrior community
mentioned in Purananuru, as Mudinmahlir. The women due to their involvement in
the multifarious social and religious services placed at the highest pedestal in the
ladder of social status.

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Women’s literary Innate and Virtues in Sangam literature

The literature has witnessed the roles of women sprouting from sangam ages until
recent times. The most soul-stirring works contributed by the Tamil poetesses of
Sangam period have been praised as the repositories of poetic excellence and fertile
wisdom. Sangam Tamil literatures have the highest number of women poets
(poetesses) in the world who were able to compose poems and attended assemblies.
Sangam literature Purananuru give evidences about extraordinary courage displayed
by women at times of war. The first Tamil Sangam was founded by Pandya King
Kaisina Vazhudhi in 10527 BC, wherein 4449 poets assembled in this Sangam. The
works like Mudhunarai, Mudukuru, Kalariyavilai were created in this period.
Outstanding among the poetesses were Anji Attai Makaļ Nakaiyar, Allur Nan
Mullaiyar, Adi mandiyar, Uttiyar, Unpittaiyar, Okkur Masattiyar, Avvaiyar,
Nannakaiyar, Kakkaippatiniyar, Nachellaiyar, Kavarpendu, Kuramakal Ilaveyiņiyar
Nakkaņņaiyar, Nettimaiyar, Nedumpalliyattai, Pari Makalir, Punkan Uttiraiyar,
Budappaņdiyan Devi, Perunkoppeņdu, Peymakaļ llaveyini, Pottiyar,
Pondaippasalaiyar, Marokkattu Nappasalaiyar, Varumulaiyaritti, Veņņikkuyatttiyar,
Vellividiyar, Veri patiya Kamakkaņņiyar. Of the above women poets Avvaiyar
outshines as the most distinguished one who could tender sage counsel even to
mighty monarchs and Kakkaippadiniyar has contributed twelve works in ettuthohai,
purananooru and pathittrupathu.

Seven Stages of Women in Sangam Age

Sangam literature divides the life of women in seven stages. The Ulas talk of the
Elu-Paruvams or seven stages of women from their childhood to ripe old age. The
commentator Naccinarkkiniyar identifies the elu paruva makalir (seven stage
women) with harlots. The Elu paruva makalir and those stages are the following:
1) Petai Stage (innocent child) from the age 5 to 7 (3 years)
2) Petumpai Stage (young girl) 8 to 11 (4 years)
3) Mankai Stage (adolescent) 12 and 13 (2 years)
4) Matantai Stage (nubile girl) 14 to 19 (6 years)
5) Arivai Stage (Maiden) 20 to 25 (6 years)
6) Terivai Stage (womanhood) 26 to 32 (7 years) and
7) Perilampen Stage (more matured woman) 32 to 40 (9years)

Women in Vedic Period

Women of the Vedic period (circa 1500-1200 BCE), were epitomes of intellectual
and spiritual attainments. The Vedas have volumes to say about these women, who
both complemented and supplemented their male partners. The Rig Veda speaks
about the women during the Vedic age, more than 3,000 years ago women were

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assigned a high place in society. They shared an equal standing with their men folk
and enjoyed a kind of liberty that actually had societal sanctions. The ancient Hindu
philosophical concept of ‘shakti’, the feminine principle of energy, was also a
product of this age. This took the form of worship of the female idols or goddesses.
The feminine forms of the Absolute and the popular Hindu goddesses are believed
to have taken shape in the Vedic era. These female forms came to represent
different feminine qualities and energies of the Brahman. Goddess Kali portrays the
destructive energy, Durga the protective, Lakshmi the nourishing, and Saraswati the
creative. The mention of female scholars and sages of the Vedic age like Vac,
Ambhrni, Romasa, Gargi, Khona in the Vedic lore corroborates this view. These
highly intelligent and greatly learned women, who chose the path of Vedic studies,
were called ‘brahmavadinis’, and women who opted out of education for married
life were called ‘sadyovadhus’. Co-education seems to have existed in this period
and both the sexes got equal attention from the teacher.

Great Women poetess of Shaivam, Vaishnavam & Buddhism Literature

Shaivam Literature and Women Poetess: There have been many great women
who stood splendid in the Shaivism. Starting from the mother of Universe Goddess
Shakthi showed to the entire globe the real essence of devotion. It was karaikkal
ammaiyar who sang the first Thiruppadhikam, which is also referred to as Muththa
Thiruppadhikam and the saints and devotees followed this with great reverence to
this saint. These women are wonderful in many perspectives. They led a saintly life
dedicating their lives completely in the spiritual pursuit. Mangayarkkarasiyar (50th
Naayanmar), Isaignaaniyar (63rd Naayanmar), and Karaikkal Ammaiyar (24th
Naayanmar) were remarkable women naayanmars who contributed for shaivam
literature. The devotion of Mangayarkkarasiyar to Lord Shiva is recounted in the
hagiographic poem Periyapuranam compiled by Sekkizhar as well as in the
Tiruthhthondar Thogai written by the poet-saint Sundarar. Karaikkal Ammaiyar is
revered as a Tamil Shiva-bhakti saint by Tamil people in south India and elsewhere
who are Shaivas. She composed 143 verses expressing her praise of and devotion
(bhakti) to the Hindu deity Shiva (Śiva). The 101-verse poem entitled Arputat
Tiruvantati, the twenty-verse poem entitled Tiru Irattai Manimalai and two hymns
set to music in eleven verses entitled Tiruvalankattut Tiruppatikam. She is one of
only three female named saints in the authoritative Tamil Shiva-bhakti devotional
tradition (Siva-bhakti; devotional participation dedicated to the god Shiva), and the
only woman among those saints to have authored devotional works.

Vaishnavism Literature and Women Poetess: Andal nachiyar is the only alwar
who written poems about lord Krishna and vaishnavism. She has written Nachiar
Thirumozhi and Thirupavai. Nachiar Tirumozhi is a set of 143 verses composed by
Andal, one of the twelve Azhwars in Vaishanvaite tradition. These 143 verses are a
part of the 4000 divine hymns of Nalayira Divya Prabandham. The verses are
classified into fourteen decads namely, prayer to Kama, not to destroy sand castle,

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Vastapraharana, securing union with Lord, requesting cuckoo to call her Lord,
Kothai’s marriage, eulogizing Vishnu’s conch, Megha Sandesa, prangs of
separation from Lord, seeking help to attain Lord and in praise of Ranganatha. The
Tiruppavai is a collection of thirty stanzas (paasurams) written in Tamil by Andal
(also known as Nachiyar), in praise of the Lord Perumal, (Vishnu). It is part of
Divya Prabandha, a work of the twelve Alvars, and is important part of Tamil
literature. Tiruppavai is said to be ‘Vedam Anaithukkum Vithagum’, meaning it is
the seed of the vedam. As the entire tree and the trees coming from it are hidden in
the subtle seed, so is the entire essence of vedam hidden in Tiruppavai which can be
revealed only under the guidance of an acharya or a guru who is well versed in
vedic scriptures.

Buddhism Literature and Women Poetess: Buddhism also made valuable

contribution to the field of literature. A vast and varied nature of literature was
produced in the popular language of the people. The Tripitakas and Jataka the most
important literary works of the Buddhist, are held in high esteem and have been
translated into various foreign languages. Originally these works were written in
Pali, the language of the masses. They are given the same honoured position by the
Buddhist which is given to the Vedas by the Brahmanas. These works are of much
historical importance because they help us in linking also early history of ancient
India. By the time of the Buddha, women were steadily losing the religious and
educational privileges as they were losing their rights for upanayana. The admission
of women to the Buddhist order gave a great impetus to the cause of female
education among the ladies in commercial and aristocratic families. Like the
Brahmavadanis in Brahmanical circles, several ladies, in Buddhist families, used to
lead a life of celibacy with the aim of understanding and following the eternal truths
of religion and philosophy. Some of them like Sanghamitra went even to foreign
countries like Ceylon and became famous as teachers of the Holy Scriptures.
Among the authoresses of the Therigatha, who were all believed to have obtained
the salvation, thirty two were unmarried women and ten married ones. Among the
former Subha, Anopama and Sumedha belonged to rich families who are said to
have been wooed by princes and rich merchants. When a large percentage of girls
were leading a life of celibacy in pursuit of religion and philosophy it is but natural
to presume that education among them must have been high.

Jainism Literature and Women Poetess: Parts of the Sangam literature in Tamil
are attributed to Jaina authors. The authenticity and interpolations are controversial,
because the Sangam literature presents Hindu ideas. Some scholars state that the
Jain portions of the Sangam literature were added about or after the 8th-century CE,
and they are not the ancient layer. The Sittannavasal cavern continued to be the
Holy Sramana Abode until the 7th and 8th centuries. Inscriptions over the
remaining stone beds name mendicants such as Tol kunrattu Kadavulan, Tirunilan,
Tiruppuranan, Tittaicharanan, Sri Purrnacandran, Thiruchatthan, Ilangowthaman,
Sri Ulagathithan, and Nityakaran Pattakali as monks. Tamil Jain texts such as the

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Women Empowerment: Leadership and Socio-Cultural Dimensions

Cīvaka Cintāmaṇi and Nālaṭiyār are credited to Digambara Jain authors. The Tamil
Jain literature, according to Dundas, has been "lovingly studied and commented
upon for centuries by Hindus as well as Jains" (Tukol, 1980). The themes of two of
the Tamil epics, including the Silapadikkaram, have an embedded influence of
Jainism. Jain literature is believed to have been transmitted by an oral tradition. It
may be pointed out that the tradition of lady scholars is known to Puranas as well.
Bhagavata, for instance, refers to two daughters of Dakshayana as experts in
theology and philosophy. The Jaina male teacher was called Bhatara and sometimes
Acharya, which means that he was a great scholar. The lady teacher was known by
the term Kuratti. The male students were called Manakkar. The women students
were called Manankkiyar and Pillaikal (Pillai, J. K. 1972).

Women Tamil Poetess in Current Century

From ancient period, Tamil literature has the highest number of women poets in the
world. It is amazing to see they were able to compose poems and attend assemblies
of poets. They express their feelings in various ways. Though women have come a
long way, they still face discrimination in the society, there are still people who do
not like a woman having voice and there are terrible crimes against them. Malathi
Maithri, Suganthi Subramanian, Thamizhachchi Thangapandian, Balabharathi,
Bharathi Krishnan, Kanimozhi, Thamizhnadhi, Fahima Jahan, Geethanjali
Priyadarshini and Sugirtharani were noteworthy poets of Tamil in this current
century.

Scope and Implications

Tamil literature has a rich and long literary tradition spanning more than two
thousand years. The early Sangam literature, starting from the period of 2nd century
BCE (Akananuru, Kurunthogai, Natrinai are dated before 300 BCE), contain
anthologies of various poets dealing with many aspects of life, including love, war,
social values and religion. In South India, the illustrious Tamil Sangam was an
academy of literary celebrities patronised by the different kings. The Third Sangam
flourished at Madurai about the opening centuries of the Christian Era while the two
earlier sangams are believed to have existed much earlier. This was followed by the
early epics and moral literature, authored by Hindu, Jain and Buddhist authors,
lasting up to the 5th century CE. From the 6th to 12th century CE, the Tamil
devotional poems written by Nayanmars (sages of Shaivism) and Alvars (sages of
Vaishnavism), heralded the great Bhakti movement which later engulfed the entire
Indian subcontinent. It is during this era that some of the grandest of Tamil literary
classics like Kambaramayanam and Periya Puranam were authored and many poets
were patronized by the imperial Chola and Pandya empires. This could not be found
in any other language of that time. The degree of freedom given to women to move
about in society and to take part in public life gives a good idea of the nature of its
administration and enables us to know how far it had realized the difficult truth that

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women too have a contribution of their own to make to its development and
progress. The aspects of social life gleaned from literature and materials remains of
archaeological excavations show the women society is advanced in several respects.
The tradition of women writing has been much ignored due to the inferior position
women have held in male-dominated societies.

Conclusion

Now-a-days women deteriorate their chances in different fields of literature and

are isolated on account of they are women. Deep biases and severe poverty
against women create a merciless cycle of discrimination that keeps them from
satisfying their maximum capacity. 21st century is the century for change. The
Planet Earth is ready for ‘The Shift of the Ages’. In this new era, love and
compassion will rule the roost and the woman with her natural attributes of
compassion will sow the seeds of global transformation. These changes have
already begun, and soon they will gain an unprecedented momentum. In the 21st
century women do not need to look at the historical injustices done to her. It’s
time to put all that behind her and look forward to her empowered role in this
‘Aquarian age’. Hence, it has been proved through various literatures that
women associations and welfare programmes in Tamil Nadu develop the status
of women poetess especially in the field of literature.

References

Agesthialingom, S. (1971). “Women in Tamil Society (The Classical Period)”, The

Journal of Asian Studies, Vol.30, No.4, pp.907-908.

Mahalingam, T.V. (1940). Administration and Social Life under Vijayanagar,

University of Madras, Madras, p.348.

Iyengar. S. P. T. (1982). History of Tamils from the earliest times to 600 A. D.,
New Delhi, p.242.

Jaya Kothai, P. (1972). “Indian Education Historical Foundations”, Elango

Pattipagam, Chennai, p. 56.

Pillai, D. (1968). Explanatory Commentary of Nattinai, Chennai, pp.10-11.

Pillai, V. (1950). Pen Kalvi, (Tamil), Saiva Siddhanta Publishing Society,

Tirunelveli, p.15.

Pillay, K. K. (1969). Social History of the Tamils, University of Madras, Madras,

pp.155-157

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Report of the Indian Education Commission, 1882, Calcutta, p.521.

Rosapoo and Kalyana Sundari (1974), op.cit., p.12.

Sastri. N. K. A. (1988). A History of South India, Oxford University Press, Madras,

1988, p.40.

Thiruchandran, S. (1997). Some of the Tamil Historical Images: A Feminist

Perspective, Colombo, p.5.

Tukol, T. K. (1980). Jainism in South India, in Compendium of Jainism, Harvard

University Archives.

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