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SANGAM AGE: A UNIQUE IDENTIFICATION OF CULTURAL HERITAGE OF

Dr. K.B.RANGARAJAN
Asst. Professor, Dept. Of Indian Culture& Tourism, Govt. Arts College (Auto)
Kumbakonam, Tanjore (dt), Tamilnadu, India. Pin: 612002

Received: June 30 , 2018 Accepted: August 06, 2018

ABSTRACT Tamil Nadu has a great tradition of heritage and culture that has developed over 2,000 years and
still continues to flourish. This great cultural heritage of the state of Tamil Nadu evolved through the rule of dynasties
that ruled the state during various phases of history. Many of the ruling dynasties gave patronage to Art and Culture
that resulted into the development and evolution of a unique Dravidian culture which Tamil Nadu today symbolizes.
The Sangam Age in Tamil country is significant and unique for its social, economic, religious and cultural life of the
Tamils. There was an all round development during this period. The Sangam literatures as well as the archaeological
findings reveal these developments. The Tamil society during the Sangam period was broadly divided into several
groups. In the beginning of the Sangam Age, The Tamil society was not organized on the basis of the Vedic caste system,
namely Brahmanas, Kshatriyas, Sudras. However, the earliest of the Sangam literature, Tolkappiyam refers to the four
divisions prevalent in the Sangam society namely, Anthanar, Arasar, Vaislyar and Vellalar, it may be said that this
classification roughly corresponds to the Vedic Social division. Another Sangam work, Purananuru mentions the names
of ancient Tamil tribes such as Thudiyan, Pannan, and Kadamban. These divisions indicate the complex social structure
prevalent in the Sangam Age. Tamil Nadu is one of the most urbanized states of India but most of the people still live in
villages.
Keywords: Sangam People, Cultural values, Tradition of Sangam, Social structure, Tamil literature

INTRODUCTION
Historians and Ideologists regard the Sangam period as the ‘classical age’ of the Tamils analogous to
the age of the classics in Greece and Rome and to that of the Renaissance of later period in Europe. Some
even consider the Sangam age as the ‘Golden age’ of the Tamils, which marked a unique epoch in the history
of the Tamilakam. The archaeological sources found from different explored or excavated sites throw light
on the various aspects of the political, social, economic, religious and cultural life of the Sangam age people.
However, the precious literary finds of this period discovered from various places in South India provide us
with the significant information in this regard. In other words, the Sangam literature is the major source for
the study of the Sangam age.
‘SANGAM’:
The term ‘Sangam’ literally means ‘confluence’. However, in the context of early South Indian history
this term can be rendered into English as an assembly, a college or an academy of learned people, held
under the patronage of the Pandyan kings, who were great lovers of literature and the fine arts. The Sangam
was a voluntary of organization of poets. It was similar to a Round Table Conference, which allowed sitting
room only to an authentic poet. This academy or assembly of learned people including the Sangam poets
produced literary works of high quality.
CHRONOLOGY
There is controversy among the scholars regarding the chronology of the Sangam age. The main
reason behind this is the lack of unanimity concerning the age of the Sangam works, which are of great
historical value for the study of the Sangam age. On the basis of the composition of Sangam literature K.A.N.
Sastri traces the Sangam age to the period A.D. 100-250. According to tradition, the Tolkappiyam is the
oldest among extant Tamil works. M. Arokiaswami holds that as Tolkappiar, the author of Tolkappiyam,
flourished sometime in the 4th or 3rd c.B.C., the same date can be assigned to this literary work. The
corroboration of the literary sources with archaeological data enables us to place the Sangam age in the
chronological span of roughly about 600 years from c. 300 B.C to A.D 300.
THE TRADITION OF THE THREE SANGAMS
The theory of the three Sangams establishes that these were successive and not contemporary. The
traditional accounts of Iraiyanar Ahapporul mention that there were three Sangams (I, II and III) held, which
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flourished for 9990 years at frequent intervals. These were attended by 8598 scholars. Sage Agastyar was
the founding father. The Ahapporul commentary also mentions about their successive order and the deluges
occurring during the intervals between them. These Sangams or academies were patronized by 197
Pandyan kings. According to the tradition, of the three successive Sangams the first two belong to
prehistory. All the three were held in the capital of the Pandyas. As the capital was shifted from time to
time, old Madurai was the headquarters of the first Sangam, and the second academy was held at
Kapatapuram. Both these centers were washed away by the sea during successive deluges. The third
Sangam was located in modern Madurai. The date of the third Sangam can be established with more
probability than the other Sangams. This date is taken to be the first two centuries of the Christian era and
probably the century immediately preceding the Christian era. The age of Tolkappiar is believed to be in the
second Sangam era and the third Sangam era coincides with the Indo-Roman trade with the contemporary
Imperial Rome. This dating is based on the evidence available in the accounts of the Greek writers of the
time. There are several references to the overseas trading activities between the Mediterranean world and
Tamil region. The same is also attested by the Sangam literature. Thus, the third Sangam witnessed the
production of numerous extant works. The Sangams can be compared to the French Academy in Europe in
modern times, which aimed at maintaining the purity of the language and literary standards. In the
beginning, admission to the Sangam was by co-option, but later it was by means of miraculous contrivance
by the Lord Siva, who was the permanent president of this august body.
THE SIGNIFICANCE OF SANGAM LITERATURE:
As mentioned earlier, the Sangam works contain mines of information for the study of early history of
Tamilakam. They reflect the matter of great historical importance. Tolkappiyam, a treatise on Tamil
grammar and poetics, composed probably during the second Sangam, is the oldest extant literary work in
Tamil. Whereas, the earliest Tamil poetry now available, generally known as Sangam poetry, is said to have
been produced during the period of the third Sangam. Modern scholarship use the term ‘Sangam Literature’
for only those works in verse (prose is of much later origin), which are comprised in the Ettutogai (Eight
collections), Pattupattu (Ten songs) and Patinenkilkanakku (The Eighteen Minor Works), which are judged
to have been produced in that order during the period A.D 150-250. The so called ‘Five Epics’ (‘the five
great poems’) include Jivakachintamani, Silappadikaram, Manimekalai, Valayapathi andKundalakesi. These
are assigned much later dates. Of these the last two are not extant. So, of the three ‘great poems’ that we
now have, Silappadikaram and Manimekalai are called the ‘twin epics’ because they form a continuous story
narrating the story of a single family – Kovalan (the rich merchant prince of Puhar), Kannagi (Kovalan’s
chaste wife), Madhavi (the dancer) with whom Kovalan lived in wedlock and Manimekalai, the child of this
wedlock. Ilango Adigal was the author of Silappadikaram. In the epic, Ilango is mentioned as the brother of
the reigning Chera king Senguttuvan. Manimekalai was written by Sathanar mainly to propound the
Buddhist doctrine among Tamils. Nonetheless, these poetical works describe about the social, religious,
economic and political conditions of Tamilakam with the focus on the cities like Madurai, Puhar
(Poompuhar/ Kaveripattinam), Vanji (Karur) and Kanchi.
While the individual poems included in the above mentioned three groups may be taken to have been
produced within the first three centuries of the Christian era, they were very probably collected and
arranged in the order in which they are now found, at a much later date. Length of the poem was one of the
very important bases for the classification into three broad divisions. The poems in the ‘Eight collections’
run from three to thirty one lines, whereas in the ‘Ten Songs’, the shortest poem runs to 103 lines and the
longest has 782 lines. The ‘Eighteen Minor Works’ include the ethical and didactic literature. The didactic
literature, which includes the world famous Tirukkural is mostly in stanza form, the stanza having from two
to five lines.
The Sangam collections at present consist of 2279 poems of varying lengths from 3 lines to about 800
lines. Some of these works are attributed to a single author, while others like the Naladiyar, contain the
contributions of many poets. This Sangam poetry available to us runs to more than 30,000 lines. These
were composed by 473 poets including women besides 102 being anonymous. Among the poets nearly 50
were women poets. These works reflect fairly advanced material culture. They also show that by the
Sangam age, Tamil as a language had attained maturity and had become a powerful and elegant medium of
literary expression. The language is inevitably archaic, though not perhaps more difficult to understand for
the modern Tamil. The Sangam poems are of two varieties, though scholars have divided them into various
categories on the basis of their subject matter. The two varieties are – the short ode and the long poem. For
a historian the short odes are of greater value than the long lyrics. However, generally the historical values
of these sources are irrespective of their length.
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The oldest are collected in 9 anthologies. The anthologies in which these are collected include –
Ahananuru, Purananuru, Kuruntogai, Narrinai, Kalittogai, Paripadal, Aingurunuru, and Patirrupattu. These
are collectively called Ettutogai. The ten long lyrics or descriptive poems (10 idylls) known as Pattupattu is
said to be the ninth group. These consist of – Tirumurugarruppadai, Sirupanarruppadai, Porunarruppadai,
Perumbanarruppadai, Nedunalvadai, Kurinjippattu, Maduraikkanji, Pattinappalai,
Mullaippatu and Malaipadukadam. Of these Tirumurugarruppadai is a devotional poem on Lord
Muruga; Sirupanarruppadai deals with the generous nature of Nalliyakkodan who ruled over a part of the
Chola kingdom; Perumbanarruppadai describes about Tondaiman Ilantiraiyan and his capital
Kanchipuram; Porunarruppadai and Pattinappalai sings in the praise of Karikala, the great Chola
king;Nedunalvadai and Maduraikkanji deal with Talaiyalanganattu Nedunjeliyan, the great Pandyan
king; Kurinjippattuportrays the description of the hilly regions and hill life; and Malaipadukadam refers to
the Chieftain Nannan and also to the music and songs to encourage the army, to celebrate the victory won by
the king in a war, etc. Nevertheless, these works reflect the worth of the poets in Sangam age.
POLITICAL SYSTEM:
The Sangam poems present a sketch reflecting the evolution of the state system in South India for the
first time. These works indicate the process of historical evolution in which we find the tribes decreasing in
number but existing as well established units by the side of the king. So, the evidences suggest that state as
an organized political structure had come into existence although it was not yet stable. Though the
democratic conception of the state government had not yet become established the administration of the
times partook of the character of the monarchy tempered by the best effects of the democratic principle.
KINGSHIP:
Of the three muventars (three crowned monarch) the Cholas controlled the fully irrigated fertile
Cauvery (Kaveri) basin with their capital at Uraiyur, the Pandyas ruled over the pastoral and littoral parts
with the capital at Madurai, and the Cheras had their sway over the hilly country in the west with Vanji
(Karur) as the capital. The Sangam works mention the names of so many kings that ascertaining both their
genealogy and chronology are highly problematical. However, the genealogy of the Chola kings Uruvaphrer
Ilanjetchenni, his son Karikala and his two sons, Nalankilli and Nedunkilli have been confirmed to a great
extent by the scholars. The kings of other two dynasties include Muthukudumi Peruvaludi,
Ariyapadaikadantha Nedunjeliyan, Verrivercheliyan and Talayalankanathu Ceruvenra Nedunjeliyan among
the Pandyas and Imayararamban Nedumceralatan, Cheran Senguttuvan and Mantaram Cheral Irumporai
among the Cheras. Monarchy was the prevalent form of government. The “king” was called ventan. He
was the head of the society and government. As the head of the society, he took the lead in every event of
social importance like the festival of Indra, inaugurations of dance performances, etc. The “king” assumed
important titles at the time of coronation. He was equated with gods so as to provide divine sanctity. The
ancient Tamils considered the drum, the sceptre and the white umbrella as the three great insignia of his
office. According to the Sangam classics, kingship descended by heredity from father to son. The king was
responsible for maintaining the law and order in the state. He also looked after the welfare of his subjects,
worked hard for their good and frequently toured the country to put things in order. The king also had
recourse to advisers in the course of his administration. The literature frequently mentions them
as surram which literally means the men who always surrounded the king giving him advice whenever
needed.
CHIEFTAINS:
This was not only a period of great kings but also of great chieftains who were subordinate to the
kings. They are divided into two – velir and non-velir. Some of them were great patrons of letters. Some of
the great chieftains of the period included Palayan Maran of Mohur (near modern Madurai), Nannan
Venman and Villavan Kothai (both of the West Coast of the Peninsula), Nalliyakodan of Oimanadu (in modern
South Arcot), Tithyan (Tinnevelly region) and the whole band of Velir chieftains like Pari of Parambunad, Vel
Pegan of the Palni region, Vel Evvi of Pudukottai region, Vel Avi and Irukkuvel of Kodumbalur and others.
The later Sangam period witnessed greater consolidation of monarchical power with the reduction of the
traditional chieftains to the position of royal officers. However, in the post-Sangam period the royal officers
grew stronger and the centre became weak gradually.
ADMINISTRATION:
Now, let us discuss the administrative machinery as described by the Sangam texts. The policies of
the king were controlled by a system of checks and balances in the councils. Silappadikaram refers to the
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two types of councils —Aimperunkulu and Enperayam. The aimperunkulu or the council of five members
was the council of the ministers. The enperayam or the great assembly (perayam) consisted of 8 members
(government officers). This worked as an administrative machinery of the state. These two assemblies that
of the Five and that of the Eight functioned as administrative bodies, though their function was generally
advisory in character. However, their advice was rarely rejected by the king. Their important function was
judicial though the aimperunkulu seems to have been solely in charge of it as described by Maduraikkanji. It
is important to note that in spite of all the glory attached to the ancient king, the ethos of Indian
administration has been in the direction of limited or popular monarchy. This can be observed in South
India from very early times even more than in the north and each followed its own model of administration.
Every local unit, however small and in whatever corner it was situated, was administered by a local
assembly. The avai and the manram are the terms used for this unit in Sangam works. Such assembly is
commonly referred to as arankuravaiyam, which were known for its just decision. These can be taken to be
the forerunner of our modern panchayat.
DEFENCE:
Major ruling dynasties and chieftains maintained large standing army. The wars were frequent and
were fought not only for defence but also with a desire to extend one’s territories or to save suffering people
of neighbouring kingdoms from tyranny or misrule. Sometimes the wars occurred for matrimonial
alliances. Such was the mental state of the people that almost everyone trained himself for war and besides
the army maintained by the kings potential soldiers were all over the country to join the royal force in times
of need. Even kings trained themselves in such activities. The king maintained all the four kinds of armies
mentioned in Sangam literature — the chariot, the elephant, the cavalry and the infantry. There are
references to the navy of the Chera that guarded the sea-port so well that other ships could not enter the
region. The Sangam texts also mention about the army camp on the battle field. The king’s camp was well
made and even in camp he slept under his white umbrella and many soldiers slept around him mostly
without sword. The camps of ordinary soldiers were generally built with the sugarcane leaves on the sides
and cut paddy crop on the top with paddy hanging from it. Generals and officers of high rank were
accompanied by their wives on the campaign and stayed in the special camps built for the officers. The king
frequently visited the camp of soldiers and officers to enquire about their welfare. He did so even in the
night and in pouring rain. Tamil people had a great respect for the warrior and particularly the hero who
died in the battle field. Suffering a back-wound was considered as highly disreputable as there are instances
of kings who died fasting because they had suffered such a wound in battle. The hero stones were erected to
commemorate heroes who died in war. There was the provision for the prison which indicate the coercive
machinery of the state. Sangam polity was influenced by the North Indian political ideas and institutions in
many aspects. Many rulers sought their origin and association with deities like Siva, Vishnu and ancient
sages. Many kings are said to have participated in the Mahabharta war like their North Indian counterparts.
The rulers of Sangam age were also the patrons of art, literature and performed yajnas (sacrifices).
CONCLUSION
Thus, the picture that emerges from the study of Sangam literature reflects that the period witnessed
the conception of state for the first time in South India. However, it was still in the process of crystallization.
Sangam polity was characterized by the patriarchal and patrimonial systems in which the administrative
staff system and various offices were directly controlled by the rulers. We also notice social inequalities with
the dominance of the Brahmanas. But the acute class distinction, which appeared in later times, were lacking
in Sangam age. Agriculture was the backbone of Sangam economy. The trading activities, especially trade
relations with the Mediterranean World enriched their economy. The foreign elements also influenced the
socio-economic and cultural life of people. The beliefs and customs practised by Sangam people suggest the
complex nature of their religion. Both, animism and idol worship, were followed during the Sangam age.
Many of the traditions of the age continued and survived in the later periods and some exist even till today.
Thus, the picture that emerges from the study of Sangam literature reflects that the period witnessed the
conception of state for the first time in South India. However, it was still in the process of crystallization.
Sangam polity was characterized by the patriarchal and patrimonial systems in which the administrative
staff system and various offices were directly controlled by the rulers. We also notice social inequalities with
the dominance of the Brahmanas. But the acute class distinction, which appeared in later times, were lacking
in Sangam age. Agriculture was the backbone of Sangam economy. The trading activities, especially trade
relations with the Mediterranean world enriched their economy. The foreign elements also influenced the
socio-economic and cultural life of people. The beliefs and customs practiced by Sangam people suggest the

738𝗓 IJRAR- International Journal of Research and Analytical Reviews Research Paper
[VOLUME 5 I ISSUE 3 I JULY – SEPT 2018] e ISSN 2348 –1269, Print ISSN 2349-5138
http://ijrar.com/ Cosmos Impact Factor 4.236
complex nature of their religion. Both, animism and idol worship, were followed during the Sangam age.
Many of the traditions of the age continued and survived in the later periods and some exist even till today.
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