Tamilmanam Journal

This research paper analyzes the neurological differences and similarities between sexual desire and alcoholism (consumption of toddy/liquor) as mentioned in Thirukkural—the pinnacle of classical Tamil literature (specifically in Kamathupal under the chapter Punarchi Vithumbal)—based on the principles of modern neurobiology and neuroanatomy. Valluvar emphasizes that kamam (lust/love) is softer than a flower, and its fulfillment must be attained by recognizing the appropriate timing. Concurrently, he compares the addiction of consuming toddy with a human's moral self-control.

By comparing these concepts with the studies of modern neuroscientists such as Eric Kandel, Simon LeVay, George Koob, and Ellen Laan, this paper extensively examines the functions of brain regions like the hypothalamus, amygdala, basal ganglia, and prefrontal cortex, alongside the contributions of neurotransmitters such as dopamine and oxytocin. This study reveals how intricately the ancient Tamils' understanding of physiology and psychology aligns with the laws of neuroscience.

In the history of Tamil literature, Sangam works hold a distinctive place by capturing the ancient way of life, culture, governance, valor, and moral principles of the Tamils. Among the Ettuthokai (Eight Anthologies), Purananuru stands out as a remarkable text that comprehensively details the external life of ancient Tamils, highlighting aspects such as kingship, warfare, heroism, philanthropy, fame, impermanence, honor, and humanism. When portraying war, Purananuru does not focus solely on victory and bravery; it emphasizes the noble ideal that even war must adhere to ethics and preserve humanity. Thus, warfare in Purananuru is portrayed not as mere violence, but as a regulated social practice grounded in morality, valor, honor, and compassion.

The primary objective of this article is to examine in detail the multifaceted personality of Karikal Peruvalathan, who stands as the hallmark of the Chola Empire in the history of Sangam-era Tamil Nadu. The Kallanai (Grand Anicut) built by him ranks among the oldest hydraulic structures in the world. Based on the Sand Bed Scouring Principle of the riverbed, the engineering excellence of this structure—built using massive stones without any modern cement mixture—continues to amaze global engineers to this day. Furthermore, Karikalan’s military victories in the Battle of Venni and the Battle of Vagai Paranthalai not only expanded the borders of the Chola nation but also brought about a strong political unification in Tamil Nadu. Through Sangam literature such as Pattinappalai and Porunaratrupadai, along with later historical sources, Karikalan's philanthropy, international Roman trade, and water resource management are subjected to comprehensive historical and scientific analysis in this article.

In today's modern society, marital breakdowns, severe misunderstandings between couples, and divorces are increasing at an alarming rate. The primary reason for this is the superficial analysis of only the Rasi matching (Moon sign compatibility) during marriage matchmaking, while ignoring the deeper impact of planetary positions (Graha Porutham).

Against this backdrop, the purpose of this research paper is to investigate how the presence of Rahu and Ketu—known as shadow planets (Chaya Grahas) in Vedic astrology—affects an individual's domestic life. In this study, the contribution of Rahu-Ketu is analyzed using the Ascendant (Lagna Bhava) and the seventh house (Kalathra Sthana) as primary factors, along with their related houses as supporting tools.

Specifically, based on five major astrological hypotheses, field studies (Case Studies) of three real horoscopes have been analyzed in detail. Furthermore, scriptural remedies (Pariharas) and methods for selecting auspicious dates to mitigate the obstacles caused by these astrological impacts on married life are also discussed.

In the contemporary context, women's life experiences, social struggles, gender oppression, poverty, and social marginalization have become significant subjects of study in Tamil literature. In particular, the lives of widowed women, their economic burdens, social exclusion, and psychological sufferings have been portrayed from various perspectives in literary works. Among contemporary Tamil women writers, Malarvathi occupies an important place for her novels that focus on the lives of marginalized communities. In her novels *Kaathiruntha Karuppayi*, *Thooppukkari*, *Kaattukkutti*, and *Andiyabeesu*, she profoundly records the lived realities of women who have lost their husbands, women abandoned by their husbands, and women who bear family responsibilities on their own. This article examines the social status, economic struggles, psychological challenges, and the self-reliant and resilient life perspectives of widowed women as depicted in Malarvathi's novels.

Kambar's epic possesses vast dimensions. Furthermore, Kambar has structured the flow of the story without diminishing its poetic taste. One of these poetic dimensions is Meyppadu (the physical manifestation of internal aesthetic emotions). Kambar has structured these Meyppadus in a way that vividly expresses the emotions of the characters. By layering emotions in a structured manner, adapting them to the context, and weaving them into the turning points of the story as well as battlefield scenes, Kambar elevates the epic across all dimensions through the emotional expressions of his characters. In this regard, this research paper highlights and explains the various Meyppadus employed in Kambar's Ramayana.

Sangam literature serves as a profound reflection of the Tamil way of life and the harmonious social relationships integrated with nature. In the Mullai landscape poems of the Kuruntokai, flowers are not merely aesthetic objects; rather, they function as markers of time and instruments that signify social transformation. This study elucidates how ancient Tamils approached land and time through a materialist perspective. Adopting the framework of historical materialism, this research analyzes the correlation between specific seasonal phases—Kar Kaalam (rainy season), Kuthir Kaalam (early winter), Ila-venil Kaalam (spring)—and the blooming cycles of flowers. The study particularly highlights how these natural descriptions evolved in tandem with human labor and societal shifts, tracing the transition from hunter-gatherer to agrarian societies. Through an analysis of the nine types of flowers associated with the Mullai landscape in Kuruntokai, this article examines the people’s lifestyle, economic development, and social evolution through the lens of dialectical and historical materialism.

As Internet of Things (IoT) devices become deeply integrated into daily life across sectors like healthcare, agriculture, and smart homes, the dominance of English interfaces creates a significant barrier that excludes Tamil-speaking populations from utilizing these technologies. To bridge this digital divide, developing Tamil interfaces has become a necessity, though it presents distinct technical challenges including designing legible fonts for small screens, building robust AI frameworks for Tamil voice commands, and creating software that can handle the language's linguistic nuances and regional dialects. By addressing these hurdles through features like voice assistants, localized keyboards, and auto-translating displays, technology can become accessible to everyone, including rural and elderly populations. Ultimately, this research paper comprehensively analyzes these hurdles and growth potentials to ensure Tamil speakers are fully included in the modern digital world through technology accessible in their native language.

Kurunthogai is one of the texts in Ettuthogai (The Eight Anthologies), a part of Sangam literature. It earned the name Kurunthogai because it consists of poems with short lines. Psychological elements are abundantly found in the poems written by female poets in Kurunthogai. Their poems intricately express the mental emotions and social lives of women. The poems of these female poets serve not merely as literary creations, but also as psychological documents that record the deep emotions of the human mind.

In the history of Tamil literature, didactic works stand out as essential guides for human life by portraying education not just as a tool for knowledge, but as a vital philosophy that fosters individual completeness, morality, and cultural identity. Key texts like the Thirukkural and Naladiyar emphasize that education is as indispensable as eyesight, granting true nobility and discipline that surpass birth or wealth, while asserting that learning must actively guide one's conduct. Other works, such as Iniyavai Narpathu, Inna Narpathu, and Asarakovai, underscore the importance of reverence for teachers, continuous learning, and the idea that education without morality is entirely futile. Ultimately, these classical texts highlight the profound social impact of education—framing it as the foundation of national progress and a lifelong duty that brings timeless honor and refinement to humanity.

The individual poems (Thanippadalgal) of the Aasugavi (extempore poet) Kalamegam, who left a significant mark on the Tamil literary world in the late 15th century, serve as primary sources reflecting contemporary historical events and political landscapes.

The objective of this paper is to analyze, through these individual poems, the personality of Saluva Thirumalairayan, who ruled the southern region as a representative of the Vijayanagara Empire. It explores the poetic rivalries and Yamagandam (highly challenging verse-writing) competitions with his court poet, Adhimadhura Kavirayar, alongside the folklore and literary myths surrounding the destruction of Thirumalairayan Pattinam.

In particular, the paper objectively discusses two differing perspectives (the views of M. Arunachalam and other commentators) regarding the relationship between the poet and the king, the nature of royal patronage, and the poet's power to sing curses (Aram Paaduthal). Furthermore, the double entendres (Siledhai) and historical facts embedded in these poems are cross-referenced and explained alongside epigraphical/inscriptional evidence.

The boundless desires and greeds that arise in this human birth bind mankind to worldly attachments. The human mind constantly yearns for everything—from daily necessities to luxury items like the food one eats, the clothes one wears, the place one resides, and the ornaments one adorns—to be exactly according to its desires. Even after all such worldly needs are fulfilled, the human mind remains unsatisfied, crossing the boundary of "sufficiency" and wandering further and further.

The novel Yathi, written by Pa. Raghavan, extensively explores the lifestyle and spiritual journey of ascetics (sanyasis) who completely detach and isolate themselves from such worldly illusions and attachments.

Through the characters of the novel Yathi, this paper comprehensively examines and compares the strict lifestyle disciplines, dietary habits, detachment from family relationships, and the philosophy of solitude of ascetics with traditional Tamil literary conventions. The primary objective of this research paper is to analyze the internal and external worlds of ascetics—who, disillusioned with worldly life, move toward God in search of ultimate truth—within a contemporary literary framework.

Throughout the ages, Tamil literature has highlighted the dignity of womanhood and presented scientific perspectives on women's safety. From Sangam literature to the Thirukkural and the Pathinenkeelkanakku (Eighteen Lesser Texts) anthologies, women's dignity, chastity, honor, and social security have been discussed in detail. In the Sangam era, virtue (Aram) was given paramount importance. The concept that virtue is the highest among the three goals of life—virtue (Aram), wealth (Porul), and pleasure (Inbam)—is deeply embedded in Sangam literature. Women believed that they too had a duty to protect virtue. They prioritized intellect and wisdom over mere valor. Sangam-era women possessed unique attributes and righteousness; these served as the foundation for the virtuous life of Tamils and helped balance the social structure. The Thirukkural presents wisdom and intellect as the foundation for a woman's safety. The couplet, "Tharkkaathuth tharkondaar paenith thagaisaandra sorkaathuch choorvilaal pen" (Kural 56), emphasizes that a woman must possess the capability to protect herself. The Pathinenkeelkanakku texts implement internal moral values such as sensory control, non-desire, and honor through wisdom as the foundation of righteousness. In today's world, sustainable social development is inextricably intertwined with women's safety, education, and empowerment. Gender equality, which is the fifth goal (SDG 5) of the United Nations Sustainable Development Goals, reflects the global recognition of this concept. Contemporary studies have revealed that the concepts of empowerment and equality found in the Thirukkural align seamlessly with SDG 5. The principles of social justice, gender equality, and righteous governance offered by Tamil ethics closely match modern sustainable development goals.

This study explores the concepts of women's safety as expressed in ancient Tamil literature and provides an interdisciplinary analysis of how they form the bedrock for sustainable social development. It is our duty to cherish the ethical wealth that Tamil literature has bestowed upon us and pass it on to the next generation.

In the contemporary era, sexual violence against minor girls has become one of society's greatest challenges. To confront this issue, looking at the combination of ethical concepts emerging from ancient Tamil tradition alongside safety strategies of today's digital world serves as an effective research pathway. Throughout the history of Tamil literature, human morality, a woman's dignity and rights, and social responsibility have been deeply discussed. The ethical principles found in Sangam literature, Valluvar’s Thirukkural, and the Pathinenkilkanakku (Eighteen Lesser Texts) emphasize individual virtue and society's duty of protection. Specifically, in the triad concept of Aram, Porul, Inbam (Virtue, Wealth, Pleasure), virtue (Aram) is given the foremost priority. In today's context, when applying these ethical values to the digital space, the responsibilities that parents, teachers, and society must shoulder regarding children's internet usage become evident.

While the digital world offers children numerous opportunities in education and communication, it simultaneously exposes them to various dangers. Therefore, awareness education on digital safety must be tailored to their respective age groups. Children should be taught the skills to protect themselves and the virtue of respecting others' boundaries. By integrating and examining these two domains—one being the cultural-ethical foundation and the other being modern safety education—a new awareness model for the sexual safety of girls can be developed. The core finding of this study is that this interdisciplinary approach, by blending tradition and modernity, possesses the capability to provide appropriate solutions to modern-day challenges.

The rapid development of information technology has brought about profound changes in every sphere of human life. In this modern era, the internet serves as an indispensable tool across various domains, including education, business, medicine, government services, finance, industry, media, personal communication, and personality development. While the internet has simplified life and transformed the world into a global village, it has also brought escalating cybersecurity challenges by the day. These include online fraud, password theft, privacy violations, cyberattacks, cyberbullying, the spread of fake news, phishing websites, and email scams. Particularly with the rapid growth of the digital generation, awareness of cybersecurity has become highly critical in today's times.

In this context, the primary objective of this study is to analyze how the ethical philosophies presented in the Thirukkural—the golden literature of the ancient Tamils—can guide cybersecurity awareness. Across his couplets, Thiruvalluvar emphasizes various virtues such as self-restraint, discipline, wisdom, truthfulness, abstaining from theft, dread of evil deeds, refraining from backbiting, avoiding harsh words, not speaking useless words, and gratitude. When comparing these ethical principles with modern internet usage policies, they emerge as foundational guidelines for ensuring cybersecurity. For instance, practices like respecting others' privacy, avoiding malicious links, not spreading useless information, and refraining from creating fake identities are heavily emphasized in today's cybersecurity manuals. Thus, this study highlights that the ethical concepts of the Thirukkural provide a robust moral framework for cybersecurity awareness.

There is no doubt that the word 'Tamil' itself represents the first language of the world. Tamil life encompassed not merely language, but every aspect of existence—civilization, education, culture, politics, society, individual dignity, economics, and astronomy—within the singular framework of spirituality. They considered the worship of the Divine and the act of making offerings associated with it to be the foundation of such a life. It could only have been the Tamils who introduced the practice of making such offerings in so many different forms. The objective of this study is to elucidate the purposes and underlying reasons for the endowment lands granted in this manner. Based on temple inscriptions, this study examines details regarding the purpose, donors, and timing of these endowment lands, as well as the identities of the recipients. Endowment lands have been granted for a wide range of purposes, including the maintenance of the temple's presiding deities and minor deities; the provision of food offerings and floral garlands; the upkeep of sanctums; the services of musicians and conch-blowers; temple renovation and construction works; medical services; the worship of attendant deities; the lighting of lamps; the conduct of festivals; the remuneration of temple staff; and the support of ascetics. The conclusion of the study also addresses whether any such lands, granted under specific conditions, still exist today. The objective of this study is to ensure that the current generation learns about the temples—which continue to reflect the greatness of our ancestors even after centuries—and the epigraphic evidence found within them. The objective of this study is to ensure that the current generation learns about the temples and the epigraphic evidence found within them. which continue to reflect the greatness of our ancestors even after centuries.

There are several key reasons for conducting research in the field of agricultural science. This research is particularly essential to ensure food security, production efficiency, and environmental sustainability. It promotes innovations such as soil health, crop rotation, and precision agriculture to increase productivity. It also encourages improvements in pest control and water management. By providing solutions to challenges like climate change and biodiversity conservation, it fosters sustainable agriculture.

It is necessary to clearly explain the use of high-yield seed varieties, synthetic fertilizers, and pesticides, as well as environmental sciences such as weather forecasting and soil testing. Such research integrates traditional farming with scientific methods to ensure food security, strengthening the backbone of the nation's economic growth.

In agricultural science, science and technology serve as key tools to promote sustainable development; they help increase production, use resources economically, and protect the environment. Precision agriculture uses Artificial Intelligence (AI) and drones to monitor soil, weather, and crop health. This reduces costs by utilizing water, fertilizers, and pesticides in precise amounts, while simultaneously increasing yields.

This research paper presents a comparative study between the climate knowledge recorded in Sangam literature from over 2,000 years ago and modern scientific data from the 2026 El Niño event. Sangam Tamil literature—including Kurunthogai, Aingurunuru, Purananuru, and Agananuru—accurately categorizes six distinct seasons (early rainy season, late rainy/chilly season, early winter, late winter, early spring, and late summer). Among these, the early rainy season (Kaarkaalam) and its agricultural, social, and cultural impacts are recorded in extensive detail.

According to modern climate science, an El Niño event is currently developing in 2026. Based on the World Meteorological Organization's (WMO) June 2, 2026 report, there is an 80% probability of El Niño forming during the June–August period. Consequently, the India Meteorological Department (IMD) predicts that India's southwest monsoon (June to September) will be below normal, reaching its lowest level in 11 years (at 90%). In contrast, northeast India is expected to receive normal rainfall, while heatwaves are projected to intensify across the rest of the country.

This comparative study reveals that floods, droughts, and extreme temperature fluctuations have been recorded in both eras. The cyclical structure of the six seasons, the rainfall-dependent agricultural system, and the critical need for climate change preparedness all highlight a continuous parallel between ancient Tamil wisdom and modern climate science.

Tamil is the oldest language of the world .Which is called Proto-Dravidian . The Dravidian word is the ancient form and origin of the present Tamil word . Hence Proto-Tamil is the mother of the present modern Dravidian languages . Which was spread from Kanyakumari to Karachi and from Gujrat to Iran before the Indo-European peoples . Various dialects of Proto-Tamil were spoken in this entire seven million square kilo meter area . Usually the Dravidians were confined to the IVC area , but the Proto-Dravidian or Tamil was the parent language spread over much more land and dialects . Just like earlier Bronze Age was considered from 3300 BC to 1300 BC . But now it is clear from the evidence of bronze found in various monuments of Tamil Nadu that the Bronze Age in Tamil Nadu was also at it peak in 5300 B C . Now it is enough to believe that Tamilians migrated from Africa to Kanyakumari   70 to 80 thousand years ago .

    Brahui language is spoken in present Pakistani Balochistan , Sindh ,Iran ,Afghanistan ,Central Asia , Turkimanistan and European countries , it is also the beginning or first dialect of Proto-Dravidian or Tamil language . Which first separated from Proto-Tamil 15000 to 20000 thousand years ago . Even today the names of Brahui regions and tribes are of Tamil origin . There is also a great linguistic , historical ,and cultural commonality between the speakers of the two languages . So far only linguistic research has been done on Brahuis . And that too to a very limited extent .

       The area that the Brahuis settled In the present Pakistani Balochistan consists of basically different mountan ranges . One of the is the “Brahui mountain range “. Which extends for 360 kilo meters from Pishin to Khuzdar . Only Brahui live in this entire area . Before that , Proto-Brahuis had founded Mihrgarh 9000 thousand years ago and IVC 5000 thousand years ago . Many exprts consider Mihrgarh and IVC as Proto-Brahuis  . This is correct in it place because Proto-Brahui was also Proto-Tamil and was a dialect of that language . Therefore ,it is correct to call or declare the founders of Mihrgarh and IVC as Proto-Dravidian , Tamil or Brahui . Proto-Sindhi , Gondi ,Kuruhk languages were also spoken in IVC . All these languages are also dialects of Proto-Tamil .

         In this paper , I will present a study of Brahui s linguistic ,cultural ,historical and toponymic similarities and relations with Tamil . On which no one has researched or studied from this angle before .  

Keywords: Brahui ,Tamil , Proto-Dravidian, Dravidian , Linguistics, IVC.

   A great deal has been written over the past nearly two centuries about the linguistic similarities between Brahui and other Dravidian languages. In this context, various scholars and researchers have also presented their studies on the linguistic relationship between Brahui and Tamil, as well as on the perspective that connects these languages with the founders of the Indus Valley Civilization (IVC).

However, very little has been written in a systematic and comprehensive manner about the linguistic, cultural, and onomastic connections between Brahui and Tamil, and their possible presence and role in the Indus Valley Civilization. Recognizing this gap, Bama M.M, Raj Mutharasan, Arasu Chellaiah, Sridevi,Balakrishnan.R,and others from the JOC Study Circle organized an online lecture for me on April 4, 2026, at 9:00 PM.

    This is the revised version of that lecture, in which some changes have been made and new material has also been added.

The development of language stands as a pivotal element in the evolution that distinguishes human society from other living beings. In the early stages of exchanging ideas, humans likely relied on gestures and various vocalizations, much like animals. Over time, these methods gradually evolved as humans accustomed themselves to specific sound patterns. These established sounds would have varied significantly from region to region and country to country, influenced by the local geography and living environments. Subsequent global interactions and the sharing of knowledge brought about numerous changes in languages worldwide. Modern Tamil literature including film songs emerged as a result of these transformations. This research paper examines the lyrics of Na. Muthukumar through the lens of literary thought.

Children’s Literature holds a special place in Tamil Literature. While most other literary genres largely depict lives, experiences, and societal realities, children’s literature focuses on young readers’ thoughts, emotions and imagined worlds. Among the notable writers in this genre, Vishnupuram Saravanan short story Kayiru (“The Rope”) is noteworthy. The novel effectively depicts the interaction between children and society, demonstrating how societal system shape young minds. It demonstrates how society imposes caste – based prejudices and discriminatory attitudes on youngsters, despite their inherent desire for equality and inclusivity. Based on this perspective, the current research investigates how Kayiru reflects the impact of social conditioning on children, as well as the consequences for the development of a more equal future society.

In the Tamil literary tradition, Meyppadu refers to the profound grammatical elements that realistically express the deep inner emotions of the human mind through external bodily manifestations and gestures. Among the eight types of Meyppadu defined by Tolkappiyar in Porulathikaram, the Azhugai (sorrow/weeping) Meyppadu holds a unique place, as it blatantly reflects the existential tragedies of human life. The Azhugai Meyppadu is the external manifestation of mental agony arising from four primary factors: Ilivu (disgrace/degradation), Izhavu (loss), Asaivu (fatigue/weakness), and Varumai (poverty).

This study aims to explore the various dimensions of the Azhugai Meyppadu found in Tamil's first epic, Silappatikaram, along with its social and philosophical backgrounds. It analyzes how the Azhugai Meyppadu in all three cantos of Silappatikaram—Puhar Kandam, Madurai Kandam, and Vanchi Kandam—does not merely remain a personal sorrow, but symbolically expresses the decline of social dharma and tragedy on a cosmic scale. Specifically, the profound dimensions of sorrow are brought to light through the emotional struggles and psychological states of Kannagi, Kovalan, Madhavi, the Pandya King, Madhari, and the people of Madurai.

Tribal literature occupies a significant place in Tamil Literary studies as it records the socio-cultural and Ecological realities of indigenous communities. S. Balamurugan’s Solakar Thoddy is an important Tamil Novel that vividly portrays the life, culture, and ecological worldview of the Solakar tribal community. This study examines the novel from an eco-feminist perspective to explore the interconnectedness of women and nature. The study analyzes the nature-centered lifestyle of the tribal community, indigenous ecological knowledge, forest-based beliefs and rituals, and the impact of social and power structures on their livelihood. Particular attention is given to the role of women in preserving cultural traditions, ecological practices, and community values despite various forms of marginalization. The findings reveal that the novel not only documents tribal ecological consciousness but also emphasizes environmental conservation, indigenous knowledge, and sustainable living from an eco-feminist perspective.

The short story collection Oru Vanadevathaiyum Rendu Ponvandukalum holds a significant place in modern Tamil literature, especially within the tradition of Karisal literature. From the pioneering works of writers such as Ku. Alagirisamy and Ki. Rajanarayanan, many authors have portrayed the everyday lives, culture, and experiences of the people living in the Karisal region. However, S. Kamaraj's writings differ from this broader tradition in their strong focus on the lives of oppressed and marginalized communities. Through his stories, he brings to light their struggles, aspirations, and social realities, offering a perspective that is often overlooked. This distinctive approach gives S. Kamaraj a unique place among Karisal writers. By analyzing the short story collection Oru Vanadevathaiyum Rendu Ponvandukalum, this paper highlights the author's contribution to Karisal literature and examines how his portrayal of oppressed communities enriches and expands the scope of the genre.

This research paper extensively examines the multifaceted names of Murugan, the primary deity of the Tamil tradition, and the historical, social, literary, and archaeological backgrounds behind them. The etymological roots and philosophical backgrounds of names attributed to Murugan from the Sangam period to the contemporary era—such as 'Velan', 'Seyon', 'Kandan', 'Arumugan', 'Subramanian', 'Kumaran', 'Aandi', and 'Malayaandi'—are analyzed here. Specifically, this paper discusses the roles played by Tamil folk worship traditions, North Indian Vedic Skanda-Brahmanya worship, and the profound influence of Sramana religions like Ajivika, Jainism, and Buddhism in the transformation and diversification of Murugan. Based on multi-dimensional data—including the philosophical insights of Czech Tamil scholar Kamil Zvelebil, historian T.G. Aravamuthan’s comparative studies on Greek deities and Indus Valley seals, Professor N. Vanamamalai’s socio-cultural perspectives, and epigraphical records regarding 'Brahmanyadeva' found on North Indian Yaudheya coins—this article establishes in detail the diversity of Murugan worship and its historical evolution.

This article provides a detailed analysis of the perspective presented in the short story 'Kaamuvin Kathai' by Ku. Pa. Rajagopalan, a pioneering literary figure who contributed significantly to the development of modern Tamil literature, through the lens of Disability Studies. The article examines the scientific reasons for the protagonist's disability, as well as the character descriptions that align with traditional portrayals. Furthermore, it highlights the subtle documentation of the heightened sensory perceptions and inherent limitations characteristic of visually impaired individuals. It also explores the logical, philosophical perspective presented by the author—that blindness is not a deficiency. Additionally, by comparing the work with the writings of other authors with disabilities, such as R. Chudamani, the article evaluates the socio-psychological values faced by Tamil women with disabilities. Finally, it discusses the computational linguistics aspect of converting the story from its original 'Bamini' font encoding to Unicode.

Folk tales play a vital role in preserving the cultural identity of Tamil society. Passed down through generations as oral literature, these stories embody the lifestyle, moral values, beliefs, and traditions of the people. These tales, prevalent in the rural areas of Tamil Nadu, act as a collective memory of the society. Through folk tales, the wisdom and experiences of our ancestors are safeguarded. They serve as a medium to connect the younger generation with their roots and the continuity of their heritage.

The diverse nature of Tamil culture—including local minor deity and clan worship, festivals, rituals, and traditional occupations—is recorded both directly and indirectly through these stories. However, due to modern lifestyles, the dominance of mass media, and the generational gap, these folk tales are currently facing the threat of dilution. To preserve them, it is essential to incorporate oral historical literature into educational curricula, promote storytelling events, and document them through audio/visual recordings.

Folk tales are the cultural lifeline of Tamil society. Protecting them is not merely a literary endeavor; it is a duty to pass on our identity, heritage, and values to future generations. Therefore, every segment of society must act responsibly in reviving and preserving these treasures.

Today's global scientific and technological advancements have made human lifestyles much simpler and ultra-modern.1 However, on the other hand, traditional and fatalistic beliefs such as horoscopes, astrology, and rituals continue to be deeply rooted and growing among the people.1 The primary objective of this paper is to examine whether humans can predict their future progress through their own hard work and planning, or if they must rely solely on fate and the movements of the planets.

To this end, psychologist Julian Rotter's 'Locus of Control' theory and Albert Bandura's 'Self-efficacy' theory are utilized as analytical tools.2 Furthermore, various modern socio-psychological studies are discussed here, such as the recently observed negative correlation in India between professional mental health help-seeking attitudes and astrological beliefs5, as well as how literacy and cognitive levels determine belief in astrology.6 In addition, studies on savings behavior by Cobb-Clark (2016) and the economic role of the locus of control in financial management are described in detail.

The strength of the Internal Locus of Control is established through the intellectual identity markers of Tamil society: Kaniyan Pungundranar's Purananuru philosophy ("Thidum Nandrum Pirarthara Vaara" — Good and evil do not come from others)9, Thiruvalluvar's Aalvinaiyudaimai (The power of manly exertion/effort)10, and Thanthai Periyar's rationalist perspective.

Ultimately, this study establishes that systematic planning, perseverance, and a sense of self-control are the primary factors that determine human progress.

Food is not only a basic necessity of human life but also serves as a cultural identifier for a society. In Tamil civilization, the concept of "Soru" (cooked rice/sustenance) has evolved beyond mere physical nourishment to become a symbol of ethics, hospitality, social cohesion, economic prosperity, and humanitarianism.

Records regarding food and the sharing of food are consistently found from Sangam literature to contemporary works. This research examines the documentation of "food and sustenance" (Oon Soru) in Tamil literature through historical and cultural perspectives. Specifically, it explores the social dimensions of food as presented in Sangam literature, Thirukkural, Silappathikaram, Manimekalai, Bhakti literature, and modern Tamil literature. The study concludes by establishing that Soru serves as a central symbol of Tamil culture and a fundamental emblem of social justice ideologies.

Folk deity worship holds a unique place in the traditional spiritual heritage of Tamil society. It is distinct from mainstream (major deity) worship and is directly intertwined with people's daily lives, agriculture, natural environment, health, security, and social beliefs. Folk deities are often worshipped at the village, tribal, or family level. The offerings, sacrifices, and rituals found in these traditions reflect the economic structure and cultural identity of the society.

In particular, millets such as foxtail millet (thinai), pearl millet (kambu), kodo millet (varagu), little millet (samai), and finger millet (kezhvaragu) serve as core elements of these rituals. This study examines the fundamental nature of folk deity worship from an anthropological and socio-ecological perspective, exploring how millets function as symbols of prosperity and expressions of social memory. The primary objective of this research is to illustrate how the traditional food systems, agriculture, and spiritual world of Tamil society are interconnected.

There is a very strong belief in the Siddha tradition that if one formally learns and deeply assimilates the magnificent, ancient art that has been traditionally revered and secretly preserved across generations, they can attain the state of Sivagnana (divine wisdom).

Samadhi is one of the practical processes of bringing the human body into complete stillness and control. In the Siddha educational tradition, Samadhi is considered the ultimate manifestation of merging with the Divine. Samadhi means standing in a state of absolute equilibrium with God through both soul and body; attaining this state of supreme bliss is referred to as Veeduperu (liberation) or Mukthi.

Literature, serving as a true record of societal conditions, articulates various dimensions of human life across eras. In this regard, V. Iraianbu's novel Saagavaram intricately describes the impermanence of human life and the philosophical quest regarding death through the character of Nachiketa, who confronts death.

This paper analyzes key components of life, such as the blend of pleasure and pain, the fear of death, the mindset against suicide, and a life of detachment. Furthermore, by drawing comparisons with classical Tamil literary works like Kundalakesi, Thirukkural, and the poems of Pattinathar, as well as the philosophical teachings of the Katha Upanishad, this paper establishes that:

• Death is merely a rest for the physical body and not for the soul.
• Transcending the fear of death and embracing the fascinations of life is the true essence of Saagavaram (the boon of immortality).

Poet Palanibharathi is highly notable among the prominent creators who left a distinct mark on the world of modern Tamil poetry (Puthukkavithai) during the late twentieth century and the beginning of the twenty-first century. His poems do not merely showcase aesthetic feelings of love; rather, they sharply document contemporary social miseries, political corruption, the cruelty of poverty, and the plight of the working class. This paper examines the social awareness thoughts expressed in Palanibharathi’s poetry through a comparative approach alongside the social reflections of other contemporary poets such as Bharathi, Mu. Metha, Vairamuthu, Arivumathi, Ki. Kolanchi, and Mu. Valliyammai. This article provides a detailed analysis of the poet's perspective directed toward social change.

Children are the future pillars of a society and the foundation of its human capital. Despite the existence of various international declarations for child rights and protection globally, violence and abuse against children remain an unresolved contemporary social issue. Based on 64,569 complaints received by Sri Lanka's National Child Protection Authority (NCPA) over the ten-year period from 2014 to 2023, this article comprehensively examines child abuse trends in Sri Lanka. It identifies the social, economic, familial, and technological factors driving the recent increase in violence against children, and analyzes how massive judicial delays and institutional shortcomings further exacerbate this issue. Specifically, the rise in school dropouts and child labor exploitation resulting from the 2022 economic crisis are discussed in detail. Furthermore, the 2021 death of the young girl 'Jude Kumar Mishalini' and the Nuwara Eliya school incident are handled as key case studies to expose systemic failures within Sri Lanka's child protection system. Finally, this article proposes awareness programs, the introduction of sex education in schools, judicial reforms, and psychological rehabilitation recommendations for victimized children to put an end to this issue.

Literature consistently centers on society, aiming to uplift human values and build a better world by reflecting shared human emotions and experiences. A prime example of this is Tamil Sangam literature—collectively known as Pāṭṭum Tokaiyum or Pathinenmelkanakku—which comprises 2,381 poems divided into Akam (interior/love) and Puram (exterior/heroic) genres. Among the Akam anthologies, Kurunthogai stands out as the only text distinguished by the honorific prefix "Nalla" (excellent). This article, titled "Kapilar's Psychological Approach in Kurunthogai Poems," investigates how the celebrated poet Kapilar, or "Kurinjik Kapilar," utilizes creative literary narrative techniques and a psychological framework across his twenty-eight poems in the collection. By integrating Western psychological theories and contemporary research interpretations, the study analyzes the alignment between these poetic compositions and psychological methodologies to demonstrate how emotional experiences are structured within the classical texts.

Kuruntogai, one of the seminal works in the Ettuthokai (Eight Anthologies), elegantly delineates the intricacies of Agathinai (the theme of inner life). It profoundly captures the essence of the Kalavu (pre-marital love) and Karpu (post-marital/conjugal life) experiences of the hero and heroine. Domestic life (Illaravazhkkai) served as the very lifeblood of Sangam society. This research aims to explore the cultural ethos of that era, highlighting how husbands and wives lived in mutual harmony through sacrifice, the nurturing of children, and the practice of hospitality. Furthermore, this study examines how the text serves as a mirror to the societal values and ethical frameworks that governed the family unit, illustrating the enduring significance of marital devotion and social responsibility as depicted in ancient Tamil poetry.

This research paper investigates how Rahu Bhagavan, described as a shadow planet in Vedic astrology, grants an extraordinary "Raja Yoga" through specific placements in a native's birth chart. It explores the mechanisms through which Rahu facilitates relocation across the seas to settle in a foreign land, enabling the accumulation of immense fame and wealth. This analysis is conducted through the lens of classical astrological literatures such as Brihat Parasara Hora Shastra, Phaladeepika, Jataka Parijata, and Sarvartha Chintamani.

The paper discusses how the 3rd, 7th, 9th, and 12th houses (which govern human migration), the combinations of movable (Chara), water (Jala), and air (Vayu) signs, and the Dasha-Bhukti periods of Rahu uproot an individual from their homeland and drive them toward international success. These concepts are demonstrated using five practical case-study horoscopes accompanied by appropriate explanatory data tables. Furthermore, this study elaborates on the 'Kodanda Rahu Raja Yoga' formed in Sagittarius and its sublime, hidden secrets, as well as Rahu's influence on modern sectors such as software, aerospace, and medical fields.

Marriage matching is a traditional guidance used in South Indian societies to predict the lifelong harmony, health, and progeny development of a couple. This article deeply examines the ancient "Ten Star Match System" (Dasa Koota System) against the backdrop of modern physiology, medical genetics, psychology, and reproductive immunology. This study establishes that the Dina, Gana, Yoni, Rajju, and Vedha matches, which are astrologically considered essential, are not mere spiritual symbols; rather, they have direct, scientifically proven connections with the Big Five Personality Traits, body-odor-based genetic mate selection (MHC-HLA Mate Selection), blood incompatibility (Rh Factor Incompatibility), and genetic disorders caused by inbreeding (Consanguineous Genetic Risks), respectively. This article has been comprehensively designed using classical texts like B.V. Raman's "Muhurtha" along with modern medical reference books such as Turnpenny's "Emery's Elements of Medical Genetics" and Mollison's "Blood Transfusion" as comparative evidence.

This study analyzes the role of Tamil folk songs in teaching language skills and cultural values to secondary school students in Singapore. Specifically, it examines how folk songs aid in enhancing the four fundamental language skills—listening, speaking, reading, and writing—while propagating core values such as respect, responsibility, harmony, and empathy. The research confirms that song-based learning increases student engagement and allows them to experience Tamil as a "living language." By integrating folk songs into the classroom, educators can transform learning into a joyful, culturally relevant experience that strengthens students' cultural identity while improving linguistic proficiency.

Writer Su. Venugopal is someone who has inextricably linked land and people in Tamil literature. An ethnic group is a collective of people who identify themselves as a distinct society based on culture, language, history, habitat, and ancestry. In his short stories and novels, Su. Venugopal highlights the livelihoods of the common Mudhuvar tribes living in the mountains, as well as the survival struggles and nomadic lifestyles of marginalized ethnic groups such as the Ambattayar community, Narikuravars, and Thombars.

His stories illustrate how the introduction of machines due to technological advancement leads to the decline of traditional crafts and arts that have served as the identity of specific ethnic groups for generations. Through his works, he portrays ethnic groups that, despite the changes of the modern era, continue to hold firmly onto their ancestral pride and rituals.

When analyzing a literary work, it is essential to consider the historical and social context in which it was produced. The period in which Subramania Bharathi and Bharathidasan lived was one in which women were largely treated as subordinates both within the household and in society.

Bharathi, who initially wrote about national freedom, social liberation, and philosophical ideas rooted in Vedanta, developed a strong commitment to women’s emancipation after his association with Sister Nivedita. Following Bharathi’s ideological path, Bharathidasan also composed works advocating for women’s liberation.

At a time when women were viewed as subjugated beings and objects of exploitation, both poets reimagined them as embodiments of life, vitality, and renewal. Historically, from the early phases of Tamil society often described as matrilineal up to the Sangam age, women were accorded high respect. However, during the medieval and later periods, this status declined, and women were increasingly subjected to oppression.

Bharathi asserted that in a world where men and women are born equal, the subjugation of women is akin to blinding one eye. He emphasized that the intellectual advancement of women would lead to the progress of the entire world. Similarly, Bharathidasan criticized societal norms that denied women education and rights, echoing Bharathi’s reformist vision.

Both poets vividly depicted the injustices faced by women and proposed pathways for their liberation. They advocated for women’s education, the right to choose one’s spouse, widow remarriage, and equal rights as essential foundations for a progressive society.

They firmly believed that women must be freed from the chains of oppression and injustice. Women, as vital contributors to the refinement and advancement of human life, deserve recognition and reverence. The poetic works of Bharathi and Bharathidasan played a significant role in inspiring social change and advancing the cause of women’s rights.

In the contemporary context of globalization, career and business-related relocations, along with subsequent overseas travel, play a highly significant role in human life. This research paper comprehensively analyzes how the positions, significations (karakatwas), and house connections of key planets—namely the Moon, Saturn, Rahu, and Venus—in natal horoscopes bestow the yoga for foreign residency, known as Pravasa Yoga.

Adhering to the fundamental principles of classical astrological texts such as the Brihat Parashara Hora Shastra and Phaladeepika, this paper establishes that a weakened 4th house (the house of comfort and homeland) coupled with a strengthened 12th house (the house of foreign residency and bed comforts) and 9th house (the house of fortune and long-distance travel) compels an individual to leave their homeland for a foreign country. Furthermore, using two detailed case studies of horoscopes, this study practically explains how the timing of Dasha-Bhukti (planetary periods) and planetary transits (Gocharam) finalize foreign travel.

Profession and livelihood serve as the fundamental keynote of human life, acting as the most crucial factors that determine an individual's social recognition, economic advancement, and sustenance. While traditional astrological texts define the 10th House as the Jeevana Sthana (House of Profession), the combined influence of multiple houses and the significations (Karakatwas) of the nine planets become indispensable for careers related to Medical Representation (MR) and pharmaceutical sales in today's modern corporate environment.

This paper comprehensively investigates the astrological science significance of the 3rd, 6th, and 10th houses in determining professions related to medical sales and field-based operations. Furthermore, aligning with the principles formulated in classical texts such as Maharishi Parashara's Brihat Parashara Hora Shastra, Mahakavi Kalidas's Uttara Kalamrita, and Keeranur Natarajan's Jataka Alankaram, this article presents detailed nuances and remedies regarding Punarphoo Dosha (Saturn-Moon combination), Sannyasa Yoga, Dattu Pillai Yoga (adoption yoga), and co-operative bank connections.