Medieval Tamil Literature

Medieval Tamil Literature

Overview

Medieval Tamil Literature (roughly 9th–13th century CE) represents a magnificent literary flowering that blended devotional fervor with epic storytelling. This period bridges the Sangam and Bhakti ages with the later Nayak era, producing works that remain central to Tamil cultural identity. For TNPSC Group II, this topic appears regularly in questions about authors, patron kings, literary features, and the religious-social context of major works.

The two towering texts of this period are Kamba Ramayanam (also called Ramavataram) and Periyapuranam (Tiruttontarpuranam). Both were composed under Chola patronage and reflect the synthesis of Tamil literary tradition with pan-Indian religious themes. Candidates must know the authors, their patrons, structural details, and the distinctive Tamil perspective these works bring to their subjects.

Key Concepts

• Kamba Ramayanam is an independent epic, not a translation: Kambar adapted Valmiki's story but created an original Tamil masterpiece with distinct characterizations, philosophical depth, and poetic brilliance. The Tamil Ravanan is more dignified and tragic than in the Sanskrit original.
• Periyapuranam is the 12th Tirumurai: It forms part of the Shaiva canonical literature and narrates the lives of the 63 Nayanmars (Shaiva saints), making it both hagiography and devotional poetry.
• Chola royal patronage: Both Kambar and Sekkilar wrote under Chola kings—Kambar under Kulottunga III, Sekkilar under Kulottunga II. The Cholas actively promoted Tamil religious literature.
• Bhakti as literary foundation: Medieval Tamil works are inseparable from Bhakti ideology. Devotion to Shiva or Vishnu shapes plot, characterization, and moral messaging.
• Tamil poetic conventions continued: Despite religious subject matter, these works employ classical Tamil prosody (viruttam, kali, akaval) and maintain the aesthetic standards of earlier Sangam literature.
• Social documentation: Periyapuranam provides valuable insights into medieval Tamil society—caste occupations, temple rituals, gender roles, and the radical equality Bhakti sometimes promoted.
• Other important medieval works: Divya Prabandham (Vaishnava canon), Tiruvilayadal Puranam, Thiruvilaiyadal Puranam, and Jain/Buddhist contributions also fall within this broad period.

Key Facts

Must-remember facts:

1. Kambar hailed from Therazhundur near Thanjavur
2. Kambar's work was first recited at Srirangam temple (tradition says it was tested there)
3. Sekkilar was a minister (prime minister/chief) under Kulottunga II before becoming a poet
4. Periyapuranam is also called "Tiruttontarpuranam" (history of holy servants)
5. The Nayanmars include saints from all castes—from Brahmin Sundarar to "untouchable" Nandanar
6. Kamba Ramayanam's "Ravanan" is depicted as a learned, cultured king—a distinctly Tamil portrayal
7. The story of Nandanar in Periyapuranam became a symbol for anti-caste movements in modern Tamil Nadu

Worked Examples

Example 1: A question asks which Chola king was the patron of Kambar.

Step-by-step:

• Recall that Kambar lived in the 12th century CE
• The Chola king of that period known for literary patronage was Kulottunga III
• Confirm: Kulottunga III (not Rajaraja or Rajendra, who were earlier Chola kings)
• Answer: Kulottunga Chola III

Example 2: Which Tirumurai number is Periyapuranam?

Step-by-step:

• The Shaiva canon has 12 Tirumurais
• First seven: Tevaram by the three saints (Appar, Sundarar, Sambandar)
• Eighth: Tiruvachakam by Manikkavasagar
• Ninth to Eleventh: Various works
• Twelfth: Periyapuranam by Sekkilar
• Answer: 12th Tirumurai

Example 3: A question asks about the number of Nayanmars whose lives are described in Periyapuranam.

Step-by-step:

• Periyapuranam is a hagiography of Shaiva saints
• The canonical number of Nayanmars is 63
• Sekkilar describes all 63 lives
• Answer: 63 Nayanmars

Common Mistakes

• Confusing Kamba Ramayanam with Valmiki Ramayanam: Students assume they are identical. The correct understanding is that Kambar created an independent work with Tamil sensibilities, not a mere translation.
• Mixing up Alvars and Nayanmars: Alvars are Vaishnava saints (12 in number), Nayanmars are Shaiva saints (63 in number). Periyapuranam is about Nayanmars, not Alvars.
• Wrong patron king attribution: Students sometimes attribute Kambar to Rajaraja I or Rajendra I. The correct patron is Kulottunga III. Sekkilar's patron is Kulottunga II—note the different numbers.
• Thinking Periyapuranam is independent of Tirumurai: It is actually the 12th and final Tirumurai, part of the Shaiva canonical collection, not a standalone text.
• Underestimating the social reform angle: Questions may test the caste diversity of Nayanmars. Students forget that saints like Nandanar and Kannappa came from marginalized communities, reflecting Bhakti's egalitarian dimension.

Quick Reference

• Kamba Ramayanam: Kambar → Kulottunga III → 12th century → 6 Kandams → Ramavataram
• Periyapuranam: Sekkilar → Kulottunga II → 12th Tirumurai → 63 Nayanmars
• Kambar's birthplace: Therazhundur (near Thanjavur)
• Tamil Ravanan: Dignified, learned, tragic hero—unique Tamil characterization
• Nandanar: Symbol of caste equality; untouchable saint in Periyapuranam
• 12 Tirumurais: Shaiva canon; Periyapuranam is the final (12th) one