Mishura Gandhiji made searching enquiries about the mode of celebrations and when he was assured that it would be in purely Indian style he readily agreed. Search the history of over billion web pages on the Internet. The Paripadal literally bopk of strophic metre is according to tradition a composition of the first Academy as well as the third Academy. As it was a period of struggle for religious supremacy every one of the four sects attempted to excel the rest by extolling and exaggerating its own doctrines, and by fabricating miracles to support them. Brahminism had heavily lost ground to the Buddhist and Jain religions and this resulted in its turn in a vigorous Revivalist Movement often characterised by polemics, miracles, conversions and persecution, and bid for royal favour. Kamba Ramayana We take this occasion to tender our thanks also to the few authors and publishers from whose works we have taken small extracts to adorn our foot-notes.
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Extreme devotion to anything, however sacred it may be, is not conducive for the stimulation of open discussion or for a critical or unbiased analysis of alternate ideologies. This is particularly true of religious dogmas. After the exit of the Buddhists and Jains from the scene, the devotees of the VishNu and Saiva groups indulged in attempts to establish their respective sectarian superiority.
With the momentum of the Bhakthi movement slowing down, rivalry between the two groups grew worse. Though the spell of the devotional music still lingered, the underlying principles of the prayers and idol worships were forgotten in the medley of sectarian views. Creeds were valued more than principles. To add to these perversions of individuals, the four Thamizh Kings, who spoke the same language, indulged in constant wars to expand their territory.
The killing of Thamizh by Thamizh became the order of the day. Bravery, heroism and valour lost their sanctity. In general, there appeared to be an overall deterioration in the virtuous conduct of the people. Though the temples offered an ideal location for spiritual uplift and promotion of music and dance, the discipline of the mind by the people, at large, did not materialize. It is at this juncture Kampan appeared on the scene with a different strategy to inculcate virtuosity in the conduct of people.
Being a scholar he was perhaps aware that great and powerful empires and civilizations in the world have crumbled, when people indulged in excesses and deviated from the moral pathway. Being proud of the richness and antiquity of his language, he could not tolerate such a tragedy happening to his own people. Prompted by these considerations, Kampan thought it appropriate, it seems, to write a literary piece, which would improve the situation.
This would give him ample scope to emphasize the excellence of virtuosity, chastity, brotherhood and the oneness of the Absolute Being. To accomplish this objective, he chose the story of rAman ram[f which was already very popular among Thamizh people. As an idealist he realized that the story offered him the latitude to introduce his own brand of ethical instructions which would supplement the earlier efforts of ThiruvaLLuvar and iLango atikaL.
Without changing the main story he was in a position to mould it to satisfy the literary and religious tastes of the Thamizh community. Unable to bear the injustice he had done, the King died. The result is the publication of "Kampa rAmAyaNam" in which serves as the standard authority commonly used at present.
The revival of interest in Kampa rAmAyaNam is evident by the organization in several towns of annual debates and discussion groups in which reputed scholars participate. There are sections which collectively contain approximately poems.
As an idealist and a humanist he takes every opportunity to express his philosophy in clear terms. His casting of specific characters to portray the trait s he wished to emphasize and the way that trait is maintained throughout the play are examples of his brilliant mind and well conceived plan to convey his message. Even at the outset he had expressed his secular views very clearly as seen in the invocation given below.
He states that the big expanse of the river initially arises as trickles from among the rocks, gathers more and more water all along before joining the sea. The simile he employs is that the big river that flows through many villages and towns with different names has only one origin. This resembles the Absolute Being, that cannot be described fully by the Scriptures but is sought by different religions under different names, is ultimately only one.
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