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<div>Working in Software industry. Having experience in software development, management and currently working in the finance function. An avid reader. Reading interest in Science (Physics, Genetics, Evolution, Culture, Neuroscience....), Philosophy, Spiritual topics, Tamil and English literature, history...</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=36047Arutpa Marutpa Debate2022-05-04T10:53:23Z<p>Vennimalair: changed category to ready for review</p>
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<div>[[Category:English Content]]<br />
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{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of [[Ramalinga Vallalar]] under the name Arutpa. He argued that only the ''Saiva Thirumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principal student Ubayakalanidhi Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect or auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure or assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and supervision. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar conciliated himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to himself and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving discourses on [[wikipedia:Shaivism|Shaivism]] from there. During that time, Ramalinga Vallalar's Arutpa was being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than ''Othuvars'' (people who chant devotional hymns in Saivite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not ''Othuvars'' or upper caste Saivites. Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that the reason for such chanting was because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering these songs as belonging to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the [[wikipedia:Agama_(Hinduism)#:~:text=The%20term%20literally%20means%20tradition,ways%20to%20attain%20sixfold%20desires.|Agama]] based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs across the temples. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. Arumuka Navalar had been strongly criticizing the [[wikipedia:Dikshitar|Dikshitar]]<nowiki/>s who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dikshitars were defending themselves mentioning that they follow the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dikshitars. Arumuka Navalar argued against the Dikshitars, on behalf of the Adheenams, proposing that Dikshitars must come under the control of Adheenams. A Dikshitar - Karkartha Vellalar caste conflict was also underlying this issue.<br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the ''Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]]'' along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in ''Dinavardhamani'' magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with the supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's ''Thiruvarutpa'', published a text titled ''Thiruvarutpa Thooshana Parikaram'' (Remedy for the abuse of ''Thiruvarutpa''). Due to criticisms against this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed Arumuka Navalar's Tamil scholarship and in general all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book as a refutation. It is said that this book was written with the approval of Arumuka Navalar. There is also another background version which mentions that it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see ''Kandana Veliyeedugal'').<br />
== Defamation suit ==<br />
on June 7, 1869, Dikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ( in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dikshitar (who was head of the Thillai group) on whether the "Na" in Navalar's name can be interpreted to mean "''Nai''" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. Based on this event, Arumuka Navalar filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar, the second defendant. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer while Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of proving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by [[S. Vaiyapuri Pillai]]. Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second Level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt ''Saiva Siddhanta'' from Somasundara Naicker, known as the ''Saiva Siddhanta Sandamaarutham''. Kathiraiver Pillai was publishing strong condemnations against and giving discourses strongly criticizing the religions of [[wikipedia:Advaita_Vedanta#:~:text=Advaita%20Vedanta%20(%2F%CA%8C%C3%B0%CB%88,and%20spiritual%20discipline%20and%20experience.|Advaitam]], [[wikipedia:Buddhism|Buddhism]] and [[wikipedia:Vaishnavism|Vaishnavisam]]. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation. In 1903, Kathiraiver Pillai published two books titled ''Poliyarutpa Maruppu'' and ''Merpadi Vazhuthirattu''. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book. In the hearing, the pamphlets printed and distributed on behalf of Arumuka Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Swaminatha Iyer. He came to the court to speak in support of Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as ''Thiruvarutpa'' and only the ''Saiva Thirumurai'' can be named as ''Thiruvarutpa''. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Swaminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. It highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the high court verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. High court dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted festivals under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and ''Thiruvarutpa'' were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a festival of traditional Saivites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
== Conclusion of Debate ==<br />
[[Maraimalai Adigal]] brought an end to this debate. He defined Ramalinga Vallalar's songs as ''Arutpa'' only and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even though he accepted the challenges. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were ''Thiruvarutpa'' only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
== Books ==<br />
=== Arutpa faction ===<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
=== Marutpa faction ===<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
== Debaters ==<br />
=== Arutpa faction ===<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
=== Marutpa faction ===<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
== Reference ==<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan<br />
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{{Ready_for_review-en}}</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=36046Arutpa Marutpa Debate2022-05-04T10:50:57Z<p>Vennimalair: /* Conclusion of Debate */ Added links</p>
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<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of [[Ramalinga Vallalar]] under the name Arutpa. He argued that only the ''Saiva Thirumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principal student Ubayakalanidhi Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect or auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure or assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and supervision. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar conciliated himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to himself and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving discourses on [[wikipedia:Shaivism|Shaivism]] from there. During that time, Ramalinga Vallalar's Arutpa was being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than ''Othuvars'' (people who chant devotional hymns in Saivite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not ''Othuvars'' or upper caste Saivites. Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that the reason for such chanting was because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering these songs as belonging to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the [[wikipedia:Agama_(Hinduism)#:~:text=The%20term%20literally%20means%20tradition,ways%20to%20attain%20sixfold%20desires.|Agama]] based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs across the temples. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. Arumuka Navalar had been strongly criticizing the [[wikipedia:Dikshitar|Dikshitar]]<nowiki/>s who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dikshitars were defending themselves mentioning that they follow the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dikshitars. Arumuka Navalar argued against the Dikshitars, on behalf of the Adheenams, proposing that Dikshitars must come under the control of Adheenams. A Dikshitar - Karkartha Vellalar caste conflict was also underlying this issue.<br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the ''Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]]'' along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in ''Dinavardhamani'' magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with the supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's ''Thiruvarutpa'', published a text titled ''Thiruvarutpa Thooshana Parikaram'' (Remedy for the abuse of ''Thiruvarutpa''). Due to criticisms against this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed Arumuka Navalar's Tamil scholarship and in general all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book as a refutation. It is said that this book was written with the approval of Arumuka Navalar. There is also another background version which mentions that it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see ''Kandana Veliyeedugal'').<br />
== Defamation suit ==<br />
on June 7, 1869, Dikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ( in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dikshitar (who was head of the Thillai group) on whether the "Na" in Navalar's name can be interpreted to mean "''Nai''" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. Based on this event, Arumuka Navalar filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar, the second defendant. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer while Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of proving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by [[S. Vaiyapuri Pillai]]. Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second Level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt ''Saiva Siddhanta'' from Somasundara Naicker, known as the ''Saiva Siddhanta Sandamaarutham''. Kathiraiver Pillai was publishing strong condemnations against and giving discourses strongly criticizing the religions of [[wikipedia:Advaita_Vedanta#:~:text=Advaita%20Vedanta%20(%2F%CA%8C%C3%B0%CB%88,and%20spiritual%20discipline%20and%20experience.|Advaitam]], [[wikipedia:Buddhism|Buddhism]] and [[wikipedia:Vaishnavism|Vaishnavisam]]. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation. In 1903, Kathiraiver Pillai published two books titled ''Poliyarutpa Maruppu'' and ''Merpadi Vazhuthirattu''. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book. In the hearing, the pamphlets printed and distributed on behalf of Arumuka Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Swaminatha Iyer. He came to the court to speak in support of Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as ''Thiruvarutpa'' and only the ''Saiva Thirumurai'' can be named as ''Thiruvarutpa''. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Swaminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. It highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the high court verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. High court dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted festivals under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and ''Thiruvarutpa'' were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a festival of traditional Saivites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
== Conclusion of Debate ==<br />
[[Maraimalai Adigal]] brought an end to this debate. He defined Ramalinga Vallalar's songs as ''Arutpa'' only and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even though he accepted the challenges. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were ''Thiruvarutpa'' only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
== Books ==<br />
=== Arutpa faction ===<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
=== Marutpa faction ===<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
== Debaters ==<br />
=== Arutpa faction ===<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
=== Marutpa faction ===<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
== Reference ==<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=36045Arutpa Marutpa Debate2022-05-04T10:48:09Z<p>Vennimalair: /* Second Defamation Suit */ Minor corrections in the content</p>
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<div>[[Category:English Content]]<br />
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{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of [[Ramalinga Vallalar]] under the name Arutpa. He argued that only the ''Saiva Thirumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principal student Ubayakalanidhi Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect or auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure or assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and supervision. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar conciliated himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to himself and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving discourses on [[wikipedia:Shaivism|Shaivism]] from there. During that time, Ramalinga Vallalar's Arutpa was being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than ''Othuvars'' (people who chant devotional hymns in Saivite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not ''Othuvars'' or upper caste Saivites. Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that the reason for such chanting was because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering these songs as belonging to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the [[wikipedia:Agama_(Hinduism)#:~:text=The%20term%20literally%20means%20tradition,ways%20to%20attain%20sixfold%20desires.|Agama]] based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs across the temples. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. Arumuka Navalar had been strongly criticizing the [[wikipedia:Dikshitar|Dikshitar]]<nowiki/>s who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dikshitars were defending themselves mentioning that they follow the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dikshitars. Arumuka Navalar argued against the Dikshitars, on behalf of the Adheenams, proposing that Dikshitars must come under the control of Adheenams. A Dikshitar - Karkartha Vellalar caste conflict was also underlying this issue.<br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the ''Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]]'' along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in ''Dinavardhamani'' magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with the supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's ''Thiruvarutpa'', published a text titled ''Thiruvarutpa Thooshana Parikaram'' (Remedy for the abuse of ''Thiruvarutpa''). Due to criticisms against this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed Arumuka Navalar's Tamil scholarship and in general all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book as a refutation. It is said that this book was written with the approval of Arumuka Navalar. There is also another background version which mentions that it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see ''Kandana Veliyeedugal'').<br />
== Defamation suit ==<br />
on June 7, 1869, Dikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ( in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dikshitar (who was head of the Thillai group) on whether the "Na" in Navalar's name can be interpreted to mean "''Nai''" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. Based on this event, Arumuka Navalar filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar, the second defendant. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer while Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of proving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by [[S. Vaiyapuri Pillai]]. Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second Level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt ''Saiva Siddhanta'' from Somasundara Naicker, known as the ''Saiva Siddhanta Sandamaarutham''. Kathiraiver Pillai was publishing strong condemnations against and giving discourses strongly criticizing the religions of [[wikipedia:Advaita_Vedanta#:~:text=Advaita%20Vedanta%20(%2F%CA%8C%C3%B0%CB%88,and%20spiritual%20discipline%20and%20experience.|Advaitam]], [[wikipedia:Buddhism|Buddhism]] and [[wikipedia:Vaishnavism|Vaishnavisam]]. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation. In 1903, Kathiraiver Pillai published two books titled ''Poliyarutpa Maruppu'' and ''Merpadi Vazhuthirattu''. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book. In the hearing, the pamphlets printed and distributed on behalf of Arumuka Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Swaminatha Iyer. He came to the court to speak in support of Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as ''Thiruvarutpa'' and only the ''Saiva Thirumurai'' can be named as ''Thiruvarutpa''. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Swaminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. It highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the high court verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. High court dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted festivals under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and ''Thiruvarutpa'' were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a festival of traditional Saivites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
== Conclusion of Debate ==<br />
Maraimalai Adigal brought an end to this debate. He defined Ramalinga Vallalar's songs as Arutpa pnly and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even after accepting the challenge. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were Thiruvarutpa only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
== Books ==<br />
=== Arutpa faction ===<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
=== Marutpa faction ===<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
== Debaters ==<br />
=== Arutpa faction ===<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
=== Marutpa faction ===<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
== Reference ==<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=36044Arutpa Marutpa Debate2022-05-04T10:41:46Z<p>Vennimalair: /* Second level Debate */ Minor corrections in the content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of [[Ramalinga Vallalar]] under the name Arutpa. He argued that only the ''Saiva Thirumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principal student Ubayakalanidhi Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect or auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure or assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and supervision. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar conciliated himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to himself and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving discourses on [[wikipedia:Shaivism|Shaivism]] from there. During that time, Ramalinga Vallalar's Arutpa was being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than ''Othuvars'' (people who chant devotional hymns in Saivite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not ''Othuvars'' or upper caste Saivites. Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that the reason for such chanting was because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering these songs as belonging to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the [[wikipedia:Agama_(Hinduism)#:~:text=The%20term%20literally%20means%20tradition,ways%20to%20attain%20sixfold%20desires.|Agama]] based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs across the temples. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. Arumuka Navalar had been strongly criticizing the [[wikipedia:Dikshitar|Dikshitar]]<nowiki/>s who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dikshitars were defending themselves mentioning that they follow the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dikshitars. Arumuka Navalar argued against the Dikshitars, on behalf of the Adheenams, proposing that Dikshitars must come under the control of Adheenams. A Dikshitar - Karkartha Vellalar caste conflict was also underlying this issue.<br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the ''Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]]'' along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in ''Dinavardhamani'' magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with the supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's ''Thiruvarutpa'', published a text titled ''Thiruvarutpa Thooshana Parikaram'' (Remedy for the abuse of ''Thiruvarutpa''). Due to criticisms against this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed Arumuka Navalar's Tamil scholarship and in general all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book as a refutation. It is said that this book was written with the approval of Arumuka Navalar. There is also another background version which mentions that it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see ''Kandana Veliyeedugal'').<br />
== Defamation suit ==<br />
on June 7, 1869, Dikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ( in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dikshitar (who was head of the Thillai group) on whether the "Na" in Navalar's name can be interpreted to mean "''Nai''" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. Based on this event, Arumuka Navalar filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar, the second defendant. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer while Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of proving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by [[S. Vaiyapuri Pillai]]. Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second Level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt ''Saiva Siddhanta'' from Somasundara Naicker, known as the ''Saiva Siddhanta Sandamaarutham''. Kathiraiver Pillai was publishing strong condemnations against and giving discourses strongly criticizing the religions of [[wikipedia:Advaita_Vedanta#:~:text=Advaita%20Vedanta%20(%2F%CA%8C%C3%B0%CB%88,and%20spiritual%20discipline%20and%20experience.|Advaitam]], [[wikipedia:Buddhism|Buddhism]] and [[wikipedia:Vaishnavism|Vaishnavisam]]. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation. In 1903, Kathiraiver Pillai published two books titled ''Poliyarutpa Maruppu'' and ''Merpadi Vazhuthirattu''. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book.<br />
In the hearing, the pamphlets printed and distributed on behalf of Arumuga Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Saminatha Iyer. He came to the court to speak for Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as Thiruvarutpa and only the Saiva Thirumurai can be named as Thiruvarutpa. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Saminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai had issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. it highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the highcourt verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. Highcourt dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted celebrations under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and Thiruvartpa were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a celebration of traditional Shaivaites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court has ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
== Conclusion of Debate ==<br />
Maraimalai Adigal brought an end to this debate. He defined Ramalinga Vallalar's songs as Arutpa pnly and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even after accepting the challenge. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were Thiruvarutpa only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
== Books ==<br />
=== Arutpa faction ===<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
=== Marutpa faction ===<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
== Debaters ==<br />
=== Arutpa faction ===<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
=== Marutpa faction ===<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
== Reference ==<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=36043Arutpa Marutpa Debate2022-05-04T10:41:09Z<p>Vennimalair: /* Second level Debate */ Minor corrections in the content and links to external sites</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of [[Ramalinga Vallalar]] under the name Arutpa. He argued that only the ''Saiva Thirumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principal student Ubayakalanidhi Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect or auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure or assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and supervision. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar conciliated himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to himself and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving discourses on [[wikipedia:Shaivism|Shaivism]] from there. During that time, Ramalinga Vallalar's Arutpa was being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than ''Othuvars'' (people who chant devotional hymns in Saivite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not ''Othuvars'' or upper caste Saivites. Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that the reason for such chanting was because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering these songs as belonging to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the [[wikipedia:Agama_(Hinduism)#:~:text=The%20term%20literally%20means%20tradition,ways%20to%20attain%20sixfold%20desires.|Agama]] based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs across the temples. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. Arumuka Navalar had been strongly criticizing the [[wikipedia:Dikshitar|Dikshitar]]<nowiki/>s who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dikshitars were defending themselves mentioning that they follow the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dikshitars. Arumuka Navalar argued against the Dikshitars, on behalf of the Adheenams, proposing that Dikshitars must come under the control of Adheenams. A Dikshitar - Karkartha Vellalar caste conflict was also underlying this issue.<br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the ''Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]]'' along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in ''Dinavardhamani'' magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with the supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's ''Thiruvarutpa'', published a text titled ''Thiruvarutpa Thooshana Parikaram'' (Remedy for the abuse of ''Thiruvarutpa''). Due to criticisms against this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed Arumuka Navalar's Tamil scholarship and in general all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book as a refutation. It is said that this book was written with the approval of Arumuka Navalar. There is also another background version which mentions that it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see ''Kandana Veliyeedugal'').<br />
== Defamation suit ==<br />
on June 7, 1869, Dikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ( in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dikshitar (who was head of the Thillai group) on whether the "Na" in Navalar's name can be interpreted to mean "''Nai''" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. Based on this event, Arumuka Navalar filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar, the second defendant. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer while Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of proving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by [[S. Vaiyapuri Pillai]]. Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt ''Saiva Siddhanta'' from Somasundara Naicker, known as the ''Saiva Siddhanta Sandamaarutham''. Kathiraiver Pillai was publishing strong condemnations against and giving discourses strongly criticizing the religions of [[wikipedia:Advaita_Vedanta#:~:text=Advaita%20Vedanta%20(%2F%CA%8C%C3%B0%CB%88,and%20spiritual%20discipline%20and%20experience.|Advaitam]], [[wikipedia:Buddhism|Buddhism]] and [[wikipedia:Vaishnavism|Vaishnavisam]]. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation. In 1903, Kathiraiver Pillai published two books titled ''Poliyarutpa Maruppu'' and ''Merpadi Vazhuthirattu''. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book.<br />
In the hearing, the pamphlets printed and distributed on behalf of Arumuga Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Saminatha Iyer. He came to the court to speak for Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as Thiruvarutpa and only the Saiva Thirumurai can be named as Thiruvarutpa. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Saminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai had issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. it highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the highcourt verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. Highcourt dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted celebrations under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and Thiruvartpa were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a celebration of traditional Shaivaites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court has ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
== Conclusion of Debate ==<br />
Maraimalai Adigal brought an end to this debate. He defined Ramalinga Vallalar's songs as Arutpa pnly and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even after accepting the challenge. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were Thiruvarutpa only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
== Books ==<br />
=== Arutpa faction ===<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
=== Marutpa faction ===<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
== Debaters ==<br />
=== Arutpa faction ===<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
=== Marutpa faction ===<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
== Reference ==<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=36042Arutpa Marutpa Debate2022-05-04T09:57:53Z<p>Vennimalair: /* Stories about the Lawsuit */ Minor corrections in the content</p>
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<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of [[Ramalinga Vallalar]] under the name Arutpa. He argued that only the ''Saiva Thirumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principal student Ubayakalanidhi Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect or auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure or assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and supervision. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar conciliated himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to himself and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving discourses on [[wikipedia:Shaivism|Shaivism]] from there. During that time, Ramalinga Vallalar's Arutpa was being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than ''Othuvars'' (people who chant devotional hymns in Saivite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not ''Othuvars'' or upper caste Saivites. Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that the reason for such chanting was because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering these songs as belonging to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the [[wikipedia:Agama_(Hinduism)#:~:text=The%20term%20literally%20means%20tradition,ways%20to%20attain%20sixfold%20desires.|Agama]] based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs across the temples. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. Arumuka Navalar had been strongly criticizing the [[wikipedia:Dikshitar|Dikshitar]]<nowiki/>s who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dikshitars were defending themselves mentioning that they follow the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dikshitars. Arumuka Navalar argued against the Dikshitars, on behalf of the Adheenams, proposing that Dikshitars must come under the control of Adheenams. A Dikshitar - Karkartha Vellalar caste conflict was also underlying this issue.<br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the ''Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]]'' along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in ''Dinavardhamani'' magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with the supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's ''Thiruvarutpa'', published a text titled ''Thiruvarutpa Thooshana Parikaram'' (Remedy for the abuse of ''Thiruvarutpa''). Due to criticisms against this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed Arumuka Navalar's Tamil scholarship and in general all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book as a refutation. It is said that this book was written with the approval of Arumuka Navalar. There is also another background version which mentions that it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see ''Kandana Veliyeedugal'').<br />
== Defamation suit ==<br />
on June 7, 1869, Dikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ( in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dikshitar (who was head of the Thillai group) on whether the "Na" in Navalar's name can be interpreted to mean "''Nai''" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. Based on this event, Arumuka Navalar filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar, the second defendant. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer while Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of proving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by [[S. Vaiyapuri Pillai]]. Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt Shaiva Siddhanta from Somasundara Naicker, known as the Shaiva Siddhanta Sandamaarutham. Kathiraiver Pillai was publishing and giving discourses of strong condemnations against the religions of Advaitam, Buddhism and Vaishnavam. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation.<br />
In 1903, Kathiraiver Pillai published two books titled Poliyarutpa Maruppu and Merpadi Vazhuthirattu. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book.<br />
In the hearing, the pamphlets printed and distributed on behalf of Arumuga Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Saminatha Iyer. He came to the court to speak for Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as Thiruvarutpa and only the Saiva Thirumurai can be named as Thiruvarutpa. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Saminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai had issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. it highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the highcourt verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. Highcourt dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted celebrations under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and Thiruvartpa were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a celebration of traditional Shaivaites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court has ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
== Conclusion of Debate ==<br />
Maraimalai Adigal brought an end to this debate. He defined Ramalinga Vallalar's songs as Arutpa pnly and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even after accepting the challenge. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were Thiruvarutpa only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
== Books ==<br />
=== Arutpa faction ===<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
=== Marutpa faction ===<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
== Debaters ==<br />
=== Arutpa faction ===<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
=== Marutpa faction ===<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
== Reference ==<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=36041Arutpa Marutpa Debate2022-05-04T09:53:46Z<p>Vennimalair: /* Defamation suit */ Minor corrections in the content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of [[Ramalinga Vallalar]] under the name Arutpa. He argued that only the ''Saiva Thirumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principal student Ubayakalanidhi Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect or auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure or assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and supervision. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar conciliated himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to himself and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving discourses on [[wikipedia:Shaivism|Shaivism]] from there. During that time, Ramalinga Vallalar's Arutpa was being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than ''Othuvars'' (people who chant devotional hymns in Saivite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not ''Othuvars'' or upper caste Saivites. Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that the reason for such chanting was because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering these songs as belonging to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the [[wikipedia:Agama_(Hinduism)#:~:text=The%20term%20literally%20means%20tradition,ways%20to%20attain%20sixfold%20desires.|Agama]] based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs across the temples. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. Arumuka Navalar had been strongly criticizing the [[wikipedia:Dikshitar|Dikshitar]]<nowiki/>s who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dikshitars were defending themselves mentioning that they follow the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dikshitars. Arumuka Navalar argued against the Dikshitars, on behalf of the Adheenams, proposing that Dikshitars must come under the control of Adheenams. A Dikshitar - Karkartha Vellalar caste conflict was also underlying this issue.<br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the ''Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]]'' along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in ''Dinavardhamani'' magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with the supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's ''Thiruvarutpa'', published a text titled ''Thiruvarutpa Thooshana Parikaram'' (Remedy for the abuse of ''Thiruvarutpa''). Due to criticisms against this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed Arumuka Navalar's Tamil scholarship and in general all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book as a refutation. It is said that this book was written with the approval of Arumuka Navalar. There is also another background version which mentions that it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see ''Kandana Veliyeedugal'').<br />
== Defamation suit ==<br />
on June 7, 1869, Dikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ( in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dikshitar (who was head of the Thillai group) on whether the "Na" in Navalar's name can be interpreted to mean "''Nai''" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. Based on this event, Arumuka Navalar filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar, the second defendant. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer while Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of proving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by S. Vaiyapuri Pillai.<br />
Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt Shaiva Siddhanta from Somasundara Naicker, known as the Shaiva Siddhanta Sandamaarutham. Kathiraiver Pillai was publishing and giving discourses of strong condemnations against the religions of Advaitam, Buddhism and Vaishnavam. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation.<br />
In 1903, Kathiraiver Pillai published two books titled Poliyarutpa Maruppu and Merpadi Vazhuthirattu. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book.<br />
In the hearing, the pamphlets printed and distributed on behalf of Arumuga Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Saminatha Iyer. He came to the court to speak for Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as Thiruvarutpa and only the Saiva Thirumurai can be named as Thiruvarutpa. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Saminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai had issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. it highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the highcourt verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. Highcourt dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted celebrations under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and Thiruvartpa were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a celebration of traditional Shaivaites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court has ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
== Conclusion of Debate ==<br />
Maraimalai Adigal brought an end to this debate. He defined Ramalinga Vallalar's songs as Arutpa pnly and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even after accepting the challenge. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were Thiruvarutpa only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
== Books ==<br />
=== Arutpa faction ===<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
=== Marutpa faction ===<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
== Debaters ==<br />
=== Arutpa faction ===<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
=== Marutpa faction ===<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
== Reference ==<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=36040Arutpa Marutpa Debate2022-05-04T09:45:04Z<p>Vennimalair: Minor corrections in the content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of [[Ramalinga Vallalar]] under the name Arutpa. He argued that only the ''Saiva Thirumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principal student Ubayakalanidhi Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect or auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure or assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and supervision. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar conciliated himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to himself and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving discourses on [[wikipedia:Shaivism|Shaivism]] from there. During that time, Ramalinga Vallalar's Arutpa was being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than ''Othuvars'' (people who chant devotional hymns in Saivite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not ''Othuvars'' or upper caste Saivites. Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that the reason for such chanting was because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering these songs as belonging to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the [[wikipedia:Agama_(Hinduism)#:~:text=The%20term%20literally%20means%20tradition,ways%20to%20attain%20sixfold%20desires.|Agama]] based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs across the temples. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. Arumuka Navalar had been strongly criticizing the [[wikipedia:Dikshitar|Dikshitar]]<nowiki/>s who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dikshitars were defending themselves mentioning that they follow the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dikshitars. Arumuka Navalar argued against the Dikshitars, on behalf of the Adheenams, proposing that Dikshitars must come under the control of Adheenams. A Dikshitar - Karkartha Vellalar caste conflict was also underlying this issue.<br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the ''Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]]'' along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in ''Dinavardhamani'' magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with the supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's ''Thiruvarutpa'', published a text titled ''Thiruvarutpa Thooshana Parikaram'' (Remedy for the abuse of ''Thiruvarutpa''). Due to criticisms against this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed Arumuka Navalar's Tamil scholarship and in general all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book as a refutation. It is said that this book was written with the approval of Arumuka Navalar. There is also another background version which mentions that it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see ''Kandana Veliyeedugal'').<br />
== Defamation suit ==<br />
on June 7, 1869, Dikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ) in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dhikshitar (who was head of the Thillai faction) on whether the "Na" in Navalar's name can be interpreted to mean "Nai" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dhikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating.<br />
Based on this event, Arumuka Navalar had filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar was the second. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer and Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of prooving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dhikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by S. Vaiyapuri Pillai.<br />
Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt Shaiva Siddhanta from Somasundara Naicker, known as the Shaiva Siddhanta Sandamaarutham. Kathiraiver Pillai was publishing and giving discourses of strong condemnations against the religions of Advaitam, Buddhism and Vaishnavam. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation.<br />
In 1903, Kathiraiver Pillai published two books titled Poliyarutpa Maruppu and Merpadi Vazhuthirattu. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book.<br />
In the hearing, the pamphlets printed and distributed on behalf of Arumuga Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Saminatha Iyer. He came to the court to speak for Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as Thiruvarutpa and only the Saiva Thirumurai can be named as Thiruvarutpa. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Saminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai had issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. it highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the highcourt verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. Highcourt dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted celebrations under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and Thiruvartpa were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a celebration of traditional Shaivaites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court has ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
== Conclusion of Debate ==<br />
Maraimalai Adigal brought an end to this debate. He defined Ramalinga Vallalar's songs as Arutpa pnly and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even after accepting the challenge. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were Thiruvarutpa only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
== Books ==<br />
=== Arutpa faction ===<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
=== Marutpa faction ===<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
== Debaters ==<br />
=== Arutpa faction ===<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
=== Marutpa faction ===<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
== Reference ==<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=36039Arutpa Marutpa Debate2022-05-04T09:40:48Z<p>Vennimalair: Minor corrections in the content</p>
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<div>[[Category:English Content]]<br />
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{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of [[Ramalinga Vallalar]] under the name Arutpa. He argued that only the ''Saiva Thirumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principal student Ubayakalanidhi Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect or auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure or assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and supervision. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar conciliated himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to himself and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving discourses on [[wikipedia:Shaivism|Shaivism]] from there. During that time, Ramalinga Vallalar's Arutpa was being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than ''Othuvars'' (people who chant devotional hymns in Saivite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not ''Othuvars'' or upper caste Saivites. Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that the reason for such chanting was because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering these songs as belonging to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the [[wikipedia:Agama_(Hinduism)#:~:text=The%20term%20literally%20means%20tradition,ways%20to%20attain%20sixfold%20desires.|Agama]] based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs across the temples. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. Arumuka Navalar had been strongly criticizing the [[wikipedia:Dikshitar|Dikshitar]]<nowiki/>s who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dikshitars were defending themselves mentioning that they follow the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dikshitars. Arumuka Navalar argued against the Dikshitars, on behalf of the Adheenams, proposing that Dikshitars must come under the control of Adheenams. A Dikshitar - Karkartha Vellalar caste conflict was also underlying this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the ''Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]]'' along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in ''Dinavardhamani'' magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with the supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's ''Thiruvarutpa'', published a text titled ''Thiruvarutpa Thooshana Parikaram'' (Remedy for the abuse of ''Thiruvarutpa''). Due to criticisms against this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed Arumuka Navalar's Tamil scholarship and in general all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book as a refuttal. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see Kandana Veliyeedugal).<br />
== Defamation suit ==<br />
on June 7, 1869, Dhikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ) in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dhikshitar (who was head of the Thillai faction) on whether the "Na" in Navalar's name can be interpreted to mean "Nai" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dhikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating.<br />
Based on this event, Arumuka Navalar had filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar was the second. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer and Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of prooving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dhikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by S. Vaiyapuri Pillai.<br />
Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt Shaiva Siddhanta from Somasundara Naicker, known as the Shaiva Siddhanta Sandamaarutham. Kathiraiver Pillai was publishing and giving discourses of strong condemnations against the religions of Advaitam, Buddhism and Vaishnavam. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation.<br />
In 1903, Kathiraiver Pillai published two books titled Poliyarutpa Maruppu and Merpadi Vazhuthirattu. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book.<br />
In the hearing, the pamphlets printed and distributed on behalf of Arumuga Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Saminatha Iyer. He came to the court to speak for Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as Thiruvarutpa and only the Saiva Thirumurai can be named as Thiruvarutpa. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Saminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai had issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. it highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the highcourt verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. Highcourt dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted celebrations under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and Thiruvartpa were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a celebration of traditional Shaivaites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court has ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
== Conclusion of Debate ==<br />
Maraimalai Adigal brought an end to this debate. He defined Ramalinga Vallalar's songs as Arutpa pnly and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even after accepting the challenge. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were Thiruvarutpa only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
== Books ==<br />
=== Arutpa faction ===<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
=== Marutpa faction ===<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
== Debaters ==<br />
=== Arutpa faction ===<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
=== Marutpa faction ===<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
== Reference ==<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=35935Arutpa Marutpa Debate2022-05-03T13:10:28Z<p>Vennimalair: Added photo links</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Shri Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites.<br />
Shri Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict.<br />
Arumuka Navalar had been strongly criticizing the Dhikshitars who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dhikshitars were defending themselves mentioning that they have been following the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dhikshitars. Arumuka Navalar argued against the Dhikshitars, on behalf of the Adheenams, proposing that Dhikshitars must come under the control of Adheenams. A Dhikshitar - Karkartha Vellalar caste conflict was also underlying the this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]] along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in Dinavardhamani magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's Thiruvarutpa, published a text titled ''Thiruvarutpa Dhushana Parikaram'' (Remedy for the abuse of Thiruvarutpa). Due to criticisms on this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed the scholarship in Tamil of Arumuka Navalar and all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book in refutation. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see Kandana Veliyeedugal).<br />
== Defamation suit ==<br />
on June 7, 1869, Dhikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ) in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dhikshitar (who was head of the Thillai faction) on whether the "Na" in Navalar's name can be interpreted to mean "Nai" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dhikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating.<br />
Based on this event, Arumuka Navalar had filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar was the second. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer and Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of prooving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dhikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by S. Vaiyapuri Pillai.<br />
Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt Shaiva Siddhanta from Somasundara Naicker, known as the Shaiva Siddhanta Sandamaarutham. Kathiraiver Pillai was publishing and giving discourses of strong condemnations against the religions of Advaitam, Buddhism and Vaishnavam. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation.<br />
In 1903, Kathiraiver Pillai published two books titled Poliyarutpa Maruppu and Merpadi Vazhuthirattu. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
<br />
== Second Defamation Suit ==<br />
[[File:Arud.jpg|thumb|Condemnation book by Kathiraiver Pillai]]<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book.<br />
In the hearing, the pamphlets printed and distributed on behalf of Arumuga Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Saminatha Iyer. He came to the court to speak for Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as Thiruvarutpa and only the Saiva Thirumurai can be named as Thiruvarutpa. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Saminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai had issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. it highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the highcourt verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. Highcourt dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted celebrations under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and Thiruvartpa were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a celebration of traditional Shaivaites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court has ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
<br />
== Conclusion of Debate ==<br />
Maraimalai Adigal brought an end to this debate. He defined Ramalinga Vallalar's songs as Arutpa pnly and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even after accepting the challenge. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were Thiruvarutpa only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
<br />
== Books ==<br />
<br />
=== Arutpa faction ===<br />
<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
<br />
=== Marutpa faction ===<br />
<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
<br />
== Debaters ==<br />
<br />
=== Arutpa faction ===<br />
<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
<br />
=== Marutpa faction ===<br />
<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
<br />
== Reference ==<br />
<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=35933Arutpa Marutpa Debate2022-05-03T13:07:47Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Shri Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites.<br />
Shri Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict.<br />
Arumuka Navalar had been strongly criticizing the Dhikshitars who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dhikshitars were defending themselves mentioning that they have been following the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dhikshitars. Arumuka Navalar argued against the Dhikshitars, on behalf of the Adheenams, proposing that Dhikshitars must come under the control of Adheenams. A Dhikshitar - Karkartha Vellalar caste conflict was also underlying the this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]] along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in Dinavardhamani magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's Thiruvarutpa, published a text titled ''Thiruvarutpa Dhushana Parikaram'' (Remedy for the abuse of Thiruvarutpa). Due to criticisms on this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed the scholarship in Tamil of Arumuka Navalar and all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book in refutation. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see Kandana Veliyeedugal).<br />
== Defamation suit ==<br />
on June 7, 1869, Dhikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ) in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dhikshitar (who was head of the Thillai faction) on whether the "Na" in Navalar's name can be interpreted to mean "Nai" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dhikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating.<br />
Based on this event, Arumuka Navalar had filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar was the second. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer and Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of prooving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dhikshitar was punished and Ramalinga Vallalar was acquitted.<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by S. Vaiyapuri Pillai.<br />
Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
== Second level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt Shaiva Siddhanta from Somasundara Naicker, known as the Shaiva Siddhanta Sandamaarutham. Kathiraiver Pillai was publishing and giving discourses of strong condemnations against the religions of Advaitam, Buddhism and Vaishnavam. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation.<br />
In 1903, Kathiraiver Pillai published two books titled Poliyarutpa Maruppu and Merpadi Vazhuthirattu. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
<br />
== Second Defamation Suit ==<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Paadal Aapaasa Dharpanam Allathu Marutpa Maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book.<br />
In the hearing, the pamphlets printed and distributed on behalf of Arumuga Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Saminatha Iyer. He came to the court to speak for Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as Thiruvarutpa and only the Saiva Thirumurai can be named as Thiruvarutpa. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Saminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". The court was of the opinion that in the current case, Kathiraiver Pillai had issued the condemnations based on his religious belief only and there was no personal intention to slander Ramalinga Pillai and cause any losses. it highlighted that there was no impact to the petitioner due to the publication of the book (Court cases were conducted through a jury in those days and this was the view of the jury that heard this case). On April 9, 1895, Vadivelu Pillai appealed against this verdict in the high court. On November 21, 1905, the highcourt verdict also was given in favor of Kathiraiver Pillai. The petitioner did not suffer any personal losses due to the book and the book did not cause any harm to general public also. Highcourt dismissed the case on the basis of these two facts.<br />
<br />
Kathiraiver Pillai group conducted celebrations under the name of ''Thiruvarutpa Mahotsavam'' at six places to celebrate their victory in the court. Publications written condemning Ramalinga Vallalar and Thiruvartpa were freely distributed in the celebrations conducted in Chennai, Chidambaram, Devakottai and Kanjeevaram. It became a celebration of traditional Shaivaites opposed to the reformist, equality views expressed by Ramalinga Vallalar.<br />
<br />
Kathiraiver Pillai went around telling in Jaffna and other places that the court has ordered not to call Ramalinga Vallalar's songs as ''Thiruvarutpa''. One person M. T. Bhanukavi who was initially on the side of Kathiraiver Pillai, then moved to Vallalar's support and gave his strong dissent to Kathiraiver Pillai. He wrote a big book "''Ramalingam Pillai Paadal Aapaasa Tharpana Kandana Niyaya Vachira Kudaaram"'' which did not get too much opposition.<br />
<br />
== Conclusion of Debate ==<br />
Maraimalai Adigal brought an end to this debate. He defined Ramalinga Vallalar's songs as Arutpa pnly and challenged Kathiraiver Pillai for a public debate on the topic. In the debate that happened on September 3, 1903, Kathiraiver Pillai could not provide a fitting response to Maraimalai Adigal's exemplary oration. On September 27, 1903 and again on October 18, 1903 Maraimalai Adigal called Kathiraiver Pillai for repeat public debates. Kathiraiver Pillai did not attend any of the debates even after accepting the challenge. In those occasions, Maraimalai Adigal gave long speeches, to the satisfaction of the audience, justifying that Ramalinga Vallalar's songs were Thiruvarutpa only. Nagarcoil Seikuthambi Pavalar also established that Ramalinga Vallalar's songs are ''Arutpa'' only in public debates. There were not many opposition to his debates. <br />
<br />
== Books ==<br />
<br />
=== Arutpa faction ===<br />
<br />
* ''Thiruvarutpa Thooshana Parikaaram''<br />
* ''Vinjabana Pathirikkai''<br />
* ''Agankaara Thimir Baanu''<br />
* ''Arumuka Navalar Parisodhana Thosha Prakaasikai''<br />
* ''Nadanthavannam Arivitham''<br />
* ''Praarthanai Pathirikkai''<br />
* ''Poliyartpa Maruppin Kandanam Allathu Kudharkka Karaniya Nasa Magaparasu''<br />
* ''Theevanthira Saiva Vinotham''<br />
* ''Perambala Prasangam''<br />
* ''Ramalinga Adigalai Thooshiporathu Panniru Poiyagatral Allathu Unmai Therivithal''<br />
* ''Thiruvarutpa Vivathikalukoru Vilakkam''<br />
<br />
=== Marutpa faction ===<br />
<br />
* ''Poliyarutpa Maruppu''<br />
* ''Kudharkka Karaniya Nasa Magaparasu Kandanam''<br />
* ''Nallarivu Sudar Koluthal''<br />
* ''Dravida Prakaasikai''<br />
* ''Mukuna Vayathin Muraimaraintharaithal''<br />
* ''Poliyarutpa Vazhuththirattu''<br />
* ''Polivaathigalukku Puthi Pugattal''<br />
* ''Poliyarutpa Kandana Mahavithva Kanakasabai''<br />
* ''Marutpa Vivatha Mathyaksha Pathirikkai''<br />
* ''Sivaninthai Guruninthai Thiruvarutpaninthayinaarukku Seviyarivuruthal''<br />
* ''Kutharkikalin Poikol Vilakku''<br />
* ''Ramalingappillai Angathapaattu''<br />
* ''Ramalingappillai Paditrozhukkam''<br />
* ''Thiruvarunaneri Thamizhvedha Prabaavam''<br />
* ''Poliyarutpa Kandana Prasangam''<br />
* ''Pasukarana Vibareethaartha Nikrakamum Poliyarutpa Kandana Parikaara Maruppum''<br />
* ''Ramalingam Pillai Paadal Aapaasa Tharpanam Allathu Marutpa Maruppu''<br />
* ''Marutpa Maruppu Arangetram''<br />
* ''Marutpa Maruppu Vijaya Mahasarabam''<br />
<br />
== Debaters ==<br />
<br />
=== Arutpa faction ===<br />
<br />
* Ramalinga Vallalar<br />
* Thozhuvur Velayutha Mudaliar<br />
* Attavathanam Veerasamy Chettiar<br />
* Irukkam Rathina Mudaliar<br />
* Poovai Kalyanasundara Mudaliar<br />
* Nagapattinam Vedhasalam Pillai<br />
* Thirumayilai Shanmugam Pillai<br />
* Kanjeepuram Sabapathi Mudaliar<br />
* Thiruthanikai Visaagapperumal Iyer<br />
* Semangalam Narayana Mudaliar<br />
* Theevikkottai Muthusamy Pillai<br />
* Narasingapuram Veerasamy Mudaliar<br />
* Shanmuga Mudaliar<br />
* Puthuvai Velu Mudaliar<br />
* Sivananthapuram Selvaraya Mudaliar<br />
* M.T. Bhanukavi<br />
* Koodalur Viswalinga Mudaliar<br />
* Maraimalaiyadigal<br />
* Paramahamsa Athmaram Swamy<br />
* Seikuthambi Pavalar<br />
* Thanjai Shanmugam Pillai<br />
* P. Murugesa Mudaliar<br />
* M. Pazhani Mudaliar<br />
<br />
=== Marutpa faction ===<br />
<br />
* Arumuka Navalar<br />
* Thiruvavadu Thurai Atheenakartha Subramaniya Desikar<br />
* Vedharanyam Atheenam Udhayamurthy<br />
* Thiruvannamalai Atheenam Arumuga Thambiran<br />
* Mahavidhvan Madurai Ramasamy Pillai<br />
* Mahavidhvan Meenakshisundaram Pillai<br />
* Mahavidhvan K. Saminatha Desikar<br />
* U. Ve. Saminatha Iyer<br />
* Thiruvavadu Thurai Sababathi Navalar<br />
* Melaipuloli N. Kathiraiver Pillai<br />
* Thanikasala Mudaliar<br />
* Thiru V. Kalyanasundara Mudaliar<br />
* P. C. Murugesa Mudaliar<br />
* Kalkulam Kuppuswamy Mudaliar<br />
<br />
== Notes ==<br />
This essay is written based on the information in two books on Arutpa Marutpa debate written by Researcher P. Saravanan.<br />
<br />
== Reference ==<br />
<br />
* ''Arutpa - Marutpa'' - P. Saravanan<br />
* ''Arutpa Marutpa Kandana Thirattu'' - P. Saravanan<br />
* ''Vallalarum Navalarum'' - P. Saravanan</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=35863Arutpa Marutpa Debate2022-05-03T09:50:18Z<p>Vennimalair: added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Shri Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites.<br />
Shri Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict.<br />
Arumuka Navalar had been strongly criticizing the Dhikshitars who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dhikshitars were defending themselves mentioning that they have been following the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dhikshitars. Arumuka Navalar argued against the Dhikshitars, on behalf of the Adheenams, proposing that Dhikshitars must come under the control of Adheenams. A Dhikshitar - Karkartha Vellalar caste conflict was also underlying the this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]] along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in Dinavardhamani magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's Thiruvarutpa, published a text titled ''Thiruvarutpa Dhushana Parikaram'' (Remedy for the abuse of Thiruvarutpa). Due to criticisms on this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed the scholarship in Tamil of Arumuka Navalar and all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book in refutation. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see Kandana Veliyeedugal).<br />
<br />
== Defamation suit ==<br />
on June 7, 1869, Dhikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ) in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dhikshitar (who was head of the Thillai faction) on whether the "Na" in Navalar's name can be interpreted to mean "Nai" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dhikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. <br />
Based on this event, Arumuka Navalar had filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar was the second. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer and Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of prooving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dhikshitar was punished and Ramalinga Vallalar was acquitted.<br />
<br />
== Stories about the Lawsuit ==<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by S. Vaiyapuri Pillai. <br />
Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
<br />
== Second level Debate ==<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt Shaiva Siddhanta from Somasundara Naicker, known as the Shaiva Siddhanta Sandamaarutham. Kathiraiver Pillai was publishing and giving discourses of strong condemnations against the religions of Advaitam, Buddhism and Vaishnavam. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation.<br />
In 1903, Kathiraiver Pillai published two books titled Poliyarutpa Maruppu and Merpadi Vazhuthirattu. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
<br />
Second Defamation Suit<br />
<br />
Vadivel Pillai, Ramalinga Vallalar's elder brother's son, filed a law suit against Kathiraiver Pillai in the Chennai Presidency magistrate court on May 28, 1904. The suit was filed against the book ''Ramalinga Pillai Padal Aapaasa Dharpanam allathu Arutpa maruppu'' written and published by Kathiraiver Pillai. Case no 24533. Kathiraiver Pillai and his student Balasundara Naicker were the defendents. Kathiraiver Pillai was represented by V. Viswanatha Sastri and Samara. In the hearing, Kathiraiver Pillai refuted the case mentioning he had not written the book. Balasundara Naicker admitted that he had written the book.<br />
<br />
In the hearing, the pamphlets printed and distributed on behalf of Arumuga Navalar before this case were provided as evidence. The primary witness in the case was U. Ve. Saminatha Iyer. He came to the court to speak for Kathiraiver Pillai. He gave evidence that it was incorrect to name Ramalinga Vallalar's songs as Thiruvarutpa and only the Saiva Thirumurai can be named as Thiruvarutpa. The Judge Adjudeen Saibu dismissed the case based on the statement by U. Ve. Saminatha Iyer. He mentioned that "in defamation suits, the intention of the defendant to cause defamation must be established as proof for the suit". In the current case, Kathiraiver Pillai had issued the condemnations based on his religious belief only and he did not have any</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=35861Arutpa Marutpa Debate2022-05-03T09:33:09Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Shri Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites.<br />
Shri Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict.<br />
Arumuka Navalar had been strongly criticizing the Dhikshitars who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dhikshitars were defending themselves mentioning that they have been following the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dhikshitars. Arumuka Navalar argued against the Dhikshitars, on behalf of the Adheenams, proposing that Dhikshitars must come under the control of Adheenams. A Dhikshitar - Karkartha Vellalar caste conflict was also underlying the this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]] along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in Dinavardhamani magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's Thiruvarutpa, published a text titled ''Thiruvarutpa Dhushana Parikaram'' (Remedy for the abuse of Thiruvarutpa). Due to criticisms on this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed the scholarship in Tamil of Arumuka Navalar and all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book in refutation. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see Kandana Veliyeedugal).<br />
<br />
Defamation suit<br />
<br />
on June 7, 1869, Dhikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ) in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dhikshitar (who was head of the Thillai faction) on whether the "Na" in Navalar's name can be interpreted to mean "Nai" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dhikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. <br />
<br />
Based on this event, Arumuka Navalar had filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar was the second. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer and Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of prooving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dhikshitar was punished and Ramalinga Vallalar was acquitted.<br />
<br />
Stories about the Lawsuit<br />
<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by S. Vaiyapuri Pillai. <br />
<br />
Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.<br />
<br />
Second level Debate<br />
<br />
N. Kathiraiver Pillai of Jaffna is the son of Nagapillai, the priest at the Puthu Sannathi Kandasamy temple. His given name is Velupillai. It is said that he came to Tamilnadu and changed his name to Kathiraiver Pillai after being involved in some financial frauds in Jaffna. He worked as a proof reader at the Ribbon printing press in Muthialpet, Chennai. He worked as a Tamil teacher for sometime in the Wesley college, Chennai. He learnt Shaiva Siddhanta from Somasundara Naicker, known as the Shaiva Siddhanta Sandamaarutham. Kathiraiver Pillai was publishing and giving discourses of strong condemnations against the religions of Advaitam, Buddhism and Vaishnavam. He was also publishing caste related condemnations. He was carrying on these activities as his regular occupation.<br />
<br />
In 1903, Kathiraiver Pillai published two books titled Poliyarutpa Maruppu and Merpadi Vazhuthirattu. The text mainly consisted of slanders , blasphemy and ridicules. He came out with more strong condemnation when there were few objections to the initial two books.<br />
<br />
Second Defamation Suit</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=35854Arutpa Marutpa Debate2022-05-03T09:09:02Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Shri Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites.<br />
Shri Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict.<br />
Arumuka Navalar had been strongly criticizing the Dhikshitars who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dhikshitars were defending themselves mentioning that they have been following the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dhikshitars. Arumuka Navalar argued against the Dhikshitars, on behalf of the Adheenams, proposing that Dhikshitars must come under the control of Adheenams. A Dhikshitar - Karkartha Vellalar caste conflict was also underlying the this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]] along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in Dinavardhamani magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with supporting sides splitting into Tamilnadu and Srilanka.<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's Thiruvarutpa, published a text titled ''Thiruvarutpa Dhushana Parikaram'' (Remedy for the abuse of Thiruvarutpa). Due to criticisms on this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed the scholarship in Tamil of Arumuka Navalar and all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book in refutation. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see Kandana Veliyeedugal).<br />
<br />
Defamation suit<br />
<br />
on June 7, 1869, Dhikshitars convened a meeting at Chidambaram temple to condemn Arumuka Navalar. Ramalinga Vallalar participated in this meeting. In the meeting , Vallalar split the word "Navalar" ) in Arumuka Navalar's name ) as "Na" + "Alar" and criticized him as a person who gossips a lot. It is said that there was a question raised to Vallalar by Sabha Natesa Dhikshitar (who was head of the Thillai faction) on whether the "Na" in Navalar's name can be interpreted to mean "Nai" (dog) for which Vallalar had apparantly remained silent. In addition, Sabha Natesa Dhikshitar is supposed to have mentioned that Navalar should be be dragged to the meeting and be given a beating. <br />
<br />
Based on this event, Arumuka Navalar had filed a suit in the Manjakuppam court. Sabha Natesa Dhikshitar was the first defendant and Vallalar was the second. The case came for hearing under the bench of joint judge Roberts on November 18, 1869. Arumuka Navalar retained G.P. Soundaranayagam Pillai as his lawyer and Vallalar was represented by Shri Show. Vallalar denied that he had mentioned any statement of abusive nature. On his denial, the responsibility of prooving that Vallalar did say statements of abusive nature went to Arumuka Navalar. However, Navalar withdrew his complaint mentioning that Vallalar's denial was enough for him. Sabha Natesa Dhikshitar was punished and Ramalinga Vallalar was acquitted.<br />
<br />
Stories about the Lawsuit<br />
<br />
Imaginary stories around the lawsuits are widely prevalent in the stages of Tamilnadu. There is a story which says the lawsuit was filed by Arumuka Navalar to enforce that only ''Saiva Thirumurai'' should be referred as ''Thiruvarutpa'' and Vallalar's songs must not be called ''Thiruvarutpa'' and the suit was set aside by the court. Researcher P. Saravanan opines that this story was started by S. Vaiyapuri Pillai. <br />
<br />
Another version mentions that when Ramalinga Vallalar entered the court, Arumuka Navalar stood up in respect automatically and on seeing this, the judge set aside the case. This story is written by writer named Thumilan. M. Po. Sivanjanam mentions this in his book.</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=35790Arutpa Marutpa Debate2022-05-03T06:52:36Z<p>Vennimalair: Changed photo title</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Naveena Nokkil Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Shri Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites. <br />
Shri Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. <br />
Arumuka Navalar had been strongly criticizing the Dhikshitars who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dhikshitars were defending themselves mentioning that they have been following the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dhikshitars. Arumuka Navalar argued against the Dhikshitars, on behalf of the Adheenams, proposing that Dhikshitars must come under the control of Adheenams. A Dhikshitar - Karkartha Vellalar caste conflict was also underlying the this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]] along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in Dinavardhamani magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with supporting sides splitting into Tamilnadu and Srilanka.<br />
<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's Thiruvarutpa, published a text titled ''Thiruvarutpa Dhushana Parikaram'' (Remedy for the abuse of Thiruvarutpa). Due to criticisms on this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed the scholarship in Tamil of Arumuka Navalar and all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book in refutation. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see Kandana Veliyeedugal).</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=35789Arutpa Marutpa Debate2022-05-03T06:51:35Z<p>Vennimalair: Added photo links</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
[[File:Arudpaa.png|thumb|Vallalar]]<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
<br />
== Objection ==<br />
[[File:Arutpa-2.png|thumb|Arutpa Marutpa Kandanathirattu]]<br />
In 1864, Shri Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites. <br />
Shri Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
<br />
== Conflict ==<br />
[[File:Vallalaarum-naavalarum-artupaa-marutpaa-poraatta-varalaaru FrontImage 731.jpg|thumb|Vallalar & Navalar]]<br />
There were three reasons behind the Arutpa - Marutpa confict. <br />
Arumuka Navalar had been strongly criticizing the Dhikshitars who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dhikshitars were defending themselves mentioning that they have been following the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dhikshitars. Arumuka Navalar argued against the Dhikshitars, on behalf of the Adheenams, proposing that Dhikshitars must come under the control of Adheenams. A Dhikshitar - Karkartha Vellalar caste conflict was also underlying the this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]] along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in Dinavardhamani magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with supporting sides splitting into Tamilnadu and Srilanka.<br />
<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's Thiruvarutpa, published a text titled ''Thiruvarutpa Dhushana Parikaram'' (Remedy for the abuse of Thiruvarutpa). Due to criticisms on this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed the scholarship in Tamil of Arumuka Navalar and all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book in refutation. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see Kandana Veliyeedugal).</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=35787Arutpa Marutpa Debate2022-05-03T06:47:33Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
== Basis of the Debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
<br />
== Objection ==<br />
In 1864, Shri Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites. <br />
Shri Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
<br />
== Conflict ==<br />
There were three reasons behind the Arutpa - Marutpa confict. <br />
Arumuka Navalar had been strongly criticizing the Dhikshitars who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dhikshitars were defending themselves mentioning that they have been following the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dhikshitars. Arumuka Navalar argued against the Dhikshitars, on behalf of the Adheenams, proposing that Dhikshitars must come under the control of Adheenams. A Dhikshitar - Karkartha Vellalar caste conflict was also underlying the this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]] along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in Dinavardhamani magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with supporting sides splitting into Tamilnadu and Srilanka.<br />
<br />
== Condemnations ==<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's Thiruvarutpa, published a text titled ''Thiruvarutpa Dhushana Parikaram'' (Remedy for the abuse of Thiruvarutpa). Due to criticisms on this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed the scholarship in Tamil of Arumuka Navalar and all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book in refutation. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar. Arumuka Navalar responded by publishing a book ''Poliyarutpa Maruppu''. 12 more books in repudiation were published in response. Thus condemnation books were published by both sides back to back (see Kandana Veliyeedugal).</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=35786Arutpa Marutpa Debate2022-05-03T06:42:53Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuka Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
== Basis of the debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
<br />
Objection<br />
<br />
In 1864, Shri Arumuka Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites. <br />
<br />
Shri Arumuka Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuka Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.<br />
<br />
Conflict<br />
<br />
There were three reasons behind the Arutpa - Marutpa confict. <br />
<br />
Arumuka Navalar had been strongly criticizing the Dhikshitars who had the rights for performing pujas at the Chidambaram temple. He complained that they were not following the Agama norms. The Dhikshitars were defending themselves mentioning that they have been following the tradition of worship that is part of their legacy and what they follow has been traditionally accepted. Saiva Adheenams opposed the Dhikshitars. Arumuka Navalar argued against the Dhikshitars, on behalf of the Adheenams, proposing that Dhikshitars must come under the control of Adheenams. A Dhikshitar - Karkartha Vellalar caste conflict was also underlying the this issue. <br />
<br />
Arumuka Navalar's opposition to Ramalinga Vallalar was considered to be a part of the traditional conflict between Vellalars and Thondaimandala Mudaliars by both sides. <br />
<br />
In 1868, when [[C.W. Thamotharampillai]] published the Sollathigaram of [[wikipedia:Tolkāppiyam|Tolkappiyam]] along with the commentary by Senavarayar, Arumuka Navalar had helped him reviewing the publication. When the advertisement for this publication appeared in Dinavardhamani magazine, C.W. Thamotharampillai had referenced Arumuka Navalar as "...the mighty powerful person in all grammer literature and a scholar with no equals in Tamilnadu and Sri Lanka...". This description incited the Tamil scholars in Tamilnadu. The debate escalated with supporting sides splitting into Tamilnadu and Srilanka.<br />
<br />
Condemations<br />
<br />
Supporters of Vallalar, who were incited by Arumuka Navalar's opposition to Vallalar's Thiruvarutpa, published a text titled ''Thiruvarutpa Dhushana Parikaram'' (Remedy for the abuse of Thiruvarutpa). Due to criticisms on this book, another condemnation book titled ''Vinjabana Pathirikkai'' was published through Narasingapuram Veerasamy Mudaliar who was a student of Vallalar. This book strongly ridiculed the scholarship in Tamil of Arumuka Navalar and all Srilankan scholars. In response, Sivapathanesa Pillai from Madras published a book in refutation. It is said both that this book was written with the approval of Arumuka Navalar and it was written by Arumuka Navalar himself. In response, the Vallalar faction published a rebuttal of this through a book titled ''Agankara Thimir Baanu''. Researchers opine that this was written by Thozhuvur Velayutha Mudaliar.</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=34846Arutpa Marutpa Debate2022-05-01T07:11:01Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuga Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
== Basis of the debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.<br />
<br />
Objection<br />
<br />
In 1864, Shri Arumuga Navalar from Nallur, Jaffna district had established a school , Saivaprakasa Vidyasaalai, at Chidambaram. He published books from the school and was also giving oratory talks on Saivism from there. During that time, Ramalinga Vallalar's Arutpa was also being recited in various temples in addition to ''Saiva Thirumuraigal''. The key reasons for this were that, Arutpa was easy to understand, was widely published and the traditional ''Saiva Thirumuraigal'' were unavailable to the general public other than Othuvars (people who chant devotional hymns in Saivaite temples). There was an unwritten restriction on the chanting of ''Saiva Thirumuraigal'' by people who were not Othuvars or upper caste Saivaites. <br />
<br />
Shri Arumuga Navalar was furious on seeing Vallalar's songs being chanted in temples on par with ''Saiva Thirumuraigal''. He felt that it is because these songs were published with the name of Arutpa and ''Thirumuraigal''. He was also of the opinion that [[wikipedia:Tondaimandalam|Thondaimandalam]] Mudaliar caste people were considering that these songs belonged to their caste. There was some truth in this assumption also.<br />
<br />
Arumuga Navalar insisted on all Saivite temples to follow the Agama based worship practices. He considered all other forms of worship as incorrect. He tried to strongly establish the traditional customs. Hence he thought that the practice of chanting Vallalar's songs in temples is a big violation and an act that disgrace upon the Saivam religion. He strongly kept condemning this practice in all the places where he was making religious discourses. He called Ramalinga Vallalar's songs as Marutpa and not Arutpa.</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=30722Arutpa Marutpa Debate2022-04-21T07:05:17Z<p>Vennimalair: Added link to Tamil page, category and photo link</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=அருட்பா_மருட்பா_விவாதம்|Title of target page=அருட்பா மருட்பா விவாதம்}}<br />
[[File:திருவருட்பா முதல் பதிப்பு.png|thumb|Thiruvarutpa First Edition]]<br />
Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuga Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
<br />
== Basis of the debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.</div>Vennimalairhttps://tamil.wiki/index.php?title=Arutpa_Marutpa_Debate&diff=30719Arutpa Marutpa Debate2022-04-21T07:01:08Z<p>Vennimalair: Created page and added content</p>
<hr />
<div>Arutpa Marutpa debate (1867 - 1904) is a debate initiated by Arumuga Navalar of Jaffna against the compilation of the songs of Ramalinga Vallalar under the name Arutpa. He argued that only the ''Saiva Thurumuraigal'' can be called ''Arutpa'' and Ramalinga Vallalar's songs would have to be categorized as ''Marutpa''. Various scholars joined the debate by taking either sides and each side published criticisms on the opposite side. Even defamation suits were filed by both sides.<br />
<br />
== Basis of the debate ==<br />
When the songs of Ramalinga Vallalar were compiled and published as a text by his principle student ''Ubayakalanidhi'' Thozhuvur Velayutha Mudhaliar, he named the text as ''Thiru Arutpa''. Ramalinga Vallalar did not dispute this. Thozhuvur Velayutha Mudaliar has mentioned this in his poem titled ''Thiruvarutpa Varalaaru''. The word ''Thiru'' indicates wealth, respect, auspicious nature.<br />
<br />
Thozhuvur Velayutha Mudaliar split the songs of Ramalinga Vallalar into 6 ''Thirumurai''. The word ''Murai'' indicates arrangement, order, structure, assemblage. The categories were named as ''Thirumurai'' since the complete text was called ''Thiruvarutpa''.<br />
<br />
The publication work of ''Thiruvarutpa'' started in 1860 and ended in 1867. The letters written by Ramalinga Vallalar show that the first 4 ''Thirumurai'' were published with his consent and oversight. Thozhuvur Velayitha Mudaliar mentions that Ramalinga Vallalar was furious on seeing the author's name was mentioned as Thiruvarutprakaasa Vallalar, as he had asked the author's name to be published as Chidambaram Ramalingam Pillai only. Later Ramalinga Vallalar pacified himself by splitting the author name as Thiruvarutprakasa + Vallal + R and justifying that only the last part of "R" referred to him and the "Vallal" referred to the God addressed in the poems.</div>Vennimalairhttps://tamil.wiki/index.php?title=Kollipavai&diff=24876Kollipavai2022-04-10T09:58:54Z<p>Vennimalair: Changed tag to ready for review</p>
<hr />
<div>[[Category:English Content]]<br />
{{Read Tamil|Name of target page=கொல்லிப்பாவை|Title of target page=கொல்லிப்பாவை}}<br />
[[File:Kollippaavai.jpg|thumb|Kollipavai First issue]]<br />
<br />
Kollipavai was a Tamil literary magazine which was published from Nagercoil. It is primarily known for the its articles authored by [[Sundara Ramaswamy]], [[Venkat Swaminathan]] and [[Rajamarthandan]].<br />
<br />
== History ==<br />
Kollipavai magazine was published by Rajamarthanadan, with the help of [[M. Vethasagayakumar]], while he was a research student in literature under Professor Jesudasan in Trivandrum. The first issue was published in October, 1976. Rajamarthandan has mentioned that the magazine name was chosen by Pramil, who was with him at that time. Kollipavai came out as a quarterly in big size and high number of pages. The first issue contained 52 pages. Only one issue was published in the year 1977. The magazine publication stopped after 12 issues came out in varying frequency over a period. The publication of the magazine was revived by Kattaikkadu Rajagopalan in July, 1985. He published 8 issues between July, 1985 and June, 1988 and then stopped. In total there were 20 issues of the magazine.<br />
<br />
Rajamarthandan narrates the events that led to the starting of the Kollipavai magazine in one of his interviews thus<ref>https://azhiyasudargal.wordpress.com/2012/05/01/%E0%AE%8E%E0%AE%B4%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81-%E0%AE%AE%E0%AF%81%E0%AE%A4%E0%AE%B2%E0%AF%8D-%E0%AE%95%E0%AF%8A%E0%AE%B2%E0%AF%8D%E0%AE%B2%E0%AE%BF%E0%AE%AA%E0%AF%8D%E0%AE%AA/</ref>. During the period when Rajamarthandan was a research student for his doctorate at the university of Kerala, he along with A. Thirumalinthrasingh, A. Rajendran, Aa. Dasarathan started a bi-monthly literary magazine called "''Kogayam''". The publication of ''Kogayam'' stopped in February, 1976 after it's 4th issue. Meanwhile, in Nagercoil, Umapathi was busy in preparation for publication of the second issue of his magazine ''Therigal.'' Due to the pressures of the emergency period, he tried to publish the second issue with the name ''Kali,'' under the editorship of artist Sakthi Ganapathi from Suceendram. As this attempt also failed, he handed over the 40 pages of content which was already printed, including the title pages, (short story by Sundara Ramaswamy, a long poetry by Nakulan, an essay by [[Krishnan Nambi]], a letter titled "''Sakithya Akademi Patri''" written at the request of Ananda Vikatan by subsequently returned) to Rajamarthandan and asked him to publish them as part of ''Kogayam''. Since Rajamarthandan did not have any intention to restart ''Kogayam'', he decided to publish ''Kali'' itself from Trivandrum. He wrote to Pramil with an intention to add more contents to the magazine. Pramil wrote an essay "''Kalainganum Kotpaadum''" and in addition, he renamed the magazine to Kollipavai, created a new magazine design and and sent it to Rajamarthandan. The first issue of Kollipavai gets published in October, 1976 after including Pramil's essay along with poems written by Umapathi.<br />
<br />
The second issue of Kollipavai came out during the period January - March, 1977. The annual publication frequency of 4 issues was achieved only in 1978. From the third issue until the 12th issue, the publication was done from Kanyakumari district with gaps in the period of publications. Starting July, 1985, Kollipavai restarted its publication under the editorship of Rajagopalan who committed to bring out the magazine for 8 issue. The publication stopped after completing the promised 8 issues.<br />
<br />
== Content ==<br />
Kollipavai magazine had contents authored by Pramil, Sundara Ramaswamy, Nakulan, Vannanilavan, N. Muthusamy, S. Ramanujam, K. Rajanarayanan, Devathachan, Kalapriya and Sukumaran. In 1985, Sundara Ramaswamy penned 13 poems in a single issue under the pseudonym of Pasuvayya. The essays written by Rajamarthandan with detailed analysis of the young poets are critically significant. The first text written by Jeyamohan after entering literature, a poem titled ''Kaithi'' was published in the Kollipavai, 1986 issue. Other noteworthy articles include ''Udal'', a drama written by Sundara Ramaswamy, his introductions to writers who were Nobel laureates, essay by Venkat Swaminathan - "Irandu Thalaimuraigalukku Idaiye" and the related discussions. The short stories of Puthumaipithan - "''Saamavin Thavaru''", "''Nambikkai''", "''Saalaram''" and "''Kannan Kuzhal''" were republished in Kollipavai being taken from the magazine issues of M. Vethasagayakumar. These short stories were included in the collected works of Puthumaipithan only after their re-publication in Kollipavai.<br />
<br />
== Contribution to Literature ==<br />
Kollipavai found circulation only within a small group. It provided a platform for Sundara Ramaswamy's writings before he started ''Kalachuvadu'' magazine''.'' Kollipavai is remembered mainly for publishing the discussions that were happening in the literary world during the eighties. In the essay "Irandu Thalaimuraigalukku Idaiye" Venkat Swaminathan reproduces Sundara Ramaswamy's essay written as a letter where Sundara Ramaswamy refutes the view that temple cultures essentially protect the fine arts in our society and following it, gives his reply to the refute. Following this, Pramil's essay "''Vegusana Rasanayum Madha Marbum''" was published. Vethasagayakumar's essay on the structure of short stories and S. Ramanujam's essay on the structure of drama texts are some of the contents that evoked wide discussions.<br />
<br />
== References ==<br />
<br />
* [https://selvanraman.blogspot.com/2012/02/blog-post_16.html Kollipavai magazine complete collection evaluation]<br />
* [https://www.jeyamohan.in/108415/ ''Kaithi'' poem by Jeyamohan]<br />
* [https://azhiyasudargal.wordpress.com/2012/05/01/%E0%AE%8E%E0%AE%B4%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81-%E0%AE%AE%E0%AF%81%E0%AE%A4%E0%AE%B2%E0%AF%8D-%E0%AE%95%E0%AF%8A%E0%AE%B2%E0%AF%8D%E0%AE%B2%E0%AE%BF%E0%AE%AA%E0%AF%8D%E0%AE%AA/ About Kollipavai by Rajamarthandam]<br />
<br />
== Other Notes ==<br />
<br />
<br />
{{Ready_for_review-en}}</div>Vennimalairhttps://tamil.wiki/index.php?title=Kollipavai&diff=24875Kollipavai2022-04-10T09:46:52Z<p>Vennimalair: Added content and links</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=கொல்லிப்பாவை|Title of target page=கொல்லிப்பாவை}}<br />
[[File:Kollippaavai.jpg|thumb|Kollipavai First issue]]<br />
<br />
Kollipavai was a Tamil literary magazine which was published from Nagercoil. It is primarily known for the its articles authored by [[Sundara Ramaswamy]], [[Venkat Swaminathan]] and [[Rajamarthandan]].<br />
<br />
== History ==<br />
Kollipavai magazine was published by Rajamarthanadan, with the help of [[M. Vethasagayakumar]], while he was a research student in literature under Professor Jesudasan in Trivandrum. The first issue was published in October, 1976. Rajamarthandan has mentioned that the magazine name was chosen by Pramil, who was with him at that time. Kollipavai came out as a quarterly in big size and high number of pages. The first issue contained 52 pages. Only one issue was published in the year 1977. The magazine publication stopped after 12 issues came out in varying frequency over a period. The publication of the magazine was revived by Kattaikkadu Rajagopalan in July, 1985. He published 8 issues between July, 1985 and June, 1988 and then stopped. In total there were 20 issues of the magazine.<br />
<br />
Rajamarthandan narrates the events that led to the starting of the Kollipavai magazine in one of his interviews thus<ref>https://azhiyasudargal.wordpress.com/2012/05/01/%E0%AE%8E%E0%AE%B4%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81-%E0%AE%AE%E0%AF%81%E0%AE%A4%E0%AE%B2%E0%AF%8D-%E0%AE%95%E0%AF%8A%E0%AE%B2%E0%AF%8D%E0%AE%B2%E0%AE%BF%E0%AE%AA%E0%AF%8D%E0%AE%AA/</ref>. During the period when Rajamarthandan was a research student for his doctorate at the university of Kerala, he along with A. Thirumalinthrasingh, A. Rajendran, Aa. Dasarathan started a bi-monthly literary magazine called "''Kogayam''". The publication of ''Kogayam'' stopped in February, 1976 after it's 4th issue. Meanwhile, in Nagercoil, Umapathi was busy in preparation for publication of the second issue of his magazine ''Therigal.'' Due to the pressures of the emergency period, he tried to publish the second issue with the name ''Kali,'' under the editorship of artist Sakthi Ganapathi from Suceendram. As this attempt also failed, he handed over the 40 pages of content which was already printed, including the title pages, (short story by Sundara Ramaswamy, a long poetry by Nakulan, an essay by [[Krishnan Nambi]], a letter titled "''Sakithya Akademi Patri''" written at the request of Ananda Vikatan by subsequently returned) to Rajamarthandan and asked him to publish them as part of ''Kogayam''. Since Rajamarthandan did not have any intention to restart ''Kogayam'', he decided to publish ''Kali'' itself from Trivandrum. He wrote to Pramil with an intention to add more contents to the magazine. Pramil wrote an essay "''Kalainganum Kotpaadum''" and in addition, he renamed the magazine to Kollipavai, created a new magazine design and and sent it to Rajamarthandan. The first issue of Kollipavai gets published in October, 1976 after including Pramil's essay along with poems written by Umapathi.<br />
<br />
The second issue of Kollipavai came out during the period January - March, 1977. The annual publication frequency of 4 issues was achieved only in 1978. From the third issue until the 12th issue, the publication was done from Kanyakumari district with gaps in the period of publications. Starting July, 1985, Kollipavai restarted its publication under the editorship of Rajagopalan who committed to bring out the magazine for 8 issue. The publication stopped after completing the promised 8 issues.<br />
<br />
== Content ==<br />
Kollipavai magazine had contents authored by Pramil, Sundara Ramaswamy, Nakulan, Vannanilavan, N. Muthusamy, S. Ramanujam, K. Rajanarayanan, Devathachan, Kalapriya and Sukumaran. In 1985, Sundara Ramaswamy penned 13 poems in a single issue under the pseudonym of Pasuvayya. The essays written by Rajamarthandan with detailed analysis of the young poets are critically significant. The first text written by Jeyamohan after entering literature, a poem titled ''Kaithi'' was published in the Kollipavai, 1986 issue. Other noteworthy articles include ''Udal'', a drama written by Sundara Ramaswamy, his introductions to writers who were Nobel laureates, essay by Venkat Swaminathan - "Irandu Thalaimuraigalukku Idaiye" and the related discussions. The short stories of Puthumaipithan - "''Saamavin Thavaru''", "''Nambikkai''", "''Saalaram''" and "''Kannan Kuzhal''" were republished in Kollipavai being taken from the magazine issues of M. Vethasagayakumar. These short stories were included in the collected works of Puthumaipithan only after their re-publication in Kollipavai.<br />
<br />
== Contribution to Literature ==<br />
Kollipavai found circulation only within a small group. It provided a platform for Sundara Ramaswamy's writings before he started ''Kalachuvadu'' magazine''.'' Kollipavai is remembered mainly for publishing the discussions that were happening in the literary world during the eighties. In the essay "Irandu Thalaimuraigalukku Idaiye" Venkat Swaminathan reproduces Sundara Ramaswamy's essay written as a letter where Sundara Ramaswamy refutes the view that temple cultures essentially protect the fine arts in our society and following it, gives his reply to the refute. Following this, Pramil's essay "''Vegusana Rasanayum Madha Marbum''" was published. Vethasagayakumar's essay on the structure of short stories and S. Ramanujam's essay on the structure of drama texts are some of the contents that evoked wide discussions.<br />
<br />
== References ==<br />
<br />
* [https://selvanraman.blogspot.com/2012/02/blog-post_16.html Kollipavai magazine complete collection evaluation]<br />
* [https://www.jeyamohan.in/108415/ ''Kaithi'' poem by Jeyamohan]<br />
* [https://azhiyasudargal.wordpress.com/2012/05/01/%E0%AE%8E%E0%AE%B4%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81-%E0%AE%AE%E0%AF%81%E0%AE%A4%E0%AE%B2%E0%AF%8D-%E0%AE%95%E0%AF%8A%E0%AE%B2%E0%AF%8D%E0%AE%B2%E0%AE%BF%E0%AE%AA%E0%AF%8D%E0%AE%AA/ About Kollipavai by Rajamarthandam]<br />
<br />
== Other Notes ==</div>Vennimalairhttps://tamil.wiki/index.php?title=Kollipavai&diff=24874Kollipavai2022-04-10T09:25:12Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=கொல்லிப்பாவை|Title of target page=கொல்லிப்பாவை}}<br />
[[File:Kollippaavai.jpg|thumb|Kollipavai First issue]]<br />
<br />
Kollipavai was a Tamil literary magazine which was published from Nagercoil. It is primarily known for the its articles authored by Sundara Ramaswamy, Venkat Swaminathan and Rajamarthandan.<br />
<br />
== History ==<br />
Kollipavai magazine was published by Rajamarthanadan, with the help of M. Vedha Sagaya Kumar, while he was a research student in literature under Professor Jesudasan in Trivandrum. The first issue was published in October, 1976. Rajamarthandan has mentioned that the magazine name was chosen by Pramil, who was with him at that time. Kollipavai came out as a quarterly in big size and high number of pages. The first issue contained 52 pages. Only one issue was published in the year 1977. The magazine publication stopped after 12 issues came out in varying frequency over a period. The publication of the magazine was revived by Kattaikkadu Rajagopalan in July, 1985. He published 8 issues between July, 1985 and June, 1988 and then stopped. In total there were 20 issues of the magazine.<br />
<br />
Rajamarthandan narrates the events that led to the starting of the Kollipavai magazine in one of his interviews thus<ref>https://azhiyasudargal.wordpress.com/2012/05/01/%E0%AE%8E%E0%AE%B4%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81-%E0%AE%AE%E0%AF%81%E0%AE%A4%E0%AE%B2%E0%AF%8D-%E0%AE%95%E0%AF%8A%E0%AE%B2%E0%AF%8D%E0%AE%B2%E0%AE%BF%E0%AE%AA%E0%AF%8D%E0%AE%AA/</ref>. During the period when Rajamarthandan was a research student for his doctorate at the university of Kerala, he along with A. Thirumalinthrasingh, A. Rajendran, Aa. Dasarathan started a bi-monthly literary magazine called "''Kogayam''". The publication of ''Kogayam'' stopped in February, 1976 after it's 4th issue. Meanwhile, in Nagercoil, Umapathi was busy in preparation for publication of the second issue of his magazine ''Therigal.'' Due to the pressures of the emergency period, he tried to publish the second issue with the name ''Kali,'' under the editorship of artist Sakthi Ganapathi from Suceendram. As this attempt also failed, he handed over the 40 pages of content which was already printed, including the title pages, (short story by Sundara Ramaswamy, a long poetry by Nakulan, an essay by Krishnan Nambi, a letter titled "''Sakithya Akademi Patri''" written at the request of Ananda Vikatan by subsequently returned) to Rajamarthandan and asked him to publish them as part of ''Kogayam''. Since Rajamarthandan did not have any intention to restart ''Kogayam'', he decided to publish ''Kali'' itself from Trivandrum. He wrote to Pramil with an intention to add more contents to the magazine. Pramil wrote an essay "Kalainganum Kotpaadum" and in addition, he renamed the magazine to Kollipavai, created a new magazine design and and sent it to Rajamarthandan. The first issue of Kollipavai gets published in October, 1976 after including Pramil's essay along with poems written by Umapathi.<br />
<br />
The second issue of Kollipavai came out during the period January - March, 1977. The annual publication frequency of 4 issues was achieved only in 1978. From the third issue until the 12th issue, the publication was done from Kanyakumari district with gaps in the period of publications. Starting July, 1985, Kollipavai restarted its publication under the editorship of Rajagopalan who committed to bring out the magazine for 8 issue. The publication stopped after completing the promised 8 issues.<br />
<br />
== Content ==<br />
Kollipavai magazine had contents authored by Pramil, Sundara Ramaswamy, Nakulan, Vannanilavan, N. Muthusamy, S. Ramanujam, K. Rajanarayanan, Devathachan, Kalapriya and Sukumaran. In 1985, Sundara Ramaswamy penned 13 poems in a single issue under the pseudonym of Pasuvayya. The essays written by Rajamarthandan with detailed analysis of the young poets are critically significant. The first text written by Jeyamohan after entering literature, a poem titled ''Kaithi'' was published in the Kollipavai, 1986 issue. Other noteworthy articles include ''Udal'', a drama written by Sundara Ramaswamy, his introductions to writers who were Nobel laureates, essay by Venkat Swaminathan - "Irandu Thalaimuraigalukku Idaiye" and the related discussions. The short stories of Puthumaipithan - "''Saamavin Thavaru''", "''Nambikkai''", "''Saalaram''" and "''Kannan Kuzhal''" were republished in Kollipavai being taken from the magazine issues of M. Vedha Sagaya Kumar. These short stories were included in the collected works of Puthumaipithan only after their re-publication in Kollipavai.<br />
<br />
== Contribution to Literature ==<br />
Kollipavai found circulation only within a small group. It provided a platform for Sundara Ramaswamy's writings before he started ''Kalachuvadu'' magazine''.'' Kollipavai is remembered mainly for publishing the discussions that were happening in the literary world during the eighties. In the essay "Irandu Thalaimuraigalukku Idaiye" Venkat Swaminathan reproduces Sundara Ramaswamy's essay written as a letter where Sundara Ramaswamy refutes the view that temple cultures essentially protect the fine arts in our society and following it, gives his reply to the refute. Following this, Pramil's essay "''Vegusana Rasanayum Madha Marbum''" was published. Vedha Sagaya Kumar's essay on the structure of short stories and S. Ramanujam's essay on the structure of drama texts are some of the contents that evoked wide discussions.<br />
<br />
== References ==<br />
<br />
* [https://selvanraman.blogspot.com/2012/02/blog-post_16.html Kollipavai magazine complete collection evaluation]<br />
* [https://www.jeyamohan.in/108415/ ''Kaithi'' poem by Jeyamohan]<br />
* [https://azhiyasudargal.wordpress.com/2012/05/01/%E0%AE%8E%E0%AE%B4%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81-%E0%AE%AE%E0%AF%81%E0%AE%A4%E0%AE%B2%E0%AF%8D-%E0%AE%95%E0%AF%8A%E0%AE%B2%E0%AF%8D%E0%AE%B2%E0%AE%BF%E0%AE%AA%E0%AF%8D%E0%AE%AA/ About Kollipavai by Rajamarthandam]<br />
<br />
== Other Notes ==</div>Vennimalairhttps://tamil.wiki/index.php?title=Kollipavai&diff=24873Kollipavai2022-04-10T09:24:26Z<p>Vennimalair: Added content and links</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=கொல்லிப்பாவை|Title of target page=கொல்லிப்பாவை}}<br />
[[File:Kollippaavai.jpg|thumb|Kollipavai First issue]]<br />
<br />
Kollipavai was a Tamil literary magazine which was published from Nagercoil. It is primarily known for the its articles authored by Sundara Ramaswamy, Venkat Swaminathan and Rajamarthandan.<br />
<br />
== History ==<br />
Kollipavai magazine was published by Rajamarthanadan, with the help of M. Vedha Sagaya Kumar, while he was a research student in literature under Professor Jesudasan in Trivandrum. The first issue was published in October, 1976. Rajamarthandan has mentioned that the magazine name was chosen by Pramil, who was with him at that time. Kollipavai came out as a quarterly in big size and high number of pages. The first issue contained 52 pages. Only one issue was published in the year 1977. The magazine publication stopped after 12 issues came out in varying frequency over a period. The publication of the magazine was revived by Kattaikkadu Rajagopalan in July, 1985. He published 8 issues between July, 1985 and June, 1988 and then stopped. In total there were 20 issues of the magazine.<br />
<br />
Rajamarthandan narrates the events that led to the starting of the Kollipavai magazine in one of his interviews thus<ref>https://azhiyasudargal.wordpress.com/2012/05/01/%E0%AE%8E%E0%AE%B4%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81-%E0%AE%AE%E0%AF%81%E0%AE%A4%E0%AE%B2%E0%AF%8D-%E0%AE%95%E0%AF%8A%E0%AE%B2%E0%AF%8D%E0%AE%B2%E0%AE%BF%E0%AE%AA%E0%AF%8D%E0%AE%AA/</ref>. During the period when Rajamarthandan was a research student for his doctorate at the university of Kerala, he along with A. Thirumalinthrasingh, A. Rajendran, Aa. Dasarathan started a bi-monthly literary magazine called "''Kogayam''". The publication of ''Kogayam'' stopped in February, 1976 after it's 4th issue. Meanwhile, in Nagercoil, Umapathi was busy in preparation for publication of the second issue of his magazine ''Therigal.'' Due to the pressures of the emergency period, he tried to publish the second issue with the name ''Kali,'' under the editorship of artist Sakthi Ganapathi from Suceendram. As this attempt also failed, he handed over the 40 pages of content which was already printed, including the title pages, (short story by Sundara Ramaswamy, a long poetry by Nakulan, an essay by Krishnan Nambi, a letter titled "''Sakithya Akademi Patri''" written at the request of Ananda Vikatan by subsequently returned) to Rajamarthandan and asked him to publish them as part of ''Kogayam''. Since Rajamarthandan did not have any intention to restart ''Kogayam'', he decided to publish ''Kali'' itself from Trivandrum. He wrote to Pramil with an intention to add more contents to the magazine. Pramil wrote an essay "Kalainganum Kotpaadum" and in addition, he renamed the magazine to Kollipavai, created a new magazine design and and sent it to Rajamarthandan. The first issue of Kollipavai gets published in October, 1976 after including Pramil's essay along with poems written by Umapathi.<br />
<br />
The second issue of Kollipavai came out during the period January - March, 1977. The annual publication frequency of 4 issues was achieved only in 1978. From the third issue until the 12th issue, the publication was done from Kanyakumari district with gaps in the period of publications. Starting July, 1985, Kollipavai restarted its publication under the editorship of Rajagopalan who committed to bring out the magazine for 8 issue. The publication stopped after completing the promised 8 issues.<br />
<br />
== Content ==<br />
Kollipavai magazine had contents authored by Pramil, Sundara Ramaswamy, Nakulan, Vannanilavan, N. Muthusamy, S. Ramanujam, K. Rajanarayanan, Devathachan, Kalapriya and Sukumaran. In 1985, Sundara Ramaswamy penned 13 poems in a single issue under the pseudonym of Pasuvayya. The essays written by Rajamarthandan with detailed analysis of the young poets are critically significant. The first text written by Jeyamohan after entering literature, a poem titled ''Kaithi'' was published in the Kollipavai, 1986 issue. Other noteworthy articles include ''Udal'', a drama written by Sundara Ramaswamy, his introductions to writers who were Nobel laureates, essay by Venkat Swaminathan - "Irandu Thalaimuraigalukku Idaiye" and the related discussions. The short stories of Puthumaipithan - "''Saamavin Thavaru''", "''Nambikkai''", "''Saalaram''" and "''Kannan Kuzhal''" were republished in Kollipavai being taken from the magazine issues of M. Vedha Sagaya Kumar. These short stories were included in the collected works of Puthumaipithan only after their re-publication in Kollipavai.<br />
<br />
== Contribution to Literature ==<br />
Kollipavai found circulation only within a small group. It provided a platform for Sundara Ramaswamy's writings before he started ''Kalachuvadu'' magazine''.'' Kollipavai is remembered mainly for publishing the discussions that were happening in the literary world during the eighties. In the essay "Irandu Thalaimuraigalukku Idaiye" Venkat Swaminathan reproduces Sundara Ramaswamy's essay written as a letter where Sundara Ramaswamy refutes the view that temple cultures essentially protect the fine arts in our society and following it, gives his reply to the refute. Following this, Pramil's essay "''Vegusana Rasanayum Madha Marbum''" was published. Vedha Sagaya Kumar's essay on the structure of short stories and S. Ramanujam's essay on the structure of drama texts are some of the contents that evoked wide discussions.<br />
<br />
== References ==<br />
<br />
* [https://selvanraman.blogspot.com/2012/02/blog-post_16.html Kollipavai magazine complete collection evaluation]<br />
* [https://www.jeyamohan.in/108415/ ''Kaithi'' poem by Jeyamohan]<br />
* [https://azhiyasudargal.wordpress.com/2012/05/01/%E0%AE%8E%E0%AE%B4%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81-%E0%AE%AE%E0%AF%81%E0%AE%A4%E0%AE%B2%E0%AF%8D-%E0%AE%95%E0%AF%8A%E0%AE%B2%E0%AF%8D%E0%AE%B2%E0%AE%BF%E0%AE%AA%E0%AF%8D%E0%AE%AA/ About Kollipavai by Rajamarthandam]</div>Vennimalairhttps://tamil.wiki/index.php?title=Kollipavai&diff=24864Kollipavai2022-04-10T07:04:22Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=கொல்லிப்பாவை|Title of target page=கொல்லிப்பாவை}}<br />
[[File:Kollippaavai.jpg|thumb|Kollipavai First issue]]<br />
<br />
Kollipavai was a Tamil literary magazine which was published from Nagercoil. It is primarily known for the its articles authored by Sundara Ramaswamy, Venkat Swaminathan and Rajamarthandan.<br />
<br />
History<br />
<br />
Kollipavai magazine was published by Rajamarthanadan, with the help of M. Vedha Sagaya Kumar, while he was a research student in literature under Professor Jesudasan in Trivandrum. The first issue was published in October, 1976. Rajamarthandan has mentioned that the magazine name was chosen by Pramil, who was with him at that time. Kollipavai came out as a quarterly in big size and high number of pages. The first issue contained 52 pages. Only one issue was published in the year 1977. The magazine publication stopped after 12 issues came out in varying frequency over a period. The publication of the magazine was revived by Kattaikkadu Rajagopalan in July, 1985. He published 8 issues between July, 1985 and June, 1988 and then stopped. In total there were 20 issues of the magazine.<br />
<br />
Rajamarthandan narrates the events that led to the starting of the Kollipavai magazine in one of his interviews thus. During the period when Rajamarthandan was a research student for his doctorate at the university of Kerala, he along with A. Thirumalinthrasingh, A. Rajendran, Aa. Dasarathan started a bi-monthly literary magazine called "''Kogayam''". The publication of ''Kogayam'' stopped in February, 1976 after it's 4th issue. Meanwhile, in Nagercoil, Umapathi was busy in preparation for publication of the second issue of his magazine ''Therigal.'' Due to the pressures of the emergency period, he tried to publish the second issue with the name ''Kali,'' under the editorship of artist Sakthi Ganapathi from Suceendram. As this attempt also failed, he handed over the 40 pages of content which was already printed, including the title pages, (short story by Sundara Ramaswamy, a long poetry by Nakulan, an essay by Krishnan Nambi, a letter titled "''Sakithya Akademi Patri''" written at the request of Ananda Vikatan by subsequently returned) to Rajamarthandan and asked him to publish them as part of ''Kogayam''. Since Rajamarthandan did not have any intention to restart ''Kogayam'', he decided to publish ''Kali'' itself from Trivandrum. He wrote to Pramil with an intention to add more contents to the magazine. Pramil wrote an essay "Kalainganum Kotpaadum" and in addition, he renamed the magazine to Kollipavai, created a new magazine design and and sent it to Rajamarthandan. The first issue of Kollipavai gets published in October, 1976 after including Pramil's essay along with poems written by Umapathi.<br />
<br />
The second issue of Kollipavai came out during the period January - March, 1977. The annual publication frequency of 4 issues was achieved only in 1978. From the third issue until the 12th issue, the publication was done from Kanyakumari district with gaps in the period of publications. Starting July, 1985, Kollipavai restarted its publication under the editorship of Rajagopalan who committed to bring out the magazine for 8 issue. The publication stopped after completing the promised 8 issues.<br />
<br />
Content<br />
<br />
Kollipavai magazine had contents authored by Pramil, Sundara Ramaswamy, Nakulan, Vannanilavan, N. Muthusamy, S. Ramanujam, K. Rajanarayanan, Devathachan, Kalapriya and Sukumaran. In 1985, Sundara Ramaswamy penned 13 poems in a single issue under the pseudonym of Pasuvayya. The essays written by Rajamarthandan with detailed analysis of the young poets are critically significant. The first text written by Jeyamohan after entering literature, a poem titled ''Kaithi'' was published in the Kollipavai, 1986 issue. Other noteworthy articles include ''Udal'', a drama written by Sundara Ramaswamy, his introductions to writers who were Nobel laureates, essay by Venkat Swaminathan - "Irandu Thalaimuraigalukku Idaiye" and the related discussions. The short stories of Puthumaipithan - "''Saamavin Thavaru''", "''Nambikkai''", "''Saalaram''" and "''Kannan Kuzhal''" were republished in Kollipavai being taken from the magazine issues of M. Vedha Sagaya Kumar. These short stories were included in the collected works of Puthumaipithan only after their re-publication in Kollipavai.<br />
<br />
Contribution to Literature<br />
<br />
Kollipavai found circulation only within a small group. It provided a platform for Sundara Ramaswamy's writings before he started ''Kalachuvadu'' magazine''.'' Kollipavai is remembered mainly for publishing the discussions that were happening in the literary world during the eighties. In the essay "Irandy Thalaimuraigalukku</div>Vennimalairhttps://tamil.wiki/index.php?title=Kollipavai&diff=24856Kollipavai2022-04-10T05:25:47Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=கொல்லிப்பாவை|Title of target page=கொல்லிப்பாவை}}<br />
[[File:Kollippaavai.jpg|thumb|Kollipavai First issue]]<br />
<br />
Kollipavai was a Tamil literary magazine which was published from Nagercoil. It is primarily known for the its articles authored by Sundara Ramaswamy, Venkat Swaminathan and Rajamarthandan.<br />
<br />
History<br />
<br />
Kollipavai magazine was published by Rajamarthanadan, with the help of M. Vedha Sagaya Kumar, while he was a research student in literature under Professor Jesudasan in Trivandrum. The first issue was published in October, 1976. Rajamarthandan has mentioned that the magazine name was chosen by Pramil, who was with him at that time. Kollipavai came out as a quarterly in big size and high number of pages. The first issue contained 52 pages. Only one issue was published in the year 1977. The magazine publication stopped after 12 issues came out in varying frequency over a period. The publication of the magazine was revived by Kattaikkadu Rajagopalan in July, 1985. He published 8 issues between July, 1985 and June, 1988 and then stopped. In total</div>Vennimalairhttps://tamil.wiki/index.php?title=Kollipavai&diff=24797Kollipavai2022-04-10T05:04:49Z<p>Vennimalair: added category, link to corresponding Tamil page and link to photo</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
{{Read Tamil|Name of target page=கொல்லிப்பாவை|Title of target page=கொல்லிப்பாவை}}<br />
[[File:Kollippaavai.jpg|thumb|Kollipavai First issue]]<br />
<br />
Kollipavai was a Tamil literary magazine which was published from Nagercoil. It is primarily known for the articles published in it and authored by Sundara Ramasamy, Venkat Swaminathan and Rajamarthandan</div>Vennimalairhttps://tamil.wiki/index.php?title=Kollipavai&diff=24796Kollipavai2022-04-10T05:02:17Z<p>Vennimalair: Created page</p>
<hr />
<div>Kollipavai was a Tamil literary magazine which was published from Nagercoil. It is primarily known for the articles published in it and authored by Sundara Ramasamy, Venkat Swaminathan and Rajamarthandan</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=23052A. Vennila2022-04-03T17:31:36Z<p>Vennimalair: Minor corrections in the content</p>
<hr />
<div>[[Category:English Content]]<br />
<br />
{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has compiled texts of historical background and also has published historical texts. She has a communist and feminist outlook. She works as a teacher in a Government school.<br />
<br />
== Birth, Education ==<br />
A. Vennila is the only daughter of C. Ambalavanan and Vasantha from Ammayapattu village near [[wikipedia:Vandavasi|Vandavasi]], [[wikipedia:Tiruvannamalai|Tiruvannamalai]] district. She was born on August 10, 1971.<br />
<br />
A. Vennila studied in the Ammayapattu panchayat union's school until 5th standard. From 6th standard till her teacher training graduation, she studied in the Government Girls High School, Vandavasi. After doing her post graduation in Psychology and Mathematics, she completed her research and doctorate in the topic ''Devadaasigalin kalaithiranum aalumayum'' (The artistry and personality of Devadasis).<br />
<br />
== Private Life ==<br />
[[File:Nalla.jpg|thumb|Best Teacher Award]]<br />
On April 5, 1998, A. Vennila married M. Murugesh, a writer of children's literature in Tamil. The couple have three children - M.V Kavinmozhi, M.V. Anbubharathi, M.V. Nilabharathi. Currently A. Vennila is working as a graduate teacher in mathematics in her alma mater Government Girls High School in Vandavasi. She is the recipient of Best Teacher award from Tamil Nadu Government in the year 2017.<br />
<br />
== Literary Life ==<br />
A. Vennila wrote her first work in 1997. She cites Thi. Janakiraman, Kandarvan, Prabanjan as the pioneers who significantly influenced the Tamil literary creations over time. A. Vennila's ''Gangaapuram'' novel is written based on the life of [[wikipedia:Rajaraja_Cholan|Rajaraja Cholan]] and [[wikipedia:Rajendra_Chola_I|Rajendra Cholan]] . The novel is based on the mental struggles of a son who tries to establish his uniqueness while living under the shadow of his father. The history is narrated from the perspective of women.<br />
<br />
In the collection of short stories, ''Meetham Irukkum Sorkal'', she has compiled the stories of women writers in the Tamil short stories genre over a period of 85 years, covering the works of many writers from Ramamritham Ammayaar to Kavitha Sornavalli. A. Vennila's ''Salaampuri'' novel talks about the minds and personalities of the grassroot workers of the Dravidian parties and the complications and challenges they face from their families.<br />
<br />
== Historical Research ==<br />
A. Vennila has written a book ''Vandavasi Por - 250'' jointly with Dr. M. Rajendran. She has also complied ''Indhiya Sarithira Kalanjiyam (8 volumes)'', P. Sivanadi (Indian historical encyclopedia by P Sivanadi) and ''Anandarangam Pillai Dinappadi Seithi Kurippu'' ''(12 volumes)'' (The Private Diary of Ananda Ranga Pillai)<br />
<br />
== Literary Significance ==<br />
A. Vennila has a communist outlook. She writes fiction and essays from a feministic viewpoint. Her novels approach history in a Marxist, feministic perspective. She brings out the internal world of women in her poems. She writes the truth as it is in her works. She subtly highlights many issues in the society that the Tamil society should feel ashamed off. "All issues have been approached and criticized by her from the perspective of a practical and pragmatic life, without any feministic cries or clichés" says Tamil writer Imayam<ref>https://imayamannamalai.blogspot.com/2016/12/blog-post_9.html</ref>.<br />
<br />
== Awards ==<br />
* ''Sirppi Arakkattalai Virudhu''<br />
* ''Kavingar Devamagal Arakkattalai Virudhu''<br />
* ''Selvan Karki Virudhu'' given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association)<br />
* ''Aelaathi Arakkattalai Virudhu''<br />
* ''Sakthi Virudhu - 2005'', given by ''Tirupur Madhya Arima Sangam''<br />
* ''Sirandha Ezhuthalar Virudhu'' given by ''Neyveli Puthaga Kankaatchi''<br />
* A. Vennila's Poem book "''Kanavai Pola Maranam''" received the Best Revival Poetry book in 2007 given by Department of Tamil Development under the Tamilnadu Government<br />
* ''Seyanthan Ninaivu Kavithai Virudhu'' 2010<br />
*''Puthumaipithan Ninaivu Virudhu'' 2013 given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association) for her short story collection - ''Bridhavum Ilam Paruvathu Aangalum''.<br />
*Awards received for her novel ''Gangaapuram'':<br />
**''Rangammal Ninaivu Virudhu'' given by ''Kovai Kasthuri Srinivasan Arakkattalai''<br />
**''Padaipookka Thamizh Virudhu'' given by Samayapuram S.R.V school<br />
**''Ilakkiya Virudhu'' given by Aval Vikatan<br />
**''Puthumai Pithan Padaipilakkya Virudhu'' 2021 given by S.R.M. University's ''Tamil Peraayam''<br />
<br />
== Cinema ==<br />
A. Vennila was the dialogues writer and assistant director in the Tamil movie ''Sagunthalavin Kaathalan''. She has also written the songs for two Tamil movies<br />
<br />
== Works ==<br />
<br />
=== Poetry ===<br />
<br />
* ''En Manasai Un Thoorigai Thottu''<br />
* ''Neeril Alaiyum Mugam''<br />
* ''Aathiyil Sorkal Irunthana''<br />
* ''Isaikkurippugal Niraiyum Maithaanam''<br />
* ''Kanavai Poloru Maranam''<br />
* ''Iravu Varaintha Oviyam''<br />
* ''Drogathin Nizhal''<br />
* ''Eriya Thuvangum Kadal''<br />
* ''A. Vennila Kavithaigal (Thernthedukkappatta Kavithaigal Thoguppu)''<br />
<br />
=== Letters ===<br />
* ''Kanaviruntha Koodu''<br />
<br />
=== Essays ===<br />
* ''Pen Ezhuthum Kaalam''<br />
* ''Thadhumbi Vazhiyum Maounam''<br />
* ''Kambalai Mudhal (Jointly with Dr. M Rajendran)''<br />
* ''Therdhalin Arasiyal''<br />
* ''Arupadum Yaazhin Narambugal''<br />
* ''Engirunthu Thodanguvathu''<br />
* ''Maranam Oru Kalai''<br />
<br />
=== Sirukathai ===<br />
* ''Pattuppoochigalai Tholaitha Oru Pozhuthil''<br />
* ''Brindhaavum Ilam Paruvathu Aangalum''<br />
* ''Indhira Neelam''<br />
<br />
=== Research ===<br />
* ''Devaradiyaar: Kalaiye Vaazhvaaga''<br />
<br />
=== Novel ===<br />
* ''Gangaapuram''<br />
* ''Salaampuri''<br />
<br />
=== Compiled Books ===<br />
* ''Vandavasi Por - 250'' (Jointly with Dr. M Rajendran I.A.S<br />
* ''Nizhal Mugam''<br />
* ''Meedhamirukkum Sorkal''<br />
* ''Kaalathin Thirai Seelai Trotsky Maruthu''<br />
* ''Kanavum Vidiyum''<br />
<br />
=== Publications ===<br />
* ''Indhiya Sarithira Kalanjiyam (8 Thoguthigal)'' P. Sivanadi<br />
* ''Ananda Rangam Pillai Dinappadi Seithi Kurippu (12 Thoguthigal)'' (Jointly with Dr. M. Rajendran I.A.S<br />
<br />
== References ==<br />
<br />
* [https://solvanam.com/2020/08/22/%e0%ae%85-%e0%ae%b5%e0%af%86%e0%ae%a3%e0%af%8d%e0%ae%a3%e0%ae%bf%e0%ae%b2%e0%ae%be%e0%ae%b5%e0%ae%bf%e0%ae%a9%e0%af%8d-%e0%ae%a8%e0%ae%be%e0%ae%b5%e0%ae%b2%e0%af%8d-%e0%ae%95%e0%ae%99%e0%af%8d/ ''Gangaapuram'' novel review by Vidhya Arun in ''Solvanam'' online magazine].<br />
* [https://vallinam.com.my/version2/?p=1221 ''Drogathin Nizhal'' poem compilation review].<br />
* [https://puthu.thinnai.com/%E0%AE%85-%E0%AE%B5%E0%AF%86%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BF%E0%AE%B2%E0%AE%BE-%E0%AE%95%E0%AE%B5%E0%AE%BF%E0%AE%A4%E0%AF%88%E0%AE%95%E0%AE%B3%E0%AF%8D-%E0%AE%A8%E0%AF%80%E0%AE%B0/ ''Neeril Alaiyum Mugam'' poem compilation review].<br />
* [http://tamilonline.com/thendral/article.aspx?aid=13625 About writer A.Vennila].<br />
* [https://www.hindutamil.in/news/literature/743678-book-review.html ''Salaampuri'' novel review].<br />
* [https://arunbalajithebest.blogspot.com/2011/05/blog-post.html A. Vennila Interview].<br />
* [https://www.jeyamohan.in/136575/ ''Gangaapuram'' novel review Yogeswaran Ramanathan].<br />
* [https://blog.balabharathi.net/?p=304 S. Balabharathi novel review by A. Vennila].<br />
* [http://www.akaramuthala.in/nikazhvukal/%E0%AE%95%E0%AE%B5%E0%AE%BF%E0%AE%9E%E0%AE%B0%E0%AF%8D-%E0%AE%85-%E0%AE%B5%E0%AF%86%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BF%E0%AE%B2%E0%AE%BE-%E0%AE%A4%E0%AE%AE%E0%AE%BF%E0%AE%B4%E0%AE%95-%E0%AE%85/ ''Nallaasiriyar Virudhu'' for A. Vennila].<br />
<br />
== Links ==<br />
<br />
{{Ready_for_review-en}}</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=22575A. Vennila2022-04-03T10:01:19Z<p>Vennimalair: Changed tag to ready for review</p>
<hr />
<div>[[Category:English Content]]<br />
<br />
{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a Government school.<br />
<br />
== Birth, Education ==<br />
A. Vennila is the only daughter of C. Ambalavanan and Vasantha from Ammayapattu village near [[wikipedia:Vandavasi|Vandavasi]], [[wikipedia:Tiruvannamalai|Tiruvannamalai]] district. She was born on August 10, 1971.<br />
<br />
A. Vennila studied in the Ammayapattu panchayat union's school until 5th standard. From 6th standard to her teacher training graduation, she studied in the Government Girls High School, Vandavasi. After doing her post graduation in Psychology and Mathematics, she completed her research and doctorate in the topic ''Devadaasigalin kalaithiranum aalumayum'' (The artistry and personality of Devadasis).<br />
<br />
== Private Life ==<br />
[[File:Nalla.jpg|thumb|Best Teacher Award]]<br />
On April 5, 1998, A. Vennila married M. Murugesh, a writer of children's literature in Tamil. The couple have three children - M.V Kavinmozhi, M.V. Anbubharathi, M.V. Nilabharathi. Currently A. Vennila is working as a graduate teacher in mathematics in her alma mater Government Girls High School in Vandavasi. She is the recipient of Best Teacher award from Tamil Nadu Government in the year 2017.<br />
<br />
== Literary Life ==<br />
A. Vennila wrote her first work in 1997. She cites Thi. Janakiraman, Kandarvan, Prabanjan as the pioneers who significantly influenced the Tamil literary creations over time. A. Vennila's ''Gangaapuram'' novel is written based on the lifes of [[wikipedia:Rajaraja_Cholan|Rajaraja Cholan]] and [[wikipedia:Rajendra_Chola_I|Rajendra Cholan]] . The novel is based on the mental struggles of a son who tries to establish his uniqueness while living under the shadow of his father. History is narrated from the perspective of women.<br />
<br />
In the collection of short stories, ''Meetham Irukkum Sorkal'', she has compiled the stories of women writers in the Tamil short stories genre over a period of 85 years covering the works of many writers from Ramamritham Ammayaar to Kavitha Sornavalli. A. Vennila's ''Salaampuri'' novel talks about the minds and personalities of the grassroot workers of the Dravidian parties and the complications they face from their families.<br />
<br />
== Historical Research ==<br />
A. Vennila has written a book ''Vandavasi Por - 250'' jointly with Dr. M. Rajendran. She has also complied ''Indhiya Sarithira Kalanjiyam (8 volumes)'', P. Sivanadi (Indian historical encyclopedia by P Sivanadi) and ''Anandarangam Pillai Dinappadi Seithi Kurippu'' ''(12 volumes)'' (The Private Diary of Ananda Ranga Pillai)<br />
<br />
== Significance in Tamil Literature ==<br />
A. Vennila has a communist outlook. She writes fiction and essays from a feministic viewpoint. Her novels approach history in a Marxist, feministic perspective. She brings out the internal world of women in her poems. She writes the truth as it is in her works. She subtly highlights many issues in the society that the Tamil society should feel ashamed off. "All issues have been approached and criticized by her from practical life and a pragmatic perspective without any feministic cries or clichés" says Tamil writer Imayam<ref>https://imayamannamalai.blogspot.com/2016/12/blog-post_9.html</ref>.<br />
<br />
== Awards ==<br />
* ''Sirppi Arakkattalai Virudhu''<br />
* ''Kavingar Devamagal Arakkattalai Virudhu''<br />
* ''Selvan Karki Virudhu'' given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association)<br />
* ''Aelaathi Arakkattalai Virudhu''<br />
* ''Sakthi Virudhu - 2005'', given by ''Tirupur Madhya Arima Sangam''<br />
* ''Sirandha Ezhuthalar Virudhu'' given by ''Neyveli Puthaga Kankaatchi''<br />
* A. Vennila's Poem book "''Kanavai Pola Maranam''" received the Best Revival Poetry book in 2007 given by Department of Tamil Development under the Tamilnadu Government<br />
* ''Seyanthan Ninaivu Kavithai Virudhu'' 2010<br />
*''Puthumaipithan Ninaivu Virudhu'' 2013 given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association) for her short story collection - ''Bridhavum Ilam Paruvathu Aangalum''.<br />
*Awards received for her novel ''Gangaapuram'':<br />
**''Rangammal Ninaivu Virudhu'' given by ''Kovai Kasthuri Srinivasan Arakkattalai''<br />
**''Padaipookka Thamizh Virudhu'' given by Samayapuram S.R.V school<br />
**''Ilakkiya Virudhu'' given by Aval Vikatan<br />
**''Puthumai Pithan Padaipilakkya Virudhu'' 2021 given by S.R.M. University's ''Tamil Peraayam''<br />
<br />
== Cinema ==<br />
A. Vennila was the dialogues writer and assistant director in the Tamil movie ''Sagunthalavin Kaathalan''. She has also written the songs for two Tamil movies<br />
<br />
== Works ==<br />
<br />
=== Poetry ===<br />
<br />
* ''En Manasai Un Thoorigai Thottu''<br />
* ''Neeril Alaiyum Mugam''<br />
* ''Aathiyil Sorkal Irunthana''<br />
* ''Isaikkurippugal Niraiyum Maithaanam''<br />
* ''Kanavai Poloru Maranam''<br />
* ''Iravu Varaintha Oviyam''<br />
* ''Drogathin Nizhal''<br />
* ''Eriya Thuvangum Kadal''<br />
* ''A. Vennila Kavithaigal (Thernthedukkappatta Kavithaigal Thoguppu)''<br />
<br />
=== Letters ===<br />
* ''Kanaviruntha Koodu''<br />
<br />
=== Essays ===<br />
* ''Pen Ezhuthum Kaalam''<br />
* ''Thadhumbi Vazhiyum Maounam''<br />
* ''Kambalai Mudhal (Jointly with Dr. M Rajendran)''<br />
* ''Therdhalin Arasiyal''<br />
* ''Arupadum Yaazhin Narambugal''<br />
* ''Engirunthu Thodanguvathu''<br />
* ''Maranam Oru Kalai''<br />
<br />
=== Sirukathai ===<br />
* ''Pattuppoochigalai Tholaitha Oru Pozhuthil''<br />
* ''Brindhaavum Ilam Paruvathu Aangalum''<br />
* ''Indhira Neelam''<br />
<br />
=== Research ===<br />
* ''Devaradiyaar: Kalaiye Vaazhvaaga''<br />
<br />
=== Novel ===<br />
* ''Gangaapuram''<br />
* ''Salaampuri''<br />
<br />
=== Compiled Books ===<br />
* ''Vandavasi Por - 250'' (Jointly with Dr. M Rajendran I.A.S<br />
* ''Nizhal Mugam''<br />
* ''Meedhamirukkum Sorkal''<br />
* ''Kaalathin Thirai Seelai Trotsky Maruthu''<br />
* ''Kanavum Vidiyum''<br />
<br />
=== Publications ===<br />
* ''Indhiya Sarithira Kalanjiyam (8 Thoguthigal)'' P. Sivanadi<br />
* ''Ananda Rangam Pillai Dinappadi Seithi Kurippu (12 Thoguthigal)'' (Jointly with Dr. M. Rajendran I.A.S<br />
<br />
== References ==<br />
<br />
* [https://solvanam.com/2020/08/22/%e0%ae%85-%e0%ae%b5%e0%af%86%e0%ae%a3%e0%af%8d%e0%ae%a3%e0%ae%bf%e0%ae%b2%e0%ae%be%e0%ae%b5%e0%ae%bf%e0%ae%a9%e0%af%8d-%e0%ae%a8%e0%ae%be%e0%ae%b5%e0%ae%b2%e0%af%8d-%e0%ae%95%e0%ae%99%e0%af%8d/ ''Gangaapuram'' novel review by Vidhya Arun in ''Solvanam'' online magazine].<br />
* [https://vallinam.com.my/version2/?p=1221 ''Drogathin Nizhal'' poem compilation review].<br />
* [https://puthu.thinnai.com/%E0%AE%85-%E0%AE%B5%E0%AF%86%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BF%E0%AE%B2%E0%AE%BE-%E0%AE%95%E0%AE%B5%E0%AE%BF%E0%AE%A4%E0%AF%88%E0%AE%95%E0%AE%B3%E0%AF%8D-%E0%AE%A8%E0%AF%80%E0%AE%B0/ ''Neeril Alaiyum Mugam'' poem compilation review].<br />
* [http://tamilonline.com/thendral/article.aspx?aid=13625 About writer A.Vennila].<br />
* [https://www.hindutamil.in/news/literature/743678-book-review.html ''Salaampuri'' novel review].<br />
* [https://arunbalajithebest.blogspot.com/2011/05/blog-post.html A. Vennila Interview].<br />
* [https://www.jeyamohan.in/136575/ ''Gangaapuram'' novel review Yogeswaran Ramanathan].<br />
* [https://blog.balabharathi.net/?p=304 S. Balabharathi novel review by A. Vennila].<br />
* [http://www.akaramuthala.in/nikazhvukal/%E0%AE%95%E0%AE%B5%E0%AE%BF%E0%AE%9E%E0%AE%B0%E0%AF%8D-%E0%AE%85-%E0%AE%B5%E0%AF%86%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BF%E0%AE%B2%E0%AE%BE-%E0%AE%A4%E0%AE%AE%E0%AE%BF%E0%AE%B4%E0%AE%95-%E0%AE%85/ ''Nallaasiriyar Virudhu'' for A. Vennila].<br />
<br />
== Links ==<br />
<br />
{{Ready_for_review-en}}</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=22574A. Vennila2022-04-03T10:00:21Z<p>Vennimalair: corrected links</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
<br />
{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a Government school.<br />
<br />
== Birth, Education ==<br />
A. Vennila is the only daughter of C. Ambalavanan and Vasantha from Ammayapattu village near [[wikipedia:Vandavasi|Vandavasi]], [[wikipedia:Tiruvannamalai|Tiruvannamalai]] district. She was born on August 10, 1971.<br />
<br />
A. Vennila studied in the Ammayapattu panchayat union's school until 5th standard. From 6th standard to her teacher training graduation, she studied in the Government Girls High School, Vandavasi. After doing her post graduation in Psychology and Mathematics, she completed her research and doctorate in the topic ''Devadaasigalin kalaithiranum aalumayum'' (The artistry and personality of Devadasis).<br />
<br />
== Private Life ==<br />
[[File:Nalla.jpg|thumb|Best Teacher Award]]<br />
On April 5, 1998, A. Vennila married M. Murugesh, a writer of children's literature in Tamil. The couple have three children - M.V Kavinmozhi, M.V. Anbubharathi, M.V. Nilabharathi. Currently A. Vennila is working as a graduate teacher in mathematics in her alma mater Government Girls High School in Vandavasi. She is the recipient of Best Teacher award from Tamil Nadu Government in the year 2017.<br />
<br />
== Literary Life ==<br />
A. Vennila wrote her first work in 1997. She cites Thi. Janakiraman, Kandarvan, Prabanjan as the pioneers who significantly influenced the Tamil literary creations over time. A. Vennila's ''Gangaapuram'' novel is written based on the lifes of [[wikipedia:Rajaraja_Cholan|Rajaraja Cholan]] and [[wikipedia:Rajendra_Chola_I|Rajendra Cholan]] . The novel is based on the mental struggles of a son who tries to establish his uniqueness while living under the shadow of his father. History is narrated from the perspective of women.<br />
<br />
In the collection of short stories, ''Meetham Irukkum Sorkal'', she has compiled the stories of women writers in the Tamil short stories genre over a period of 85 years covering the works of many writers from Ramamritham Ammayaar to Kavitha Sornavalli. A. Vennila's ''Salaampuri'' novel talks about the minds and personalities of the grassroot workers of the Dravidian parties and the complications they face from their families.<br />
<br />
== Historical Research ==<br />
A. Vennila has written a book ''Vandavasi Por - 250'' jointly with Dr. M. Rajendran. She has also complied ''Indhiya Sarithira Kalanjiyam (8 volumes)'', P. Sivanadi (Indian historical encyclopedia by P Sivanadi) and ''Anandarangam Pillai Dinappadi Seithi Kurippu'' ''(12 volumes)'' (The Private Diary of Ananda Ranga Pillai)<br />
<br />
== Significance in Tamil Literature ==<br />
A. Vennila has a communist outlook. She writes fiction and essays from a feministic viewpoint. Her novels approach history in a Marxist, feministic perspective. She brings out the internal world of women in her poems. She writes the truth as it is in her works. She subtly highlights many issues in the society that the Tamil society should feel ashamed off. "All issues have been approached and criticized by her from practical life and a pragmatic perspective without any feministic cries or clichés" says Tamil writer Imayam<ref>https://imayamannamalai.blogspot.com/2016/12/blog-post_9.html</ref>.<br />
<br />
== Awards ==<br />
* ''Sirppi Arakkattalai Virudhu''<br />
* ''Kavingar Devamagal Arakkattalai Virudhu''<br />
* ''Selvan Karki Virudhu'' given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association)<br />
* ''Aelaathi Arakkattalai Virudhu''<br />
* ''Sakthi Virudhu - 2005'', given by ''Tirupur Madhya Arima Sangam''<br />
* ''Sirandha Ezhuthalar Virudhu'' given by ''Neyveli Puthaga Kankaatchi''<br />
* A. Vennila's Poem book "''Kanavai Pola Maranam''" received the Best Revival Poetry book in 2007 given by Department of Tamil Development under the Tamilnadu Government<br />
* ''Seyanthan Ninaivu Kavithai Virudhu'' 2010<br />
*''Puthumaipithan Ninaivu Virudhu'' 2013 given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association) for her short story collection - ''Bridhavum Ilam Paruvathu Aangalum''.<br />
*Awards received for her novel ''Gangaapuram'':<br />
**''Rangammal Ninaivu Virudhu'' given by ''Kovai Kasthuri Srinivasan Arakkattalai''<br />
**''Padaipookka Thamizh Virudhu'' given by Samayapuram S.R.V school<br />
**''Ilakkiya Virudhu'' given by Aval Vikatan<br />
**''Puthumai Pithan Padaipilakkya Virudhu'' 2021 given by S.R.M. University's ''Tamil Peraayam''<br />
<br />
== Cinema ==<br />
A. Vennila was the dialogues writer and assistant director in the Tamil movie ''Sagunthalavin Kaathalan''. She has also written the songs for two Tamil movies<br />
<br />
== Works ==<br />
<br />
=== Poetry ===<br />
<br />
* ''En Manasai Un Thoorigai Thottu''<br />
* ''Neeril Alaiyum Mugam''<br />
* ''Aathiyil Sorkal Irunthana''<br />
* ''Isaikkurippugal Niraiyum Maithaanam''<br />
* ''Kanavai Poloru Maranam''<br />
* ''Iravu Varaintha Oviyam''<br />
* ''Drogathin Nizhal''<br />
* ''Eriya Thuvangum Kadal''<br />
* ''A. Vennila Kavithaigal (Thernthedukkappatta Kavithaigal Thoguppu)''<br />
<br />
=== Letters ===<br />
* ''Kanaviruntha Koodu''<br />
<br />
=== Essays ===<br />
* ''Pen Ezhuthum Kaalam''<br />
* ''Thadhumbi Vazhiyum Maounam''<br />
* ''Kambalai Mudhal (Jointly with Dr. M Rajendran)''<br />
* ''Therdhalin Arasiyal''<br />
* ''Arupadum Yaazhin Narambugal''<br />
* ''Engirunthu Thodanguvathu''<br />
* ''Maranam Oru Kalai''<br />
<br />
=== Sirukathai ===<br />
* ''Pattuppoochigalai Tholaitha Oru Pozhuthil''<br />
* ''Brindhaavum Ilam Paruvathu Aangalum''<br />
* ''Indhira Neelam''<br />
<br />
=== Research ===<br />
* ''Devaradiyaar: Kalaiye Vaazhvaaga''<br />
<br />
=== Novel ===<br />
* ''Gangaapuram''<br />
* ''Salaampuri''<br />
<br />
=== Compiled Books ===<br />
* ''Vandavasi Por - 250'' (Jointly with Dr. M Rajendran I.A.S<br />
* ''Nizhal Mugam''<br />
* ''Meedhamirukkum Sorkal''<br />
* ''Kaalathin Thirai Seelai Trotsky Maruthu''<br />
* ''Kanavum Vidiyum''<br />
<br />
=== Publications ===<br />
* ''Indhiya Sarithira Kalanjiyam (8 Thoguthigal)'' P. Sivanadi<br />
* ''Ananda Rangam Pillai Dinappadi Seithi Kurippu (12 Thoguthigal)'' (Jointly with Dr. M. Rajendran I.A.S<br />
<br />
== References ==<br />
<br />
* [https://solvanam.com/2020/08/22/%e0%ae%85-%e0%ae%b5%e0%af%86%e0%ae%a3%e0%af%8d%e0%ae%a3%e0%ae%bf%e0%ae%b2%e0%ae%be%e0%ae%b5%e0%ae%bf%e0%ae%a9%e0%af%8d-%e0%ae%a8%e0%ae%be%e0%ae%b5%e0%ae%b2%e0%af%8d-%e0%ae%95%e0%ae%99%e0%af%8d/ ''Gangaapuram'' novel review by Vidhya Arun in ''Solvanam'' online magazine].<br />
* [https://vallinam.com.my/version2/?p=1221 ''Drogathin Nizhal'' poem compilation review].<br />
* [https://puthu.thinnai.com/%E0%AE%85-%E0%AE%B5%E0%AF%86%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BF%E0%AE%B2%E0%AE%BE-%E0%AE%95%E0%AE%B5%E0%AE%BF%E0%AE%A4%E0%AF%88%E0%AE%95%E0%AE%B3%E0%AF%8D-%E0%AE%A8%E0%AF%80%E0%AE%B0/ ''Neeril Alaiyum Mugam'' poem compilation review].<br />
* [http://tamilonline.com/thendral/article.aspx?aid=13625 About writer A.Vennila].<br />
* [https://www.hindutamil.in/news/literature/743678-book-review.html ''Salaampuri'' novel review].<br />
* [https://arunbalajithebest.blogspot.com/2011/05/blog-post.html A. Vennila Interview].<br />
* [https://www.jeyamohan.in/136575/ ''Gangaapuram'' novel review Yogeswaran Ramanathan].<br />
* [https://blog.balabharathi.net/?p=304 S. Balabharathi novel review by A. Vennila].<br />
* [http://www.akaramuthala.in/nikazhvukal/%E0%AE%95%E0%AE%B5%E0%AE%BF%E0%AE%9E%E0%AE%B0%E0%AF%8D-%E0%AE%85-%E0%AE%B5%E0%AF%86%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BF%E0%AE%B2%E0%AE%BE-%E0%AE%A4%E0%AE%AE%E0%AE%BF%E0%AE%B4%E0%AE%95-%E0%AE%85/ ''Nallaasiriyar Virudhu'' for A. Vennila].<br />
<br />
== Links ==</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=22573A. Vennila2022-04-03T09:55:38Z<p>Vennimalair: Added content and links</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
<br />
{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a Government school.<br />
<br />
== Birth, Education ==<br />
A. Vennila is the only daughter of C. Ambalavanan and Vasantha from Ammayapattu village near [[wikipedia:Vandavasi|Vandavasi]], [[wikipedia:Tiruvannamalai|Tiruvannamalai]] district. She was born on August 10, 1971.<br />
<br />
A. Vennila studied in the Ammayapattu panchayat union's school until 5th standard. From 6th standard to her teacher training graduation, she studied in the Government Girls High School, Vandavasi. After doing her post graduation in Psychology and Mathematics, she completed her research and doctorate in the topic ''Devadaasigalin kalaithiranum aalumayum'' (The artistry and personality of Devadasis).<br />
<br />
== Private Life ==<br />
[[File:Nalla.jpg|thumb|Best Teacher Award]]<br />
On April 5, 1998, A. Vennila married M. Murugesh, a writer of children's literature in Tamil. The couple have three children - M.V Kavinmozhi, M.V. Anbubharathi, M.V. Nilabharathi. Currently A. Vennila is working as a graduate teacher in mathematics in her alma mater Government Girls High School in Vandavasi. She is the recipient of Best Teacher award from Tamil Nadu Government in the year 2017.<br />
<br />
== Literary Life ==<br />
A. Vennila wrote her first work in 1997. She cites Thi. Janakiraman, Kandarvan, Prabanjan as the pioneers who significantly influenced the Tamil literary creations over time. A. Vennila's ''Gangaapuram'' novel is written based on the lifes of [[wikipedia:Rajaraja_Cholan|Rajaraja Cholan]] and [[wikipedia:Rajendra_Chola_I|Rajendra Cholan]] . The novel is based on the mental struggles of a son who tries to establish his uniqueness while living under the shadow of his father. History is narrated from the perspective of women.<br />
<br />
In the collection of short stories, ''Meetham Irukkum Sorkal'', she has compiled the stories of women writers in the Tamil short stories genre over a period of 85 years covering the works of many writers from Ramamritham Ammayaar to Kavitha Sornavalli. A. Vennila's ''Salaampuri'' novel talks about the minds and personalities of the grassroot workers of the Dravidian parties and the complications they face from their families.<br />
<br />
== Historical Research ==<br />
A. Vennila has written a book ''Vandavasi Por - 250'' jointly with Dr. M. Rajendran. She has also complied ''Indhiya Sarithira Kalanjiyam (8 volumes)'', P. Sivanadi (Indian historical encyclopedia by P Sivanadi) and ''Anandarangam Pillai Dinappadi Seithi Kurippu'' ''(12 volumes)'' (The Private Diary of Ananda Ranga Pillai)<br />
<br />
== Significance in Tamil Literature ==<br />
A. Vennila has a communist outlook. She writes fiction and essays from a feministic viewpoint. Her novels approach history in a Marxist, feministic perspective. She brings out the internal world of women in her poems. She writes the truth as it is in her works. She subtly highlights many issues in the society that the Tamil society should feel ashamed off. "All issues have been approached and criticized by her from practical life and a pragmatic perspective without any feministic cries or clichés" says Tamil writer Imayam<ref>https://imayamannamalai.blogspot.com/2016/12/blog-post_9.html</ref>.<br />
<br />
== Awards ==<br />
* ''Sirppi Arakkattalai Virudhu''<br />
* ''Kavingar Devamagal Arakkattalai Virudhu''<br />
* ''Selvan Karki Virudhu'' given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association)<br />
* ''Aelaathi Arakkattalai Virudhu''<br />
* ''Sakthi Virudhu - 2005'', given by ''Tirupur Madhya Arima Sangam''<br />
* ''Sirandha Ezhuthalar Virudhu'' given by ''Neyveli Puthaga Kankaatchi''<br />
* A. Vennila's Poem book "''Kanavai Pola Maranam''" received the Best Revival Poetry book in 2007 given by Department of Tamil Development under the Tamilnadu Government<br />
* ''Seyanthan Ninaivu Kavithai Virudhu'' 2010<br />
*''Puthumaipithan Ninaivu Virudhu'' 2013 given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association) for her short story collection - ''Bridhavum Ilam Paruvathu Aangalum''.<br />
*Awards received for her novel ''Gangaapuram'':<br />
**''Rangammal Ninaivu Virudhu'' given by ''Kovai Kasthuri Srinivasan Arakkattalai''<br />
**''Padaipookka Thamizh Virudhu'' given by Samayapuram S.R.V school<br />
**''Ilakkiya Virudhu'' given by Aval Vikatan<br />
**''Puthumai Pithan Padaipilakkya Virudhu'' 2021 given by S.R.M. University's ''Tamil Peraayam''<br />
<br />
== Cinema ==<br />
A. Vennila was the dialogues writer and assistant director in the Tamil movie ''Sagunthalavin Kaathalan''. She has also written the songs for two Tamil movies<br />
<br />
== Works ==<br />
<br />
=== Poetry ===<br />
<br />
* ''En Manasai Un Thoorigai Thottu''<br />
* ''Neeril Alaiyum Mugam''<br />
* ''Aathiyil Sorkal Irunthana''<br />
* ''Isaikkurippugal Niraiyum Maithaanam''<br />
* ''Kanavai Poloru Maranam''<br />
* ''Iravu Varaintha Oviyam''<br />
* ''Drogathin Nizhal''<br />
* ''Eriya Thuvangum Kadal''<br />
* ''A. Vennila Kavithaigal (Thernthedukkappatta Kavithaigal Thoguppu)''<br />
<br />
=== Letters ===<br />
* ''Kanaviruntha Koodu''<br />
<br />
=== Essays ===<br />
* ''Pen Ezhuthum Kaalam''<br />
* ''Thadhumbi Vazhiyum Maounam''<br />
* ''Kambalai Mudhal (Jointly with Dr. M Rajendran)''<br />
* ''Therdhalin Arasiyal''<br />
* ''Arupadum Yaazhin Narambugal''<br />
* ''Engirunthu Thodanguvathu''<br />
* ''Maranam Oru Kalai''<br />
<br />
=== Sirukathai ===<br />
* ''Pattuppoochigalai Tholaitha Oru Pozhuthil''<br />
* ''Brindhaavum Ilam Paruvathu Aangalum''<br />
* ''Indhira Neelam''<br />
<br />
=== Research ===<br />
* ''Devaradiyaar: Kalaiye Vaazhvaaga''<br />
<br />
=== Novel ===<br />
* ''Gangaapuram''<br />
* ''Salaampuri''<br />
<br />
=== Compiled Books ===<br />
* ''Vandavasi Por - 250'' (Jointly with Dr. M Rajendran I.A.S<br />
* ''Nizhal Mugam''<br />
* ''Meedhamirukkum Sorkal''<br />
* ''Kaalathin Thirai Seelai Trotsky Maruthu''<br />
* ''Kanavum Vidiyum''<br />
<br />
=== Publications ===<br />
* ''Indhiya Sarithira Kalanjiyam (8 Thoguthigal)'' P. Sivanadi<br />
* ''Ananda Rangam Pillai Dinappadi Seithi Kurippu (12 Thoguthigal)'' (Jointly with Dr. M. Rajendran I.A.S<br />
<br />
== References ==<br />
<br />
* [https://solvanam.com/2020/08/22/%e0%ae%85-%e0%ae%b5%e0%af%86%e0%ae%a3%e0%af%8d%e0%ae%a3%e0%ae%bf%e0%ae%b2%e0%ae%be%e0%ae%b5%e0%ae%bf%e0%ae%a9%e0%af%8d-%e0%ae%a8%e0%ae%be%e0%ae%b5%e0%ae%b2%e0%af%8d-%e0%ae%95%e0%ae%99%e0%af%8d/ ''Gangaapuram'' novel review by Vidhya Arun in ''Solvanam'' online magazine].<br />
* [https://vallinam.com.my/version2/?p=1221 ''Drogathin Nizhal'' poem compilation review].<br />
* [https://puthu.thinnai.com/%E0%AE%85-%E0%AE%B5%E0%AF%86%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BF%E0%AE%B2%E0%AE%BE-%E0%AE%95%E0%AE%B5%E0%AE%BF%E0%AE%A4%E0%AF%88%E0%AE%95%E0%AE%B3%E0%AF%8D-%E0%AE%A8%E0%AF%80%E0%AE%B0/ ''Neeril Alaiyum Mugam'' poem compilation review].<br />
* [http://tamilonline.com/thendral/article.aspx?aid=13625 About writer A.Vennila].<br />
* [https://www.hindutamil.in/news/literature/743678-book-review.html ''Salaampuri'' novel review].<br />
* [https://arunbalajithebest.blogspot.com/2011/05/blog-post.html A. Vennila Interview].<br />
* [https://www.jeyamohan.in/136575/ ''Gangaapuram'' novel review Yogeswaran Ramanathan].<br />
* [https://blog.balabharathi.net/?p=304 S. Balabharathi novel review by A. Vennila].<br />
* [http://www.akaramuthala.in/nikazhvukal/%E0%AE%95%E0%AE%B5%E0%AE%BF%E0%AE%9E%E0%AE%B0%E0%AF%8D-%E0%AE%85-%E0%AE%B5%E0%AF%86%E0%AE%A3%E0%AF%8D%E0%AE%A3%E0%AE%BF%E0%AE%B2%E0%AE%BE-%E0%AE%A4%E0%AE%AE%E0%AE%BF%E0%AE%B4%E0%AE%95-%E0%AE%85/ ''Nallaasiriyar Virudhu'' for A. Vennila].<br />
<br />
== Links ==<br />
<br />
* [https://imayamannamalai.blogspot.com/2016/12/blog-post_9.html Thathumbi Vazhiyum Mounam - Katturai Thoguppu by A.Vennila - Review by Imayam]</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=22572A. Vennila2022-04-03T09:02:09Z<p>Vennimalair: Added content</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
<br />
{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a Government school.<br />
<br />
== Birth, Education ==<br />
A. Vennila is the only daughter of C. Ambalavanan and Vasantha from Ammayapattu village near [[wikipedia:Vandavasi|Vandavasi]], [[wikipedia:Tiruvannamalai|Tiruvannamalai]] district. She was born on August 10, 1971.<br />
<br />
A. Vennila studied in the Ammayapattu panchayat union's school until 5th standard. From 6th standard to her teacher training graduation, she studied in the Government Girls High School, Vandavasi. After doing her post graduation in Psychology and Mathematics, she completed her research and doctorate in the topic ''Devadaasigalin kalaithiranum aalumayum'' (The artistry and personality of Devadasis).<br />
<br />
== Private Life ==<br />
[[File:Nalla.jpg|thumb|Best Teacher Award]]<br />
On April 5, 1998, A. Vennila married M. Murugesh, a writer of children's literature in Tamil. The couple have three children - M.V Kavinmozhi, M.V. Anbubharathi, M.V. Nilabharathi. Currently A. Vennila is working as a graduate teacher in mathematics in her alma mater Government Girls High School in Vandavasi. She is the recipient of Best Teacher award from Tamil Nadu Government in the year 2017.<br />
<br />
== Literary Life ==<br />
A. Vennila wrote her first work in 1997. She cites Thi. Janakiraman, Kandarvan, Prabanjan as the pioneers who significantly influenced the Tamil literary creations over time. A. Vennila's ''Gangapuram'' novel is written based on the lifes of [[wikipedia:Rajaraja_Cholan|Rajaraja Cholan]] and [[wikipedia:Rajendra_Chola_I|Rajendra Cholan]] . The novel is based on the mental struggles of a son who tries to establish his uniqueness while living under the shadow of his father. History is narrated from the perspective of women.<br />
<br />
In the collection of short stories, ''Meetham Irukkum Sorkal'', she has compiled the stories of women writers in the Tamil short stories genre over a period of 85 years covering the works of many writers from Ramamritham Ammayaar to Kavitha Sornavalli. A. Vennila's ''Salaampuri'' novel talks about the minds and personalities of the grassroot workers of the Dravidian parties and the complications they face from their families.<br />
<br />
== Historical Research ==<br />
A. Vennila has written a book ''Vandavasi Por - 250'' jointly with Dr. M. Rajendran. She has also complied ''Indhiya Sarithira Kalanjiam (8 volumes)'', P. Sivanadi (Indian historical encyclopedia by P Sivanadi) and ''Anandarangam Pillai Dinappadi Seithi Kurippu'' ''(12 volumes)'' (The Private Diary of Ananda Ranga Pillai)<br />
<br />
== Significance in Tamil Literature ==<br />
A. Vennila has a communist outlook. She writes fiction and essays from a feministic viewpoint. Her novels approach history in a Marxist, feministic perspective. She brings out the internal world of women in her poems. She writes the truth as it is in her works. She subtly highlights many issues in the society that the Tamil society should feel ashamed off. "All issues have been approached and criticized by her from practical life and a pragmatic perspective without any feministic cries or clichés" says Tamil writer Imayam.<br />
<br />
== Awards ==<br />
* ''Sirppi Arakkattalai Virudhu''<br />
* ''Kavingar Devamagal Arakkattalai Virudhu''<br />
* ''Selvan Karki Virudhu'' given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association)<br />
* ''Aelaathi Arakkattalai Virudhu''<br />
* ''Sakthi Virudhu - 2005'', given by ''Tirupur Madhya Arima Sangam''<br />
* ''Sirandha Ezhuthalar Virudhu'' given by ''Neyveli Puthaga Kankaatchi''<br />
* A. Vennila's Poem book "''Kanavai Pola Maranam''" received the Best Revival Poetry book in 2007 given by Department of Tamil Development under the Tamilnadu Government<br />
* ''Seyanthan Ninaivu Kavithai Virudhu'' 2010<br />
*''Puthumaipithan Ninaivu Virudhu'' 2013 given by ''Tamilnadu Murpokku Ezhuthaalar Sangam'' ( Tamilnadu Progressive Writers and Artists Association) for her short story collection - ''Bridhavum Ilam Paruvathu Aangalum''.<br />
*Awards received for her novel ''Gangaapuram'':<br />
**''Rangammal Ninaivu Virudhu'' given by ''Kovai Kasthuri Srinivasan Arakkattalai''<br />
**''Padaipookka Thamizh Virudhu'' given by Samayapuram S.R.V school<br />
**''Ilakkiya Virudhu'' given by Aval Vikatan<br />
**''Puthumai Pithan Padaipilakkya Virudhu'' 2021 given by S.R.M. University's ''Tamil Peraayam''<br />
<br />
== Cinema ==<br />
A. Vennila was the dialogues writer and assistant director in the Tamil movie ''Sagunthalavin Kaathalan''. She has also written the songs for two Tamil movies<br />
<br />
== Works ==<br />
<br />
=== Poetry ===<br />
<br />
** En Manasai Un Thoorigai Thottu<br />
** Neeril Alaiyum Mugam<br />
** Aathiyil Sorkal Irunthana<br />
** Isaikkurippugal Niraiyum Maithaanam<br />
** Kanavai Poloru Maranam<br />
** Iravu Varaintha Oviyam<br />
** Drogathin Nizhal<br />
** Eriya Thuvangum Kadal<br />
** A. Vennila Kavithaigal (Thernthedukkappatta Kavithaigal Thoguppu)<br />
* Kaditham<br />
** Kanaviruntha Koodu<br />
* Katturai<br />
** Pen Ezhuthum Kaalam<br />
** Thadhumbi Vazhiyum Maounam<br />
** Kambalai Mudhal (Jointly with Dr. M Rajendran)<br />
** Therdhalin Arasiyal<br />
** Arupadum Yaazhin Narambugal<br />
** Engirunthu Thodanguvathu<br />
** Maranam Oru Kalai<br />
* Sirukathai<br />
** Pattuppoochigalai Tholaitha Oru Pozhuthil<br />
** Brindhaavum Ilam Paruvathu Aangalum<br />
** Indhira Neelam<br />
* Research<br />
** Devaradiyaar: Kalaiye Vaazhvaaga<br />
* Novel<br />
** Gangaapuram<br />
** Salaampuri<br />
* Compiled Books<br />
** Vandavasi Por - 250 (Jointly with Dr. M Rajendran I.A.S<br />
** Nizhal Mugam<br />
** Meedhamirukkum Sorkal<br />
** Kaalathin Thirai Seelai Trotsky Maruthu<br />
** Kanavum Vidiyum<br />
<br />
* Publications<br />
** Indhiya Sarithira Kalanjiam (8 Thoguthigal) P. Sivanadi<br />
** Ananda Rangam Pillai Dinappadi Sethi Kurippu (12 Thoguthigal) (Jointly with Dr. M. Rajendran I.A.S<br />
<br />
References</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=22571A. Vennila2022-04-03T07:24:18Z<p>Vennimalair: Added content</p>
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<div>[[Category:English Content]]<br />
{{being created-en}}<br />
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{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a government school.<br />
<br />
== Birth, Education ==<br />
A. Vennila is the only daughter of C. Ambalavanan and Vasantha from Ammayapattu village near [[wikipedia:Vandavasi|Vandavasi]], [[wikipedia:Tiruvannamalai|Tiruvannamalai]] district. She was born on August 10, 1971.<br />
<br />
A. Vennila studied in the Ammayapattu panchayat union's school until 5th standard. From 6th standard to her teacher training graduation, she studied in the Government Girls High School, Vandavasi. After doing her post graduation in Psychology and Mathematics, she completed her research and doctorate in the topic ''Devadaasigalin kalaithiranum aalumayum'' (The artistry and personality of Devadasis).<br />
<br />
== Private Life ==<br />
[[File:Nalla.jpg|thumb|Best Teacher Award]]<br />
On April 5, 1998, A. Vennila married M. Murugesh, a writer of children's literature in Tamil. The couple have three children - M.V Kavinmozhi, M.V. Anbubharathi, M.V. Nilabharathi. Currently A. Vennila is working as a graduate teacher in mathematics in her alma mater Government Girls High School in Vandavasi. She is the recipient of Best Teacher award from Tamilnadu Government in the year 2017.<br />
<br />
== Literary Life ==<br />
A. Vennila wrote her first work in 1997. She cites Thi. Janakiraman, Kandarvan, Prabanjan as the pioneers who significantly influenced the Tamil literary creations over time. A. Vennila's ''Gangapuram'' novel is written based on the lifes of [[wikipedia:Rajaraja_Cholan|Rajaraja Cholan]] and [[wikipedia:Rajendra_Chola_I|Rajendra Cholan]] . The novel is based on the mental struggles of a son who tries to establish his uniqueness while living under the shadow of his father. History is narrated from the perspective of women.<br />
<br />
In the collection of short stories, Meetham irukkum sol, she has compiled the stories of women writers in the Tamil short stories genre over a period of 85 years covering the works of many writers from Ramamritham Ammayaar to Kavitha Sornavalli. A. Vennila's ''Salaampuri'' novel talks about the minds and personalities of the grassroot workers of the Dravidian parties and the complications they face from their families.<br />
<br />
== Historical Research ==<br />
A. Vennila has written a book Vandavasi por - 250 jointly with Dr. M. Rajendran. She has also complied ''Indhiya Sarithira Kalanjiam (8 volumes)'', P. Sivanadi (Indian historical encyclopedia by P Sivanadi) and ''Anandarangam Pillai Dinappadi Seithi Kurippu'' ''(12 volumes)'' (The Private Diary of Ananda Ranga Pillai)<br />
<br />
Significance in Tamil Literature<br />
<br />
A. Vennila has a communist outlook. She writes fiction and essays from a feministic viewpoint. Her novels approach history in a Marxist, feministic perspective. She brings out the internal world of women in her poems. She has written the truth as it is in her works. She has subtly highlighted many issues in the society that the Tamil society should feel ashamed off. "All issues have been approached and criticized by her from practical life and a pragmatic perspective without any feministic cries or clichés" says Tamil writer Imayam.<br />
<br />
Awards<br />
<br />
* Sirppi Arakkattalai Virudhu<br />
* Kavingar Devamagal Arakkattalai Virudhu<br />
* Selvan Karki Virudhu given by Tamilnadu Murpokku Ezhuthaalar Sangam ( Tamilnadu Progressive Writers and Artists Association)<br />
* Aelaathi Arakkattalai Virudhu<br />
* Sakthi Virudhu - 2005, given by Tirupur Madhya Arima Sangam<br />
* Sirandha Ezhuthalar Virudhu given by Neyveli Puthaga Kankaatchi<br />
* A. Vennila's Poem book "Kanavai Pola Maranam" received the Best Revival Poetry book in 2007 given by Department of Tamil Development under the Tamilnadu Government<br />
* Seyanthan Ninaivu Kavithai Virudhu 2010</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=22507A. Vennila2022-04-02T14:51:21Z<p>Vennimalair: Added photo link</p>
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<div>[[Category:English Content]]<br />
{{being created-en}}<br />
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{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a government school.<br />
<br />
== Birth, Education ==<br />
A. Vennila is the only daughter of C. Ambalavanan and Vasantha from Ammayapattu village near [[wikipedia:Vandavasi|Vandavasi]], [[wikipedia:Tiruvannamalai|Tiruvannamalai]] district. She was born on August 10, 1971.<br />
<br />
A. Vennila studied in the Ammayapattu panchayat union's school until 5th standard. From 6th standard to her teacher training graduation, she studied in the Government Girls High School, Vandavasi. After doing her post graduation in Psychology and Mathematics, she completed her research and doctorate in the topic ''Devadaasigalin kalaithiranum aalumayum'' (The artistry and personality of Devadasis).<br />
<br />
== Private Life ==<br />
[[File:Nalla.jpg|thumb|Best Teacher Award]]<br />
On April 5, 1998, A. Vennila married M. Murugesh, a writer of children's literature in Tamil. The couple have three children - M.V Kavinmozhi, M.V. Anbubharathi, M.V. Nilabharathi. Currently A. Vennila is working as a graduate teacher in mathematics in her alma mater Government Girls High School in Vandavasi. She is the recipient of Best Teacher award from Tamilnadu Government in the year 2017.<br />
<br />
== Literary Life ==<br />
A. Vennila wrote her first work in 1997. She cites Thi. Janakiraman, Kandarvan, Prabanjan as the pioneers who significantly influenced the Tamil literary creations over time. A. Vennila's ''Gangapuram'' novel is written based on the lifes of [[wikipedia:Rajaraja_Cholan|Rajaraja Cholan]] and [[wikipedia:Rajendra_Chola_I|Rajendra Cholan]] . The novel is based on the mental struggles of a son who tries to establish his uniqueness while living under the shadow of his father. History is narrated from the perspective of women.<br />
<br />
In the collection of short stories, Meetham irukkum sol, she has compiled the stories of women writers in the Tamil short stories genre over a period of 85 years covering the works of many writers from Ramamritham Ammayaar to Kavitha Sornavalli. A. Vennila's ''Salaampuri'' novel talks about the minds and personalities of the grassroot workers of the Dravidian parties and the complications they face from their families.<br />
<br />
== Historical Research ==<br />
A. Vennila has written a book Vandavasi por - 250 jointly with Dr. M. Rajendran. She has also complied ''Indhiya Sarithira Kalanjiam (8 volumes)'', P. Sivanadi (Indian historical encyclopedia by P Sivanadi) and ''Anandarangam Pillai Dinappadi Seithi Kurippu'' ''(12 volumes)'' (The Private Diary of Ananda Ranga Pillai)</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=22506A. Vennila2022-04-02T14:50:16Z<p>Vennimalair: Added content and links</p>
<hr />
<div>[[Category:English Content]]<br />
{{being created-en}}<br />
<br />
{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a government school.<br />
<br />
== Birth, Education ==<br />
A. Vennila is the only daughter of C. Ambalavanan and Vasantha from Ammayapattu village near [[wikipedia:Vandavasi|Vandavasi]], [[wikipedia:Tiruvannamalai|Tiruvannamalai]] district. She was born on August 10, 1971.<br />
<br />
A. Vennila studied in the Ammayapattu panchayat union's school until 5th standard. From 6th standard to her teacher training graduation, she studied in the Government Girls High School, Vandavasi. After doing her post graduation in Psychology and Mathematics, she completed her research and doctorate in the topic ''Devadaasigalin kalaithiranum aalumayum'' (The artistry and personality of Devadasis).<br />
<br />
== Private Life ==<br />
On April 5, 1998, A. Vennila married M. Murugesh, a writer of children's literature in Tamil. The couple have three children - M.V Kavinmozhi, M.V. Anbubharathi, M.V. Nilabharathi. Currently A. Vennila is working as a graduate teacher in mathematics in her alma mater Government Girls High School in Vandavasi. She is the recipient of Best teacher award from Tamilnadu Government in the year 2017.<br />
<br />
== Literary Life ==<br />
A. Vennila wrote her first work in 1997. She cites Thi. Janakiraman, Kandarvan, Prabanjan as the pioneers who significantly influenced the Tamil literary creations over time. A. Vennila's ''Gangapuram'' novel is written based on the lifes of [[wikipedia:Rajaraja_Cholan|Rajaraja Cholan]] and [[wikipedia:Rajendra_Chola_I|Rajendra Cholan]] . The novel is based on the mental struggles of a son who tries to establish his uniqueness while living under the shadow of his father. History is narrated from the perspective of women.<br />
<br />
In the collection of short stories, Meetham irukkum sol, she has compiled the stories of women writers in the Tamil short stories genre over a period of 85 years covering the works of many writers from Ramamritham Ammayaar to Kavitha Sornavalli. A. Vennila's ''Salaampuri'' novel talks about the minds and personalities of the grassroot workers of the Dravidian parties and the complications they face from their families.<br />
<br />
== Historical Research ==<br />
A. Vennila has written a book Vandavasi por - 250 jointly with Dr. M. Rajendran. She has also complied ''Indhiya Sarithira Kalanjiam (8 volumes)'', P. Sivanadi (Indian historical encyclopedia by P Sivanadi) and ''Anandarangam Pillai Dinappadi Seithi Kurippu'' ''(12 volumes)'' (The Private Diary of Ananda Ranga Pillai)</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=21967A. Vennila2022-03-30T12:56:42Z<p>Vennimalair: added content</p>
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<div>[[Category:English Content]]<br />
{{being created-en}}<br />
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{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a government school.<br />
<br />
Birth, Education<br />
<br />
A. Vennila is the only daughter of C. Ambalavanan and Vasantha from Ammayapattu village near [[wikipedia:Vandavasi|Vandavasi]], [[wikipedia:Tiruvannamalai|Tiruvannamalai]] district. She was born on August 10, 1971.</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=20601A. Vennila2022-03-22T16:39:02Z<p>Vennimalair: Added category and link to the corresponding Tamil page</p>
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{{being created-en}}<br />
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{{Read Tamil|Name of target page=அ._வெண்ணிலா|Title of target page=அ. வெண்ணிலா}}<br />
<br />
[[File:Padamvennila.png|thumb|A. Vennila]]<br />
<br />
A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a government school.</div>Vennimalairhttps://tamil.wiki/index.php?title=A._Vennila&diff=20600A. Vennila2022-03-22T16:34:33Z<p>Vennimalair: Created page and content</p>
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<div>A. Vennila (August 10, 1971) is a poet, novelist, short story writer, publisher and editor of literary magazine. She has created historical compilation volumes. She has published historical books. She has a communist and feminist outlook. She works as a teacher in a government school.</div>Vennimalairhttps://tamil.wiki/index.php?title=Hanuman_Aattam&diff=20356Hanuman Aattam2022-03-21T06:25:48Z<p>Vennimalair: Removed erroneous video link</p>
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<div>[[Category:English Content]]<br />
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{{Read Tamil|Name of target page=அனுமன்_ஆட்டம்|Title of target page=அனுமன் ஆட்டம்}}<br />
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Hanuman Aattam received its name because the dancers perform the dance after adorning the guise of Hanuman of the epic Ramayanam. This is also called "''Kurangaattam''" and "''Manthiyaattam''". This dance, which is normally performed as part of "''[[wikipedia:Karakattam|Karakattam]]''" is also performed in processions of other festivals. Hanuman Aattam, widely performed across Tamil Nadu, is done in those areas where there are higher population of Vaishnavas.<br />
[[File:அனுமன் ஆட்டம்.jpg|thumb|''Hanuman Aattam'']]<br />
<br />
== Performance mode ==<br />
Hanuman Aattam is performed widely to the rhythm of ''Naiyandi Melam''. In some areas, the dance is performed in tune to a musical instrument called ''[[wikipedia:Pambai|Pambai]].'' While they dance, the artists wear monkey mask, cover their nape with green painted wig, fix a long tail in their back and anklets for their feet. As this is performed in village festivals, the dancers wearing the monkey disguise humor the crowd by making monkey pranks. Squinting their eyes towards the public, baring their teeth, jumping from one side to another are some of the pranks they perform. In addition, interacting with the public, they go near the viewers to make them laugh, scaring the children, breaking a tender coconut shell with their teeth and drinking it, eating bananas like a monkey are other pranks they do.<br />
<br />
In the midst of all these pranks the dancers still maintain the dance rhythm in tune to the drum beats and the music of the [[wikipedia:Nadaswaram|Nadaswaram]]. <br />
<br />
== Other forms of the art ==<br />
Variants of this dance are performed widely across Tamil Nadu. However, these are not accepted as a proper art form by scholars in folklore. The dances of people who are recipients of Hanuman's grace are also called Hanuman Aattam. But these also do not fall under this art form.<br />
<br />
The dance which is shown by making a real monkey dance in front of audience is also called ''Kurangaattam''. This is performed in southern India by people belonging to the ''Kaattu Nayakkar'', ''Pullukkettu Nayakkar'' castes. These are performed mainly to showcase the skills and talents of their pet monkeys and also for the food groceries and money which are given at the households where this is performed. Scholars do not accept this dance also as a proper art form of Hanuman Aattam.<br />
<br />
The key difference between the variants explained above and Hanuman Aattam is that, in Hanuman Aattam, the dance is performed to the rhythm of the drumbeat and the musical instruments that are played. Entertainment of the viewing public is the common objective for both forms of the dance.<br />
<br />
== Performers ==<br />
Hanuman dancer : The supporting performers in ''Karakattam'' disguise themselves as Hanuman and perform this art.<br />
<br />
== Makeup Ornaments ==<br />
<br />
* Monkey mask<br />
* Green colored wig<br />
* Monkey tail<br />
* Anklets<br />
<br />
== Places performed ==<br />
This dance, widely performed across Tamil Nadu, is done in those areas where there are higher population of Vaishnavas.<br />
<br />
== Stage ==<br />
When Hanuman Aattam is performed as part of ''Karakattam'', it is done in the same stage, stadium where ''Karakattam'' is performed. When Hanuman Aattam is performed in other festival processions, it happens in the streets where the local festivals happen.<br />
<br />
== References ==<br />
<br />
* Thamizhaga Nattar Nigazhthu Kalaigal Kazhanjiam - A.K. Perumal<br />
* [http://www.tamilvu.org/ta/tdb-titles-cont-folklore-html-hanuman-340133 Hanuman Aattam - Tamil Virtual Academy]<br />
<br />
== Videos ==<br />
[https://www.youtube.com/watch?v=69Eff-6X9xc Kulasai - Dasara - Hanuman Aattam]<br />
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{{Ready_for_review-en}}</div>Vennimalair