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{{Short description|Work of classical Tamil literature}}
{{Sangam literature}}▼
{{italic title}}
{{Use dmy dates|date=August 2020}}
{{Use Indian English|date=August 2020}}
The '''''Purananuru''''' ({{indic|lang=ta|indic=புறநானூறு|trans=Puṟanāṉūṟu}}, literally "four hundred [poems] in the genre puram"), sometimes called '''''Puram''''' or '''''Purappattu''''', is a classical [[Tamil literature|Tamil poetic]] work and traditionally the last of the [[Eight Anthologies]] (''Ettuthokai'') in the [[Sangam literature]].{{sfn|Kamil Zvelebil|1973|pp=54-55}} It is a collection of 400 heroic poems about kings, wars and public life, of which two are lost and a few have survived into the modern age in fragments. The collected poems were composed by 157 poets, of which 14
[[Image:Nadukal.jpg|thumb|250px|Erection of a ''Nadukal'' (hero stone) to honour fallen heroes is one of the cultural practices mentioned repeatedly in ''Purananuru''.{{sfn | Venkatasubramanian | 1978 | pp=180–188}}{{sfn | Rajan | 2001 | pp=359–367}}{{sfn | Laporte | Large | Nespoulous | Scarre | 2022 | p=553}}{{sfn | K. R. | 1946}}]]▼
The ''Purananuru'' anthology is diverse. Of its 400 poems, 138 praise 43 kings – 18 from the [[Chera dynasty]] (present
▲{{Sangam literature}}
▲The '''''Purananuru''''' ({{indic|lang=ta|indic=புறநானூறு|trans=Puṟanāṉūṟu}}, literally "four hundred [poems] in the genre puram"), sometimes called '''''Puram''''' or '''''Purappattu''''', is a classical [[Tamil literature|Tamil poetic]] work and traditionally the last of the [[Eight Anthologies]] (''Ettuthokai'') in the [[Sangam literature]].{{sfn|Kamil Zvelebil|1973|pp=54-55}} It is a collection of 400 heroic poems about kings, wars and public life, of which two are lost and a few have survived into the modern age in fragments. The collected poems were composed by 157 poets, of which 14 are anonymous and at least 10 were women.{{sfn|Kamil Zvelebil|1973|pp=54-55}}{{sfn|George Hart|Hank Heifetz|2001|p=xv}} This anthology has been variously dated between 1st century BCE and 5th century CE, with [[Kamil Zvelebil]], a Tamil literature scholar, dating predominantly all of the poems of ''Purananuru'' sometime between 2nd and 5th century CE.{{sfn|George Hart|Hank Heifetz|2001|p=xvi}}{{sfn|Kamil Zvelebil|1973|pp=41–43 with Chart 4}} Nevertheless, few poems are dated to the period of 1st century BCE.<ref>{{Cite book|last=Zvelebil|first=Kamil|url=https://books.google.com/books?id=degUAAAAIAAJ&q=info:3mNeiVqlnhoJ:scholar.google.com/&pg=PR9|title=The Smile of Murugan: On Tamil Literature of South India|date=1973|publisher=BRILL|isbn=978-90-04-03591-1|language=en}}</ref>
The ''Purananuru'' is the most important Tamil corpus of Sangam era courtly poems,<ref>{{cite journal | last=Stein | first=Burton | title=Circulation and the Historical Geography of Tamil Country | journal=The Journal of Asian Studies | publisher=Cambridge University Press | volume=37 | issue=1 | year=1977 | doi=10.2307/2053325 | pages=7–26| jstor=2053325 | s2cid=144599197 }}</ref> and it has been a source of information on the political and social history of ancient [[Tamil Nadu]]. According to Hart and Heifetz, the ''Purananuru'' provides a view of the Tamil society before large
▲The ''Purananuru'' anthology is diverse. Of its 400 poems, 138 praise 43 kings – 18 from the [[Chera dynasty]] (present day [[Kerala]]), 13 [[Chola]] dynasty kings, and 12 Early [[Pandya]] dynasty kings.{{sfn|Kamil Zvelebil|1973|pp=54-55}}<ref>{{cite book|author=Brajadulal Chattopadhyaya|title=A Social History of Early India|url= https://books.google.com/books?id=0tX4wzIUY3QC |year=2009| publisher=Pearson|isbn=978-81-317-1958-9|pages=31–32}}</ref> Another 141 poems praise 48 chieftains. These panegyric poems recite their heroic deeds, as well as another 109 poems that recount deeds of anonymous heroes, likely of older Tamil [[oral tradition]].{{sfn|Kamil Zvelebil|1973|pp=54-55}} Some of the poems are [[Gnomic poetry|gnomic]] in nature, which have attracted unrealistic attempts to read an ethical message, states Zvelebil.{{sfn|Kamil Zvelebil|1973|pp=54-55}} The poetry largely focuses on war, means of war such as horses, heroic deeds, widowhood, hardships, impermanence, and other effects of wars between kingdoms based along the rivers [[Kaveri]], [[Periyar River|Periyar]] and [[Vaigai River|Vaigai]].{{sfn|Kamil Zvelebil|1973|pp=54-55}}{{sfn|George Hart|Hank Heifetz|2001|pp=xvi-xix}}
The ''Purananuru'' poems use words, phrases, and metaphors, including references to the [[Himalayas]] of "immeasurable heights", [[Shiva]], [[Vishnu]], [[Vedas|the four Vedas]], the [[Ramayana]], rivers, and other aspects.{{sfn|George Hart|Hank Heifetz|2001|pp=xxi, 3–4, 28–32, 41, 139–140, 206, 220}}
▲The ''Purananuru'' is the most important Tamil corpus of Sangam era courtly poems,<ref>{{cite journal | last=Stein | first=Burton | title=Circulation and the Historical Geography of Tamil Country | journal=The Journal of Asian Studies | publisher=Cambridge University Press | volume=37 | issue=1 | year=1977 | doi=10.2307/2053325 | pages=7–26| jstor=2053325 | s2cid=144599197 }}</ref> and it has been a source of information on the political and social history of ancient [[Tamil Nadu]]. According to Hart and Heifetz, the ''Purananuru'' provides a view of the Tamil society before large scale Indo-Aryan influences affected it.{{sfn|George Hart|Hank Heifetz|2001|p=xv}} The life of the Tamils of this era revolved around the king, emphasized the purity of women and placed limitations of the rights of widows.{{sfn|George Hart|Hank Heifetz|2001|pp=xvii-xx}} Further, the compilation suggests that the ancient Tamils had a caste system called ''kuti''. The anthology is almost entirely a secular treatise on the ancient Tamil thought on kingship, the constant state of wars within old Tamil speaking regions, the bravery of heroes and the ferocious nature of this violence.{{sfn|George Hart|Hank Heifetz|2001|pp=xvii-xviii}}<Ref>{{cite journal|title= The Warrior Settlements of the Sangam Age| author= M. G. S. Narayanan| journal= Proceedings of the Indian History Congress|volume= 43|year=1982| pages= 102–109|jstor=44141220}}</ref> According to Amritha Shenoy, the ''Purananuru'' poems eulogize war and describe "loyalty, courage, honor" as the virtues of warriors.<ref>{{cite journal | last=Shenoy | first=Amritha V. | title=International humanitarian law in ancient India: a multicivilisational perspective | journal=Indian Journal of International Law | publisher=Springer Science | volume=58 | issue=3–4 | year=2018 | doi=10.1007/s40901-019-00102-y | pages=425–451| s2cid=182614568 }}</ref> In contrast, Sivaraja Pillai cautions that the historical and literary value of ''Purananuru'' poems may be limited because the poems were not a perfect work of art but one of compulsion from impoverished poets too eager to praise one king or another, seeking patrons through exaggeration and flattery rather than objectivity.<ref>John Marr (1958), The eight Tamil anthologies with special reference to Purananuru and Pattirruppattu, SOAS, University of London, page 9;<br>[https://archive.org/details/TheChronologyOfTheEarlyTamils/page/n45 The Chronology Of The Early Tamils], KN Sivaraja Pillai, University of Madras, page 18</ref>
==Anthology==
Among the eight Sangam anthologies, ''Purananuru'' and ''Pathitrupathu'' are concerned with life outside family – kings, wars, greatness, generosity, ethics and philosophy.<ref name="Hart"/> While ''Pathitrupathu'' is limited to the glory of [[Chera Dynasty|Chera]] kings in 108 verses, ''Purananuru'' contains an assortment of themes in
==Structure and content==
There are 400 poems in ''Purananuru'' including the invocation poem. Each poem measures anywhere between 4 and 40 lines. Poems 267 and 268 are lost, and some of the poems exist only in
===Subject matter===
Line 43 ⟶ 37:
|align = right
}}
The ''Purananuru'' poems deal with the ''puram'' aspect of the Sangam literature, that is war, politics and public life. Many poems praise kings and chieftains. Some of the poems are in the form of [[elegy|elegies]] in tribute to a fallen hero. These poems exhibit outpourings of affection and emotions. ''Purananuru'' is notable for three features: the king and his believed powers over the climate and environment (rains, sunshine, successful crops), the ancient Tamil belief in the power of women's purity, namely ''karpu'' (chastity), Belief in establishing righteousness by performing [[
<poem>▼
</poem>▼
According to Hart and Heifetz, the ''Purananuru'' content is organized in the following way (poem sequence number in brackets):<ref name="Hart349">Hart 1999, p. 349, xvi</ref><ref name="Rav">Rav 2003, p. 126</ref>
Line 71 ⟶ 52:
===Authors===
The collected poems were composed by 157 poets, of which 14
===Structure===
There seems to be some definite structure to the order of the poems in ''Purananuru''. The poems at the beginning of the book deal with the three major kings [[Chola]], [[Chera dynasty|Chera]] and [[Pandya]] of ancient Tamil Nadu.<ref name="Hartxvii">Hart 1999, pp. xvi-xviii</ref> The middle portion is on the lesser kings and the Velir chieftains, who were feudatories of these three major kingdoms, with a short intervening section (poems 182 - 195) of [[didactic]] poems.
===Landscapes===
Line 94 ⟶ 75:
* ''Pothuviyal''
The Kaikkilai and Perunthinai are traditionally associated with ''akam'' poetry. In Purananuru, they occur in the context of the familiar ''puram'' landscape of warfare. Thus songs 83, 84 and 85 are classified
''Pothuviyal'' is described in commentaries as a general ''thinai'' used for poems that cannot be classified in any other manner but, in the context of ''Purananuru'', is used almost exclusively for didactic verse and elegies or laments for dead heroes.{{
===Realism===
''Purananuru'' songs exhibit a unique realism and immediacy not frequently found in classical literature. The nature and the subject of the poems
The second poem by Mudinagarayar addresses the [[Chera dynasty|Chera]] king Uthayan Cheralaathan and praises him for his feeding the armies at the [[Kurukshetra war]].<ref>{{cite journal | url=https://www.jstor.org/stable/44140886 | jstor=44140886 | title=Sanskrit Elements in Early Tamil Literature | last1=Sastri | first1=K. A. Nilakanta | journal=Proceedings of the Indian History Congress | date=22 January 2024 | volume=13 | pages=43–45 }}</ref> This is an obvious anachronism suggesting a king of the early [[common era]] Tamil country had a role to play in the battle of the [[Mahabharata]] epic. Based on this one poem, there have been attempts at dating the ''Purananuru'' poems to around 1000 BCE or older.{{
▲''Purananuru'' songs exhibit a unique realism and immediacy not frequently found in classical literature. The nature and the subject of the poems lend us to believe that poets did not write these poems on events that happened years prior, rather they wrote (or sang) them on impulse ''in situ''. Some of the poems are conversational in which the poet pleads, begs, chides or praises the king. One such example is poem 46. The poet Kovur Kizhaar address the [[Chola]] king [[Killivalavan]] to save the lives of the children of a defeated enemy who are about to be executed by being trampled under an elephant. The poet says, "… O king, you belong to the heritage of kings who sliced their own flesh to save the life of a pigeon, look at these children; they are so naïve of their plight that they have stopped crying to look at the swinging trunk of the elephant in amusement. Have pity on them…" The almost [[impressionistic]] picture the poem paints cannot be anything but by someone who is witness to the events present in the poem.<ref>https://www.poetrynook.com/poem/purananuru-part-46</ref> The same legend of slicing their own flesh to save a life of a pigeon is mentioned in the [[Mahabharata]]. This legend is dedicated to the king [[Shibi (king)|Shibi]].<ref>{{Cite web |last=www.wisdomlib.org |date=2019-01-28 |title=Story of Śibi |url=https://www.wisdomlib.org/hinduism/compilation/puranic-encyclopaedia/d/doc241955.html |access-date=2022-12-30 |website=www.wisdomlib.org |language=en}}</ref> Purananuru poem 46, mentions that [[Chola dynasty|Chola kings]] are descendants of the king [[Shibi (king)|Shibi Chakravarthy]].{{sfnp|Sastri|1984|pp=19-20|ps=}}<ref>{{Cite web |last=www.wisdomlib.org |date=2019-01-28 |title=Story of Śibi |url=https://www.wisdomlib.org/hinduism/compilation/puranic-encyclopaedia/d/doc241955.html |access-date=2022-12-30 |website=www.wisdomlib.org |language=en}}</ref><ref>Poem 37, 39, 43 and 49 of Purananuru also claims that [[Chola dynasty|Cholas]] were the descendants of Sibi Chakravarthy.</ref>
▲The second poem by Mudinagarayar addresses the [[Chera dynasty|Chera]] king Uthayan Cheralaathan and praises him for his feeding the armies at the [[Kurukshetra war]]. This is an obvious anachronism suggesting a king of the early [[common era]] Tamil country had a role to play in the battle of the [[Mahabharata]] epic. Based on this one poem, there have been attempts at dating the ''Purananuru'' poems to around 1000 BCE or older.{{fact|date=May 2023}}
==Historical source==
Line 110 ⟶ 88:
Each ''Purananuru'' poem has a colophon attached to it giving the authorship and subject matter of the poem, the name of the king or chieftain to whom the poem relates and the occasion which called forth the eulogy are also found.
It is from these colophons and rarely from the texts of the poems themselves, that
A careful study of the synchronisation between the kings, chieftains and the poets suggested by these colophons indicates that this body of literature
There have been unsuccessful attempts at dating the poems of ''Purananuru'' based on the mention of the Mahabharata war. A more reliable source for the period of these poems is based on the mentions one finds on the foreign trade and presence of Greek and Roman merchants in the port of [[Muziris|Musiri]] (poem 343), which
==Reference to Vedas
{{
[[File:Yajna1.jpg|300px|thumb|[[Yajna|Yagam, yagyam or Velvi]] being performed by Brahmins according to the Vedas. Such practices are mentioned several times in the text.<ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-122 | title=Poem: Purananuru - Part 122 by George L. III Hart }}</ref>]]
The text has several mentions of [[Vedas]] and Rituals based on Vedas. According to Purananuru poem 362, Vedas are said to be a great text which ultimately speaks righteousness and does not speak about materialism or heartlessness .<ref name="poetrynook.com"/> There were many Kings who performed several [[Yajna|Yagams]] (''Velvi'') in Ancient Tamilakam. Some of the famous kings are [[Karikala|Karikala Cholan]],<ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-224 | title=Poem: Purananuru - Part 224 by George L. III Hart }}</ref> Palyagasalai Muthukudumi Peruvazhuthi<ref name="ReferenceA">{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-15 | title=Poem: Purananuru - Part 15 by George L. III Hart }}</ref> and [[Perunarkilli|Rajasooyam Vetta Perunarkilli]].<ref name="ReferenceB">{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-367 | title=Poem: Purananuru - Part 367 by George L. III Hart }}</ref> Each ''Purananuru'' poem has a colophon attached to it giving the authorship and the name of the king or chieftain to whom the poem relates, Poem 15 written by Nettimiyar sings the grace of a King Muthukudumi Peruvazhuthi who performed several Vedic Sacrifices known as "Yagam" and gives him an epithet name "Palyagasalai" (lit. "Many Yagams or Vedic Sacrifices"),<ref>{{cite web | url=https://www.tamilvu.org/ta/tdb-titles-cont-lite-html-pandiyan-palkalasalai-280879 | title=ஆதிச்சநல்லூர் | தமிழ் இணையக் கல்விக்கழகம் Tamil Virtual Academy }}</ref> the poet praises him as he performed several Yagams according to the 4 esteemed [[Vedas]] by pouring ghee and other sacrificial elements.<ref name="ReferenceA"/> In poem 367 Avvaiyar sings the glory of The king [[Perunarkilli]] who performed the great Vedic ritual called [[Rajasuya]]<ref>Tripathi, Rama Sankar (1967). History of Ancient India. India: Motilal Banarsidass Publications. ISBN 81-208-0018-4.</ref> and compares him to three main ritual fires performed by the twice born Brahmins.<ref name="ReferenceB"/>
Example:- A chieftain performing Vedic Sacrifices.
<
You who are descended from men renowned
for their superb learning, men who
performed to perfection all twenty-one
kinds of
the truth, never thinking it false,
who understood lies that resembled truth,
thus defeating those who would contend
with the one ancient work of six sections
and four divisions
never swerving from the well-chosen words
of the Primal Being with his long, matted hair!
You glow in your black antelope skin
from dry forest land, needed for the ritual,
worn over the
Your beloved wives, worthy of your high
station, flawlessly faithful, free of harshness,
Line 151 ⟶ 129:
the great moment when a difficult sacrifice is completed,
may we always see you in your high and perfect state, offering hospitality!
</poem>
Purananuru poem 166 Translated by [[George L. Hart]]<ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-166 | title=Poem: Purananuru - Part 166 by George L. III Hart }}</ref>
==Reference to death and rituals==
▲[[
According to Hart and Heifetz, several poems in Purananuru talk about the God of Death, the death of kings, the helplessness of widows, youth versus old age, memorial stones and death rituals.<ref name="Hart349">Hart 1999, p. 349, xvi</ref><ref name="Rav">Rav 2003, p. 126</ref> After the death of a king the people and poets scold the god of death who takes the life of the generous kings, women beat their breasts and their bangles break into pieces. According to several poems mention that people were commonly burnt in the cremation ground,<ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-231 | title=Poem: Purananuru - Part 231 by George L. III Hart }}</ref><ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-245 | title=Poem: Purananuru - Part 245 by George L. III Hart }}</ref> Tamils also believed in re-birth and only good deeds would lead them to a better life in their next birth.<ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-357 | title=Poem: Purananuru - Part 357 by George L. III Hart }}</ref><ref>Even though this world with its hills and mountains is held in common by the three great Thamizh kings, there have been some who ruled thinking that it was not common, and they have died, their wealth not accompanying them. Only good deeds that are sown in this life will bring happiness in the next birth. For those who abandon this raft, it will be difficult to go from this world to the next world when Kootruvan seizes their lives, and their loved ones gather together and weep.</ref><ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-134 | title=Poem: Purananuru - Part 134 by George L. III Hart }}</ref> It also claims that [[Indra]] who holds the Vajrayudam welcomes the soul of a Great king Ay Andiran as he did good deeds.<ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-241 | title=Poem: Purananuru - Part 241 by George L. III Hart }}</ref> There are several mentions of [[Pinda (riceball)|pinda]] offered to the corpse and later burnt,<ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-363 | title=Poem: Purananuru - Part 363 by George L. III Hart }}</ref><ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-246 | title=Poem: Purananuru - Part 246 by George L. III Hart }}</ref><ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-234 | title=Poem: Purananuru - Part 234 by George L. III Hart }}</ref> after all the rituals they plant a Naṭukal for the king and decorate it. [[Hero stone|Naṭukal]] is a [[memorial]] stone dedicated to the honorable death of a hero in battle.<ref>{{cite web
|url=http://www.brainkart.com/article/Sources-for-the-study-of-early-Tamil-society_35692/
|title= Hero Stones
}}</ref><ref>{{Cite web|title=Memorial Inscriptions with Special Reference to Hero Stones|url=https://www.sahapedia.org/memorial-inscriptions-special-reference-hero-stones|access-date=2022-02-17|website=Sahapedia|language=en}}</ref> Naṭukal has several mentions in this text and explains when was it erected. After a great King or warrior dies his body is burnt, and then they erect a hero stone for him as a memorial.<ref name="ReferenceC">{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-232 | title=Poem: Purananuru - Part 232 by George L. III Hart }}</ref> Avvaiyar in poem 232 describes the Naṭukal of [[Athiyamān Nedumān Añci]], it is decorated with peacock feathers and toddy is kept nearby.<ref name="ReferenceC"/>
Example:- Situation in Cermeation ground
▲<poem>
Across it spreads the jungle. Upon it thick spurge grows.
There in broad daylight the owls cry out and demon women open
their mouths wide. The cremation fires glow and clouds
of smoke cover that fearful burning ground. Hot, white
ashes on the earth littered with bones are quenched by tears
of lovers, weeping, their hearts full of longing.
It has seen the back of every human being, all the people
living in this world as they go away,
but no one has ever seen it turn its back and go away.
▲</poem>
Purananuru poem 156 Translated by [[George L. Hart]]<ref>{{cite web | url=https://www.poetrynook.com/poem/purananuru-part-356 | title=Poem: Purananuru - Part 356 by George L. III Hart }}</ref>
==Ramayana Reference==
{{main|Ramayana in Tamil literature}}
[[File:Ravi Varma-Ravana Sita Jathayu.jpg|220px|thumb|
==Publishing in modern times==
Line 222 ⟶ 193:
Tho' storms with lightning's flash from darkened skies. <br />
Descend, the raft goes on as fates ordain. <br />
Thus have we seen in visions of the wise
We marvel not at the greatness of the great; <br />
Still less despise we men of low estate.
Line 303 ⟶ 274:
''Excerpts of Purananuru, 201, Poet: [[Kapilar]], Chief who was sung: Irunkovel''<br />
{{col-end}}
<!--
Line 394 ⟶ 363:
==References==
{{refbegin|}}
* {{cite book|title=The Four Hundred Songs of War and Wisdom: An Anthology of Poems from Classical Tamil, the Purananuru|author1=George Hart|author2=Hank Heifetz|year=2001|publisher=Columbia University Press|location=New York|url =https://books.google.com/books?id=cI3osJ5Pz8MC |isbn=9780231115636}}
* {{cite book|title=The Encyclopaedia Of Indian Literature (Volume Five) (Sasay To Zorgot), Volume 5|last=Lal|first=Mohan|author2=Sāhitya Akādemī|year=2001|publisher=Sāhitya Akādemī|location=New Delhi|url=https://books.google.com/books?id=KnPoYxrRfc0C |isbn=81-260-1221-8}}
* {{cite book |author= M. G. Kovaimani and P. V. Nagarajan |title= திருக்குறள் ஆய்வுமாலை [Tirukkural Research Papers] |year= 2013 |edition= 1|publisher=Tamil University | location= Tanjavur |language=ta|ref={{sfnRef|Kovaimani and Nagarajan, 2013}}}}
Line 405 ⟶ 374:
*{{cite book|author=Kamil Zvelebil|title=Tamil Literature|url=https://books.google.com/books?id=OQ33i496MsIC|year=1974|publisher=Otto Harrassowitz Verlag|isbn=978-3-447-01582-0}}
* {{cite book|title=Companion studies to the history of Tamil literature|last=Zvelebil|first=Kamil|author-link=Kamil Zvelebil|year=1992|pages=73|publisher=BRILL|url=https://books.google.com/books?id=qAPtq49DZfoC&pg=PA73|isbn=90-04-09365-6}}
* {{cite journal | last=Venkatasubramanian | first=T. K. | title=
* {{cite journal | last=Rajan | first=K. | title=Territorial Division as Gleaned from Memorial Stones | journal=East and West | publisher=Istituto Italiano per l'Africa e l'Oriente (IsIAO) | volume=51 | issue=3/4 | year=2001 | issn=
* {{cite book |
* {{cite journal |last1=K. R. |first1=Srinivasan |title=The Megalithic Burials and Urn-fields of South India in the light of Tamil Literature and Tradition |journal=Ancient India |date=1946 |volume=2 |page=9 |url=https://asi.nic.in/Ancient_India/Ancient_India_Volume_2/article_2.pdf}}{{refend}}
{{DEFAULTSORT:Purananuru}}▼
{{Tamil language}}
▲{{DEFAULTSORT:Purananuru}}
[[Category:Sangam literature]]
[[Category:Tamil philosophy]]
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