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Maduraikanchi (Tamil: மதுரைக் காஞ்சி), is an ancient Tamil poem in the Sangam literature. It is a didactic poem and its title connotes the "poetic counsel addressed to the king of Madurai". Composed by Mankuti Marutanar – probably the chief court poet of the Pandya king Nedunjeliyan II, the Maduraikkāñci is the sixth poem in the Pattuppāṭṭu anthology. The poem is generally dated to the late classical period (2nd to 4th century CE).

Maduraikkanci is the longest poem in the Pattuppāṭṭu collection with 782 lines of poetry. Many of the verses are in akaval meter and others in vanci meter. It is a detailed description of life and bustle in the ancient city of Madurai. The poem praises the king for all his accomplishments and strengths. Embedded indirectly within the poem is the poet's counsel to the king on justice, the impermanence of everything in life, and the proper rule of the kingdom.

In addition to Madurai, the poem is another source of historic information about the Tamil region. It mentions seaports in the neithal coastline, the prosperous marutham farms, the hilly kurinchi region, the palai arid area. Madurai is described as the capital city with fortified gates, broad streets, mansions and big markets. The Maduraikkanci presents the social and economic life of the city in five sections, under the following subheadings: morning, evening, dusk, night, and dawn. The morning market is described as busy with throngs of people of various creed, race and languages. Elephant- and horse-pulled chariots carry the elite and the soldiers through the streets.

The city has many temples, families buy and carry votive offerings to the gods in these temples, and inside these temples are musicians playing various styles of music, according to Maduraikkanci. Newly married women pray inside the temple, light lamps and make offerings to the goddesses, to be blessed with children. Women wear flowers in their hair and jewelry when they visit the temples and markets. The temples are officiated by priestesses. Men dance inside Murugan temples. The Brahmins chant the Vedas. The bards sing in the street about wars and victories, people listen and make donations. Mahouts host elephants and feed them fodder. The shopkeepers stock their shops and clean their floors, then smear them with a coating of cow dung. Watchmen announce the hour. The city has a zoo, while from the trees the birds sing and invite their mates. Women participate in agricultural and economic activity.

The Maduraikkanci describes a well-structured administration in Madurai. The king had ministers, officials and judges, who wore turbans. Patrolmen and soldiers watched the streets, collected tolls and protected the traders from acts of theft. The city is described largely in terms of its markets and temples. Lines 497 to 511 allude to gods and goddesses in these temples with iconographic items of Hinduism. Vishnu is called the ruler of the three worlds and it identifies Rama and Krishna as his incarnations, Shiva (Rudra) is alluded to with "god who wields the battle-ax", while Vishnu is alluded to with "god who protects the world". City gates had symbols of Lakshmi, the goddess of wealth and Vishnu's wife. A bathing festival with ritual dip in the waters to "cleanse their sins" is mentioned in the poem. Chanting of the Vedas is mentioned in lines 512–518, as is the presence of Jain monks and Buddhist monasteries alluded to in lines 519–528 and elsewhere in the poem. The lines related to the Vedas, states Chelliah, alludes to the jivanmukta ideology found in Hinduism.

See also

• Ten Idylls
• Eighteen Greater Texts
• Sangam literature

References

1. JV Chelliah 1946, p. 221.
2. ^ Kamil Zvelebil 1974, pp. 60–61.
3. Kamil Zvelebil 1973, pp. 58–59.
4. Kamil Zvelebil 1973, pp. 29, 58.
5. Zvelebil, Kamil (1973). The Smile of Murugan: On Tamil Literature of South India. BRILL. ISBN 978-90-04-03591-1.
6. ^ JV Chelliah 1946, pp. 221–225.
7. ^ JV Chelliah 1946, pp. 224–226.
8. Ramaswamy, Vijaya (1989). "Aspects of women and work in early South India". The Indian Economic & Social History Review. 26 (1). SAGE Publications: 81–99. doi:10.1177/001946468902600104. S2CID 143766297.
9. P Madhava Soma Sundaram; K Jaishankar; E Enanalap Periyar (2019). "11. Crime and Justice in Ancient South India (Sangam Age)". In K. Jaishankar (ed.). Routledge Handbook of South Asian Criminology. Taylor & Francis. pp. 175–181. ISBN 978-1-00-030088-8.
10. ^ JV Chelliah 1946, pp. 226–227.
11. JV Chelliah 1946, p. 259 with footnote 2.
12. JV Chelliah 1946, pp. 226–227, p. 259 "They feel they are one with the Universe, and reach for high heaven while yet they are on earth, they never depart from virtue, love all life, and live a saintly life of joy supreme.".

Bibliography

• JV Chelliah (1946). Pattupattu - Ten Tamil Idylls (Tamil Verses with Englilsh Translation). Tamil University (1985 print).
• Edward Jewitt Robinson (2001). Tamil Wisdom: Traditions Concerning Hindu Sages and Selections from Their Writings. New Delhi: Asian Educational Services.
• Mudaliyar, Singaravelu A., Apithana Cintamani, An encyclopaedia of Tamil Literature, (1931) - Reprinted by Asian Educational Services, New Delhi (1983)
• Pillai, M. S. Purnalingam (1994). Tamil Literature. Asian Educational Services. p. 115. ISBN 81-206-0955-7.
• Ray, Himanshu Prabha (2003). The archaeology of seafaring in ancient South Asia. Cambridge: Press Syndicate of the University of Cambridge. ISBN 9780521011099.
• Selby, Martha Ann (2011) Tamil Love Poetry: The Five Hundred Short Poems of the Aiṅkuṟunūṟu, an Early Third-Century Anthology. Columbia University Press, ISBN 9780231150651
• Takanobu Takahashi (1995). Tamil Love Poetry and Poetics. BRILL Academic. ISBN 90-04-10042-3.
• Kamil Zvelebil (1973). The Smile of Murugan: On Tamil Literature of South India. BRILL. ISBN 90-04-03591-5.
• Kamil Zvelebil (1974). Tamil Literature. Otto Harrassowitz Verlag. ISBN 978-3-447-01582-0.
• Zvelebil, Kamil (1992). Companion studies to the history of Tamil literature. BRILL. p. 73. ISBN 90-04-09365-6.

• Tamil-language literature
• Sangam literature