பக்கம்:தமிழியல் கட்டுரைகள்.pdf/113

#06 that the Poet Nettimyar asked that great king with awe and wonder, “O king, the enemies who came to destroy the strength of your army, but being disabled fell back or the Pillars that you raised in the Yagasalas—which of them are more in number—the enemies or the pillars?” In Cilapatikāram, we find that the great national festival which drew the attention of the Vidyadaras even in the Himalayas was the festival of Indra which was celebrated for twenty-eight days.” We also find the belief of the people who lived two thousand years ago that the great city of Käviripámpattinam would incur woe if the festival of Indra was not celebrated.” With regard to the influence wielded by Jainism and Buddhism, Cilapatikāram and Manimékalai speak volumes. They bear witness not only to the influence of Jainism and Buddhism respectively, but also to the spirit of tolerance that was alive in ancient Tamilnad, în spite of occasional controversies on matters of religion and philosophy. We find Ilango Atikal, the princemonk, depicting with admirable ability and impartiality the characters of Kövalan and Kannaki who were Jains,” Céran Chenkuttuvan, brother of the author, a great devotee of Śiva, but who does not refuse to adorn himself with the Prasadam from the Tirumāl (Vishnu) Temple,” Mātavi and Manimékalai, Kövalann’s love and his daughter respectively who were Buddhists,” Děvanthi and Mātalan friend of Kannaki and Kövalan respectively, who were Hindu Brahmins.” From these points, it will not be difficult to understand the cause and effect of the concept of Indian unity on the religiousminded people of ancient Tamilakam also VIII Another important factor that must have contributed to the spirit of Indian unity among the ancient Tamils was the existence of different linguistic and cultural groups of people of India in different parts of Tamilnad engaging themselves in different avocations of life. The Epic of Manimékalai gives enough evidence to establish this fact. In the chapter on the story of converting the prison house into a home-of-mercy' Câttanār, the poet, describes a "magnificent mantap which was resplendent with gold,