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RSR
Dr.Geoge Hart is an eminent Linguist and Schoalr of Sanskrit and Tamil.He is in unique position to write on the influence of Tamil on later Sanskrit literature ( Kalidasa). Many of his points on Tamil country influencing the Hindu religion of North can be easily and hotly contested and shown to be false but even this much understanding and study from a foreigner is really praiseworthy. I am happy to share this letter by him on Classical language status for Tamil.
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RSR
The greatest tragedy of post-independence Tamilnad is the total neglect of Sanskrit.
Traditionally, Iyers and Iyengars had reasonable exposure to Sanskrit. in previous centuries. But after 1950, even Tamil brahmins lost their contact with Sanskrit. Many of them migrated to Western countries and lost their cultural moorings. What a pity that Sanskrit is identified with Manu Dharma! Smruthis were written in Sanskrit, True. But a lot of wonderful Secular literature and treatise on Science also were in Sanskrit. ... Without a sound knowledge of Sanskrit, we cannot understand the cultural heritage of India. .. Look at the Keralites! I know quite a few Syrian Catholic and Nair/Exzhava friends , steeped in Sanskrit lore! Sri Narayana Guru began his reform movement by teaching Sanskrit to the Ezhavas ! That shows , learning Sanskrit does not make you a reactionary! In fact, many an anti-sanskrit theoretician is a rabid casteist! ...Dr.Hart does some propaganda stuff in asserting that North took Azzhvars as the basis. Azvvars ( poygai, boothathazhvar and peyazhvar all belonged to Chennai!.... Mylapore and Triplicane... in 600 AD, in Pallava country....Valmiki Ramayana was written in 500 BC!..........Sangam poets did not at that time know about the epics. Once they came to know, they freely used it. ...Let us admire Dr.Hart but no blind following..
( 22-2-2013).
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(WIKI SOURCE)
George L. Hart (born c. 1945) is a professor of Tamil language at the University of California, Berkeley.
Hart received his Ph.D. in Sanskrit from Harvard University and taught at the University of Wisconsin–Madison before joining the faculty at Berkeley.[1] He has studied Latin and Greek as well as several modern European and Indian languages.
Hart is best known for his translations of several Tamil epics into English and for asserting that Tamil should be classified as a classical language, which is stated clearly in a letter addressed to Professor Maraimalai on April 11, 2000.[1] On September 18, 2004 the Indian Union Cabinet recognized Tamil as a classical language. In 2002, Hart, along with co-author Hank Heifetz, was the recipient of the AAS South Asia Council (SAC) Ramanujan Book Prize. The two produced a volume of translated Tamil poetry entitled Four Hundred Songs of War and Wisdom.
Hart is also the author of several Tamil and Sanskrit textbooks. He is married to Kausalya Hart, herself a professor and Tamil textbook author.
Works
1) The Poems of Ancient Tamil, Their Milieu and Their Sanskrit Counterparts[
2)A Rapid Sanskrit Method
3) The Four Hundred Songs of War and Wisdom: An Anthology of Poems from Classical Tamil, the Purananuru
4) Poets of the Tamil Anthologies: Ancient Poems of Love and War
5) The Forest Book of the Ramayana of Kampan[
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Dr.HART on Tamil as a Classical language.
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Dr. George Hart’s letter – Classical Language Status for Tamil
Statement on the Status of Tamil as a Classical Language
Professor Maraimalai has asked me to write regarding the position of Tamil as a classical language, and I am delighted to respond to his request.
I have been a Professor of Tamil at the University of California, Berkeley, since 1975 and am currently holder of the Tamil Chair at that institution. My degree, which I received in 1970, is in Sanskrit, from Harvard, and my first employment was as a Sanskrit professor at the University of Wisconsin, Madison, in 1969. Besides Tamil and Sanskrit, I know the classical languages of Latin and Greek and have read extensively in their literatures in the original. I am also well-acquainted with comparative linguistics and the literatures of modern Europe (I know Russian, German, and French and have read extensively in those languages) as well as the literatures of modern India, which, with the exception of Tamil and some Malayalam, I have read in translation. I have spent much time discussing Telugu literature and its tradition with V. Narayanarao, one of the greatest living Telugu scholars, and so I know that tradition especially well. As a long-standing member of a South Asian Studies department, I have also been exposed to the richness of both Hindi literature, and I have read in detail about Mahadevi Varma, Tulsi, and Kabir.
I have spent many years — most of my life (since 1963) — studying Sanskrit. I have read in the original all of Kalidasa, Magha, and parts of Bharavi and Sri Harsa. I have also read in the original the fifth book of the Rig Veda as well as many other sections, many of the Upanisads, most of the Mahabharata, the Kathasaritsagara, Adi Sankara’s works, and many other works in Sanskrit.
I say this not because I wish to show my erudition, but rather to establish my fitness for judging whether a literature is classical. Let me state unequivocally that, by any criteria one may choose, Tamil is one of the great classical literatures and traditions of the world.
The reasons for this are many; let me consider them one by one.
First, Tamil is of considerable antiquity. It predates the literatures of other modern Indian languages by more than a thousand years. Its oldest work, the Tolkappiyam,, contains parts that, judging from the earliest Tamil inscriptions, date back to about 200 BCE. The greatest works of ancient Tamil, the Sangam anthologies and the Pattuppattu, date to the first two centuries of the current era. They are the first great secular body of poetry written in India, predating Kalidasa’s works by two hundred years.
Second, Tamil constitutes the only literary tradition indigenous to India that is not derived from Sanskrit. Indeed, its literature arose before the influence of Sanskrit in the South became strong and so is qualitatively different from anything we have in Sanskrit or other Indian languages. It has its own poetic theory, its own grammatical tradition, its own esthetics, and, above all, a large body of literature that is quite unique. It shows a sort of Indian sensibility that is quite different from anything in Sanskrit or other Indian languages, and it contains its own extremely rich and vast intellectual tradition.
Third, the quality of classical Tamil literature is such that it is fit to stand beside the great literatures of Sanskrit, Greek, Latin, Chinese, Persian and Arabic. The subtlety and profundity of its works, their varied scope (Tamil is the only premodern Indian literature to treat the subaltern extensively), and their universality qualify Tamil to stand as one of the great classical traditions and literatures of the world. Everyone knows the Tirukkural, one of the world’s greatest works on ethics; but this is merely one of a myriad of major and extremely varied works that comprise the Tamil classical tradition. There is not a facet of human existence that is not explored and illuminated by this great literature.
Finally, Tamil is one of the primary independent sources of modern Indian culture and tradition. I have written extensively on the influence of a Southern tradition on the Sanskrit poetic tradition. But equally important, the great sacred works of Tamil Hinduism, beginning with the Sangam Anthologies, have undergirded the development of modern Hinduism. Their ideas were taken into the Bhagavata Purana and other texts (in Telugu and Kannada as well as Sanskrit), whence they spread all over India. Tamil has its own works that are considered to be as sacred as the Vedas and that are recited alongside Vedic mantras in the great Vaisnava temples of South India (such as Tirupati). And just as Sanskrit is the source of the modern Indo-Aryan languages, classical Tamil is the source language of modern Tamil and Malayalam. As Sanskrit is the most conservative and least changed of the Indo-Aryan languages, Tamil is the most conservative of the Dravidian languages, the touchstone that linguists must consult to understand the nature and development of Dravidian.
In trying to discern why Tamil has not been recognized as a classical language, I can see only a political reason: there is a fear that if Tamil is selected as a classical language, other Indian languages may claim similar status. This is an unnecessary worry. I am well aware of the richness of the modern Indian languages — I know that they are among the most fecund and productive languages on earth, each having begotten a modern (and often medieval) literature that can stand with any of the major literatures of the world. Yet none of them is a classical language. Like English and the other modern languages of Europe (with the exception of Greek), they rose on preexisting traditions rather late and developed in the second millennium. The fact that Greek is universally recognized as a classical language in Europe does not lead the French or the English to claim classical status for their languages.
To qualify as a classical tradition, a language must fit several criteria: it should be ancient, it should be an independent tradition that arose mostly on its own not as an offshoot of another tradition, and it must have a large and extremely rich body of ancient literature. Unlike the other modern languages of India, Tamil meets each of these requirements. It is extremely old (as old as Latin and older than Arabic); it arose as an entirely independent tradition, with almost no influence from Sanskrit or other languages; and its ancient literature is indescribably vast and rich.
It seems strange to me that I should have to write an essay such as this claiming that Tamil is a classical literature — it is akin to claiming that India is a great country or Hinduism is one of the world’s great religions. The status of Tamil as one of the great classical languages of the world is something that is patently obvious to anyone who knows the subject. To deny that Tamil is a classical language is to deny a vital and central part of the greatness and richness of Indian culture.
(Signed:)
George L. Hart
Professor of Tamil
Chair in Tamil Studies, University of California, Berkeley
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Dr.HART...
"The hymns of Azhwars blossomed into the Bakthi movement of Vaishanavites which was exported from Tamil Nadu to the rest of the country.
That was how the “Tulsi Ramayana” could be seen as being influenced by the Sangam literature, he argued.
Kamba Ramayanam contained some amount of Sanskrit but many elements from early Tamil.
“Kamba Ramayanam is probably the greatest poem written in India,” he noted.
Tamil-Sanskrit ties
On the relationship between Tamil and Sanskrit, Professor Hart said the languages of south Asia, excepting Tamil, derived their traditions from Sanskrit or Persian/Arabic. In the beginning, Tamil, like most other classical literatures, developed from an oral culture. While the Sangam poets were aware of the Sanskrit epics, they did not imitate them but referred to them a few times. “The Sangam literature is entirely independent of Sanskrit and follows its own rules and traditions.”
Sanskrit literature
Sanskrit literature was predominantly other-worldly, mediating on lofty issues. Though Sanskirt poetry had always been beautiful, it, in later times, turned introspective. In contrast, Sangam poetry was always about here and now.
Though Sanskrit subsequently began to exert considerable influence on Tamil, Tamil literature had always been indebted to its beginnings.
The anthologies of classical Tamil formed a sort of template for expression, feeling and the use of language for later writers, just as the Vedas and Upanishads did for later Sanskrit writers.
Despite the two languages being different radically in their focus and conception of the world, they influenced each other and each took many elements from the other. They had very different and complementary ways of viewing the world, Professor Hart explained. "
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