Bhasha Mandakini
Permanent URI for this section
Bhasha Mandakini
Bhasha Mandakini is CIIL’s flagship programme that aims to uphold the rich tradition and culture associated with Indian languages, literature, and diverse communities through audio-visual presentations in documentaries. Although the primary motto of the initiative is to facilitate the users with basic language learning methodologies, the videos of the Bhasha Mandakini Project take into consideration a holistic approach in the process by giving the learners an overall experience of not only how the language functions but also the associated history, socio-cultural perspectives, literary traditions and much more.
The idea of teaching modern Indian languages through television is one of its kind that promotes the diversity of the Indian linguistic landscape to the audience and encourages mother tongue education. These interesting videos are carefully curated to meet the needs of the learners, imbibe a sense of pride in one’s own language and promote the growth in usage of mother tongues in all levels of learning. Moreover, the documentaries result from well-researched works that showcase how infotainment can be integrated with language learning and education.
CIIL has produced around 1000 short films of half an hour duration in Bangla, Marathi, Kannada, and Tamil. The design of each language segment is modular and incremental, and they refer to the six major divisions under each language as decided by CIIL, namely, the following: 1) Space, 2) Time, 3) Society, 4) Culture, 5) Speech pattern and 6) Writing system. These (audio-visual contents) were aired in the Gyan-Darshan TV programme of IGNOU, New Delhi, under a MoU with CIIL. It was also proposed to telecast them on various regional and national news channels.
Browse
Browsing Bhasha Mandakini by Language "Tamil"
Now showing 1 - 5 of 5
Results Per Page
Sort Options
- ItemA Diamond Among Poets Desiga Vinayagam PillaiDesiga Vinayagam Pillai was born in Theroor, Nagarkoil on 27 July, 1876. His parent's name was Sivathanu Pillai and Athilakshami. He has knowledge of many languages –Malayalam, English, Tamil, etc. Kavimani lost his father in 1885 which was the first he faced tragedy in his family. After the death of his father, he started learning Tamil grammar for three years. He attended the college in Nagarkoil and received an FA degree from there. He was a devotee of Shiva so he was fascinated by his principles and developed the “Sarv Siddanta”. He was a very down-to-earth personality and nature lover and has empathy for all beings. He was a poet of Tamil and as well as a teacher at kottar and tiruvanatpuram. He was very emotional and kindhearted. He published his poem ‘Azhagammai aasiriya viruttam’ in 1885. He got married to Umaiammaiyal of Putheri town in 1991. The strength of his poetry was simplicity and its strength. He got the honor of ‘state poet’ but he declined it. He published another poem ‘Malarum Maalaiyum’ in 1938. Being a poet, teacher, lecturer, and good human being he was very close to nature. He tought children how to see time without a clock. He relates time with nature. He said those who follow the true God surely stand by them. He wrote many songs on patriotism and social issues. He wrote devotional lyrics as well. He was a man full of sympathy for the poor and downtrodden. He used to forbid people not to fight, not to sacrifice animals for worship and he was very close to animals like cats, dogs, cows, etc. He was a Tamil translator. He used to translate the world’s best work in Tamil. There is some translated work of him – “Light of Asia- as Aasiya Jooti, Life of Buddha, etc. He was attracted to the Gandhian way of life as he used to believe in simple living and high thinking. He used to spin charkha and was promoted to handloom. When Gandhi ji was shot he lamented and wrote a poem in his memory. After the retirement of his teaching career, he worked as a member of ‘Textbook Committee’Trivankore. He worked as a consultant for the Tamil lexicon of Madras University (1926-1936). He was also interested in editing palm leaves, epigraphy, etc. He did research on Palm leaves. His famous research work was ‘kaandullur Saalai. It was published in 1936. He was a regular broadcaster on All India Radio. He entrusted the copyright of all his work to his nephew Kumar Swami Pillai. He donated all his books to the library. He took his last breath on September 20th,1954 at the age of 78. He was a legend of his time. He was the epitome of simplicity and novelty.
- ItemA.P.J. Abdul Kalam - Part -1A Kite woke up a little boy named “Abdul Kalam’’ who became an internationally acclaimed scientist and former President of India. He was born in the island town of Rameshwaram, which is near the eastern tip of Tamilnadu. His mother AshiAmma and father Jainuladin were ideal couples and building boats was their main profession. Kalam started his education in a municipal primary school and met teachers like MutthuAyyar and SubhramaniyamAyyar. One day, He was scientifically teaching how the bird flies but on that day he also injected a dream into Kalam’s life. That led him to go for Physics then Aeronautical Engineering and then became a Rocket Engineer. That is why Kalamused to say that a good teacher gives an action or a goal in the life of students. In his childhood, He was rendering all kinds of help to his family. He was also helping his cousin Mr. Shamsuddin by way of working for him as a newspaper delivery boy. Rameshwaram is a town located on an island separated from mainland India by the Pamban channel and is less than 40km from the Zafnapeninsula. This town is significant for the Hindus as a pilgrimage center. The presiding deity here is in the form of Linga with the name of Sri Ramnath Swami. It also happens to be one of the tweleveJyotirlingaa.Interestingly, The high priest of Rameshwaram temple named “PakshiLakshmanShastri’’ was a close friend of Abdul Kalam’s father. The two men in their traditional attire would often sit together and discuss spiritual matters. Lakshmanshastri used to teach Kalam about the lessons of ‘The Bhagavad-Gita’. This made Kalam firmly believe that there was a superpower that guides a man and provides relief from sufferings, difficulties, and failures. These teachings had a strong influence on the small boy and made him totally secular in his attitude. Kalam was about six years old when his father embarked on a project of building wooden sail boat to take the pilgrims from Rameshwaram to Dhanushkodi. Then one day A cyclone bringing the winds of over the 100miles/hour carried away the boat. The Pambanbridge collapsed with the train full of Passenger in it. Kalam had until then seen only the beauty of the sea. Now the uncontrollable energy of nature brought a revolution in him. This episode had a strong influence all through his childhood and carried through to his life. Kalam always believed that A leader should have at least these six traits which are given below:- 1. A leader must have ambition. 2. A leader must be able to travel into an unexplored path. 3. A leader must know how to manage success! 4. A leader must have the courage to take decisions. 5. A leader should have nobility in management. 6. A leader should work and succeed with integrity. At the age of 15, Kalam joined Schwartz Higher Secondary School in Ramanathapuram. Here,Ayyadurai Solomon was a great teacher who raised the self esteem of Kalam. His science teacher ShivShubramanyamAyyar had also a great influence on him. Tirucuchirappali situated on the banks of river Kaveri is the fourth largest city in Tamilnadu. In 1950, Kalam joined ST. Joseph’s College of Trichi for his intermediate exam. The reverent father used to give lectures on personalities such as Lord Buddha, Confuscious, St. Augustine, Khalifa Omar, Mahatma Gandhi, Einstein, and so many great people. According to Dr. R. Rajarathinam (Principal of that college) ‘India has got a new outlook on all the lines after his presidentshipspecially in the field of science and technology. Whenever he comes here, The very first question he asks me is, ‘How is father Chinnadurai’? Chinnaduraitaught him Physics. So, he enquired about the well-being of our staff. He has a soft corner towards his Alma Mater. Kalam stayed for four years at St. Joseph’s Campus. After finishing his B.Sc degree in Physics, Kalam realized that Physics was not his subject and he wanted to study Engineering. In 1949, ChinnaswamiRajam gave The Madras Institute of Technology of The Anna University to the newly Independent India. He made MIT for a course like Aeronautical Engineering, Automobile Engineering, and Electronics Engineering. According to Retd. Prof. S. Narasimhan(Head of dept. of Aerospace)MIT, “He used to take great interest in a subject like design where one has to use one’s own initiative and bring out some innovative ideas about it.’’ Dr. A. Joseph Stanley, The principal of MIT Chennai also says that Dr. Kalam joined this institute in the department of Aerospace engineering and studied up to 1957. During his study period, Prof Rappandin a German Prof. was the head of the department and senior Professors like K.V.Panda and Prof S.V Narsimhan were there. At that time, There were no computers, no calculators. So, Most of the project work was experimental work. When he was a student the department of Aerospace Engineering designed a glider named Rohini under the guidance of Prof. RatanDev and this was taken to Minambaka airport and flown. At that time, It was considered to be a very great successful project. Later he joined ISRO and grew up to Project Director of the first satellite launch in India. He was a very motivating factor for all the students of MIT and MIT students feel pride that they are studying in an institute where Dr. Kalam had studied. Dr. Kalam’sjourney from a village boy to ‘Missile Man’, itself is a great reason to inspire others, and once he said that “I will not be Presumptuous enough to say that my life can be a role model for anybody, but some underprivileged child living in an obscure social setting may find some solace in the way my destiny has been shaped.’’
- ItemChettinadu NagaratharHistory, lifestyle, Customs, and Culture of Nagarathar The people of this community were philanthropic and well-educated. Nobody was illiterate at this place. Nobody used a thumb impression as a signature. All people migrated from Solapuram. They traveled to many communities but did not coverted themselves in Hinduism. It is divided into many parts- Chara Guka Kothiyaram Its story is about the Saundarapandian, the Pandya king who visited the Chaura kingdom and met the Rajbhusa Chaura. Lifestyle Nagara kovil people used to worship Lord Morgan. They were very hardworking. They used to travel a lot while they knows that their return is not certain still they used to travel in the sea with or without a ship also. They taught Burma people how to cultivate in the barren fields and make them wealthy. People were very wealthy in this place but they used to spend their money on a noble cause. People were busy in the rubber business there. The Temple and divisions Here God/Goddess were divided and it has different branches also. People were attached to the temple. Material wealth was necessary to live, which made them cross to sea to seek wealth. They constructed the center for free food distribution, religious education centers, and temple renovation. Along with these activities they were engaged in laying water pandals and setting up a flower garden for the temple. Nagarathar is not just the name of the community but a symbol of Tamil culture. Mahamai Mahamai is the ancient Nagarathar Customs. Free food is distributed in a temple called Annadanam. Marriage Ponkuduttal The groom's family gives gold to the bride's family to wear to the bride. Kovilal Solrathu It refers to registering two weddings in a temple. The pujaris and Priest read the Panchangam and the wedding date is selected. ManaiPoduthal This ceremony consists of constructing a brick to sit to the couple. Kappu Kathauthal or Bagavanam When the bride reaches the groom's home before the wedding a bamboo pole is stuck on the ground and a piece of Kilvai stump is stuck on it. This plant grows naturally later. It means the family tree grows fast like the Silvia plant. Poonam Iduthal In this ceremony, brides receive the blessings of elders in the family. Saptapadi In this ceremony, the end of the clothes of the couple is tied together and the couples walk around the sacred fire seven times. Isaiah Pidimanam This ceremony takes place when the marriage is completed. Chettinadu House and safe locker These houses are built rectangular. It has many windows and pillars. Thinaai It is a type of sitting area where people used to sit and talk and predict. Crafts Nagarathar has a rich tradition of craft. Sastiapthapoorthi It is a significant event in every Nagarthar. Culture of Nagarthar It has a textiles shop, cotton fabric is handmade. It has a brass items wedding silver also. It has spicy cuisine also. Temple festival falls from January to February month.
- ItemTemples of Tamilnadu“Uruva Vazhipadu” or temples of worship have played a central role in Tamil society since ancient times. Villages and cities have been built around these temples. Today, there are thousands of temples in Tamil Nadu, most of which are ancient. These temples hold historical importance and stand testimony to ancient architecture and sculpture. Temples in Tamil Nadu have been the center of socialization. Vazhipadu- worship, vizhakal- festivals, kalai nigazhachigal- cultural programmes, thirumanangal- marriages, are usually held in the temples. Prior to the Sangam period, Tamilians worshipped trees as they believed spirits and gods lived in them. Temples began to emerge around these trees. On being influenced by the Vedas, people built idols and placed them under these trees. Temples built for village deities and minor deities are an important part of the temples of Tamil Nadu. These temples, unlike the bigger temples, differ from village to village. While in bigger temples, rituals are performed in Sanskrit, in temples of minor gods, rituals are performed in Tamil. Roofless temples depicted painted clay idols of village heroes with “kathi” or knife in their hands and sitting on “kuthirai” or horse. Vedic influence led to the making of idols and temple structures out of a paste made from “chunnambu”- lime, “mannal”- sand, “karumbucharu”- sugarcane juice, “vellacharu”- melted jaggery, “nellikkanicharu”- gooseberry juice, “maram”- wood and “chengal”- bricks. The Triplicane Parathasatahi idol is an example of such craftsmanship. Various articles are considered to have divine power and are worshipped. Some such articles are “val” or sword. “ther” or temple car, “kudai” or umbrella, “gopuram” or tower, “pallakku” or palanquin, “vel” or spear, and “soolam” or three-pronged spear. In ancient times, visiting the temple after the morning bath and circumambulations inside the temple were common practices. In deserts and drylands, places of worship were known as “iyai kottam” and “oornadu mandram”. In these areas, the places of worship consisted of “kal” or stone and “kinaru” or well. The worshipping was known as “proposal”, as it involved “poo” or flowers and “neer” or water. According to Nedunelvadai, ancient Tamil literature, people regularly mopped the floor, lighted lamps, offered flowers, and performed pujas in the evening. The literature from the Sangam period teaches several concepts related with worshipping of idols in Tamil Nadu, such as “samaya nambikkaigal”- religious beliefs, “samaya vazhakugal”- religious practices, and “vazhipattu muraigal”- methods of worship. The gods of the four lands are “Kurinjinila kadavul”- Seyone, “Mullainila kadavul”- Mayone, “Marudanila kadavul”- Vendan and “Neithalnila kadavul”- Varuna. The people of the Kurinji mountains worshipped Muruga as the primary deity. They referred to Muruga as Seyone. During the Sangam period, Muruga was worshipped as “Vetrikadavul” or the god of success, and as “Sevar kodiyone” or one with a cock flag. In ancient times people erected a pole with a cock flag in open spaces and offered worship. This worshipping was accompanied by “velattam”- dance with spears and “veriyattam”- fiery dances. The ancient belonging to the forest areas- “mullai” were generally “ayargals” or shepherds. They gained their livelihood through rearing cattle and sheep. They worshipped Thirumal and called him Mayone. In the plains, the people primarily worshipped Shivan, who Tolkappiyar referred to as Vendan. Shivan is the principal god of Dravidians. Sangam literature has referred to Shivan with several names such as “mukatselvan”, “senchadai kadavul”, “veliyan”, “allamarselvan”, “karaimiatrannal” and “kariyundi kadavul”. The most popular characteristics of Shivan are “netrikann” or the forehead eye also known as the third eye, “sadaiudaiyavan” or the long-haired in profound penance, “pirai” or cresecent, “udukkai” or drum, “mukkol” or spear and “pulithol” or tiger skin”. The ancient Tamils worshipped Shuvan in penance and in dancing forms. The temple is the most vital monument in Tamil art and architecture. The main deity is enshrined in the “moolasthanam”, which has a single entrance and is usually small in size. This area moves out into the “arthamandabam” which has two entrances. It is here that the priest stands and offers “deepa aradhana”. At the entrance of the “arthamandabam”, stand the “dwarabalakas”- entrance guards on either side of the door. This is followed by the “maha mandabam”, which is a big area from where devotees offer their prayers. During the worship, the ritual of “abhishekam” was performed, which included showers of various aromatic fluids, such as “paal” or milk and “chandanam” or sandalwood paste. The showering of holy water from “kumbam”- consecrated pond was usually the final step in the process of “abhishekam”. This is followed by “alangaram” or beautification and the offering of the best flowers and clothes to the deity. “Nandi” or bull is placed opposite to the Sivalingam. Vinayagar is enshrined towards the right of the “moolasthanam”. Whereas Subramaniyar is enshrined on the left. On the outer walls of the “grabhagramm” or the “moolasthanam”, Dhakshanamoorthy is enshrined in the south. Lingothbavar is placed on the backside of the “moolasthanam”, and Durgai is enshrined on the right side. While Sandeswarer is located opposite to Durgai. In the outer “praharam” or corridor, “kodi maram” or flag staff, “balipeedam” or sacrificial altar, and Nandi are located. Above the moolasthanam, “vimanam” or tower with “porkalasangal” or golden pots is constructed. The “gopuram” or entrance tower is decorated with several colourful idols which depicts the mythological story of the temple. The gopuram is generally very tall and is within the “thirusuttru madhil” which means compound wall. On the compound wall, there are idols of Nandi and Sivaganagal. “Thirukulam” or temple pond, is found both inside and outside the temple. “Thalavirksham” or temple tree is located inside the temple.
- ItemTribes of Tamilnadu The Soligas & The UralisThe Soliga tribe has originated from the Biligiriranga Hills in the south-eastern corner of the Mysuru district, adjoining Tamil Nadu. Today, they reside in the hilly forested areas of Salem, Erode, Namakkal, and Nilgiri districts of Tamil Nadu. The word, ‘soliga’ is derived from the Tamil word, ‘solai’, which means thickets. Although some believe that their name was derived from ‘swamiga’, which refers to Mahadeswara Swamy, their most favoured deity. Their language, Soliga, is a Dravidian tribal language, which includes several Kannada words. The Soligas live in single-room huts, built of bamboo and mud. Their staple food is ragi, which they cultivate themselves. They celebrate the harvest of the new ragi in October and November in the festival ‘Hosa Ragi Habba’. The Soligas believe in coexisting with the environment and have indigenous ways of using nature to make unique utility products, such as the ‘jottai’, which is a cup made out of leaves. They use natural medicines made out of medicinal leaves and turmeric to fight diseases. Monday is the weekly village holiday, during which they take a bath, clean their house and visit their temples. The gods that are popularly worshipped are, Rangaswamy and Mahadeswara. They believe that all humans have two souls, big and small. They have a unique way of worshipping the dead, which is known as ‘Sethavanga Saami’. The Solagi tribe has a ‘Kula Panchaiti’ or ‘Jathikoota’, with a ‘Yejaman’ as an elected head. The tribe celebrates the onset of the puberty of girls where the maternal uncle constructs a puberty hut for his niece. The tribe recognizes marriage by force, elopement, service or arrangement. They have a simple marriage, which is performed by the village headman. They observe a ritual known as ‘allushastra’, which is the casting of castor seeds before any auspicious occasion. The Uralis are found in the Satyamangalam Taluk of the Periyar district of Tamil Nadu, in the tri-junction of the hills of Tamil Nadu, Kerala, and Karnataka. Uralis derive their name from two words, ‘Ur’ meaning ‘that locality’ and ‘Ali’ meaning ‘to rule’. They speak a mixed language of Tamil and Kannada. Their settlements are known as ‘podu’ which means ‘shifting cultivation. Generally, the Uralis have twelve clan divisions, and each village usually has members of only one clan. They live in huts called ‘kure’, which they build together out of grass, mud, and cow dung. They earn their livelihood by collecting forest products, or by working as agricultural laborers. The cash crop of their land is ‘kuchi kelangu’ or tapioca, which is also part of their staple diet. Similar to the Soliga tribe, the Uralis also favor ragi. Their folk dance forms include ‘kummi’, which is performed by women on important occasions, and ‘ponaruthattam’, which is accompanied by the music of traditional instruments, such as the ‘halage’- drum and ‘kombu’- brass trumpet. As it can be observed, both these tribes living in hilly areas share several similar traits in their lifestyle and culture.