Despite the commingling of local and foreign ethnic elements, a section of Proto-Dravidians maintained their ethnic and cultural identity in some isolated areas, spoke corrupt forms of Proto-Dravidian languages and these have survived, to this day, as living examples of ancient Dravidian languages. Languages such as Kolami, Parji, Naiki, Gondi, Ku, Kuvi, Konda, Malta, Oroan, Gadba, Khurukh, and Brahui are examples of Dravidian languages prevalent in the North. Today Proto-Dravidian speakers are increasingly mingling with other linguistic groups and learning their languages. Therefore, their numerical strength is on the decline.
People living in the Rajmahal mountains in Bengal and in the areas adjacent to Chota Nagpur are good examples of the intermingling. A section of people living in Baluchistan speak Brahui, which has many linguistic features similar to the Dravidian languages spoken in South India. Scholars are surprised today to note many linguistic similarities between Tamil and Brahui, especially in numerals, personal pronouns, syntax and in other linguistic features. The Indian Census report of 1911 classified Brahui as a language belonging to the Dravidian family. It was then spoken by about 170, 000 people, although this number over the years dwindled to a couple of thousands. Whatever be their numerical strength now, they are proof of the fact that the Dravidians in some age of the historical past were spread in the region between Baluchistan and Bengal and spoke the Proto-Dravidian idiom.
North Indian Languages
When Praakrit and Paali became popular in the North, the Proto-Dravidian language lost its ground there, and confined itself entirely to the South. Even in South India it did not remain as one single language for a long time. Dialectical differences arose partly due to the political division of the Tamil country into three distinct Tamil kingdoms and partly due to the natural barriers created by rivers and mountains.
The absence of proper land communication among the three Tamil kingdoms also accentuated this process of dialectal differences. As a result the Dravidian language spoken by the people. who lived in the regions north and south of the Tirupati mountains, varied to such an extent as to become two independent languages, Tamil and Telugu. The language spoken in the region of Mysore came to be known as Kannada. Malayalam emerged as yet another distinct language in Kerala. All these far-reaching changes occurred at different periods of time in the history of the Dravidian languages. Among these four languages, it is only the Tamil language which has a long literary tradition.
The term Dravidian, which refers to the language of South India, is of a later origin. Originally it was derived from the word tamil . This word in course of time changed into dravida after undergoing a series of changes like tamila, tramila, tramita, trapida and travida. At one time the languages spoken in the regions of Karnataka, Kongu and Malabar were respectively known as Karunaattut-tamil, Tulunattut-tamil and Malainattut-tamil. Today however, these regional languages are classified under the blanket term "Dravidian family of languages".
South Indian Languages
The influence of Sanskrit on Malayalam language came to be felt only about eight centuries ago, and therefore, the areas of difference between Tamil and Malayalam are not many. Tamil was the language of bureaucracy, of literati and of culture for several centuries in Kerala. In fact, fifteen centuries ago the rulers of Kerala were all Tamils.
Up to the tenth century the Pandya kings ruled Kerala with royal titles such as 'Perumaankal and 'Perumaankanar'. It was a Tamil poet from Trivandrum who in fact presided over the academy of Tamil scholars, when they met to evaluate the famous Tamil grammatical work Tolkappiyam.
From the third century 13.C. to the first century A.D., many poets from Kerala composed poems in Tamil and their compositions are included in Tamil anthologies such as Akananaru and Purananaru. All the one hundred poems in the anthology Patirruppattu extol the greatness of the kings of the Kerala region. The author of the famous Tamil epicCilappatikaram was a poet from Kerala. The shrine in honor of Kannaki, the heroine of Cilappatikaram, was built at Tiruvancikkulam in Kerala.
Among the Saiva and Vaisnava composers, Ceraman Perumal Nayanaar and Kulacekara Alvaar respectively, belong to the Kerala region. Aiyaneritanaar, the author of the tenth century grammatical work Purapporul Venpaamaalai, hailed from Kerala. Many scholars and pundits from Kerala contributed much to the Tamil language and literature and the historical evidence shows that the region now known as the State of Kerala was once an integral part of Tamil Nadu at some period of time. Because of these reasons there is greater affinity between Tamil and Malayalam than between Tamil and Kannada or Telugu.
Contact with Foreign Countries
That the Tamils were well advanced in sea-borne and inland trade is evident both from Tamil literary sources as also from the accounts of foreign travellers.1 Even as early as the tenth century B.C., articles of trade such as peacock feathers, elephant tusks and spices intended for King Solomon were sent in ships belonging to the Tamil country. Some words in Hebrew, Greek and English point to the existence of trade between Tamil Nadu and the countries around the Mediterranean region. Classical Hebrew terms like tuki and ahalat are close to the Tamil words tokai and akil respectively.
Although English words like 'sandalwood' and 'rice' are borrowed from the Greek language, their origin is in fact Tamil. Likewise the Greek words for ginger and pepper also owe their origin to Tamil. Sea-borne trade flourished between the Tamil country and the Roman Empire during the period of Emperor Augustus. This fact is borne out by numerous coins issued during his reign, which were unearthed by archaeologists in the Tamil country. Iron age finds in Philippines also point to the existence of trade between Tamil Nadu and the Philippine Islands during the ninth and tenth centuries B.C. This apart, Tamil traders frequented the shores of Burma, Malaya and China with their wares and bartered them for Chinese silk and sugar. The Tamil word ciini for sugar indicates its origin. In Tamil classical works, Chinese silk is referred to as ciinattupattu.
Foreigners who toured India gave an account of the flourishing trade between the Tamil regions of India and other countries. Periplus and Pliny mention that since articles from Tamil Nadu such as pearls, elephant tusks and muslin were bartered for gold, and that the trade balance was more in favour of the Tamils, the Emperor Vespasian viewed especially the drain of gold as a serious threat to his country's economy and took the extreme step of terminating the two-way trade between Rome and the Tamil country. References to the ports of trade in the Tamil country such as Tonti, Muciri, Korkai and Kaavirippumpattinam are also found in the writings of Periplus. Ptolemy writing in A.D. 150 speaks about Ceraas, Cholaas and Paandyas as the rulers of Tamil Nadu. He also mentions the important trading centres like Karur, Nagappattinam and Pondicherry in his travel notes. All these references to the trading activities of the Tamils in foreign writings correlate to those found in the early Tamil classics.
The business acumen of the Tamils is shown in the special terms used by them to refer even to the minutest fractions in calculation. To cite some examples, the term immi referred to the fraction of 1/320 x 1/7. And one-seventh of this fraction was termed as anu. One-eleventh of an anu was known as mummi and one ninth of a mummi was termed kuNam.
The renowned Sanskrit epics the Raamayanaa and the Mahaabhaarata also speak about the Tamil country and in particular the importance of Madurai as the capital of the Paandyaa kings. Megasthenes, who came to India during the period of Chandragupta Maurya, refers to the Paandya country and its polity. The edicts of the famous Indian Emperor Asoka also mention that during his rule the Tamil kings in the far south of India enjoyed political independence.
Antiquity of Tamil Grammatical Works
Besides, Tolkaappiyam also classifies the Tamil language into centamil and kotuntamil. The former refers to the classical Tamil used exclusively by literati in their works and the latter refers to the colloquial Tamil, spoken by the people. This shows that even in those distant days differences had grown to such an extent as to enable the Tamil grammarians to classify the language into written and spoken.
The Tamii characters which are in use today also can be deemed to have originated from vatteluttu. There are twelve vowels in Tamil consisting of five short vowels, a, i, u, e, and o (அ, இ, உ, எ, ஒ); their corresponding five long vowels, aa, ii, uu, ee and oo (ஆ,ஈ,ஊ, ஏ, ஓ) and two letters ai and au (ஐ, ஔ) for the prevention of hiatus.
There are eighteen consonants made up of six surds k. c, T, t, p, and R (க், ச், ட், த், ப், ற்) and their corresponding six sonants g, j, N, n, m, n2 (ங், ஞ், ண், ந், ம், ந்) and six medials y, r, l, v, z and L (ய், ர், ல், ழ், வ், ள்) . The two short vowels e and o (எ, ஒ) which are not in Devanagari are essential to Tamil and other languages of the Dravidian family.
There is a world of difference in meaning between the words eTu and ETu (எடு, ஏடு); koTu and kOTu (கொடு, கோடு), teL and tEL (தெள், தேள்); as well as koL and kOl (கொள், கொல்). It is therefore, needless to emphasise the importance of short and long vowels like e and ee/E (எ, ஏ); as well as o and O (ஒ, ஓ) in Tamil.
There are no aspirated consonants like gha or cha in Tamil. Likewise the letter h ( ஹ) is also absent in Tamil. But a corresponding letter k (ஃ), known as aytam is used to soften the surds in Tamil. The trilled consonant R (ற்) is quite different from r (ர்).The consonant n (ன்) has a nasal sound and it is different from other dentals. The consonant l ( ல்) is equally essential like that of the consonant L ( ள்). These two different l's exist both in Telugu and in Kannada. The consonant z (ழ்) is found only in Tamil and Malayalam. It had existed in old Kannada but not now. The two vowels ru ( ரு) and lu ( லு), which are there in Devanagari, are not there in Tamil. The short-nature u (உ) and i ( இ) sounds are in Tamil, but there are no letters to indicate them.
If the letters ka, ca, Ta, ta, pa (க, ச, ட, த, ப, ற) appear at the beginning of a word, after hard vowel consonants. and after doubling they will be pronounced like surds. In other places they will be pronounced like sonants. Although there are no distinct letters for surds and sonants in Tamil, the vowel consonants themselves are pronounced like surds and sonants depending on the place in which they appear. Therefore the one Tamil consonant ka (k) is pronounced like gha depending upon its placement in a word. Likewise other hard vowel consonants ta (த), ca (ச), Ta (ட) and pa (ப) are pronounced differently like ( dha, cha, tha, bha) respectively according to the place where they appear in a word. There are no sibilants like sa, sha, Sa in Tamil.
There are distinct letters in Tamil to indicate numerals and fractions. There are evidences to show that the present roman numerals 1, 2, 3, 4, 5, 6, 7, 8, 9 originated from Tamil.
Classification and Formation of Words
Again, number is classified into one and many. Unlike Sanskrit there is no dual number in Tamil. There are three 'persons' in Tamil, namely, first person, second person and third person. Case inflexions are many in Tamil and their indicators form as suffixes in words.
Distinction between animate and inanimate things, and masculine and feminine genders are usually made according to the meaning of words.
Verbs are classified into finite and infinite verbs. Most of the finite verbs are formed with suffixes which indicates this animate or inanimate quality, as also gender. The gender is not distinguished both in abstract nouns and in relative participles. Both verbs and nouns are formed from verbal roots. But very few verbs are formed from noun roots.
Particles have no meaning of their own but acquire meaning when added to other words and help to differentiate their meanings too. Even meaningless words are regarded as particles.
Most of the words in Tamil are agglutinative in character, i.e. case indicators, time and gender markers are affixed to root words. As a result, the formation of words become clear. Even the words in the classical literature are agglutinative in character. There is no distinction between the roots that were used in ancient classics and those which are now in vogue. The root word which was used to mean 'food' in ancient classics was una. The one used in medieval period was either uN oruNTi. Whereas the modern word for food is uNavu. In all these words whether ancient, mediaeval or modern, the root word un is clear. Only the suffixes differ. Therefore, the Tamil of ancient poetry too begins to seem familiar after a while if one reads the ancient classical poetry for a time. This is the reason why the Tamils of this century find little difficulty in understanding the Cankam classics. It also accounts for the continuity that exists in Tamil literary growth. One finds it used in the poems of the hymnodists and Kampan, composed in the seventh century and the twelfth century respectively.
There is little difference in syntax between ancient and modern Tamil. Although over a period of time word forms have changed the formation of syntax remains intact in all the Dravidian languages. In this respect there exist similarity between the languages of the South and the North, though they fall under a different category known as Indo-European languages. The fact that syntax changes very little, while other aspects of a language do, is brought out in the similarity one finds in the formation of syntax between the Dravidian languages of the South and the languages of the North of India. This explains why syntactical differences exist between the languages of North India on the one hand and Sanskrit, Greek and Latin on the other; and why there exists similarity between north and south Indian languages. This unity in syntactical formation becomes obvious if one analyses all the four major Dravidian languages of South India. If one analyses the continuous growth of Tamil language the perceivable truth is that there is little change in the formation of syntax both in the classical Tamil and the Tamil used in modern short stories.
Besides, the ancient classical Tamil literature originated and blossomed from the folk song and poetry of the Tamil country. The forms of such poetry were also not borrowed from any other language, but were culled from the folk poetry and songs that was in vogue among the people of Tamil Nadu. The existence of such combination of antiquity and individuality in Tamil literature, was forgotten by later day Sanskrit scholars. As such they not merely denied the greatness due to the Tamil language but began to look upon it on the assumption that it borrowed immensely from Sanskrit from its very inception.
Therefore, Sanskritists indulged in unwanted polemics by arguing that Tamil had no intrinsic merit of its own because it borrowed heavily from Sanskrit. To establish this assumption, Caminata Desikar, a Sanskrit scholar and author of a grammatical work entitled ilakkaNakkottu compared the alphabets of Sanskrit and Tamil and found that all, expect five alphabets, the two short vowels e (எ) and o (ஒ) and three consonants Ra, na and za (ற, ன, ழ) are common to both the languages. Therefore he argued that all the characters common to the two languages essentially belonged to Sanskrit and the five rare symbols which are absent in Sanskrit belonged specifically to Tamil. Based on his findings he wrote an unusual verse in which he posed insolently a question whether Tamil with only five letters of its own could ever be called a language.
This scurrilous verse only indicates the irrational attitude of the Sanskrit scholars of the seventeenth century.
Such unreasonable attitude became obvious in analysing the origin of words that were common to Sanskrit and Tamil. Basic words like niir (water) and miin (fish) which had been in use from time immemorial in Tamil language was interpreted by Sanskrit scholars as having originated from Sanskrit roots. They refused to consider the possibility that Sanskrit would have borrowed these common words from Tamil, the most ancient language of the region, and even propagated that most of the words in Tamil had been borrowed from Sanskrit.
The Tamil scholars were perplexed by such unfounded claims. However with the arrival of linguists like Caldwell from Europe, and with the publication of books in English refuting the claims of Sanskritists, Tamil scholars gained confidence in the intrinsic value of Tamil language. Despite this, the biased views held by Sanskritists held sway ir the world of letters even up to this century until linguists in England like Burrow falsified these erroneous claims by their researches. This controversy persisted even in analysing the names of places in the Tamil region. After translating certain names of places from Tamil to Sanskrit, the Sanskrit scholars argued that they were borrowed from Sanskrit.
One classic example was Vriddhachalam which is a literal translation of the Tamil place called MutukunRam. Likewise, several names of deities were translated into Sanskrit. The devotional hymns of the Nayanmars in fact mentioned these names in their pure Tamil form. Instances are not wanting that while translating names of places from Tamil into Sanskrit, the Sanskrit scholars failed to comprehend the real meaning of the original Tamil words and translated them erroneously.
Without knowing the actual meaning of the name of a town ArkkaTu (Arcot), the Sanskrit scholars translated itSataranyam, which literally means six forests, whereas the Tamil word arkkaTu literally means a forest of fig trees. To perpetuate these Sanskritised names, they wrote stories as well. Despite their efforts Sanskritised names failed to gain currency among the people. The Sanskrit scholars, for example, tried to Sanskritise the name of the river Paalaaru asKsra Nati. It could not be perpetuated. Thus the Sanskrit scholars unnecessarily sowed the seeds of dissension in the Tamil country.
Tanit-Tamil Iyakkam (Pure Tamil Movement)Sanskrit scholars attempted to Sanskritise Tamil several centuries ago by the liberal use of Sanskrit words. They argued that such a liberal mixture enhanced the beauty of the Tamil language and compared the hybrid language to an ornament made out of equal number of pearls and corals. They called the hybrid style as manippravala style and attempted to popularize it in the country. Some of the Jain and Vaisnava Sanskrit scholars employed that style using grantha scripts Their attempts, however, failed because of the naturally rich vocabulary and literary wealth of the Tamil language.
Sanskrit scholars, however, refused to acknowledge the real merit of Tamil literary works. Although they were born in the Tamil country, spoke the Tamil language, and lived as Tamilians, they seldom read such important works as theTEvaram and the Tiruvaacakam. They treated lightly those who attained scholarship only in Tamil. Even the hymns of Nayanmars, which found a pride of place in temple rituals during the Chola period, lost their importance at a later stage. They went to the extent of denigrating Tamil as the language of the mortal and extolling Sanskrit as the language of gods.
If the Sanskritists found laudable ideas in Tamil works, they tried to belittle their merit saying that those were borrowed ideas from Sanskrit works. They tried even to underrate the importance of Tiruvalluvar's Tirukkural by running it down as a compendium of ideas translated from Sanskrit works. Likewise they considered that Tolkaappiyam, the first grammatical work by Tolkappiyar was based on Sanskrit. To substantiate their view, they assigned the work of Tolkappiyar to Tiranatumakkini who was a scholar in Sanskrit. The RaamayaNaa, Mahaabhaarata, PuraaNas and other philosophical works were no doubt borrowed from Sanskrit but the Sanskrit scholars tried to camouflage the very existence of great literary works in Tamil like the Cankam classics, didactic and devotional literature. But their efforts were halted only when scholars like V.K. Curiyanaraayana Sastriar and Maraimalaiyatikal focussed the attention of the people on the literary treasures of the Tamil language.
Two Different Types of Tamil StyleThough the efforts to Sanskritise Tamil no longer exist, the repercussions of those earlier efforts are still felt in society. One effect, of course, was the virulent opposition to the use of Sanskrit words in Tamil, and this opposition has not subsided even today.
At a time when all merit and greatness were attributed to Sanskrit alone, Tamil scholars like cUriyanarayana Sastriar and CuvAmi Vetaacalam preferred to use only the Tamil equivalents of their Sanskrit names, Paritimarkalainjar and MaRaimalaiyaTikal respectively. Despite their stance, their earlier Tamil prose works contained many words of Sanskrit origin.
When the Sanskritists claimed that Tamil could not exist without Sanskrit, the two Tamil scholars addressed themselves to the task of writing Tamil without borrowing from Sanskrit. Curiyanarayana Sastriyar, the pioneer of this style of writing died at a very young age. His contemporary, MaTaimalaiyaTikal lived longer and crystallized this attitude into a movement in 1916. Since then the movement has been popularly known as the Tanit-Tamil lyakkam or the Pure Tamil Movement among the Tamil scholars.
Its impact still persists among the Tamils. Those who have interest in maintaining the purity of Tamil language even now prefer to substitute a Tamil equivalent for Sanskrit names given by their parents. With vengeance they totally reject borrowings from Sanskrit. Instead they prefer to borrow from English. The Tamil scholars consider it their duty to write in chaste Tamil free from Sanskrit and have been writing like this since the inception of the Pure Tamil Movement. The virulence of the movement was due to the past pride of the Sanskritists in their knowledge of Sanskrit language.
The blunders committed by them have given rise to two different views as well as controversies in the use of Tamil. One group preferred to use as far as possible a pure Tamil without the admixture of Sanskrit words; others preferred to write in a hybrid language. Even now many writers to daily newspapers, weeklies and monthlies write in a hybrid language. Therefore the Tamil scholars denounce their writing as faulty. The writings of the Tamil scholars are criticised as too difficult to read, lifeless and artificial. Thus the effect of the old controversy still exists, although in a different form.
In the historic past, Sanskrit played the role of a communication language among the scholars, who lived in different parts of the Indian sub-continent. Therefore it was learnt avidly by scholars at Kanchipuram as well as at Banaras. The sum-total of human knowledge available from Kaveri to the Gangetic plains was written in the Sanskrit language. Ideas relating to literature, religion and theories of art were found elaborately set forth in Sanskrit. Many forget that quite a lot of authors of these Sanskrit works were scholars from South India.
For example Dandin the author of the Kavyadarga in Sanskrit, was a scholar from Kanchipuram in the Tamil country. Sankara the exponent of Advaita philosophy, was again a South Indian. He mentioned in his works Saint Gnanacampantar, the crusader against Jainism in South India. Raamanujar, the originator of Visishtaadvaita philosophy was a Tamillian and he lived every close to Kanchipuram. Scholars who analysed the life-style and arts of the people of the Tamil country, wrote many works on the Bharata Naatyasastra, the Carnatic music and on astrology. Therefore, if one considers these facts dispassionately, it was unrealistic on the part of later day Sanskrit scholars to denigrate Tamil language and literature. It is equally true in the case of Tamil scholars to think that theories and ideas found in Sanskrit were alien to Tamil.
The Tamil scholars took the cue from the old commentators for writing prose. The commentators including Parimelazakar and others, who were known for their scholarship in Sanskrit, wrote in pure Tamil with the least borrowing from Sanskrit. Their style of writing was similar to the one now in vogue, for the present-day Tamil scholars adopted only their style.
The journalists' style has been based on the spoken language of the Tarnils. In spoken language, foreign loan words are mixed freely and syntax corresponds to emotional situations. Poet Paaratiyaar composed poems largely in pure Tamil. He followed the same method while writing essays too.
Tiru. Vi. Kaliyanacuntaraar moved very closely with Tamil scholars and journalists. He was himself a distinguished scholar and a seasoned journalist. He wrote many literary works and also edited a number of daily newspapers and weeklies. He was a link between the Tamil scholars and the journalist of his day. His earlier writings abound in Sanskrit words. With the advent of the Pure Tamil Movement, he began to write without the admixture of Sanskrit words. He used foreign words only when there were no suitable Tamil words to express a particular idea. He gave up long and stilted sentences and largely used emotionally charged short sentences common to spoken language. Thus his writings and speeches, tried to bridge the chasm that existed between the scholars and journalists. Even now two different types of styles exist: one adopted by the scholars and the other followed by the journalists.
Dialectical ConventionsThere exist slight regional differences in the spoken Tamil of the people living in various parts of the Tamil country. In the nineteenth century, in the absence of transport facilities, dialectical differences would have been more pronounced than it is now. Now they are on the decline because of increased transport and educational facilities. Besides mass-media, such as daily newspapers, journals, radio and television are also contributing factors. However, there are some differences between the Tamil spoken at Tirunelveli and Coimbatore. These two dialects differ distinctly from the Tamil spoken in Thanjavur and Tiruchirappalli. The Tamil spoken in the city of Madras on the other hand differs from all of them, because of the liberal borrowing of words from Telugu, Urdu and English languages.
Similar differences exist in the phonetics also. The vowel consonant ca ( ச) is distinctly pronounced in Tirunelveli, whereas in the northern part of Tamil Nadu it is pronounced as sa (ஸ) at the beginning of words. The letter za (ழ), which is unique to the Tamil language is pronounced differently from one district to another. In the southern districts it is pronounced as la (ள), in Salem as ya ( ய ) and in the city of Madras it is pronounced in both the ways. The verb izu(இழு) is pronounced as icu (இசு). In spoken language vaazaippazam (வாழைப்பழம்) is pronounced to the detestation of scholars as vaaLappaLam (வாளப்பளம்) and Vaayappayam (வாயப்பயம்). Certain classes of people pronounce the verb irukkiratu (is) as irukku (இருக்கு). Others pronounce it is irukkutu (இருக்குது) and the illiterates as kiitu. The verb ceytuvittaar (has done it) is pronounced in spoken language as ceynjiTTaar, cenjiTTaar and cenjipuTTaar. Likewise the verb eTuttukkoNtan (has taken it) is pronounced as etuttukkinan, etuttukNan, and etuttukkittan.
Some words have altogether a different meaning in the Tamil used in Sri Lanka. The known meaning for the wordaRutalaka is comforting. But in Sri Lanka 'calmly' and 'leisurely (amaitiyaaka and kaalataamatamaaka). The Tamils in Sri Lanka use the word kataippOm (¸¨*ô§À¡õ) instead of pecikkoNTirappOm which means 'will be talking'. Likewise they use caTanku (rituals) for tirumaNam (marriage); kaNakka (heavy or weighty) for niRaiya(full); vaTivaai(beautiful) for nanRaaka (better or well); and kantOr (office) for aluvalakarn (office).
Foreign Loan Words in TamilWords borrowed from English are phonetically changed and used as such in Sri Lanka. For example pan (bun) is written as pan (பான்); kappi (coffee) as koppi (கோப்பி), kOrt (court) as kot ; Sart (shirt) as set, taarc (torch) as rOc and taval (towel) as tuvaai. Likewise many Tamil words are phonetically changed and used as such in spoken and written Tamil of Sri Lanka.
English and Hindi words are used in spoken Tamil of the people who live in the northern districts of Tamil Nadu. Such loan words are not phonetically changed but written in the same way as they are pronounced in the concerned languages.
For example such words as bus, cycle, car, office, late, post, bank, and coffee (pas , caikkil, kaar, apis, let, post, pank, and kaappi respectively) are written in Tamil characters in the manner they are pronounced in English. Script writers, novelists and short story writers use these Tamilised forms in their writings. Some of them use such loan words frequently in their writings, while others use them only when their Tamil equivalents are non-existent.
Although in spoken Tamil such English words as leave, stamp, rail, station and telephone are commonly used, in written Tamil their equivalents vitumuRai, tapaaltalai , pukaivaNTi nilaiyam and tolaipEci respectively are used. Some Urdu words like calam and capacu found place in the devotional poems of saints Arunakirinˆtar and Kumarakuruparar, who lived in the seventeenth century. As a result of North Indian's contact some words from the Hindi language are used in the present-day spoken Tamil. For the same reason many sweets prepared in hotels ofTamil Nadu bear Hindi names.
From time immemorial a few Sanskrit words had been intermixed with Tamil. Prior to the second century A.D., and during the Cankam period only one per cent of Sanskrit words intermingled with Tamil. This increased to three to five per cent in the devotional songs of Alvars and Naayanmaars who lived in the seventh and eighth centuries respectively.
During the period of the epics also the intermixing of Sanskrit words with Tamil continued to increase. It reached its high water mark in the thirteenth century when the maNippravaala style became popular. As a result the number of Sanskrit loan words increased phenomenally in the religious prose works of the Jains and the Vaisnavites. But the commentators of grammatical and literary works wrote in chaste Tamil with the least number of Sanskrit loan words. As a result the maNippravaala style fell into disuse.
However in the Puranas, Talapuraanas, Ulaas and Kalambakams the percentage of Sanskrit loan words continued to remain at five to eight per cent. In the subsequent centuries the frequency increased with the advent of certain new types of versifications like yarnakam, ciletai and matakku. They, however, became obsolete in course of time.
Most of the devotional songs of Raamalinka Cuvaamikal contain very few Sanskrit loan words. Their percentage is very high in his prose work. Certain new usages peculiar to the Christians found their place in the Bible. A new translation of the Bible in chaste Tamil is now available. Certain Arabic words were frequently used by Muslim writers in their works. Even today stories written on Muslim families contain some words of Arabic origin. Stories about anglicized families or families living in metropolitan cities contain many words from English to reflect the spirit of their spoken Tamil as well as to give realism to the story. Though foreign loan words were used in Tamil in lesser or greater degree for various reasons and at different periods of time, the Tamil language itself retained its individuality. It can be said that among the living languages of India, it is the Tamil language which has the least number of foreign loan words.