There are many types of situations in the attraction of alms in Tamil life. The attraction of alms, which

occurred during the Tolkappiyam and Sangam literary periods, can be seen through the epic poem Seevaka

Chintamani. It can be seen that the arrival of alms continued until the ninth century AD. The situation of

attraction of alms due to poverty and hunger changed and this attraction of dharma occurred to establish a

king's bravery or victory. Moreover, beyond this, this attraction of dharma has been an excellent strategy to

make a king come to the battlefield. Seevaka Chintamani shows the story of Padumugan attracting his friend

Seevaka's anims to make him come. The purpose of this article is to understand the tradition of attraction of

alms in such epics.

Nimitthikan, war, military fervor, pastor, drum.

The epic poem Seevaka Chintamani. is an adaptation of the works Kathiya Chintamani, Chatra Chudamani and

Sri Puranam, which were composed in the ancient language. This work was performed in the court of the

Pandians. It is known from the text of Nachinarkiniyar that only 2700 songs in this book were sung by

Thiruthakkathevar and the rest are interludes. Despite such an alternative opinion, Seevaka Chintamani is

considered to be a complete epic poem based on the elements of epic grammar and elegance.

The meaning of Aakol is "attracting a cow" (Kazhaga Pulavar Group, Kazhagam Tamil Tamizhagaraathi,

1964, p.84). The hunters, armed with bows, gathered together, and, having lured a herd of cows, adorned with

tusks and ringing bells, they proceeded through the dense forest towards the top of the mountain where the

The victorious soldiers, having crossed the enemy's line, celebrate and take the cow along with the calf. This is

explained by U.V.S. in the lines,

"The group that gathered together, the four-legged one, the four-legged one - the middle one"

(U.V.S.P.P. Venpamalai, 1924, p.10 )

The hunters, as strong as lions, gathered together. The time has come for the spring. The king's army will

arrive. When they said that they would save the king, they asked Nimitthika to tell them the sound of the crow.

Nimitthika said, "First, we will capture the cows. The king's army will come to rescue them and defeat us.

Then, if someone in a chariot comes and catches fire on seeing him, we will scatter like bees in a honeycomb."

"Perumudhu Pendir Virichi Nilpacha Chiruthambapu Todutta Pasalaik Kandarin" (Tamilpriyan, Mullaipattu,

2010, p.48)

The chieftain, who had gone to the village after the war and said that he would come back in the Karkalam

season, did not come. Therefore, the women of the Aiyar clan stopped to listen to virichi. It can be seen that

listening to virichi was a field.

The hunters, who had heard the sound of the army's enthusiasm, drank a lot of the wine made from the beetle

and beat the drum and the drum. To achieve success in their task, they worshipped the kotravai and went to

attract the herd of cows with great enthusiasm. This is indicated in the lines of the Seevaka Chintamani,

"Vandu moosara narava marntavar thonda kapparai thudiyo tarthezh"

Adipadtu Aradhar Selvan - Thudipadtu

(S. Thirugnanasambandham, Purapporul Venpamalai, 2006, p.16)

The section called Unna Nilai is included in the Govindhaiyar Ilambagam. Nimithakan informed Nandakoan of

would befall the Anirai. Therefore, Nimithakan said that you should respect the Anirai guard well. This can be

understood from the lines of Seevaka Chintamani,

"Pillai yulpukun thazhitta dadala

Lellan minnirai yinru nireena" (Manickavasakanan; Seevakachintamani;2018;420)

"The state of the tree called Unnam is described by the field called Unna Nilayam. Unnam is one of the types

of trees. It is a tree that shows the purpose. If harm comes to the country, the tree sheds its leaves. At other

times, it will flourish" (P.V. Somasundaranar, Parappaara Venpamalai, 2002, p. 240).

them out of the forest. Then, when they reached the Idacheri, the bishops cried out loudly that the hunters had

left one side and taken the Anirai on the other side. Many Idachchiyar gathered together. All the Idachchiyar

cried and cried like deer and peacocks caught in the hunter's net. They also hugged the calves in their house

and started crying. This can be understood from the poem of Seevaka Chintamani,

"Kaya meena kanirai maiyya venthozhil veda rarthukk" (Seevaka Chintamani;2018; 421)

Ilampuranar says that the term "murtiya urkolai" means "destroying the surrounded village". Also,

Somasundara Bharathiar says that "seeking a person to rescue the encircled line is a term "murtiya urkolai".

"They will reach the place of the anirai, surround them, become brave and insurgent, and kill all the guards of

that enraged line with swords and spears. All this will be over in a short time" (Ilavalaganar, Pandait tamilar

thaatiyaal siyasiya, 1945, p.16) says Ilavalaganar.

attacked the people (Ira Nagasamy, Chengam Nadukalkal, 1975, p.90) as can be seen from the nadukalkal in

the Vediyappan temple in the Chengam district.

Pathumugan consulted with his friends and said that we will attract the king's herds of cows to reach Seevakan.

Then Seevakan said that he would come to rescue the herds of cows. They attached arrows to their bows and

went to attract the herds of cows. The shepherds could not stop Pathumugan's companions. The shepherds

complained to the king. The king was furious and said, "As if the four seas were in our country, come with an

army of infantry armed with spears, a fleet of cavalry, a chariot army with horses, and an army of elephants

wearing headbands, as vast as the ocean of milk, to rescue the herds of cows." Seevakan came with an army to

rescue the herds of cows.

"The flood of Ponkulai has flowed around, bent over, and has drawn the other river, which has been drawn

everywhere" (Manickavasakan; Seevaka Chintamani;2018;1856)

The field of attracting a herd of cows is called Aakol. The attraction of a herd of cows has taken place for

various reasons. But here, they have attracted a herd of cows with the intention of seeing their friend Seevaka.

ancients that occurred in the early times also occurred in the later context of the Kapiyan period.