Anecdotal Evidence

A couple of nuggests from Dr. V.Rajesh's, Manuscripts, Memory and History: Classical Tamil Literature in Colonial India, Cambridge University Press, New Delhi, 2013     “It is scarcely possible to conceive a greater confusion than that which prevails with reference to the question of the age of Sambhanda. Mr.Taylor places Kun Pandya, and therefore Sambandha also, who converted him, about 1320 B.C., while Dr.Caldwell contends he was reigning in 1292 A.D. Thus it would appear possible to assign Sambandha to 1300 B.C. or A.D. indifferently! This is certainly curious: and I am not sure if we can find the like of it in the whole range of history. Indeed, it would seem that South Indian chronology has yet to begin its existence. We have not, in fact, as yet a single important date in the ancient history of the Dravidians ascertained and placed beyond the pale of controversy. …… A critical study of (the classical) dialect and of this literature would certainly, under ordinary ...

தாதை சொல் தலைமேல் கொண்ட தாபதன், தரும மூர்த்தி  ஈதைகள் தீர்க்கும் நாமத்து இராமனை எண்ணி ஏங்கும்  சீதையும், அவளை உன்னிச் சிந்தனை தீர்ந்தும் தீராப்  பேதையும், அன்றி, அவ் ஊர் யார் உளர், துயில் பெறாதார்? Except Sita                    who                             thinks and long for             Rama                     who                            (the very form of righteousness that he is)                             bore his father's Word, upon his head                     whose                     ...

via ytCropper

And that's how you Ace it. பிற பின்

இருவேறு உலகத்து இயற்கை திருவேறு தெள்ளியர் ஆதல் வேறு is one of the several kuṟaḷs where vaḷḷuvar is employs snark to great effect. There is an almost audible sigh that of the 'learned' assuaging themselves as tirumakaḷ bypasses them. I have read the following   kuṟaḷ  as a sort of companion to the above.

ஓசையில் வெண்புறா கூட்டம் வழிவிட/  பூசையை வீசியே தேடு கடந்த செவ்வாய்க்கிழமை (29/05) வைகாசி அனுஷம் . திருவள்ளுவர் திருநக் ‌ ஷத்திரம் . நமக்கு நமது கவிஞர்க ளின் வரலாறு தெரியாது. கர்ணபரம்பரை கதைகள் , தொன்மங்கள் மட்டுமே உண்டு.   ஆழ்வார் , நாயன்மார்களுக்கு நக் ‌ ஷத்திரம் கொண்டாடப்படுவது எவ்வாறு ஒரு தொடர்ச்சி அடிப்படையிலோ , அந்த அளவே ஒரு உண்மைத்தன்மை / இன்மை நோக்கோடு இதை அணுகலாம் .

The second time they meet, Clara says she was thinking about how to react if Jayachandran brings up the question of marriage. She says that in 'passive voice'. i.e. 'had the question been raised' (not: had Jayachandran raised the qn). He counters it with: what if the question had been raised (i.e. what would have been your speculation). And her response is : the question has not been raised. Has it? I found that fantastic. There is just no simulating life. No predicting, expecting how people would react, deciding accordingly. Things just happen like rain and you have to bloody go with it. It's not like you have a choice. You can think as much as you like about how you would react to situations when they crop up. But will you indeed react that way? Can you be sure about that? If values, beliefs are all supposed to be based on 'how one reacts to situations', then how can one think 'I am like this only' in such a fundamentally uncertain world....