Source atlas · tamil-source-atlas/1.0
Ask across centuries without flattening the sources.
This atlas starts from exact passages and evidence roles. It connects Māyōṉ, Tirumāl, landscape deities, divine epithets, Paripāṭal, and later Āḻvār reception while preserving the difference between primary Tamil wording, named translation, commentary, scholarly interpretation, and theology.
48 guides
Four families selected before implementation and held to a deterministic cohort.
192 bounded answers
Each answer carries source, locator, frame, limitation, and related paths.
No silent equivalence
A later identification never becomes a word in an earlier passage, and a relation never becomes direct descent by default.
20 source-led guides
Paripāṭal passage guides
Twenty line-bounded guides. The Tamil edition supplies structure and wording; English semantic descriptions remain attributed.
2 evidence layers · 4 questions
Paripāṭal 1: opening form and banner
The electronic edition identifies a Tirumāl poem and exposes its numbered opening; Yamashita treats the poem within a source dossier of form, banner, weapon, and cosmic imagery. This guide indexes that relationship without pretending that its English headings are a complete translation. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 1: battle imagery
Yamashita reads martial and adversarial motifs in the inspected Tirumāl corpus as compressed mythic allusions. They support an attributed comparison at a named passage, not an independent chronicle of a battle or permission to identify every unnamed opponent. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 1: limits of description
No. The poem participates in hymnic praise and accumulates images rather than supplying a neutral taxonomy. Its own rhetorical abundance and the inspected scholarship support a passage map; neither makes the result a complete or universally shared theology. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 1: cosmic praise
Cosmic language is direct evidence about the poem’s scale of praise. It is not empirical cosmology. Yamashita uses such motifs comparatively within Vishnu–Nārāyaṇa traditions, and that historical interpretation remains distinct from the Tamil wording that occasions it. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 1: disc and banner at the close
The closing numbered range keeps attributes attached to their occurrence instead of turning the whole poem into an iconographic checklist. Yamashita’s table supplies the attributed cross-tradition comparison; the primary edition supplies the poem and location. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 2: cycles and boar imagery
The passage belongs to a Tirumāl hymn in the inspected edition, while Yamashita identifies boar and cosmic motifs as parallels within a wider Vishnu dossier. The page therefore records a poetic attestation and a scholarly comparison, not a dated event or a complete avatar doctrine. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 2: Vāliyoṉ and relative age
The inspected sources preserve Vāliyoṉ as a separately named, associated figure and scholarship interprets the relation through Balarama. Lines 20–25 support association and comparison; they do not make Vāliyoṉ a synonym for Tirumāl or Māyōṉ. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 2: body and weapons
No. The safe unit is the particular attribute at its particular lines. Yamashita’s comparison to Vishnu traditions is useful only when the poem locator and interpretive status remain attached, because iconographic similarity does not prove unchanged identity across periods. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 2: ritual manifestation
The passage can document the poem’s language of praise, manifestation, and approach, together with the edition’s colophon. It cannot reconstruct an actual performance, audience, or institution without independent evidence beyond the surviving text and scholarly reading. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 3: cosmic enumeration
The numbered passage accumulates a cosmic field within hymnic speech, and Yamashita reads it comparatively. The list establishes what the poem associates in that range; it does not operate as a scientific model or prove that every item belongs to one fixed philosophical system. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 3: mythic allusions
A compressed allusion should be reported at its exact line and interpreted only through named scholarship. Similarity to Krishna or Vishnu narratives can be a supported parallel while remaining weaker than an explicit name and far weaker than independent historical verification. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 3: many arms and names
It proves that the inspected poem uses that descriptive field at a named location. It may be compared with wider iconography through Yamashita, but it does not date an image, prove a material cult object, or make every divine name in the corpus interchangeable. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 3: pervasive analogies
No. Analogy relates predicates inside poetic praise; it does not erase the compared terms. The passage guide keeps each image attached to its lines and refuses to convert rhetorical pervasiveness into a universal ontology beyond the poem. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 3: fourfold name sequence
Because the occurrence sequence is evidence. A normalized search label may connect the page to Vishnu-related scholarship, but replacing the printed forms would lose which name appears where, in what order, and beside which predicate. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 4: Hiraṇya and boar allusions
The inspected scholarship treats the named motifs as parallels to wider Vishnu narratives. This is stronger when a name or distinctive action is explicit and weaker when reconstructed from compressed imagery; the page preserves that difference rather than reporting every parallel as literal wording. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 4: elemental qualities
No. It is a field of poetic predicates inside praise. The passage can be mapped and compared, but it supplies no measurement, experiment, or formal physical model and should not be recruited as ancient science. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 4: banner and serpent
The images establish passage-level attributes in the Tirumāl hymn and give scholarship material for comparison with Vishnu iconography. They do not by themselves identify a dated sculpture, reconstruct a ritual object, or prove a single direction of transmission. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 4: opposition and impartiality
The page treats paired or opposing predicates as part of the poem’s rhetoric rather than forcing them into a single prose doctrine. A theological synthesis may be attributed to a commentator or scholar, but it is not silently inserted into the primary wording. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 4: names and places
No. The passage establishes the literary place-name and its role in praise. A modern geographic or temple identification is a separate historical proposition requiring its own evidence, not a fact created by similarity of names. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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2 evidence layers · 4 questions
Paripāṭal 15: Irunkuṉṟam passage map
The inspected poem and Subbiah’s reading join a named mountain, a dark and white pair, approach, praise, and family pilgrimage. This supports poetic sacred-space construction and differentiated association; it does not prove that the two figures are synonyms or settle the mountain’s modern archaeological identity. The Project Madurai edition is Tamil primary text. English labels on this page come from separately attributed scholarship or describe visible editorial structure; they are not a silent translation of the poem.
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12 source-led guides
Sangam landscape relationships
Twelve comparisons derived from one inspected fourfold stanza without converting literary association into genealogy or territory.
2 evidence layers · 4 questions
The fourfold landscape-deity sequence
Within this inspected source set, the earliest direct anchor is Tolkāppiyam Akattiṇaiyiyal 5. It places Māyōṉ, Cēyōṉ, Vēntaṉ, and Varuṇaṉ in an ordered sequence associated with mullai, kuṟiñci, marutam, and neytal. “Earliest” is bounded to the inspected sources; familiar Vishnu, Murukan, Indra, and Varuna equations belong to commentary. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Māyōṉ–mullai and Cēyōṉ–kuṟiñci
They are contrastively co-attested in one literary classification and assigned different landscape worlds. The stanza supplies no kinship, conflict, succession, or claim that one replaced the other. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Māyōṉ–mullai and Vēntaṉ–marutam
The direct relation is their ordered placement in the same stanza with different landscapes: forest-pastoral and sweet-water agricultural. The reported Vishnu and Indra identifications are a separate interpretive layer. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Māyōṉ–mullai and Varuṇaṉ–neytal
The stanza co-attests the two names and differentiates them through forest-pastoral and littoral worlds. It does not state an origin story, hierarchy, or universal relation between later Vishnu and Varuna traditions. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Cēyōṉ–kuṟiñci and Vēntaṉ–marutam
They establish literary contrast between mountain and agricultural worlds and between the names assigned to them. Adjacency is not alliance, opposition, or evidence for a common institution. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Cēyōṉ–kuṟiñci and Varuṇaṉ–neytal
The named associations are direct within the stanza, but a historical account of worship, exchange, or regional practice would need evidence outside this compact poetics classification. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Vēntaṉ–marutam and Varuṇaṉ–neytal
No. It orders Vēntaṉ and Varuṇaṉ with agricultural and littoral worlds. Wider ideas about rain, kingship, sea, Indra, or Varuna enter only through independently cited interpretation. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Pālai: silence in the fourfold stanza
The complete inspected stanza names four landscapes and no fifth pālai association. That proves passage-level silence only; it cannot establish that pālai lacked divine associations elsewhere in Tamil literature or commentary. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Landscape association versus deity identity
No. The stanza supplies one relation in a literary system. It does not provide a complete divine biography, exclusive territory, universal cult identity, or account of every later occurrence. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Stanza wording versus commentarial equation
No. It prints Māyōṉ and Cēyōṉ. Vishnu and Murukan are identities reported from commentary by the inspected scholarship, so machine answers must attribute them rather than back-writing them into the stanza. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Poetic world versus modern geography
Not from this evidence. Tiṇai coordinates landscape and poetic situation; the stanza does not draw a surveyed border, assign a modern population, or establish exclusive historical territory. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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2 evidence layers · 4 questions
Co-attestation versus a common pantheon
No. It proves that four names and landscapes occur in one ordered passage. A common pantheon, shared ritual system, or centralized theology would require evidence that this classification does not provide. Akattiṇaiyiyal 5 establishes an ordered literary association. It does not establish genealogy, hostility, ethnic ownership, or a complete map of historical worship.
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8 source-led guides
Divine epithet maps
Eight occurrence-led identity maps that preserve the form, source, translator, and uncertainty behind each name.
2 evidence layers · 4 questions
Māyōṉ occurrence and identity map
The strongest direct anchor in this source set is Akattiṇaiyiyal 5, where Māyōṉ is paired with the forest-pastoral world and mullai. Later relations to Tirumāl, Vishnu, and Krishna are connected through separately cited texts and scholarship. A name map preserves the form and locator that a source actually uses. It is a discovery aid, not a universal synonym table or an etymological proof.
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2 evidence layers · 4 questions
Māl occurrence and identity map
The corpora connect Māl with the wider Tirumāl and later devotional name field, but occurrence-level indexing remains necessary. A particular Māl must keep its poem, translator, predicates, and historical layer. A name map preserves the form and locator that a source actually uses. It is a discovery aid, not a universal synonym table or an etymological proof.
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2 evidence layers · 4 questions
Tirumāl occurrence and identity map
Tirumāl titles a body of Paripāṭal hymnic material and also appears in later translated devotional units. That establishes a connected name field across distinct corpora; it does not erase their different dates, genres, speakers, and institutions. A name map preserves the form and locator that a source actually uses. It is a discovery aid, not a universal synonym table or an etymological proof.
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2 evidence layers · 4 questions
Māyan occurrence and identity map
Kausalya Hart’s translation uses Māyan or Māyavan in specified Tiruvāymoḻi units. Those are translator-attributed later occurrences that can be linked to the earlier Māyōṉ research object without being treated as proof of unchanged wording or identity. A name map preserves the form and locator that a source actually uses. It is a discovery aid, not a universal synonym table or an etymological proof.
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2 evidence layers · 4 questions
Kaṇṇan occurrence and identity map
No. Kaṇṇan is directly visible in named units of the inspected English translation and can be interpreted in a Krishna-related field. That later occurrence cannot automatically replace Māyōṉ in an earlier stanza or turn every dark-color epithet into Krishna. A name map preserves the form and locator that a source actually uses. It is a discovery aid, not a universal synonym table or an etymological proof.
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2 evidence layers · 4 questions
Nārāyaṇa occurrence and identity map
The named translation renders Nārāyaṇa or related forms in specified Tiruvāymoḻi passages, while scholarship places the later corpus in Vishnu-centered bhakti. The form is evidence about those passages, not a word retroactively inserted into Akattiṇaiyiyal 5. A name map preserves the form and locator that a source actually uses. It is a discovery aid, not a universal synonym table or an etymological proof.
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1 evidence layers · 4 questions
Neṭumāl occurrence and identity map
Because the named translation uses it in particular units, where its predicates and poetic function are locally recoverable. Normalizing it immediately to Tirumāl or Vishnu would discard occurrence-level evidence before comparison begins. A name map preserves the form and locator that a source actually uses. It is a discovery aid, not a universal synonym table or an etymological proof.
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1 evidence layers · 4 questions
Neṭiyōṉ occurrence and ambiguity map
No. Subbiah’s inspected discussion preserves multiple divine and human possibilities for a difficult occurrence and resolves from context rather than the epithet alone. The correct machine state is occurrence-level uncertainty, not automatic replacement. A name map preserves the form and locator that a source actually uses. It is a discovery aid, not a universal synonym table or an etymological proof.
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8 source-led guides
Māyōṉ-to-Āḻvār reception
Eight typed cross-period relations that separate shared names and forms from claims of direct descent.
3 evidence layers · 4 questions
From Māyōṉ to later Māyan: a typed reception map
The sources support connecting an earlier Māyōṉ attestation with later Māyan or Māyavan occurrences as a research and discovery lineage. They do not, by themselves, prove uninterrupted transmission, identical semantics, or a single institutional chain. A relation between earlier and later corpora is a typed comparison. Shared names, places, or poetic forms do not by themselves prove direct descent or unchanged doctrine.
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3 evidence layers · 4 questions
Māl across Paripāṭal and Tiruvāymoḻi
A connected divine-name field, devotional praise, and occurrence-specific predicates survive comparison. Genre, translation status, chronology, and institutional reception remain different and prevent the two corpora from becoming one undated text. A relation between earlier and later corpora is a typed comparison. Shared names, places, or poetic forms do not by themselves prove direct descent or unchanged doctrine.
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3 evidence layers · 4 questions
Tirumāl from hymn title to later reception
The Project Madurai Paripāṭal edition supplies named Tirumāl hymn headings; the later translation and Reddy’s scholarship place related names inside Āḻvār devotion and canonical reception. This is a comparison across evidence layers, not a claim that the later canon already existed in the earlier anthology. A relation between earlier and later corpora is a typed comparison. Shared names, places, or poetic forms do not by themselves prove direct descent or unchanged doctrine.
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2 evidence layers · 4 questions
Kaṇṇan and the Krishna relationship
The later translated units explicitly use Kaṇṇan alongside narratives commonly read in a Krishna field, and scholarship contextualizes the Āḻvār corpus within Vishnu devotion. This supports an attributed relationship while refusing the claim that every earlier Māyōṉ occurrence literally says Krishna. A relation between earlier and later corpora is a typed comparison. Shared names, places, or poetic forms do not by themselves prove direct descent or unchanged doctrine.
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2 evidence layers · 4 questions
Nārāyaṇa in the later Tamil corpus
The named translation places Nārāyaṇa forms inside specified Tiruvāymoḻi units, and Reddy describes the corpus’s later Vishnu-centered devotional reception. The occurrence establishes later Tamil usage through a translator; it does not rewrite earlier Tamil sources. A relation between earlier and later corpora is a typed comparison. Shared names, places, or poetic forms do not by themselves prove direct descent or unchanged doctrine.
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2 evidence layers · 4 questions
Landscape, longing, and devotional voice
Reddy supports an attributed literary-continuity argument involving akam and tiṇai modes, while the named Tiruvāymoḻi translation supplies messenger, separation, and localized devotional speech. Formal reuse is supportable; unchanged cult or direct textual descent is not. A relation between earlier and later corpora is a typed comparison. Shared names, places, or poetic forms do not by themselves prove direct descent or unchanged doctrine.
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4 evidence layers · 4 questions
Sacred mountain and temple localization
Paripāṭal 15 and Subbiah support poetic sacred-space construction at Irunkuṉṟam; the later translation and Reddy support named temple localization in Āḻvār devotion. Comparison is valid when literary place, modern site identification, and institutional continuity remain separate claims. A relation between earlier and later corpora is a typed comparison. Shared names, places, or poetic forms do not by themselves prove direct descent or unchanged doctrine.
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5 evidence layers · 4 questions
Primary text, translation, commentary, and reception stack
It should report the Tamil edition as primary wording, Hart as a named translator, Subbiah or Yamashita as attributed interpretation, and Reddy as reception history. Each layer answers a different question; none silently inherits the authority of another. A relation between earlier and later corpora is a typed comparison. Shared names, places, or poetic forms do not by themselves prove direct descent or unchanged doctrine.
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Topic pages
48
Bounded answers
192
Registry digest
sha256:ed0c6c8e7743d8af485a0d4d3426cddeef89b8eabc507dc56e8988d164c0a642