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{{Use dmy dates|date=July 2020}}
{{Use Indian English|date=July 2020}}
[[File:Ayyanar on elephant side view.jpg|thumb|Aiyanar on an elephant]]
{{Hinduism}}
The [[Sangam period]] in [[Tamilakam]] (c. 600 BCE to 300 CE) was characterized by the coexistence of many religions: [[Shaivism]], [[Vaishnavism]], [[Buddhism]] and [[Jainism]] alongside the [[Dravidian folk religion|folk religion]] of the [[Tamil people]]. The monarchs of the time practiced religious tolerance and openly encouraged religious discussions and invited teachers of every sect to the public halls to preach their doctrines.{{sfn|Kanakasabhai|1904|p=233}} [[Hinduism]], [[Jainism]], and [[Buddhism]] were the three major religions that prevailed in the Tamil region predating the Christian era, as early as the [[Sangam period]].
<noinclude>{{TNhistory}}</noinclude>
<noinclude>{{Tamils}}</noinclude>

==Tamil religion==
Tamil religion denotes the religious traditions and practices of Tamil-speaking people. The Tamils are native to modern state of India known as [[Tamil Nadu]] and the northern and eastern part of [[Sri Lanka]]. Tamils also live outside their native boundaries due to migration such as [[Malaysia]], [[Singapore]], [[Indonesia]], [[South Africa]], [[Australia]], [[Great Britain]], [[United States]], [[Canada]], [[Réunion]], [[Myanmar]], [[Mauritius]] and in countries in [[Europe]]. Many emigrant Tamils retain elements of a cultural, linguistic, and religious tradition that predates the Christian era.

===Early Tamil religion===
A Neolithic cattle-herding culture existed in [[South India]] several millennia prior to the Christian era.<ref>{{Cite journal|last=Reddy|first=V. Rami|date=1985|title=South Indian Neolithic Culture Seen in Retrospect|url=https://www.jstor.org/stable/29756713|journal=East and West|volume=35|issue=1/3|pages=43–65|issn=0012-8376}}</ref> By the fifth century, a relatively well-developed civilization had emerged. It is described in vivid details in early Tamil texts such as the [[Tholkappiyam]] (2nd century BCE) and by the Sankam poets—an "academy" of poets whose poems are primarily dated to the early Christian era with few poems dated to the 1st century BCE.<ref>{{Cite book|last=Zvelebil|first=Kamil|url=https://books.google.co.in/books?hl=en&lr=&id=degUAAAAIAAJ&oi=fnd&pg=PR9&dq=info:3mNeiVqlnhoJ:scholar.google.com/&ots=FOKR8pAq0L&sig=-a9BnjLl_1uPY6HM6HyUQ0FhCKY#v=onepage&q&f=false|title=The Smile of Murugan: On Tamil Literature of South India|date=1973|publisher=BRILL|isbn=978-90-04-03591-1|language=en}}</ref>

Ancient Tamil grammatical works such as the [[Tholkappiyam]] and poetic works like the Ten Idylls [[Pathuppāṭṭu]], and the Eight Anthologies [[Eṭṭuttokai]] sheds light on early religion of ancient Tamil people. [[Murugan]] was glorified as, ''the red god seated on the blue peacock, who is ever young and resplendent,'' as ''the favored god of the Tamils.''<ref name="Kanchan Sinha 1979">Kanchan Sinha, Kartikeya in Indian art and literature, Delhi: Sundeep Prakashan (1979).</ref> [[Shiva]] was also seen as the supreme God. Early iconography of [[Murugan]]<ref>{{cite book|last=Mahadevan|first=Iravatham|title=A Note on the Muruku Sign of the Indus Script in light of the Mayiladuthurai Stone Axe Discovery|year=2006|publisher=harappa.com|url=http://www.harappa.com/arrow/stone_celt_indus_signs.html|url-status=dead|archive-url=https://web.archive.org/web/20060904034700/http://www.harappa.com/arrow/stone_celt_indus_signs.html|archive-date=2006-09-04}}</ref> and [[Shiva]]<ref>{{cite book| title = The Making of India: A Historical Survey| url = https://archive.org/details/makingindiahisto00vohr| url-access = limited| author = Ranbir Vohra| publisher = M.E. Sharpe| year = 2000| page = [https://archive.org/details/makingindiahisto00vohr/page/n10 15]}}</ref><ref>{{cite book| title = Ancient Indian Civilization| author = Grigorii Maksimovich Bongard-Levin| publisher = Arnold-Heinemann| year = 1985| page = 45}}</ref><ref>{{cite book| title = Essential Hinduism| author = Steven Rosen, Graham M. Schweig| publisher = Greenwood Publishing Group| year = 2006| page = 45}}</ref> and their association with native flora and fauna goes back to Indus Valley Civilization.<ref>{{Harvnb|Basham|1967}}</ref><ref>{{cite book| title = Plants of life, plants of death| author = Frederick J. Simoons| year = 1998| page = 363}}</ref> The [[Sangam landscape]] was classified into five categories (''thinais)'' based on the mood, the season and the land. Tolkappiyam mentions that each of these ''thinai'' had an associated deity such [[Murugan|Seyyon]] in ''Kurinji''—the hills, [[Thirumal|Maayon]] in ''Mullai''—the forests, [[Korravai|Kotravai]] in ''Pālai''—the deserts, [[Indra|Ventan]]/Senon in ''Marutham''—the plains and [[Varuna|Varunan]]/Kadalon in ''Neithal''—the coasts and the seas.

The cult of the mother goddess is treated as an indication of a society which venerated femininity. This mother goddess was conceived as a virgin, one who has given birth to all and one.<ref>{{cite book|last=Thiruchandran|first=Selvy|title=Ideology, caste, class, and gender|year=1997|publisher=Vikas Pub. House}}</ref> The temples of the Sangam days, mainly of Madurai, seem to have had priestesses to the deity, which also appear predominantly a goddess.<ref>{{cite book|last=Manickam|first=Valliappa Subramaniam|title=A glimpse of Tamilology|year=1968|publisher=Academy of Tamil Scholars of Tamil Nadu|pages=75|url=https://books.google.com/books?id=bIQOAAAAYAAJ&q=sangam+priestess}}</ref> In the Sangam literature, there is an elaborate description of the rites performed by the Kurava priestess in the shrine Palamutircholai.<ref>{{cite book|last=Lal|first=Mohan|title=The Encyclopaedia Of Indian Literature (Volume Five (Sasay To Zorgot), Volume 5|year=2006|publisher=Sahitya Akademi|isbn=8126012218|pages=4396}}</ref>

===Veriyattam===
"Veriyattam" refers to [[spirit possession]] of women, who took part in priestly functions. Under the influence of the god, women sang and danced, but also read the dim past, predicted the future, diagnosed diseases.<ref>{{cite book|last=Iyengar|first=Srinivasa|title=History of the Tamils: from the earliest times to 600 A.D.|year=1929|publisher=Asian Educational Services|pages=77}}</ref> Twenty two poets of the Sangam age in as many as 40 poems portray Veriyatal. Velan is a reporter and prophet endowed with supernatural powers. Veriyatal had been performed by men as well as women.<ref>{{cite book|first=T.K. |last=Venkatasubramanian|title=Music as History in TamilNadu|year=2010|publisher=Primus Books|isbn=978-9380607061|pages=16|url=https://books.google.com/books?id=pzurjfF3AE4C&q=Twenty+two+poets+of+the+Sangam+age+in+as+many+as&pg=PA16}}</ref>

===Nadukkal===
Among the early Tamils the practice of erecting [[hero stone]]s (''nadukkal'') had appeared, and it continued for quite a long time after the Sangam age, down to about 11th century.<ref>{{cite book|last=Shashi|first=S. S.|title=Encyclopaedia Indica: India, Pakistan, Bangladesh: Volume 100|year=1996|publisher=Anmol Publications}}</ref> It was customary for people who sought victory in war to worship these hero stones to bless them with victory.<ref>{{cite book|last=Subramanium|first=N.|title=Śaṅgam polity: the administration and social life of the Śaṅgam Tamils|year=1980|publisher=Ennes Publications}}</ref>

===Theyyam===

[[Theyyam]] is a ritual shaman dance popular in [[Kerala]] and parts of [[Karnataka]]. Theyyam migrates into the artist who has assumed the spirit and it is a belief that the god or goddess comes in the midst of fathering through the medium of possessed dancer. The dancer throws rice on the audience and distributes turmeric powder as symbols of blessing. Theyyam incorporates dance, mime and music and enshrines the rudiments of ancient tribal cultures which attached great importance to the worship of heroes and the spirits of ancestors, is a socio-religious ceremony. There are over 400 Theyyams performed. The most spectacular ones are those of ''Raktha Chamundi, Kari Chamundi, Muchilottu Bhagavathi, Wayanadu Kulaven, Gulikan'' and ''Pottan.'' These are performed in front of shrines, sans stage or curtains.<ref>{{Cite journal|last=Pereira|first=Filipe|date=2018-05-24|title=Theyyam, The Dancing Gods|url=https://bells.uib.no/index.php/jaf/article/view/1369|journal=Journal of Anthropological Films|volume=2|issue=1|pages=1369|doi=10.15845/jaf.v2i1.1369|issn=2535-437X|doi-access=free}}</ref>

The layout of villages can be assumed to be standard across most villages. An Amman (mother goddess) is at the centre of the villages while a male [[Village deities of Tamil Nadu|guardian deity]] ({{indic|lang=ta|indic= காவல் கடவுள்|trans=kāval kaṭavuḷ}}) has a shrine at the village borders.

===Pre-Sangam and Sangam age===
Throughout Tamil Nadu, a king was considered to be divine by nature and possessed religious significance.<ref>{{cite book|last=Harman|first=William P.|title=The sacred marriage of a Hindu goddess|year=1992|publisher=Motilal Banarsidass|pages=6}}</ref> The King was 'the representative of God on earth' and lived in a ''koyil'', which means the "residence of God". The Modern Tamil word for temple is [[koil]] ({{lang-ta|கோயில்}}). Titular worship was also given to Kings.<ref>{{cite book|last=Anand|first=Mulk Raj|title=Splendours of Tamil Nadu |year=1980|publisher=Marg Publications|url=https://www.google.co.uk/search?hl=en&safe=off&noj=1&prmdo=1&biw=1067&bih=565&tbm=bks&q=The+king+is+%27the+representative+of+God+on+earth%27+and+lives+in+a+palace+called+%27+Koyil%27%2C+which+means+the+residence+of+God.+The+ritual+worship+of+God&oq=The+king+is+%27the+representative+of+God+on+earth%27+and+lives+in+a+palace+called+%27+Kovil%27%2C+which+means+the+residence+of+God.+The+ritual+worship+of+God&aq=f&aqi=&aql=&gs_l=serp.3...0.0.0.8227.0.0.0.0.0.0.0.0..0.0...0.0.DdIt9d1ZNjo}}</ref><ref>{{cite book|last=Chopra|first=Pran Nath|title=History of South India|year=1979|publisher=S. Chand|url=https://www.google.co.uk/search?hl=en&safe=off&noj=1&prmdo=1&biw=1067&bih=565&tbm=bks&q=The+king+is+%27the+representative+of+God+on+earth%27+and+lives+in+a+palace+called+%27+Kovil%27%2C+which+means+the+residence+of+God.+The+ritual+worship+of+God&oq=The+king+is+%27the+representative+of+God+on+earth%27+and+lives+in+a+palace+called+%27+Koyil%27%2C+which+means+the+residence+of+God.+The+ritual+worship+of+God&aq=f&aqi=&aql=&gs_l=serp.3...0.0.0.8227.0.0.0.0.0.0.0.0..0.0...0.0.DdIt9d1ZNjo}}</ref>

Words meaning 'King', like ''kō'' ({{lang-ta|கோ}} "King"), ''iṟai'' ({{lang|ta|இறை}} "Emperor") and ''āṇḍavan'' ({{lang|ta|ஆண்டவன்}} "Conqueror") now primarily refer to Gods. Mōcikīraṉār in the [[Purananuru]] says: {{Cquote|<center>Not rice, not water,<br> only the King is the life-breath<br> of a kingdom.</center>}}
The Kingdom suffered by famine or disorder when the King erred.<ref>{{cite book|last=A.K.|first=Ramanujan|title=Poems of Love and War: From the Eight Anthologies and the Ten Long Poems of Classical Tamil|year=2011|publisher=Columbia University Press|pages=287}}</ref> These elements were incorporated later into [[Hinduism]] like the legendary marriage of [[Shiva]] to Queen Meenatchi who ruled [[Madurai]] or [[Legendary early Chola kings#Cholas of the Sangam period|Wanji-ko]], a god who later merged into [[Indra]].<ref>{{cite book|last=Bate|first=Bernard|title=Tamil oratory and the Dravidian aesthetic: democratic practice in south India|year=2009|publisher=Columbia University Press}}</ref> [[Tolkappiyar]] refers to the [[Three Crowned Kings]] as the "Three Glorified by Heaven", ({{indic|lang=ta|indic=வான்புகழ் மூவர்|trans=Vāṉpukaḻ Mūvar}}).<ref>{{cite book|last=A. Kiruṭṭin̲an̲|title=Tamil culture: religion, culture, and literature|year=2000|publisher=Bharatiya Kala Prakashan|pages=17}}</ref> In the Dravidian-speaking South, the concept of divine kingship led to the assumption of major roles by state and temple.<ref>{{cite book|last=Embree|first=Ainslie Thomas|author-link=Ainslie Embree|title=Encyclopedia of Asian history: Volume 1|year=1988|publisher=Scribner|isbn=9780684188980|url=https://archive.org/details/encyclopediaofas0000embr|url-access=registration}}</ref>

===Middle ages===
At the birth of [[Raja Raja Chola I]], the Thiruvalangadu inscription states, "Having noticed by the marks (on his body) that Arulmozhi was the very [[Thirumal]], the protector of the three worlds, descended on earth..." During the [[Bhakti movement]], poets often compared gods to kings.<ref>{{cite book|last=Hopkins|first=Steven|title=Singing the body of God: the hymns of Vedāntadeśika in their South Indian tradition|url=https://archive.org/details/singingbodygodhy00hopk|url-access=limited|year=2002|publisher=Oxford University Press|pages=[https://archive.org/details/singingbodygodhy00hopk/page/n133 113]}}</ref>

==Hinduism==
{{Main|Substratum in Vedic Sanskrit}}
{{Main|Hinduism in Tamil Nadu}}
[[File:Subrahmanya Temple, Saluvanakuppam front view.jpg|thumb|left|The [[Murugan]] temple at Salavanakuppam near [[Mahabalipuram]]]]

Hinduism in Tamil Nadu finds its earliest literary mention in the [[Sangam literature]] as early as the 5th century BCE. The ''[[Tolkappiyam]]'', possibly the most ancient of the extant Sangam works, dated between the 3rd century BCE and 5th century CE, glorified Murugan, the favoured god of the Tamils.<ref name="Kanchan">Kanchan Sinha, Kartikeya in Indian art and literature, 1979, Delhi: Sundeep Prakashan.</ref>

The brick temple excavated in 2005<ref>{{Cite web|title=Archive News|url=https://www.thehindu.com/archive/|access-date=2020-06-25|website=The Hindu|language=en}}</ref> dates to the [[Sangam period]] and is speculated to be the oldest temple to be found in Tamil Nadu. The temple faces north, unlike most Hindu temples which face either east or west and is believed to have been constructed even before ''shilpa shastras'' were written

[[File:Skanda, from Kannuaj.jpg|thumbnail|upright=0.9|Sculpture of the god Murugan]]
During the Sangam period, [[Shiva]], [[Murugan]], [[Thirumal]] and Kotravai were some of the popular [[deity|deities]]. The poetic division of the landscape into [[Sangam landscape#Poetic Attributes of the Landscapes|five regions]] also associated each region with its own patron deity.{{sfn|Subrahmanian|1972|p=381}}
The people of the pastoral lands or the [[Sangam landscape#Mullai .E2.80.93 Forests|Mullai]] regions worshipped [[Thirumal]]. The [[Sangam landscape#Marutham .E2.80.93 Cropland|Marutham]] people worshipped ''Ventan'', while the [[Sangam landscape#Neithal .E2.80.93 Seashore|Neithal]] people considered ''Katalon'' to be their patron deity and the [[Sangam landscape#Paalai .E2.80.93 Wastelands|Palai]] people worshipped [[Korravai]].

The temples of the Sangam age were built out of perishable materials such as plaster, timber and brick, which is why little trace of them is found today.{{sfn|Subrahmanian|1972|p=382}} The only public structures of any historical importance belonging to this age that have survived to this day are the rock-beds hewn out of natural rock formation, that were made for the ascetics. The ''[[Silappatikaram]]'' and the Sangam poems such as ''[[Kaliththokai]]'', ''[[Mullaippāṭṭu]]'' and ''[[Purananuru]]'' mention several kinds of temples such as the ''Puranilaikkottam'' or the temple at the outskirts of a city, the ''Netunilaikkottam'' or the tall temple, the ''Palkunrakkottam'' the temple on top of a hill, the ''Ilavantikaippalli'' or the temple with a garden and bathing ghat, the ''Elunilaimatam'' or a seven storeyed temple, the ''Katavutkatinakar'' or the temple city.{{sfn|Gopalakrishnan|2005|p=19}}

==Jainism==
{{Main|Tamil Jain}}
The exact origins of Jainism in Tamil Nadu is unclear. However, Jains flourished in Tamil Nadu at least as early as the [[Sangam period]]. Tamil Jain tradition places their origins are much earlier. Some scholars believe that the author of the oldest extant work of literature in Tamil (3rd century BCE), [[Tolkāppiyam]], was a Jain.<ref name=Encyclopaedia>{{Cite book | last = Singh | first = Narendra | title = Encyclopaedia of Jainism | publisher = Anmol Publications | year = 2001 | pages = 3144 | url = https://books.google.com/books?id=pHZwgrLlOkUC | isbn = 978-81-261-0691-2}}</ref>

A number of Tamil-Brahmi inscriptions have been found in Tamil Nadu that date from the 2nd century BCE. They are regarded to be associated with Jain monks and lay devotees.<ref>Early Tamil epigraphy from the earliest times to the sixth century A.D. Iravatham Mahadevan, Harvard University Press, 2003</ref><ref>http://jainsamaj.org/rpg_site/literature2.php?id=595&cat=42 Recent Discoveries of Jaina Cave Inscriptions in Tamilnadu by Iravatham Mahadevan</ref>

Many scholars consider the [[Tirukkural]] by [[Valluvar]] to be the work by a Jain.<ref>Tirukkural, Vol. 1, S.M. Diaz, Ramanatha Adigalar Foundation, 2000,</ref><ref>Tiruvalluvar and his Tirukkural, Bharatiya Jnanapith, 1987</ref><ref>The Kural, P. S. Sundaram, Penguin Classics, 1987</ref> It emphatically supports [[moral vegetarianism]] (Chapter 26) and states that giving up animal sacrifice is worth more than a thousand offerings in fire (verse 259).<ref>{{cite book|last=Das|first= G. N.|year= 1997| title= Readings from Thirukkural | publisher=Abhinav Publications|isbn= 8-1701-7342-6|url= https://books.google.com/books?id=pDZilIimNRIC&pg=PA11 |pages=11–12}}</ref><ref>{{cite book |author=A. A. Manavalan |title=Essays and Tributes on Tirukkural (1886–1986 AD) |year=2009 |publisher=International Institute of Tamil Studies |location = Chennai|edition = 1|page=128}}</ref>

[[Silappatikaram]], a major work in Tamil literature, was written by a Camaṇa, [[Ilango Adigal]]. It describes the historical events of its time and also of the then-prevailing religions, Jainism, Buddhism and [[Shaivism]]. The main characters of this work, [[Kannagi]] and [[Kovalan]], who have a divine status among Tamils, were Jains.

According to [[George L. Hart]], the legend of the [[Tamil Sangams]] or "literary assemblies" was based on the Jain ''sangham'' at [[Madurai]]:
<blockquote>There was a permanent Jaina assembly called a Sangha established about 604 CE in Maturai. It seems likely that this assembly was the model upon which tradition fabricated the cangkam legend."<ref>The Milieu of the Ancient Tamil Poems, Prof. George Hart</ref></blockquote>

Jainism began to decline around the 8th century, with many Tamil kings embracing Hindu religions, especially [[Shaivism]]. Still, the [[Chalukya dynasty|Chalukya]], [[Pallava dynasty|Pallava]] and [[Pandya Dynasty|Pandya]] dynasties embraced Jainism.

==Buddhism==
{{Main|Tamil Buddhism}}
[[File:Buddha-Footprint.jpeg|thumb|upright=0.6|Footprint of Buddha engraved on stone, c. 1st century CE]]

The heritage of the town of [[Nagapattinam|Nākappaṭṭinam]] is found in the Burmese historical text of the 3rd century BCE and gives evidence of a Budha Vihar built by the [[Ashoka|King Ashoka]]. An inscription from [[Anuradhapura]], Sri Lanka dated to 2nd century BCE records the association of Tamil merchants with Buddhist institution.<ref>{{Cite journal|last=Duraiswamy|first=Dayalan|title=Role of Archaeology on Maritime Buddhism|url=https://www.academia.edu/19992743/Role_of_Archaeology_on_Maritime_Buddhism|language=en}}</ref>

The [[Buddhist]]s worshiped the impressions of [[Buddha]]’s feet engraved on stone and platforms made of stone that represented his seat. The pious Buddhist walked round them, with his right side towards them and bowed his head as a token of reverence.{{sfn|Kanakasabhai|1904|p=232}} The [[Cilapatikaram|Silapatikaram]] mentions that the [[monk]]s worshipped Buddha by praising him as the wise, holy and virtuous teacher who adhered to his vows strictly, as the one who subdued anger and all evil passions and as the refuge of all mankind. [[Manimekalai]] is a sequel to the Silapathikaram, which tellst the story of [[Buddhism]] of the daughter of [[Kovalan]] and [[Madhavi (Silappatikaram)|Madhavi]].

In the Buddhist [[Viharas]] or monasteries, learned monks preached their sermons, seated in a place which was entirely concealed from the view of the audience. The Buddhists did not observe the distinctions of caste and invited all ranks to assemble on a footing of equality. Self-control, wisdom and charity were among the virtues preached and practiced by the monks, who were numerous in the ancient Tamil country.{{sfn|Kanakasabhai|1904|p=233}}

==Christianity==
{{Main|Saint Thomas Christians|Christianity in Tamil Nadu|Christianity in Kerala}}
[[File:Arappally02.jpg|thumb|left|[[Thiruvithamcode Arappally]], believed to be built by [[Thomas the Apostle]], was patronised by the [[Chera Dynasty|Chera]] king, Udayancheral.]]
Christianity was introduced in India by [[Saint Thomas the Apostle|St. Thomas the Apostle]] who landed at [[Muziris]] on [[Malabar Coast]] in the year 52 CE. These ancient Christians are today known as [[Saint Thomas Christians]] or Syriac Christians or Nasrani.<ref>{{cite book|title=Journal of the Institute of Asian Studies, Volume 18|year=2000|publisher=Institute of Asian Studies (Madras, India)}}</ref><ref name=Weil-Menachery-Menachery>Weil S. 1982; Jessay P.M. 1986; Menachery 1973; Menachery 1998.</ref><ref name="AFM">A. E. Medlycott, ''India and The Apostle Thomas'', pp.1–71, 213–97; M. R. James, ''Apocryphal New Testament'', pp.364–436; Eusebius, ''History'', chapter 4:30; [[J. N. Farquhar]], ''The Apostle Thomas in North India'', chapter 4:30; V. A. Smith, ''Early History of India'', p.235; L. W. Brown, ''The Indian Christians of St. Thomas'', p.49-59.</ref> They are now divided into different denominations namely, [[Syro-Malabar Catholic]], [[Syro-Malankara Catholic]], [[Malankara Orthodox Church|Malankara Orthodox]], [[Jacobite Syrian Christian Church|Jacobite]] and [[Malankara Mar Thoma Syrian Church|Malankara Marthoma]]. Syriac Christians followed the same rules of caste and population as that of Hindus and sometimes they were even considered as population neutralizers.<ref name="Benedict325">Vadakkekara, Benedict (2007). [https://books.google.com/books?id=pAncGlpGW8wC&pg=PA91 ''Origin of Christianity in India: a Historiographical Critique''], pp. 325–330. Media House Delhi.</ref><ref name="fuller76">{{cite journal |last=Fuller |first=Christopher J. |title=Kerala Christians and the Caste System |journal=[[Man (journal)|Man]] |series=New Series |volume=11 |issue=1 |date=March 1976 |pages=55–56 |publisher=Royal Anthropological Institute of Great Britain and Ireland |doi=10.2307/2800388 |jstor=2800388}}{{subscription required}}</ref> They tend to be endogamous, and tend not to [[Exogamy|intermarry]] even with other Christian groupings. Saint Thomas Christians derive status within the caste system from the tradition that they were elites, who were [[evangelism|evangelized]] by St. Thomas.<ref name="fuller">{{cite journal |last=Fuller |first=Christopher J. |title=Kerala Christians and the Caste System |journal=[[Man (journal)|Man]] |series=New Series |volume=11 |issue=1 |date=March 1976 |pages=55, 68 |publisher=Royal Anthropological Institute of Great Britain and Ireland |doi=10.2307/2800388 |jstor=2800388}}{{subscription required}}</ref><ref name="Fuller, C.J 1977 pp. 528-529">Fuller, C.J. "Indian Christians: Pollution and Origins." ''[[Man (journal)|Man]]''. New Series, Vol. 12, No. 3/4. (Dec., 1977), pp. 528–529.</ref><ref name="Forrester">{{cite book|url=https://books.google.com/books?id=hyQRAQAAIAAJ |title=Caste and Christianity |publisher=Curzon Press |first=Duncan |last=Forrester |year=1980 |pages=98,102}}</ref> Also, internal mobility is allowed among these Saint Thomas Christian sects and the caste status is kept even if the sect allegiance is switched (for example, from [[Syriac Orthodox]] to [[Syro-Malabar Catholic]]).<ref>{{cite journal |last=Fuller |first=Christopher J. |title=Kerala Christians and the Caste System |journal=[[Man (journal)|Man]] |series=New Series |volume=11 |issue=1 |date=March 1976 |page=61 |publisher=Royal Anthropological Institute of Great Britain and Ireland |doi=10.2307/2800388 |jstor=2800388}}{{subscription required}}</ref> Despite the sectarian differences, Syriac Christians share a common social status within the [[Caste system of Kerala]] and is considered as [[Forward Caste]].<ref name="Forrester"/>

==Judaism==

The traditional account is that traders from [[Judea]] arrived in the city of [[Cochin]], Kerala in 562 BCE, and that more Jews came as exiles from Israel in the year 70 CE after the destruction of the [[Second Temple]].<ref name="TheShengold">P. 125 ''The Shengold Jewish Encyclopedia'' By Mordecai Schreiber</ref> The distinct Jewish community was called [[Anjuvannam]]. The still-functioning [[Paradesi Synagogue|synagogue in Mattancherry]] belongs to the [[Paradesi Jews]], the descendants of [[Sephardim]] that were expelled from Spain in [[Spanish Inquisition|1492]].<ref name="TheShengold" />

==Philosophies of religion==

===Secularism===
The secular identity<ref>{{cite book|title=Encyclopaedia of Tamil Literature: Introductory articles|year=1990|publisher=Institute of Asian Studies}}</ref> of the [[Sangam literature]] is often celebrated to represent the tolerance among [[Tamil people]]. In his book ''History of Tamil language and literature: beginning to 1000 A. D.'', [[Vaiyapuri Pillai]] concludes,<ref>{{cite book|last=Piḷḷai|first=Es Vaiyāpurip|title=History of Tamil language and literature: beginning to 1000 A. D.|year=1956|publisher=New Century Book House}}</ref> "Thus the Tamil land became a fertile nursery and the several religions... throve in friendly rivalry." Most scholars agree that the lack of 'god' should not be inferred to be atheistic.{{fact|date=July 2020}} The [[Tamil books of Law]], particularly the [[Tirukkural]], is considered as the [[Perennial philosophy]] of [[Tamil culture]] because of its universalisability.{{fact|date=July 2020}}

===Ūzh and Vinai===
Ūzh meaning 'fate' or 'destiny' and vinai meaning 'works' concerns the ancient [[Tamil people|Tamil]] belief of differentiating what man can do and what is destined.<ref>{{cite book|title=Journal of Tamil studies, Issues 31–32|year=1987|publisher=International Association of Tamil Research}}</ref>

===Kaṭavuḷ and Iyavuḷ===
Sangam [[Tamil people]] understood two distinct characteristics of Godhood. [[Transcendence (religion)|God who is beyond all]] ({{indic|lang=ta|indic=கடவுள்|trans=Kaṭavuḷ}}) and the [[Primum movens|God who sets things in motion]] ({{indic|lang=ta|indic=இயவுள்|trans=Iyavuḷ}}).<ref>{{cite book|last=Singam|first=S. Durai Raja|title=Ananda Coomaraswamy: remembering and remembering again and again|year=1974|publisher=Raja Singam|pages=50}}</ref>

==See also==
*[[Religion in Tamil Nadu]]
*[[Sangam period]]
*[[Sangam landscape]]
*[[Village deities of Tamils of Sri Lanka]]
*[[Village deities of Tamil Nadu]]
* [https://tamilnation.org/sathyam/east/tamilnation.htm Spirituality & the Tamil Nation]
{{Sri Lankan Tamil history}}

==References==
{{reflist}}

===Bibliography===
{{refbegin}}
* {{cite book
| last = Balambal
| first = V
| title = Studies in the History of the Sangam Age
| year = 1998
| publisher = Kalinga Publications, Delhi}}
* {{cite book
| last = Gopalakrishnan
| first = S
| title = Early Pandyan Iconometry
| year = 2005
| publisher = Sharada Publishing house, New Delhi}}
* {{cite book
| last = Subrahmanian
| first = N
| title = History of Tamilnad
| year = 1972
| publisher = Koodal Publishers, Madurai}}
{{refend}}

[[Category:Tamil history]]
[[Category:Religion in Tamil Nadu]]
[[Category:History of religion in India]]
[[Category:Tamils and religion]]
[[Category:Ancient Tamil Nadu]]

Religion in ancient Tamilakam - Revision history

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