Sangam Tamil books are at least 2000-year-old; chronologically Tamil stands next to Sanskrit in India; though 6000 year old Vedas are still available and recited in all the temples and Vedic Schools, Tamils have lost many of their ancient works. But fortunately, we see the continuity of Vedic thoughts in Tamil Sangam books; they are 18 in number. There is another grammatical treatise Tolkappiam which is considered older than the 18 books. We see full-fledged Hinduism in it. The book mentioned Vedic Gods as the Gods of the Tamils. I have been writing about it from 2011. This book has some of the articles on this topic.

The series Religion and Society (RS) contributes to the exploration of religions as social systems - both in Western and non-Western societies; in particular, it examines religions in their differentiation from, and intersection with, other cultural systems, such as art, economy, law and politics. Due attention is given to paradigmatic case or comparative studies that exhibit a clear theoretical orientation with the empirical and historical data of religion and such aspects of religion as ritual, the religious imagination, constructions of tradition, iconography, or media. In addition, the formation of religious communities, their construction of identity, and their relation to society and the wider public are key issues of this series.

Spoken by eighty million people in South Asia and a diaspora that stretches across the globe, Tamil is one of the great world languages, and one of the few ancient languages that survives as a mother tongue for so many speakers. David Shulman presents a comprehensive cultural history of Tamil—language, literature, and civilization—emphasizing how Tamil speakers and poets have understood the unique features of their language over its long history. Impetuous, musical, whimsical, in constant flux, Tamil is a living entity, and this is its biography. Two stories animate Shulman’s narrative. The first concerns the evolution of Tamil’s distinctive modes of speaking, thinking, and singing. The second describes Tamil’s major expressive themes, the stunning poems of love and war known as Sangam poetry, and Tamil’s influence as a shaping force within Hinduism. Shulman tracks Tamil from its earliest traces at the end of the first millennium BCE through the classical period, 850 to 1200 CE, when Tamil-speaking rulers held sway over southern India, and into late-medieval and modern times, including the deeply contentious politics that overshadow Tamil today. Tamil is more than a language, Shulman says. It is a body of knowledge, much of it intrinsic to an ancient culture and sensibility. “Tamil” can mean both “knowing how to love”—in the manner of classical love poetry—and “being a civilized person.” It is thus a kind of grammar, not merely of the language in its spoken and written forms but of the creative potential of its speakers.

Hinduism has two major roots. The more familiar is the religion brought to South Asia in the second millennium BCE by speakers of Aryan or Indo-Iranian languages, a branch of the Indo-European language family. Another, more enigmatic, root is the Indus civilization of the third millennium BCE, which left behind exquisitely carved seals and thousands of short inscriptions in a long-forgotten pictographic script. Discovered in the valley of the Indus River in the early 1920s, the Indus civilization had a population estimated at one million people, in more than 1000 settlements, several of which were cities of some 50,000 inhabitants. With an area of nearly a million square kilometers, the Indus civilization was more extensive than the contemporaneous urban cultures of Mesopotamia and Egypt. Yet, after almost a century of excavation and research the Indus civilization remains little understood. How might we decipher the Indus inscriptions? What language did the Indus people speak? What deities did they worship? Asko Parpola has spent fifty years researching the roots of Hinduism to answer these fundamental questions, which have been debated with increasing animosity since the rise of Hindu nationalist politics in the 1980s. In this pioneering book, he traces the archaeological route of the Indo-Iranian languages from the Aryan homeland north of the Black Sea to Central, West, and South Asia. His new ideas on the formation of the Vedic literature and rites and the great Hindu epics hinge on the profound impact that the invention of the horse-drawn chariot had on Indo-Aryan religion. Parpola's comprehensive assessment of the Indus language and religion is based on all available textual, linguistic and archaeological evidence, including West Asian sources and the Indus script. The results affirm cultural and religious continuity to the present day and, among many other things, shed new light on the prehistory of the key Hindu goddess Durga and her Tantric cult.

Here in this book, I have dealt with Tamil belief in tree nymphs, water nymphs and ghost and ghouls. We must understand that we are reading about a civilization that lived 2000 years before our time. But the amazing virtues of hospitality, helping the poor, equality in delivering justice and respect for truth and honesty are seen. Like every ancient society there were brutal wars; and Tamils were the only society in the world where we see internal fights between Chera, Choza and Pandyas for over 1500 years. But they united when Rajasuya Yajnam was performed by a Choza king. That shows their respect for Hinduism. All the three parts written by me show the Hindu religion or Sanatan Dharma was practised at that time in the southernmost part of India.

Hindus worship both animate and inanimate objects. They find and see god in everything. They worship bells, shoes of great people, trees, birds, animals, snakes, stones, weapons, pictures and what not. Unless one knows the true meaning behind every ritual, it may look ridiculous to others. Tamil temples around the world carry Gods and Goddesses on different Vahanas that is metal or stone animals and birds, even trees (Karpaka Vrksha). This is in practice even today. Once it was practised around the world. Many South Indian temples are associated with birds, animals and insects which show God liberates even lower creatures. All the Vahanas (Mounts of Gods) are explained in this book through articles written over years; now and then newspapers report animals visiting the temples and worshipping the god. Such newspaper stories are collected by me and explained here.