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Arumuka Navalar
Arumuka Navalar (, 18 December 1822 – 5 December 1879) was one of the early revivalists of native Hindu Tamil traditions in Sri Lanka and India. He and others like him were responsible for reviving and reforming native traditions that had come under a long period of dormancy and decline during the previous 400 years of colonial rule by various European powers. A student of the Christian missionary school system who assisted in the translation of the King James Bible into Tamil, he was influential in creating a period of intense religious transformation amongst Tamils in India and Sri Lanka, preventing large-scale conversions to Protestantism.
As part of his religious revivalism, he was one of the early adaptors of modern Tamil prose, introduced Western editing techniques, and built schools (in imitation of Christian mission schools) that taught secular and Hindu religious subjects. He was a defender of Saivism (a sect of Hinduism) against Christian missionary activity and was one of the first natives to use the modern printing press to preserve the Tamil literary tradition. He published many polemical tracts in defence of Saivism, and also sought and published original palm leaf manuscripts. He also attempted to reform Saivism itself – an effort which sometimes led to the decline of popular deities and worship modes and confrontation with traditional authorities of religion. Some post-colonial authors have criticised his contributions as parochial, limited, conservative, and favouring the elite castes.
==Background information==
Tamil people are found natively in South India and in Sri Lanka. During the Sangam period in the early centuries of the common era, Buddhist and Jain missionary activity from North India resulted in Tamil Hindu literati defining their own cults and literature. The result was the poems of the bhakti saints, the Nayanars and Alvars. By the 12 th century CE, Saivas and Vaishnavas created a unified approach to religious literature in Tamil and Sanskrit, monastic systems, networks of temples and pilgrimage sites, public and private liturgies, and their Brahmin and non-Brahmin leadership. They institutionalised a definition of a Tamil Hindu on the basis Tamil literary culture.〔.〕
The mostly Vellala and Iyer Brahmin literati were Shaiva, the largest of the sects. By the 13th to 18th centuries, Shaiva theologians codified their religious traditions as Shaiva Siddhanta. Shaiva theologians did not formally include or confront Muslims and Christians in this classification but they included them along with Buddhists, Jains, and pagans. Arumuga Navalar was one of the first Tamil laymen to undertake as his life's career the intellectual and institutional response of Saivism to Christianity in Sri Lanka and India.
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