彎戀 of Toikappiyar's work with Sanskrit works Hike Ananda Wardhana's "GHVANYA LOKA and later Tamii works on rhetoric like ‘MAARAN ALANKAARAM'. Prof. Reddiar's discussion of ‘meyppaadu (Guptů starG) and "Cuvai” (Grss 6B) in chapter 24 is carefully retated by him to what ancient Sanskrit and Tami; thinkers on aesthetics say. The numerous subdivisions of 'meyppaadu (Guestija (9) under *akam' in 'Tolkappiyam' are minute and reveal acute obserwation and considerabie knowledge of psychology, though some of them may not be accepted as fundamentai. Prof. Reddiar's thoroughness is shown by his devoting two chapters to discussing them. Chapter 26 speaks of prosody as Tołkappiyar presents it and the next chapter discusses Tolkappiyar’s analysis of forms of verse. From Chapter 28 onwards, there is a general survey of ‘sokappiyar's thought, how it makes ałłowance for changes inevitabie în literary gravută, how it reconciles conventian and revolt in the fiterary world, and how, making ałłowance for the idealisation inherent in poetry, it presents a fairly comprehensive and accurate picture of associent Tamil Society and iife. These chapters iilustrate how learned writing can be stimulating even white, for the sake of precision and truth, it avoids mere sentiment ឧក្រៅ ខែមៅ, This work on "TG-KAPPA'YAă” covers aimost ai; aspects of that ancient cfassic. fts discussions are fuii, its analysis of TCLKAPPYAM and its commentators keen and learned and its judgement, on the whole, marked by restraint and baiance. Prof. Reddiar has given us a patiently-evolved and carefuity-worded thesis on a recondite theme, one that wiłł prove helpful to all earnest students of old Tamil iterature. -Prof. A. Srinjwasa Raghawan
