The Science Of Tamil Language and its Universal Principles - Part 1

Talk By Dr Sivakumar of University Science Malaysia, Penang.

The Metaphysical Gynecology of Tirumular - Part 7

The Formation of Seminal Fluid and Ovum.

The scientific character and remarkable accuracy of observations pertaining to the genesis of the ovum are quite amazing really. I doubt very much whether at about the time of Tirumular (4th-5th cent AD) there were other texts in the world related to gynecology such as this. If there were, even in Kashmir, I will be happy to learn about them.  

The tone of the verses and the use of technical terms like ‘eez taatu” and so forth also indicate  that there were already many texts related to this discipline but which unfortunately have not reached us.  However I must mention that there are many ancient texts like JivooRpatti Cintamani and so forth, which provide more details.  We have also a massive text but a very late one, probably 17th cent. -Njanaveddiyan- which also has many details about fertilization, the growth of the fetus and so forth. 

Perhaps there are many such other texts still in manuscript form and which if studied will throw immense light on the sciences the Tamils developed in the deep past.

The processes in the body that result in the genesis of the ovum must be seen against the cosmic gynecology where BEING remains the Potu Vittu, the most general and universal SEED of all generative processes. 

The human is just a local expression of something universal and where  BEING is present at the depths as the agent of all.

While the technical terms may not be sufficiently precise but such observations as ovum emerging from the blood and so forth and that it stays active for 21 days and so forth  are quite accurate, I think, and something that will be condoned even by modern studies though they may not  agree with Tirumular that BEING is there as the real agent of all. They may not also agree with Tirumular that the human gynecology is only a local expression of the general universal cosmic gynecology and that we get to understand exhaustively a local phenomena such as human gynecology only by relating it to the cosmic. 

In the Hermeneutic science of Tirumular we do not have theoretic thinking from which we generate hypothesis to be  refuted and so forth. The local is penetrated into and the DEPTHS reached and seeing the phenomena as a TEXT, the observable is taken as the Surface Structure and which has the features it has because of the Deep Structure that remains along with it  at the depths configuring everything so that SS has the features it has.

This is UNDERSTANDING a phenomena and in which the inherent IGNORANCE about it destroyed. The phenomena becomes something TRANSLUCENT, like a book that one has read and understood quite well and hence without any more mysteries or opacities  about it.

11.

1933.

அருந்திய அன்னம் அவை மூன்று கூறு ஆம்

பொருந்தும் உடல் மனம் போம் மலமென்னத்

திருந்தும் உடல் மன மாங்கூறு சேர்ந்திட்டு

இருந்தன முன்னாள் இரத மதாகுமே 

உரை:

உலகில் விளங்கும் நாதவிந்துக்கள் உட்கொளத்தகும் உணவாக மாமாயையைத் திரித்து உதவ, அவை  உடலோடு பொருந்திய உயிர்களால் உட்கொளப்படும்போது, அவை சீரணமாகி தசைகள் என்றும் மனத்திற்குரிய ஞானசக்தி என்றும் கழிபொருட்களாகிய மலம் என்றும் திரியும். இவ்வாறு திரிவதற்கு முன், உணவிலிருந்து பிழியப்பட்ட சாரமாக, இந்த மூன்று கூறுகளையும் பிரியாவகை தன்னுள் கொண்ட இரதமாக இருக்கும்.

11.

1933.

aruntiya annam avai muunRu kuuRu aam

poruntum udal manam poom malamennat

tiruntum udal mana maaGkuuRu ceerntiddu

iruntana munnaaL irata mataakumee

Meaning:

The Natam and Vintu of the world transforms the Maamaayai into edible food stuffs, which when eaten by the jivas with a body, get transformed into three kinds of stuff - the tissues that go into building up the body, the power that serves the Manam or the cognitive tools and the excreta that gets thrown off from the body. But before such transformations the essences extracted from the food taken in, remains in the body as a kind of fluid or juice containing within these three possibilities.

12.

1934.

இரத முதலான ஏழ்தாது மூன்றின்

உரிய தினத்தின் ஒரு புற் பனிபோல்

அரிய துளி விந்துவாகும் ஏழ்மூன்றின்

மருவிய விந்து வளருங் காயத்திலே

உரை:

இரதம் முதலாகத் தோன்றும் தாதுக்கள் ஏழாகும் - இரதம், உதிரம் , எலும்பு , தோல், இறைச்சி, மூளை, சுக்கிலம் என்பவற்றில், இரதம் உதிரம் சுக்கிலம், குறிப்பட்ட காலத்தில் , ஓர் புல்லின் மேல் நிற்கும் பனித்துளி போல், ஓர் அரிய துளி இன்னொரு உயிரை உற்பவிக்கத் தரும் சீவவித்து வாகும். இந்த சீவவித்து, கருதரிக்க வல்ல ஓர் பெண் உடம்பில் இருபத்து மூன்று நாட்கள்  இருந்து வளர்ந்து (பின் சிதைந்து விழும்)

12.

1934.

irata mutalaana eeztaatu muunRin

uriya tinattin oru puR panipool

ariya tuLi vintuvaakum eezmuunRin

maruviya Vintu vaLaruG kaayattilee

Meaning:

The elementary bodily stuffs are: the essence-fluid, blood, bone marrow, skin, flesh tissues, brain matter and the seminal fluid. Out of these and from the three, essence-fluid, blood and seminal fluid, in appropriate time emerges the ovum like dew on the blade of grass. It stays (in the body of a woman) for twenty-one days (and after which it disintegrates and leaves the body)

Comments:

After dealing with the most general and cosmological processes underlying the gynecological, in these two verses Tirumular comes to the details of how these cosmic mechanisms are at work and generate the OVUM, called here the drop-seed, the tuLi Vintu in the human body.  With an amazing scientific accuracy  for that period in time, he notes that the food taken in gets transformed into three kinds of Taatu- the elementary building blocks of the body and out of these the food-essence, blood and seminal fluid bring forth the OVUM that lasts (in the body of a female) for 21 days and after which it gets disintegrated and rejected form the body.

It is implied that the anna-rasam, the fluid-like extract from the food already contains within it, the Cosmic Seed, the Potu Vittu and gets localized here as the ovum. It is also implied by this that BEING remains all along the POWER behind it all just as in the case of the cosmos as a whole.

Taking the human body as his local stage, BEING enacts the  drama of generating the OVUM, drop-like seed, that has the capacity to produce out of itself another life form and with that help in the process of perpetuating the species.

Loganathan @ Ullaganar

Interview with Dr Loganathan on his discovery that Sumerian is Tamil - Part 2

The mark of intelligence is seeing the TRUTH.

The kind of intimacy between Sumerian and Tamil cannot be found with any other language, including Turkish and the Finnish.

The Holy Text Of Agamic Science By Dr Sivakumar, USM Penang.

The World and The Universe Are The Holy Text Of Agamic Science

குறள்: 

அகர முதல எழுத்தெல்லாம்
ஆதி பகவன்   முதற்றே உலகு. 



As far as the Tamil Agamism is concerned, our holy texts are the world and the universe we see around us. These entities contain the TRUTHS for us to learn about the meaning of our existence, The universe is treated as the great TEXT of concealment and for us to explore these hidden TRUTHS.

This is because only the world and the universe will reveal the TRUTHS.

Interview with Dr Loganathan on his discovery that Sumerian is Tamil - Part 1

Sumerian, a so -called 'isolate language', finds its descendants.

The methodology used by Dr Loga @ Ullaganar is to be called 'Loganathan's Tamil Evolutionary Linguistics' based on Tolkaapiyam, Devaneya Paavanar's Linguistics and the research work of Aurobindo. It is far more scientific than the currently used 'Constructive Linguistics' using protoforms, which according to Dr Loga, is more of a guessing game than scientific.

The Multidimensional thinking in the Tamil Agamic Science

The mention of 'SaGkam' and 'Kumari' in Sumerian Text.

The Sag-gam (SaG-kam) and Kumari in Sumerian Texts.


( The words 'SaGkam' and 'Kumari' have been in the Tamil culture since ancient times. One of the evidences to prove that Sumerian is a Tamil culture is that, these two words can be found in Sumerian texts. These words, 'SaGkam' meaning association to promore Tamil and and 'Kumari' which refers to the sunken continent of 'Kumari Kandam'are very unique to the Tamil culture. Below is the write-up by Dr Loga to show that these two words have been mentioned in the Sumerian texts. By Ullaganar Agamic Sciences Center )

-------------------------------------------------------------------------------------------------------------------------------------------------------------------

One of the most interesting cultural continuity between Sumerian and C.Tamil is the mention of Kumari as well as the institution of Sag-gam for the cultivation of the arts in both cultures where the same words are used. This comes along with mention of a variety of such assemblies that are essentially collective organizations for discussing various matters and come to a collective decision on democratic lines. Below some very historically interesting lines where both Kumari and SanGkam (sag-gam) are mentioned. Here I venture to give some of my own interpretations as well to some lines.
( Su : Sumerian. Ta : Tamil, Sk : Sanskrit )
215. ga-e gudu sag-gam-mah ju me-en ( I am the anointing (gudu)-priest , the knowledgeable sangamah) 216. ga-e lu asilal (ki) me-en ( I am the man of Asilal?) 217. ga-e ka-pirig [A-HA](ki) he-sikil-la he-ga-dadag-ga me-en ( I am the incantation priest of Ku'ar , who indeed cleansed , and also purified) 218. . gudu susbu (d)en-ki-ga me-en ( I am the anointing priest, the purification priest of Enki)
Tamil: Gaayee koodu saGkam maa: cuu maan ( I am ritual dancer ( koodu) who knows the rules established by the Great SaGkam) நா(ன்)னே கோடு சங்கம் மா சூ(ழ்) மான் Ta. Gaayee aacu-ila (kiiz) maan ( I am the man from Asillal ( the place where there are no impurities) நா(ன்)னே ஆசு-இல (கீழ்) மான் Ta. Gaayee kaapiri Kumari (Kauri) ey sukilla, eyka taGtaGku maan ( I am the incantation priest of Kumari (Kauri), attained purity and also attained living long) நா(ன்)னே காபிரி குமரி (கௌரி) எய் சுக்கில்ல எய்க தங்கு தங்கு மான் Ta. koodu coobu ENkiizkka maan ( I am the brilliant dancer of ENkiiz) நா(ன்)னே சோபு ஏண்கீழ்க்க மான் gudu Ta. koodu, kuudu , kudam? kuuttu The Sumerian gudu which is given the meaning 'priest" may actually be a ritual dancer, and hence the Tamil koodu , meaning Ta. koodiyar, the dancer. From this might have originated Ta. kuudal, the coming together , assembling as a congregation and which brings us to the Kuudal, an ancient and alternative name for Mathurai, the location of the Third CaGkam or Academy which is also a meaning of Kuudal. This may have evolved from this way : kuudu-il> kuudil> kuudal. There is also a word 'kudil" which is retained in Sk in the name Kaudil-ya, the Gotra of the famous author of Artta Sastra which is said to have been written in Tamil Nadu. This Kaudil-ya has also become KauNdiya, the gotra of ThirunjaanaSambantar and so forth. The word 'kudam" meaning 'pot' is ruled out as it appears to be a description of a professional person here though elsewhere it does occur in this sense in some Sumerian texts. sam-gam-mah : maa SaGkam : the Great Assembly? The identity of Su. mah with Ta/Sk maa, maha in both morphology and meaning is quite obvious. The word "sag-gam" cannot be 'priest" ( sangu/sanga) as 'gudu' that precedes it, already means that. Hence it should be linked with 'sa-ga sag-a" , to conjoin, be together , be in love etc. as in the following line:
Exaltations of In-Anna 55. mi-be dam-a-ni-ta sa-ga na- an-da-ab-be (its woman no longer speaks of love with her husband) Ta. mibee tam anitta saG-a naa aanida abaiyee ( " ) The sag-a here can also be (sexually) uniting, the caGkamam. Many words such as 'caki' 'cakan' meaning loved ones may be related to this. Thus it appears to be that 'sag-gam-mah" is the Great SaG-Gam , here however an Assembly of priests or ritual dancers in which many issues were discussed and perhaps also refined and standardized. The author of the incantation mentions that he KNOWS ( ju, Ta. cuu, cuuz) which also reinforces the notion that sag-gam was in fact an Academy of a kind. Perhaps the Buddhist ' caGkam" as in "CaGkam caraNam kaccaami" was an evolute of this kind of assembly and which in later times became an academic institution of scholars , the Pulavar. Ku'ar , Kumari. This interpretation of 'sag-gam' is further reinforced by the mention of "Kumari" ( Ku'ar) which lends support to the historical notion in Tamil literature that the First CaGkam was established in Kumari. Geller gives evidences to read the sign [A-HA] as " Kumari" ( Ku'ar) on page 13 of the book Forerunners to Udug Hul [1].
I give below the whole of the relevant passage. QUOTE The above hypothesis contradicts a theory by van Dijk, that since Ku'ar was a city known as "non-Sumerian speaking" as well as the city of Asalluhi, "Grossexorcist von Eridu', it is tempting to identify Ku'ar as the home of the non-canonical incantation in Subarian-Elamite languages. Van Dijk's arguments, however, are partially based upon a miscopied sign in CT 16 6:239-240 ( collated) which reads : eridu (ki) ku'ar ( A.HA)(ki)-se mu-un-na-ri he-me-e-n Ak. sa ina eri-du u ku-ma-ri re-hu-u ana-ku The reading ku-ma-ri ( Kuwari? Ku'ar) is supported by ku-mar ( CT 51 105:21- 22).... " UNQUOTE It is interesting here that in Tamil, Kumari is also called Kauri, a parallel in meaning and morphology that is quite striking and thus pointing out also a historical continuity despite a shift in the geographical location Various Kinds of Assemblies: It appears that the Sumerians were given over to various kinds of assemblies as are the modern day Tamils where the notion of discussing the critical issues and coming to a consensus was well practiced. We give below evidences for this. Su dug-pu-uh-rum : Ta. tuukku porUum : The place for Discussions
The Assembly of the State in Sulgi’s Hymn B. [2] The notion of arasavai, an assembly in the Palace and where the King holds counsel appears to be a development of the Ur-saba, also available in Suruppak’s NeRi(nari) extended now to the political unit of the Kingdom be it a city state or a nation of several such city states We find mention of this in Sulgi’s Mutarbiyam (Hymn B) (c. 2000 BC.). The following lines, devoted to a description of how Sulgi ruled the state are evidences for this. 225 bu-uh-ru-um ki nam-tar-re-de ( In the assembly where decisions were taken) 226. sagub-e-ne ad-gi-gi mu-un-za/ enim dug-dug mu-un-zu ( I taught the governors how to deliberate, suggesting the apposite words) Tamil. 225 porUum kiiz tarumam ede (At the place of dialogue where dharma was established) பொரூஉம் கீழ் தருமம் எடே 226 Saakuppinee aadu miimii mun-cuuva/enem tuukku tuukku muncuuv. ( Among those sat in the assembly, I encouraged continuous dialogue, encourage free expression of thoughts) சா குப்பினே ஆடு மீள்மீள் முன் சூவ/ எனம் தூக்கு தூக்கு முன்சூவ
Here the ‘bu-uh-ru-um ki’ is the Tamil porUum kiiz, a place where those present encage among themselves and which means entering into debates, dialogues and discussions. This perhaps is the assembly of the King where he holds counsel with the important people of the state and who are made to sit (gub) or be members. What is interesting is that it is considered the place where dialogues were held so that JUSTICE or nam-tar-re (> Ta. tarmam> Sk. Dharma) was upheld. It is also interesting to note that Sulgi claims that he encouraged untrammeled and extensive and free expression of thoughts (enem tuukku tuukku). Thus it is clear that what went out as the major political decision was not the will of the King but rather the collective decision of the assembly and this more as an expression of Dharma than the will of the people. The free dialogues, debates and discussions among the members of the assembly were seen as the way in which the transpersonal DHARMA comes to hold in the affairs of the state. Sa-ba, Galga and E-dub-ba. There are also mention of Sa-ba(Ta. Sabai) Galga (Kazakam) and so forth in many Sumerian texts. We have also mention of such academies as part of the Palace where the Head of the Assembly had free access to the King and so forth. It also appears that some temples also functioned as scholastic centers There is also the institution e-dub-ba, the Ta. Il tubbu, the tablet house, which is actually a school for children where they learn the art of writing on clay tablets and reading them [3]. NOTES Part I [1] These observations are available on Page 13 of the book “Forerunners to Udug Hul” , Sumerian Exorcist Incantations, Edited by Geller , Mark J and published by Franz Steiner Verlag Wisebaden GMBH, Stuttgart, 1985. The mention of Kumari in both C.Tamil literature and Sumerian has suggested to me the existence of Thrree Kumari Nadu-s.


Loganathan @ Ullaganar

Realisation of Agamic Science, the science of BEINGNESS

The Hermeneutic Analysis of Religious Experience as Expounded in Jnanamirta Kattalai - Intro Part 4

The Technologies for Moksa.

Having conceptualized paramoksa thus and criticized contrary views roughly as above, the author ventures to consider the technologies for realizing it. In this the author shows considerable originality. 

The impact of the developments in Saivism and Vaishnavism in the Tamil country up to the 16th or 17th century is clearly noticeable.

He classifies the technologies recommended into jnanam, prapatti and vairakkiam, in this, different from the standard cariyai, kriyai, yogam and jnanam. He grades them also in the order of difficulty with vairakkiam as the easiest, prapatti a little more difficult and the jnanam the most difficult. However the sense in which these technologies are difficult is not explained. It should be noted here that the terms prapatti and vairakkiyam are used as technical terms in Sri Vaishnava and Vedantic circles respectively.

The jnanam technology is the standard prescription in Saiva Siddhanta whereby an individual through a variety of diksas, studies of sacred texts, yogic meditations and so forth under the guidance of a Guru, acquires paramoksa through transcending a number of intermediate stages. These intermediate stages are traditionally considered ten in number: 

1. Gaining a knowledge of the tatvas (tattuvarupam), 

2 .Sighting the tatvas (tattuvataricanam), 

3. Disengaging oneself from the tatvas (tattuvacutti), 

4. Gaining a knowledge of the ego (anmarupam), 

5. Sighting the ego in itself (anmataricanam), 

6. Disengaging from the ego the afflicting constraints (anmacutti), 

7. Gaining a knowledge of Civa (civarupam), 

8. Sighting Civa Himself (civataricanam), 

9. Uniting in the Being of Civa (civayokam), and 

10. Being transformed into 'Experiencing-As-Civa' (Civapokam).[8]. 

There are numerous texts describing these stages in greater detail. The Tukalaru Botak Kattalai of Tattuvaprakasar provides a more detailed account of these stages of progressive development. These technologies are related to the hermeneutically oriented phenomenology of perception; 

an individual is LED TO SEE for himself and UNDERSTAND the meaning of CIVAHOOD through a hermeneutic analysis of existence in which transcendences are bestowed in accordance with the stage of readiness that has acquired.

The technology of prapatti which is recommended for those who find the above rather difficult, (perhaps too intellectual?) is the route followed by the baktas such as Manikkavasakar and so forth. Seeking a Saiva monastery and reciting mantras and so forth are included in this.

The third, the technology of Vairakkiyam, is recommended for those who find even prapatti rather too demanding. It consists in the individual surrendering himself to a guru and abiding as he commands through an unquestioning acceptance of his leadership and guidance.

Given the concept of paramoksa of the author, his critique of the contrary views appear to be valid and the recommendations of technology reasonable. 

The crucial question however is : how does he arrive at and justify his understanding of paramoksa?

It is here as nowhere else the author's originality is most evident. It also makes the text of current relevance not only in philosophy but also in psychology and sociology. 

We can state the central feature as follows: 

He takes it as absolutely true that human beings (and other creatures) act, i.e. take actions and do this and that for accomplishing, achieving , attaining this and that, in other words behaviour or the wordly human praxis is intentional. 

The concept of paramoksaas purasartta is arrived as through seeking to determine the absolute goal of all these human (and creature) activities - the END towards which all are moving through their activities, i.e the FUNDAMENTAL INTENTIONALITY. The paramoksa is the meaning of human existence conceived of as doing this and that and so forth and hence an END-IN-SIGHT, though only dimly perceived, already there governing all human activities.

The methodology employed is phenomenological-hermeneutical analysis of human existence, a methodolgy that has been in the Tamil tradition from at least the days of Tolkappiyam (circa 300 B.C). 

Parmoksa as articulated here is there in the bosom of all individuals, hidden perhaps deep deep down in the unconscious. The understanding of man must be explored archaeoductively to bring out that PULL or PUSH, the TELOS that's already there manifesting itself as ordinary desires of various kinds under ordinary circumstances. 

One must endeavour to gain a conscious understanding of this in order to found authentic existence.

Loganathan @ Ullaganar

[8] There are many texts devoted to a more detailed expositions of these ten stages of Gnostic development of an individual called Dasa Karyam. The Siddhas who were also Saiva Siddhanties however developed different theories of development that were not sanctioned by the established monasteries.

Linguistics As Hermeneutic Science

IlakkaNam, Ilakkiyam and Linguistics as Hermeneutic Science 

This is just a brief note on the meaning of linguistics as it prevailed or prevails in the native Tamil Linguistic tradition at least from days of Tolkaappiyar(c. 300 BC) if not earlier. The notion that linguistics belongs to the field of Hermeneutic Science, a rational science concerned with UNDERSTANDING (Tol. nuul neRi) is already quite clearly available in the concepts of IlakkaNam and Ilakkiyam, the identifying essences and the TEXTS that are studied to wrest out these identifying essences. 

In the case of language, the IlakkaNam are processes ALREADY at work in the linguistic competence a person has and the business of linguistics as belonging to Hermeneutic Science is to make EXPLICIT these processes that allow the generation of speech in a language that is grammatically coherent. 

Thus in being an able speaker of a language, say Tamil, a person has already a TACIT understanding of the PROCESSES of word generation, sentence generation, speech act generation and so forth and the task of the linguist is to MAKE EXPLICIT these elements of TACIT understanding so that a CONSCIOUS understanding of what remained hitherto only UNCONSCIOUS (in one sense of this word) comes to prevail. 

But what is the need for such a kind of linguistics? There are many but the most important one is that disambiguation, the removing of uncertainties, the incomprehensibility, vagueness, the correction of misperceptions and so forth. 

Now we can add that it is such studies where the processes already there in a language are wrested out from actual TEXTS or discourses (not just the lexicon), the lakshanas, are spelt out clearly that we can IDENTIFY a language as such and such and belongs to this family or that family and has evolved from this archaic form or that archaic form and so forth. It is through the identification of such processes already there at work (and thus NOT constructed, invented etc) that I claim Sumerian is Archaic Tamil, and Rigkrit has evolved form it etc. 

I append here part of my ongoing study of Tolkaappiyam below because such ideas are implicit in the words of Teyvaccilaiyaar: urubu toka varutal ennum iLakkaNam (The IlakkaNam where a phrase emerges with the deletion of case markers) 

This view of Linguistics also makes it imperative that we study TEXTS that are discourses and not simply words in isolation for the IlakkaNam, the processes that would help us to identify a language, to what family it belongs to, how it has evolved from an earlier archaic form etc are available fully only in such texts. 

To understand what kind of language Rigkrit is and how it is related on an evolutionary basis to SumeroTamil, we have to acquire the TEXTS of both languages, wrest out the IlakkaNam, the linguistic processes there already at work in both languages and show a SAMENESS (along with differences) that would serve as evidences for the identification being made , or saying that Rigkrit has evolved from SumeroTamil etc. 


Loga

“ உலகம் உவப்ப வலன் ஏர்பு திரிதரு, பலர்புகழ் ஞாயிறு கடல் கண்டாங்கு, ஓவற இமைக்கும் சேண் விளங்கு அவிர் ஒளி, உறுநர்த் தாங்கிய மதன் உடை நோன்றாள், செறுநர்த்தேய்த்த, செல் உறழ் தடக்கை, மறுவில் கற்பின் வாணுதல் கணவன்” என்பது இரண்டொன்றாக ஒட்டியவாறு என்னையெனின், ‘உலகம்’ என்பது உலகத்துள்ளார்க்குப் பெயராய் ‘உவப்ப’ எனும் செயவென் எச்சத்தோடு முடிந்தது. ‘வலனாக’ என்னும் எச்சத்துக்கண் ஆகவென்பது செய்யுள் விகாரத்தால் தொக்கு நின்றது. தொக்கு நின்ற காலத்தும் அதற்கு இயல்பு முற்பட்ட நிலமை என்று கொள்க. என் போலுமெனின், வாலுஞ் செவியும் இழந்த ஞமலியைப் பின்னும் ஞமலி என்றே வழங்கினாற்போல, உவப்ப வலனாக என்னும் செயவென் எச்சமும் , ‘ஏர்பு’ என நிகழ்காலங் குறித்த செயவென் எச்சமும் திரிதரு வென்னும் பெயரெச்சத்தோடு முடிந்தன. 


Translation (Loga) 

We have the complex clause with pair-wise nesting “ Ulakam uvappa valan eerbu tiritaru, palar pukaz njaayiRu kadal kaNdaaGku, oovaRa imaikkum ceeN viLaGku avir oLi, uRun_rt taaGkiya matan udai n_oonRaaL, ceRunart teeytta, cel uRal tadakkai, maRuvil kaRpin vaaNutal kaNavan” , and now we shall explain how there is pair-wise gluing of words in the generation of this clause. The word ‘ulakam’ (the world) stands as a name for the people at large, and finds its completion with verbal participial of the ‘ceya’ type i.e. uvappa ( be pleased) . Now in the participial construction ‘valanaaka” we have the deletion of ‘aaka’ because of the requirements of prosodic coherence. However despite this deletion at the surface level, it continues to be at the deep and original level (muRpadda nilamai) with no change. You can take this to be something like a dog which has lost its tail and ears but still continues to be called a ‘dog’. The verbal participial ‘ uvappa valanaaka’ along with another present tense verbal participial ‘eerbu’ ends up with the nominal participial (peyareccam) ‘tiritaru’ ( that which moves about)



Notes( Loga) 

What Teyvaccilaiyaar is trying to communicate here, can be understood better in terms of Transformational Grammar where we have Surface Structures (SS) that are transformed versions of the original Deep Structure (DS). The DS is ‘ulakam uvappa valanaaka’ and its SS is “Ulakam uvappa valan” where we have deletion of ‘aaka’ from ‘valanaaka” . But despite this surface level absence, ‘aaka’ continues to be at the DS level as there is NO CHANGE in meaning. He also implies here that the genesis if verbal and nominal participial constructions ( vinaieccam and peyareccam) are related to another level of such transformational processes that keep the original meanings in tact. 


‘பலரால்’ என்னும் மூன்றாம் வேற்றுமை ஏற்ற பெயர் உருபு தொக வருதல் என்னும் இலக்கணத்தால், தொக்குப் ‘பலர்’ என நின்றது. 


அது புகழப்பட்ட என்பதற்கு அடையாகி நின்றது. அடையெனினும் விசேடணம் எனினும் ஒக்கும். புகழப்பட்ட என்னும் பெயரெச்சம், உண்சோறு என்றாற்போலப் பொருண்மேல் வந்து வினைதொகையாகிப் புகழ்ஞாயிறு என ஒட்டி ஒருசொல்லாகி நின்றது. அது திரிதரு என்னும் பெயரெச்சத்திற்கு முடிபாயிற்று. 



Translation(Loga) 

The case-suffixed NP ‘palaraal’ has ‘aal’ , the instrumental case marker. In accordance with IlakkaNam, or grammatical process of coming with the deletion of the case marker, it stands here simply as ‘palar’ . It also stands as the qualifier of ‘pukazapadda’ (that which is praised). The meaning of ‘adai’ the adjectival qualification is the same as viceedaNam(in Sanskrit), the attributes. The nominal participial ‘pukazappadda’ , like ‘uNcooRu” ( food being eaten) indicates concrete objects and becoming a Verbal Compound , generates ‘pukaznjaayiRu” , the words glued into one and made to function like a single word. 


Loga(Notes) 

Teyvaccilaiyar explains here how the passive sentence “palaraal pukazappadda njaayiRu” ( the sun that is praised by many) gets transformed into the SS ‘palarpukaznjaayiRu’ through a process not of gluing two distinct names but through another species of agglutinating, where the word fusion takes place because of deletion of the case marker “aal” and passive marker ‘padda’. Though the word fusion is made possible by such deletions they are still available in the DS as the meaning remains the same. 


The Meaning of IlakkaNam 

We should also note the special significance of the clause ’”urubu toka varutal ennum iLakkaNam”. Here the word ilaakkanam corresponds to the English word grammar but however the ‘grammar’ is understood as the PROCESSES underlying the generation of such phrases and clause. The deletion of case markers in the transformation of a clause into a Glued Word or Compound Word, involve some linguistic PROCESSES implying that the task of a linguist is to UNEARTH such processes already OPERATIVE in the language. 

This makes it clear that Linguistics is a Hermeneutic Science where we make CLEAR the processes already at work in the generation of grammatically correct phrases and clauses. 

The ilakkiyam, the texts contain the IlakkaNam, the processes underlying the generation of grammatically coherent phrases and clauses. The ilakkaNam are processes that are not invented, posited hypothetically and so forth but rather noted as there already in the linguistic processes underlying the generation of grammatically coherent sentences i.e. linguistic competence 


Loganathan @ Ullaganar (revised 15-7-10) 

The Metaphysical Gynecology of Tirumular - Part 6

Gynecology as Hermeneutic Science

As Tirumular is fully aware, Saivism in contrast to Buddhism, Vedanta and so forth developed the whole range of metaphysical disciplines as different branches of Hermeneutic Sciences and perhaps to this day it is Tamil culture as a whole that remains faithful to this. 

In the verse below Tirumular attends to some of the philosophical issues by articulating the notion of  Agentive Cause as  the essential notion of causality with its attendant synchronicity of Cause and Effect. This notion is intuitable if we look at the fact that an action can be a fact of life only when someone remains its agent - the moment the agent ceases his agency the actions also cease to be there as reality.

This carries along with it the notions of Deep Structure( DS) and Surface Stricture(SS) that Tirumular seeks to communicate with such concepts as akam-puRam , cuukkumam-tuulam etc. This  also brings along with it the notion of TEXTUALITY of understanding - a TEXT as  that which has a SS that shows as its depth the DS and with the same kind of Agentive Causality. The DS is Nimitta KaaraNam for whatever SS features we notice. 

To understand a phenomenon scientifically is to locate the DS that determines the observable features of SS and gain knowledge of the causal linkage that exists between the two.

Thus it is in this vain that human gynecology is seen  by Tirumular as the expression of the Cosmic Gynecology the causal basis of both of which is the SAME, viz. BEING, the Primordial Seed of all.  The creature gynecology is ISOMORPHIC with cosmic gynecology and the various joyous experiences that configure the reproductive processes of creature sexuality are actually something present as cosmic reality and hence everywhere.

9.

1931

அதுவித்திலே நின்று அங்கு அண்ணிக்கும் நந்தி

இதுவித்திலே உளவாற்றை யுணரார்

மதுவித்திலே மலர் அன்ன மதாகிப்

பொதுவித்திலே நின்ற புண்ணியன் தானே

உரை:

அதுவித்தாகிய  அண்டம் பேரண்டம் ஆகியவை தோன்றுதற்கு மூல பரவித்தாகத் தோன்றி, அதன் வழி அப்பாலுக்கு அப்பால் நிற்கும் தூரம் போக்கி ஆன்மாக்களின் அறிவிற்கு நெருங்கி வரும் பரசிவன், உயிர்களை பிண்டப்பொருளாக ஓர் உடம்போடு எழும் ஒன்றாக தோன்றுதற்கு மூலமாக இருக்கும் பிண்டவித்தாக  உள்ள ஆற்றை பலர் உணரார். காமவின்பம் போன்ற இன்பப் புசிப்புகளுக்கு மூலமாக இருக்கின்ற குண்டலினி தரும் பலவகையான புசிப்புகளுக்கு காரணமாய் இருப்பவன், எல்லாமும் தோன்றுதற்கு  மூலமாக இருக்கும் பொதுவித்தாகிய குடிலையில் இலங்குகின்ற அப்புண்ணியனே யாகும், வேறல்ல என்றவாறு.

9.

1931.

atu vittilee ninRu aGku aNNikkum Nanti

ituittilee uLavaaRRai yuNaraar

matuvittilee malar anna mataakip

potuvittilee ninRa puNNiyan taanee

Meaning:

BEING who presents Himself as close to the anmas through serving as the Cosmic Seed for the genesis of the whole of the cosmos, also stands - and many do not appreciate this- as the seed for the genesis of the creatures (with a body and so forth). This seed as the KuNdalini becomes the various kinds of  pleasure producing experiences. Here too we have BEING as the Good One who is also the most universal Seed of all.

10.

1932.

வித்தினில் அன்றி முளை இல்லை  அம்முளை

வித்தினில் அன்றி வெளிப்படு மாறில்லை

வித்தும் முளையும் உடனன்றி வேறல்ல

அத்தன்மை யாகும் அரனெறி காணுமே

உரை:

வித்தாக ஒன்று இல்லையெனில், அதனின்று முளையாக யாதும் தோன்றாது.  இனி முளையாக அரும்புவது, வித்தாக யாதோவொன்றைத் தன் மூலமாகக் கொண்டுதான் உற்பவிக்கும்.  இனி இவை வித்து அழியவே முளை தோன்றும் தொடர்ச்சியில் படும்  எனில், இல்லை, வித்தும் முளையும் இவ்வாறு பௌதிக காரணகாரியமாய் இல்லாது வினைமுதல்-வினைபடுபொருள் என்றவாறு உடன்நிகழ்ச்சி பொருட்களாகும். இவ்வகையில்  கண்டு தெளிவதுதான் சிவநெறி யாகும் - இறைவன் விட்டகலாது உடன் இருந்துகொண்டே உலகங்களையும் ஆங்கு நின்று நிகழும் அனைத்தையும் சேடித்தவாறு இருப்பன்.

10.

1932.

vittilee anRi muLai illai ammauLai

vittinil anRi veLippadu maaRillai

vittum muLaiyum udananRi veeRalla

attanmai yaakum araneRi kaaNumee

Meaning:

There can be no sprouts without seeds. And such sprouts cannot also come into being-there without having something as its seed form. Now on the basis of the notion of agentive cause , both the seed and sprout forms are simultaneously present. This is the  way the whole of causality and the genesis of everything is seen in the Way of Aran, i.e. Saivism

Comments:

Now in these verses Tirumular is at pains to show that the Causal Ground of the cosmos as a whole also serves as the causal basis of the local and individual.  Thus the cause of the macroscopic cosmos is also present as the cause at the microscopic individual level imputing thereby an ISOMORPHISM of a kind. 

This is one of most well known insights of Tirumular where he links the cosmic with the local individual by noting the presence of the cosmic within the individual.

The focus here is the Causal Basis of cosmos and the various  individuals inhering in it and where the notion of CAUSALITY is that of the Hermeneutic causality of Agentive Cause, the Nimitta KaaraNam,  as they say.

The seed and the sprout that emerges from it are brought in to explain some aspects of this relationship.  While seed-sprout relationship explains partly the notions of Cause and Effect, but that it is only at the death of the seed that the sprout emerges is denied here by saying that both are simultaneously present. The sprout is NOT the transformation of the seed but something emerges as there only because something else and which is simultaneously present along with the sprout. Thus what serves as the seed form agentively brings to birth the sprout form remaining there but as the Deep Structure.

Now in these verses Tirumular also descends upon the PHENOMENAL - the LOCAL, the experiences the creatures enjoy, the FOOD-Like pleasures of life and which are central in the reproductive processes that perpetuates the species. 

The gynecological moves of the creatures are ultimately linked to the cosmic - there is the gynecology of the cosmos and creature gynecology is only a local  expression of it.

Loganathan @ Ullaganar

Tamil Paleo Linguistics

Directions for Tamil Paleo Linguistics

Anyone  who glances at what goes on as Dravidian linguistics can see a huge vacuum- absence of any studies related to SumeroTamil, Elamite the Meroitic and other Egyptian and Nubian languages. 

There are comparative studies with Sanskrit but only to show  lexical borrowings from IndoAryan and so forth. The distinction between Dravidian and IndoAryan introduced by the Europeans still seems to hold  sway and contrary to the view of Tolkaappiyar where he saw the Prakirit (and Sanskrit?) languages as Koduntamil, deviant forms of Tamil.

We are now in the of beginning of what can be called  Tamil Paleo Linguistics, a field that recognizes the TAMIL character of many ancient languages that are coeval with the birth of human civilization as such. 

Towards giving a sense of direction for this field, I am proposing the following guidelines (to be revised later):

1. Of paramount importance in such studies is that of SumeroTamil studies, the literature of which is really vast and most of them quite freely available in the internet. The productive period stretches at least a thousands years 3000BC-2000 BC with outstanding treatises that are quite well preserved like Suruppak’s NeRi and so forth. We can see the archaic form of Tamil, the original phonology, grammatical features and so forth. By general consensus it is identified as AGGLUTINATIVE and therefore non-IndoAryan and so forth. This language must be studied intensively with comparison with all the Dravidian languages including the tribal to ascertain further that it is Archaic Tamil and possibly the base form of all the Dravidian languages. Related to this are studies of Elamite and other languages like Akkadian with which SumeroTamil coexisted for millenniums only to give in around 2000BC.

2. Now related to this is the study of literature in Sumerian but after the Sumerian times where it survived as the language of religion and culture till around 500 BC or so. During the Old Babylonian period we have literature that original Sumerians composed during the Classical Period or even later. From this period we have many INCANTATION texts that seem to be related to the Tamil Siddha tradition.

3. Such studies must also incorporate the study of such languages as Meroitic, the Linear A language of Cyprus, Aramaic and such other ancient languages of the Middle East, which seem to be also Tamil in character. And going to the Far East we must also study the Japanese,  Korean, Mongolian, Ural-Altaic, Turkish and so forth. Most of these languages remain essentially agglutinative or forms developed  from an earlier agglutinative structure.

4. Now coming  home is the study of Rigkrit and Sanskrit and recovery of the BASE language where it is essentially Tamil most often close to SumeroTamil than C.Tamil. It is this discovery that I was fortunate enough to be blessed with and which has revolutionary implications for a proper understanding of the genesis of Indic Cultures. 

If this line of investigation firms and becomes scientifically well established then it would follow that almost all the Indian languages are Tamil or transformed forms of primitive Tamil. Now in relation to Rigkrit this will also establish that the culture of the Vedas is in fact something that was developed by  a branch of ancient Tamils who are probably a splinter group of the Sumerians or Egyptians or a combination of both. 

The best way to proceed here is NOT to rely on dictionaries, modern and ancient but to study actual SAMPLES of Texts- the slokas of Vedas, Bagavath Gita, Upanishads and so forth and pay attention not only to the LEXICON but also to the IlakkaNam, the grammatical processes that go into determining the Grammatical Coherence of the language.  It is only such studies that will disclose that SumeroTamil, Rigkrit, Sanskrit, and C.Tamil and so forth all share the SAME IlakkaNam, the grammatical processes and which are typical of the agglutinating languages.

5. Here it is very imperative that we throw away as almost useless the lexico-statistical method of Indo-European (IE) linguists who fail to investigate the IlakkaNam but only the lexicon and which can all be borrowed from one common parent language for e.g. SumeroTamil. 

As far as I can see languages like Latin, Greek and so forth DO NOT share the same IlakkaNam with Rigkrit and so forth- they are NOT the agglutinating kind of languages with case suffixes, verbal prefixes, infixes and so forth. In view of this we have to study in greater depth Tolkaappiyam that outlines Process Grammar, and which discloses the various kinds of TRANSFORMATIONAL processes that can help us to describe scientifically how one language evolves from another e.g. Rigkrit and C.Tamil from SumeroTamil etc. The lexico-statistical method of IE linguistics with overemphasis of phonological processes and blindness towards others,   does not have the resources for explaining  how, over time one kind of language can evolve from another and so forth. In that way they are also incapable of describing the COGNATENESS of languages, how a number of languages can be considered of the SAME family. In terms of Process Grammar such as that of  Tolkaapiyam and its extension,  we can see two languages with an identity of their own  to be cognate if one of them is a TRANSFORM of the other like Rigkrit in relation to SumeroTamil and so forth.

6. Now another consequence of looking at these matters in terms of Process Grammar that accommodates TG processes is that we do not look for protoforms of common words but rather the ROOT forms of the lexical times. This goes along better with the Evolutionary Nature of languages. In Process Grammar we seek out FOSSILS of the languages and study the ROOT form of words so that the whole enterprise remains scientific - with avoiding unnecessary and misleading hypothetical constructions that do not hold the possibility of being encountered in the world and remain  forever fictional.

Loganathan @ Ullaganar  2004, (revised 17-7-10)

{Comments are invited from interested scholars to further improve the suggestions}