The meaning of Case Grammatical Languages ( CGL )

Punai paalai kudithatu

Let me explain the meaning of Case Grammatical Languages, where through this, we can actually show that  almost all Indian languages are CGL’s while the European languages are not. 

In describing  the essences, I will be in fact stating briefly what Tolkaappiyar ( Tol ),c. 500 BC,  has in fact said in his second book, the Collatikaaram,  the Book on Syntax and Semantics.

1. The case markers appear as suffixes to the  Nouns and are called Karaka by Panini and VeeRRumai (differentiators) by Tol. But the notion of Karaka of Panini is also available in Tol when he says that the cases are Tozin mutal nilai -  the basic components of actions activities and so forth. This is a metaphysical notion whereby it is noted that case notions   such as Nominative, Accusative, Instrumental, Genitive, Causative, Ablative and so forth emerge in the first place in the analysis and understanding of ACTIONS. Thus the case notions hit the human consciousness in the course of doing something and only much later it becomes verbalized.

2. The cases appear only as suffixes of Nouns and do not occur at all with the verbs. In fact in Tol this is how the Nouns are distinguished from the Verbs. This goes along with another fundamental observation of Tol that the nouns do not carry time-related notions like tenses aspects and so forth and which are carried only by the Verbs and in CGL’s by a system of prefixes, infixes and suffixes. But this is only  linguistic  – the case notion is implicit in the verb itself.  For example the verb adi (to hit) already carries the accusative case as part of its meaning though linguistically it is the Noun that carries the  case marker.

3. The suffixation of Nouns with case markers frees the nouns in terms of relative positions in a sentence  to show the case notions as is the case with Inflectional languages like English ( and I guess the European languages in general) Thus as I have said earlier “ puunai paal-ai kudittatu’  carries the same meaning as Paal-ai puunai kudittatu ( the cat drank the milk)   Whether  the Nominative (puunai: the cat) or the accusative (paal-ai) gets  into the sentence initial position is a matter of style, topical interest and so forth. But grammatically   both are correct and carry effectively   the same meaning. This is quite   different  say in English where ‘ The cat drank the Milk,  and The Milk drank the cat”  are entirely different.  Here the case motions are indicated by sentential location   and not at all by suffixation of Nouns.

4. Now I also notice that in languages that are not CGL’s like  Malay, English and so forth, while the Nominative and Accusative are indicated  by relative position  but not so with other cases  like the instrumental, ablative, commitative ,causative and so forth. Here they resort to the use of prepositions like with, from, to and so forth.  So   the Tamil “ katti-aal veddinaan”  will be expressed in English as ‘ He cut with a knife’ where “with’ is a preposition that carries the case meaning as the Ta. case marker ”aal”  Now also the location of the words in Tamil does not make any great difference to the meaning and which is not the same with English. The ‘with’ has to precede the Noun that carries the   instrumental  case  notion here the “knife’

5. Now I am quite sure that Sumerian, Dravidian, Rigkrit and Sanskrit are CGL’s. I believe it applies to Pali and such other Prakrit languages. The point is that practically all Indian languages are CGL’s.   It is also interesting  that Rigkrit and Sanskrit languages have remained CGL’s and hence  not at all related to European languages which are not, as far as I can see, CGL’s.

We must also note that such syntactic features remain very stable across time even when a large number of lexemes from other  languages are incorporated into it.

Dr Loganathan @ Ullaganar

( revised 15-7-2010 )

Note : 

Punai paalai kudithatu.

Punai kudithatu paalai.

Paalai punai kudithatu.

Paalai kudithatu punai.

Kudithatu punai paalai.

Kudithatu paalai punai.

The meanings are all the same no matter how the words are arranged. Isn't it amazing? I wonder if any other language can do this.

( editing and re-paragraphing by his student )

( pic courtesy of https://pixabay.com/en/cat-drinking-milk-kitten-33595/ )

The Metaphysical Gynecology of Tirumular - Part 16

Becoming Great and Divine

 

There is a fundamental contrast between what Vedanta and the Tamil Tantric traditions promote as the Great One and Divine, called here the ANNal. While Vedanta defines such an individual as a Brahmin who by virtue of birth alone into a caste is already a dwija, the twice born, such a highly presumptuous and prejudiced view is not at all available in the Tamil Tantrism and Tirumular explains this in these verses.

The Vedanta traditions remains BLIND to the sexual dimensions of the human essences and have worked out a conceptual system with such notions as Aroopitam, Adhyasam and so forth, where sexuality does not figure at all except perhaps as mental aberrations of a kind.  This is clearly false and as Tirumular would say KaRpanai - pursue fantasies born out of perhaps because of FEAR of sexuality and its immense power over human behavior. Advaita Vedanta is simply washing way sexuality and not at all transmuting it into the Amutu. 

The whole of Advaita Philosophy dismisses sexuality without bothering to EXPLAIN as does the Tantrism of Tirumular here.

The Great Ones and the Divine in personality, the ANNals,  are NOT such Brahmins but rather the Civayogi, the Great Siddhas, the selfless Gurus who impart divine wisdom (just like Tirumular who declared: yan petRa inbam peRuka ivvaiyakam: let the whole world enjoy the supreme bliss I have enjoyed) and even the ordinary individuals who overcome with sexual desires, Moham, enjoys it the proper way, the way of LOVE.  Anyone can be a Civayogi, a great Siddha and so forth for it has nothing to do with birth or recitations of Vedas, study of scriptures and so forth. To become the ANNal, the Great and Divine, what one has to do is transmute the Sexual Libido into the Gnostic Libido and which actually becomes the Amutu, the ambrosia of longevity, eternal youthfulness and immense bliss.

27.

1950

யோகியும் ஞானியும் உத்தம சித்தனும்

போகியும் ஞான புரந்தரன் ஆவோனும்

மோகம் உறினும் முறை அமிர்து உண்போனும்

ஆகிய விந்து அழியாத அண்ணலே

உரை:

மேலே கூறியவாறு சுழிமுனை நாடிச் செலவின் சிவயோகியும், அதன்வழி சிவஞானந் தெளிந்து பக்குவத்தில் உயரும் சிவஞானியும், தேகம் வச்சிரத் தேகமாகும் சித்தியைப் பெற்ற உத்தம சித்தனும், உலகியல் இன்பத்தில் இன்னும் ஆழ்ந்திருக்கும் போகியும் , தான் பெற்ற சிவஞானத் தெளிவினை பிறருக்கும் உபதேசித்து ஞானபாரம்பரியத்தை வளர்க்கும் ஞான புரந்தரன் ஆவோனும், காமவேட்கைத் தட்ட ஆயினும் அதனை அன்பினோடு வரும் காதல் மகளிரைத் தழுவியே அமிர்தமாக உண்போனும் ஆகிய இத்தகையவர்களே அகத்திலே எல்லா செழிப்பிற்கும் மூலமாகிய பரவிந்து யாண்டும் அழியாது உடம்பில் நிற்கும் வகையில் உயர்ந்த பெரியோர்கள் ஆகும்.

27.

1950.

yookiyum njaaniyum uttama cittanaum

pookiyum njaana purataran aavoonum

mookam uRinum muRai amirtu uNpoonum

aakiya Vintu aziyaatha aNNalee

Meaning:

There are the Civayogies who indulge in metaphysical excursions through the Cuzi Munai Nadi, the Civanjanies who become the illuminated with Civanjanam in such excursions, there are the great Siddhas who have the diamond body and remain eternally youthful, and there are also folks though overcome with sexual desires but enjoy unions only with LOVE and hence are people who drink the Nectar. All such people are the Great Ones (ANNal) who are also divine and all because the keep the Bindu continuously active in their body.

28.

1951

அண்ணல் உடலாகி அவ்வனல் விந்துவும்

மண்ணிடை மாய்க்கும் பிராணனாம் விந்துவும்

கண்ணுங் கனலிடைக் கட்டிக் கலந்து எரித்து

உண்ணில் அமிர்தமாகி யோகிக்கு அறிவாமே

உரை:

மேலே கூறிய விந்து யாண்டும் அழியாது நிற்கும் உடலைப் பெற்றவராகி, கானற்பாலாக விளங்கும் பரவிந்துவைம், ஊனப்பிண்டமாகிய உடலுற்று மண்ணிடை பிறந்து பிறகு மரணம் வாய்க்கத்தரும் பிராணனாக நிற்கும் அபரவிந்துவையும் , சிவஞானம் ஆழச் சிந்திக்கத்தரும் ஞானக்கனலில், கானற்பாலில் கட்டிக் கலந்து சிவதீக்¨காயின் எரித்து,  அதனது  புது வடிவில் உண்ணில் அதுவே யோகியற்கு அமிர்தமாகுவதோடு, சிவஞானச் செஞ்சுடரும் ஆகும்.

28.

1951

aNNal udalaaki avvanal vintuvum

maNNidai maayakkum piraaNanaam vintuvum

kaNNuG kalanlidaik kaddik kalantu erittu

uNNil amirtamaaki yookikku aRivaamee

Meaning:

Such individuals as above who have become Divine and Great are the ones who enjoy a deathless body. Such people burn in deep metaphysical illuminations, the primordial energies of ParaBindu, the Fire Supreme and the AparaBindu that comes with breathing, throws the anma into bodily existence and with that suffer birth and death and transmuting with this with appropriate Sadhana into the Amutu, the ambrosia of deep metaphysical illuminations.

Comments:

Greatness of personality has nothing to do with birth or even guNas. It all depends to what extend one penetrates into the metaphysical DEPTHS and enjoys the deep illuminations ALREADY THERE as objective realities. These deep truths ILLUMINATE the mind and it is such illuminations that serve as the AMUTU for those who become great.

This is essentially transmuting the Sexual Libido into the Gnostic Libido, the Apara Bindu into ParaBindu where the Apara Bindu also comes along establishing BREATHING, the primordial life processes and which also lead to the assumption of a physical body, a biological nature along with birth and death. A person, as long as he lives with this biological body, sexual libido will also remain the ordinary mortal, suffering endless births and deaths and hence caught up with Samsara, Historicity, blind to Moksa but aware of only immortality, the perpetuation of self replication or seeking to overcome death with herbs and so forth.

The Highest Reaches of Personality

There appears to be   a fundamental difference between what Vedic/Vedanta traditions and the Tantric traditions promote as the Great One and Divine, called by Tirumular the ANNal here.  While Vedanta defines such an individual as a Brahmin who by virtue of birth alone into a caste is already a dwija, the twice born, such a highly presumptuous and prejudiced view is not at all available in Tantrism and Tirumular explains this in these verses.  While the real significance of Purusha Suktam where the Brahmins are declared to have merged from the head of Purusha and hence superior to other castes who emerge from the chest, thighs and feet, may not be what is interpreted as the roots of VarNasrama Dharma, but somehow such a line of thinking has degenerated into the notion of Brahmin as the Dwija and by birth alone. This remains the overt and covert presentation of what Hinduism is even now and since the field is dominated by Brahmins, even the non-practicing ones, alternatives to these Brahmanical views and mostly Tantric are edged out and marginalized.

The genuine Tamil Tantrism with its temple-centeredness and caste free sociology and equality of mankind are hardly seen as aspects of Hinduism. The dominance of Brahmanism may also underlie the vehement opposition of the application of Psychoanalysis for understanding Hinduism where as a matter of fact Tantrism can be said to be wholly Psychoanalytic in its methodological orientation and because of which it is also vehemently opposed to VarNasrama Dharma that cannot support at all the freedom and universality of Tantrism. 

Tantrism develops all human studies including the metaphysical as Hermeneutic Sciences, endeavors of man to seek truth-experiences and through that develop as a person.

Let us note that such a view transcends all kinds of differences - nationality, ethnicity, religious affinity and so forth.

Dr Loganathan @ Ullaganar

( editing and re-paragraphing by his student )

( photo courtesy of https://pixabay.com/en/tree-sunset-alone-lonely-648788/ with thanks )

Meykandar science explains the mysticism of real science - Part 4

By Dr Sivakumar, University Science Malaysia, Penang

Meykandar science explains the mysticism of real science - Part 3

By Dr Sivakumar, University Science Malaysia, Penang

Meykandar science explains the mysticism of real science - Part 2

By Dr Sivakumar, University Science Malaysia, Penang

Meykandar science explains the mysticism of real science - Part 1

By Dr Sivakumar, University Science Malaysia, Penang.

Thirumular and Tholkaapiyar Logics in Comparision to Western Logics - Part 2

Probably for the first time, the Tamil logic, which has remained unknown and hidden for thousands of years is being brought out and compared with the western logic. Dr Sivakumar, a scholar who has mastered both the western and Tamil logic, including the other Indic logics such as the Buddhist, is comparing these and showing how advanced the Tamil logic is.

By Dr Sivakumar, University Science Malaysia, Penang

Thirumular and Tholkaapiyar Logics in Comparision to Western Logics - Part 1

Probably for the first time, the Tamil logic, which has remained unknown and hidden for thousands of years is being brought out and compared with the western logic. Dr Sivakumar, a scholar who has mastered both the western and Tamil logic, including the other Indic logics such as the Buddhist, is comparing these and showing how advanced the Tamil logic is.

By Dr Sivakumar, University Science Malaysia, Penang.

The Tamil Method of Logic - Part 2

By Dr R Sivakumar, University of Science Malaysia, Penang.

These videos will compare the method of logic developed by the Tamils with the rest of the world, in particular the western logic. Even though the Tamil logic has been there since ancient times, at least from the period of Tolkaapiyar, 3 rd century BC, it has remained unknown to the outside world. Even among the Tamils, is it not well understood as the way Dr Loga and Dr Sivakumar are explaining.

The Tamil renaissance has probably begun!

The Tamil Method of Logic - Part 1

By Dr R Sivakumar, University of Science Malaysia, Penang.

These videos will compare the method of logic developed by the Tamils with the rest of the world, in particular the western logic. Even though the Tamil logic has been there since ancient times, at least from the period of Tolkaapiyar, 3 rd century BC, it has remained unknown to the outside world. Even among the Tamils, is it not well understood as the way Dr Loga and Dr Sivakumar are explaining.

The Tamil renaissance has probably begun!

Meykandar Agamiyam - Part 2

by Dr R Sivakumar of University Science Malaysia, Penang

Meykandar Agamiyam - Part 1

By Dr R Sivakumar of University Science Malaysia, Penang