Siva and Time consciousness - The Tamil understanding of TIME

The major approach to philosophy among the Tamils appears to be Hermeneutical  and especially Hermeneutic Semiotics such as my series on Icon thinking and so forth would illustrate. 

The definite shape to this way of philosophizing was given by  Tolkaappiyar (c. 300 BC)  where this methodology was given the name 'Nuul neRi'  ( the final sutra in the second book) and which when translated in Sanskrit becomes Tantrika ,just like another ancient Tamil term   Nuul Utti was translated into Sanskrit as Tantra Yukti etc. One meaning of Tantrism is Nuul Neri, i.e. approach to philosophy or metaphysics as Hermeneutic Sciences. 

All major developments in Tamil Philosophy have this as the methodological orientation.

The analysis of TIME as available in Tamil philosophical texts such as  Tolkaappiyam, Tirumantiram, Civanjanabotham and so forth is quite distinct and  distinguishing it from Advaita Vedanta and other schools of Vedanta and Indian philosophies. Though I have explained this in numerous postings, let me try again in relation to the notions of Siva as Mahakaalan and Kaalaakaalan, i.e. the great primordial source of TIME as well as the great destroyer (kaalan : the Yama but who destroys)  of Time.

For one  thing we notice that if TIME is identified with Kalachakra, i.e.  as integral part of the cosmos, an objective reality  just like the stars and galaxies, then the mind CAN  NEVER BE FREE of Time in understanding the Cosmos. It has to NEGATE the reality of the Cosmos in order to make sense of BEING as  Free of Time. But this is like wishing away what is real and hence  purely a mental exercise such as that of the Advaities. If we disallow this kind of purely mental negations,   BEING as the cosmos  would be  locked up in phenomenal presence suffering changes that pertain to the historical. Here we must note that BEING in Itself is unchanging and hence free of TIME, in fact ABOVE Time. In the consciousness of BEING,  Time is not a factor at all and only because  of which He stands non-alien to everything in the world, understanding everything within itself and as it is. (avaiyee taneeyaay)  

These notions are philosophically well established by Meykandar in his Civanjanabotam. There he notes that BEING stands 'kaalattil taakkaatu ninRu" i.e stands as there without being infected with Time. He also notes that BEING is 'cudduNarvu iRantu ninRa Cagkaaram" ie. One who stands ABOVE the temporally infected the-tic consciousness, consciousness with referrentiality.

Thus BEING in Itself ( coruubam)  is PURE in that he is FREE of TIME but at the same time  He is Mahakaalan, the One who is the source of Time consciousness of the human understanding.

Now in connection with this we should note that TIME exists only in human UNDERSTANDING, it is an objective reality only in the understanding, the cudduNarvu, the the-tic consciousness and which  always comes along with the notions of  TIME as well as Directed Space and in this Meykandar would agree with Kant who also noted the same and because of which he said that these notions a priori, already there as constituents of human understanding and without which it cannot function. He also noted causality  as belonging to this category of the mind.

But Meykandar in noting this also notes that Human mind can ascent to an understanding of everything without TIME and which understanding is Civanjanaam, the Sivasattu that confronts only NOTHINGESS as there beyond itself ( yaavaiyum cattu edir suunyam). This is the understanding of Ding-in-Sic that Kant noted but said that it is something impossible, thereby banishing the most important developments of metaphysics into 'transcendental imaginations".

But how does Meykandar offer a rational explanation and hence a foundation for the Moksa concept of Saiva Siddhanta?

The Time Consciousness in human understanding exists in TWO forms and which was known to the Tamils from the days of Tolkaappiyar itself viz. kuRippuk kaalam ( intentional time) and Cuddukkaalam ( world time) and which parallels recent analysis of Time by Heidegger where he notes the kuRippuk Kaalam as Temporality but beyond which he does not go.

The KuRippuk Kaalam, the intentional time, is that which underlies our Historical Thinking and in which the basic component  is that of  Future Orientation and in terms which the current is noted as "now' and the past is noted as the 'no more current' and so forth. These are the mukkaalam, the three ektases of Time and you can read about  it in Heidegger's Being and Time, a marvelous book is Western Philosophy.

But why is the understanding  essentially  historical and in that also PROJECTIVE?

The Tamil Saivites including Meykandar notes that this is because there is a 'kaaddutal'  , a showing and because of which anmas enjoy a 'seeing' and because which  it is projective, functions with Kurippuk Kalaam and hence temporality.  Without this prior showing the anma cannot see and be projective (Meykandar: kaaddu odunGkak kaaNaatu) This notion was the most important contribution of Appar ( 6th cent) : kaaNpaar aar kOl KaNNutal kaaddaakkaalaee :  who can ever see anything at all ( hence become projective) if the Third Eyed BEING  does not show?

Why should BEING show so that anmas SEE and become projective and hence function in terms of Mukkaalam, the three ektases of Time?

The anma in itself is infected with Darkness of ignorance, a natural blindness, an atomicity or aNuttuvam and because which it cannot go beyond a certain circle of understanding and beyond  which it cannot move by itself, just no one can lift himself up by pulling his own hair.  It is here that we see BEING as providing the various showings because in being ABOVE He is also one-with all .  he pulls out the anmas by planting such showings or projects within. These various showings or kaaddutal become the projects of the anmas and which establish the various kinds of INTENTIONALITIES, desiring this and that , wanting this and that, hoping for this and that and so forth throwing them also into  the temporal way of Being in the World, i.e. in KuRippuk Kaalam. So in this sense BEING becomes the Mahakaalan, the source of Temporality and hence TIME as such as part of the human understanding.

It should  also be noted that there is learning on the part of anmas ( and NOT BEING)  by such showings and seeings  and the limiting point of which is ABSENCE of the inner blindness and  where UNDERSTANDING shines forth as the Civanjaanam, the Absolute Understanding a component part of which is Cutta Caitanyam, Pure Consciousness.

This is also the understanding of Civa Himself and hence only He can lift up the anmas into this. Since this understanding is  FREE of temporality, He is said to be the destroyer of Time, the kaalakalan.

In Mantrayana this understanding is also said to be that which is established by Om itself, the primordial Logos.

ULLAGANAR

( 1-5-2003, AG )

( editing and re-paragraphing by his student )

( picture taken from https://pixabay.com/ with thanks )

European Constructive Linguistics and Ullaganar's Tamil Evolutionary Linguistics

The science of Historical Linguistics has not been yet well established. The European Constructive Historical Linguistics where they construct protoforms is a miserable failure where such constructions are merely hypothetical and are not historically

The relationship between languages and grouping them into families is a very complex issue where not only lexical correspondence,  grammatical features and so forth but also many others.

I began to relate Sumerian to Tamil by identifying first Sumerian as Archaic Tamil. This involves recognition first Sumerian as Archaic Tamil and then seeking out  how I am able to RECOGNIZE Sumerian as Archaic Tamil and so forth.

I call such a science as Utii Science where I notice that in recognizing Sumerian sentences as a whole as sentences in Archaic Tamil and hence as Tamil, I practice various utties  such phonological, lexical, semantic, morphological, grammatical and  so forth. These utties collectively help out the linguistic identity  of a language here Sumerian as Tamil.

Below I give the detailed analysis of a single sentence as an example. Now such a approach may be rejected outright by many Europeans, as such an approach is basically very Indian, particularly Tamil.

>>>>

Viri Linguistics is a Hermeneutic Science 

Just as Uri Linguistics is a science where various kinds of Utti-s are applied, so is Viri Linguistics only that the set of utti-s are different. Each scientific field calls for it’s own set of Utti-s and where the central meaning of Utti is captured by Tolkaapiyar in the clause “otta kaadci utti” where utti, the interpretive movement of the mind sheds light upon the matter under analysis and provides a VISION (kaadci, darsana). This darsana when also enjoyed by another person makes him agree with the initial proponent with such a possibility, making the initial claim an OBJECTIVE TRUTH and not a fancy, a fiction and so forth and which are always possible. So Logic of Hermeneutic Logic at work here has the dialects of SHOWING and SEEING with agreement coming forth when the new person sees the same as what is shown and as shown. If what is shown is idiosyncratic, a fancy, 'vittai' etc, then there cannot be such an agreement (unless a common and collective prejudice holds sway) 

Now here the Tamil word ‘Viri’ is very appropriate for it means to develop, expand, spread out, differentiate, grow and so forth. This is also the root of Tamil 'Virudsam' : tree which is seen as something that grows with many branches. So is the case with ancient languages such as Tamil – from embryonic forms it has developed into various matured forms, one constituting the main trunk while others the various branches. While the trunk-like relationship is studied by Viri Linguistics, the branch-like developments by Uri Linguistics. Thus Sanskrit (and Prakrit languages) in relation to Tamil is studied in terms of Uri Linguistics while C. Tamil in relation to Sumerian in terms of Viri Linguistics 

But what are the Utti-s that constitute this science and gives it an identity? 



The Utti-s of Viri Linguistics 


While I hope to write in the near future a monograph on this, for now I shall contend myself by providing some concrete examples of such utti-s that constitute the essence of this science for which there are NO other ways. 


For this let me take the following sentence from Sulgi Hymn B (C. 2000 BC) 


13. tur-mu-de e-dub-ba-a-a am ( Since my very youth, I belonged to edubba) 

The Tamil reconstruction would be : 

Ta. tur-mutee il tubbaiya aa aam ( Since my very youth I attended the tablet house(school)) 

துர் முதே இல் துப்பைய ஆ ஆம் 



In this reconstruction , in phonology, morphology and semantics and so forth, the basic utti-s constituting the Viri Linguistics are already there. Here let me overlook the problems about transcription of the cuneiform texts where some refinements are required but not a fundamental revision. For example ‘e’ is rewritten as ‘il’ and which can be incorporated in future readings of the Sumerian itself. Leaving aside such issues for the time being, let me come to the discussion of the utti-s relevant to the issue. 

1. 

The Phonological Utti-s 

Here we have ‘mude’ rendered as ‘mutee’ with the mapping of ‘d’ into ‘t” and ‘e’ into ‘ee’ . The root of this could be Su. mus (the foundation, the initial etc) and hence also s > d. t etc. 

We have also ‘a’ as

> Ta. aa (to become) and am> Ta. aam ( a particle of affirmation

etc). Here while the ‘–a’ in e-dub-ba-a’ is rendered as ‘y-a’, the next ‘a’ and ‘am’ are rendered as ‘aa aam’ i.e. with the long vowel. Here we note that ‘y’ might have been present but the script was defective for symbolizing it. It could have been read as such but not rendered accurately in the script.

We notice that ‘tur’ remains the SAME both in phonological shape and meaning

We also have ‘dub’ rendered as ‘tub’ where we have d > t , something we see also in Sumerian itself e.g dug and tuk

2.

The Semantic Utti-s

Now looking at the meanings we see that the meaning of ‘tur’ remains the same as Ta. where tur, tul, tun means ‘small, fine’ and metaphorically ‘evil” etc. The Tamil tur-umbu means something small , tul-li-yam means something fine, minute etc. Tur-neRi is the ‘little way”, the evil way in semantic implications.

The ‘mude’ has become Ta. mutee and mutalee as in ‘akaram mutala ezuttellaam ( KuRal 200 AD). The Mutu also means ancient old etc. The ‘mutal’ also means the foundation, the basis etc. In all these we see a family of semantic relationships that are linked to each with some meanings, perhaps the metaphorical as historically later. The most primordial meaning may be that of Su. mus, the foundation, the basis etc.

3.

The Morphological utti-s

Now we notice that ‘dub’ or ‘dub-ba’ has the Tamil equivalent of Tubbu, the clue, the sign etc that has to be read or deciphered as in tuppu tulangkaL etc. Now we can also see some grammatical operations: dub-ba> bud-da > buddi (Ta. putti) ; intelligence etc. What we have here is metathesis along with the birth of an associated meaning – from a tablet of knowledge to that of intellect of intelligence. We can also see the possible derivation: dub-ba> bud-da> poti and il-dub-ba> poti-il, the famous centre in the ancient Madurai where the Tamil Academy is said to have functioned. The “poti-il’ may actually be ‘il-tub-bu” but distorted or extended somewhat in meaning

Here we also notice the SAMENESS of meaning in relation to ‘tur’ ‘a or aa’ ‘am or aam’ etc.

Thus the Semantic Utti-s bring out both the SAMENESS in meaning as well DIFFERENCE but where the difference can be explained in terms of historical evolution of various kinds.

4.

The Grammatical Utti-s

Now when we take up ‘e-dub-ba-a” and render it as Ta. il tubbaiya we have ‘-a’ as the Tamil genitive. locative suffix “-a” that is also widely present in C. Tamil and with same grammatical function. The ‘am’ and Ta. aam are almost the same in grammatical function – an enclitic of agreement, emphasis etc.

Now in the clause ‘tur-mu-de’ we have an identity in grammatical function in the word order: akara mutal, iLamai mutalee etc. Here the “mu-de’ is an adverb of time(?) and the same word order holds in Tamil as well. Now in ‘e-dub-ba’ we see a different word order - in fact the reversal – tubbaiya il etc. This is one of the DIFFERENCES in grammar and which is rule governed. While there is agreement in having the formative ‘-a’ as the adjectival format, ( nall-a maintain ( good man), peri-a viidu ( big house) while in Tamil it is before the Noun in Sumerian it is post the qualified noun. For example e-gal-la > Ta. il kaLLa> kaLLa il etc.

The rule is : N1 ^ N2-a > N2-a ^ N1



The IlakkaNam is Already There 

Now the kind of phonological, morphological, semantic and grammatical features that I have discussed briefly are the IlakkaNam in the sense of Tolkaappiyar, the features that constitute the identity of the object ,here the language These are the features that constitute the identity of Tamil Language as such and since they are present in Sumerian either as the same and where different, it is something that can be explained in terms of evolutionary developments, it follows that Sumerian is Tamil but Archaic Tamil as it is an earlier shape from which C.Tamil has evolved.

The most important aspect of such studies is that I need NOT fall back upon PaNini or Tolkaappiyar or anyone for the matter to work out these aspects. Everything that we need is ALREADY THERE in situ in the Sumerian texts as transcribed (but which we can improve upon here and there). What we have to do is study the texts and let them disclose from within themselves as to what kind of language it is and so forth. We have take the TEXTS and let them SPEAK to us from within themselves.

In order to understand as what exactly they are, e.g. it is Archaic Tamil etc, our mind must be FREE and OPEN (Tolkaapiyar's vinaiyin niiGki) and should not be fixated to PaNini and such others. We can consult them but we should NOT let them dictate what we see in the Sumerian Texts. We must delve deep into the texts themselves and UNEARTH the grammar and so forth already there by the application of utti-s that will illuminate the mind by making us UNDERSTAND them better. 

ULLAGANAR

( 27-12-2013 )

Note : The Tamil word 'utties' can be grossly translated as 'tools' in English.

( editing and re-paragraphing by his student )

( photo taken from https://www.shutterstock.com/ with thanks )

Tamilar Semiotic Science Part 4

Talk by Dr Sivakumar, University Science Malaysia, Penang

Tamilar Semiotic Science Part 3

Talk By Dr Sivakumar, University Science Malaysia, Penang

Tamilar Semiotic Science Part 2

talk by Dr Sivakumar, University Science Malaysia, Penang

Tamilar Semiotic Science Part 1

Talk by Dr Sivakumar, University Science Malaysia, Penang

The Metaphysical Gynecology of Tirumular - Part 27

The Moon and the Real Meaning of Yajna





We have seen that the worship of Sun and Moon is very ancient and was widely prevalent in the Tantric cults of the Sumerians and Egyptians particularly  the Nubians. 


The Sul Utus the SUN in the Sumerian and Su'en  the MOON. There is mention of the link of masculinity with Nitah (. Naataa, naatam) in Suruppak's NeRi itself (c. 3000 BC). While all these matters and their link with Snake (Sumerian. Usumgal) worship so widely prevalent in the ancient world including the Far East, need to be studied more carefully,  it is quite clear that they have contributed immensely to the formation and genesis of the later religions and philosophies.


Among them the Nubians, the African blacks closely related to the Egyptians are also eminently Tantric. They worshiped Amon and which resembles the Sumerian am-an- (ki) and Tamil Amman and their Aten, Sun is quite close to Tamil Aatan, aatavan, the sun. This word “aten' or Tamil aatan is also available in some personal names like Ceeral aatan and so forth. The aatans of KeraLa may have some links with the Nubians of Egypt. We should also note whether Amon or Aten that they preferred to worship, both also worshiped the Snake.


Now in the following verse, Tirumular gives the real meaning of the Vedic Yajna, the kindling of Fire, the Homa, called aakuti in Tamil. 

For Tirumular the real significance of this ritual is that kindling the AUM as the Fire mantras that will burn off all the obstacles within and without, the Vratya (Ta.varai: to bind and demarcate) so that the soul can soar high and reach the Soma, the Moon within and enjoy the amutu, the Soma Juice, the Soma Paanam.

56.

1971

விந்துவும் நாதமும் மேவி யுடன் கூடிச்
சந்திர னோடே தலைப்படு மாயிடில்
அந்தர வானத்து அமுதம் வந்து ஊறிடும்
அங்குதி மந்திரம் ஆகுதியாமே

உரை:

ஆண்மை பெண்மை என உயிர்கள் தோன்றுவதற்கு மூலமாகிய சிவதத்த்வங்களாகிய நாதமும் விந்துவும் உள்ளத்திலும் உடம்பிலும் மேவி நிற்குமாறும் சுழிமுனை நாடிச் செலவில் சென்று அவை இரண்டும் தனித் தனி இயங்காது கூடி நின்றே அறிவினை செலுத்துமாறு செய்து பரவிந்துவின் வடிவாகிய சந்திரனோடு சேர்ந்திடுமாறு செய்தால், கரந்து அந்தரத்தில் இருக்கும் அமுதம் உள்ளத்திலும் உடம்பிலும் வந்து ஊறிடும். இதுவே ஆகுதியாகிய ஓமத் தீ வளர்ப்பதின் மெய்ப்பொருள் என்பதோடு உள்ளத்தில் அங்கியாகிய நெருப்பாக ஓங்கார மந்திரத்தை உதிக்கச் செய்யும் வழிமுறையும் ஆகும்.
56.

1971

vintuvum naatamum meevi yudan kuudic
cantira noodee talaippadu maayidil
antara vaanattu amutam vantu uuRidum
aGkuti mantiram aakuthiyaamee


Meaning:

We have the Siva Tatvas Natam and Bintu, which are, the roots causal Tatvas for the birth of males and females in the world. Now when the anma ensures the dominance of these Tatvas in the soul and body and sojourning in the Cuzi Munai where both are jointly present interpenetrating each other, if one reaches the MOON (the form Para Bintu) then the Amutu, the ambrosia in the Deep Space will flow into the mind and body (rejuvenating the person). This is the real meaning aakuti, the Yajna where fire is kindled as the ritual of Homa. This is the way to bring the Aum as the inner fire.


Comments:

Here emerges the Hermeneutic Semiotics of Homa sacrifice and which is NOT sacrifice of animals but rather the ritual of Fire and which is designed to kindle the Mantra Aum but as Vanni Ezuttu, the Fire Syllables. We can see Tirumular is trying to give the authentic meaning of Yajna, and which, we should note was already present as part of the Temple rituals, the kindling of Fire is the suulai, as observed by En Hudu Anna in her Sirbiyam.
(Sumerian)


This external worship of Fire is intended to activate the Fire within and with that enjoy the amutu of Caci Vintu, the Moon-Bintu, as said by Tirumular above, the Soma of Rig Veda and Su'en of the Sumerians.


But the REAL technology is NOT just this but rather sojourning in the Cuzi Munai Nadi, that channels in the neural network where both the Natam and Bintu are present and interpenetrate each and which is captured metaphorically as the sexual union of Siva and Uma and symbolized also as the SivaliGkam. With the Fire syllable activated by the Homa, helping the soul by BURNING off all the obstacles, the anma will reach the MOON within, the Soma and on reaching which, the amutu, the Sooma Paanam or Soomap Paal, will flow into the soul and body, rejuvenating the person and thus making him youthful forever, the dream of the ancient kings and rishies.



ULLAGANAR


( editing and re-paragraphing by his student )

( photo taken from https://pixabay.com/ with thanks. )

Base structure of Sanskrit as archaic Tamil

I am amazed how easy it is to locate the base structure of Sanskrit and which is Archaic Tamil.

The moment you look at Sanskrit with an eye for SumeroTamil, the Tamil hidden within it appears to the fore............... .. I have analysed hundreds of such words and continue to do and which DISCLOSES that Sanskrit is just another variant of Tamil. These are the reasons that lead me to say that Rigk is a variant of SumeroTamil.

Perhaps you can say Sanskrit became OBSOLETE or reduced to the language of rituals and liturgies only because Tamil, in its continuation of SumeroTamil became well established as the spoken and literary language.

Let me give you an example "ratna-hatu-tamam" the last word of the first sloka of Rig.

This is a Compound word (CW) formed through agglutinating 'ratnam' 'dhaatu' and 'tamam' where all these roots are Tamil as well as the syntactic feature of agglutinating.

The root of 'ratnam' is 'raa' and which is Sumerian ri-a(> ra, raa) something that shines forth. From the same root we have Tamil eri: fire. The 'nam; is a noun formative quite common in Sumerian but which exists as 'x-am' in Tamil. For e.g. nam-tar-ra, nam-en-na etc and which probably was READ as tar-ra-nam, en-na-nam etc.. The tar-ra-nam , the given ( Ta. taru, taa: to give) has become tar-mam ( > dharma, dhamma) and from which we 'tanmam' 'tamam' etc . The 'dhatu' is also related to Su. ta, tar and Ta. taa (> Sk dha) . Thus dhatu ( > Ta. taatu) is that which gives but in an elemental way.

When we analyse this CW 'ratna-dhatu-tamam' we UNEARTH its etymological roots and which is NOT possible if not for a sound knowledge of SumeroTamil and Classical Tamil.

What the prevailing IndoAryanism does is DISALLOW such studies, where Sanskrit is grouped as an IndoEuropean language.

Ullaganar
( 1-7-2004, TOL )

Karma and Arul ( Grace )

Karma and Arul








Each action has its own elicitations which are inscribed as traces in the unconscious mind. This is called Puriyaddatheekam which I understand as a mantra body, the so called Avi in ordinary language. This may be the jelly-like stuff the rishies see. 


While the body may decay the soul does not and continues to exist as this mantra-body and assumes another birth consistent with traces inscribed. This is a very old notion in India.
 

Among the karma traces, Sanjitham is that which is already present in the Sittam or somewhere in the deepest part of the mind and which can be taken as a store-house of all possibilities to be and act. The Aakaamiyam is that which is acquired from the store of sanjitham by the actions one effects. Part of this goes to the deepest unconscious, deeper than even the Sittam and which is the anma itself and re-emerges as the consequences of the action in this life itself and sometimes in the next life depending upon the depth of the actions. Because of this, it is called pra-artha, meaning that which goes across. 


We must note here that it is more archaic than even the genetical coding that is being investigated quite extensively in the West and probably only available for transductive perceptions of Rishies and Siddhas.
This much is the standard stuff. 


However it has been interpreted as a kind of FATALISM-- one CANNOT win the FATE, the Karma. It has also been used to justify caste distinctions, sex discriminations and other social malpractices and injustices. If a person is born of a higher caste it said it is all because of the past karma and therefore no one can question it etc. . Such defeatist interpretation has killed all the initiative of the Tamils and Hindus in general and made them socially indifferent to the plights of the poor. When they see a man suffering,the indifference is rationalized by saying that person deserves it because of his own Karma etc. 


But this is contrary to Saiva Siddhanta proper, the way I understand it, for e.g. as that expounded by Meykandar and numerous Siddhas. Whatever handicap we have at birth we CAN OVERCOME them even the evil Karma and attain what they call Kanma Oppu, neutralizing kaanmiyam and rise above it through the GRACE or ARUL of BEING. There are actions that elicit aruL over and above karmic traces and such actions CAN ANNUL every limitation imposed by the Praarthta Kanmam etc. This line of thinking about actions and their effects is NOT popular at all. 


In order to drive in this point I have proposed a NEW THEORY OF ACTION in my Siddhanta TiruneRi a small book I wrote more than 20 years ago. 


Actions must be seen in terms of how ARUL is elicited, the engracing processes are augmented. The uzaRci vinaikaL are actions that are FOR self and as such they are circulatory, forever in the clutches of sanjitham, aakamiyam,  praartham etc. The kazaRci vinaikaL are the LEARNING kind of actions in which the mummalam gets destroyed along with elicitations of higher kind of Karmic traces that serve to bring some improvement through enlightenment. Then we have the Uzacci vinaikaL, actions which bring about EVOLUTIONARY changes and hence transformations into the higher kind of individuals. Then we have the Malarcci VinaikaL which are NO MORE with self-agency but only with DIVINE-agency. Such actions are CIVAC SEYAL and such actions bring about the releasement from Karma. 

Of course ThoNdu, service to society,  is sivac ceyal par excellence and the thoNdu type actions will result in overcoming the ill effects of all past Karma. This was the model of religious life presented by our Nayanmars and Azwars who were all for human equality and which is almost dead now. 


Well over and above these we also have the Viizcci vinaikaL, actions done under the pull of mummalam especially aaNavam. The karmic traces elicited by such actions is the source of miseries, death, disease, mental disorders etc. This is because instead of increasing ARUL they not only diminish it but INCREASE the presence of aaNaavam Malam that which causes DEATH. Chronic alcoholism, criminality, carnal sexuality, theft, gangsterism etc are of this type 
 

Now this view has another dimension to it: the Psychodynamic Theory of Motivations far more differentiated than that of Freud or even Jung. 


The credit for developing this must go to the Siddhas. Probably it originates from Meykandar’s observation that BEING pulls all psychic entities unto Itself like a magnet would pieces of iron in its vicinity. 


BEING establishes non-neutralizable PULL  or a TROPISM unto itself and which is experienced by all human beings as various kinds of wants, interests and desires. 

We have :

1. Lumenotropism  (Ida kalai Nadi) , 
2. Charmenotropism  (Pingkalai Nadi) and 
3. Numenotropism  (the Suzi munai Nadi). 

But grounding all these are foundational Muktotropism (Guru Nadi) And above all these and as opposed to them is the Giggotropism (MaraNa Nadi), that which is the source of evil, death depressions distress etc. 


They correspond roughly to Freud's Eros (Charmenotropism), Kratos ( Lumenotropism) and Thanathos (Giggotropism) The rest are not available as Freud did NOT recognize the reality of BEING. 

The above class of actions can be understood as arising through these kinds of psychodynamics. 


What is fascinating is that the Muktropism is there at the deepest recesses of the Human Mind IRRESPECTIVE of all differences in religion, culture etc And furthermore they are empirically determinable with the use of the ACCESS Tests that I have discovered.


I can go on. But the most important thing is that as long as we continue to perform the Kazarcci, Uzcci and Malarcci type of actions we are assured of all the good things in life including longevity, higher personal standing, happiness etc. 


We NEED NOT BE A PRISONER to the Karma that comes along with the present birth. 


The religious life the Siddhas recommended includes both mental and physical well-being without which no one can function effectively in the world including the economical and socio-political. 
I have to emphasize these dimensions of Karma Theory for it has been submerged and made a tool for the indolence and complacency so characteristic of Tamil mind today. 


ULLAGANAR
(11-4-2003, AG)

Note : Charmenortopism, Numenotropism, Luminotropism and Giggotropism are words coined by Ullaganar for he couldn't find an English equivalent.

( editing and re-paragraphing by his student ) 

( image taken from https://buddhaweekly.com/ with thanks )
                                                    

Hostility between Sanskrit and Tamil, is there a need?

I don't think there need to be any hostility between Sanskrit and Tamil

and in fact there never was till recent times especially after the

Europeans isolated Sanskrit and identified it with European languages on

very meager evidences as already pointed out by Aurobindo and many others

scholars.

I was first very surprised to note that Sumerian was a strange  kind of

Tamil, something I can understand with some help from the translations. Then

I collected more than 30 scholarly books on Sumerian and made intensive

studies on all aspects and convinced myself that it is Archaic Tamil. 

It is only after this that I saw the language of Purusha, Suktam, Rig Veda

and so forth is in fact a later derivative of this Archaic Tamil and hence

Rigkrit, the earlier version from which Sanskrit came into being is another

branch of Sumero Tamil. Rigkrit is closer to Archaic Tamil than Sanskrit.

Now I am in the process of showing that the language of Bagavath Gita is

also Archaic Tamil.

I think in ancient days the Tamil scholars must have known this for there

was no antagonism between them and both languages were cultivated in the

Tamil soil. In fact if you count the number of Sanskrit texts produced in

Tamil Nadu it may outnumber all those produced outside.

Of course there was some rivalry but that was during the times of Buddhist and

Jains when Tamil was being uprooted. But the most flamboyant person who

brought back Tamil is Sambantar, a Vedic Brahmanah of Kaundiya gotra and who

called himself Tamil Virakan etc.

Now if Sanskrit is a branch of Archaic Tamil then so are the Prakrit

languages of India and hence most of the Indian languages.

I also feel that the division of Indian languages into IndoAryan and

Dravidian is untenable. This is something I am trying to show by showing the

grammar of Sanskrit is substantially the same as Tamil and that both are

essentially agglutinative languages. Actually this is not new -- the 17th

cent Pirayoka Vivekam written in Tamil by a Brahmanah scholar effectively

says it.

My progress is slow because of various demands being made on me. But in due

course I will attend to all these.

I have to put up with ridicule form both sides-- the Tamil loving "pure

Tamils" and Sanskrit loving Brahmanahs and others. But I believe I am in

truth and hence also believe "satyam eva jayate" i.e "uNmaiyee ulakaaLum"

There is already a paradigm shift with the study of Sumerian , an Archaic

Tamil, playing a central role in Indological studies. 

The future is promising.

ULLAGANAR

( 11-4-2003, AG )

( editing and re-paragraphing by his student )

The semiotics of the Snake

The aRputat Tiruvantaati of Punitavatiyaar

puuNaaka onRu punaintonRu poGkaLin
naaNaaka meenmiLira nakamaittuk - kooNaakam
ponmudimeeR cuuduvatu mellaam poRiyiliyeeR(ku)
enmudivataaka ivar
 


Meaning:

For me who is still in the Darkness of Ignorance, the meanings are NOT clear at all as to why BEING (Siva) discloses Himself as the wearer of various kinds of snakes, one as an ornament on the chest, another and a violent one on his tiger skin waist and another a large one on His head. The metaphysical significations of these are not clear to me at all.

Comments:

Punitavati is still locked with her semiotics of the Snake that stands as an element in iconographic representations but here in the very presentational form of BEING, the muurttam.


She declares that in her ignorance, she is perplexed as to their meanings, is already hinting at the meanings for she isolates this symbolism as something very meaningful though she is not clear as to what is communicated.  Certainly something deep and profound is communicated and she hints at their meanings though describing the varying forms of snake in relation to the anatomy.


The Snake, a ubiquitous symbol of the Coiled Power, the ENERGY that is NOT just physical but also psychical is the snake of deep dreams, mythologies and captured as iconographic feature of not only Siva and VishNu but also many other deities


The golden snake that rustles as a chain on the neck is the form of Libido that establishes Pure Love as the bond that establishes social cohesion of self with others. The chest is the location of the heart and the libido of the heart appears as the FEELINGS of Pure Love and which is source of existential happiness. He who is capable of LOVE unto all, do not suffer existential anguish of whatever kind.


The live and hissing snake on the waist and around the attire of Tiger Skin is the form of Coiled Power that emerges as sexual libido along with Violence. The sexual dynamics always comes with immense possessiveness and always violent both in the males and females.  This is something Punitavati had personal experience of and which with immense struggle she had overcome and because of which she became a ghost, living but dead to the enticements of worldly pleasures.


The large snake, the KooL Nagam on the head that Siva wears stands for the psychic energy that underlies the mental, the metaphysical excursions in which remote seeing or transductive perceptions become what are cognised and analysed. This is also the Aticeedan of VishNu sleeping over which he enjoys the ARituyil or Yoganidra  the transductive perceptions that make available the seeing of the concealed and hidden.


But what does Punitavati communicate in describing these different kinds of snake on one of the muurttams of Siva?


The Coiled Power, the 'me' (Tamil: moy) of the Sumerians and which is lorded over by In-anna, the Generatrix of all is the Pure Energy and which allows being transformed into various forms. Just like the same energy is transformed into heat by electric iron and light by the electric bulb so there are YANTRAS, translating machineries of various kinds within the body of an individual. 


These snakes at the various locations of the body are such yantras, which are actually mantra complexes (probably as softwares in the brain) that transform the energy when become available into the above sorts.


ULLAGANAR
( 2-8-2002, AT )
 
( editing and re-paragraphing by his student)