Sumerian 'sipa', 'sib' and Tamil 'Siva'
We can provide many evidences to show that this naming of BEING as Siva was already accomplished in Sumerian times itself and hence already a fabric of the metaphysical thinking of SumeroTamils in the deep past.
A phrase that occurs frequently in Sumerian texts is 'sipa sag gig-ga' which is translated as 'the shepherd of the black heads' but a more appropriate translation of which will be 'the savior of the black people' or "the savior who is Black". The word 'sipa' which also occurs as 'sib' might be the root word from which the English terms such as 'shepherd', 'savior', 'save', 'safe' etc. Siva is seen as the saviour. This notion is reinforced in the following occurrence of the term in Sulgi's Mutarbiyam ( Hymn B)
73. sipa ildum-ma-bi su-bi hu-mu-dug
(and) for the shepherds and pack dogs it was a pleasant (time)
sipa ez.tummabi suubi tukkummu
74. u-me-da u-ul-li-a-se
(though) always and always
uLmai-odu uu uuziya see
Here clearly the translation of the first line is not only inappropriate but also inconsistent with the second. The second line means 'being there really until the time of (uu), uuzi the total destruction of the world. And since total destruction is being talked about, the ildum-ma , has to be those which thus destroyed and thus things that remain as there in the world and hence ezu-tumma, that which have arisen, brought into being-there . Hence we can see sipa (si-ba)is seen that Power bi that does this i.e ezu-tumma.
We can provide many evidences to show that this naming of BEING as Siva was already accomplished in Sumerian times itself and hence already a fabric of the metaphysical thinking of SumeroTamils in the deep past.
A phrase that occurs frequently in Sumerian texts is 'sipa sag gig-ga' which is translated as 'the shepherd of the black heads' but a more appropriate translation of which will be 'the savior of the black people' or "the savior who is Black". The word 'sipa' which also occurs as 'sib' might be the root word from which the English terms such as 'shepherd', 'savior', 'save', 'safe' etc. Siva is seen as the saviour. This notion is reinforced in the following occurrence of the term in Sulgi's Mutarbiyam ( Hymn B)
73. sipa ildum-ma-bi su-bi hu-mu-dug
(and) for the shepherds and pack dogs it was a pleasant (time)
sipa ez.tummabi suubi tukkummu
74. u-me-da u-ul-li-a-se
(though) always and always
uLmai-odu uu uuziya see
Here clearly the translation of the first line is not only inappropriate but also inconsistent with the second. The second line means 'being there really until the time of (uu), uuzi the total destruction of the world. And since total destruction is being talked about, the ildum-ma , has to be those which thus destroyed and thus things that remain as there in the world and hence ezu-tumma, that which have arisen, brought into being-there . Hence we can see sipa (si-ba)is seen that Power bi that does this i.e ezu-tumma.
Now it is possible that the POWER that is the agent of the genesis of all and their continuous presence there , should also be considered that which destroys all. With this we have the notion of Siva as 'sangaara-karaNanakiya mutal' , an insight that is explicated in great details and subtlety in the Civanjanabotham of Meykandar.
>>>>>>>>>Now it may be possible that it is this 'si-pa', 'si-ba' that has become 'si-va' and in conjunction with 'ya' self the Si-Vaa_Ya.
Now what about the 'Na-Ma'?
I suspect that this can be traced to Sumerian 'nam' as in 'nam-tar-ra', 'nam-en-na', 'nam-lugal-la' etc and which means the 'essence' , that which confers an identity. This exists in Tamil as 'nayam ' as Tol nan-nayam etc. Perhaps it is also linked to Sanskrit 'naamam', name but with the primordial meaning of an identity.
.
ULLAGANAR
( 3-1-2005, AG )
( editing and re-paragraphing by his student )
( photo taken from https://pixabay.com/
( photo taken from https://pixabay.com/
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