Karma, Dharma and their Sumero-Dravidian Origins

If we are to single out some metaphysical concepts that characterize not only Hinduism but the whole range of metaphysical thoughts , the various Darsanas that constitutes the essence of Indian Civilization, they would include Karma and Dharma though may not other metaphysical notions such as the truth of anmas and BEING and various kinds of binders also as anati, unoriginated as the Saivites would hold in terms of their Fundamental Ontology. And it is interesting that both concepts are well developed and was the foundation of existential philosophy of the SumeroDravidians even during the Third Millennium B.C. . It just goes to show that the fabric of Indian civilization is basically  Dravidian and that the metaphysical dramas in the Indian soil was a continuation of those that took place in the Sumerian soil. 

This is borne out by almost all the classical texts of the Sumerians written during the Third Millennium but I shall content here with pointing it out as it is presented in Sulgi's hymn Mutariibiyam ( Hymn B) , certainly one of most metaphysically interesting piece of literature. Sulgi was a King who had to wage wars not only with the enemies of Sumer, the Sabarians from the surrounding hills but also with fellow Sumerians who continuously challenged his Power. In the wars he waged both within and without he had to think about the MORAL issues, the rights and wrongs of his actions and why some people are gifted with lasting leadership and some others are not and so forth. It is in course of such political actions that his philosophy that we can call the initial statement of Praximatism was forged to last continuously and NOT to be dismissed as a fiction of the mind but rather adumbrated further and further until recent times. It constitutes the LIVING Philosophy of life of the Saivite Tamils to this day and the Hindus in general in India and throughout the world. 


The Authentic and the Pretenders. 

The following lines are to the point with with regard to this. 


334. lugal-nig-ga-e nig bi-in-si-ga-am )The King, who (having seen) my deeds, (tried) to imitate them) 

*Ta. uLugaL niika mika eeyin ceykuva aam ( The lowly kind of Kings would do the wrong actions abundantly) 

335. aga-ni (d) An-ne ba-ra-ba-ta-an-il (An did not upraise his crown) 

* Ta. angki nii aaNNee piRa paddaan iyal ( An did not raise the crown of (such) pretenders) 

336 gidri -ni bara-nam-lugal-la-ta ba-ra-ba-ta-e-de (Did not produce his scepter from the royal throne) 

*Ta. tikiri nii piRa namuLukaLattu paraNbittu edee ( HE (aaN) did not raise the royal symbol from the daise of true kingship) 

337. kala-ga nam-ku-zu gestu si-ma-me-en ((But) deeds of bravery, wisdom and intelligence have been given to me) 

*Ta. kaaLaka koosuunam kestu ciiyimma maan ( But bravery divine understanding and deep insights He (aan) blessed me with (abundantly) 


338. nig-gal-gal-ga zag-bi- til-la (Who have accomplished great enterprises) 

*Ta. mika kaLkaLLa ngaan caakaibi tilla ( so that I can accomplish great things to the limit of my ability)


The text outlines what are the really brave acts that are impelled by deep insights in truth ( nam-ku-zu) and metaphysical understanding ( gestu) and for forth. 


Ethics and Karma:

What is important here is the presence of ETHICS as such and the need to do the GOOD in order to get the favor of aaN, the ONE BEING above all. The false , the mere pretenders CANNOT CHEAT with such pretenses and BEING who knows the TRUTH, will not raise their crown and scepter and hence they will NOT continue with their political leadership, no matter how hard they try. Behind and ABOVE the political machinations of man stands the rule of aaN, BEING and it would transpire that the FALSE will not be sustained but rather thrown out .

This linkage of MORAL values with actions has been analyzed in terms of the notion of 'iruvinai' in Saiva Siddhnata literature, a term that really means 'double action' and which really means "ethical judgments' as all judgments involve the application of a value and because of which a DECISION is made and a possible course of action continued or discontinued.

Sulgi is very clear that in view of his AUTHENTIC and truly ethical actions not only was kingship sustained by aaN, but also get blessed with indomitable courage, deep insights and metaphysical wisdom. With this we have the central notion of Praximatism, the Karma Theory : the Grace floods the anmas that persist in actions that are good and beneficial to mankind as a whole ( that Sulgi details in other places). Thus GOOD and the RIGHT kind of actions , the PuNNiyam as they are called now, disclose themselves as actions that are GRACE eliciting and hence actions that sustain political leadership by providing the necessary talents. While the False decay and gets thrown out or marginalized, the TRUE one prospers continues and accomplishes more and more.

Thus the notions of PuNNiyam and Paavam, the ethically right and wrong kinds of actions, are already here though not perhaps articulated explicitly with appropriate names. (Perhaps already available but I have not come across them yet) 


Dr Loganathan Krishnan @ Ullaganar