Durga is Sumero-Tamil - Part 2

Ambal as Puvaneswari: 



There appears to be fundamental difference from the SumeroDravidian days itself in the way the Tamil philosophers comprehended the world. 

While Vaisnavism saw the world as Enlil, Mu-ul-lil, Purusha, PerumaaL or Pemman who hides , as said in the Prusha Suktam, three quarters of Himself and shows only one quarter as the WORLD as whole, Saivism saw the phenomenal world as the WOMAN, the equal half of Siva and which is retained in the notion of Siva as ArdhanaRi, BEING as MAN-WOMEN , the Androgynous reality. Thus Sakti was seen as Puvaaneswari , the World Mother which is also implicit in the notion of In-anna, ie. Ta. iin annai : the Woman who gives birth to everything manifest ( Ta. iin: to give birth to) . Thus implicit in this notion is also the biological activity of giving birth to by a process where the MAN conjugates with the WOMAN and hence BEING as the SOURCE of both the death and rebirth of all.


4. aga-zi-de ki-aga ( Enamoured of the appropriate tiara) nam-en-na tum-ma ( suitable for the high priest-hood) 

*Ta. angka cittee kaama eeNNanam takumma ( Wearing the ornaments that are very beautiful , you appear the most suitable Divine Being)

அங்க சித்தே காம ஏண்ணநம் தகும்ம

5. me-imin-be su sa-du-ga (Whose hand has attained all the "seven " me's)

* Ta. mey iminbee cuur cuuduga ( You wear (as bangles) on your hands all the Powers of the world)
மெய் ஐமின்னே சூர் சூடுக

6. nin-mu me-gal-gal-la sag-kesda-bi za-e-me-en ( Oh my lady , you are the guardian of all the great me's)

*Ta. Ninmoo mey kaLkaLLa caan kaddubi caayee man ( On My Mother! You are the one who can synthesise all these great Powers)

நின்மோ மெய் கள்கள்ளசான் கட்டுபி ஜாயே மான்

7. me mu-il ( You have picked up the me's) me su-zu-se mu-e-la ( you have hung the me's on your hand)

*Ta. mey moo iyal ( You move all the Powers) ( You have hung hte Powers in your hands (as bangles?))

8. me mu-ur (You gathered up the me's) me gaba-zu bi-tab ( you have clasped the me's to your breast)

* Ta. mey moo oor ( You collect together all the Powers) mey paakamcu taippi ( You have clasped all the Powers ( as ornaments) on your breast)

மெய் மோ ஓர் மெய் பாகம்ஜு தைப்பி


I shall contend here pointing only some essentials.

First of all we can link "nin-mu" with the mantra 'namoo' as in "Namoo NaaraayNaaya" where originally 'namoo' as Nin-mu just meant " my Great Mother" or simply " my Great One" but which in course of time became simply a word of praise of God. Similarly we can derive
 " namaste" from this too as a truncated form of " nin-mu as-ti" meaning "let there be the blessings of Mother". Since these phrases are well entrenched in Sk as well as all the Indian languages we can suspect that the Sumerian way of worship of Mother was well entrenched in the whole of India sometime in the deep past.

However philosophically the most interesting phrases are those which occur in the lines 6 , 7 and 8 . 'The description sag-kesda-bi ( Ta. caan kaddubi) means ' the One who binds together, synthesizes the meys or the tatvas" . This can mean that it is the BEING-as- WOMAN who binds together the tatvas and thereby generates the things of the world as well as the world itself. This meaning is very consistent with her being the iin-annai, the Mother who gives birth to all, the Puvanaambigai.

The phrase " me mo il" when taken in the sense of Ta. mey moo iyal , where Ta. iyal means to move, means that this WOMAN is the ones who MOVES all the Powers and hence the Dynamic Force, the Sakti behind everything phenomenal.

The phrase 'me mo or" taken as Ta. mey moo oor would mean that it is Inanna who collects together, cements together or integrates all. Thus it would appear that it Inanna who collects together all the tatvas , synthesizes them and moves them , attributes that are available to this day as part of the metaphysics of Saktaism. 


Loganathan Krishnan @ Ullaganar