Durga is Sumero-Tamil - Part 3 ( Final )

The Sakti in Saivism.


The parallels to these notions are available in abundance in Tamil, Sanskrit and other Indian languages and from ancient days itself. What is interesting to note is also the fact that even though the Semitic faiths had this Sumerian metaphysics , the references to the WOMAN is not available to the degree they are in the Indian which parallels and constitutes a CONTINUATION of the Sumerian and hence Agamism.

The Fourth Tantra of Tirumular's Tirumantiram constitutes a record of all subsequent developments of such ideas and which are part of the fabric of metaphysical thinking of the Tamils to this day. However I shall content here just quoting a verse from Arunandi's Civanjaana Cittiyaar ( 13th cent A.D) just to indicate how vibrant these ideas are to this day.



3 . Parapakkam


iican aruL iccai aRivu iyaRRal inbam
ilayamodu pookam atikaaramaakit
teecu aruvam aruvuruvam uruvamaakit
teeviyumaayt teecodu celvamaakit
peecariya uyiraiyellaam peRRu nookkip
perumpookam avaiyaLittup piRappinaiyum ozittiddu
aacakalum adiyar uLLattu appanudan irukkum
annaiyarut paatamalar cenni vaippaam


Meaning

The Primordial Energy, the POWER of BEING emerges as Grace , the WOMAN who takes the forms of libidinal cognitional and the kinematic energies. Also the various kinds of experiential states of worldly indulgences , standing detached from them and rising ABOVE them. In addition to these there are forms of transformations whereby things that are totally abstract, concrete-abstract and totally concrete are also obtained. This same Power also becomes the feminine archetypes and through which bliss is provided for the creatures through worldly riches as well as metaphysical illuminations. The Power that takes all these forms and thus emerges as the MOTHER of all and who also destroys the given existence only to provide another one , is present as the ever non-absenting half of BEING who makes His presence felt in the hearts of the Pure. We forever remember the Lotus Feet of this WOMAN by keeping them in our head.


iican aruL iccai aRivu iyaRRal inbam : The Sakthi of BEING emerges as the libidinal cognitional and kinetic forms of energy that produce happiness;

ilayamodu pookam atikaaramaakit : provides the experiential states of indulgence abstentions and rising above

teecu aruvam aruvuruvam uruvamakit : becomes the somehow intuitable abstract abtract-concrete and concrete forms;

teeviyumaayt teecodu celvamaakit : it also becomes the Feminine archetypal forms that provide riches along withproviding metaphysical illuminations;

peecariya uyiraiyellaam peRRu nookkip : also provide existence for the countless number of creatures with due concern;

perumpookam avaiyaLittup piRappinaiyum ozittiddu: having provided an immense range of pleasures , she also dissolves existence (just to provide another);

aacakalum adiyar uLLattu appanudan irukkum : SHE is with the MAN who discloses Himself in the heart of the Pure

annai yarut paatamalar cenni vaippaam : we shall keep forever in our head the Lotus Feet of Grace of this Mother

NOTES:

The WOMAN and hence the feminine aspects of Reality are never neglected in Saivism which goes out of the way to emphasize the Androgynous Form of BEING. The WOMAN in itself is the Primordial Energy that cannot be destroyed but only transformed into the various forms as outlined comprehensively as above which includes the depth psychological, cognitive psychological as well as physical.


One of the most peculiar concepts in religion is that of DESTRUCTION and many are appalled at the idea of BEING being destructive for it appears to be inconsistent with the real divine essence. Saivism interestingly enough right from its Sumerian times seems to have been preoccupied with this notion and along with it that of REGENERATION. These two concepts appear to go together -- destruction - regeneration and because of which Meykandar describes BEING itself as antam-aati , HE who puts to an end and at the same time regenerates all. 

In the Hymn of In-anna of Enhudu Anna there is also descriptions of In-anna who in addition to being the eldest daughter of Su'en, the Moon God and hence the source of regeneration ( dumu-gal su'en-na) is also the devastatrix of the nation antipating the Saivite metaphysics here in its essence.

I shall consider in this essay the different ways in which BEING-as- WOMAN effects the destruction.


Destruction by Poison


This notion is the earliest to be mentioned in the hymn and comes with its counter notion.


9. usumgal-gim kur-ra us ba-e-si ( Like a dragon you have deposited venom on the land)

*Ta. ucumkaLngim kunRa ucu paayici ( Like a large snake you deposit venom on the land)உசும்கள்-ங்இன் குன்ற உசு பாய்ச்சி


10. iskur-gim ki-sig ezinu la-ba-si-gal ( When you roar at the earth like Thunder, no vegetation can stand up to you)

* Ta. icaikoorangim kiizsiikki ezinu ila ba ciikaal (Your destroy the like thunder, no vegetation can grow on such lands )

இசைகோரங்இன் கீழ்சீக்கி எழினு பா சீகால்



11. a-ma-ru kur-bi-ta e-de ( A flood descending from its mountain)

*Ta. amaru kunRabitta izintee ( but you are also the regenerating) Waters descending from the hills)

அமரு குன்றபித்து இழிந்தே



12. sag-kal an-ki-a (d) inanna-bi-me-en ( Oh foremost, you are the Inanna of heaven and earth)

* Ta. caangkaL vaankiiza (d) iiannaabi man ( Oh the Great One, you are really the creatrix of heaven and earth)

சான்கள் வான்கீழ்-அ (தெய்)ஈன்.அன்னாபி மன்



Here the references are clearly that of the growth of vegetation and the poison she deposits on the land is a quality of the land where vegetation cannot grow. It may just be the absence of waters and hence the dry spells the drought it causes. Striking the land with thunder and lightning is another way of destroying -- destroying whatever ALREADY in the land . Thus Inanna when in the mood to destroy not only she annihilates the existing but also PREVENTS to possibility of regeneration, or the growth of vegetation.

But she is also the Flood , the amaru ( Ta. amuri etc) , the waters that descend form the mountains and hence the Power that allows the regeneration, the refreshing. As the flood she is clearly the Ganga who happily flows from the tuft of Civa, a symbolism of BEING where He is seen as the Antam-aati, the destroyer-regenerator and hence the Supreme, the " cangkaara kaaraNaakiya mutal" as Meykandar would put it.


தொடரும்

In-Anna the Durga who Rides a Lion

Below I give the lines where destruction by the forces of Nature are also seen as the workings of Inanna.

13. izi-ne-ne-ra kalam-e seg-ga ( Raining the fanned fire down upon the nation)


*Ta. ejen-ne nirai kalamma ceengkuva ( pour down upon the nation large (uncontrollable) fires) 
எஜினே நிரை களம்மே செங்க(> கெங்க> கங்கை?0



17. kur-gul-gul u-de a ba-e-si ( Devastatrix of the lands, you are lent wings by the storm)

* Ta. kuuRukolkol uuttee aal ba isi ( The devastatrix of the lands, you are given strength by the winds, the Vaayu)

கூறுகொல்கொல் ஊத்தே ஆல் பாயிசி



20. nin-mu ja-pa-ag-ju-se kur i-gurum-gurum-e ( Oh my lady, at the sound of you the lands bow down)

*Ta. ninmoo japam aaku jucee kunRu iikuRuum-kuRuummee ( ")

நின்மோ ஜபம் ஆக்குஜுசே கூறு(குன்று) ஈ குறூம்குறூம்மே



These lines are historically very important. For we have here the phrase 'kur-kul-kul' which with the line of development : 'kur-kul-kul-amma " > kul-amma> kol avvaa> Ta. koRRavai, we end up with the Tamil name for maa-kaaLi whose worship is still widely present as part of Hindu practices all over the world. We have here also the word 'japam' a crucial term in MantrayaNa, that of reciting mantras and pointing out that this practice is Sumero-Dravidian and hence very ancient in its origins.

The word 'eji, ejen" means both 'fire' and 'festival' in Sumerian. Perhaps Tamil "vizaa" is to be derived from the same root : bi-eji-a-a> vi-zi-a-a> vizaa. In Sk this is rendered as 'yajna' but in such terms as 'ejamaan' still retained in their original morphology. This term also has given rise to Ta. yaakam : fire ritual and so forth.

However what is fascinating here is that En Hudu Anna notes something peculiar in connection with the WIND the u-de , derived from the Tamil root 'uu' to blow, in one its basic meanings and from which we have 'uutu' to blow , 'uutai' the wind etc.

The Wind is that which gives 'a ' or Ta. aal, the aaRRal, power even to Inanna. Thus what is being talked about is NOT the physical winds that shape up as destructive storms and so forth but the Metaphyical Wind, the Vaayu , that which MOVES ( vaayu < Ta. paayu, Su. ba-e-si) and hence the metaphysical Power or ENRGIA itself. Inanna is ACTIVE only because she is given the POWER by the Vaayu, the metaphysical winds.

We should note here that it is this notion that is rendered by the word Ta. piraaNan and Sk. praaNa perhaps to be derived from Su. bi-ir-aN-a, the divine Force that causes things to come forth into the world. This may also explain why KundaliNi yoga , the Yoga practices designed to enhance the Coiled Power incorporates piraaNa Yoga or Vasi Yoga as an important component of it. Through regulating and channeling the breathing processes it is believed that the ENERGIA in the body can be augmented and good health with longevity assure

Now the following line is one of the most important as to why InAnna at least in one of her forms is Durga, the Lady who rides the tiger or the lion. In the following line we have In-anna riding a lion.14 an-ne me-si-ma nin ur-ra u-a

Endowed with me's by An lady mounted on a beast

ஆண்ணே மெய் சீயிம்ம நின் ஊர ஓவுஅ

Here 'ur' translated simply a beast is actually 'ur-mah' the  lion and where 'ur> oori is the dog or wolf.  The name for lion 'ur-mah' literally means 'large dog' quite an apt term for lion. Perhaps this is the root of Ta. arimaa: the lion. However what is clear is that In-Anna is Durga She who rides a Lion ( or a Tiger) and  who is actually  given the various powers by An(> aaN) the Supreme God 


Concluding Remarks


It is quite unmistakable that the Sumerian In-Anna is in fact the Mother Goddess who has become not only the Durga of the present day Hindu people but also many other female deities of Hinduism still actively worshipped


Loganathan Krishnan @ Ullaganar