The Science of Tamil language and its universal principles - Part 3

Talk by Dr Sivakumar, University Science Malaysia

The Science of Tamil language and its universal principles - Part 2

Talk by Dr Sivakumar, University Science Malaysia.

The Science of Tamil language and its universal principles - Part 1

Talk by Dr Sivakumar, University Science Malaysia.

The Mantra Geometry of the Temple






The monument that stands as a TEMPLE is a scripture in plastic form and which stands, because of that,  as different from other architectural marvels like palaces, banks, commercial complexes and so forth. What distinguishes the temple is the presence of the SACRED as the aura that prevails there and which strikes anyone who beholds it even in a superficial way. All these happens because BEING discloses Himself through the concrete to EDUCATE the unwary about His presence.


Now in this verse Tirumular takes the Temple, the enclosure, to be the very BODY of BEING that has the Logos AUM itself at the deepest level as its cause and where the mystic rays create the Six Atara Cakras where within each the Panjcakkaram si-vaa-ya-na-ma, activate the five folds processes that lead the anmas into Njanam, the Absolute Metaphysical Illumination that would redeem the soul.


Thus the TEMPLE is not only a TEXT but also a SCRIPTURE only that it is written out of stones, copper and such other metals and NOT by man but by BEING Himself. The idols, their shapes and color, the mythical themes, the sounds of the bell and such other musical instruments, the mantras recited and so forth ANNOUNCE the presence of BEING.


Now why should the Temple architecture be associated with the Six Atara Cakras?


By the very structure and activating principles, the Temple ACTIVATES the Cakras within the anmas, each in accordance with his own pakkuvam or spiritual readiness but all of them capable of being understood as belonging to these Cakras. The lowest may still be in Mulatara and the highest in the Aknja and so forth.


920.

irun_ta ivvaddam irumuunRi reekai
irun_ta vatanuL ireekai yain_taaka
irun_ta aRaikaL irupattanj caaka
irun_ta aRaiyonRil eytum akaaramee.



Meaning:

The Temple considered as the geometrical body of BEING, the globe, stands separated into six compartments or existential abodes (Aataarat Talam) by six rays of light. Now within these penetrate the rays of mantras Si-Vaa-Ya-Na-Ma (serving to illuminate the mind metaphysically). This mantra complex in turn by a process of permutations creates 25 divisions, a division for each aksara. Now as the Deep Structure of all these stands the syllable akaaram (or Aum)


Comments:

It was mentioned that the temple is a SS where as a matter of fact the DS is the Panjcakkaram with BEING standing there as the source of the spiritual elements creating the aura of the sacred about the temple. The Temple is the body of BEING. The vaddam can be the circle, globe or even more appropriately the ENCLOSURE. Earlier it was explained that as the Gross Body of BEING, the temple has the power to activate the five fold processes of presencing, sustaining, annihilating and all these through disclosing and concealing BEING, the Panjcakrittiyam.


Now in this verse,  it is further explained that the Primordial Logos Aum or simply the akaaram stands as the Deepest Structure but beneath the 25 fields created by the permutations of the mantra si-vaa-ya-na-ma. Thus it turns out that the Temple is a presentation of Om itself and hence BEING Himself who does not stand different and distinct from that.

It is also noted that these five fold processes are compartmentalized into the Six Atara Cakras, the Muulataaram and so forth. The five processes are enacted within each one of these divisions and which are created rays invisible to the eyes.



ULLAGANAR

( editing and re-paragraphing by his student )

The Temple as a Manifest Form of BEING

The Temple as a Manifest Form of BEING

The Hermeneutic investigations into the dynamics of UNDERSTANDING, how by various processes, the human understanding initially full of IGNORANCE or metaphysical DARKNESS becomes gradually ILLUMINATED, is taken up here by Tirumular in relation to the TEMPLE, the central feature of Agamic Hinduism which has survived despite many revolutionary changes, severe attacks and so forth from the ancient days. Temple hymns are sung to this day  as they were during the times of the Sumerian En Hudu Anna (c. 2200 BC). Temples continued to be built all over the world even now as was the case throughout the history.


Each time a temple is erected, the presence of BEING is acknowledged.


This should not be surprising for, if we are to believe Tirumular, the TEMPLES are ways BEING presents Himself and hence one can say a kind of AVATARA of BEING Himself. And since BEING is indestructible so would be the temples. 


But temples as such have the aura of the sacred and which makes some pray while others destroy them.


Why is this so?


Tirumular explains it in the following verse as below.



919

aalaya maaka  amarn_ta panjcaakkaram
aalaya maaka amarn_tavit tuulam pooy
aalaya maaka vaRikinRa cuukkumam
aalaya maaka amarn_tirun_ taaneeMeaning:


BEING stands as Temple of the physical elements (capable of being perceived by all with the senses five). But this is only the Surface Structure( tuulam) and when the seeing goes into the depths and sees the Deep Structure (cuukkumam) that remains hidden and which configures the external shape of the Temple, one can see BEING standing there as the cause of it all.


Comments:

The etymology of the word 'aalayam' is uncertain. It could be from 'aal' meaning to spread out extensively. It could also mean the power as in aal-al> aaRRal. It could also be from 'aal' meaning the Bodhi Tree. Whatever the etymological roots, it is clear that for Tirumular it is a SHAPE of BEING Himself, BEING showing Himself in a way so that even the ordinary human beings are sensitized on some aspects of the Depths. 


In delineating how the Temple has the character of the SACRED, he brings the hermeneutic notions of TEXT with duality of structure -the Deep Structure (DS) and Surface Structure (SS). The DS of a temple is the mantra complex si-vaa-ya-na-ma and which is a differentiated form of the undifferentiated and primordial Logos Om. These mantras are indicative of the FIVE fold processes of presencing, sustaining, withdrawing and as super-ordinate to them that of disclosing and concealing Himself. BEING is so uncanny that unless He chooses to disclose Himself, we have no way of sensing His presence. And it so happens that out of His aruL and nothing else He chooses to disclose His presence through causing there to arise the temples as such. Each a time a temple arises on the horizon, BEING makes Himself present there making the locality itself sacred.


This is the PROOF of the reality of BEING.


The visible form of the Temple as gross shapes (tuulam) of the subtle (cuukkumam) have certain aura special to it and the source of which is BEING Himself. At the deepest level of all living temples is BEING Himself who creates the aura that lead even ordinary individuals sense the sacred there and which does the FIVE processes - discloses a metaphysical truth, sustains it, annihilates the earlier and through these makes a person see some aspects of the divine and realize that  there are other aspects still hidden or concealed.



ULLAGANAR

( Editing and re-paragraphing by his student )

Modern Science vs Agamic Science : Which is theology ? Part 4

Talk byDr Sivakumar, University Science Malaysia.

Modern Science vs Agamic Science : Which is theology ? Part 3

Talk by Dr Sivakumar, University Science Malaysia

Modern Science vs Agamic Science : Which is theology ? Part 2

Talk by Dr Sivakumar, University Science Malaysia.

Dr Sivakumar highlights the major weaknesses in modern science. He explains that the investigation of modern science doesn't go beyond the material / object investigation.

Modern Science vs Agamic Science : Which is theology ? Part 1

Talk by Dr Sivakumar, University Science Malaysia.

Dr Sivakumar talks about the modern science aka rationalist and how it compares with agamic science. He talks about the major weaknesses in modern science.

Experiencing Truth and Mental Cure - A Tamil Perspective

Experiencing Truth and Mental Cure

It is not an accident that Tirumular ( cir 5th CE ) in the course of seeking the roots of meaningful behavior  by way understanding behavior in general  comes to  investigations about TRUTH experiences , how there comes to be experience of truth with apodictic certainly as such. 


In the tradition of hermeneutics of Tolkaapiyam, this was first articulated as an understanding freed of prejudices ( vinaiying niingki viLangkiya aRivu). 


When we raise questions about how this kind of understanding is possible at all, then we reach a metaphysical ground even deeper and it is at this point that we come to note the presence of aruL as that which confers such truth experiences that come along with the feeling that it is the  case beyond any doubt, something that was also discovered by Descartes in the West.


The word aruL is perhaps etymologically related to  'sar, sur" and 'uL' and the compound 'sar-uL" may mean a spontaneous flow ( sar > ar) that lights up or illuminates ( uL> oL: light). Thus there is aruL as a factor of the cognitional processes naturally available in the world which by dispelling doubts, uncertainties, ambiguities and so forth in the mental plane,  makes one feel what is experienced is truth and not some kind of falsity. The word for TRUTH in Tamil uNmai is also ultimately derived from 'uL' meaning light,  radiance and so forth.


However the most fascinating aspect of Tirumular's view on this that makes it immensely relevant for psychology is that this TRUTH EXPERIENCE is also that which confers both mental and physical well being. This is NOT psychologism as the positivists would say but rather a statement that notes that the experience of falsities, ambiguities, doubts and in the extreme cases illusions, delusions and so forth are  unhealthy not only mentally but also physically. When the soul is 'dirty" not only will it be unhappy with a lot of mental tortures  but there will also be physical ailments perhaps in the form of psychosomatic diseases.
 

More in the notes below: 


1978 ( Romanised  Tamil )

aruL engkumaana aLavai aRiyaar
aruLai nukara amutaanatun teeraar
aruL aingkarumattiRku aticuukkam unnaar
aruL engkung kaNNaanatu aar aRivaar.



Meaning:


The ordinary individuals do not seem to know that it is aruL that becomes the measure of TRUTH in all states of consciousness -- the wakeful , dream states and so forth. They also do not seem to appreciate that it is the experiencing of truths that serve as the ambrosia that would grant both good mental and physical health. And furthermore they do not reflect and understand that ultimately it is  aruL that remains  the source of the the five fold  para-praxis that pervades the whole universe. And furthermore they don't seem to be aware also the fact that it is aruL that serves as the eyes for the all the creatures that would enable them to SEE as such and generate consciousness.



Commentary:


Perhaps this is one most powerful verses in the whole corpus of Tirumantiram and historically  also one of most influential and which led to the recovery of Hermeneutic Logic  as part of the Saiva Siddhanta  metaphysics.


The concern is  the experience of TRUTH and this verse provides an interesting analysis of it within the context of analysis of behavior , behavior as praxis, as actions and within that the source of Meaningful Behavior with which this train of thoughts begin. It was noted that it is aruL that provides  a sequence of MEANINGS, the ought that forms the That-For-Which existence is.


Now it is being stated that such MEANINGS that ground and stabilize behavior are in fact TRUTH experiences and that such truth experiences pervade the whole gamut of human experience , the conscious as well as unconscious.


Why this important?


This immediately rules out Naiyaayika position that truths are products of certain procedures applied CONSCIOUSLY by the human intellect and hence something that belongs to the intellectual capabilities of man. This notion is implicit in the Naiyayika claim that " pramaa karaNam piramaaNam" : the piramaaNas are those which genrate truths on being applied. It is in this vein that they claim  Pratyaksa ( perception) Anumana ( inference) and Agama ( scriptural texts) are PiramaaNa. But here there is obviously confusing the notion of reliability with VALIDITY. All these ways of gaining consciousness may be reliable but not necessarily VALID for in each one of these ways there can be  errors and hence  falsities too.


We belief that a certain perception or reasoning or metaphysical understanding is  VALID on grounds other than the manner in which they are arrived at. Tirumular maintains here it is  the FLOW of aruL in whatever modes of experiences that leads us to exclaim that a certain  experience currently being experienced is that of TRUTH and NOT falsity.


The criteria for TRUTH is NOT just logical or epistemological  but also PSYCHOLOGICAL. The TRUTH experience in being illuminating, in being destructive of the inner darkness and metaphysical blindness is also MEDICINAL -- it brings about both good mental and physical health. As truths after truths are experienced the HEALTH improves and  a person also GROWS in his personality and thereby becomes healthier as a person.


The Para-Praxis are the activities of BEING and which are there everywhere and all the time. It is noted that only those who note and acknowledge the presence of Para-Praxis as such can understand that there is this aruL even as the ground of these activities and hence understand BEING Himself as aruLon, the most munificent and benign.


Then another observation comes along with this. When we take for analysis not sensing but the SEEING and access it as the most primordial act that confers consciousness , it turns out to  that at the deepest level it is also  an expression of aruL. There cannot  be SEEING as such in the world if not for the presence of aruL in the world.



.ULLAGANAR

( editing and re-paragraphing by his student )

The failure of the modern western logic - Part 3

Talk by Dr Sivakumar, University Science Malaysia

The failure of the western modern logic - Part 2

Talk by DR Sivakumar, University Science Malaysia.

The failure of the modern western logic - Part 1

Talk by Dr Sivakumar, University Science Malaysia, explaining why the western logic is a failure.

Hermeneutic Operative Calculus

http://aip.scitation.org/doi/pdf/10.1063/1.4887584

Logical Operative Processes of Semantic Grammar (of Tholkaapiyam ) for Machine Interpretation

file:///C:/Users/Admin/Downloads/IALP+2014++Logical+Operative+Processes+of+Semantic+Grammar.pdf