07:29, 1 பெப்ரவரி 2013 இல் Ulagankmy

2013-02-01T07:29:23Z

Ulagankmy: புதிய பக்கம்:
'''AruNandi's Deconstruction of Lokayata.''' '''Translation with commentray by Dr K.Loganathan 2004'''
The Great AruNandi Sivaccaariyar takes up f…

2013-02-01T07:23:07Z

புதிய பக்கம்: <br>'''AruNandi's Deconstruction of Lokayata.''' '''Translation with commentray by Dr K.Loganathan 2004''' <br>The Great AruNandi Sivaccaariyar takes up f…

மாற்றங்களைக் காட்டு

@@ வரிசை 1: / வரிசை 1: @@
 &nbsp;<br>'''AruNandi's Deconstruction of Lokayata.'''
-'''Translation with commentray by Dr K.Loganathan 2004'''
+'''Translation with commentary by Dr K.Loganathan 2004'''
 <br>The Great AruNandi Sivaccaariyar takes up first the Lokayatas , the Naturalists or Materialists for his deconstruction. As typical of him in this whole book, he first describes the essences and then deconstructs them. This Lokayatas are very ancient and were probably known as Butavaati those who believed in the reality of only the Panca Buutaas- the basic elements five - Space Water Fire Wind and Earth. Throughout the ages this Lokayata has been quite popular as it is even to-day called Logical Positivism and so forth.
 This may the AintiRam said of Tolkaappiyar meaning perhaps Tolkaappiyar was a beiever in a philosophy of Panca Buutaas.
 AruNandi begins his massive Parapakkam, the side of darsanas that are deconstructed first with the Lokayatas and then moves systematically towards Buddhism Jainism Vedism and so forth
 This method of philosophy is also quite ancient in Dravidian circles where even during the SaGkam period there were Paddi ManRams , halls of fierce debates for such purposes.
 In this treatise AruNandi provides a positive description of Lokayata doctrines in verses 12 to 32. Then he begins his devastating critique in the verses 33 to 63. I have translated all these verses and written my own commentaries both in Tamil and English using the traditional commentaries in Tamil as my guide.
 Loga<br>
+Civanjaan Cittiyaar&nbsp;: On Lokayata.
 Civanjaan Cittiyaar : On Lokayata.
 The Philosophy fo the Lokayatas or Naturalists
@@ வரிசை 73: / வரிசை 73: @@
 ceytidum kanmamellaam ceytavar tammaip paRRi <br>eytidum ennil ingkee maayntidum eeyvatu engngan? <br>meytaru tuulangkedduc cuukkumaay meevu ennil <br>aiaynee tiibam poonaal atanoLi yaavatuNdoo?
-When actions are effected , depending upon their moral qualities, if it is said the consequences of these actions remain deposited in the soul of the person and appear as benign or evil happenings to him either later in life or in the subsequent rebirths as Piraarta Kanmam, then when everything in life disappear immediately after they are formed like bubbles in water, how can there be anything subsistent ? Now if you say that matters that stand gross now become subtle and hence invisible and such are action-consequences and they are carried over to the next birth thus , then it is equivalent to saying that the light of the flame reappears after the flame is extinguished. How can that be?
+When actions are effected , depending upon their moral qualities, if it is said the consequences of these actions remain deposited in the soul of the person and appear as benign or evil happenings to him either later in life or in the subsequent rebirths as Piraarta Kanmam, then when everything in life disappear immediately after they are formed like bubbles in water, how can there be anything subsistent&nbsp;? Now if you say that matters that stand gross now become subtle and hence invisible and such are action-consequences and they are carried over to the next birth thus , then it is equivalent to saying that the light of the flame reappears after the flame is extinguished. How can that be?
 Notes:
@@ வரிசை 119: / வரிசை 119: @@
 NOTES:
 Now begins the denial of the reality of the anma, the psychic entity which is said to be a pure imagination, a fiction of an aberrant mind because it is UNAVAILABLE for sensory perception . In other words the statement that "There is anma as distinct from the body" is equated with statements such as " The boundary of this country is the horns of a hare" etc. <br>This stand by the Lokayata as even with the current scientistics, disallows anything Hermeneutical , that the scientific cannot be anything other than that which allows sensory perceptions or instrumental measurements . What cannot be perceived with the senses or measured with instruments and hence statistically deduced cannot be considered real. And since the psychic entity does not allow measurements through instruments it is said to be a false construct with no basis in reality. <br>However Saivism that works with Hermeneutic Sciences and which includes the positivistic as pertaining only to physicalistic, accommodates the reality of the anma and also BEING as there in the world. For it takes "seeing" as something distinct from sensing and that which sees is the anma and that which SHOWS for the anma o see is BEING. While the Hermeneutic Logic of Saivism works along the lines of Showing and Seeing, this is denied here by disallowing 'seeing' as distinct from' sensing" <br>
 [[Category:சைவ_சித்தாந்தம்]]

AruNandi's Deconstruction of Lokayata-1 - திருத்த வரலாறு

07:29, 1 பெப்ரவரி 2013 இல் Ulagankmy

Ulagankmy: புதிய பக்கம்: '''AruNandi's Deconstruction of Lokayata.''' '''Translation with commentray by Dr K.Loganathan 2004''' The Great AruNandi Sivaccaariyar takes up f…

Ulagankmy: புதிய பக்கம்:
'''AruNandi's Deconstruction of Lokayata.''' '''Translation with commentray by Dr K.Loganathan 2004'''
The Great AruNandi Sivaccaariyar takes up f…