Family Values in Sumerian and Dravidianமரபு விக்கி இருந்துUlagankmy (பேச்சு | பங்களிப்புகள்) பயனரால் செய்யப்பட்ட 07:18, 13 பெப்ரவரி 2011 அன்றிருந்தவாரான திருத்தம் Family Values in Sumerian and Dravidian-1
That Sumerian is Archaic Tamil is a fact and the very readability or recognisability of Sumerian sentences even as they are with all imperfections in transliteration conventions and translations, as Tamil but certainly an Archaic Form of it, is already a proof and evidence but something denied by Western scholars and Brahmanist Brahmins for political reasons. They are both loath to admit that the worlds first literary civilization was developed by the Blacks, the sag gig-ga, the Black People as the Sumerians called themselves and who were already Tamil-speaking by the time they arrived in Sumeria. Now despite all these I want to continue such studies to impress upon the scholarly world how Sumerian is Archaic Tamil and how the culture and religion of the Sumerians is continued even now by the Dravidian folks and also perhaps the whole of India. Now I want to take the immensely fascinating Suruppak’s NeRi(nari), translated as The Moral Instructions, probably to be dated around 3000 BC for a detailed study but focusing upon the anthropology implicit and where I single out the family values. I use a copy as edited by Bendt Alster and published by Akademisk Forlog , Copenhagen 1074. What is surprising is that despite a gap of nearly 5000 years to the present time there is continuity not only in language but also the family value system- those values formulated by Suruppak seem to have shaped the Dravidian ethics and which lasts to this day. Enem Galam and AruG kalam It is interesting that the technical words related to moral instructions are available in Tamil to this day. The Su.nari is quite obviously the Ta. NeRi and where around the 16th cent AD Swami Sivappirakasar (I think) wrote an ethical treatise called Nan NeRi that is still available. The NeRi is the Path , the Way and ARa NeRi is the righteous way put in Prakrit as Dammapada. In line 4 below we have Su. enem galam and which means the precious words- the same concept as in the title of a Jain ethical treatise probably of the 9th cent Ad, AruGkalac Ceppu where ‘ceppu’ means sayings and aruGkalam means a treasure chest of precious stones. The ‘kal’ here means precious stones also one of the meanings in Sumerian Gestu and Ta. Agastiam The Su. gestu stands even now in Tamil as ‘akastiyam, akattiyam’ meaning profound metaphysical insights. Frequently we hear people saying “akastiyam peesaatee” meaning do not talk mystical things. The Su. gestu is related to Tamil Kattu meaning ‘to shout” ‘to recite aloud’ etc. It appears that there was a tradition of incantations, loud recitations of perhaps some oral literature, a habit perhaps retained in the Vedic traditions where even Suruppak is mentioned. The children attending edubba the Tablet house practice gest-gizzal i.e kattu kiiccal : reciting in loud and shrill voice as it happens even now in many Tamil schools.
ஊப கெஸ்த்துதொகு எனம்கலம் எனம் சூவ களம்ம தில்லாம் uuba kestu.toku enam.kalam enimcuuva kaLamma tillaam 5.Suruppak gestu.tuku inim.galam inim.zu-a kalam-ma ti-la-am ( Suruppak - the inelligent one, who made the elaborate words , who knew the (proper) words, and was living in Sumer 5. சூருபாக்கு கெஸ்த்துதொகு எனம்கலம் எனம் சூவ களம்ம தில்லாம் Cuurupaakku kestu.toku enam.kalam enam cuuva kaLamma tillaam. Note: Family Values in Sumerian and Dravidian-2 The lines that follow the above are the ones that show the cultural continuity over and above the quite obvious linguistics. The Father as Guru There is a proverb in Tamil : Tantai col mikka Mantiram illai: There are no mantras( words of advice) that are better that of one;s own father. Almost the same sentiment is expressed in the lines below attesting a cultural continuity to this day. The line 13 below says almost the same : NeRi appaa nika kallaam : the advise of a father is very precious. >>> சூருப்பாக்கே தமுநீ(ன்)ற நன(ம்) முன் உரி-உரி 7. suruppak dumu ubartu.tu-ke 8 zi.u.sud-ra dumu-ni-ra na na-mu-un-ri-ri ( Suruppak, son of Ubartutu, gave instructions to his son Ziusudra) சூருப்பாக்கு தமு உபர்தூதுக்கே ஜீவசூத்திரா தமு நீ(ன்)ற நன(ம்) முன் உரி உரி 9. dumu-mu na ga-ri na-ri-mu he-dab ( My son, let me give you inச்truction, may you take my instructions!0 தமுமோ நன் கரை நெறிமோ ஏய்தபு ( My son! don't neglect the well meaning words I utter) 10. zi.u.sud.ra inim ga-ra-ab-dug gizzal he-em-si-ak ( Ziusudra, let me speak a word to you, may you pay ஜீயுசூத்திரா எனம் ஙா(ன்)ற அவ்தூக்கு கீச்சல் வீயிம் சீ ஆக்கு >>>> Here we see the filial relationships quite well mentioned: Suruppak is the son of Ubartutu amd Jiusuda is the son of Suruppak. These names themselves are absolutely fascinating and as is the case even now among the Dravidian folks- they embody metaphysical notions. The name Loganthan or Ulaganathan is not only a personal name but also a metaphysical concept “ The Lord of the Universe” applied to the great gods Siva and VishNu. Ubartutu is Ta. Upper tuutu: sayings (tuutu) from above(upper) a notion the same as in Upa-ni-sad. Suruppak means the sharp( suuru> kuuru) axe ( paak< paku : to cut) probably here one of the weapons carried by Siva called in later times the Mazu : the axe. Jiusudra is the long lived (sudra) soul(jiiva) perhaps here the soul that has attained Moksa and hence swum across the sea of births and deaths. The jiusudra is also the hero of Deluge and which may be a metaphysical story related to man;s emancipation from being thrown into embodied existence endlessly and which notion is termed PiRappu ARuttal in Bakit literature.
Now we must not fail to notice that in these personal names we do not have the habit of mentioning Gotras and castes as in the Vedic literature. Such expressions as < suruppak dumu ubartu.tu-ke> means Suruppak is the son of Ubartutu and similarly Jiusudra the son of Suruppak. Here a person is identified only as the son of so and so and without the gotras jati and so forth. This is true of personal names even in CaGkam literature where we do not have caste identities like Ayer Pillai Mutaliyar Nadar and so forth, Such a habit must have come to prevail in Dravidian society as the result of the influence of the evil and criminal Brahmanism that introduced varNas and along with it perhaps also the caste identities na na-mu-un-ri-ri Ta. nalam mun urai urai Here we have the important word ‘na-na’ that also occurs, as we shall see ‘nanam” the arche form of Ta, nanam, nalam etc the well being , goodness etc. The ‘ri-ri” or Ta. urai, urai is the telling, saying informing etc. Thus what the father does to his son is tell him some basic things about life so that he can, if he takes the advice and pays attention to it, lead a good life, a life of happiness and prosperity. The advises come along with such expressions as : keep in mind what I say : na-ri-mu he-dab , pay attention to what I say: gizzal he-em-si-ak etc. But what are the advises? Eetu Nutaliya Mutumozi In Tolkaappiyam we have such advises termed Mutumozi- words of wisdom and which are NOT unreasonable advises but something with reasons (eetu). We see here the beginnings of Hermenutic Logic with the technical terms ‘eetu’ (reason) ‘edukkaaddu” (demonstration) occuring for the first time in Indian Histroy in Tolkaappiyam. We see the beginings of it in such words of wisdom as that of Suruppak. One cannot simply ask another person to do something just because one is the father etc – to convince that person of the need to take it seriously, one has to give also the REASONS, the eetu for such instructions. This is what is done by Surruppak here. We can illustrate the matter with an advice and which is also linguistically quite fascinating. >>>>. Here Su. dur is Ta. turakam the horse where the root Su dur(Ta,tur) means to be hasty, move about fast. ‘gu-di” is Ta. kuti: to jump gallop etc. ‘sa-ra-si-il” is Ta. sari sel: will drop out and go away. The point is there is an advise; Don’t buy a restless horse (in a market) but why ? the reason is such a horse will run away quite easily from you. So the implication is that buying such a horse will be an economic waste and which constitutes the eetu the reason for the advise. To continue-2 Family Values in Sumerian and Dravidian-3 Now I will select a few words of wisdom, enem galam as is said in Sumerian related to sexuality the basic biological pressure that leads to the institution of a family as such and this even in the animal world. This basic and instinctual impulse has to be regulated and channeled in the right direction for the stability of family and sustaining with that a life of happiness in general. So it is not surprising at all, that even in the wolrd’s earliest literature on Ethics, this matter is dealt with. Sexuality and Ethics The lines below deal with some aspects of it. >>>>> 38. ki-sikil dam tuku-e-da nam-mu-un-ne-e inim.sig.ga mah-am ( Do not speak(?) with a girl if you are married (?), the slander is strong) Family Discord
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