SumeruTamil: The Base of Sanskrit-2
Tamil as the Base Language of Sanskrit-11
Dr K.Loganathan 2005
Having considered Rigkrit and shown the presence of almost the same sentences compound words and roots that are clearly Tamil, now I move on to a text in Sanskrit language, the well known Bagavath Gita. Now I must mention here the science of Uri Linguistics that is being worked out, does not concentrate just on phonological features alone for we can have a number of languages sharing the same set of words because of a common borrowing from a common language. So we have to look into the ROOTS of all words as well as the morphological and syntactic features. If a language shares a number lexical terms with another language but do not have the ROOTS from which these words are generated systematically an does NOT share the same or almost the same grammatical features, then we say that these languages belong to different families of languages.
In the following post I attend to a number Compound Words, the Tokaic Col of Tol and Samaajam of Sk. where the same agglutinative tendencies are noted. Other interesting observations pertain to Sk.u-vaasa, which is certainly the same Ta. u-saavu and which shows metathesis: vaasa> saava> We should note here that the ROOT is Su. kas where we have ‘k-‘ > ‘v-“ . It may possible that vaasu> Ta. peesu: to speak, Ta. Peeccu: speak, talk etc. Here we note sucj verbal forms are also avaible in Sumerian: u-su-du, u-san, u-mu-un etc.
Now the phrase ‘Maamakaa:’ is definitely Tamil whether we take “maa’ a pronoun (< mu-a-a) or attributive maa: great. For ‘makaa’ is certainly C.Tamil and still in use. Now analyzing ‘Yuyutsava’ as “ut-ut-sam-a< ut-ut-sum-a” we also note the verbal duplication so characteristic of Dravidian languages as well as their Sumerian roots. This is another features of Uri Linguistics where we analyze a complex words into the formative elements, the ROOTS and then derive the linguistic identity, to which language the phrase could belong to etc.
In the notes below you will also learn the ROOT meanings which surface to view only when the roots are identified.
Loga
Srimath Bagavath Giitai
First Chapter
( Arjuna vishaata yookam)
Sloka-1:1
Dhrutharaashdra uvaasa -
Dharmakseetree kurukseetree samaveetaa yuyutsava:/
Maamakaa: paaNdavaacsaiva kimakurvata sanjjaya// 1 //
Meaning:
This is what is asked by Dhrutharaashdraa:
Sanjya! (yuyutsava) among those preparing themselves for the war, ( ma makaa) my sons and (paNdava: sa) the PaNdavas, (dharmaksetree kurukseetree) in the place of Kuruksetra which is location of Dharma, (samaveetaa: eeva) having assembled, (kima kurvata) what are they in fact doing?
Arjuna Vishaata Yookam
Vishaata< mi-saata < mi-sa(r)-ta “ dialogue? See Su. dub-sar: reading a tablet. Ta. saaRRu: to tell, caattan: a scholar; also Sk sastri, saastra etc. mi> Ta .miiL: to repeat; mi> vi Also Ta. mii : above as mii-micai etc. It is rendered as’gi, gi-gi’ in Sumerian and which can also be read as ‘mi’ . gi-u-a> mi-u-na/
yookam < uukam(?), ookam: to transcend and reach deeper grounds. Su. u ; Ta. oo: to arise and move forward. Ta. eekam> yookam?
Thus ‘Arujuna Vishaata Yookam” means the dialogue of Arjuna whereby he transcended the physical into metaphysical grounds.
The compound “vishaata yookam” follows the grammatical rules of Tamil where we have the noun Yookam with an adjectival qualifier “vishaata” with the characteristic ‘-a’ ending which is an adjectival marker as in ‘periya viidu’ etc. This is then the Peyar eccam type of construction. Note also the same word order --- adj U NP and which is the reverse of the Sumerian viz. NP U Adj as in e-gal-la ( large(gal) house (e); e-dub-ba ( the house (e) of tablets(dub) etc.
This reversal in word of word order in adj. Constructions is one of DIFFERENCE between Sumero Tamil and Classical Tamil.
uvaasa:
Ta. peesu: to speak ; > paasai: language, that which is spoken. Note also Ta. vasai: to scold. The ‘u-‘ is similar to Su. u- as in u-su-du , u-mun etc. Perhaps it is a verbalizer of a kind which has become obsolete in Tamil but still retained in Sk. In such uses as ‘u-ul-li-a-se” it is appears to be a name of time Ta. uu, uvaa etc. Perhaps in Tamil it is still retained as a frozen form as ud-kaar : sit down; uL-patti : to produce, ut-aRu: to shake it off etc.
Also it may be possible that we have uvaasa> Ta. oosai: sound.
Dharmaksetree kuruksetree:
We can render this as ‘ kuruksetra dharmaksetram “ the location of Dharma within the great or enormous ( guru) place or field.
Kseetra< Su. ki-se-tir-a : the vast expanse. Su. ki Ta. ku, kiiz: place, location Su. se Ta. cey, ceey: (cultivated) field, distant place; Su. tir Ta. tiiram: grazing grounds? Su. tir-a < Su. til-a where Su. ti, til : to live , subsist. Ta. tiini, taani: food , food grains etc. Also Ta. tarai(>talai): land, earth. Note the vowel deletion : ki-se> ksee which is a frequent phenomenon in Sk.
Dharma< Su. nam-tar-ra : the naturally given; Ta. tarumam where Ta. tar, taru, taa ; to give. Thus ‘dharmaksetra” means the place where dharma is allowed to emerge or express itself.
kuru: Ta. kuru: great, large, lofty, enormous etc. Ta. kool, kuru: large, enormous. Su. gu-ul, gu-la : great, large. Thus “kurusketra’ means a large or lofty ground.
The “kurusketree” must actually be “kuruksetra-a” but here “ -a” has changed into ‘-e/ -ee’ . The same applies to the ‘-am: the noun formative in ‘dharmaksetram’
The order ‘dharmakseetree kuruksetree” retains the order as in Sumerian. Perhaps it can be reconstructed as ‘dharmaksetra e kuruksetra-e where the first ‘e’ means Ta. i, ii: this but functionally the preposition “of/for’ as in ki-e-nedi: place for/ of dance and the second ‘e” simply the pronoun “this”
Note these two compounds are the PaNbup Peyart Tokaic Col, a compound where one word names a quality and another a place.
Samaveetaa : having assembled
Sum-a-ee-ta> samaveeta: Su. sum : to crowd together; Ta. um: to unite; Ta. kum: to crowd together; Ta. kumpal: crowd. Ta. kummu: to pound. ‘ee’ Su.e Ta. ee, eeku: to arise. Ta. ey: to attain; ‘-a’ demonstrative pronoun or the cuddu ‘a’ but which when pronominal becomes something like Ta. ai as ‘uyarnta uukkal-ai (PatiRRuppatu 2: 11). Thus samveetaa> samveeta-ai
Yuyutsava< ut-ut-sam-a< ut-ut-sum-a : crowding together enthusiastically. Su. u Ta. ut (>untu) : to move forward, push ahead. See Ta. untu: to push forward. Also Su. u, a verbalizer as in u-su-du : to reach the peak, u-mun: to become foremost etc. See : taNkuravaic ciir tuuk-k-untu ( PuRam 26: 6). Su. u > Ta. uL, untu: to realize as a truth. We have ‘uL’ in this sense in ‘kada-v-uL” , cey-y-uL’ etc
The verbal duplication ut-ut> yu-yut is common to all Dravidian languages as it is also to Sumerian. See ji-ji , bar-bar , du(g)-du(g), na(g)-na(g) etc . It serves many functions such intensity, continuity, persistence and so forth. Tol calls this Vinai Adukke and provides extensive analysis of it.
maa makaa:
maa < su. mu-a, Ta (em)ma: possessive reflexive pronoun ; makaa: Ta. makan , Su. me-en>Ta. maan , Ma. moon :son . Ta. maan> makan: son. The ‘aH” in ‘maka-aH’ non-gender indicative pronoun or simply the cuddu ‘a”. Note : the ‘maa’ can also be taken as Su. mah, Ta. maa , makaa: great.
PaNdavac-saiva: The sai-va could be another variant of ‘sam-a’ meaning ‘together’ ‘along with’ and hence functionally an adverb of a kind.
kima kurvata:
Kim-a: Su. sim-a : that which stands out as there with ‘-a’ as the particle of interrogation as Su. ab-a (who) ,an-a (what) . In Tamil it stands as ‘yaa” as in ‘yaar, yaaba’ (who) ‘yaatu’ (which), yenna, enna ( what) etc. “kima’ (<sim-a) perhaps became Ta. emma, evva etc. (sim-ma> im-ma> em-ma> ev-va)
Kur < Su. gar-u, kar, gal etc,Ta. kar, kaal: to establish , do etc.
-ata : Ta. a-ta: there ; similar to Ta. avvida(m); ta Ta. taav: place
Agglutination:
Thus the language of B.G. here shows clearly the agglutinating tendency so common and distinctive of the Dravidian family of languages as in the formation of complex nouns as ‘kuruksetra’ “dharmaksetra” “samaveetaaH” etc. In the phrases ‘yuyutsava’ we also meet with another common feature with Dravidian languages: the duplication of verbal roots to indicate intensity continuity etc. In the formation of interrogatives we also have the same particle Sk - a ( as in kim-a) and Ta. yaa
Tamil as the Base Language of Sanskrit-12
There is an question that has arisen: The so called Sanskrit Grammar the grammar of what language? For we see that every Sk sloka is a DOUBLE text - at the surface level it is Sk but at the deep level it is Archaic Tamil. So the question arises: the grammatical intuitions such as that PaNini - are they intuitions of SS that is Sk or DS that is Archaic Tamil? Let me illustrate the point with the following example.
We have the following Sloka from B.G:
Pacyaitaam paaNduputraaNaam aacaarya mahatiinj samuum/
Vyuudaam dhrupataputreeNa tava sishyeeNa tiimataa//3//
The base or DS of which is retrieved as:
Basiya taam PaNdu putra aaNa aam aacaariya mahatiim samuum/
Vaiyuudam Dhrupata putre eeNa tava sishya eeNa tiimataa//
So anyone who analyses the grammar of this sloka is actually analyzing the grammar of the DS i.e. Archaic Tamil except perhaps for some phonological features of the SS peculiar to itself. The grammar of “Paciya taam” “ paNdu putra aN-aam” ‘ acaaroiya mahatiim’ and so forth are elements of Archaic Tamil and hence the grammar or IlakkaNam implicit in such phrases is in fact the Grammar of Tamil.
So this raises the question: Is it legitimate to talk about the Grammar of Sk as if it is distinct and different from that of Archaic Tamil?
I doubt very much
Loga
Bagavath Gita as Archaic Tamil
Sloka1:3
Pacyaitaam paaNduputraaNaam aacaarya mahatiinj samuum/
Vyuudaam dhrupataputreeNa tava sishyeeNa tiimataa//3//
பச்யைதாம் பாண்டு புத்ராணாம் ஆசார்ய மஹ்தீஞ் சமூம்/
வியூடாம் த்ருபதபுத்ரேண தவ சிஷ்யேண தீமதா//
Oh Acaariya! Please view the army, great and united, that has been organized by your great disciples, the noble sons of PaaNdu and the son of Dhrupata i.e. dhristayutman.
Pacyai taam:
Pacyai: Ta. vaci: to bind, Ta. pacai : glue that cements together.
Paciyai< Su. ba-si-a: giving oneself (ba, Ta. baa: to give); Su. si> Ta. cey : to do, to bring about. Ba-si : to give themselves up to a cause. -a: Su.& Ta. demonstrative pronoun, the cuddu. The ‘-a’ stands here as ‘-ai’ which is reserved in CaGkam Tamil only for persons e.g uyarnta uukkal-ai : the one with high motivations
Thus ‘pacyai’ those who are bound or organized into an effective uni or those who have given themselves to a task.
Taam = Ta. taam : 2nd person honorific pronoun ( also plural) . See Su. sag-gal> taaGkaL ( < taam-kaL)
Su. san, sa-an, ta-an> Ta. saan, taan. Here saa(n)-mu > saam> taam: people in general.
So the meaning can be
‘paciyai taam: please you( hon) view or see or simple people who have orgnized into a well knit unit i.e. the armay
paaNduputraaNaam : paaNdu putra aN-aam
paaNdu cf Su. lugal Banda; also Su. banda : skillful. Cf paaNdityam: expertise; paNdita: scholars skillful in some scholastic matters.
putra< Ta. pu-t-tir-a> puu-t-til-a : one who ( -a) emerges forth ( Ta. puu : to blossom, to emerge) as the living (Su. til, ti: living)
aNaam < Ta. aN-aam : Su. an Ta. aN, aaN: great, lofty , divine etc. Exists even now in aNNaa-malai: the divine or great hill; aNNal yaanai: the huge elephant etc.
The formation of ‘paNduputra’ follows the same rule as in Tamil e.g. ‘aracak kumaaran’ ( the king’s son) paaNar cuRRam ( the relatives of minstrel) etc, a Tokaic Col, a Compound Word (Sk smajam) generated through agglutination where the case markers are deleted in the process. This again shows the presence of the process of agglutination that is so central to all Dravidian languages. Also cf Su. tur nar-ra: the musician’s son. Here the order is reversed and the same as in Classical Tamil
The particle ‘aam’ is a particle of emphasis Ta. aam, Su. am
mahatiinj samuum vyuudam: the great and united army
makatiim: Su. ma, mah Ta. maa mahaa: great . Also Su. makattum > Ta. makattuvam
samuum< Su. sum-u-um ( sum-u-sum) : that is which united and well knit.
Vyuudam:
vyuudam < Su. bi-udu-am? Ta. vai-uda-am : putting ( vai) side by side( udan). Also note uda> Ta. udan, oodu, odu and as verb oddu: to glue together.
The phrase “ makatinj samuum vyuudam” follows the same grammatical rules as in Tamil e.g. pazam perum naadu etc where ‘pazam” ( ancient) and ‘perum’ ( great) are attributive terms that qualify a noun “naadu’ ( the country). Where more than one attributive term applies to the same Noun such an ordered occurrence preceding the qualified is the norm in Classical Tamil though in Su. such terms follow the Noun, e.g il kaLLa ( < e gal-la)
Dhrupata putreeNa : Dhrupata putra eeNa
Dhrupata : tirupati-a? Note Su. pate-si : governor : tirupata-a : one hailing from a sacred place.
Putra: see above.
eeNa : Su. en-na : lofty , divine: en-na-nam: lordship ; Ta. eeN : very high. eeN> VeeN > veeL : divine, lordship. In CaGkam Tamil veeL/N also means royalty as veeNmaaL Nallaayini said of a queen from KeraLa. We have also the VeeLir, the kings of the ancient Tamil country. The suffix “-a” here means “that” , the cuddu and hence eeN a qualifier. Also Ta. eeNi : the ladder, that which helps one to go high.
tava: Ta. tava: great, large Su. dagal: broad and extensive
Sishye-eeNa: the divine disciple?
Sishya Su. ses: child Ta. sisu: a very young child. Also note Sk seesha ( > Ta. ceedan) : child , disciple etc.
tiimmataa = tiima-ataa : that which has been raised or birght en resplendent.
tiim Su. dim: to shape, create etc ; Ta. tumi: to cut.
Also tii L Su. de, Ta. tii : fire, Hnece tiima: bright and luminescent
ataa: Ta. atu-a; that ; ataa> Ta. atai: where -a in Sk is the accusative case marker Ta. -ai”
Reconstructed version:
Basiya taam PaNdu putra aaNa aam aacaariya mahatiim samuum/
Vaiyuudam Dhrupata putre eeNa tava sishya eeNa tiimataa//பசிய தாம் பாண்டு புத்ர ஆண ஆம் ஆசாரியம் மகதிம் சமூம்
வையூடம் திருபதா புத்ர ஏண்ண தவ சிஷ்ய ஏண்ண தீமதை//
Tamil as the Base Language of Sanskrit-13
Let me mention that such exercises as we are indulging here by way of wresting out the hidden and concealed BASE structure and which shows itself as Tamil for Sk are in no way transforming or distorting Sk. We leave as intact at the surface level structure but insist that it has a hidden structure and which shows the TRUTH about Sk. Since this exercise is concerned with TRUTH, it is a science but a Hermeneutic Science. I don’t think it is fair to denigrate such exercises, which are truly scientific only because it goes counter to long held, and sometimes even false views about Sk. The dichotomy between Aryan and Dravidian languages is DISSOLVING and we are realizing that such a dichotomy is spurious with NO substance at all. Furthermore if Sk is Deva Bhasa then so is Tamil and Sk is so, if at all, only because of Tamil. Sk does not have its own base but sits on Tamil.
Now I have chosen the following sloka of B.G to bring in another common grammatical feature between Sk and C.Tamil where such features, being syntactic, are not normally borrowed.
Here we have ‘bhimaarjuna’ meaning the conjunctive clause Bhima and Arjuna. This is a species of Conjunctive Compound Word, the Ummait Tokai of Tol like the famous C.Tamil KapilaParaNar and Tuviku Samajam of Sk grammarians. There are many such phrases in B.G itself and certainly in many other texts in Sk attesting to an IDENTITY in the agglutinative grammatical features.
Now we have also the co-ordinate conjunctive clause viraadachcha thrubathachcha where the cha /ca is the particle of conjunction corresponding exactly to Tamil ‘um’ and SumeroTamil ‘u’. In fact all these three i.e. ‘ca, um and u’ may be just different transforms of Su. sum, sam etc which has the meaning ‘to unite with” and which has also give us the Ta. kum meaning to unite, crowd together as in kumpal, kummu etc and which is also the meaniing of Ta. um
Loga
6
Bagavath Gita as Archaic Tamil-6
Before we move on to the next sloka, let me mention something that I overlooked but very pertinent to the kind of study we are pursuing here. The word Sk. uvaasa has a Ta. parallel in usaa, usaavu ; to ask for and converse as in usaattuNai etc. An instance of this is the following : yaan onRu usaavukoo - aiya! ciRitu : Sir! I shall ask you a little (Kalittokai 6:4),. usaavu.koo: ask-I. The ‘koo’ here is a variant of Su. ga. Thus we have Sk uvaasa and Ta. usaavu and the question arises which is more primitive. I am inclined to think that the Ta. u.saa, u.saavu is earlier because from Su. we have sar as in dub.sar: to read a text and in general saaR.u , to tell , announce etc (Ta. saaRRu, saattu) . Thus with verbaliser ‘u’ added as a prefix we have u.saa : to ask as in Tamil. Thus through metathesis we have saa-ba> baa-sa> Ta. peecu, paacai, Sk bhaashaa and with baa-sa we have u.baa-sa> uvaasa .
Sloka 1:4
Adra suuraa maheeshvaasaa bhimaarjuna-samaa yuthi/
Yuyuthaanoo viraadachcha thrubathachcha mahaaratha://4//
There are here great bowmen and warriors equal in strength to Bima and Arnjuna. In the battle field there are great charioteers Viraada and Thrubathaa
Adra: adverb of place, here or there. Ta. a: the deictic, Cuddu meaning there. Sk, dra< Ta. talai, tarai: place . a-tala> a-tara> adra:
Suura: brave warrior. Ta. suuran: id; still in current use. Certainly the root is Su. sul Ta. suul: the spear, the sun etc. suul> suur: to radiate out, to protrude. Suur.a : he who bears the spear or the one governed by the radiant sun within .This root is enormously productive: suul> S. suun: wilderness, Ta. suun: wasteland , suunyam: emptiness, suun> san as in sanmaarkkam: the way of metaphysical illumination. Suun> suur à sur.ar: the celestial beings who shine out in the sky; na-suur> asuur: the celestial forces opposed to divine, the radiant hence the dark forces.
Suur> kuur: sharp, to become more developed.
Maha-ish-vaasa:
Su, es, as> Ta. icai: fame; maha-es> maheesh; famous and well known. Vaasa.a :one who is praised thus; Ta. vasai: to praise eloquently.
Bhima -Arjuna . Bimaarjuna: agglutination of two proper names (Irupeyar oddu : the gluing of two names). This is quite typical in Classical Tamil as well e.g. kapilaparaNar= Kapilar- ParaNar etc. Grammatically this is another instance of agglutination that pervades the whole of SumeroTamil , Classical Tamil and other Dravidian languages. Such clauses are called Ummait tokai, Conjunctive Compounds.
Sama< Su. sum.a : to be similar, the same . Su. sum-me> Su. um-me> Ta. umma, uvama> oppu etc.
Yuthi< Su.utu, Ta. uti: to arise, to emerge. Frequently Ta. u- à Sk. yu-- . See Ta. utti > Sk yukti, Ta. ookam> Sk. yookam etc.
Yuyuthaanoo = yuyuth. thaan. oo
Yuth.yuth> Ta. ut. ut : to come forward in a hurry, to battle courageously; thaanoo: Ta. taalai, tarai, tanam: place. The ‘-oo’ here appears to be a locative case marker , perhaps a variant of the Ta. u , the cuddu meaning ‘yonder”
Mahaarathah:
Rathah : Su. ri-a: to radiate out. Telugu: raa: to come, move? Su. ri-a> ra > la Ta. alai: to move about. Rathah: that which moves. Rathah> (metathesis> tharah> . Ta. teer: the chariot
Tamil reconstruction and which is the DSS of the above which is SSS is as follows:
அத்தர சூர மஹேஷ்வாச பீமார்ஜுன சம உதி/
யுயுத்தானோ விராடச்ச திருபதாச்ச மஹா ரத://
Attara cuura maheeshvaasa biimaarjuna sama uti/
Yuyuttaanoo viraaddacca tirupataacca mahaa rata//
Tamil as the Base Language of Sanskrit-14
Dear Friends
Let me take this opportunity to say something about the science of Uri Linguistics which is being developed here as belonging to Hermeneutic Science. Though quantitative measures can be introduced into such sciences after establishing the groundwork, it does not constitute an integral component of it, as it is the case with the positive science. It is essentially QUALITATIVE that seeks the ILLUMINATE understanding by exposing the truths so that truth-experiences are had by all. The problem here is that it cannot COMPEL anyone else to SEE, understand and hence enjoy the same truth-experience. For it depend also on the individual - if he chooses NOT to see and is bent upon passing remarks without a proper understanding, he just cheats himself, he denies for himself truth-experiences. By this he blocks off possible metaphysical illuminations and with that the destruction of the inherent IGORANCE. So such individuals continue to be ignorant just like before and thus wasting time in useless pursuits.
This is not to say there cannot be meaningful dialog in Hermeneutic Sciences. It calls for taking the initial view as Purva Pakkam and then deconstructing it to throw it as belonging to Para Pakkam and if cannot be desconstructed then accepted into Supakkam, the realms of axiomatic truths. The statement of Purva Pakkam requires a TRUE understanding of the initial at the absence of which there cannot be the deconstruction at all. It becomes a meaningless verbal exercise called VitaNdai in Hermeneutic Logic, the kind of logic still foreign to the Western mind. Such VitaNdai do not encourage meaningful dialog – on the contrary it just kills it.
Now having said this I chose the following sloka for the presence of many terms and grammatical features that are the same as in SumeroTamil and C.Tamil.
The word ‘viiryavaan’ is certainly C.Tamil where we can locate the base as “viiri-a-maan” with maan> vaan (m- > v-). This is also the PaNbut Tokai, the attributive compound the expanded version of which is “viiriam uLLa maan”. Sanskrit grammarians have also noted such compounds in Sk and call it Karumataarayan Samaajam
Now another interesting Compound Word is ‘narapungkava’ where the roots are clearly C.Tamil and which are ‘narar’ and ‘poGkuva’
Similarly for others as indicated in the notes
Loga
Bagavath Gita as Archaic Tamil-7
Sloka 1:5
Dristakethu ceekithaana: kaasi raajacca viiryavaan/
Purujith kunthi-boojacca saippiyacca narapungkava://5//
(There were) Dhristakethu , the king of Cekithaana and the brave warrior , the Raja of Kaasi , Purujith , Kunti Boojan and great among men, Saippiya
ceeki-thaana: thaana< Ta. talam , tarai, tanam: land but here used in the sense of country. Perhaps derived from Su. ti, til: to live. Ceeki = cee-ki where Su. ki, Ta. ki, kiiz means land as kiz-aan: the landowner and ku-valayam; the universe as a circle, a vaddam. Cee: beautiful , fertile. Cf. Su. sa-ga> Ta. cemma. Also this is very similar to the construction cee-izai: beautiful ornaments. Sa-ga> Samma> Ta. cem: fertile, beautiful etc.
The ‘-ah:” as in ‘thaanaH’ can also be taken as similar to Ta. ‘x-(t)ta:” cee-ki-thaanaH ” à ceeki taanatta where in Su. -ta: appears to be ablative case marker. Or better still it can be taken as Ta. -a: the cuddu which when appended as a suffix to a noun becomes a genitive case marker
viiriyavaan< Su. bir-ra me-en : the one who is brave . See Kes Temple Hymn 18. Kes-gin rib-ba lu si-in-ga tum-mu ( One great as Kes - has any man born (this) worthy?). rib-ba> (metathesis) bir-ra . Note Ta. viiran: brave warrior; viiriyam: manly strength. The word viiryavaan can also pass as a good Tamil word even now. Su. me-en> ma-an> vaan with m- à v-
narapungkava:
nara: Su. nii: person, Ta. nii: person but more often as second person singular pronoun. Nii-er-a> niira> nara: the plural of ‘ni, nii” meaning ‘people’ or human beings as here. The ‘-ere-‘ is a variation of Su. -ene- > -ere- > Ta. ir, iir ar aar etc. the plural person suffix of verbs, vantaar, vantiir, vanatanar etc. In Rig it occurs as bhir as in ‘rishi-bhir’ etc. (< Su. ba-ere)
pungku Ta. pongku: to swell, to arise and spill over etc. pungkava < pungku-aba : the ‘aba’ is the Ta. avan : he, but here in the sense of the indefinite ‘one” . If taken as person plural marker then it corresponds to Ta. -ba: the person plural marker as noted in Tol. 200 (vinaiyiyal) : the (verbal) suffixes ‘ar’ aar’ and ‘pa” indicate person plurality at the third person level.
Here we have another instance of the agglutinating process at wok in the formation of complex phrases. We have in Tamil such expressions as “munipungkavar’ that parallels this word. Similar to these are “kurumaNi” “ makkaddalaivan” etc. However the order ‘N-adj-a’ is similar to that in Sumerian which is retained in Tamil only in some frozen forms.
The ‘c-caH” in raja-c-caH etc
Su. sum> sam> sa > ca: the particle of conjuctive co-ordination. Also note sum> um : Ta. um: the particle of conjunctive co=ordination as in Katan-um Cuppan-um etc. Thus the Sk ‘ca” and T=Tamil “um’ are transforms of the same root Su. sum.
The Purujith, Kunti Boojan and Saipiyan are personal names. Here the ‘purujith’ can mean “puru: the sun rise , jith: brings to life : one who likes the sun brings light? . Kunti< ku-ti : the land prosperous with the living people, or the resident of . Booja: puu-ji-a : a land fertile with many flora and fauna? SaippiyaH < see-p-pi-yaH : sembiyaH . See Sulgi 5. sag-bi-se e-a-na > sembisee eeyanna.
The recovered DSS is :
Tirisdda keetu Ceekittaana-a kaaci raajaa-c-ca viiriyavaan/
Purujit Kunti Booja-c-ca Saippiyacca narapuGkava//
திரிஷ்ட்ட கேது சேக்கித் தான-அ காசி ராஜாச்ச வீரியவான்/
புருஜித் குந்தி போஜச்ச சைப்பியச்ச நரபுங்கவ//
Tamil as the Base Language of Sanskrit-15
Recovering the base language Sk is quite often is also recovering the ORIGINAL meaning of the slokas. When we do that it appears to me that neither in the Rig Veda (especially Purusha Suktam) nor in B.G there was actually support of VarNarsrama Dharma. The following verse when looked at superficially would appear to support V.D but actually not if we recover the hidden and concealed base language. This can be read to mean” the coming to presence ( varuNiiyam) the gentle and wise( caatu-uru) instead of the standard Four VarNas with a hierarchical order in which the Brahmins have placed themselves at the top and by virtue of birth alone making Bagavan highly prejudiced in favor of Brahmins.
For example ‘caatur varNyam’ can be recovered as “ caatu-uru varu-Ni-yam’ and given the meaning: becoming the soft and gentle
Now another metaphysically important clause is kuNa-karma vibhaakacaH and which I recover as kuNa karuma bii-baakacca: , the burning off the existential guNas and Prabta karmas so that the soul id PURIFIED and with that made the caatu-uru, one who is dominated with contentment and hence pacified and loving towards all.
Now we should not fail to notice that ‘baaka’ as a variant of Ta. paaku’ to burn, cook etc corresponds to the notion of Diksa and which has as it root Ta. Tiikkai, to burn off. The idea is that anyone can become the caatu-uru by burning off the dirt within and with that become Clean and Pure.
Loga
Bagavath Gita as Archaic Tamil 4:13
No VarNasra Dharma in Gita
4: 13
சாதுர் வர்ண்யம் மயா ஸ்ருஷ்டம் குண-கர்ம விபாகச:/
தஸ்ய கர்த்தாரம் அபி மாம் வித்த்யகர்த்தாரம் அவ்யயம்//
caatur varNyam mayaa srushdam kuNa-karma vibhaakacaH/
tasya karttaaram abi maam viththyakarththaaram avyayam//
The meaning given is as follows:
(மயா ) என்னால் (குண-கர்ம விபாகச: ) குணங்களுக்குத் தக்கபடி கருமங்களை வகுத்து ( சாதுர் வர்ண்யயம்) நான்கு வருண முறைப்பாடு (ஸ்ருஷ்டம்( சிருஷ்டிக்கப்பட்டது. (தஸ்ய) அதன் ( கர்த்தாரம் அபி) கர்த்தாவாக இருப்பினும் ( மாம்) என்னை (அவ்யயம்) மாறுபாடில்லாத (அகர்த்தாரம்) அகர்த்தாவாக (வித்தி ) அறி.
(Bagavan says)
It is I who created the four VarNas and in accordance with the kuNas and karmas of the people. But even though I am the creator , you should understand me as really not the creator ( of these four fold VarNas)
This meaning is very contrived and very puzzling in attributing them to BEING on the one hand and DENYING on the other.
Let me reconstruct this sloka as essentially Tamil as follows:
Caatu-uru varu-Ni-yam ma-yaal si-uru-es-dam kuNa karuma bii-baakacca:/
Ta-asya karttaar-am abi maam, vittya karttaar-am naa-biya-aam//
The Meaning is :
The attitude of people growing soft and gentle ( caatu uru varuNiiyam) is something of my creation or enactment( ma-yaal si-uru-es-dam). This is done for people to burn off the existent kuNas and karmic deposits. ( kuNa- karuma bii-baakacca:) Their true agent is myself ( ta-asya karttaar-am abi maam). Learn that the agent is NOT those people (naa-biya-aam)
In this recovery of both language and meaning, there is NO MENTION of VarNasra Dharma as well as the conflicting claims about Bagavan being both Karttaar ( agent) on the one hand and akarttar ( not the agent) on the other hand.
Now let me justify this derivation.
caatu-uru (> caatur).
Uru: shape , form etc. Su. ru, uru “ that which shines forth.
Caatu: Ta. caatu: patient and loving. Su : sed-e : to cool down and pacify sed-e , sed-de> cettu, caatu, caanti
See.
Sirbiyam
80. gub-ba sa-ga-na he-ma-se-de ( Surely she will assuage her heart felt rage for me)
Ta. koopa saaGana emma settee
121. nin-ki-aga-an-na-me-en sa-zu ha-me-sed-e ( Oh my queen beloved of An, may your heart take pity on me!)
Ta. Nin kaamma aaNNa man saan-ju emma settee
137. e-es-dam-ku ma-ra-gal-la sa-zu na(ha)-ma-se-de ( The nuptial chamber awaits you, let your hert be appeased)
Ta. il icaittamkoo maanRa kaalla, saanju namma sette ( The house of divine music awaits you, let your heart be well appesed)
Thus it is clear that Su. sed-e> Ta,. cettu, caatu, Caanti etc. Thus caatu-uru is the shape of a person who is contented ,calm, pacified , appeased etc.
VarNyam= varuNiiyam = varu-n_ii-yam: come to the surface, to emerge to the forefront.
Su, bal: to cross over, ba-ra: to spread etc. ba-ra> mara : to move on , mari: to die. Varavu> marabu: that which comes as a tradition.
N_i : Su. ni, nim etc. nig, niga: that which stands as an object, something happening ( nikaz) etc. Ta,.n+il. n_v. n_m : to raise up, stand up etc.
Thus ‘varuNiiyam’ is that which comes, emerges etc, and thus caatu-uru varuNiiyam; is that of ‘coming to the surface the personal quality of being pacified, contended” etc.
Now ‘bii-baakacca:” may not just be ‘paku’ i.e,. to divide etc but rather “paaku’ : to burn, melt etc. Thus kuNa-karma vibhaakacaH can also have the meaning : to burn psychically so that evil guNas and karmas are burnt and the person is made PURE.
With this derivation and understanding the rest are not that difficult. Bagavan says He is agent of such burnings whereby the evil guNas and karmas are burnt ( Tiikkai) and the creatures are made PURE and in that helped to enjoy the ‘caatu uru’, the disposition of contentment and appeasement and that as such the creatures are NOT the agent of such personality transformations and purifications but only Bagavan, BEING
Thus in this interpretation and which may the original meaning there is NO mention of VarNasrama Dharma at all in this sloka but rather only that of burning the creatures so that they are PURIFIED and in that made calm and contented.
Tamil as the Base Language of Sanskrit-16
One of the disastrous consequences of Cattambrahman Vaatam that fed into Mayavatam, the way Advaita Vedanta was known among the Tamils’ is to confuse the aksaras, the mantra-phonemes with higher order phones and attributing to them divine powers where as a matter of fact such powers belong to gods and not to the sounds. Advaita Vedantic thinking in promoting the Cattambrahman, continues a kind of Atheism and hence totaling alien to Icon Thinking so central to Temple-centered Hinduism - the way Hinduism survives throughout the world.
However the following chapter in B.G. seems to outlines a Mantrayana that is NOT inconsistent with that outlined by the brilliant Tirumular and who modeled his Mantrayana on Tolkaappiyam (which I will explain later)
I have delineated the etymology of ‘aksara’ as ‘a-ku-sa-ra”, the phonemes (a, akaaram) of divine movements or utterances (ku-sa-ra). The concept of “koosaram” also occurs in Meykandar.
In such words as Athyaattamam and Athibutham, I have taken the prefix ‘athy’ as a variant of Tamil ‘aati’ and which is a transform Su. Asi as in ‘asim-babbar”. Taking the original meaning to be Ta. aati, then we get an idea of the metaphysical notions implicit and which are interrogated by Arjuna here.
Something similar goes for ‘prooktam” which is taken as transform of Ta. para-uktam, the transcendental speech and so forth. Also it should be noted that it is implicated here that there are primordial deities , the adhi-theyvam responsible for the language of mantras and which is the same as in Saiva Siddhanta but not Advaita Vedanta.
Loga
அக்ஷரப்ரஹ்ம யோகம் ( Aksarabrahma Yogam)
Sloka 8:1
அர்ஜுனன் உவாச:
கிம் தத்ப்ரஹ்ம கிமத்யாத்தமம் கிம் கர்ம புருஷோத்தம/
அதிபூதஞ் ச கிம் ப்ரோக்தம் அதிதைவம் கிமுச்யதே//
kim tathbhrahma kimathyaattamam kim karma purushoottama/
athibhuthanj sa kim prooktam adhitheyvam kimucyatee//
Arjuna requested:
Purushoottama! What is that Brahman? What is the self within the self( athyaattamam)? What is Karma? What are said to be their transcendental realities ( athibhuutam) ? And further more what transcendental deities are said to be the powers agitating them? Please tell me.
Aksara< a-ku-sar-a : the phonemes (a, akaaram) of the Divine Movements or Utterances.
Sar: see sari> ari: the phonemes as in ari-c-cuvadi, the palm leafs telling the basic phonemes. In Sum we have dub-sar, the teacher but lit. the one reads (sar) tablets (dub, Ta, tuppu). Su. sar may be related Ta. cari: to flow and write sari. *ari> vari: lines, varai: to draw.
Also Ta, uc-cari: to utter, pronounce a word etc
So we can see that Mantrayana is intimately related to the art of writing and reading and is the extension of the Dravidian notion of Ezuttu to the metaphysical realms where the metaphysical processes are understood as something similar to the word and sentence formation processes of ordinary languages. Tirumular uses the same word ‘ezuttu ‘ also for aksara.
Bhrahma: Ta. param-a : lit that is above but meaning the transcendental, the metaphysical Also see Su. paa and Ta. paru: the sun , the radiant reality; Ta. paal, pakal : brilliant day light etc. Thus Braama = paramma : that which is resplendent, brilliant etc. Thus it appears to be another name for Si-vam, the EnSi of the Sumerian. The Paraa Sakti , the Nin mey sar-va is also called “u dall-la-e-a “ resplendent light.
Yokam : Ta. oovu: to ride, okku: to be in agreement , ook.u: sexual union. Thus Yokam is uniting with , conjugating. Also Su. as > eek.a : one
Thus Aksarabrahma Yogam is the science of how to make the anma unite with the mantra phoneme of Brahmam or Sivam and so forth
Uvaasa : u-vaasa< u- kaasa: Note Su, kas, kaas: to utter, kaasa . vaasa, vaaK etc. The prefix seems a verbalizer as in Su. u-su-du : attain great heights, u-mu-un: to be in the forefront; u-nir: to be erect and tall. This is preserved in fused form in such words as Ta. u-d-kaar (sit down, lit establish being there) , u-c-cari : to pronounce , u-tavu: to help out etc.
The word Sk. uvaasa has a Ta. parallel in usaa, usaavu ; to ask for and converse as in usaattuNai etc. An instance of this is the following : yaan onRu usaavukoo - aiya! ciRitu : Sir! I shall ask you a little (Kalittokai 6:4),. usaavu.koo: ask-I. The ‘koo’ here is a variant of Su. ga which appears before the verbal complex . It may be possible that Sk uvaasa is more primitve than Ta. usaavu.
kim, kima : which , what ?
This interrogative is of frequent occurrence in B.G and corresponds ti Ta. yaam, yaatu, yaa etc. Recall notes to the sloka 1:1
kima kurvata:
Kim-a: Su. sim-a : that which stands out as there with ‘-a’ as the particle of interrogation as Su. ab-a (who) ,an-a (what) . In Tamil it stands as ‘yaa” as in ‘yaar, yaaba’ (who) ‘yaatu’ (which), yenna, enna ( what) etc. “kima’ (<sim-a) perhaps became Ta. emma, evva etc. (sim-ma> im-ma> em-ma> ev-va)
Tat brahmam : already explained
Athyaattamam: aathi+aattamam
The prefix ‘aathi” is a derivative of Su. as(aas) as in Asim-babbar ( the Primordial Brilliant person). We cannot rule out that it this which is rendered as athy-Brahaman where paarppan is also a name for Siva, the resplendent. The root meaning of Babbar; and which means the metal silver may be something that shines, glistens etc
Attamam < aab-ta-mam : where Su. ab can mean a person or the aavi, the spirit, the psychic entity that lives in the body.
Thus it is presupposed that here that the anma has something DEEPER within i.e. the aathy the ground of itself and questions are being raised about it. This deeper self within self has also been called Paramatma.
Karma
This is derived from Su. kar gar-u, kaal etc and which are of wide occurrence. For eg. we have “ilu gar-u ! (set up a lament) Also occurs in Tol. karumam allaac caarben kiLavi etc. Related to this are : karuvi (instrument) , kaaraNam (cause) kartta ( agnet ) kaariyam (action ) etc.
Athibutham = aathy + buutham
Here ‘buutham ‘ is a derivative of Ta. root puu, buu : to blossom, emerge flower etc. The ‘buutham’ are those things in the world that have EMERGED and need not be just the Panjca Buutham , the five basic elements of sky earth water fire and wind.Thus thw inquiry is about the aathi or athi the Causal Basis of the totality of objects that have emerged and constitute the world and existence.
Prooktam= para +uktam
The ‘para’ can be related to Su. bara : those who are ABOVE and Su. baran (>ta. paraN: the dais. Metaphysically it has come to mean the transcendental, that which ABOVE the worldy and existential
Uktam : that which pushes forward and hence the causal basis of all. Su. u, uu < Ta. uukku : is to push forward. The ‘tam; is Noun formative as in Su. gul-gullu-dam etc
Athitaivam : aathi+ taivam : the Primordial God
Ucyatee : tell me : usi-a+ atee?
Su us : to breath; Ta. uccari : utter , usaa: to ask etc
Thus the inquiry is clearly metaphysical , seeking the Ground of the existential self, of things that have emerged and are in the world, the Karma that regulates the historicity and so forth. This Ground is implied to be the Brahmam , the resplendent BEING and who is also the para-uktam the primordial Power Primordial God that urges all
Tamil as the Base Language of Sanskrit-17
One of the words of frequent occurrence in B.G is ‘prayaaNa kaalee” and which is unmistakably C.Tamil i.e pirayaaNa kaalam or payaNa kaalam. Now while the meaning in the text is ‘at the point of departure from bodily existence’ , the Tamil meaning can be ‘during course of existence’ and which seems to fit better the context. This and the retrieval of the original meaning of the key words in the slokas below shows that the metaphysical ideas are not at all Vedantic but somewhat similar to Siddhantic where the anma as an independent and anati substance is recognized. Only such a self can become embodied and repeatedly. It is only such an anma can seek Moksa as piRappu aRuttal, severing all karmas and repeated embodiment. The focus of religious life then also becomes becoming Clean and Pure i.e. Cuttam
Vedanta does not recognize the independent self and also such notions as karma repeated embodiments and so forth . It also fails for the same reason to recognize Moksa as liberation from being embodied repeatedly.
Here the word Theehee’ is definitely related to Tamil Teekam, the body and taking this word as ‘teeki-ee” it means the self that has become embodied and the ‘asmin’ taken as “a-s-min” means that ‘self” where in C.Tamil ‘min’ is a personal pronoun quite often the second person as “ ootu min” (recite you) ‘cel min” (go you) and certainly related Su. me-en, min ( I, you etc)
Now taking Athiyajna koo : where ‘ koo” us definitely C.Tamil with the sense of ‘god, divine’ and so forth, it is clear that there is recognition of the Divine presence within each anma and which with its fire festival (yajna) illuminates the mind.
Then the question arises: sa katam jnjeeyasi where it is retrieved as : : saan yaataam ji-njeeyasi : How is that (illuminating divine presence within is recognized by the self?
It is here that it is replied as :
aaksaram piramam paramam suva baava-uu aaty-aatmam ucciyatee/
buuta paava-u uthbava kaar-ra.uu misarkka karmam sam njitaH//
ஆக்சரம் பிரமம் பரமம் சுவ பாவ-ஊ ஆதி-ஆத்மம் உச்சியதே/
பூத பாவ-உ உத்பவ கார,ஊ மீசர்க்க கர்மம் சம் ஞீதஹ்//
It is primordial mantra-phoneme ( aaksaram) that serves as the transcendental and enlightening principle( pirama paramam) that becomes (ucciyatee) the essence of the selves as the Deep Structure( suva baava-uu aaty-aatman). It is also the principle POWER that moves (visarkka) everything generated from the basic physical elements. They also leave the traces of Karma in the understanding of the jivas.
Thus the Tamil retrieval of both the words and meanings disclose quite clearly that the metaphysics underlying B.G is not at all Vedanta but something closer to Siddhanta and where Tirumular outlines a mantrayana in greater details than here
Loga
Bagavath Gita as Archaic Tamil: 8-3
Sloka 8:2
அதியஜ்ஞ: கதம் கோ அத்ர தேஹே அஸ்மின் மதுஸூதன/
ப்ரயாணகாலே ச கதம் ஜ்ஞேயோ அசி நியதாத்மபி://
/
athiyajnja: katam koo’thra theehee asmin mathusuutana/
prayaaNakaalee sa katam jjneeyooasi niyathaathmabhi//
(mathusuuthana) O mathussuthana! (atra) Here (asmin theehee) in the body (athiyaJna: koo ) who is shining bright as God? (katam) and how? . (prayaaNakaalee) During earthly sojourn, (sa katam jnjeeyoo) how is he recognized (asi niyathaamabhi) as one who is the animating soul?
Mathusoothana: one who utters words that are so pleasant to hear.
Mathu:Ta, matu: sweet drinks, alcoholic beverages, the drinks that are sweet and intoxicating.
Soothu> Ta. ootu. Su. sudu as ‘ u-sudu> suudUu : to recite, sing etc. Recall suutar: a class poets who would sing verses for kings at early sunrise.
‘-na:’ The personal verbal suffix ‘an’ where the ‘-n’ is lost because vocative and substituted with laryngeal H. Ta. matusuutanan: one who recites words that are intoxicating ( by their soothing effects)
Atra < a-tarai : at that place or there . Ta. tarai, talai : place. The ‘a-“ is the Cuddu ‘that, there” . Thus ‘atra’ is just another variant of ‘a-G-ku” there but lit. at that place.
Theehee< theeku-ee . Ta. teekam: body teesam> teekam where teesam is the land occupied, that which allows living. Thus Teekam is the ‘mey’ that which allows the existence of uyir, the jiiva.
Su. til, ti: to live. Til-la> ta-la> talam , tarai ( > Sk staanam) . ti-es-am> teesam: place where the living things(es) live (ti)
Here the ‘ee” appears to be variant of the locative case marker ‘il’ . What is rendered as Teekil ( or teekatt-il-ee) is rendered as Theeh-ee.
Athiyajna koo :
Yajna : to burn. See Su,, eji, iji, ejen: fire. Athi-yajna: that which is shining or burning deep within. Athi; deep within. Aathi> athi : that which is primordial.
Koo : Ta. koo: god, the resplendent being. Su. suu> kuu> Ta. koo . See Su e-ku> Ta. kooyil.
Asmin= a-min “ that person”. Su. me-en, Ta. maan: person. Also note Ta, min, minee, mana etc as second person singular plural pronouns.
Thus it is understood that there is a celestial being (koo) who is shining deep within the body making a person a living enity.
PrayaaNakaale : Ta. piraayaNa kaalatilee, payaNak kaalattilee. Ta, kaalam time occurs here as kaal with ‘til-ee” replaced with ‘ee”.
PrayaaNam : Ta. para- aaNam , paa-aNam ; the great movement (aNam) in light or brightness( para, paa). As such it is best taken as meaning ‘living sojourning in the world” and not the passage towards the realms of the death, ie, Ta. iRattal, amrittal etc.
sa katam jnjeeyasi: saan yaataam ji-njeeyasi : How is he recognized? Here ‘ji-‘ may be a variant of Su.si and Tamil cey, the aux. verb to do .
niyathaathmabhi : niyathi-athma-bi: the self (athma-bi) as that which has arisen (niyathi) and living; or that great self within selves.
Niyathi L Su. ni,nim, nin: something tall, lofty; Ta.nill, nivar: to arise and stand tall. Also Su. person maker. Ta, nii: third person singular. Thus the meaning appears to be ‘ the god that that stands as the person ( by inhabiting the body)
Thus the base structure is of
athiyajnja: katam koo’thra theehee asmin mathusuutana/
prayaaNakaalee sa katam jjneeyooasi niyathaathmabhi
is:
aati-yaajna kaatam koo aatara teehee asmin matusuutanaa/
payaNakaalee saan kaatam ji-njeeya-asi niiya-aatmaabi//
O Mathusudana! In the body of these people (atara teekee asmin), which is the primordial seer of the divine (ati-yanja kaatam koo)? And in the earthly sojourn of people( payanakaalee saan) who recognizes( kaatam ji-njeeya-asi) the great self within the selves( niiya-aatmaabhi)
Bagavath Gita as Archaic Tamil: 8-4
The meaning of 8:3 can be taken as :
O Mathusudana! In the body of these people (atara teekee asmin), which is primordial seer of the divine (ati-yanja kaatam koo)? And in the earthly sojourn of people (payanakaalee saan) who recognizes( kaatam ji-njeeya-asi) the great self within the selves( niiya-aatmaabhi)
Where I have interpreted prayaaNa kaalee ( Ta. payaNa kaalee) not the time of departure or death but rather the sojourn in worldly life, i.e. the existential travel.
( corrections for thse interpretations are most welcome)
Now the replies follow.
Sloka 8:3
ஸ்ரி பகவான் உவாச-
அக்ஷரம் ப்ரஹ்ம பரமம் ஸ்வபாவோ அத்யாத்மம்
உச்யதே/
பூதபாவோத்பவகரோ விஸர்க்க: கர்மஸம்ஜ்ஞித://
aksaram bhrahma paramam svabhaavoo atyaatmam ucyatee/
bhuutapaavoothbhavakaroo visarkka karmasamjnjita://
Meaning:
The primordial mantra-phoneme is in fact the transcendental Barahaman (aksaram bhrama paramam ) . It has attained or exists as the essence and the deep structure of the anmas( svabhaavoo atyyaatmam ucyatee). It remains also as that which agitates and moves everything generated out of the panjca buutaas(bhuutapaavoothbhavakaroo visarkka). It also helps to understand the karmas (karmasamjnjita)
Aksram : aakku-saram : the speech maker. See sar-ra: to read , to sepak etc Su,. dub-sar-ra: the teacher lit. the reader of tablet. Dub-sar-ra-nam : the competence to read and recite tablets.
param: the transcendental. See bara-bara: those who are above the rest; Ta. paraN; the dais that is above all.
Bhrahma: paramma : that which is resplendent. See Paruti: sun, parai: resplendent light. The Saivites call this ParaaSakti.
Svabhaavoo = suva+ baava+oo
Suva< su-ba< si-ba< ji-ba : that living thing, self
Baava : baa-a :; Ta. baa: to give, baa-va: that which is given, the essence of living things, the ways of Being-in-the -Wolrd as given
Oo< uu : the cuddu ‘those, that’
Atyaatman : aati- aatmam< aat-aas-mam : the primordial structure of selves. Thus the deep Structure of selves. Su. es: plural marker of person. The ‘m-am” is a noun formative.
Ucyate : Ta. ucciyatu-ee ; See Su us-sa : to reach the top, to rise up . Ta. ucci: the peak, the high point.
Bhuuta paavoo uth bhava kara:
Bhuuta: Ta. puu ; to blossom, to emerge. Thus bhuuta : those that emerge.
Paav-uu: Ta. paal, pakal Su, pa, paa: daylight, open space
Uth bhava: Ta uRpavam , uRapatti: to become generated. Kara: Ta. kaal-la Su. kal-la, kar-ra : to get establisjed.’
Visarkka: Ta. mii-sarkkam : great movement. Ta, sari, Su. ser-ra: to move along, glide, to slip etc.
karmasamjnjita: = karmam+ sam+ njitaH : become conjoined to karma in the understanding.
Karma : Su, gar-u, kar-ra: to set to do etc. Here the traces left behind by actions.
Sam : Ta. sum, sam : to carry, to conjoin. Sum> Ta. um: to conjoin
NjitaH: Ta. njaan: understanding, Su Gaa: understanding
The reconstruicted version of
aksaram bhrahma paramam svabhaavoo atyaatmam ucyatee/
bhuutapaavoothbhavakaroo visarkka karmasamjnjita://
is
aaksaram piramam paramam suva baava-uu aaty-aatmam ucciyatee/
buuta paava-u uthbava kaar-ra.uu misarkka karmam sam njitaH//
ஆக்சரம் பிரமம் பரமம் சுவ பாவ-ஊ ஆதி-ஆத்மம் உச்சியதே/
பூத பாவ-உ உத்பவ கார,ஊ மீசர்க்க கர்மம் சம் ஞீதஹ்//
It is primordial mantra-phoneme ( aaksaram) that serves as the transcendental and enlightening principle( pirama paramam) that becomes (ucciyatee) the essence of the selves as the Deep Structure( suva baava-uu aaty-aatman). It is also the principle POWER that moves (visarkka) everything generated from the basic physical elements. They also leave the traces of Karma in the understanding of the jivas.