World Saiva conference 2012.PDF

8/19/2019 World Saiva conference 2012.PDF

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erms.....

Hermeneutic

ogicof

Saiva

Siddhanta

or

Rational ociety

Science

n

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Sidhantham...............

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gogorJrni

-6DE

lsdl sr.ouJ.orl5rli(5.oalfr

oe

ogic

of Saiva

Siddhanta

for

Rational Society

Dr K.Loganathan and Dr.R.Sivakumar

Universitv

Sains

Malavsia

jv)+

tTth.

Dravidian self-respect

movement

initiated by Periayar

and

many others

is

I certainly

politically

the

most

powerful event hat

has evolutionizedTamil

hinking

and

which

is now spreading

across

he

whole of

India.

The

main thrust

has been

he

destruction

of the

evil

and criminal

VarNasrama

Dharma

promoted

by

the upper castes

especially 6y

the

Brahmins

for the

selfish

motive of

retaining their special

social

privileges

and so

forth. Just

o

note that

Brahmins ike

Barattyaralso

fought against

t

but because f which thev died a miserabledeath.

The movement

hasbeen

only

partialIy

successful.

The dominance

of the

Brahminsand

Sanskrit

anguage

are

no

more.

The ordinary

Tamils

have assertedhemselves

nd

now

quite

successful

n

many

fields.

Tamil

languagehas

been

cleaned

off the comrpting

Sanskrit

words and

chaste

Tamil

has been

ecovered.

However

one

side effect

of

this

great

movement

s to understand

he

RATIONALISM

as

somethingOPPOSED

o

religion.

There are

many rationalist

movements

n

Tamil

Nadu wherethey

idicule

religion

especially

Hinduism equating

t with superstitious

practices.

While

the

present

day

unthinking

and blind

popular

Hinduism even

among

Tamils may

ustiff

it, but

in

reality

we

find the Hinduism as

Agamism as

available

n

Bakti literature

mmensely

RATIONAL

and scientific.So

he

question

s:

In

what

sense

Sacred

Tamil

Literature

is scientific

and

hence ratronal?

We

must

note

that

the

founders

of the

Bakti movement

-

the

Nayanmars,Alwars

and

siddhars

were

greatmasters f logic

and

were horoughly

ational

n the rue sense

f the

word.

At the time

Bakti was

forged,

or

recovered

here

were

great

Buddhistsand

Jains

who developed

ogic and

maintained

hat

metaphysicswas

impossiblewithout

logic.

Thus

people

ike

Punitavathiyaar,

Samb

antar,Appar

Tirumular,

Naniazvar

and so

forth

were forced to accommodate

hemselves

o the

LOGIC of the

Buddhists and

Jains

and go beyond t. In this they alsorecovered he Tamil's original logic as enunciated

in Tolkaappiyam[3]

and

which

is Hermeneutic

Logic.

This

logic was distorted

by

Nyaya and which

again

was

further

distorted by

Buddhist and

Jains.

The central

insight that emerged

here

s that

the

creatures(the ouls)

SEE only

because

here

s a

prior

SHOWING

and by

BEING(the

Pati)

(

kaaNpaar aar

KaNNutal

kaaddaakkaalee

-Thirunavukarasar)t

1l


4/9

{ffi}

kd

gagonri

e.6uboleolJ r.ouJ

.0rr5tri65

.ooi eon

This

acknowledges

he

presence

of NAIURAL PEDAGOGY

that

God as

a

BEING

instructs

and

the embodied souls LEARN.

Thus

the religious

life

becomes

a

field

of Hermeneutic

Semiotics.

Hermeneutic Semiotics

[8]

is

the the

enrichment

and

consumptive

llumination

through

iconic

thinking

whereby

the

meaning

of symbolic

elements

are

systematically nterpretedand elucidated

or

proper

understanding. his

Hermeneutic

Semiotics

s

depth

psychology

of

a kind

andhence

subject o Hermeneutic

Logic. The HermeneuticLogic is the structuralexistential nvestigativeprocesswhere

the Darkness

rlgnorance nunderstanding f aperson

s

destroyed.Forthose

nterested

to know

the

essence f HermeneuticLogic

just

a

perusal

of Meykandar'sBotham[6]

is

sufficient. Each

one of

the

sutrasare established

s

Axiomatic

Truths

(piramaaNam)

on the basis

Etu(reasons) nd

edutukkaaddu evidences).

Not only

the

West

l7l

lacks Hermeneutic

Semiotics

but also

the whole

of

influential

Brahmanism

which now

portrait

as the

genuine

Hinduism.

Agamism

the intellectual

and spiritual

ielf transformative

process

that

enshrines

Hermeneutic

Semiotics

and Hermeneutic

Logic has

been

pushed

o

the

background. t is

this

dominance

of

Brahmanismwith its attendant authoritarianismand irrational support for such evils

as VarNas

and so forth that

gives

the

impression

hat Hinduism

is irrational.

The

Tamil

Nadu rationalists

are RIGHT in this but

wrong in

generalizing

his

to

include

AGAMISM

and

hence

also he

Bakti literature.

Once we regainAgamism

as a self transforming

process

hat founds religious

life and

the

WORLD

we

live

as a

Holy

Scripture, hen it is

clear

we do

not

need

the

Vedas,

Gita,

Tevaram,

Diwyya, Prabnantam

and etc. In

short we

do

not

need

any scripture

as

authoritative.

Suchbookscanbe studied

andenjoyed

but need

not

be akenas

absolutely

authoritative.

There s NO AUTHORITY in Agamism

except hat

of

TRUTH.

Because

of this

we do not need the

guidance

of Brahmins and such other so-called eligious

figures

or Acariyas

to

guide

along the

people.

n

other

sense hey

become

secondary

gods

under the name

of GURUs and diverting

the

peoples

mind

from

seeking

he

TRUTH

as t is

(Meiporul

kaanpathu

arivu-

423

Thirukural)f1].

God is a living

entity and

lives

on both

in the

cosmos

as well

as

in

the

souls of all.

There

is

a natural

spiritual

pedagogy

n

every

one of us

where

BEING

(Siva)

is

the

TEACHER (SIVAME

GURU endru

kurithooraar-

Tirumantiram

)t101.

The

Bakti

literature

exemplifies the LEARNING that the

gifted

souls

had

affected

and

as such

very useful or

us also o become

natural

spiritual earners.

We have

o becomeACTIVE

THINKERS

and who thinks in terms of the science

of Hermeneutic

Semiotics

o

gain

variouskindsof metaphysicallluminations hatwould drive away he Malam

and

hence

the metaphysical

BLINDNESS

within us.

This

becomes

he

GOAL andESSENCE

of

religious

ife

as

lived

and articulated y the brilliant Tamil

metaphysical

mystics.

The first

thing

is

that

allowing

oneself

o be taken

along

by

BEING-as-Guru

does

not

in

any way restrict

our

freedom. n fact

a

man

achieves

genuine

reedom

only

by being


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eqt

tt**O

one-with

and allows

Siva(BEING)

to

take

himself

along.

This was

announced

ver)-

boldly

by

Appar in

his

immortal

Patikam

"flaam

yaarkkum kudi alloom:

We

are

NOT

subject

o anyone

and

all

because

we

have

allowed Siva

he One

who

is absolutely

ree

: taan

yaarkkum kudi allagta

Sangkaran"

11].

What

it means

s

that

only

by

nearing

and being

finally one-with

BEING

as Siva

that we

realizeour

own

intrinsic autonomy.

This the

worship of

Siva

and

he

pedagogy hat

He installs

n the

world, takes

he souls

in

the

direction

of

genuineand absolute reedomThis is not simply an ideal. It was

reahzedby

Appar and

ahost

of

other

Tamil

mystics

as

you

can

seeby

studying

Sacred

Tami

literature. There

is no attempt

at

all

to

restrict

thinking

where

even

Atheism

is

allowed.

What they

do

is to

allow

this

freedom

o live even

as an

Atheist

but which

they

deconstruct

o show

that

it is defective

and

hencesomething

o be

passed

over.

Spiritual

Pedagogy

or

what

is

the

same,

Natural

Pedagogy

s

available

as an option

in

existence

hat

lnan

is

FREE

to

reject

but

only at the

risk of

inviting

various

kinds of

pains

and sufferings.

BEING

reinforces

positively

and

Malam

negatively

so that

man

moves

n the

right way

and

LEARNS

metaphysical

ruths

and

gets

lluminated.

There

is no compulsionby BEING but only a HELP.Neglecting o developand mprove by

subscribing

o the

Natural

Pedagogy

only

means

hat

the souls

hat

opts out

falls

into

the

ways of

more

Malam

and

more sufferings.

The choice of

spiritual

pedagogy eads

to

great

happiness

by

the

inner

purity it brings about

and

makes

the soul

enjoy

the

supreme

BLISS.

This

is again

natural

and

in no

way

restricts he

freedom

of the soul

only

that opting

out

means

more

pains

and

sufferings.

It is to the

eternal

credit

of

the Sumero-Tamils

5]

that so

early

in the

human

history

they

discovered

his

option

and

which

the

historical

Tamils

have not

forgotten.

Thus

Suruppak,

a

name that

also

occurs

n

Rig Veda says

n his NeRi(nari)

dated

around

3000BC thathad stated

"Nig-nam

kal-kal-en

nige

me

kal

kal :

Ta.

nikaznam kalkaklin

nikavee

mey

kal kal

(

you

study the

happenings

around,

you

would

really learn ruths"

.

He

is

also

says hat

if

one

keepson

learning

ruths

one's

eyes

will

shinebright

and so

forth.

The

Siddhanta

tradition

of the

Tamils

still

enshrines

his

pedagogy

and

because

of which

they

have

not allowed

scriptural

fixations

and

with

that become

fanatically

religious.

The best

of them

have always

remained

OPEN

and

hence have allowed

many

religions

and

ideologies

lourish

in their

soil

but

where

hey

also deconstructed

hem

if

they

happen

to

false.

Thus

it is not an

accident

hat

the Siddhanties

categorize

understanding

as

Paaca

Njaanam

PacuNjaanam

and

Pati

Njaanam

which

presupposesearning

processes

hat

have been

ermed

as

Alpha-Learning

Beta-

Learning and Gamma-Learning

4].

This

Theory of

Learning

constitutes

he

essential heoretical

foundation of

Agamic

Psychology.

A11 creatures

begin

with

Alpha-learning,

the

learning

the

physical

through their

senses.

Then

they

move

towards

Beta-Learning

and

which

is the

self


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g:ffi"3

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ori eore

tb'.i*',,o,tf

related psychological

and social learning. This

leads

o the final

Gamma-Learning

whereBEING

is

understood

houghHermeneutic

Semiotics

s

already

explained.

he

problem

here s

that he creatures

an emain ixated

and efuse

o move orm

Alpha

to

Beta

and

so forth.

This is

man mprisoning

himself

n

the false

castles

r walled

cities

that

Siva burns

with shooting

arrowsof metaphysical

wisdom.

Suchmental

ixations

lead

to wars

and

such other social

conflicts and

which

makes

man

move

ahead

and

reach he top and n that alsobecomeOPEN andgenuinelyhermeneutic cientist.

There

s

an

evolutionary

iew

ofthe development

fthe

souls

deeply

entrenched

s

part

of

Siddhanta

nd

which allows for

the Karma

Theory.

Of course

eventually

not

only

this

Karma

but

also he ANava

Malam

transcended

and

he

soul

becomes,

Nimalam,

pure

ust

like

BEING

which

the

precondition

o

be blessed

with Moksa

s.

At

this

point

there

s no

more

earning for

the

soulsabsolutely

lluminated

and

glowing

n

Njaanam

has

no more

any

shadeof ignorance

and hence

without

any need

o learn.

This

also

means

he

soul s

freed rom

being hrown back

nto

embodied

existence

Agamismas suchand as a discipline hat has ncorporatedeligious orm of life into

the

field

of

Hermeneutic

Science

of a kind, holds

the

possibility

o

be owned

by all

and without

any religious

conversion.

Agamism

does

not

seek

out

conversions

ike

Christianity,

slam

and so

forth

but simply appeals

o the inherent

rationality

akeady

available

n

all andAPPLY

t

to the

religious

dimensions

f one's

own existence.

There

is

already

an intuitive

understanding

f the

presence

f BEING

in

the

soul

of all

and

it

is

various

kinds

of

ideologies

hat standas

mental

blocks

towards

acknowledging

and

accommodating

neself

o

it. Thus

Agamism

s

already

n

the

depths

of all

though

they may

ack

conscious nderstanding

f

it

all. These

deologies

are he

Muppuram,

the Three

False

Castles

n

which men

arrest hemselves

nd

enjoy

a false

security

ill

a

crisis

hits

them

and

rees

hem rom suchdefensemechanisms.

But

why it

is

so

difficult

for

men

o be OPEN and

be truly RATIONAL

where

hey

dare

to

bring

even

heir religious

experiencesnto

the

ield

of Hermeneutic

Science?

There

s

a kind

of objectivity

that is

a

pre-requisite

or

bringing

even religion

into

science.

his

kind

if

objectivity s more

demanding

han hat

ofpositive

sciences

here

instrumental

measurements

o

the

job.

In Positive

Science

such measurements

nd

the

statistical

analysis,

because

an be repeated

y anyone

and re-tested,

s

said to

objective,,

ot

something

f a

fiction

but objectively

hee s

the

world.

Now

as against

this

and in

a more

inclusive

manner

we have

the hermeneutic

bjectivity

as

shown

and describedn Tolkaappiyamf9].No one can deny that

this

massive

Tolkaappiyam

is

very

scientific

but not in

the

positive

sense

but rather

n

the hermeneutic

ense.

Here

we have

the notion

of objectivity

as

in

"vinaiyin

niiGki

vilangkiya

aRir,u:

an

understanding

hat is

truly FREE

of

various

kinds

of PREJUDICES

hat

distort

and

deform

he

understanding".

When one manages

o

SEE a

phenomenon

bjectively,

as

it is

from

within itself

by suppressing

he tendencies

o IMPOSE

one's

own

prejudices

on it,

then

we

have

his

Hermeneutic

Obiectivity.


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\ t = r ' r . r

- \ : . /

- v Y . .

- Y . -

This

seeing

a

phenomenon

objectively

by

bracketing

off

one's own

pre-existent

prejudices

demands

phenomenological

stances

hat were

called

"Iyal

NeRi" in

Tolkaapiyam.

One

must

see,

ncluding

he

nnerprocesses

f oneself, s t is

as heyshou

up and ecord

hem as

such.

We

must et the hings

speak

o us from

within

themselves

as Heidegger

would

put

it. A Muslim or

Christian

shouldnot

wipe out immediately

as

un-Islamic,

non-Christian f in some of their metaphysical

reams

he various cons.

figure emerged.A Saiviteshouldnot dismissVishnu if He appearsn somevisions:

so also a

Vaishnavitewith

regard

o Siva

Muruka

and so forth.

The interest

should

be the metaphysicalMEANINGS

without worrying

about

the

particular

religious

or

cultic traditions

and

affiliations. One shouldsimply

seek

out the MEANING

that

gets

encrypted n

that vision.

Certainly

this

is

where

most human

beings

FAIL

and

fail

miserably

and because f which there are

nter-religious

onflicts

ather

han friendll

exchanges

But

why

shorTld ne bring

religion into the fold

of

Hermeneutics

ogic?

What is the

intrinsic

appeal

of

it?

There

are TWO

benefits

here-

one

is

quite

immediate,

that

of

general

mental

and

physical

heath

and he other,a

more

distantone

and

s

the attainment

of Moksa

and his

rising

ABOVE

the

endless xistential

epetition.

The

mental health

part

has

to do with

the hermeneutic

objectivity

conditioning

he

whole

of existenceso that in the mind of such

people

here is no

more

the social

prejudices

hat lead o tribalism and ts variants ike

caste

1ati)

colour

(varNa)

race

and so forth.

Such

pure people

begin

o declare

as the

SangkamTamils

did

"Yaatum

UureeYaavarunGKeelir

:

The

whole

world is

my

city and

all aremy

brethren"f10].

This

also explains

why

Agamists have always

been

active and vehement

critics of

VarNasrama harma,a sociology hat mposes

hierarchical

ifference n

the basisof

birth

alone.The

pure

mind

shining

n hermeneutic

bjectivity

will never

supportsuch

a social

system

hat would be seenas evil.

Such

Hermeneutic

Scientists nd

who may

be isolated

ndividuals

all over

the world.

live mentally

a casteless nd

race-lessife. It

makesno

difference

o them

whethera

person

s

black

or

white

yellow

or brown. Such ndividuals

ive

as

members

fAgamic

Society,always

OPEN and alwaysseeking

metaphysical

lluminations

no

matter rom

where t

comes.They

remain

essentially he

Gamma Learners

and

in

that live

a

life

in active contactand presenceof BEING. Punitavathryaar alls herself a Ghost, a

Peey

only because

with

the Third Eye opened

she

ived

a

life

of active

pursuit

of

metaphysical

ruths,

meiporuL

kaaNumviti

udaiyeen"l2].

There

s

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metaphysical

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serves

as a medicinal

pill

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both the

mental

and

physical

ailments

as

have


8/9


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World Saiva conference 2012.PDF

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