Dear Friends,

Pleased with the self questioning attitude and the belief that
Hinduism contains within itself the resources to reformulate
itself, I am posting the revised version of the last part of
Marabiyal that outlines what Hermeneutic Science is very
rigourously . I have identified this text as something
INDEPENDENT of Tolkaappiyam proper (300 B.C. ) and dated it
tentatively a cent. earlier ( 400 B.C). Elsewhere I have traced
the origins and devlopment of this LOGIC to the school system of
the Sumerians.

I shall post this last book of Marapiyal in THREE insaltments
with the hope that it can serve to resuscitate the HERMENEUTIC
Scientific dimensions of Indian culture, as it has served me to
formulate and develop Agamic Psychology and many other sciences.

(Please ignore the Tamil originals if you do not have the
necessary fonts. I have given the English transliterations)

Loga


¦¾¡ø¸¡ôÀ¢Âõ- ÁÃÀ¢Âø Tolkaappiyam Marabiyal

6. áø ÁÃÒ The Geneology of (Scientific) Texts

1590.

ÁÃÒ¿¢¨Ä ¾¢Ã¢¾ø ¦ºöÔðÌ ­ø¨Ä
ÁÃÒÅÆ¢ô Àð¼ ¦º¡øĢɡÉ

marabunilai tirital ceyyudku illai
marabuvazip padda collin aana

For CeyyuL, the metatexts, transgressing what obtains in the
world as the genesis of things
is not allowed for all the words emerge within this geneology

Notes:

All linguistic phenomena is divided into Vazakku and CeyyuL. The
vazakku is the expressions of Language that obtain
in the world as part of the living stream of life, the language
in USE in various functions and hence as expressions of
Speech Acts or kuuRRu. CeyyuL on the other hand are that which
are COMPOSED as a result of REFLECTIVE
activities. Here by CeyyuL is meant the scientific treatises
composed by reflecting on Vazakku. But however even as
such, the CeyyuL CANNOT transgress, in order to be TRUE what
obtains in the world, as part of the genesis of things.
All reflections must be as what obtains in the world in order to
scientific.


1591.

ÁÃÒ¿¢¨Ä ¾¢Ã¢Â¢ý À¢È¢Ð À¢È¢¾¡Ìõ

marabunilai tiriyin piRitu piRitaakum

If the Geneology as such is transgressed, then everything gets
thoroughly disorganised (with nothing to hold them together)

Notes:

By "Marabunilai " is meant how the things stand in world as to
what they are and how they are. The scientific texts are
required to understand and articulate only what obtains thus and
should NOTarticulate the imagined or fictitious. If the
focus on the ways how things are in world is forgotten then the
texts become idiosyntratic, just simply what the person
wants to and wishes to say and hence simply OPINIONS and NOT
truths. Each person can say what he wishes and thus
contribute towards meaningless divergencies with nothing to hold
them together. The articulations become fissiparious
with nothing to disagree or agree with.


1592.

ÅÆìÌ ±ÉôÀÎÅÐ ¯Â÷󧾡÷ §Áü§È
¿¢¸ú «Å÷ ¸ðÎ ¬¸Ä¡ý

vazakku enappaduvatu uyarntoor meeRRee
nikazcci avar kaddu aakalaan

The Practice (in the area of ceyyul or scientific texts) is
availabale among the
most excellent individuals for the(normative) events (in this
field) are constituted by them

Notes:

The 'vazakku' here should not be confused with Vazakku as
opposed to CeyyuL. The field of scientific investigation is
tradition-bound, there is HISTORICITY in the accumulation of
scientific understanding and there are PRACTICES that
constitute this tradition. In this the Uyarntoor, the most
excellent individuals establish the models and norms and it is
they
who maintain the tradition of scientific study of things. The
tradition of science is eminently HUMAN and hence
something that continues to be only if there are PRACTICES as
such and as modelled by the most excellent in such
studies.

1593.

ÁÃÒ¿¢¨Ä ¾¢Ã¢Â¡ Á¡ðº¢Â Å¡¸¢
¯¨ÃÀÎ áø¾¡õ ­ÕŨ¸ ­ÂÄ(var. ¿¢¨ÄÂ)
Ó¾Öõ ÅÆ¢Ôõ ±É ѾĢ ¦¿È¢Â¢É

marabunilai tiriyaa maadsiya vaaki
uraipadu nuultaam iruvakai iyala (var. nilaiya)
mutalum vaziyum ena nutaliya neRiyina

Among the TEXTS that do not deviate from the orientation towards
the genesis of things as they obtain in the world,
there are basically TWO types from the point of view of how they
inform viz. Mutal, the Primary and Vazi or the
drivative.

Notes:

The scientific texts constitute a TRADITION among themselves with
one constituting the point of DEPARTURE for
another. The Mutal-type is that which serves as the point of
departure by its excellence and authoritativeness. The
Vazi-type are derivative texts , texts that PRESUPPOSE the
TRUTHS as enunciated by the Mutal Nuul. This distinction
is evident in the manner in which they INFORM the truths--
nutaliya neRi



1594.

Å¢¨É¢ý ¿£í¸¢ Å¢Çí¸¢Â «È¢Å¢ý
Ó¨ÉÅý ¸ñ¼Ð Ó¾ëø ¬Ìõ

vinaiyin niingki viLangkiya aRivin
munaivan kaNdatu mutanuul aakum

The Mutal Nuul is that which composed by a person of absolutely
CLEAR UNDERSTANDING,
an understanding in which all the PREJUDICES are absolved

Notes:

Historically the most important sutra in the long History of
Dravidian Philosophy. Vinai here is Vilangku, the CHAINS
that RESTRICT the seeing and hence PREJUDICES that stand
obstructing the UNDERSATNDING of things as they
are in themselves. The Vinai within the person introduce a
distortion thereby making it IMPOSSIBLE to SEE things as
they are in themselves. However when a person manages to rise
above all these vision-obtructing or distorting prejudices,
he becomes a MUNAIVAN, a radiant individual, an individual whose
understanding shines with CLARITY, a clarity that
comes with undubitablity and apodictic certainty. It is this
quality of the text that makes it AUTHORITATIVE and hence
something that can be PRESUPPOSED as TRUE and hence in terms of
which other investigations by way by pursuing
such a study further can be pursued.

1595.

ÅÆ¢¦ÂÉô ÀÎÅÐ «¾ý ÅÆ¢ò¾¡Ìõ

vaziyenap paduvatu atan vazittaakum

What are called Derivative Texts are those composed by way of
following the (lines of investigations as enunciated by )
Authoritative Texts as above.


1596

ÅƢ¢ý ¦¿È¢§Â ¿¡øŨ¸òÐ ¬Ìõ

vaziyin vakaiyee naal vakaittu aakum

Now there are FOUR different ways in which the Derivative Texts
ar generated.

1597.

¦¾¡Ìò¾ø Ţâò¾ø ¦¾¡¨¸Å¢Ã¢ ¦Á¡Æ¢¦ÀÂ÷òÐ
«¾÷À¼ ¡ò¾§Ä¡Î «¨É ÁÃÀ¢É§Å

tokuttal virittal tokaiviri mozipeyarttu
atarpada yaattaloodu anai marabinavee

They are: summarising the essentials of the Primary Text ,
elaborating further some points there, or doing both and finally
translating it into other languages and making them available in
their traditions.

Notes:

The Authoritative Texts get adumbarated in FOUR differet ways.
The Tokutal is simply assembling together and
perhaps in a summary fashion the essential TRUTHS announced in
the text. The Virittal is elaborating further and may
be with related corrobarative studies, exegetical elucidations
and so forth. There may be also texts that combine both.
Over and above these productions of new but derivative texts we
have also TRANSLATIONS into other languages and
the transmission of the TRUTHS of the primary texts into the
cultural tradition of another linguistic group.

(to cotinue)1