The Sumerian Paradise Tilmun as Saivite Tillai

[K. Loganathan]

The Sumerian Paradise Tilmun as Saivite  Tillai

 

Dr Loganathan 21-11-14

 

Essay 1:

 

The lines upto 32 that I have analyzed from the mythical tale of Enki and Nunhursag, taken from ECTSL also goes by the name of the Paradise Hymn, as given in Sumerian Reading Book of C.J Gadd . I believe that the real essence of the  Sumerian Paradise cannot be fathomed unless it is realized that the language is Archaic Tamil and there are cultural continuities between this notion of Paradise and the Saivism of the Tamil people, The important term of a city or Space Tilmun survives to this day as Tillai or Tillai Manru and the burden this essay is to bring out the historical connections these lines have with the notion of Paradise as noted in Tamil Saivism as Tillai ManRu, Tillai ambalam CiRRampalam Citambaram and so forth,

 

All these names are interestingly enough are both metaphysical terms that also serve as names of cities and even names of persons. For example Citambaram though metaphysically it means The Vast Expanse (ambaram) of Pure Consciousness (Cittu) it is also the name of the famous city for Civa and also the personal name of many people.

 

Now while it is not clear whether Tilmun(Dilmun) was also a personal name but it is certainly a name of a city as well as the Paradise. While there are uncertainties about the geographical location of Tilmun, but what I am concerned is not the earthly  location of the city but the metaphysical concept of Paradise and which is the substance of the descriptions of the opening lines  in this mythical tale under study.

 

The etymology of Tilmun

 

The first question I would raise is : What is the meaning of this term and what disclosures we have by noting that it is  in fact a  name with Tamil etymological roots.

 

From ePSD we have:

 til 
til [COMPLETE] wr. til; til₃ "(to be) complete(d); (to be) old, long-lasting; to end" Akk. gamāru; labāru;qatû 
til [LIVE] wr. til₃ "to live; to sit (down); to dwell" Akk. ašābu; balāţu 
til [POLE] wr. til "a pole, part of a wooden object"

 

mu [GROW] wr. mu₂; mu₂-mu₂ "to grow" 

 

The meaning for Til as to live dwell and so forth fits with the Tamil til that exists as simply as Ti-ti where in Sumerian Til also exists as ti.

 

TL

 

13. திதி -த்தல் titi- : (page 1876)

7. Existence; இருப்பு. செனனதிதி மரணங்கள். (W.)

திதி;-த்தல் titi-

, 11 v. intr. < திதி. 1. To preserve, sustain; காத்தல். (சூடா.) உல கெலாந் திதிக்கு மையன் (உபதேசகா. சிவவிரத. 375). 2. To construct, build; கட்டுதல். திதித்தவில்

Thus Tilmun taken together as compound means : a place where the existence of objects(til , ti-ti) are pushed to the front, moved to the fore(mun). To this day ‘mun’ in Tamil means to go forward to push forward and so forth.

Thus Tilmun, taken as a metaphysical concept means The Place where the Existence of Objects are Bestowed.

The first thing we should note is that this is NOT creation but rather bestowing phenomenal existence to objects that are already there but only in the Dark, things as still awaiting to be born into  existence of the world. In terms of the concepts  in Saiva Siddhnata, this is making things that are cukkumam, extremely subtle into Tuulam, gross and manifest visible and so forth.

Now if this elucidation as correct, it shows that even in those days Sumerians knew what later the Tamils in historical times came to be formulated as; Illatu toonRaatu: the inexistent cannot assume worldly presence.

 

To continue

 

[K. Loganathan]

 

The Sumerian Paradise Tulmun as Saivite  Tillai

 

Dr Loganathan 21-11-14

 

Essay 2:

 

It is clear through an etymological analysis of Tilmun(Dilmun) it is a vast expanse where things are given or pushed into(mun) existence(til, ti) and so forth. This also clarifies that creation is not bringing into existence what was not there before but rather it is bringing into phenomenal existence what was already there but in an unmanifest form that is called in Tamil suukkumam as opposed to Tuulam, the gross and visible form.

 

This understanding what Tilmun is already tells us  about a basic principle which later came to be formulated as Satkarya Vatam,  what is not-there the unexistent cannot make an appearance  i.e  become an existent. To come into existence is simply undergoing a transformation of being-state,  to become Tuulam(gross) from being suukkumam( subtle, unmanifest). Creation is not brining into being-there what is not  at all there in some form but rather simply  making manifest what is not.

 

 

 But Is Tilmun itself  Created?

 

However now we have to inquire into the question: Is Tilmun itself a created thing, something that is brought into Existence from a previous and primordial  Nothingness ?

 

We can see immediately this is a profound metaphysical question that the Sumerians have raised and struggled to answer in various ways. We shall now attend to it and elucidate how the SumeruTamils understood the ontology of Tilmun.

 

Here we have to analyse  now the descriptions of Tilmun that the above lines contain.

 

1.

 

kur dilmunki kug-ga-am3(Pure is Dilmun land)

 

குன்று தில்முன்(கி) கொங்க ஆம் ( kunRu tilmun(ki) kongka aam: The land Tilmun is Divine ( or golden))

 

3.

kur dilmunki kug-ga-am3 kur dilmun sikil-am3 (Pure is Dilmun land. Virginal is Dilmun land)

 

குன்று தில்முன்(கி) கொங்க ஆம் குன்று தில்முன் சுக்கில்-ஆம்(kunRu tilmun(ki) kongka aam, kunRu Tilmun sukil-aam: id)

 

4.

kur dilmunki sikil-am3 kur dilmunki dadag-ga-am3 (Virginal is Dilmun land. Pristine is Dilmun) land.

 

குன்று தில்முன்(கி) சுக்கில்-ஆம் குன்று தில்முன்(கி) இடுதங்கம் ஆம் ( kunRu tilmun(ki) sukkil aam, kunRu tilmun(ki) idutaGkam aam :id)

 

We have to wrest out through seeking the etymological roots of these descriptive terms to seek out an answer to our question:  is the Paradise something created?

 

Now it appears that the Sumerian metaphysicians who formulated these clauses were struggling to enunciate that this Tilmun, the place of creation of all is itself uncreated and hence eternally there. Such terms as Pristine, Pure Virgin and so forth seem to indicate that while Tilmun is the Place of Origin of all but itself is NOT one of them, that it was not something that was brought into existence out of a Nothingness! It is primordial virgin uncreated and ontologically primitive, something already there as a presence.

 

Such an entity  in Fundamental Ontology of the Dravidian folks is called Anati: something that is NOT aati: an origin,  beginning. Thus Tilmun is anati, already there uncreated and so forth.

 

But Why Tilmun is Golden?

 

The descriptive terms kug-ga( koGku) and dadag-ga , idu tangam: purified Gold is retained even now among the Saivites where they describe the Tillai also as Pon Ambalam: the Golden Space. It is also interesting that even among the ancient Egyptians the Paradise is Golden and because of which the Pharoahs mortal remains were covered with Golden Masks so that they can enter the Paradise on waking up from Death, the Deep Sleep.

 

Now it is interesting that even now the Saivites describe Siva the Dancer as Golden Bodied and so forth.

 

Thus Tilmun is not only  a Space uncreated eternally there and where all other things are brought into existence but also Golden.

 

We shall wrest out the meaning of being  Golden in our next essay using as clues some lines in this mythical tale/

 

To continue

 

Loga

 

 

 

 

 

 

[K. Loganathan]

The Sumerian Paradise Tilmun as Saivite  Tillai

 

Dr Loganathan 21-11-14

 

Essay 3

 

Tilmun is Golden

 

We are slowly unfolding the Sumerian metaphysical depths as embodied in the Paradise Hymn as available in the mythical tale of Enki and Ninhursaga, ancient names for Siva and Parvati the Goddess of the Mountains which is also the meaning of NinHursag-a where Hursag-a means the High ( hur, uyar) sag-a( cenni: the head), a name for Mother Goddess still available among the Todas on Nilakiri in Tamil Nadu( from memory)

 

Above in the second essay we elucidated that Tilmun(Tillai) is pristine primordial virginal and so forth but which means that unlike other things that are brought into Existence, Tilmun is not , it is already there as a presence and hence what later came to be called Anaathi ie, an-aati: something that has no origination.

 

Now we are to understand why this Tilmun is also described as Golden (kug-ga> koGku( gold)) etc?

 

To be Golden appears to mean to be eternally youthful and in excellent health!

 

The following lines indicate this;

 

 

20.

igi-gig-e igi-gig-me-en nu-mu-ni-be2 (No eye-diseases said there: "I am the eye disease.")

 

இகி கைக்கே இகி கைக்குமான் நூ முன்,இப்பே (கண் நோயாளி ‘நான் கண் நோயாளன்’ என்று சொல்லவில்லை

 

21.

saĝ-gig-e saĝ-gig-me-en nu-mu-ni-be2 (" No headache said there: "I am the headache.")

சாங்கி கைக்கே  சான்கைக்கமான் நூ முன்.இப்பே (தலை வலி உடையோர் ‘எனக்குத் தலவலி’ என்று சொல்லவில்லை)

22.

um-ma-bi um-ma-me-en nu-mu-ni-be2 (No old woman belonging to it said there: "I am an old woman)

23.

ab-ba-bi ab-ba-me-en nu-mu-ni-be2 (" No old man belonging to it said there: "I am an old man)

அப்பாபி அப்பாமான் நூ முன்.இப்பே (முதியோர்கள் ‘நான் முதியவன்’ என்று கூறவில்லை)

27.

nar-e e-lu-lam nu-mu-ni-be2 (No singer sang an elulam there)

 

நாரே ஏலோலம் நூ முன்.இப்பே

 

28.

zag iri-ka i-lu nu-mu-ni-be2 (No wailings were wailed in the city's outskirts there.)

 

சாக்.அ உறையக இழு நூ முன் இப்பே

 

When we examin these lines, the meaning of entering or existing in the Golden Reams becomes clear.. We can list ehem as follows:

 

1.

Even those with some diseases like eye aches head aches and so forth do not declare or do not worry about it which is effectively saying that they do not suffer even  minor diseases like these. Thus it means they enjoy a very  healthy body and that entering Tilmun, the Golden Realms provides them with an immunity so that they do not suffer from any bodily ailments or diseases.

 

2.

 

Now it is said the old men do not declare they are old and so also the women. Thus even the chronologically old are actually physically and mentally NOT old and which means that  they  are eternally youthful, an adage very popular among the Saivites to this day. Those who receive the Grace of Siva live ever as the youthful 16 year olds(enRum pathinaaRaay). Thus Tilmun is the magical location where the ageing processes are arrested and a person enjoys a youthful body despite ageing chronologically/

 

3.

 Now it is said there is NO sufferings pains miseries and so forth in Tilmun. First there are the professional mourners who do not sing their wailings and also nobody moans weeps cries and so forth. Thus Tilmun, the Golden Assembly is a place of Eternal Happiness of Bliss , the Anatham where no miseries of whatever kind surfaces

 

Speacial Notes

 

What is interesting is that all these are embodied in the concept of enjoying a Golden Body as blessed by BEING(Siva) who is also seen as  Golden Bodied( Pon aar meenian) in the Saivism of Tamils to this day. To declare this understanding of Tilmun, the Paradise they also built the Golden Hall in the Tillai or Cithambaram where the Hall of Siva Nadaraja has a Golden Roof.

 

This concept of being eternally youthful with absolute immunity against all diseases is the  fundamental presupposition of the Siddha medical physicians to this day were the Siddha medical system itself is oriented towards that kind of medical practice, a medical practice that incorporates religious devotion as part of medical treatment itself.

 

To continue

 

Loga.

 

 

 

 

 

 

 

[K. Loganathan]

The Sumerian Paradise Tilmun as Saivite  Tillai

 

Dr Loganathan 21-11-14

 

Essay 4

 

Now I come to some lines that mention the animal world that immediately reminds us of Siva as Pasupati: the Lord of the Creatures, an ancient notion of Saivism. There seems to be an attempt to comprehend not only the human reality but also the animal and locate the meaning of Tilmun, the Paradise also in relation to the beasts and  birds of all kinds.

 

Let us collect together some key sentences about these birds and beasts and how they are described in relation to Tilmun.

 

11.

dilmunki-a ugamušen gu3-gu3 nu-mu-ni-be2

 

In Dilmun the raven was not yet cawing,

 

தில்முன்-அ ஊகம் மூசென் கூவ்கூவ் நு முன்.இப்பே

 

 

12.

darmušen-e gu3 darmušen-re nu-mu-ni-ib-be2

 

the partridge not cackling

 

13.

ur-gu-la saĝ ĝiš nu-ub-ra-ra

 

The lion did not slay

 

உரூ கொல்லு சாங்கிசு நா உப்.உ அறை அறை

14.

ur-bar-ra-ke4 sila4 nu-ub-kar-re

 

the wolf was not carrying off lambs

 

 ஓரி பரக்கே சினை நா ன்உப்பு காரே

 

15.

ur-gir15 maš2 gam-gam nu-ub-zu

 

the dog had not been taught to make kids curl up

 

 உரு கிரக மக கம்கம் நா உப்பு சூ

 

17.

nu-mu-un-su2 munu4 ur3-ra barag2-ga-ba

 

 When a widow has spread malt on the roof

 

நுமுன்சு முணு ஓர்-ர பரக்கு அப

 

18.

mušen-e an-na munu4-bi na-an-gu7-e

 

the birds did not yet eat that malt up there

 

முசெனே ஆன்ன(வான்ன) முணுபி நாஅன் கூ(ழ்)ஏ

19.

tum12mušen-e saĝ nu-mu-un-da-RU-e

 

The pigeon then did not tuck the head under its wing.

 

தும்பி முசென்னே சான் நு முன்.இடு RU- ஏ

 

When we examine these lines, the birds and beasts in Tilun or on reaching Tilmun, are NOT  aggressive as in their usual nature and are not hungry at all and further more are in NOT in fear of whatever kind. Also very interestingly they lose their aggressive instincts and become quite loving and gentle contrary to their natural disposition.  The lions do not kill and the wolves do not carry off lambs and so forth. The partridges and so forth do not cackle out of fear or because of some threats. The dogs do not control their cubs for fear of being killed by other wild beasts amd so forth.

 

So Tilmun is a haven not only for human beings but also birds and beasts alike, making Enki and Nihursag-a also Lord of these animals as well.

 

This confirms our view that here we have the roots of the very ancient notion of Pasupati, Siva as the Lord of the beasts as well. Siva is also the Savior where the English (and Christian) “savior’ may have its roots is the Sumerian ‘sipa, siba” and so forth normally translated as the ‘shepherd”

 

What is the Metaphysical Significance?

 

In this ancient Sumerian metaphysics there is nothing special about Human Beings as said in the Bible and so forth. There is an integrated view where like  the Tamil Pasu which  means both the humans birds and animals in short all living creatures, the Sumerians view all life forms as united in being various expressions of the primordial psychic entity, the anma for which there is no suitable term in English. Perhaps there is an evolutionary view as well as in later Saivism it is abundantly present. The animals are just a lower kind of expressions of the psychic entities as the human beings who are simply higher kind life expressions.

 

Now what is interesting is the dominance of LOVE as such in Tilmun, the Paradise which is noted as even the lions and wolves cease to kill other animals as is their nature. This brings about absence of FEAR and  the presence of JOY among all other creatures where the dogs do not control their cubs for fear of being attacked and killed and so forth.

 

Tilmun is a place of LOVE and CARE and where dominates what later in Saivism came to be called ANBU and where because of this Siva Himself is recognized as LOVE itself( anbe Sivam)

Thus BRING(Siva) as Pasupati and Supreme LOVE itself seems to have already been formulated even in Sumerian times as these lines would indicate. The later developments  seem to be just further adumbrations of these notions both in iconography as well as in metaphysical thinking.

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