VEDICRELIGION INSTITUTE OF VEDIC RESEARCH AND PUBLICATION

Sumerian Recitations
A Study in view of Agama and Tantric Text of
Ancient India

Andreas Leitz
01.01.2019

This is an addition to the 3 volumes of Sumerian texts with view on Tamil language and ancient
Agama and Tantric texts of ancient India.
Sumerian Recitations. A study with
philosophical view on the ancient
Indian Agama and Tantric texts

Introduction

On various written tablets, which are not included in larger texts, we find very much exciting
information of the ancient Sumerian culture, history, philosophy and religion. Some of these tablets
have verses, which remembers on phrases we read in great poems like the exaltation of In – Anna,
the hymns of the temple of Kes and Sulgi`s hymns. The time of their texts is impossible to give exactly
and we can only suggest them to belong over the entire time of writing in the ancient city states of
the Sumerian civilisation. Therefore we suggest for them a time from 2500 – 2000 b. C. We will
numerate according to the presentation here in the work. We do not have any evidence for to date
them before the work of Surrapak`s Neri, which is dated 3000 b. C. Further information on the
Sumerian history we gave in the introduction in our first volume to this collection and study of
Sumerian texts.

The recitations are called enuru incantations in the Sumerian tablet translations and we find very
much exciting views on the idea of karma and philosophical thoughts, which we find developed and
analogue in the tradition of the Siddha and Agama texts of ancient Tamil and Sanskrit texts. These
texts are taken from Dr. Geller`s work “Forerunners to Udug –hul”.

We will give them in an appendix work with Sumerian version and Tamil translation, based on what
we have shown in the previous volumes. They will be given with a view on the Agama and Tantric
texts of the ancient Indian tradition. We will give comments on specific and exciting points of Tamil
grammar. The translations of the Sumerian texts as given by Geller will become corrected ad
sometimes changed by us.

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Enuru recitation

Enuru recitation I

1. Enuru recitation

In Sumerian: en – e – nu – ru

In Tamil: (Gß Gݸ)

The word en (Gß) appears in Tamil as a noun and means utterance. Further it appears as a verb and
means to tell and to narrate. The word uru (E¸) is Tamil urai (Eøµ) and means to tell. The word
uru means to utter and also continuously in the word urupootutal (E¸@£õxuÀ). Therefore we can
translate here enuru as recitation or incantation.

2. I am the priest of Enki

In Sumerian: ga – e – lu sanga en – ki – ga me – en

In Tamil: (|õ@¯ BÐ ŒõßP GXÇP ©õß)

The Sumerian ga – e becomes in Tamil naayee, naanee (|õ@¯, |õ@Ú) and is the first person
singular I and myself. The Sumerian word sanga we didn`t find any more in Tamil, but we have it in a
frozen form of Tamil cankiiyam (ŒßR¯®), which means ritual. The Sumerian god Enki becomes in
Tamil eenkiiz (HßRÌ) the Lord of the earth. From this we can derive een → veen → veel, a deitiy.

3. I am the purifier of Damgalnunna

In Sumerian: ga – e ku – ga dam – gal – nun – na me – en

In Tamil: (|õ@¯ @PõP u®PÒ ~ßß ©õß)

The Sumerian ku becomes in Tamil koo (@Põ), meaning the resplendent and we can translate it as
deity. The Sumerian dam – gal – nun – na becomes in Tamil tamkaL nunna (u®PÒ ~ßÚ) and
means the lofty and great woman, which is a description of the great Mother Goddess.

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 4. I am the man of Namma

In Sumerian: ga – e lu – namma – me – en

In Tamil: (|õ@¯ BÐ |®© ©ß)

Here we can only suggest the word Namma means the same as Nanna, who is the God of the oon.
e didn`t nd any amma in the antheon of umerian gods. he God anna has another name,
u en. In Tamil we have in the classical Sangam a personal name Nannan. The word namban
(|®£ß) is a word meaning god.

5. I am the man of Nanse

In Sumerian: ga – e lu nanse me – en

In Tamil: (|õ@¯ BÐ |ßâ ©õß)

The Sumerian word nanse is propably in Tamil nancil (|ß]À), which means the plough and the
deity vaaliyoon (Áõ¼@¯õß) or balaraaman (£»µõ©ß) is wielding his weapon. There is also a
place with the name Nancil Naadu (|ß]À |õx), which is the country between the modern states
of Kerala and Tamil Nadu.

6. I am the anointing priest, the knowledgeable assembly

I am a ritual dancer, who know the rules established by great assembly

In Sumerian: ga – e gudu – sag -gam – mah ju me – en

In Tamil: (Põ@¯ @Põx ŒßP® ©õ‹ ©õß)

7. I am the man of Asilal

I am the man of Asillal, there where are no impurities

In Sumerian: ga – e lu asilal me – en

In Tamil: (Põ@¯ B”°»À ©õß)

8. I am the recitation priest of Ku`ar, who indeed cleansed and also purified

I am the recitation priest of Kumari, attained purity and a long life

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In Sumerian: ga – e ka – pirig – a ha – ki he – sikil – la he – ga -dadag – ga – me –en

In Tamil: (Põ@¯ Põ¨› S©›öÁ# ”QÀ» G#P uUu[S ©õß)

9. I am the anointing priest, the purification priest of Enki

I am the brilliant dancer of Enki

In Sumerian: gudu susbu en – ki – ga me – en

In Tamil: (@Põx @Œõ¦ GXÌUP ©õß)

The Sumerian word gudu, which is translated as priest, was surely a ritual dancer, this word we find
in Tamil as koodu (@Põx), from which derived koodiyar (@Põv¯º), which means dancer. We further
can derive kuudal (TuÀ) from this word, which means coming together. This name we find as an
alternative name for Madurai, the location of the third Sangam or academy. We can suggest a
derivation from kuudu il → to kuudil → and to kuudal. We have a word kudil, which is retained in
Sanskrit and appears in the name Kautilya, the name of the famous writer of the Arthasastra. From
Kautilya we can derive KauNdia (öPÍsv¯) the gotra name of Thirunjaana Sambantar
(v¸ßáõÚ Œ®£ßuº).

The Sumerian word sam – gam – mah becomes in Tamil maa cankam (©õ ŒßP®), the great
assembly. From this we can conclude the sag – gam – mah is analogue to the great Sangam on which
we read in the ancient Tamil texts. We can suggest this assembly was analogue established at the
court of the king, who was the chairman of this circle, which consists of the learned scholars of the
city or country. In the verse 6 we read the writer of the Enuru recitations says from himself, he knows
the rules of the assembly. This means he is a scholar, a ritual dancer, who is part of this assembly.
The understanding of this assembly as an analogy institution to the Tamil Sangam is supported by the
location mentioned in the verses above; Ku`ar, which is identical with Kumari, where the first Sangam
was established. Dr. Geller in his ublication of the oems „exaltation of In – Anna“favours the
reading as Kumari or Kuwari (Ku`ar). It is very much exciting we find in classical Tamil literature the
place mentioned as Kauri. This parallel in meaning and morphology suggests a historical continuity,
even there was a shift of the geographical location. It is important to give a view on what we read in
the Tamil literature.

In the classical Tamil commentary to Sangam poems Iraiyanar Ahapporul written by Nakkirar we read
on the existence of 3 periods of Sangam academies, which were destroyed by a flood of the sea.
According to this work we have the following academies:

1. Established in Madurai, presided over by Siva. This period went over 4440 years

and 89 kings ruled in this period. The first king was Kaysina and the last is

Kadungon. The number of poets is 4449, who has composed songs for this

Sangam. The grammar followed in this period is by Agattiya. The Gods worshipped

were Sivam Kubera and Murugan. The name of this place we find in the comment
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 by Nakkirar called Madurai. In other texts we find the name of this place given as

Kumari Kandam, which is located on a sunken continent in the sea in the south of

the mainland of India.

2. Established in Kapadapuram, the place is also called Kavatapuram. This period

went over 3700 years and had 59 kings ruled in this period. The first king was

Vendercceliyam and the last is Mudattirumaran. The number of poet is 3700. This

town is mentioned by the name Kavata in the epic Ramayana and in the

Arthasastra by Kautilya.Here we find 4 grammars, which were followed:

Budapuranam, Agyttiyam, Tolkappiyam, Mapuranam and Isainunukkam. From them

we know only Tolkappiyam, who is said to be a deciple of Agattiyam. Also this place

is located by the legends on the sunken continent south of the mainland of India.

3. Established in Madurai. This period went over 1850 years and we have 49 ruling

kings. The most classical Sangam poems we have today are composed during this

period of the 3rd Sangam. 449 poets were in this Sangam and the grammar followed

were only Agattiyam and Tolkappiyam.The first king is Maduttirumaram and the last

king is Ukkirapperu.

All the Kings belongs to the Pandya kingdom and the first 2 places were taken by the sea we follow
the comment of Nakkirar, the first Sangam started around 9000 b. C. In the comment of Nakkirar we
read on the various kinds of poems, which we will not repeat and discuss here.

These 3 Sangams were discussed by the scholars since a long time and we needn`t discuss the
number of kings in these Sangams are a very difficult topic. If we take the 89 kings from the first
Sangam we get a rule of 49, years for each of the kings. e didn t know how many years a
generation has to be counted for, but we will not have more than 20 to 25 years for one generation.
All these problems we will not discuss here further. More on these legendary academies we can read
in the Tiruvilayadal Puranam written by Perumparrapuliyur Nambi and a better known work with the
same title by Paranjothi Munivar. Here we read mainly on the third Sangam period. We can also find
some information on them in the devotional literature to Siva and Visnu.

The Sumerian word ka – pirig means opening. In Tamil piri, viri (¤›, ›) has the meaning of mouth
and is restrained in Tamil as kaaviri (PõŸ), which is the name of a famous river in Tamil Nadu.

10. When I would pass along the street, in my going in the thoroughfare

When I would go past some settlements, I am walking along the street.

In Sumerian: ga – e e- sir – ra dib – be da – mu – da sila – a gen – na – mu – de

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In Tamil: (Põ@Ú B^µ u¨¤x •@u Œ¼¯ öPßÚ •@u)
11. The evil Udug, evil Ala, the evil ghost

The evil ghosts that causes withdrawal, that tvil wind that roams around and the evil

insects

In Sumerian: udug hul a – la hul – dim – me

In Tamil: (JxUS JÀ Aø» Ru® JÀ)

12. Evil Galla, evil Bauliff, Dimme

The evil thieves, the really dark evil forces

In Sumerian: dim – me – lagab lu – lil – la

In Tamil: (PÒÍö¯õÀ ø©UQ® JÀ v®@©)

13. Female lil, and maiden lil demons

The maiden nymphs, by the river banks

In Sumerian: rasur ki – sikil – la ud – da – kar – ra

In Tamil: (Q”UQÀ» Køu Pøµ)

14. Ghost, the evil winds that can swallow people

In Sumerian: dim – me – lagab lu – lil – la

In Tamil: (@£# v®@© APõ¨¦ BнÀ»)

15. The evil Namtar, the painful asag disease, this serious illness being virulent

The evil fate, the black spirits that inhabit the harbour and cannot prevent miseries

Sumerian: nam – tar hul – gal a – sag – gig tu – ra rasur nu – du – ga – ni dab

In Tamil: (u¸Ú® JÀPÒ AÚ[S øPUS xøÓ Ú xUPÛ u¦)

16. May not approach me

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 Let them not approach me

In Sumerian: ga – e – ra nam – ba – te – ge – da – am

In Tamil: (Põ@¯ßÓ |õ®£ uõUTu®)

Here in these verses we have an exciting analysis of the origin from human miseries, various
afflictions, which include bad fate, nymphs, insects, evil wind and so forth. We can understand the
Sumerian word nam – tar as becoming tarnam or tarmam (uºÚ®, uº©®) in Tamil, which is the
dharma. This kind of analysis we find in the Samkhya in the terms of physical causes, aati pautikam
(Bv ö£ÍvP®), psychological cause, aatiaatmikam (BvBz©P®) and archetypal cause
aatiteyvikam (Bvöu#ÂP®). When we look into the previous verses, we find exciting words. In
verse 10 the Sumerian word e – sir – ra becomes in Tamil i ceeri (C@Œ›), the settlement. From this
we can derive eesiram → aasiram → aasramam, which we know from later times as the settlement
of sages. Can we understand the Sumerian settlements already in this sense?

The word aasiriyar () means teacher. The Sumerian dib – ba becomes in Tamil tappu (u¨¦) and
means to escape or to go past. The Sumerian word mu – da becomes in Tamil mutee (•@u) which is
an adverb of time. he „a“in the Sumerian word sila – a has the function as a locative case suffix. This
we have in Tamil expresses by saalaiya (Œõø»¯). The Sumerian word udug in verse 11 becomes
udukku, odukku (ExUS, JxUS) in Tamil, where we find it also in the form of adakku, mudakku
(AuUS, •uUS). Exciting is this word in Akkadian is utukku and identical with the Tamil word of the
classical period. The meaning of the word is to cause to withdraw. The Sumerian word hul becomes
in Tamil ol (JÀ) and means evil. The Sumerian expression a – la hul becomes in Tamil alai (Aø»)
and means to roam around or to wander around. The Sumerian word gal – la in verse 11 will become
in Tamil kaLLa (PÒÍ), which means thieves and rogues. The Sumerian maskim becioms in Tamil
macikim, maikim or maasukim (©]Q®, ø©Q®, ©õ”Q®) and means something dirty or impure. In
verse 12 we find the Sumerian word me, which would be in Tamil peey (@£#) and means ghost. The
Sumerian phrase dim – me – lagab becomes in Tamil timir ilagku av (vªº C»[S AÆ) and means
paralyzing the moving parts. The Sumerian word lil – la we find in Tamil and in Sanskrit as liila (½»,
brb) which means to play. This here is applied to the wind, which is always in motion. In verse 13 we
find the Sumerian word ki – sikil, which will become in Tamil cii cukkil (^ ”UQÀ) meaning the
beautiful and pure, here the young maiden. They are also called kin – ni in Sumerian, which becomes
in Tamil kanni (PßÛ). From this we get cuurara makaLir (‹µµ ©Pκ) the nymphs and angels. The
word ud – da and id -da in Sumerian becomes oodai (Køu) in tamil and means river. The Sumerian
kar – ra is in Tamil karai (Pøµ) and means the bank of the river. The Sumerian word te – ge – da
becomes in Tamil taakkidi (uõUQv) and means to attack. The suffix du, idu (Cx) is here an auxiliary
verb.

17. I adjure there, first I adjured you

You all go away; you all go away from the people

In Sumerian: i – re – ni – pa sag i – re – ni – pa
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In Tamil: (}°@µ @£õ éõÜ°@µ @£õ)

18. I adjured you by heaven, I adjure you by earth

In the name of the celestial beings, you all go away. In the name of the earth you

all go away.

In Sumerian: zi an – na i – re – pa zi ki – a i – re – pa

In Tamil: (ã |õßÚ °@µ @£õ ã Ṟ@µ @£õ)

19. I adjure you Hendursag, the night watchman

You all go away in the name of the good gods, who live in the hilltops

In Sumerian: zi hendur – sag – ga nimgir ge i – re – pa

In Tamil: (ã HßxºŒõP {®Rº °@µ @£õ)

20. I adjourn you by the great gods

In the name of the great divine beings, you all go away

In Sumerian: zi dingir gal – gal – e – ne i – re – pa

In Tamil: (ã ußQº PÒPÒ °@Ú °@µ @£õ)

21. When I deliver the spell

When I recite the spell

In Sumerian: tu mu – un – na – ab – sum – mu – ta

In Tamil: (@uõ•ßÚ AÆ ”®©x)

In these verses we read on a form of recitation, which we can understand as an exorcism, which we
find in ancient India as the so called Kavasa literature. The repeated and continuous recitation of
specific mantra will remove the evil spirits. The Sumerian word i – re and e – ne become in Tamil
inam (CÚ®), which is a group collectively. The word ene is a plural marker. In modern Tamil we
still find ina as a plural marker for non – persons, while the ire is preserved as aar, ar, ir and iir (Bº,
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Aº, Cº, Dº) as a person plural marker. The Sumerian ni functions as a pronoun in general, while the
pronoun nii (}) in Tamil is used for the second person. Sumerian pa became on Tamil poo (@£õ) and
is an imperative with the meaning go away. The Sumerian nimgir becomes in Tamil nimgiri ({®Q›)
and means the higher grounds. The Sumerian giri corresponds to Tamil kiri (Q›) and means the hills.
The Sumerian dingir became in Akkadian diwer, which became in Tamil teyvam, teevar (öu#Á®,
@uÁº), the celestial beings or gods. The Sumerian gal became in Tamil kal (PÀ) and is a honorative
marker. This we find in Tamil as kaN and kaNam (Ps, Pn®). The honorative kaL (PÒ) is still used
in Tamil. The Tamil word kaLLar (PÒͺ) means the great on, but is used also for to mean thieves.
The same use we find in Sumerian word gal – la, too.

Here ends the first recitation.

Enuru recitation II

1. The Namtar spirit was wandering around in heaven

The playful fate wanders around the heaven

In Sumerian: nam – tar – lil – la an – na mu – un – ngin – nging- na

In Tamil: uºÚ® C½À» ÁõßÚ •ßÛUQß {UQÚ

2. The evil Asag demon was prowling around like a storm on earth

The oppressive evil spirits roam around the earth like a storm

In Sumerian: a – sag mir – gin ki – a mu – un – du – du – a

In Tamil: AŒS ©õºQß RöÇ•ß Gxö¯xÁ

3. The evil Udug demon was running amok on the street

The evil and dead bringing spirits approach the streets

In Sumerian: udug hul – gal – e sila mu – un – gur – gur – ra

In Tamil: JxUS JÀPÒ@Í Œõø» •[SÖSÖ¯

4. While the evil Adad envelopes him like the Ulu demon

The very evil spirits that arrest movements enveloped him like breeze

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In Sumerian: alad hul – gal – e u – lu – gin mu – un – da – dul – dul – la

In Tamil: AÀ»õx JÀPõÒ@Í E¾Qß •ß Cx @uõÀ@hõÀ»

5. These demons agitated the distraught man and struck that man

The very unethical karmic deposits came to the fore and attacked him

The Sumerian phrase namtar lil – la an – na becomes in Tamil tarman liilla vaanna (uº©ß
C½À» ÁõßÚ), the playful fate flying in the sky wanders around in the heaven. The Sumerian
word lil – la becomes liilai in Tamil and lila in Sanskrit and means play and game, as we know it from
Civa liilai (]Á½»), games of Lord Siva. The Sumerian verb anna becomes in Tamil vaanna (ÁõÚ).
he final „a“has the function of a locative case marker, which is well attested in the Classical Tamil
like in manRa maraatta (©ßÓ ©µõzu), at the tree in the courtyard. If we look in the Tamiz mozi
vaalaaRu (uªÌ ö©õÈ Áõ»õÖ) it can be used as a genitive marker as well. Like in ninna kaNNI
({ßÚ Pso), at your head`s garland. The Sumerian word nigin becomes in Tamil nikkuyin
({US°ß), which means to stand dominant. The Sumerian nig becomes miku (ªS) in Tamil,
meaning to overpower. The Sumerian word asag, the name of the demon, will become in Tamil asaku
(AŒS from which we v can derive a agku (An[S), which means an oppressive deity. We can
asag understand as a negative form like na – sag and means something not good. The Sumerian word
mir – gin becomes in Tamil maarkin (©õºQß), which is a derivate of maari (©õ›) meaning storm, the
word gin is a particle of comparison, which can be used as a case marker as well. The Sumerian word
alad becomes in Tamil al aadu (A»õx) and means to eliminate movements. The Sumerian word ulu
is compatible to the Tamil word ulavai (E»øÁ) and means a breeze, usually a cold wind. The
Sumerian word dul – la becomes in Tamil tooltoolla (@uõÀ@uõÀ»), where tool (@uõÀ) means the
skin, which covers the body. The Sumerian phrase pap – hal mu – un – da – ru – us means the karmic
deposits of evil actions, which become active. This is a very important concept and it is exciting to
meet it in Sumerian texts. This is parallel to the Tamil phrase uuzvinai vantu uRuttum
(FÌÂøÚÁßx EÖzx®), the effects of the past actions which remains in the karmic deposits
become active, will emerge and overpower.

The Sumerian expression mu – un – da – ru is identical with Tamil muntaru (•ßu¸) and make quite
clear that the pap – hal means here it is spoken from the karma of past evil actions. In the following
lines we read on the details of medical knowledge to the Sumerians, which we still find in the texts of
the Siddha, which have continued the tradition, while showing advanced considerably in their
understanding of the human anatomy, the causes of disease and so forth.

6. He did not know his own anatomy, where illness crouched

He did not know where they were, where illness was located

In Sumerian: sa nigin – na – bi nu – un – zu ki tu – ra ba – nu

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In Tamil: Œõ {UQßÚ¤ |õ²ß” RÌ xøÓ £@Úõ#

7. I am Enki`s man

In Sumerian ga – e en – ki – ga me – en

In Tamil: Põ@¯ BÐ G[RÌP ©õß

8. I am Damgalnunna`s man

In Sumerian: ga – e dam – gal – nun – na me – en

In Tamil: Põ@¯ u®PÒ ~ßÚ ©õß

9. The great Lord Enki has sent me

In Sumerian: en – gal en – ki – ke mu – un – si – ni – in – gi – en – am

In Tamil: GVÒ G[RÀU@PªÛ]ß «Úõ®

We have discusses many of these words before. New is here the Sumerian word nu, which is surely
the Tamil word nooy (@|õ#) and means a disease and mental ailments. It says that an average
person though knows that the diseases are caused by various kinds of elements. They are evil winds,
worms and insects and so forth. From this it is clear the translation as demon is wrong, because there
is already the practice of examining the anatomy and the locating of the location of the specific
disease. This is a scientific bent to the understanding of the nature of the ailment.

10. It is I, who was approaching the sick man

In order to approach the location of that sick man

In Sumerian: lu – tu – ra – se mu – un – si – in – te – ge – en – na

In Tamil: BÐ xøÓ@Œ •Û]ß @u#öPßÚ

11. When I entered the house

I entered his home

In Sumerian: e – na mu – un – si – in – ku – re – en – na

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In Tamil: CÀ AßÚ •ß]ß T¸ö¯ßÚ

12. And it was I, who placed my hand upon his head

I placed my hand on his head

In Sumerian: su – mu sag – ga – na mu – un – si – in – gar – re – en – na

In Tamil: ”Eº@©õ ŒVßÚ •Û]ß PõÀ¼ö¯ßÚ

13. And was carefully examining the sinews of his limbs

I examined his hands to see, why they are becoming weak

In Sumerian: sa – a – su – giri – bi mu – un – zu – zu – un – na

In Tamil: Œõ¯õ” Q›¤ •ß‹‹ÄßÚ

14. And I, who recreated the recitation of Eridu for him

Then I sang the song of good health of Eridu

In Sumerian: nam – sub eriduki – ga mu – un – si – in – gal – en – na

In Tamil: ”£Ú® G›x¯P •Û]ß PÀ°ßÚ

The Sumerian word si – in is in Tamil icin (C]ß) and is in classical Tamil a particle of the verbal
complex, which has the meaning of effect being there and which has in contrast the Sumerian si has
the meaning of being there. The Sumerian word in corresponds to Tamil ini (CÛ) and means now.
Bring in the temporal notion and make the entire complex a verb. The Sumerian mu – un we find in
Tamil as mun (•ß), meaning to intent and to go forward. This word carries the intentional sense.
Therefore the Sumerian phrase mu – un – si – in – te – ge – en -na can be taken as municinteeykinna
(•Û]ß@u#QßÚ) and means I intentionally touched him. The Sumerian ku – re becomes in
Tamil kuur (Tº) and means to advance or to go forward. The Sumerian phrase sa – a – su giribi,
means something that is intended out. The Sumerian giri corresponds to Tamil kiri (Q›). The
Sumerian word nam – sub becomes in Tamuil cupanam (”£Ú®) and means good health. The
Sumerian gal is identical with Tamil kal (PÀ), meaning to sing and to converse.

15. After I have administered the recitation to the sick man

After I have recited some verses of well being to the sick man

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In Sumerian: lu – tu – ra nam – sub mu – un – si – in – sum – ma – ta

In Tamil: EÐxøÓ ”£Ú® •Û]ß ”®©u

16. They are the messengers of Enlil, the lord of the lands

They are spies of Enlil, the king of all the lands

In Sumerian: en – lil – la lugal kur – kur – ra – ke e – ne – ne – ne lu – kin – gi – a – mes

In Tamil: Gs½» EÐPÀ SßÓSßÓU@P D@ÚßÚ EÐPõ[Q¯@©°”

17. The evil Udug of the steppe killed the victim

The evil Udug of the steppe killed the victim

In Sumerian: udug hul edin – na lu – ra ba – an – gaz

In Tamil: JxUS J@»vßÚ EÐßÓ £sq PÈ

18. And the evil Ala covered him like a garment

The evil wave winds covered his body like garments

In Sumerian: a – la hul – gal – e tug – gin ba – nai – dul – la

In Tamil: Aø» EÀPÒ@ÍxQÀQß £soß öuõÀÀ

19. While the evil ghost and Galla seized his body

The insects and germs like thieves arrested his limbs

In Sumerian: gidim hul – gal – la hul su ba – in – dab – dab – ba

In Tamil: Ru® JÀPPÒÍ JÀ‹º £so u¦u£

20. And while Dimme and Dima infected his body

The spirits that give the bad things made his limbs dark

In Sumerian: dim – me dim – a su – na ba – an – gig – ga

In Tamil: v®ø© w®© ”E¯Ú £[øPS

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 21. The Lil demons in hospitable winds of the steppe swept along

The bad winds that dwell in the outskirts blew in

In Sumerian: lil – la tus – edin – na mi – ni in gar – es

In Tamil: C½À» xß” HvßÚ±§¦E Cx°”

22. Approached the distraught man`s side

They approached the sides of the people full of really evil karma

In Sumerian: lu – ulu pap – hal – as bar – se mu – un – ne – te – es

In Tamil: C¾ E¾ £¨PÒÍ ¦Ó®öŒ •ßÚ@u°”

23. And set the asag disease in his body

And set the grievous diseases due to the oppressive spirits in his body

In Sumerian: a – sag tu – ra su – na mi – ni – in – gar – es

In Tamil: An[S xµ ‹ºÚ ªÛß Põ›”

In these verses we have a gap of 14 lines in Geller`s book, which were filled up by later texts, but we
will leave them out. We see in these lines the beginning of a medical system, which is a combination
of scientific diagnosis and build up the immunity system as a defence against diseases. We do not
find here any descriptions of the used medicine, but we find the recitation of mantras for recovery.
We can conclude from the texts we saw in our volumes until now on the existence of different types
of mantras. Here in this text we see the subanam, the mantra of well being. I the hymns from the
temple of Kes we saw mantras for the well being of the country and the temple. There they are
called uru – sub and e – sub mantra. From the verses here we get the suggestion, the treatment
consisted of a selection of the appropriate mantras and they became recited by the patient or by the
priest. From this we can conclude; by the recitation of the right mantra the evil spirits, which bring
the diseases and others, can be made without effect and the presence of the divine forces will keep
the body will. The presence of the divine powers provides the immunity against all the disease
producing agents.

From view of philosophy this verses are very much exciting. The concept of pap – hal, which is in
Tamil paavamkaL (£õÁ®PÒ) and is a karma system. The recitation imply that the disease bringing
evil winds, spirits and so forth attack only people full of the karmic traces of really bad actions, those
actions which are morally objectionable. It appears that the evil actions of people like lying, stealing,
cheating and other crimes increase the evil karma, which reduces the immunity and makes a person
an early victim of the disease carrying agents that are always all around.

15
We find in the following verses exciting analysis of the concept of karma, where becoming sick is
related to evil deeds, which were committed by the person and which are called demons.

24. Since his body contained the evil of the broken oath

The evil irritation stood in all his limbs

In Sumerian: hul nam – erim – ma su – na gal – la – na

In Tamil: J¾ G›®©Ú® ‹ºÚ PõÀ»Ú

25. The demons injected his bad blood separately

The emerging of his evil karma has shown itself in the open

In Sumerian: u – mu – un hul – a – ni bar – ta im – mi – in – gar – re – es

In Tamil: K•ß J»õÛß ¦Ózx C®ªß Põ›”

26. Since his body contained the evil namtar demon with its evil

His evil dharma stood on his limbs

In Sumerian: nam – tar hul – bi – ta su – na gal – la – na

In Tamil: uº©ß JÀ¤zu ‹ºÚ PõÀ»Ú

27. Or since his body contained its venomous evil

Like poison it stood on his limbs

In Sumerian: us hul – bi – ta su – na gal – la – na

In Tamil: E” JÀ¤zu ‹ºÚ PõÀ»õÚ

28. Or since his body contained an evil curse

The curse he inherited sood on his limbs

In Sumerian: as – hul su – na u gal – la – na

In Tamil: B]ö¯õÀ ‹ºÚ PõÀ»Ú

16
 29. Or since his body contained the evil of punishment

The evil things stood there on his limbs to attack him

In Sumerian: hul nam – tag – ga su – na gal – la – na

In Tamil: JÀ uõUSÚ® ‹ºÚ PõÀ»Ú

30. Or the venom of misdeed hung over him

To inject poison they hung over him

In Sumerian: us nam – tag – ga ugu – na gal – la – na

In Tamil: E” uõUSÚ® F[SÚ PõÀ»Ú

31. Therefore they have brought evil

Therefore they brought suffering

In Sumerian: hul – a mu – un – ga – ga

In Tamil: JÀ» •ßPõÀPõÀ

32. The evil man, evil eye, evil mouth and evil tongue

In Sumerian: lu hul igi hul ka hul eme hul

In Tamil: B¾ JÀ°ª JÀPõ JÀ°®@© JÀ

33. The evil deeds worked woe in him

The agents of suffering stood there to ride over him

In Sumerian: .. hul u – a mi – ni – in – gar – re – es1

In Tamil: JÀ KÁªÛß Põ›°”

34. They roared at him from the mountain like wind in a porous

Like the dust of the hills, they roared at him repeatedly

1
This verse is incomplete, the first words are missing
17
In Sumerian: kur – re sahar – ra – gin ara mu – un – da – ab gi – gi

In Tamil: SßÓ ŒPØÓQß AøÓ •Ûx¯Æ ««

35. The destructive acts bound the mouth

In Sumerian: nig – ak – a nig – hul – dim – ma ka mu – un – da – ga – ga – as

In Tamil: ({P¯P {öPõÀ v®©Põ •Ûx PõÀPõ»a)

36. And the spells through their evil seized the tongue

In Sumerian: us – dug hul – bi – ta eme ba – ni – dab – dab – be – es

In Tamil: K”yS JÀ¤zu C®@© £oß u¦u¤°”

These karmic analyses of the disease are very clear. We read how the direct agents of the diseases,
the wind of dust, which blows around, reach the person. It is the evil act, done in the past that
emerges from the depths and come over the person in order to inject something like a poison. The
deposits of the evil deeds act like demons emerge to the force at a certain time and attack the
person bounding his limbs, mouth and his entire body. This makes him to suffer with the disease and
finally brings death to him. We see again here, the bad deeds of the past are the reason for the
weakening of the system of immunity. This is the result of the karmic deposits of evil actions in the
past. Included here the curses a person receives from other people. The aasi (B] ) in itself is a
blessing, as the as – hul in Sumerian becomes the evil blessing and hence curse. The curses of people
somehow act on the person cursed and it is believed here, that it weakens the immunity system. The
connection of this recitation with the magical is the Sumerian expression us – dug, which becomes in
Tamil oocu tuukku (K” yUS). This word exists in the Siddha literature as uccaadanam (•aŒõuÚ®)
the exorcism. However here is an analysis and connecting with karma, we understand the recitation
is not a primitive kind of magical thought.

37. As the great lord Enki left, there was the evil god

In Sumerian: en – gal en – ki – ka e – a dingir hul – gal – e

In Tamil: HVPÒ HsRÌP H¯vßQº JÀPõÀ@»

38. The demons plagued that man at the main crossroad

The evil spirits attacked the man in broad roads

18
In Sumerian: kaskal dagal – la – ta lu – ulu – bi ba – an – ru – us

In Tamil: P]PõÀ uPÒÍzu EÑФ £qÖÄa

39. I am Enki`s man

In Sumerian: ga – e lu en – ki – ga me – an

In Tamil: Põ@¯ EÐö¯sRÌP ©õß

40. I am his messenger

I am his servant

In Sumerian: ga – e kin – gi – a – ni me – en

In Tamil: Põ@¯ Põo BÛ ©õ

41. To heal the man in his illness

To cure that man from his severe affliction

In Sumerian: nig – tu – ra – a – ni lu til – la – ni – se

In Tamil: {P xºµ¯õÛ ÝÐvÀ»Ü a

42. The lord Enki sent me

The great lord Enki impelled me to return to him

In Sumerian: en- gal en – ki – ke mu – un – si – in – gi – en – am

In Tamil: GsPÒ GsRÌP •ÛÂß «öÍÚõ®

43. Since he made his holy recitations into my recitations

In Sumerian: tu ku – ga – a – ni – tu – ga gal – la – am

In Tamil: @uõ@PõP BÜPõ@©õ PÀ»

19
 44. causing his pure mouth to be my pure mouth

causing his divine mouth to be my mouth

In Sumerian: ka ku – ga – a – ni ka – mu gal – la

In Tamil: Põ@PõP BÜ Põ@©õ PÀ»

45. His pure spell to be my pure spell

His divine breath to be my breath

In Sumerian: us ku – ga – a – ni us – mu gal – la – na

In Tamil: Ea”@PõP BÛ²a”@©õ PõÀ»n

46. His pure prayer to by my pure prayer

His divine hands to be my hands

In Sumerian: su ku – ga – a – ni su – mu gal – la – na

In Tamil: ‹º@PõP BÜ‹º@©õ PõÀ»Ú

These verses give exciting information on the origin of the Siddha medical system, where such
medical practices are handed down to us in the texts. This we can understand as a kind of Siddha
philosophy that has interchanged with the Saiva Siddhanta from very ancient times. We can suggest
the word devil is not a corruption of the Sanskrit word deva, but a later variant of dingir hul , which
got changesd into diwer and then into devil. The line of develo ment is this: dingir hul → dimmer hul
→ diwer hul → devil. From these verses it is clear the heavenly beings in the umerian and obviously
Tamil histories are good and evil, the sura and the asura. Sur here means bright and resplendent.
While the good beings bless the person with good health, happiness and prosperity, the evil are
doing the opposite. We can understand clearly they didn`t co-exist next to each other. Once the good
great god has gone, his place will be filled up by the evil spirit. This evil spirit is a production of the
great god. In Saiva Siddhanta we read on the various forms of Lord Siva. This is what we have here.
The evil spirits are in squares. This is a very common believe any notion, which we can read in the
great Tamil epic Manimekalai. The dark streets and town squares, the evil winds and so forth are
places, where the evil spirits, puutam (§u®) in Tamil, live and capture the people. This is called in
Sumerian the papkal, the one, who have done evil actions and elicited karmas to that effect. This is
the beginning and rudimentary picture that immoral actions cause the beak down of the health
system and therefore a person becomes easily victim of the evil spirits in the air and the streets. We
can conclude from the verses in this recitation, what is done to cure this kind of disease is a form of
exorcism. This is the removing of the evil spirits by reciting certain mantra. The purpose is to re –
install the presence of the great gods, for the evil spirits to be no more present anymore. This is

20
something, which can`t be done by anyone. This can be done only by a servant of Enki, a priest, a
sage or a shaman, who is said to be a servant of the Lord of the Earth. The Sumerian kinki becomes in
Tamil kaanki (PõßQ) and he acts as a deputy or agent of the god Enki. He becomes to mouth, the
breath and the hands of the god, he is therefore possessed of Enki. His limbs are therefore the limbs
of the great deity himself. The Sumerian word Sangu means Shaman and he becomes a medium for
the manifestation of Enki and because of this he can recite verses for to make the evil spirits to leave
the sick man. The reason is for to cure him and bring the great god back to him.

The coming verses are the final part of this recitation and have references to Agastya, the famous
sage. We meet again the word sid connected with the Siddha tradition of the ancient Tamils, who
combined the healing of the soul with the healing of the diseases. We understand the development
of religious thoughts in the coming verses.

47. That, which surely attacked the limbs is in the sick man`s body

That, which stayed in this sick man`s limbs to bring about death

In Sumerian: zag – mes he – em – ma – an – hul – a lu – tu – ra su – na gal – la – na

In Tamil: ŒõP@©°” C®©õß JÀö»õÁ¯õÐ xºµ ‹ºÚ PõÀ»Ú

48. It is effective recitation, the word of Enki

The words of Enki is are very precious prayer

In Sumerian: tu du – ga inim en – ki – ka – ke

In Tamil: @uõx[P GÚ® G¢RÌPU@P

49. They were the evil ones, who were indeed uprooted

These evil spirits were indeed chased away

In Sumerian: e – ne – ne hul – a – mes he – em – ma – an – bu – re – es – am

In Tamil: C@Ú°@Ú JÀ»@©°” ¦Ó°”¯õ®

50. In my hand I raised the manu wood, the exalted instrument of heaven

In Sumerian: gis ma – nu gis tukul – mah an – na – ke su – mu mu – un – da – an – gal

In Tamil: ©ÝxPÒ ©õU ÁõÚõU@P ‹º@©õ •ßuß PõÀ

21
The word manu appears in Tamil tradition inthe legend of Manuniitic cozan (©ÝÜvaöŒõÇß), who
has sacrificed his flesh to do justice to a pigeon, which was wronged. The word of heaven is highly
symbolic. It occurs also in Manu Dharma sastra and is part of kings and the dance master, called
Nadduvanaar (|zxÁÚõº). We find many references to this in the treatises on dance, like
Sillappatikaram.

The Sumerian word mes in verse 49 appear to be a plural marker, which is in Tamil iccu (Ca”), but as
a pronominal marker of the neuter singular.

51. Pisangunu, the herald of Kullaba, walks behind me, while I enjoy good health

Peesanunnu, the great devil driver, stands by me for my security and well being as

move ahead

In Sumerian: pisansanga – unug nimgir kullaba – ke nam – ti silim – ma – mu

In Tamil: @£ŒÝßÝ {®Rº SÁ»¯U@P |ßv ^»®© @©õö¯Qº• xxöu

The Sumerian name pisan becomes in Tamil peeysan (@£#Œß), the driver of the evil. The word
kullaba from Sumerian becomes kuvalayam (SÁ»¯®) in Tamil and means the universe. The
Sumerian verb nam – ti becomes in Tamil nantu (|ßx) and means to stand, which is in Malayalam
nanti (ÝÍ]).

52. As the good Udug walked with him on my right side

The divine drum in hand was on my right as I progressed

In Sumerian: udug sa – ga a – zi – da – mu – un – da – an – gen – na

In Tamil: ExUS Œõ[P¯õÀ ]zu@©õ •ßuß«sn

The Sumerian word udug becomes in Tamil udukku (ExUS), a hand drum used by the village
priests and also a symbol of Lord Siva.

53. And the good Lamma walked with him on my left side

And the divine Rama was on my left side as I progressed

In Sumerian: lamma sa – ga a – gub – bu – mu mu – un – da – an gan – na

In Tamil: Cµõ© Œõ[PP BÀS¨¦@©õ•ßuõß «sn

22
The Sumerian deity Lamma is in Tamil Raama (Cµõ©) the warrior deity, who provides security for
people. He reigns over the weapons in battle.

54. Gestin – Anna, the great scribe of the netherworld, recited with each of them the liturgy

of the holy recitation

Agastya, who is in the heavens, the great scribe of the seas, recited divine songs and

divine hymns for the well being as I progressed

In Sumerian: gestin – an – na – ka dub – sar – mah arali – ke sir – ku nam – sub ku – ga

mu – un – da an – sid

In Tamil: öPavß ÁõßÚ» x¨¦ ŒõØÖ ©õU Aµø»U@P ”£Ú® @PõP

•ßuõß ]z@u

The Sumerian name gestin an – na is taken in Tamil as agastya (APaz¯), the sage and rishi, who
emerged from the pot and hence the kumba muni, the patron of all the Siddhas; arali of Sumerian
becomes in Tamil aralai (Aµø»), meaning the seas and here the water world. The Sumerian word
sid becomes in Tamil cittu (]zx), to recite. Agastya is the great scholar of the water world, retained
in Tamil tradition, where he is said the one, who has formulated the grammar of Tamil language. He
gave the grammar of the first Sangam academy.

55. Ningirsu, the lord of weapons surely adjured you

In Sumerian: nin – gir – su lugal gis tukal – ke he – e – pa

In Tamil: {ßRº” EÐPÒ Q”xPÒU@P H°@£õ

The deity ningirsu in Sumerain and ningiirsu in Tamil is the one with the long legs, possible we have
here Visnu in his form of Purusottama (¦¸öŒõzu©) before us.

56. May they, who are evil ones, not approach my body

May these evil spirits not stay in my limbs

In Sumerian: e – ne – ne hul – la – mes su – ga nam – ba – te – ge – e – de

23
In Tamil: C@Ú C@Ú JÀ»@©°” ‹ºP |õ® £uQ°@u
57. Nor go behind me, nor enter my house

Let them not surround me in future, let them not crowd my house

In Sumerian: egir – ga nam – ba – su – su – ge – es e – ga nam – ba ku – ku – de

In Tamil: Gvº PõÚõ® £ ‹Ì‹ÀQ” CÀPõÚõ® £ SÀSÀ°@u

58. Nor climb my roof, nor slip into my dwelling

Let them not cross over my side, let them not tear my sleeping place

In Sumerian: ur – ga nam – ba – da – an – bal – e – de e – ki – tus – ga nam – ba – gir –

gir – de

In Tamil: Kµ®PõÚõ® £zuõß £õÀ°@u CÀRÌ xß”Úõ® RÖ RÖ°@u

59. Be you adjured by heaven, be you adjured by earth, be you adjured by the power of

heavens, be you adjured by the power of the earth

In Sumerian: zi an – na he – e – pa zi ki – a he – e – pa

In Tamil: ãÁõÚ G#°@£õ ã RÇö¯#° @£õ

The Sumerian word su – su in verse 57 becomes in Tamil cuuzcuuz (‹Ì‹Ì) and means to surround.
The Sumerian ku – ku became in Tamil kulkul (SÀSÀ) and means to assemble. From this word we
can derive kul (SÀ → kulam (S»®) which means a crowd and a tribe. The Sumerian ur became in
Tamil ooram (Kµ®) and means the sides. The Sumerian bal, which is identical with the Tamil pal (£À)
means to cross over. The Sumerian ki tus becomes in Tamil kiiz tuncu (RÌ xß”) and means the
resting or sleeping place. The Sumerian zi became in Tamil cii (ã) and means here power (shakti),
which activates everything.

Conclusion

From view of history the verse 54 is very much exciting; we have the essential of the sid as recitation
together with the Sage Agastya, the scribe of the waters. Here Gestin Anna is a female form from the
scribe of the netherworld, which is called arali in Sumerian. We can easily derive aralai (Aµø») in
Tamil from it, which means the seas and the world water. The female Gestin Anna is a most skilful
dream interpreter and one, who understands the mythical stories. This is what we read in the Tamil
24
literature on Agastya. He is great scholar, who is brought in connection with Lord Siva. The word arali
denotes here a metaphysical world, which is the world of prayers and mantras. We can take various
conclusions from the careful study of these recitations. The language is used for a great variety of
practical purpose and we read in Tolkappiyanar`s work on it as the science of the speech acts
KuRRiyal (SØÔ¯À). The procedure of healing a sick person was not done only by medicine; it was
accompanied by rituals of recitations of mantras. The Sumerians were well aware of the power of
certain words and developed it to the level of science. This flourished in ancient Tamil society of
Tamil Nadu and we find its testimony in the Kavasa literature and the mantrayana of the Tamil
Siddhas, the poets of power. For a better understanding, we need to analyse the word sid, which is
the connection of the Sumerians with the Tamil culture and also the Vedic culture.

In verse 55 we read: Gestin – Anna, the great scribe of the netherworld, recited with each of them
the liturgy of the holy recitation. In Sumerian: gestin – an – na – ka – dub – sar – mah arali – ke sir –
ku nam – sub ku – ga mu – un – da – an – sid. The verbal phrase mu – un – da – an – sid, which is in
Tamil muntaan cittu (•ßuõß ]zx) can be understood as he brought forward the recitation. We
could it also translated as incantation, but we prefer recitation. These recitations are divine songs
that secure the well being. They are songs, and it is not the priest, who sing and recitative them. It is
the great teacher Gestin Anna. The priest is called sangu in Sumerian, from which we can derive the
Akkadian word samu, which we meet again in Tamil as caami (Œõª), from which we can also derive
the Sanskrit word svami easily. Gestin – Anna, who is the great teacher of the metaphysical realms.
Therefore we have here a practice, where the priest becomes only the mouth of the Action, which is
done by Gestin – Anna and therefore alo by Agastya, We find Agastya also as Agattiyar in Tamil texts.
Gestin – Anna takes possession of the person and use his mouth for to recite the mantra and drive
away the evil spirits, that afflict the person. This affliction can be physical and mental suffering of
illness. The Tamil word for to take possession of is aaveesam (B@ÁŒ®). The word sid in Sumerian
can be a verb and means then to recite, but we find it also used as noun and then it means a
curriculum from school and also the promulgation of a king, the laws of the country. This we find in
sentences like this: And striving and toiling went through their course in the all science of numbers.
This is in Sumerian: ji – ji ga – ga sid – nig – sid – de. We can translate it better as: They established
working very hard to attain the limits of understanding all knowledge, the great knowledge. This will
be in Tamil: jii jii ikaal kaal cittu niga cittee (ã ã CPõÀ PõÀ ]zx {P]z@u). In relation to
school the expression sid – nig – sid is to be understood in the sense what was taught and learned as
gestu – gizzal – la in Simerian, which is in Tamil kattu kiiccaalla (Pzx RaŒõÀ»). Therefore the
recitation can be understood as knowledge. The great knowledge. We have some more appearance
with this word: being intelligent, I am at the peak of kingship, to my administration peoples
spontaneously acquiesced. This is in Sumerian: gal – zu nam – lugal an – ta – gal – bi – me – en. In
connection with the knowledgeable kingship, nam – lugal in Sumerian and uLukaLnam
(•ÐPÒÚõ®) in Tamil, the word complex sid – nig – sid is better translated as political
promulgation, In this we see the beginning of the institutions and notions of laws of a country.
Therefore sid used as verb means recitation and if it is used as noun it means the contents of
recitations which is the accumulation of understanding transferred from one generation to the next
generation. This is taught at school and became like the law elements of a country. By this
examination we understand the word Veda much better. Veda as verb means to recite and to sing
loudly; therefore we can connect it with sid, but without any conclusion of its derivation. Veda is also
related to the knowledge understanding of specific metaphysical kind and a knowledge, which serve

25
as a law of a country. The word for priest, beside many other words, is sangu in Sumerian, which
became as we saw above samu in Akkadian and caami (Œõª) in Tamil. Caami in Tamil denotes divine
person especially the Brahmins, which are also called aiyer (Iö¯º) in Tamil. We find in the
Tolakappiyam the following verse: they say the aiyers created the various rituals (Iö¯º ¯õzöu
Pµ|® Gߣ). The Sangu became possessed by Gestin – Anna in Sumer. The Sangu became divine
in themselves during the moments while reciting the mantra is affected.

The power of the words was very well known to the ancient priests and scholars. The recitation
shows the well understood phenomenon of possession as part of the religious practices is explained
in form of various spirits, which take possession of people. The spirits are either good or evil. These
recitations are made for to remove evil spirits and install the good one by certain chants of mantra.
The suruti as the words of the possessed has given to us a large range of Srutis in the ancient Indian
tradition. We can be sure suruti is of the same derivation as the sruti in Sanskrit. The words of power
are said to be the words of the gods as we see it in the famous Bhagavad Gita, the Siva Gita, the
Tantra and Agama texts and many more. Agama and Tantric texts are discourses between Siva and
Shakti, Siva and Kumara and so forth. In the work of Kannudaiya Vallal we find a great definition of
the Tamil suruti; it is that, which causes the emergence of metaphysical illuminations. We see the
possession of the priest described in the verses from 39 to 46.

The priest is the media, by which the divine being is acting. The pure prayer of the deity makes the
prayer of the priest pure, because they are the words spoken by the deity. These words in these
mantras have not the ordinary intentional meaning of the priest, they are words spoken by the divine
utterance and therefore beyond being questioned.

When we look on the study of Sumerian texts we have three different kinds of Sumerian literature.
We have the NeRi of Suruppak, which we can understand as words of wisdom, what we find in the
Mutumoli (•xö©õÈ) of Tolkappiyam developed. This leads to the beginning of the
hermeneutic, which we find greatly developed by the Nyaya School of philosophy. But the first step
to it we find in Tolkappiyam`s Marapiyal (©µ¤¯À). The second form of literature is the bhakti
oetry of riestess Anna with her oem “exaltation of In – Anna”. his is a ersonal appeal to the
Mother Goddess In – Anna to interfere in her personal life and safe her from the troubles and
sufferings. Further we have the Hymn B of Sulgi, where we find philosophical and analytical touching
on all the different kinds of knowledge of his time. The hymns of Sulgi are called by himself siribam
jamibiam mudaribiam, which is in Tamil ciir (^º) and means song. The word jami is in Tamil caami
(Œõª) and means praise and worship almost as god. The word mudaribiam, which means an
everlasting record becomes in Tamil mutuyaribiyam (•x¯›¤¯®) and means that which destroys
historical oblivion. Here we have a kind of glorification of god and the self glorification by the king,
which we find institutionalized by the kings and the wealth elite during the Sangam period. In the
poem of Priestess Anna, which is called by her ciirviyam, we read for example:

Omniscient Sage, Lady of all the lands, sustenance of all the multitudes, I have verily recited your
sacred songs. In Sumerian: gal – zu igi – gal nin – kur – kur – ra, which will be in Tamil:PÀ‹ CªPõÀ
{ßSßÓSßÓ ãPõÀ JUP¾Á ^º@Põ PõÚõ® yUS . We find to this a remarkable parallel to
these verses in The Sangam poems, where we find for example: The sea - faring brave fishermen
having drunken the stringent pungent alcoholic beverage. Sing in groups the cooling songs.v¢vªÀ
Áß £µuÁº öÁ¨¦øu¯ ©zx¢x u¢SµøÁa ^º x[S¢x . Singing hymns and reciting

26
incantations, there we have a difference between the kapiri of tu and the sid, despite we have in the
word to a variant of the word du. The people, who sing the hymns are called lu – sir – ra in Sumerian
,which are called ciiryaal (^º¯õÀ) in Tamil. They are the one, who sings to the accompaniment of
instrumental music. They are nor kapiri or tu – gal the incantation priests, the sangu and the shaman.
Priestess Anna and Sulgi can`t be classified as incantation priests, who recite mantra for to cure the
sick person. The recitations above make clear the kapiri is one, who is possessed by the deity, beating
the drum and singing. In umerian words the ex ression is “er semma”, which will become in amil
eer cembu (Hº öŒ®¦) -> cembu vari (öŒ®¦ Á›). In sharp contrast to this we have the Priestess
Anna, who sings with self – conscious awareness and hold in vision the deity of her choice. The king
Sulgi sings for his own self. The Priestess Anna praise and eulogize Goddess In – Anna by recounting
all her glorious epithets, the mey that pertains to her. King Sulgi sings his own achievements in the
battlefield and in his scholarship. Therefore Priestess Anna is a hymnologist, who is born with
praising the deity of his choice, composing a song and sing to the accompaniment of instrumental
music. This is called in Tamil Namavali (|©õÁÎ). That is, what is understood as bhakti, because it
is a way to please the deity in words of appreciation and for to be close to the deity, like to a human
being. This is surely not, what is present in the recitations of the priest, the kapiri.

The kapiri is possessed by the deity, he is in trance and the words he is speaking are the word of the
deity himself. They are a kind of Bhagavadgita and Siva Gita. The oracles and prophesies are
expressed by the Sumerian as es – bar – kin, the utterance of metaphysical perceptions. This is
expressed in Tamil as icai para kaan (CøŒ £µ Põß). From this we get an exciting view and
question on the essence of Yoga practices in relation to these recitations. The recitation of mantra,
dhyana and so forth are not expressions of bhakti or allowing the possessed deity to speak or to sing
out to exorcise. It is akin to bhakti, for there is self conscious awareness and it is also akin to
incantations in that a cure is sought but not for others, but for the self itself. The psycho therapeutic
element is common in recitation and in mantra recital. From this we can conclude the Yoga practices
are self transmutations by continuous and repetitive recitation of mantras of a specific kind. One
allows to be possessed by a deity with the effect to cure the self. There is through the recitation of
the mantras the effacements of the Ego on the hidden divine force is taken over by the mind and
body and make the divine force to show their presence in them. From this we can understand, why
the scholar Tirumular believed; the human body can be made into a temple (Fß Ýu®¦ Kº
B»¯®), a place where the gods reside and a result of which a life of good mental and physical
health can be established. The inward turning and the Yoga practice have given an essential
character to all the Indian traditions. We see the presence of Yoga practice in the Sumerian
literature, which leads us to show the presence of the Yoga practice in the beginning of the Indus
Valley2 and its preceding cultures. The figure of the Indus Valley, often called Proto – Siva3 in the
academic literature, is the proof for the existence of Yoga in the Indus culture.

2
What we see in the Indus Valley civilisation is not, what we read in the Rig Veda and in the time before the
war in Mahabharata. The Indus Valley civilisation is later than the war, which we date on 3067 b. C. The Time of
Indus Valley matches much better with the time described in the Shanti Parva of Mahabhrata. We discuss this
in detail in our work Ancient Indian history.
3
We didn`t know the name of this figure, but he is later than the Rig Veda, therefore we should not call him
“Proto – iva”.
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 The figure in the Indus Valley.

Yoga is widely present in the Sumerian society together with bhakti and temple worship. We have
not less indicates for to conclude both centres of culture were following the same religion. The
Inward turning of the Yoga is an essential part of the Agama and Tantric traditions. Already at this
early time the practices of them as well formed in the Sumerian part of life, we see in their later texts
of ancient India only a development. We might give attention to the third eye of Siva, which we have
dealt with in an elaborate way in the first volume from our Sumerian texts. This third eye, the
transient perception is a central point in the Siva Yoga throughout India. The inward turning is the
witness of a deeper reality, the metaphysical reality as opposed to the physical one.

The origin of the Sumerian is still a difficult problem for the historians, we have shown the possibility
of them to be at least in parts the people of Aratta, because we both mentioned in Sumerian and in
Sanskrit texts. Here much more research has to be done, but the possibility to be of Dravidian origin
is great. The close relation between the Sumerian and the Tamil language can`t be denied. But for
the problem of the Indus Valley script it will not help us, because from Akkadian texts we know they
needed translators for to communicate with the merchants of Meluhha.

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