4.3 LOGICAL METHODS  IN SAIVA SIDDHANTHAM:

  Let us see here how epistemological methods are dealt in saiva schools in particular reference to Sivagnana Siddhiyar( verses 6-20). Siddhiyar logic is in particular very elaborate.

 SIDDHIYAR HERMENEUTICS (6):

1.ARULINAL, AGAMATHE ARIYALAM

 We can know the god by his grace and by following the agama texts

2. ALAVINALUM  THERULALAM

Shall know him by systematic logical inward search

3.SIVANAI GNANA SEIDHIYAL SINDHAI ULLE MARUL ELLAM NEENGA KANDU VAZHALAM

 By the higher teachings of saints you can feel him inside by getting cleansed of the false knowledge

4. PIRAVI MAYA IRUL ELAM IRIKKAL AGUM  ADIYARODU IRUKALAME

If you stay with the siva followers for long period you may imbibe their qualities and get rid of the ignorance and know him.

அருளினால் ஆக மத்தே அறியலாம் அளவி னாலும்
தெருளலாஞ் சிவனை ஞானச் செய்தியாற் சிந்தை யுள்ளே
மருளெலா நீங்கக் கண்டு வாழலாம் பிறவி மாயா
இருளெலா மிரிக்க லாகும் அடியரோ டிருக்க லாமே.

HERMENEUTICS: by logical study of the mind and unconscious we can clear the defences that obstruct the siva knowledge and get inwards the mind , reach the self and the siva beneath. Agama knowledge( not the vedic) may help the siva search. The saints who have mastered that science also can help us reach him inside the mind in a systematic graded way.

SIDDHIYAR HERMENEUTICS(7):

அளவை காண்டல் கருதல்உரை அபாவம் பொருளொப் பாறென்பர்,
அளவை மேலும் ஒழிபுண்மை ஐதிகத்தோ டியல் பெனநான்(கு),
அளவை காண்பர் அவையிற்றின் மேலு மறைவர் அவையெல்லாம்,
அளவை காண்டல் கருதல்உரை என்றிம் மூன்றின் அடங்கிடுமே

1.ALAVAI: Some classify Logical methods into

(1)KAANDAL: Prathiatcha (observation and experiment),

(2) KARUDHAL:Anumana (Inference),

(3) URAI:Agama (Testimony or Authority),

(4) INMAI:Abava (non-existence),

(5) PORUL:Arthapathi (deduction),

(6) OPPU:Upamana (analogy).

2.AARU ENBAR: thus six.

3.ENA NAANGU ALAVAI KANBAR:

Some add the following four to the foregoing, namely

(7) OZHIBU:Parishesha (Inference by exception),

(8) UNMAI:Sambava (co-existence),

(9) Ithigam: ULAGAVADHAM, (Tradition),

(10)IYALBU: SAGASAM: Svaba Linga (Natural Inference).

4.AVAIYITRILLUM MELUM ARAIVAR: some add a few more too

5.AVAIYELLAM ALAVAI KAANDAL,KARUDHAL ,URAI:

All these are included in the first three methods:OBSERVATION (kaandal;Prathiatcha),INFERENCE (karudhalAnumana) and TESTIMONY (uraiAgama.)

HERMENEUTICS:  general idea about logic is described in this verse.Logic is often divided into three parts: inductive reasoning, abductive reasoning, and deductive reasoning

Deductive reasoning concerns what follows necessarily from given premises). However, inductive reasoning—the process of deriving a reliable generalization from observations—has sometimes been included in the study of logic.

Similarly, it is important to distinguish deductive validity and inductive validity (called "cogency"). An inference is deductively valid if and only if there is no possible situation in which all the premises are true but the conclusion false. An inductive argument can be neither valid nor invalid; its premises give only some degree of probability, but not certainty, to its conclusion.

The notion of deductive validity can be rigorously stated for systems of formal logic in terms of the well-understood notions of semantics. Inductive validity on the other hand requires us to define a reliable generalization of some set of observations. The task of providing this definition may be approached in various ways, some less formal than others; some of these definitions may use mathematical models of probability.

 For the most part this discussion of logic deals only with deductive logic.Abduction is a form of logical inference that goes from observation to a hypothesis that accounts for the reliable data (observation) and seeks to explain relevant evidence.

SIDDHIYAR HERMENEUTICS(8)

MAASARU KAATCHI:  the inspection of an object is

AIYAM THIRIBU INRI VIGARPAM MUNNA:  without doubt confusion and need for clarification

AASARA ARIVADHU AGUM:  known with certainty

ANUMAANAM:  whereas the inference

AVINAA BAVAM PESURUM YEDHU KONDU MARAIPORUL PERUVADHU AAGUM:  in the method of knowing by “ examining” the object by their associated factors and coming to a conclusion .  thereby we get information about the object indirectly by deduction.

 KASARUM URAI IMMANATHU ADANGIDAA PORULAI KAATUM:  whereas the unmistakable agama texts give knowledge to us which are generally beyond our minds.

மாசறு காட்சி ஐயந் திரிவின்றி விகற்ப முன்னா
ஆசற அறிவ தாகும் அனுமானம் அவினா பாவம்
பேசுறு மேதுக் கொண்டு மறைபொருள் பெறுவ தாகும்
காசறு முறையிம் மானத் தடங்கிடாப் பொருளைக் காட்டும்

the inspection of object is open to our senses and therefore easily confirmed. The systematic deduction helps by getting additional information about the object from verifying associated factors. The textual messages are  valuable as they give the researcher  information about things beyond mental capacity.

HERMENEUTICS:  Like the examiner in a clinical examination inspection, iterative hypothesis deduction and clarification with textual reference all is needed for a diagnosis of a mental phenomena.

SIDDHIYAR HERMENEUTICS(9):

KANDA PORULAI IRUTURAVE KARUDHAL AIYAM:

When you see an object in darkness you are unsure of its nature that is doubt.

THIRIYAVE KAANDAL THIRIVAM:

When the object is mistaken for an another it is called illusion

PEYAR,SAADHI,GUNAM,KANMAM, PORUL:

Name,species,nature, function and meaning

ENA AINDHU UNDA AVVIGARPA UNARVINUKKU:

When these five are estimated

PORULIN UNMAI MADHIVADHIN:

The object is completely understood

VINDAL ILLA ARIVAGUME VIGARPAM ILLA KATCHIYE:

That knowledge is flawless and it needs no further doubt

கண்ட பொருளை இரட்டுறவே கருதல் ஐயம் திரியவே

கொண்டல் திரிவாம் பெயர்ச்சாத்தி குணமே கன்மம் பொருளெனஐந்,
துண்ட விகற்ப உணர்வினுக்குப் பொருளி னுண்மை மாத்திரத்தின்,
விண்ட வில்லா அறிவாகும் விகற்ப மில்லாக் காட்சியே

When the object is seen inadequately it leads to an illusion. However when you go through its name,group to which it belong, its nature, its functions and the meaning it has in the light of the facts, that particular knowledge is without any fallacies.

HERMENEUTICS:  the illusion is a common mental phenomena  in the humans. This illusion can be cleared only by systematic understanding of the  qualities of the object. This can be done by clarifying its physical,chemical,biological,functional and mechanical qualities of the object.

SIDDHIYAR HERMENEUTICS(10):

KAANDAL VAYIL MANAM THAN VEDHANAI YOGAKATCHI :

 The direct observation is done by perceptual modalities,through mental empathy, mental feelings and  by deeper inward journey ( yogic mindfulness)into the mind.

ANUMANAM THANAKKUM PIRARKKUM  ENRU IRANDAM:

The inference is  made for the purposes of understanding the object and explaining it to others.

 MAANDA URAI THANTHIRAM MANTHIRAM URAI ENA MOONRAAM:

The agamic textual information has tantra( complicated hidden )facts, mantra ( recitation of poems and the interpretation parts by learned men.

POONDA ALAVAIKKUM EDHIR PULAN THAN IYALBU PODHU IYALBU ENA IRANDAM:

The logical meanings themselves have a special quality and a general quality.

காண்டல் வாயில் மனம்தன்வே தனையோ(டு) யோகக் காட்சியென,
ஈண்டு நான்காம் அனுமானம் தனக்கும் பிறர்க்கு மென்றிரண்டாம்,
மாண்ட உரைதந்த் ரமந்த்ரத்தோ டுபதே சச்சொல் லெனமூன்றாம்,
பூண்ட அளவைக் கெதிர் புலன்தன் னியல்பு பொதுவென் றிரண்டாமே.

Direct inspection may be through the perceptions, empathy, feeling of the mind and the deeper inward explorations. The inferences consists of the understanding of an object and the explaining to others part. The texts have tantra,mantra and interpretations. The logical informations have a general quality and a special quality.

HERMENEUTICS: this verse expresses the inevitable inward search as the basis of saiva sadhana. The inward journey is necessary for the finding of the siva. It describes this process.  the psychic journey inwards needs systematic measures and scales. The logical methods are thus elaborated into sub classifications and characteristics. The observation of ones own mind starts from perceptual informations and then empathy with mind,feeling of ones own pains and then deeper experiences within. Those experiences are to be described objectively for others reference and discussions. The texts by themselves have hidden themes, areas to be memorized by heart and the study of earlier interpretations of the mind and the text themselves. The logics may be subjective and objective.

SIDDHIYAR HERMENEUTICS(11):

ANNIYA SAADHIYUM THAN SAADHIYUMAGANRU NITRAL THAN IYALBU:

An object and another may differ on certain individual features, that is special quality of each.

ANNIYATHAI THAVIRTHUTHAN SAADHIKKU ODHAL  THUNNIYA BODHU IYARKAI: 

When two objects share a same feature

SONNA IYALBU MANNIYA PORUL YAVUM ADANGIDU MAANAM UTRAL:

That is called general quality for both.  This is the fundamental two differences in object quality study.

General difference between common quality and individual quality is explained.

அன்னிய சாதி யுமதன் சாதியும் அகன்று நிற்றல்
தன்னியல் பன்னி யத்தைத் தவிர்ந்துதன் சாதிக் கொத்தல்
துன்னிய பொதுஇ யற்கை சொனனஇவ் விரண்டி னுள்ளே
மன்னிய பொருள்கள் யாவும் அடங்கிடு மான முற்றால்

SIDDHIYAR HERMENEUTICS(12):

UYIRINODU UNARVU VAYIL OLI URU AADHI PATRI:

The anma receives information through the mind. The mind gets the information from the external world through the five sensory apparatuses

SEYIR URU VIGARPAM INRI THERIVADHU INDHIRIYA KAATCHI:

That information when correct and clear is called the perceptual  information

AYARVU ILL INDHIRIYA GNANAM :

And may be called as sensory knowledge

AIMBULANSAARNDHU UYIRKKAN MAYARVU ARA VANDHA GNANAM:

The informations thus received are further processed in the mind, stored and reexperienced when ever needed. That is

MANADHA KAANDALAME:

The  thought process.

உயிரினோ டுணர்வு வாயில் ஔ¤யுரு வாதி பற்றிச்
செயிரொடு விகற்ப மின்றித் தெரிவதிந் திரியக் காட்சி
அயர்விலிந் திரிய ஞானம் ஐம்புலன் சார்ந்து யிர்க்கண்
மயர்வற வந்த ஞானம் மானதக் காண்ட லாமே.

HERMENEUTICS:  the percept and thoughts are distinguished here. Early difference between empiricism and rationalism surfaces here.

SIDDHIYAR HERMENEUTIC (13):

1.ARUNDHU INBAM THUNBAM ULLATHU ARIVINUKKU:

 The sadness,happiness and desires are given tho the mind by the object

2. AARAGYAM ADHI THARUM THAN VEDHANAIYAM  KAATCHI:

When they are influenced by the mind with the time, nature, state of the mind, knowledge and memories.

SAMAADHIYAL MALANGAL VATI:

But when the person is in a yoga sadhana those influences are removed apart

PORUNDHIYA DHESA KALA IYALBU :

Within the mind but in the his place and time

AGAL PORULGAL ELLAM IRUNDHU :

With those influences kept apart from contamination

UNARGINRA GNANAM YOGA NARKAANDAL AME:

The deepest truth is realized within. That is yogic observation.

   When an object is seen normally it evokes variety of mental feelings like sadness or happiness. These are due to the various meanings attached to them by the mind. Those meanings come from our attachments.this is “ (than vedhanai) self feelings.” When such attachments are kept away by yoga sadhana  the hidden deeper truth within oneself is realized. This happens in his own place and time. That is” yoga observation”.

HERMENEUTICS:  when the person feels within himself what he feels is only his affect(mood). These affect states are influenced by the qualities of the object, his personality,mental defence mechanisms, trait, situation and temperaments..etc. this is an affective experience. But deeper insight is possible when the person goes into himself by systematic self analysis. This deeper insight may be analogous to modern day insight grading in psychiatry.

SIDDHIYAR HERMENEUTICS(14):

1.PAKKAM MOONRIN MOORNRU :

The thought that occurs within the mind can be off three natures

2. ETHU UDAYA PORULAI PARTHU:

Within the “ethu” context, they may be a thought( pakkam), or a thought that has ego syntonic quality( subakkam) or a thought that has ego dystonic quality( vibakkam)

3. UNARA THAKKA GNANAM THAN PORUTTAM:

Such thought are are called self thoughts

4.PIRARTHAM PORUTTU ANUMANAM THOKKA:

Whereas the thought process that is to be explainable to others

5.IVATRAL PIRAR THELIYA SOLLAL AGUM :

And can be understood by others

6.ACHOLLUM MIKKA ANRU IYATHINODU:

Such a thought has two nature , one that is affirmatively stated

7.ETHIR YEGA SOL ENA IRANDAM:

And the other is one that is negatively stated.

பக்க மூன்றின் மூன்றேது வுடைய பொருளைப் பார்த்துணரத்,
தக்க ஞானந் தன்பொருட்டாம் பிறர்தம் பொருட்டாம் அனுமானம்,
தொக்க இவற்றாற் பிறர்தௌ¤யச் சொல்லலாகும் அச்சொல்லும்,
மிக்க வந்நு வயத்தினொடு வெதிரே கக்சொல் லெனஇரண்டாம்

A thought that occurs within one may be have a quality of a thought or a thought that is closer to ones views or agains his views. This self thougt. The thought explainable to others are two types . they are either affirmatively sated or negativistically stated to the other person.

HERMENEUTIS:  thoughts can be ego syntonic or dystonic depending upon his psychological nature( than porutu). Similarly a thought ( pirar porutu)can be made to the extent that can be explained to other. Such as certain phenomena in the mind that can be clearly stated with the language.  Such a thought may be two types that is one that positively expressed and the other that refutes a view.

In psychology a thought can have distressing or pleasing to the self. A thought can agree or disagree with an earlier view held by the opposite person. Such a classification may be necessary in the discussion of mental phenomena among researchers.

SIDDHIYAR HERMENEUTICS(15):

1.MOONRU PAKKAM:

 There three sides to a fact

2.PAKKAM,NIGAR PAKKAM, NIGARIL PAKKAM:

Fact, closer to the fact and opposite to the fact

3.PAKKAM THUNI PORULUKKU IDAMAM UVAMAI:

Fact is what you see or observe  straight

4.NIGAR PAKKAM ANRA PORUL SENRU ADAIYATHA IDAMAM:

When the  fact is where an object cannot be seen but because of reasoning it becomes a closer to a fact it is so

5.NIGARIL PAKKAM :

Whereas the opposite fact

6.MUDHAL ENRA IRANDUM PORUL UNMAIKKU IDAMAM:

First two points favors the fact and thought

ONRU PORUL INRAM:

the last one( opposite fact) does not fit our reason

மூன்று பக்கம் பக்கம்நிகர் பக்கம் நிகரில் பக்கமெனத்,
தோன்றும் பக்கந் துணிபொருளுக் கிடமாம் உவமை நிகர் பக்கம்,
ஆன்ற பொருள்சென் றடையாத விடமா நிகரில் பக்கமுதல்,
ஏன்ற இரண்டும் பொருளுண்மைக் கிடமாம் ஒன்று பொருளின்றாம்.

the thoughts are three types. 1) what we can think and confirm directly,2) one that we think and confirm indirectly3) one we see but it is not plausible with reasoning- it becomes a delusion,illusion,ego dystonic thought or overvalued idea.

HERMENEUTICS: in phenomenology  a thought may come from direct perceptual input or indirectly by correct reasoning of an object. But the direct reasoning may also negatively prove a quality. ( it will become a delusion if that reasoning goes wrong)

SIDDHIYAR HERMENEUTIS(16):

1.YETHU MOONRAM :

An abstract statement may be of three types

2.IYALBU,KARIAM,ANUBALATHI:

Character, function and negative qualities

3.IVAI ODHIN:

To describe

4.IYALBU MAAMARATHAI KATAL:

Character is like showing a mango tree for a mango

5.KATAL URU KARIAM:

For showing a function

6.PUGAI THAN AADHIYANA ANAL KAATAL AGUM:

Showing fire to describe smoke

7.ANUBALATHI ADHU SEEDHAM INMAI PANI INMAI:

For negative qualities, it is like saying fire has no heat or ice in it

8.KATAL POLUM SEPIDINE:

And showing them is analogous to saying

ஏது மூன்றாம் இயல்புகா ரியத்தோ டநுப லத்தியிவை,
ஓதி னியல்பு மாமரத்தைக் காட்டல் உறுகா ரியம் புகைதன்,
ஆதி யாய அனல்காட்ட லாகும் அநுப லத்தியது,
சீத மின்மை பனியின்மை காட்டல் போலுஞ் செப்பிடிலே

HERMENEUTICS: when describing an abstract term it is called “yedhu”in saiva siddhantham.  Some times showing a chair means it is a chair as an object.  showing a chair means a teacher( person) or presiding authority. Else it may mean negatively that one should not stand or lie down but sit.

SIDDHIYAR (17):

1.PUGAIYAL ANAL UNDU ADUKKALAI POL:

 There is smoke hence there is fire- like showing a kitchen

2.ENAPAGARAL ANNUVAYAM:

 Statement like this is called affirmation

3.  MALARINODU MUGAIYAR NEERIL POL:

 There is water and flowers in the pond

4.ENRU MOZHIDHAL EDHIR EGACHAL

 When you say so, it maens there is nofire, hence it is opposite meaning

IVAI THOGAIYAR URUPU AINDHUM:

These two statements may be described in five ways1) referring the kitchen with smoke for fire 2) because there is fire there smoke3)smoke is an analogy for fire4) cancelling earlier statements by referring to a pond with water and flowers 5) provong a statement by giving a reason –this is because of these.

7) KOODACHOLLUVARUM ULAR THUNINTHE:

 Some people use this five factor model classification

புகையால் அனலுண் டடுக்களைபோ லென்னப் புகறல் அந்நுவயம்,
வகையாம் அனலி லாவிடத்துப் புகையின் றாகும் மலரினொடு,
முகையார் நீரிற் போலென்று மொழிதல் வெதிரே கச்சொல்இவை,
தொகையால் உறுப்பைந் தொடுங் கூடச் சொல்லு வாரு முளர்துணிந்தே.

Hermeneutics: afact has to be supported with certain basic criteria. That criteria must include points for and against. this is like the  Inclusion criteria and exclusion criteria in a psychiatric disorder diagnosis.

SIDDHIYAR(18):

Types of inference

PODHU NAATRATHAAL ARIDHAL POORVA KAATCHI:

 By the memory of a smell from earlier experiences identifying a flower is experiential inference

 ODHUM URAYAL ARIVIN ALAVU UNARDHAL KARUDHAL ANUMANAM:

 From the facts in a person’s speech identifying the truth or falsehood is epistemological inference

NEEDHIYAL MUN KANMAPALAM NIGAZHVADHU IPPODHU ICHCHEIDHIYAL ADHIYAL VARUM PAYAN:

When a person makes a statement as a particular happening is because of one’s deeds in the past biths- he refers this from texts like agama.

ENRU ARIDHAL URAYAL ANUMANAM:

Interpreting texts  is also called an inference. . This kind of inference is textual inference.

போது நாற்றத் தால்அறிதல் பூர்வக் காட்சி அனுமானம்
ஓது முறையா லறிவின்அள வுணர்தல் கருதல் அனுமானம்
நீதி யான்முற் கன்மபல நிகழ்வ திப்போ திச்செய்தி
ஆதி யாக வரும்பயனென் றறிதல் உரையால் அனுமானம்.

HERMENEUTICS:  the author says a decision may be made on the object by our earlier knowledge. A decision can be made on  a statement by studying other persons depth  of knowledge. A decision can be made from purely theoretical reference from textbooks.

SIDDHIYAR(19):

ANADHIYA AMALAN AYA ARIVAN NOOL AGAMUMUNDHAN:

The lord siva has given us the agama texts it is therefore has the absolute truth

 PIN ADHI MAARU INRI PENAL THANTHIRAM:

Following the agama in actions and doing our work is the thanthram aspect

MANTHIRANGAL MANAADHIGAL ADAKKI THEIVAM VAZHIPADUM VAIMAI AGUM:

Controlling the mind and meditating on god is the manthra aspect of  agamam

THAAN AADHI EERU ILAADHAAN THANMAI ANARNDHODHAL UPADHESANDHAN:

Understanding the agamas and explaining it to the disciples is upadhesam

அநாதியே அமல னாய அறிவன்நூல் ஆக மந்தான்
பின்ஆதிமா றின்றிப் பேணல் தந்திர மந்தி ரங்கள்
மனாதிகள் அடக்கித் தெய்வம் வழிபடும் வாய்மை யாகும்
தனாதிஈ றிலாதான் தன்மை யுணர்த்துல் உபதே சந்தான்

HERMENEUTICS:  there are three aspects in the following of agama tradition. One is doing the duties, following the god in the mind and teaching the truths to the students.

SIDDHIYAR(20):

1.EENDU PAKKA POLI NAANKU:

One sided falsehood are four types

2. EDHUPPOLI ORU MOONRU:

One sided false abstraction three types

3. VENDUM EZHU MOONRU AGUM:

When expanded these will be twenty one types

4.VILANGU UVAMAIPPOLI EER ONBAAN:

In comparison mistakes can happen in eighteen ways

5.KAANDUM THOLVITHAANAM IRANDU:

In an argument failure to prove ones position may be two types

6.IRUBATHU IRANDAAM KARUDHI IVAI:

These may be subdivided into twenty two thypes

7.YANDUM MOZHIVAR AVAI YELLAM:

Like this they calculate

       8.ALAKKIL ARUBATHU AINDHAM AGUM:

      All the falsehoods in sixty one patterns

ஈண்டு பக்கப் போலிநான் கேதுப் போலி யொருமூன்றான், வேண்டும் எழுமூன் றாகும்விளங் குவமைப் போலி யீரொன்பான், காண்டுந் தோல்வித் தானம்இரண் டிருபத் திரண்டாம் கருதிலிவை, யாண்டு மொழிவர் அவையெல்லாம் அளக்கில் அறுபத் தைந்தாகும்.

HERMENEUTICS:  one sided falsehoods are 1. Statement that does not fit with the fact2. Fact fitting in one aspect only3. Statement which concurs with the fact4. Statement which concurs one certain aspect of the fact only. One sided abstractions are 1. One that is not believed already2. One that is refuted3. One that is not acceptable .Arguments may fail due to 1. Anxiety 2. Mutism  of the arguer.