¦¾¡ø¸¡ôÀ¢Âõ- ÁÃÀ¢Âø

6. áø ÁÃÒ  The Geneology of (Scientific) Texts

1590.

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

marabunilai tirital ceyyudku illai
marabuvazip padda collinaana

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

Notes:

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

1591.

ÁÃÒ¿¢¨Ä ¾¢Ã¢Â¢ý À¢È¢Ð À¢È¢¾¡Ìõ

marabunilai tiriyin piRitu piRitaakum

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

Notes:

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

1592.

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

vazakku enappaduvatu uyarntoor meeRRee
nikazcci avar kaddu aakalaan

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

Notes:

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

1593.

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

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

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

Notes:

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

1594.

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

vinaiyin niingki viLangkiya aRivin
munaivan kaNdatu mutanuul aakum

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

Notes:

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

1595.

ÅÆ¢¦ÂÉô ÀÎÅÐ «¾ý ÅÆ¢ò¾¡Ìõ

vaziyenap paduvatu atan vazittaakum

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

1596

ÅƢ¢ý ¦¿È¢§Â ¿¡øŨ¸òÐ ¬Ìõ

vaziyin vakaiyee naal vakaittu aakum

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

1597.

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

tokuttal virittal tokaiviri mozipeyarttu
atarpada yaattaloodu anai marabinavee

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

Notes:

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

1598

´ò¾ Ýò¾¢Ãõ ¯¨ÃôÀ¢ý ¸¡ñʨ¸
¦ÁöôÀ¼ì ¸¢Çó¾ Ũ¸ÂÐ ¬¸¢
®¨Ãí ÌüÈÓõ ­ýÈ¢ §¿Ã¢¾¢ý
ÓôÀò ¾¢ÕŨ¸ ¯ò¾¢¦Â¡Î ҽâý
áø ±É ¦Á¡Æ¢À ѽí̦Á¡Æ¢ô ÒÄÅ÷.

otta suuttiram uraippin kaaNdikai
meyppada kiLanta vakaiyatu aaki
iiraing kuRRamum inRi neeritin
muppat tirivakai uttiyodu puNarin
nuul ena mozipa nuNangku mozip pulavar

A scientific TEXT has the following structural elements in it: a collection of related sutras, a commentary in the form logical demonstration that serves to establish the truths  and as a whole composed with the  32 utties  and without the ten types  of defects.

Notes: All these structural elements that go to make up a scientific TEXT are enunciated in greater detail in the sutras below one by one.

1599.

¯¨Ã¦ÂÎòÐ «¾ýÓý ¡ôÀ¢Ûõ Ýò¾¢Ãõ
ҨþÀ ¯¼ýÀ¼ì ¸¡ñʨ¸ Ò½÷À¢Ûõ
Å¢Îò¾Öõ Å¢Äì¸Öõ ±ÉÅ¢Õ Å¨¸¦Â¡Î
Ò½÷ó¾¨Å ¿¡Êô Ò½÷ì¸×õ ÀΧÁ

uraiyeduttu atanmun yaappinum suuttiram
puraitaba udanpadak kaaNdikai puNarppinum
viduttalum vilakalum enaviru vakaiyodu
puNarntavai naadip puNarkkavum padumee

 There may be  introductory prefaces   before the strict logical demonstrations that clarifies the meanings, or remarks here and there mentioning  what are left out  without elucidations  or  put aside as not relevant

1600

§Áü¸¢Çó¾ ¡ôÀ¢ý ¯ð¦À¡Õ¦Ç¡Î
º¢øŨ¸ ±Øò¾¢ý ¦ºöÔ𠼡¸¢
¦º¡øÖí ¸¡¨Ä ¯¨Ã «¸òÐ «¼ì¸¢
Ññ¨Á¦Â¡Î Ò½÷ó¾ ´ñ¨ÁòÐ ¬¸¢ò
ÐÇì¸ø ¬¸¡ò Ш½¨Á ±ö¾¢
«Çì¸ø ¬¸¡ «Õõ¦À¡Õ𠼡¸¢ô
ÀÄŨ¸ ¡Ûõ ÀÂý ¦¾Ã¢Ò ¯¨¼ÂÐ
Ýò¾¢ÃòÐ ­Âø¦ÀÉ Â¡ò¾É÷ ÒÄÅ÷

meeRkiLanta yaappin udporuLodu
cilvakai ezuttin ceyyut taaki
collung kaalai urai akattu adakki
nuNmaiyodu puNarnta oNmaiththu aakit
thuLakkal aakaat tuNaimai eyti
aLakkal aakaa arupporut taakip
palavakai yaanum payan teribu udaiyatu
suuttirattu iyalbena yaattanar pulavar.
 

The sutra is  a statement that occurs in the above types of scientific texts with the following qualities: It is a composition with  the minimal numbers of words; would require a commentary for explicating its meaning; it embodies a deep ILLUMINATION of immense depths;  the insight it embodies is so penetrating that it is not that easy to expound it;  because of the brilliance of insights it is  of immeasurable value. And in addition to these, it also holds within itself  many other implications and nuances  of immense value

Notes:

The sutra in Hermeneutic Scientific texts that is being explained here holds a position similar to AXIOMS in mathematical treatises, logically the most rigourous. The word is derived from SumeroTamil su/zu meaning an illumination, a light (Ta. cuur, cudar etc) and derivatively a deep understanding.  It is only because it embodies an uncommon and deep understanding perhaps attained for the first time that it requires an explication with appropriate reasons and illustrations
 
 

1601

ÀÆ¢ôÀ¢ø Ýò¾¢Ãõ Àð¼ ÀñÀ¢ý
¸ÃôÀ¢ýÈ¢ ÓÊÅÐ ¸¡ñʨ¸ ¡Ìõ

pazippil cuuttiram padda paNbin
karapinRi mudivatu kaaNdikai yaakum

The KaaNdikai type of Logical Demonstration applies to faultless sutras and serves to estabish what is stated beyond doubts and uncertainties.

Notes:

karappu: confusion , doubts, uncertainties all because of concealment of meaning. The KandiKai must elucidate in such a way that there is no more this concealment or hiddeness and hence it serves to UNCONCEAL or bring to light  the meaning of the sutras.

1602.

Å¢ð¼¸ø Å¢ýÈ¢ Ţâ¦Å¡Î ¦À¡Õó¾¢î
ÍðÊ Ýò¾¢Ãõ ÓÊò¾ü ¦À¡Õð¼¡
²Ð ¿¨¼Â¢Ûõ ±ÎòÐ측ðÊÛõ
§ÁÅ¡íÌ «¨Áó¾ ¦Áö¦¿È¢òÐ «Ð§Å

viddakal vinRi virivodu poruntic
cuddiya cuuttiram mudittaR poruddaa
eetu nadaiyum eduttuk kaaddinum
meevaangku amainta meyneRittu atuvee
 

For this purpose the Kandikai type of logical demonstration stays strictly with the intend of the sutra but at the same expounding the TRUTH of the sutra and for which purpose  it brings the Etu(Reasons)  and Eduttukkaaddu (demonstrations)
 

Notes:

These technical terms in Indian Logic occur for the first time here in this sutra. The word Etu is used very widely in all Indian treatises on Logic and is possibly derived from  Ta. etu:  meaning Which? or What? . Since it is  questions of this sort that leads to  seeking of REASONS, probabaly  the Tamil   interrogative was modified to describe the reason itself.

The term " mey neRittu" is also very important. It shows that the CONCERN of Sutras and demonstrations is TRUTH and not something else.

1603.

Ýò¾¢ÃòÐ ¯ð¦À¡Õû «ýÈ¢Ôõ ¡ôÒÈ
­ýÈ¢ ¨Á¡Р­¨ÂÀ¨Å ±øÄ¡õ
´ýÈ ¯¨ÃôÀÐ ¯¨Ã ±Éô ÀΧÁ

cuuttirattu udporuL anRiyum yaappuRa
inRi yamaiyaathu iyaibavai ellaam
onRa uraippatu urai enap padumee

Now over and above the strictly logical Kandikai, there are commentaries that expound the meaning of the sutras bringing together all the necessary information for this purpose.

1604.

ÁÚ¾¨Äì ¸¼¡« Á¡üÈÓõ ¯¨¼ò¾¡öò
¾ý áÄ¡Ûõ ÓÊó¾ áÄ¡Ûõ
³ÂÓõ ÁÕð¨¸Ôõ ¦ºùÅ¢¾¢ý ¿£ì¸¢ò
¦¾ü¦ÈÉ ´Õ¦À¡Õû ´üÚ¨Áì ¦¸¡Ç£­ò
н¢¦Å¡Î ¿¢üÈø ±ýÁÉ¡÷ ÒÄÅ÷.

maRutalai kadAa maaRamum udaittaayt
than nuulaanum mudinta nuulaanum
aiyamum marutkaiyum cevvitin niikkit
tuNivodu niRRal enmanaar pulavar.

Such commentaries also must NOT be something that can be refuted and   must clarify  the issues beyond doubts and uncertainties citing one's own texts or others that are well established for this purpose. If there are multiple meanings  then it must be disambiguated so that the single and the most definite meaning stands out  with the  modality of  certainty prevailing throughout.
 

Nores:

maRutalai kadAa: that which does not necessitate contary or opposing views.

1605.

¦º¡øÄô Àð¼É ±øÄ¡ Á¡ñÒõ
ÁÚ¾¨Ä ¡¢ý ÁüÚ «Ð º¢¨¾§Å

collap paddanna ellaa maaNbum
maRutalai yaayin maRRu atu citaivee

Now if there is a text without the structural elements above and hence NOT conforming  to those characteristics,  then that text can be considered DEFECTIVE

1606.

º¢¨¾Å¢Ä ±ýÀ Ó¾øÅý ¸ñ§½

citaivila enpa mutalvan kaNNee

The scholars will say that such defects are NOT present in the authors of authoritative texts (that serve the growth of secondary derivative texts)

1607.

Ó¾øÅÆ¢ ¡¢Ûõ ¡ôÀ¢Û𠺢¨¾Ôõ
Åø§Ä¡ý Ҩɡ Å¡Ãõ §À¡ý§È

mutalvazi yaayinum yaappinut citaiyum
valloon punaiyaa vaaram poonRatee

But  these texts, even derivative,  if they are defective in terms of the Language used,  then it should  be taken as a hymn composed by someone incompetent

1608.

º¢¨¾× ±ÉôÀÎÀ¨Å ŨºÂÈ ¿¡Êý
ÜÈ¢ÂÐ ÜÈø, Á¡Ú¦¸¡Çì ÜÈø
ÌýÈì ÜÈø, Á¢¨¸ôÀ¼ì ÜÈø
¦À¡ÕÇ¢Ä ¦Á¡Æ¢¾ø, ÁÂí¸ì ÜÈø
§¸ð§À¡÷ìÌ ­ýÉ¡ ¡ôÀ¢üÚ ¬¾ø
ÀÆ¢ò¾ ¦Á¡Æ¢Â¡ý ­Øì¸í ÜÈø
¾ýÉ¡ý ´Õ¦À¡Õû ¸Õ¾¢ì ÜÈø
±ýÉ Å¨¸Â¢Ûõ ÁÉ째¡û ­ý¨Á
«ýÉ À¢È×õ «ÅüÚ Å¢Ã¢Â¡Ìõ

citaivu enppadubavai vasaiyaRa naadin
kuuRiyatu kuuRal, maaRukoLak kuuRal
kunRak kuuRal  mikappadak kuuRal
poruLila mozital mayangkak kuuRal
keedpoorkku innaa yaappiRRu aatal
pazitta moziyaan izukkang kuuRal
tanaan oruporuL karutik kuuRal
enna vakaiyinum mankkooL inmai
anna piRavum avaRRu viriyaakum

Among the DEFECTS if the Logical Defects are isolated without any complaints i.e as the generally agreed upon they are the following: redundancies, self-contradictions,  incomplete articulations, excessive and imprecise statements, saying what are meaningless, stating in such a way that it is immensely confusing; couching in a diction very unpleasant to hear; insulting the opponents with abusive language; twisting the facts to establish one's own prejudiced view;  couching in a language with deliberate intend to obfuscate the issue so that no matter how hard one tries there is NO comprehension of what is intended and all such mental strategies and their elaborations.

Notes:

Here we have the listing  of Logical Fallacies for the first time in Indian history. The first two are stricly logical, the next four pertain to  the Language used and hence semantical.  The "inna yaapu" pertains to prosody and hence poetical. The "pazitta mozi" is Ad Hominem type of fallacies. "Tannan oruporuL karuti kuuRal" pertains to prejudice and hence lack of OBJECTIVITY.  The "Manang KooL inmai" is the deliberate artefact whereby something definite and clear is made impossible from the study of the statement.
 
 

1609

±¾¢÷ ÁÚòÐ ¯½Ã¢ý «ò¾¢Èò¾×õ «¨Å§Â

etir maRuttu uNarin attiRattavum avaiyee

Even if the structure is such that only by denying the contrary that which is intended is grasped, it will be considered a species of defects.
 
 

1609

´ò¾ ¸¡ðº¢ ¯ò¾¢Å¨¸ ŢâôÀ¢ý
ѾĢÂÐ «È¢¾ø, «¾¢¸¡Ã ӨȧÂ,
¦¾¡ÌòÐì ÜÈø, ÅÌòЦÁó ¿¢Úò¾ø,
¦Á¡Æ¢ó¾ ¦À¡Õ§Ç¡¦¼¡ýÈ «ùÅ¢ý
¦Á¡Æ¢Â¡¾ «¾¨É ÓðÊýÈ¢ ÓÊò¾ø,
Åó¾Ð ¦¸¡ñΠšá¾Ð ¯½÷ò¾ø,
ÓóÐ ¦Á¡Æ¢ó¾¾ý ¾¨Ä¾Î Á¡ü§È,
´ôÀìÜÈø, ´Õ¾¨Ä ¦Á¡Æ¢§Â,
¾ý§¸¡û ÜÈø, Ó¨È À¢ÈÆ¡¨Á,
À¢Èý ¯¼õÀð¼Ð ¾¡ý ¯¼ý Àξø,
­Èó¾Ð ¸¡ò¾ø, ±¾¢ÃÐ §À¡üÈø,
¦Á¡Æ¢Å¡õ ±ýÈø, ÜÈ¢üÚ ±ýÈø,
¾¡ý ÌÈ¢ ¢ξø, ´Õ¾¨Ä Âý¨Á,
ÓÊó¾Ð ¸¡ð¼ø, ¬¨½ ÜÈø,
Àø¦À¡ÕðÌ ²üÀ¢ý ¿øÄÐ §¸¡¼ø,
ÁÚ¾¨Ä º¢¨¾òÐò ¾ýн¢Ò ¯¨Ãò¾ø,
À¢Èý§¸¡ð ÜÈø, «È¢Â¡Ð ¯¼õÀ¼ø,
¦º¡øÄ¢ý ±îºõ ¦º¡øĢ¡íÌ ¯½÷ò¾ø,
¾óÐ Ò½÷óÐ ¯¨Ãò¾ø, »¡À¸õ ÜÈø,
¯öòÐ즸¡ñÎ ¯½÷ò¾¦Ä¡Î ¦ÁöôÀ¼ ¿¡Êî
¦º¡øĢ «øÄ À¢È «Åñ ÅâÛõ
¦º¡øĢ Ũ¸Â¡ý ÍÕí¸ ¿¡Ê
ÁÉò¾¢ý ±ñ½¢ Á¡ºÈò ¦¾Ã¢óЦ¸¡ñÎ
­Éò¾¢ü §º÷ò¾¢ ¯½÷ò¾ø §ÅñÎõ
ÑÉ¢ò¾Ì ÒÄÅ÷ ÜÈ¢Âî á§Ä.

otta kaadci uttivakai virippin
nutaliyatu aRital, atikaara muRaiyee,
tokuttuk kuuRal, vakuttu meyn niRuttal,
mozinta poruLoodu onRa avvayin
moziyaatatani muddinRu mudittal,
vaaraa tatanaan vantatu mudittal,
vantatu koNdu vaaratatu uNarttal,
muntu mozintatin talai tadumaaRRee,
oppak kuuRal, orutalai moziyee,
tankooL kuuRal, muRai piRazaamai,
piRan udanpaddatu taan udan padutal,
iRantatu kaattal, etiratu pooRRal,
mozivaam enRal, kuuRiiRu enRal,
taan kuRi idutal, outalai yanmai,
mudintatu kaaddal, aaNai kuuRal,
palporutku eeRpin nallatu koodal,
tokutta moziyaan vakuttanar koodal,
maRutalai sitaittut tantuNibu uraittal,
piRankood kuuRal, aRiyaatu udanpadal,
poruL idai yidutal, etirporuL uNarttal
collin eccam colliyaangku uNarttal,
tantupuNarttu uaraittal, njaapakam kuuRal,
uyttuk koNdu uNarttalodu meyppada naadic
colliya alla piRa avaN varinum
colliya vakaiyaal surungka naadi
manattain eNNi maasaRat terintukoNdu
inattiR ceertti uNarttal veeNdum
nunittaku pulavar kuuRiya nuulee

otta kaadci uttivakai virippin

: If the utties that serve to  bring about  AGREEMENT in understanding between the author and the reader were to be listed they are as follows:

nutaliyatu aRital:  understanding what is intended by the author;

atikaara muRaiyee: understanding the progressive organisational structure of the text;

tokuttuk kuuRal:  instructing on the overall meaning;

vakuttu meyn niRuttal: analysing and differentiating the different aspects of the said  and establishing their truths;

mozinta poruLoodu onRa avvayin moziyaatatanai muddinRu mudittal: importing that which haven't be said overtly but which are consistent with what has been asserted;

vaaraa tatanaan vantatu mudittal: making a definite conclusion in terms of those that have been said later or that remains unsaid;

vantatu koNdu vaaratatu uNarttal: extending the meaning by drawing out the implications of that which have been said;

muntu mozintatin talai tadumaaRRee: reversing the order of the said in order to grasp collectively the overall meaning;

oppak kuuRal: citing the relevant and similar information;

orutalai moziyee:  disambiguating in case of multiple possiblities;

tankooL kuuRal: stating clearly one's own opinion;

muRai piRazaamai:: instructing or learning without distorting the progressive order;

piRan udanpaddatu taan udan padutal: expressing agreement with what other scholars  have agreed upon;

iRantatu kaattal: recalling the past matters to maintain them in memory;
 

etiratu pooRRal: keeping in mind the future possiblities;

mozivaam enRal: in that context asserting now that I will mention it or come to it later;

kuuRiiRRu enRal: if already said then telling that one has already mentioned it earlier;

taan kuRi idutal: intoducing one's own signs or symbols or technical terms in case something new is introduced;

orutalai yanmai mudintatu kaaddal: drawing the multiple possiblities in meaning where it holds;

aaNai kuuRal: citing the necessary authorities for substantiating a view;

palporutku eeRpin nallatu koodal: in case of multiple possiblities, choosing the best possiblity;

tokutta moziyaan vakuttanar koodal:  in case of the collective meaning also drawing out the collective implications;

maRutalai sitaittut tantuNibu uraittal: destroying the opposed views and establishing one's own;

piRankood kuuRal: citing the opinion of the others;

aRiyaatu udanpadal: agreeing in case one doesn't understand;

poruL idai yidutal: providing  the relevant meanings in between when necessary;

etirporuL uNarttal:  explicating also the opposite meanings;

collin eccam colliyaangku uNarttal:  articulating the implicatures just as it prevails in the said ;

tantupuNarttu uraittal: bring to bear the earlier and later things to the current issue;

njaapakam kuuRal: explicating the different possiblities from memory to elucidate further the hidden meanings

uyttuk koNdu uNarttalodu: going beyond the words and their meanings to the hidden depths;

 meyppada naadic
colliya alla piRa avaN varinum
colliya vakaiyaal surungka naadi
manattain eNNi maasaRat terintukoNdu
inattiR ceertti uNarttal veeNdum
nunittaku pulavar kuuRiya nuulee

With these various strategies or interpretive moves  and also exercising all other utties that haven't been mentioned here but without going very far from the issue, any text must be understood faultlessly  and having brought out  the collective meanings and hence classifying it appropriately , one should learn and instruct on the scientific texts authored by insightful scholars.

(concluded)

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