Sri: >>>I am attaching a Word file showing that a daughter-in-law was refd to by Kamban as Marugi. In the Home Page (http://www.tamilnation.org/index.htm..<<<< Respected Sri Krishnaswamy swamin
and fellow devotees, Pranams. Sir, you have given a very valuable
information. This helps us to go further into the
usage of other words too. As I wrote in an earlier mail, the
word marugan is a derivative of ?marabil vandavan? ? the one who has come in
one?s lineage (as given by Dr Vu-vE-sa, in his urai to Pura nAnooru)
And the words, marumaan, marumaaL,
marumaatti, marumagan, marumagaL and maru makkaL (all these denote one?s
brother?s and sister?s son or daughter, as we use today) also are derived from
?marabu vazhi?, according to dictionary meaning. But somewhere down the generations,
the marugan ?marugi terminology seems to have been replaced by marumaan ?
marumaaL / marumaatti (in Brahmin families) and marumagan ?marumagaL with
others. Looking at the possibility of
marumaan ?marumaaL, another explanation also seems plausible. This explanation
appears as a result of looking at another term for daughter-in-law, namely
?naattu-p-peN? There is enough scope to believe
that in those days of joint family system and seeking alliances within close
family circles, the marumaaL or marumaan living within close quarters of uncle?s
house or atthai?s children too living with close proximity with other relatives,
this marumaan, marumaaL bonding with uncles and aunties must have been very
strong and this explains how they too have been considered as ?marabil
vandavar?, though by gothra they may belong to another lineage. (Murugan is maal
marugan, (in the lineage of Thirumaal) though he belonged to the lineage of
Shiva.) When the same marumaaL or marumaan was bonded with the family as daughter-in-law or son-in-law, they would have been continued to be called as marumaaL and marumaan only. This could have happened as marumagaL and marumagan in other sects. But when the daughter-in-law was
received from other places (normally the same family groups of daayathis and
pangaLis lived in closer proximity in the same / close-by village), say, from outside the family
circle, which could have happened with people belonging to other ?naadu? like
chOzha naadu, malai naadu, Thondai naadu ( the divya desaas belong to 6 such
naadus and all the Brahmin families were settled in any one of these divya
desams only), the girl so received might have been called as naattu-p-pen, like
malai nattu-p-pen, vada nattu-p-pen (note this usage is usually heard soon after
the marriage ? enna, naattu-p-pen vandhaachchaa?) We find the _expression_ ?naattu-p-pen? in the
early translations done a 100 years ago, of Valmiki Ramayana into Tamil. In
Sundhara khandam, Sita introduces herself as Dhasharatha?s naattu-p-peN (not as
maattu-p-peN) to Hanuman in the translations. This shows that this term had been
in popular usage at that time (or until) though the elders on our families still
use the term naattu-p-pen. And the above reasoning on naattu
?p-peN on the basis of her place of origin being some naadu and also in her
being from outside the family, may be one explanation for
naattu-p-peN. Whereas it is possible to think that
?maNaattu-p-peN? transformed into maattu-p-peN, it could have also transformed
into ?naattu-p-peN. But I think maaRRu-p-peN can not be
the main (root) term, for one
reason ?which I am sure of. If we observe the way words have undergone
transformation, we find that ?Ra?-gara edugai has generally transformed into
?tha?-gara edugai and not ?ta?-gara
edugai. Like Ø
ChiRRam
chirukaale into ? chiththam chirukaale
-but not chiTTam chirukaale Ø
KuRRam into
kuththam ? but not kuTTam Ø
PeRRu into
peththu ?but not peTTu Ø
KaRRu-k-kodu
into kaththu-k-kodu ?but not kaTTu-k-kodu Ø
VettRRu vEttu
into veththu vEttu? but not veTTu vEttu Ø
VettRilai into
veththalai ? but not veTTalai Ø
MaaRRu into
maaththu ?but not maaTTu And so on. I stand to be corrected for mistakes
and mis-interpretations. Regards to
all, Jayasree
saranathan Mandayam Kumar Krishnaswamy
<mkrishnaswamy@xxxxxxxxx> wrote: I am attaching a Word file showing
that a daughter-in-law was refd to by Kamban as Marugi. In the Home Page (http://www.tamilnation.org/index.htm
) of the same web-site, I found the following quote which is quite apt for the
occasion: "...The problem with telling the
truth is that much of what happens in the world is made possible by lies. We
might respond to this with the great 'So what!' of modern culture: maybe the
world doesn't need truth , maybe the world is just fine as it
is.... (But)
It is not even
amoral, to remain silent while terrible crimes are perpetrated in our name ?
sometimes to be silent is to lie .." David
Edwards on The Difficult Art of Telling the Truth How strange that I happened on this
quote just by chance to support your affirmation on Truth! When we need
assistance in thinking, it just seems to appear from
nowhere! krishnaswamy m
k
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