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Oppiliappan List Archive: Message 00068 Sep 2005

 
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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But somewhere down the generations, the marugan ?marugi terminology seems to have been replaced by marumaan ?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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