Maattu-p-peN again

[Guest guest]

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seems to have been replaced by marumaan – marumaaL / marumaatti (in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 > 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

[Guest guest]

Dear SrEvaishNavites,

 

1. The word 'marumAn' indicating the lineage rather than the

relationship of nephew is indeed appropriate, especially in the

context of mAl-marugan as is commonly used.

 

The word mAl marugan in the sense of nephew is highly absurd as one

cannot imagine the son of ShivA murugan--(The son being born from

ShivA and pAravthi as parents-refer 5th pari-pADAl) and shivA being

created by BrahmA who is created by EmperumAn.--

being termed as mAl marugan , a nephew. The problem is people still

do not realise the differenc between pArvathi and 'vAishNavi'.

'VaishNavi' being the child exchanged in place of Sri krshNA. refer

--andhari sUTTa kANAk kaNdEAn thOzhi nAn- nAchiyAr ThiruMozhi - and

pArvathi the consort of ShivA.

 

Therefore, marugan being marabu vazhi is better than nephew.

 

2. nATTu p-pEAN is still in vogue in vAna-mA-malai,thrinelvEali and

srivilliputhUr regions. In fact, my sister's in-laws call her nATTup

peN even today.

regards.

 

3. The sound of 'RA' replaced by 'ThA' like 'ChiRRam ' to 'ChiTham'

has been to pronounce softly. This has been time and again reiterated

by those who had imparted sandhai to me years back and also by my

grandfather.

The seemingly sound of 'rA' is softly replaced by 'thA'. I think

Kanchi swAm also followed this tradition during aruLich cheyal

sEAvai.

 

dAsan

vanamamalai padmanabhan