Idioms and Phrases in Thanjavur Marathi (1)

Thanjavur Marathi is rich in idioms and phrases. A lot of phrases are used in common everyday language freely. On studying this preserved language one wonders at the richness of this language conserved with all its idioms!
I humbly present a few of the idioms used and hope to hear of more from my readers...

खपट नही ...  KHAPAT NAHI
An innocent person is described so. A person who is not street smart and does not know the ways of the world.

घान्तोड बांध ...GHAANTOD BANDHA
Pack off. That is what this phrase means. As explained by its meaning "pack off" this phrase is used negatively. Pack off and leave.
Exact Meaning: Tie a bundle. Probably derived from ancient days when people tied a bundle of clothes and necessities to travel.
Example: मी  कराच संपाक आवड्नात्र घान्तोड बांध . If you don't like my cooking, pack off!


चाडी सांगणा ...CHAADI SANGNA
Telling tales about somebody...squealing about somebody.


हाथ राखण ...HAATH RAAKHAN
Stand By for a rainy day or when needed. As in when going shopping we keep by some extra money just in case it is needed...Haath Rakhan asunde.

हाथ लांब ...HAATH LAAMB
This idiom has two uses:
1) A person who is given to stealing small things is referred to as Haath Laamb. It is used as in
जत्तन,  थीला हाथ लांब....Be careful, she is given to stealing.
2) Raising hand in beating or slapping easily. Used as in...
लेन्क्रावर सदा हाथ लांब करुको...Don't raise your hand on the child so much.

Hope you enjoyed these.... More later.

DID YOU KNOW:

A DOCTOR in TMD is called ' NAADI PHANAR'
NAADI PHANAR literally means ' One who sees pulse'

Days and Months..

Here's how TMDs call the Days of the week...

SOMVAAR   ............   SUNDAY

MANGALVAAR. ....    TUESDAY

BUDHVAAR     .......    WEDNESDAY

GURUVAAR  .............  THURSDAY

SHUKRAVAAR ........   FRIDAY

SHANIVAAR .............  SATURDAY

AITHVAAR     ............  SUNDAY

Months in the Marathi(TMD) calendar are....

Please note our calendar begins from Gudicha Phadwa which comes around March....
Always in the Marathi calendar, the new month begins on the PHADWA after AMAVASYA.
Each Month is known for certain festivities, which I have listed next to the month.

CHAITRA MAAS.......... Gudi Phadwa, Chaitra Gauri from Gauri teej, Chaitra Navaratri , Ram Navami and Hanumath Jayanthi

VAISHAAK MAAS......   . Akshaya Thrithiya and Narasimha Jayanthi

JYESHTA MAAS .....         Vata Savitri Purnima

AASHAAD MAAS .....       Chaaturmaas Vrat begins

SHRAAVAN MAAS ....      Thaanvicha Amavasya, Mangala Gowri Puja, Naga Chaturthi, Naga Panchami, Varmalakshmi,  Shraavani, Sri Krishna Janmashtami and besides this is the Sampath Shukravaar and Shravan Shanivaar on all Fridays and Saturdays of this month.

BHADRAPADA MAAS ....    Swarna Gowri Vrata , Hartalika and Ganesh Chaturthi, Rishi Panchami and Anantha Chaturdashi,  Paksha Maas

ASHWIN MAAS ....   Mahalaya Amavashya, Navaratri with Saraswathi Puja, Durgashtami, Maha Navami and Vijaya Dashami

KARTHIK MAAS .... Deepavali/Naraka chaturdashi, Bali Padyami, Bhau beej, Uttana Dwadashi

MARGASHIRA MAAS ...

PUSHYA MAAS ..Vaikunta Ekadashi, Bhogi, Shankranthi

MAGHA MAAS ...Rathasaptami, MahaShivaratri

PHALGUNA MAAS ... Holi

Forgotten Thanjavur Marathi Words...(1)

 With the predominance of English and with more and  more TMDs migrating out of Thanjavur and surrounding areas, intermarriages and with the younger generation speaking more of the local language, Thanjavur Marathi so well preserved in spite of a cultural onslaught of Tamil is being less and less spoken. Even as I write this, I can recall so many words which my grandmother used and we don't use at all.
So here is a post on Forgotten Thanjavur Marathi words.....

Readers, please contribute words from your own memory and let us rekindle this language into a spoken recognized one!


पंथोजी...PANTHOJI   ... for Teacher

उन्सीचा घौसन... UNSICHA GHOUSAN....for Pillow Cover

त्हूप केला... THOOP KELA ...for Guava (fruit)

गाई घुर..GAAI GHUR... for Cow Shed

अवळे ...AVALE ...for Starberry (Nellikai)

पांग्रून   or पासोडी...PAANGRUN or PAASODI   ...for Bedsheet Cover, Comforter

पान्ग्रीवे ..PAANGRIVEY ...To Cover

खडे घेण...KHADE GHENA...To Carry on Hip

as in... लेन्क्राला खडे घेटले...Lenkrala Khade Ghetle...Carried the Child On one's Hips

पिसिवी...PISIVI... for Bag

साळ ...SAALA...for School  .  As in साळेला गेलिस्का ..Saalela Geliska...Did you go to school?

मुशैरा...MUSHARA....Salary

संपाक खोली ..SAMPAAK KHOLI...Kitchen

गुमास्था...GUMAASTHA...for Clerk

डुकरा..DUKRA...Pig

ढेइंकून ..DHENKUN...for Bed bug

रिकाम...RIKAAM...No Work/ Free Time

इशोभ..ISHOBH...for Maths, Calculate...

परची ..PARCHI ...for Bill

अंगी..ANGI ...for Dress, Frock

अंथरुण..ANTHRUN...for Bedding/Mattress

पलंग..PALANG...Cot, Bed

वंग्ला..VANGLA...Wicked Fellow. ( A wicked woman would be called...Vangli वंगली)

घाणटोड ...GHAANTOD...Bundle

A Thanjavur Marathi Rhyme...

Here is a rhyme handed down from my great grandmother's time.....
This was probably sung very typically to a newly wed bride by relatives in  her "mahera"(mother's house)!(It just cannot be otherwise!)
The comparisons in this rhyme had me awestruck! Most of us do have lovely people in our in-laws and even if we do not , it helps to understand human behaviour and work towards amicability....

Meanwhile, do enjoy this rhyme for all its viciousness!

सासू कशा ग बाई सासू कशा?
फनसाच सालपट सार्क !
नणंद कसा ग बाई नणंद कशा ?
विन्चुचा   नांगी सार्क !

देर कशा ग बाई देर कशा ?
पलंग खाल्ले  खेर सार्क!

Saasu kasa ga bai, saasu kasa?                     

Phanasaach Salpat saarka! 

  

How is your mother-in law, lass, how is she?Like the cover of a jackfruit!( tough and full of thorns)
                         

Nanand kasa ga bai, nanand kasa?

Vinchucha nangi saarka!

How is your sister-in-law. lass, how is she?
Like the stinging tail of a scorpion!

Der kasa ga bai, der kasa?

palanga khalle kher saarka!

How is your brother-in-law, lass, how is she?
Like the dirt under the cot!



MEANING:
How is your mother-in law, lass, how is she? 
Like the cover of a jackfruit!( tough and full of thorns)

How is your sister-in-law. lass, how is she?
Like the stinging tail of a scorpion!

How is your brother-in-law, lass, how is she?
Like the dirt under the cot!

South Indian Food inspired by the Thanjavur Marathis

We all have enjoyed and relished several South Indian dishes and some of these have become so much a part of Tamilian or Karnataka cuisine that their origin is forgotten. Even as I write this, I am sure there may arise questions regarding my claiming them as originally TMD dishes. Well, I have supplied enough evidence for my conclusions and hope you all feel the same!

The first one is .....

VANGI BHATH... as the very name suggests Vangi in Standard Marathi and TMD is brinjal and Bhath is rice. In Tamil, vangi is 'kattrikai' and in kannada it is 'badnekai'. Rice in Tamil is 'saadam' and in Kannada is 'anna'. So this is one dish popularly made by all south indian people that may have originated from the Thanjavur Marathi Deshasthas, who settled down south.


RASAVANGI or Vangyacha Rasa
This dish though very popularly made among the Tamil speaking population, so much so that one would think it is an original dish from the Tamil nation, probably has its origins in the Marathi speaking Deshasthas from South India! Rassa is a very popular Standard Marathi dish and once again Vangi is brinjal in both TMD and Standard Marathi. Bhendi Ras and Vangi Ras is still made among the TMDs.


PITLA..
This dish is very very typically a Thanjavur Marathi Dish and has no equivalent among the standard Maharashtrians except in Name. A dish named Pitla is common among the Maharashtrians but this refers to a dish made with besan and water...also called Junka amongst the TMDs.
The Pitla is very popularly made during weddings and auspicious functions. Amongst the Kannada people it is called Kootu. I welcome any conclusions on how this dish came to be a very typical TMD dish

DAANGAR..
What a fearful name that sounds! Even so it is a peculiar dish made with Urad flour mixed in buttermilk with seasoning added. It is had in a small amount as a first course or accompaniment.
This is once again a very typical TMD dish. I have seen recipes of this in Tamil recipe books and called as Daunker.


SAMBAR.. Here is what Wiki has to say about Sambar as a TMD inspired dish! I rest my case!

KOSHAMBRI....
Also called Koshimbir in SM and ads Kosambari in Kannada may be a TMD dish but yet I cannot be too sure. This is a lentil salad in anglicized terms.

SWEET KOSHAMBRI... This is without doubt another TMD original. Generally for weddings and festivals, two koshambirs are made and only among the TMDs a sweet and a spicy koshambir is made! It is made with soaked Chana dal, coconut, sugar and cardamom! This is not made or even heard of by many Kannada Deshasthas.

METHKUT... maybe another TMD original. It is however made by Kannada speaking Deshasthas and is called Menthe Hittu by them.

MARATHI MASALA.. This is a spice powder very much like the current SM Goda Masala. It is darkish in color and in my parents home was used to make Phanasach Sambar फणसाच साम्बार (Jackfruit Sambar) and Golyaacha Ras(Kofta Curry?)

JACKFRUIT SAMBAR(फणसाच साम्बार )...is made only among TMDs and I don't think has an equivalent anywhere .

RECIPES FOR ALL THE ABOVE DISHES CAN BE FOUND AT FEST'N'FOOD.

There are perhaps many more TMD dishes; some have even got lost down the line. Interestingly, they perhaps were made exactly like they were made in Maharashtra today but due to availability of necessities like kokum etc. evolved into very typical TMD dishes!

Some Excerpts from our history.....

I highly recommend reading the book,"The Rise of The Maratha Power" by Mahadeo Govind Ranade and especially the chapter on 'MARATHAS IN SOUTHERN INDIA'

He begins this chapter on the history of the settlement of Marathas in Thanjavur and other Southern states as...

"NEITHER MR. GRANT DUFF nor any of the native writers of
Marathi Bakhars have given much attention to the fortunes of
the Maratha colony in the far South at Tanjore, though the Mara-
tha dominion there was of an older date than in many other parts
of India, and the family which ruled at Tanjore for nearly two
centuries, 1675-1855, was closely allied to the founder of the
Maratha power in Western India"

So while we delve and search for our history the above lines from this renowned scholar and social reformer give us a good idea of our bearings and our connection to the State where we came from!

While revealing the census statistics of 1881 , the author describes the marathi population to be divided amongst these places... ..

• Ganjam
• Vizagapatam
• Godavari
• Krishna
• Nellore
• Cuddapah
• Kurnool
• Bellary
• Chingalpat
• North Arcot
• South Arcot
• Tanjore
• Trichanapoly
• Madurai
• Tirunelveli
• Salem
• Coimbatore
• Nilgiris
• Malabar
• South Kanara
• Madras city
• Pudukottai
  

I am sure many of you TMD readers will be associated with one of these places!

Here are some excerpts from the book.....

"There is thus not a district in that Presidency which has not
a small Maratha colony of settlers who have permanently made
it their home. "

"The city of Tanjore and the districts in its neighbourhood, North Arcot,
Salem, and Madras City, show the largest aggregates of the foreign
Maratha settlers whose ancestors accompanied Shahaji and his
son to the south. Tanjore has been very happily styled by the
Maharaja of Travancore as the southern home of the Marathas"

"The military settlers included both Brahmans and Marathas, and
by reason of their isolation from their distant home, the sub-
divisions which separated these castes in their mother-country
were forgotten, and they were all welded together under the
common name of Deshasthas"

"The great city of Kombhakonam has a
large sprinkling of distinguished Maratha families whose represen-
tatives, Sir T. Madhavrao, Diwan Bahadur Raghunathrao,
Venkaswami Rao, Gopal Rao, etc., have risen to great distinc-
tion, each in his own line, and some of them have even attained
an Indian reputation for statesmanship, learning and philanthropy.
The Native States of Travancore and Mysore have afforded scope
to the display of the heighest abilities of some of these Maratha
statesmen, both in the last and in the present century. The services
of the Travancore Minister, English Subbarao, are well known,
and one of his successors, Sir T. Madhavrao, rescued that State
from disorder and insolvency, and turned it into a model State,
and the father of Diwan Bahadur Raghunathrao achieved equal
distinction in Mysore."

"In North Arcot the little Jahagir of "Arni" is still in the
enjoyment of a Maratha Brahman Chief, whose ancestors acquired
it originally as a fief for military service from the Bijapur King
more than two hundred years ago."
"Similarly, the small state of Pudukottai
which still retains its subordinate integrity, has a large Maratha
population, and its affairs were administered by many Brahman
Diwans, and the most distinguished of these belonged to the
family of Maratha settlers in the south."

"The Native State of Cochin contains a large Maratha population"
" In the district of Bellary there is another small Maratha State at Sonda
which has survived the general decay of Maratha power in the
south"


"The first entrance of the Marathas in Southern India took place
during the leadership of Shahaji Bhonsle, the father of Shivaji, in
1638. He led an army as a general in the service of the Adilshahi
Bijapur kings. ".........." and he conquered Mysore, Vellore in reward for his services".

Shahaji also obtained a jahagir which included Bangalore, Kolar, Sira or Cutta and other places in Mysore in 1648 and established Bangalore as his headquarters

Venkoji, son of Shahaji and step brother to Shivaji, succeeded to this jahagir and when the dispute arose among the Tanjore and Madurai nayaks, the Tanjore Naik sought the help of the Bijapur Court. The Bijapur Court then ordered Venkoji to place the Tanjore Nayak back on his throne.
Tanjore was taken by Venkoji in 1674, and he removed
his headquarters from Bangalore to Tanjore in 1675

"The most noteworthy event during the period of Venkojis
rule over Tanjore, was the expedition of Shivaji in those parts of
the country in 1676 Shivaji obtained easy possession of the Kama-
tik Jahagir of the family, and Venkoji was unable to maintain his
position. " Shivaji laid claim to Tanjore and Trichy and the karnatak jahagir. Basically, Venkoji was dethroned and despaired and vowed to give it all up and become a byraagi!
"Shivaji at this time generously yielded all his claims to his father's patrimony
to satisfy his brother. "
"Venkoji continued to be in charge of his principality down to the
time of his death in 1687"

And here the author makes a very interesting point, he discusses what cut this Maratha kingdom and all its settlers from its place of origin in Maharashtra. He also discusses what might have been if we had stayed connected and Shivaji had not " generously yielded all his claims to his father's patrimony to satisfy his brother. "and given up the southern kingdom and jahagirs to his half brother!
Here...
"In the interest of the Maratha con-
federacy it would certainly have been better if Shivaji had
strengthened his hold in these parts at this time. By his abandon-
ment of the kingdom to Venkoji, he cut off this settlement from
its proper place in the united Maratha kingdom, and Tanjore
suffered grievously by reason of this isolation. "

"Venkoji was not a strong ruler, and in consequence of his inability to retain his
distant possession in Mysore, he was obliged to make Bangalore
over to the Mysore Rajas, who purchased this Maratha town for
the small sum of three lakhs. "
"These cessions cut off the Tanjore
kingdom completely from its parent source in the Deccan, and it
was not long before it was hemmed in on one side by the English,
and on the other by the Mysore rulers Hyder Ali and his son Tipu."

He ends with...

"This, in short, is the unfortunate story of this little military
settlement of the Marathas in the far south. While the confederate
Marathas were able to hold their own against the power of the
Moghuls, and to recover their independence after a struggle
carried on for twenty years, this little settlement, by refusing to
be a member of the confederacy"........ virtually ceased to be
a leading independent State in 1762. There can be no doubt that
If it had kept up its connection with the parent State, it would
played a most part in the several invasions of the Maratha Kingdom
which took place between 1762 and 1792, and in all which the
Maratha- arms prevailed"

How did Marathii speaking people come to Thanjavur, far removed from Maharashtra?

How did Marathii speaking people come to Thanjavur, far removed from Maharashtra?


In 1673, the Nayak of Madurai invaded the kingdom of Thanjavur under the rule of the Thanjavur Nayaks, Vijayaraghava Nayak, and drove away the ruler.

A son of Vijaya Raghava, Chengamaldas induced the Bijapur Sultan, Adil Shah to help him get back the Thanjavur throne. Adil Shah sent Ekoji to invade Thanjavur and restore the throne unto Chengamaldas.

Ekoji I or Venkoji (born 1629) was the younger half-brother of Shivaji and founder of Maratha rule in Thanjavur. He was the younger son of Shahaji.

In 1675, a column of Bijapur army came to Thanjavur to help and retrieved Vallam from the Madurai Nayak. However the same army subsequently killed him and Ekoji as a great warrior managed to ascend the throne of Thanjavur kingdom.


Interestingly, a Sanskrit manuscript Bosalavamsavali narrates how Venkoji conquered Arni and proceeded to Thanjavur to liberate it from the shackles of the Nayak. While camping at Tirumalapadi near Tiruvadi, God appeared to him in a dream and asked him not to leave for home.

The Marathi inscriptions of the Thanjavur temple dates the capture of Thanjavur to January 1676. So it is from about this time that the marathas who came with Ekoji settled in Thanjavur and its precints.

After Ekoji, his three sons namely Shaji, Serfoji I, Thukkoji alias Thulaja I ruled Thanjavur.

Thus began the Maratha rule in Thanjavur.

Festivals -- Maintaining the integrity of a culture!

Thanjavur Marathi Deshasthas (TMDs) celebrate a lot of festivals. It is of significance that the TMDs maintained all their festivals and rituals without it dwindling into oblivion. Not only that, festivals are celebrated with great fervour and rituals.

We may have wondered why we have heard our parents and grandparents stress and insist on festivals should be celebrated in only a particular way and we may have looked at our friends and wondered, " How come they don't have all these rules and rituals!?"
In retrospection, I think the reason behind this compulsion to do things in a particular way was
the necessity to nurture a civilization and culture and maintain its integrity as far as possible in another place, far removed from where our ancestors came from! And this joyful burden of maintaining the integrity of our culture was passed on generation to generation...until today, we can proudly state that indeed, we have maintained our identity as 'Thanjavur' Marathi Deshasthas!

More on what festivals the TMDs celebrate and details in my next post. Do refer to http://festnfood.blogspot.com/ for details on pujas and methods.

Struggle for Survival? A glimpse into what we were.....

An article titled Struggle for Survival in The Hindu makes for interesting reading....


http://www.hindu.com/thehindu/2000/01/15/stories/1315063j.htm

MORE RHYMES

Here are a couple more rhymes.....

KHATA KHATA KHOBRI
VALLABHACHA NAVRI
NAVRANG NESLI
PAALKINTHA BASLI
OOT OOT MASOLI
BAIS BAIS PUTTALI


THAALIYA NANDA
BAALA GOVINDA
BAALACHA PAAYEN
GHUNGROO BANDHA
BAAL GELA BEEDHI
HAROON AALA MUDHI



PAUSA PAUSA PAUSA
THULA EK PAISA
THOOPAANTHA PHADLA MAASHA
____LA NAHI MEESHA!


This rhyme seems to be a TMD version of the Standard Marathi rhyme that goes......


ये रे ये रे पाउसा
तुला देतो पैसा
पैसा झाला खोटा
पाउस आला मोठा

FOOD FOR WEDDINGS AND FESTIVALS

It is indeed surprising that in spite of living years together in Tamil Nadu, where VADAI and PAAL PAYASAM is the fare for for every festival, the TMDs never adopted the vadai -payasam for their festivals.
On the other hand, both the VADAI and PAAL PAYASAM are never ever made for auspicious occasions. The Vadai is made for inauspicious ceremonies! So the paal payasam too!

A typical meal for a wedding would include TWO KOSHIMBIRIS, TWO BHAJIS, KHADI, PITLA, AMBODE, CHINCH BHATH, KHEER, RAITHA, WARAN and the sweet dish would be PURAN POLI/ SEMIYA PHENI/ CHIROTI /MAANDE etc. Besides this would be the JHANGRIS, LAADUS/ BURFIS etc.

TMDs also make a SWEET KOSHAMBRI with chanadal, sugar, elaichi and dry copra. Usually this is the second koshambri.

A specialty among the SMARTHA MARATHI DESHASTHAS from Thanjavur is the KAANDE SAMBHAR (Onion Sambhar) that is made for the JHANVAAS jevan. This is zealously avoided by the MADHWA faction of the TMDs.

SOME MORE RARE PHRASES....

Here are a few rare phrases....

BHARADUN GELA.... This is used to describe a person who after a long denial of something like food or anything materialistic, grabs it all for himself in a rush.

ANVARLAAHEY... Taken after. Like son taking after the father in habits, looks etc. In my knowledge, this is more used in a negative sense.

DEVA MHANOONA BAISE....Means Sit Quietly. Literally translated Deva means God, mhanoona means saying and baise means sit

Thanjavur Marathi Weddings

TMD weddings have their own fare of rituals and ceremonies with some of them being preserved customs and some adopted, and yet more observed!

Every single function would entail a "HALEDH-KUNKU" ceremony when all the married women present would be given haldhi and kumkum and sometimes arecanut with 2 betel leaves( called "VIDAACH PAAN -SUPARI") and a fruit.

Also every occasion involves an arathi performed by two married women ..SAVASHNIS
along with a song sung

A bride is called "NAVRI"and the groom is called "NAVRA"

Engagement ceremony is called "VAAKNISCHAYA"

Before the wedding preparations start, there would be a special function with at least 5 ladies, who would get together and pound the turmeric rhizome and powder it.

This function is called "HALKUND THENCHNA" As the name suggests 'pounding of turmeric rhizome'
The bride is also made to wear green bangles, which she cannot remove for one month after the marriage.

The day prior to the wedding would be "DEV-DEKH" ; also called "Deversamaradhana".
when the family "KULADEVA" or family deity is worshipped. There is also "NAANDI" ceremony when the forefathers are invited to witness the marriage and bless the couple.

That evening before the wedding day, which is the the wedding eve, are two functions.

The first of these functions is "MOOL PHANA" . MOOL means girl and PHANA means 'seeing' so this is basically "girl seeing" . However, this is honoring of the bride by the groom's parents.

Mool Phana

 

The bride is given decorative , artistic gifts, pleasing to the eye; she is offered all the 16 shringaar samaan.... The groom's mother ritually 'dresses' her up offering cosmetics and a saree, jewelry etc.

The second function is "JHANVAAS". Here the groom is honored by the bride's parents. He is offered clothes, some jewelry etc. He too is offered eye pleasing decorative gifts and 'laadus' and sweetmeats.

Following this would be a formal introduction of the both families with "Bhukka powder"

After the function is a grand "JHANVAASACHA JEVANA" which is a grand dinner!

The wedding day begins with a ritual "abhyanga" performed for the bride and parents and the groom and his parents separately. Oil applied and an arathi performed followed by the oil bath.

The bride is dressed in a yellow saree and the groom in a yellow dhothi. Originally this saree and dhothi would be cotton cloth soaked in Haldhi (Turmeric). A lot of flowers would adorn the bride's head and two limes hung from 2 sides. A special type of kunku adorns her forehead...it is shaped like a vertical line with a small half "U" that cuts the  line.

Here some people have the custom of "MADHUPARKACHA JEVAN" whereby the groom is fed "doodh bhath" or milk, sugar and rice.
Otherwise, both the groom and bride and their respective parents do not eat any food till the marriage is over. This is because no "daan" including "kanyadaan" can be made or received after partaking food

Once dressed up the bride would perform "GAURI PUJA" this puja is performed in "mouna"(no talking by the bride).

In the meanwhile, the groom adorned with "kaajal" and wearing huge earrings made of wheat atta and haldi , carries a walking stick and wearing slippers heads for "KASHI YATRA"
Ironically, he is supposed to be saying he does not want to get married but wants to go on a pilgrimage to Kaashi!

While he thus heads for Kaashi, the bride's father approaches him, even as simultaneously the bride's brother holds an umbrella to the groom's head, and "pleads" with him not to go to Kaashi but to marry his daughter.
Not surprisingly, the groom agrees and they all give him new clothes and march him back to the marriage hall!

The next important step is the "ANTHARPAT". Interestingly, this has to be done in the "muhurth" time frame. Antharpat is the holding of a white or turmeric dipped cloth in front of the groom just as the bride is brought by her maternal uncle and aunt (mama and mami) to the marriage hall.
The antharpat continues as the bride takes her stand in front of the groom
Both cannot see each other as the cloth is held firm by two people. The bride and groom hold akshata in their hands to sprinkle on each other soon as the antharpat is off.

Antharpat

While the bride and groom wait thus in anticipation, the priest and the ladies assembled sing songs inviting all the gods, nature, the rivers, mountains and so on to witness the wedding..."saava dhaan"

Finally the curtain is off and as the bride and groom get to see each other amidst applause and all assembled sprinkle akshatha on them.

Then the "KANYADAAN" takes place. The bride's parents hand over or give daana of their daughter along with betel leaves, coconut, supari and dakshina to the groom.

Kanyadaan

 

Next is the elaborate "KANKANA". For this, a large ball of twine is soaked in milk and haldi by the priest. All married couples close to the family are called up on stage and form a huge circle. This ball of twine is passed on around few times until it makes two strong binding strings, one for the bride and other for the groom.

The groom then ties this on the bride's left hand and the bride on the groom's right hand.

This "Kankana" is very symbolic in displaying the strength of the bond of the husband and wife.

Following this is the tying of "MANGALASUTRA" . Prior to tying the Mangalasutra, it is placed on a coconut , sanctified with haledh and kunku and taken around to be blessed by the savashni women.

This is followed by showering each other with handfuls of yellowed rice grains.

Tying of the mangalasutra culminates the marriage though there are other functions following.
Putting of the "Jodvi" or toe rings by the groom on the bride's toes, while she stands royally.

Then the vedic part of the marriage ceremony includes the ' SAPTAPADI' (circumambulation) of the sacrificial fire seven times. Each circle represents a given promise between the husband and wife to support, nurture and love each other through the various steps of life. At the end of the Saptapadi, the bride and groom are taken to be shown the Pole star or Arundhati . This is to symbolise to them..as the pole star follows the moon, so should the wife follow the husband!

This is followed by "LAJA HOMA" where the bride's brother offers popped grain to the fire. This about concludes the marriage.

This is followed by a grand "Jevana" for all. Five banana leaves are arranged together , decorated with rangoli and candles for the bride and groom .

The afternoon or post wedding functions though dispensed with in most households still needs a mention as all customs need to be included in this.

There is the "NAAGOLI" with the decorated colored pots. "Rukhout" refers to the silver etc. given to the bride by her parents.

"GRIHAPRAVESH" is when the bride wears a nine yard saree, and dresses like the goddess Lakshmi and enters the groom's house for the first time.

Grihapravesh

 

A silver cup filled with rice is kept at the entrance and as the bride enters to the singing of 'Bhagyada Lakshmi Baramma'; she gently topples the cup with her right foot, thus splattering the grains .
This is symbolic of the bride entering her husband's house like the very Goddess Lakshmi and the splattering of rice grains symbolises the rush of wealth that she will bring to the house.
The bride then gives haledh kunku and vida to all present and "SOOP VANA" (Maruda bagina in Kannada) to 5 married ladies.
This is the time she gives "SOOP VANA" to her own mother, as she now belongs to another family.


"SOON MUKH PHANA" refers to the bride being accepted by the groom's parents and his relatives.

Finally is the "NISHAAK MUHURTH" referring to the consummation of the marriage.

The next day is "VYAAHYANCHA GHARCHA JEVANA" refering to the meal hosted by the groom's family.

Various Occasions in a Thanjavur Marathi Deshastha Household

The Naming Ceremony is called "BARSA"

The Tonsure ceremony for a baby is called " Jawla"

The Sacred Thread Ceremony is called " Munj"

Engagement Ceremony is called "Nischayathaarth"

Housewarming is called "Grihapravesh"

Marriage is called "Waraad"

In the seventh month of pregnancy, a special function is done in her parent's house called "Sreemanth"

"Atangul" is a special function held in in-laws house. ATANGUL means EIGHT FINGERS. In the month this is held, it is believed the baby would have developed 8 fingers!

Birthdays are called "UJALA DIVAS" which precisely translates to "birth day"

More later....

More Phrases

Here are yet more words and phrases.....

Phaati maga .. Behind the back

Upnetra .. eyeglasses

Khara ka? ..Is it true?

Kivaad .. Door

Thond-layangaala ... probably derived from Thondala layangala
( This is a bit complicated..it means an accompaniement to make the food tasty...
usually had with dahi bhaath Curd rice)

With the advent of mixed cultures and the English language supremacy and Tamil and sometimes Kannada influence there are some phrases which I remember my grandmother frequently used and we don't use them anymore.

In my family, after my great grandmother, who was a descendant of the marathi families who landed in Pudukottai, all the daughters-in-law are originally Kannada speaking. So along with corruption, the Marathi language got diluted further until today, we no longer use the words my grandmom(who, also was kannada) or my great grandmother used!

Here are a few of them.... I will appreciate any additions and or corrections, if any to my version.

Just as this blog, this post, too is dedicated to continuing and preserving a language in its beautiful authenticity! Readers, please join me in my efforts.



Maaku Ghalna.... माकू घालना means giving an oil bath.

Chitaangul.... चितान्गुल .. This word was largely used by TMD children to describe something filthy...yucky!

आन्गोली .. Aangoli or Snaan...स्नान ...Both used to describe bath

Unu Paani... उनु पांणी .. for Hot Water

Himsa paani... हिंसा पाणी.. for cold water

naani... नाणी .. for बाथरूम

फणी..phani..for Comb
vinchringay, विन्च्रिंगे ...for "to comb"

Funnily the root word for cleaning seems to be "Dhu", "धू" as opposed to 'dhool', धूळ which means 'dust'/'dirt'

Words used in the Kitchen... सम्पाक खोली/ सम्पाक घर sampaak kholi/sampaak ghar

We all know the वाटी, थाट, पहली, चमचा, (vaati, thaat, phali, chamcha).. but here are some others...

पोन्नी टाकना ponni...which seems to be an aberration of the word 'phodni' 'फोडनी'
विर्जन घालना.. virjan ghalna...making curds or yoghurt
chool petiva..चूल पेटिवा...light the स्तोवे

INTERESTING!
भाजी चीरे ..bhaaji cheeray (cut the vegetables) ,
पाला नीसे.. paala neesey (chop the greens)...
फणस कापे...phanas kaapay (cut the jackfruit)
चटनी वाटे... chutney vaatay (grind the chutney)

Doodh utive ..दूध उथिवे (boil the milk)
सार कडीवे ..saar kadivay (boil the rasam)

Deeg bhar kapada डीग भर कापड़ा refers to a 'pile of clothes'

Basic Phrases

Namashkar- "hello/greetings"

Kasha ahent?- "how are you?"

Mee besh aahen - "I am fine".

Tumcha naav kaay? - "What is your name?"

Maja naav ______ . - "My name is _____."

Tumi kona? - "Who are you?"

Hoye - "Yes"

Bara - "Okay"

Nahi/Noko - "No"

Ek - "One"

Don - "Two"

Tumal kaay pahije?-"what do you want"

Daahvah patees-"Left side"

Ujvah patees-"Right side"

Heja mol kevda?-"How much does this cost?"

To kota jatees? -"Where are you going?"

Food

While TMDs have adopted various kinds of diets picked up from the place where they lived, it is interesting to note that on festival days they revert back to their traditional food! Also the food given to a new mother soon after delivery is once again traditionally marathi.

Sambhar, once again an adopted dish, even tho' originated from Sambhaji Rao is not prepared on festival or "सना च दिवस ". On the other hand, Khadi, Pitla, Bhakri , Koshimbir and Puran Poli is made! Not to forget the Saar and Bhaaji. Tho' many of the foods mentioned above somehow got converted to a totally different dish but maintained the name, like Pitla and Bhakri! More of that later.

Udad dal is never made for festivals as it is made for Shradh. With this, I remember in my childhood when we lived at Chennai, on auspicious days like Deepavali and Vijaya Dashami , we had Tamil neighbors who got us their "Vade and Payasam"! The delicious looking Urad Medhu wada made crisp with the hole in center had our mouths watering! In vain, as the wadas would straight find its way to the backyard for the maid to take!

Similarly a new mom, would get to have "लसन्नाचा सार" garlic saar, गोंदाचा लाडू gond laddu, while the baby would be given 'gutti'

Dishes still made by the TMDs are Sappak Pitla 'सप्पक पिटला', 'ambat भाजी' ambat bhaji, 'सार 'Saar, 'कोशिंबीर' Koshimbir, 'भाजी' Bhaji, 'मेथकुत' Methkut 'गोद्दू पिटला' Goddu Pitla, Sambhar'साम्भर', 'भरीत' bharith , (वांग्याचा भारित vangyacha bharith), 'ठेंचा' Thencha, 'लोणचे' Loncha

Recipe for all the above follows...