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virarajendra
3rd January 2010, 04:55 PM
Author: Virarajendra

A Brief Study on the Significance & Practices in respect of Thaali and on Happy Married Life among Tamils Couples


http://3.bp.blogspot.com/_e2k9ic_4a9g/SptsnUkwNzI/AAAAAAAAHjk/rE5sM6OYTrw/s320/thirumangalyam.jpg


Thaali - a symbol of Marital Status

“Thaali” in (Tamil) or Mangalyam or “Mangala Sutra” in (Sanskrit) - among Tamils and Indians is a "symbol" that signifies to the World the “Bond” into which a Man and a Women have entered into - by way of love marriage or arranged marriage - with “mutual understanding” and “mutual acceptance” of each other “as they are” (Iru Manam Sernththa Thirumanam), with further promises of "loving and caring for each other" and "in being faithful to their mutual bond in married life" - “at all times” and “under all circumstances” throughout their life time, with subsequent adjustments among themselves both giving-in to each other's "ways", "values", and "likings"- that are found rightious, and in satisfying each other's natural - biological needs from time to time, and in the creation of off-springs in continuation of their generation.

Thamil Thirumana Manthiram

To be recited by the "Tamil Religious Priests" at the time of tying the "Thaali" - "around the neck of Brides by the Grooms" at the Manavarai. (Tamil Religious Priests means Tamil - Saivites, Vaishnavites, Vethiyar, Samanar, Christians, and Islamites - all those who have the current practice of tying "Thaali" at their Weddings)

மங்களம் இந்நாள் - தெய்வத் திருநோக்கால் பலரது முன்னிலை மணவறை நின்று
அவர்கள் சாட்சியாய் மணமகள் கழுத்தில் மணமகன் மூன்று முடிச்சுடன் அணிவிக்கும்
நாணோடு கூடிய மங்கள தாலி - பல்லாண்டு காலம் நிலைக்கவே

மங்களம் என்பது தாலி - இஃது மணமக்கள் தம் திருமண வாழ்வில் மனத்தாலும் உடலாலும் விருப்பொடு ஒருமித்தும் அன்றாட வாழ்வில் இருவர் தம் கற்பையும் மன ஒற்றுமையையும் என்றும் நிலை நிறுத்தும் - சின்னமாகி, அன்பும் அறனும் கூடிய இவர்கள் இல்வாழ்க்கை பண்பும் பயனும் உடைத்தாய் தென்புலத்தார், தெய்வம், விருந்து, ஒக்கல் என பலவும் ஓம்பி - பல்லாண்டு காலம் வாழ்கவே

மங்களம் மனை மாட்சி - மற்று அதன் நன்கலம் நன் மக்கட்பேறு என்று கொண்டு
குடும்பம் எனும் கோயில் சமைத்து வையத்துள் வாழ் வாங்கு வாழ்ந்து
'வழி வழி சிறக்க' மணமக்கள் - பல்லாண்டு காலம் வாழ்கவே ---------- Composed by 'Virarajendra' with words from the "Ancient Tamil Treatises the "Tholkaappiam" and "Thirukkural"

https://youtu.be/2QYkkrZlM54

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{use Stereo - Headphones or Speakers}

Mahaakavi Bharathiyaar's Dream of his Kannamaa - A beautiful rendition by Sreedhar Ganapathy of the original song by the Great Singer Hari Haran

https://www.youtube.com/watch?v=By2oco6eDyU&list=RDBy2oco6eDyU&feature=player_detailpage

The Video/Songs on "flowering love" among Young Couples before Marriage

https://youtu.be/2UiqK3JA_xw

https://youtu.be/mRWj5knSvC0

https://youtu.be/92BAzxhfj6g "Make sure of your Lover's Love towards you is very genuine" - before you leap and be cheated by him, and in many instances falling into a big mess in Life"

The Video/Songs on Young Couples "in love" long before their Marriages are fixed

https://www.youtube.com/watch?v=nZDGC-tXCo0=player_detailpage Courtesy : Sony Music Vevo - You Tube

https://www.youtube.com/watch?v=G_-D8mgd0D8=player_detailpage

https://youtu.be/4V-tgH34HKE

The Video/Song is on the "dreams" of an on coming "Marriage Ceremony" and on the "Love Life" thereafter among Young Couples

http://www.youtube.com/watch?v=hU0YPi8HIzw=player_detailpage

https://youtu.be/LoPf32nKYb8

https://youtu.be/eG5Zx7qq2C4

The Video below shows the Relatives and Friends of the Bride & Groom showering Blessings on them for a Happy Married Life

https://www.youtube.com/watch?v=icpz0bKcfRg=player_detailpage

The Video below shows the Relatives and Friends of the Bride & Groom showering Blessings on them for a Happy Married Life

https://youtu.be/7A1Gcj1xfaY
Tamil Film: "Pirivom Santhippom - Director Cheran" Courtesy: Karupalaniappan Youtube

The Videos below are Songs on the Love Life of Young Couples after their Marriage

http://download.tamiltunes.com/songs/Love_Songs/Irumanam_Serum_Thirumanam/Aayiram_Aandukal-barathvaj,reshmi.mp3 "Aayirum Aandukal" Song by Bharatwaj & Reshmi

https://www.youtube.com/watch?v=chcMmxBMKDM=player_detailpage

https://youtu.be/_WuqNlm_hWA

*************

In TamilNadu the earliest forms of "Thaali" was a piece of Ka-rhi Manjal (not Kasturi Manjal), tied with a piece of Manjal Kayiru (a white string applied with Ka-rhi Manjal paste).

Subsequently the “Ka-rhi Manjal piece – Thaali” was replaced by a “small pendent type Gold – Thaali” inscribed with religious symbols, hanging from the same Manjal Kayiru.

To those who could afford, the Manjal Kayiru too became a Gold Kayiru known as Kodi. Since the Gold Thaali was hung from the Gold Kodi it was also known as the “Thaalikkodi.”

However whether it is a Manjal piece Thaali or a Gold Thaali - in a Manjal Kayiru, or a Gold Thaali - in a Gold Kodi - socially Thaali avoids the unwanted glances, unwanted moves and unwanted remarks by the 'other unscrupulous men' at Married Women wearing them. According to Tamil traditions the Thaali alerts all men to 'respect and give much dignity' to the women who wears them.

Present unfortunate Practices in respect of Thaali

Today we observe a new trend among "some" Tamil Women especially those wearing gold Thaali with gold Kodi, to keep them in the Bank Vaults and be without them while going to work or on their normal social visits to their Friends and Relatives.

Only when they have to attend special functions such as Weddings of others etc, they take them from their Bank Vaults, wear for the occasion and then keep them back again in their Bank Vaults.

But the agony of the whole issue is that there are some young Women who remove the Thaali "just within very few days" after their Wedding and keep them in the Bank Vaults.

This 'nullifies the very significance of the Thaali' and reverence with which they were tied by the Men around the neck of their 'to be Wives' - even after the couples have mutually consented and accepted each other whole heartedly before their marriage - at the Religious Rituals witnessed by many of their Family Members, Relatives & Friends, conducted on the grand occasion of their “Ceremonial Wedding Function” incurring much financial expenses.

Forced tying of Thaali by Men on Women

But a "Thaali" tied "by force" by a Man on his own - on a Woman without her or her Parent’s whole hearted consent and acceptance - should not be given its "Symbolic Reverence of Matrimony", but just thrown away into the “dustbin”.

A woman should not think such "Thaali" tied forcibly around her neck has put an end to her bright happy life she dreamt, and that it is a “padlock” set on her to be bound to a totally unaccepted man of her life - entirely against her or her Parent’s wishes and that her dream world has come to an end, but break the ‘padlock’ by throwing away the "Thaali" and declare herself free, unless she is legally engaged to him, in which case she has to free herself by way of legal procedures.

Authorities assumed by the Husbands, Wifes & In-Laws on the strength of the Thaali

It is to be noted that Thaalikkodi is not a "symbol" that gives "authority" to the Husbands to hurt their Wives mentally and physically, illtreat and abuse them, to the vims and fancies that pleases these Husbands, suppressing the freedom of acts and even the speech - of their Wives" as seen in many Tamil Families.

Also the Thaalikkodi tied by the Husband around their Wife's neck doesnot provide any privilege or authority to the Husband's Mother or Sisters - to control, enslave, harrass, order, or physically or mentally hurt his Wife as seen in some Tamil Families of date.

The Thaalikkodi tied around the Wife's neck "doesnot give any authority" to the Husband's - Mother and Father from "restraining"(bullying) the Daughter-in-Law from going to see her Parents, stating that once married she must always think in terms of the "Puhuntha Veedu" and not the "Pirantha Veedu", and her Parents too from visiting frequently the In-Law's place to see their Daughter. (This is an acute social problem always met in Koottu Kudumbams in Tamil Families).

However in the modern days it is 'much advisable' for the Parents of Brides to visit their Daughters very frequently in the first year of marriage - whether the Couples are staying on their own or with the Groom's Parents - either with 'goodwil' or 'by force' (in instances where some Grooms or their Parents {Sammanthis} resists the frequent visits of the Bride's parents to see their Daughters) - to ensure the Couples have adjusted among themselves in their 'ways' and 'values' leading to a happy Married Life.

This is essential especially in these days to prevent "some" of the prospective Grooms who have gone far beyond the traditional norms of rightious life before marriage - addicted to drugs, hard drinks, womanising, suspicious minded, depressed minded or mere psycos who have successfully married their Brides in connivance with their own Parents hiding their true face and faults - from harrassing and ill-treating the Brides - after marriage on these issues as well as the dowry and money issues - especially the ones "with no strong mind" to battle themselves against the "evils and misery" under these unscruplus Grooms, suffering in silence to themselves with much tension, misery and mental trauma.

In this modern age it is much recommended for the Husband and Wife to 'plan to stay seperately on their own' immediately after their marriage - where the Husband and Wife have the freedom in visiting their repective Parents whenever they wish, and the both side Parents too could freely visit their daughter's or son's residence with no restrictions from either side "Sammanthi" (In-Laws), and be entertained very well equally.

Equally the Wedlock with the tying of the Thaali doesnot provide any authority to the "Husband or Wife" too - among themselves to restrict each other's desire to visit their respective Parents whenever they so desire. It should be noted that how important his Parents become to the Husband, so is of 'great importance' her Parents become to the Wife. The Husband's and Wife's love especially for their 'respective Mothers' are very much fused in their blood - and 'each other' should not try to break this love. This is reflected in the YouTube below.

http://www.youtube.com/watch?v=NovCNFS1O1M

{use Stereo - Headphones or Speakers}

Also the "Thaali" tied by the Husband around the Wife's neck doesnot give any power or authority to the Wife - to dominate, illtreat or be harsh to her Husband's Father, Mother, Brothers and Sisters to her own vims and fancies or on the 'unethical advices' given by others, and prevent her Husband from mingling as before with his own Family Members and helping them at their hour of need. "This also applies vice-versa to the Husband".

Mutual adjustments among newly Married Couples are vital for Happy and Successful marriage

Be it a Love Marriage or an Arranged Marriage the indifferences among the Young Couples always crop up within the first year of their Marriage, as each of them is a "different personality" brought up by Parents of different social status and nurtured in different social environments having different social values of life. Hence it is very essential that after their Marriage there be subsequent adjustments among themselves - by "both giving in to each other's "ways" "values" and "likings" - that are found rightious - dropping off each others's ego" to make up a happy, successful, and lasting marriage.

https://youtu.be/QXPhnjyUzCM

The other truths of Married Life are also portrayed in the Videos below.

https://www.youtube.com/watch?v=KUf68EgGOKY=player_embedded

https://youtu.be/XA4zgQ5BaD4

https://youtu.be/Cgo-Y-zoDTw


மங்களம் மனை மாட்சி - மற்று அதன் நன்கலம் நன் மக்கட்பேறு என்று கொண்டு
குடும்பம் எனும் கோயில் சமைத்து வையத்துள் வாழ் வாங்கு வாழ்ந்து
'வழி வழி சிறக்க' மணமக்கள் - பல்லாண்டு காலம் வாழ்கவே


Newly wedded Husbands should not neglect their "Love" and "Intimacy" towards their newly wedded Wives - and vice-versa

https://youtu.be/21eeqTn5qPI

".....மணமக்கள் தம் திருமண வாழ்வில் மனத்தாலும் உடலாலும் விருப்பொடு ஒருமித்தும் அன்றாட வாழ்வில் இருவர் தம் கற்பையும் மன ஒற்றுமையையும் என்றும் நிலை நிறுத்தி - , அன்பும் அறனும் கூடிய இவர்கள் இல்வாழ்க்கை பண்பும் பயனும் உடைத்தாய் (amaiyavendum)......"

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Disposal of Thaali at the time of Divorce & Death of the Husband

Once a Husband and a Wife are legally “divorced” under any circumstances, the Thaali should be rightly be given back to her ex-Husband.

If the Thaali is with the Wife after divorce, it keeps on reminding her of the past - miserable days and unhappy events - with her ex-Husband, and make her remain very heartbroken, without her accepting the reality and forgeting the past, and forging a new and a happy life for herself.

Also it is a sense of pride to a women to reject the "Symbol" of her matrimony and send it back to her ex-husband, when she herself is rejected by him for ever, and legally divorced

Sorrow of Seperation

https://www.youtube.com/watch?v=utBPfITWcog=player_detailpage A beautiful and melodius Song by Suchitra Karthik Courtesy: Muhammad Shiyas - Youtube

If the Husband in a Family dies it is customory that the Wife removes the Thaali “on her own” at the Funeral Ceremony and kept on the dead body of the Husband as a mark of respect to him who tied the Thaali on her, and later taken and kept in the safe custody of herself. The Nasty “Village Practices” in some areas of Tamil Nadu where the Female Relatives forcibly plucking the Thaali from the Wives neck and breaking of the Bangles should be done away with in these modern days.

If the Husband in a “united happy family” dies, there are some traditions still prevailing, that the Wife does not sell out the Thaali, but melt same and make a ring, chain etc and hand it over to their daughter or son, to ensure the core of the "Symbol" of their love to each other and happy married life for years, should not go into the others hands, but be within the family.

Trust the foregoing will kindle the thinking of many on the significance of the Thaali.

Some advises from the great Tamil Sage/Poet Thiruvalluvar of the Third Sangam period Thamil Nadu jn his treatise on the Code of Ethics namely the "Thirukkural", to Married Couples on "Home Life" and on "Life Partner" is as below:

இல்வாழ்க்கை

இல்வாழ்வான் என்பான் இயல்புடைய மூவர்க்கும்
நல்லாற்றின் நின்ற துணை. 41

துறந்தார்க்கும் துவ்வாதவர்க்கும் இறந்தார்க்கும்
இல்வாழ்வான் என்பான் துணை. 42

தென்புலத்தார் தெய்வம் விருந்தொக்கல் தானென்றாங்கு
ஐம்புலத்தாறு ஓம்பல் தலை. 43

பழியஞ்சிப் பாத்தூண் உடைத்தாயின் வாழ்க்கை
வழியெஞ்சல் எஞ்ஞான்றும் இல். 44

அன்பும் அறனும் உடைத்தாயின் இல்வாழ்க்கை
பண்பும் பயனும் அது. 45

அறத்தாற்றின் இல்வாழ்க்கை ஆற்றின் புறத்தாற்றில்
போஒய்ப் பெறுவ தெவன்? 46

இயல்பினான் இல்வாழ்க்கை வாழ்பவன் என்பான்
முயல்வாருள் எல்லாம் தலை. 47

ஆற்றின் ஒழுக் கி அறனிழுக்கா இல்வாழ் க்கை
நோற்பாரின் நோன்மை உடைத்து. 48

அறன் எனப் பட்டதே இல்வாழ்க்கை அஃதும்
பிறன்பழிப்ப தில்லாயின் நன்று. 49

வையத்துள் வாழ்வாங்கு வாழ்பவன் வான்உநற்யும்
தெய்வத்துள் வைக்கப் படும். 50

வாழ்க்கைத் துணைநலம்

மனைக்தக்க மாண்புடையள் ஆகித்தற் கொண்டான்
வளத்தக்காள் வாழ்க்கைத் துணை. 51

மனைமாட்சி இல்லாள்கண் இல்லாயின் வாழ்க்கை
எனைமாட்சித் தாயினும் இல். 52

இல்லதென் இல்லவள் மாண்பானால் உள்ளதென்
இல்லவள் மாணாக் கடை? 53

பெண்ணின் பெருந்தக்க யாவுள கற்பென்னும்
திண்மைஉண் டாகப் பெறின். 54

தெய்வம் தொழாஅள் கொழுநன் தொழுதெழுவாள்
பெய்யெனப் பெய்பு ம் மழை. 55

தற்காத்துத் தற்கொண்டாற் பேணித் தகைசான்ற
சொற்காத்துச் சோர்விலாள் பெண். 56

சிறைகாக்கும் காப்பெவன் செய்யும் மகளிர்
நிறைகாக்கும் காப்பே தலை. 57

பெற்றாற் பெறின்பெறுவர் பெண்டிர் பெருஞ்சிறப்புப்
புத்தேளிர் வாழும் உலகு. 58

புகழ்புரிந்த இல்லிலோர்க்கு இல்லை இகழ்வார்முன்
ஏறுபோல் பீடு நடை. 59

மங்கலம் என்ப மனைமாட்சி மற்று அதன்
நன்கலம் நன்மக்கட் பேறு.

The Husbands should respect their Wives and not treat them as Slaves. Every Female Child should be looked at and treated - as equally precious as a Male Child by the Parents

Thirumana Vaalvil "Pen endrume Adimai Illai"

https://youtu.be/nbBL4QcSolU Tamil Film: "Pen Adimai Illai" Courtesy: Visagaar Tamil - Youtube

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Addenda - Latest addition:-

The following write-up by V. Sundarrajan is added to my above Article as Addenda with much courtesy to the Writer, as that too throws much light on the life of women after marriage.

WOMAN.....

● changes her name

● changes her home

● leaves her family

● moves in with you

● builds a home with you

● gets pregnant for you

● pregnancy changes her body

● she gets fat

● almost gives up in the labor room due to the unbearable pain of child birth

● even the kids she delivers bear your name

Till the day she dies... everything she does... cooking, cleaning your house, taking care of your parents, bringing up your children, earning, advising you, ensuring you can be relaxed, maintaining all family relations, everything that benefit you..... sometimes at the cost of her own health, hobbies and beauty.

So who is really doing whom a favor?

Dear men, appreciate the women in your lives always, because it is not easy to be a woman.

*Being a woman is priceless*

Happy women's week!

Pass this to every woman in your contact to make her feel proud of herself.

Rock the world ladies!

A salute to ladies!

WOMAN MEANS :-

W ➖ WONDERFUL MOTHER
O ➖ OUTSTANDING FRIEND
M ➖ MARVELOUS DAUGHTER
A ➖ ADORABLE SISTER
N ➖ NICEST GIFT TO MEN FROM GOD

Pass to every man to know the value of women
&
Pass to every woman to feel proud!
Bless you!

V. Sundarrajan

NOV
3rd January 2010, 05:59 PM
Great job, but why brief? :)

pavalamani pragasam
3rd January 2010, 07:43 PM
Great! In this age of changing perspectives and new 'liberated' minds a courageous article!!! :lol2:
I recall a scene in an old film I saw as a kid: T.M.Mathuram with some revolutionary anger toys with the idea of removing her thaali and N.S.K. sings 'thaali peNNukku vEli'. There is profound truth in this line which is not realised by the mewly emancipated womenkind! :(
I'm used to be being branded asan old-fashioned, orthodox nag!!! Least bothered about it. Not being a sentimental fool to believe fully thaali protects husband's life and other such exaggerated sanctity about thaali I nevertheless am sensible enough to acknowledge the 'extra' significance of thaali which no other ornament shares in giving meaning, dignity and sanction to a couple's standing in society. But alas, the society is fast disintegrating!
I also recall another incident, a bit comic and practical: long ago when we were living in the housing unit quarters ladies of our block assembled on the eve of Margazi 1st to discuss plans for drawing kOlam in front of our block. The young lady across our door related with humour how her husband gave her permission to join the fun but on one condition:'iruttula keeza iRangi kOlam pOdappORathunnaa thaaliyai kazatti vachchittu thaaraaLamaa pOyittu vaa'. Words of wisdom weighing in gold!!! :rotfl:
The fashion of kal mugappu introduced in the small screen serials some years ago is fast catching up!!!(including me! :noteeth: )

virarajendra
3rd January 2010, 09:24 PM
Thanks for whoever who has inserted the colour photo in my thread, which was kept open by me for the further editing. Is it Mr NOV ????

NOV
4th January 2010, 05:48 AM
Yes it is, Mr. Virarajendra
Pls go ahead and edit as you deem fit.

NM
4th January 2010, 08:10 AM
I love the post, VR.
I suppose I am quite old fashinoned - i love the thaalikodi :) and don't believe in removing it and putting it on for occasions but i know of people who do even after 20 years of marriage :). My mom wore it on manjal jayiru but she got allergic to the manjal and changed it to kodi. I did too as I am allergic to manjal but am contented with what i have now...

pavalamani pragasam
4th January 2010, 08:17 AM
Allergy to manjaL is understandable- a couple of my close relatives are also allergic to it. But 'allergy' to the concept of wearing thaali is ununderstandable to me! :huh:

NM
4th January 2010, 08:19 AM
Allergy to manjaL is understandable- a couple of my close relatives are also allergic to it. But 'allergy' to the concept of wearing thaali is ununderstandable to me! :huh: :lol: :lol: :lol: PP ma'am, athu understand panrathukku innum oru maamaangu pOganum :) :lol:

P_R
4th January 2010, 08:23 AM
Allergy to manjaL is understandable- a couple of my close relatives are also allergic to it. But 'allergy' to the concept of wearing thaali is ununderstandable to me! :huh: :-)

rajraj
4th January 2010, 08:47 AM
and changed it to kodi. I did too as I am allergic to manjal but am contented with what i have now...

You should go for platinum kodi ! :lol:

pavalamani pragasam
4th January 2010, 08:49 AM
My story won a prize for me in the jolly day contest held by Ananda Vikatan:

http://www.mayyam.com/hub/viewtopic.php?t=2640

NM
4th January 2010, 08:49 AM
and changed it to kodi. I did too as I am allergic to manjal but am contented with what i have now...

You should go for platinum kodi ! :lol:annachi!! what a suggestion! I'll tell kan1000 today! :lol:

pavalamani pragasam
4th January 2010, 08:59 AM
In spite of its prestigious price platinum fails to compete with the glitter of gold is my opinion!

NOV
5th January 2010, 06:14 PM
[tscii:089c07ee71]
Once a Husband and a Wife are legally “divorced” under any circumstances, the Thaali should be rightly be given back to her ex-Husband.Please tell me that this is a recent advise and not based on scriptures. [/tscii:089c07ee71]

pavalamani pragasam
5th January 2010, 07:27 PM
'scriptures'? what scriptures? Each community has its own customs which are its scriptures!!!

virarajendra
5th January 2010, 09:20 PM
[tscii:45981cc143]Dear NOV - Your Question

"virarajendra wrote:
Once a Husband and a Wife are legally “divorced” under any circumstances, the Thaali should be rightly be given back to her ex-Husband"

Please tell me that this is a recent advise and not based on scriptures.
_________________

Answer

The above is not based on any scriptures - but a recent advice of mine based purely on lessons learnt from incidents that have taken place in some families.
[/tscii:45981cc143]

Punnaimaran
7th January 2010, 05:34 PM
Very good topic and I would like the "modern" ladies to read this and give it a thought. Undoubtedly, a noticeable thaali gets instant respect for the one wearing it by most of the men.

pavalamani pragasam
8th January 2010, 03:15 PM
:exactly: And it beats me how the present generation has no interest or respect for this dignity! :( A 'fadafat' mentality has crept in through the media!

virarajendra
11th May 2010, 05:10 PM
brought forward

NOV
15th May 2010, 03:49 PM
The above is not based on any scriptures - but a recent advice of mine based purely on lessons learnt from incidents that have taken place in some families.
:ty: for setting my mind to peace.

An observation: Things have changed radically since women began joining the wrokforce.

PARAMASHIVAN
18th May 2010, 04:03 PM
Very good topic and I would like the "modern" ladies to read this and give it a thought. Undoubtedly, a noticeable thaali gets instant respect for the one wearing it by most of the men.

:exactly:

lathaji
22nd May 2010, 10:04 PM
K.V.RAMAKRISHNARAO paper presented during the 52nd session of Indian History Congress held at New Delhi from February 21-23, 1992. Summary published in the proceedings, p.192.

1. Introduction: About the prevalence of the practice of tying Tali in the Sagam period, two divergent views have so far been expressed, one accepting it while the other denying it. But, scholars belonging to both categories rely only upon the verses of ancient Tamil literature and the commentaries written on them in later period. The former category approaches the issue only on the lines of Aryan-Dravidian controversy, with the implication that Aryans imposed their eight forms of marriage, connected rites and ceremonies including tying of Tali on Dravidians. The latter category too, of course proceeding on the concept of Aryanization of Dravidians, but, asserts that Tali was there in the Tamil society. A critical study is made in this paper to analyze the issue. Before that, it is imperative to understand the man-woman relationship of ancient Tamils to comprehend the processes that led to establishment of marriage as an essential institution of ancient Tamil society.

2. Kalaviyal and Karpiyal: From the ancient extant Tamil work Tolkappiyam, the Kalaviyal (order and conduct of clandestine love) and Karpiyal (order and conduct of open married life) are known. When Kalaviyal created many sociological problems or rather when it was misused and abused by men, Karanams or sacraments were introduced to discipline the erred men, Karpiyal was expounded and Karpu extolled. Karpu, the highest and exalted virtue of women, generally translated as chastity was considered as one of the five virtuous ornaments of Tamil women, with the introduction of sacrament of marriage and connected rituals and rites, marital life was established, defined and accepted.

2.1. Though, there were two forms of union of man and woman among Tamils – Kalavu and Karpu i.e, union in secrecy and union in open (as explained), Tolkappiyar under Agattinai grouped different forms of love and union and they are kakkilai, aintinai and peruntinai. Kakkilai or orutalaikamam was one sided love and there were three forms under this category1. The second group aintinai corresponds to the five natural divisions of land, i.e, kurinji, neydal, mullai, palai and marudam. The third group peruntinai deals with unequal and abnormal love matches, union of different varieties and their evil consequencies2. The last category was of violent nature leading to madalerudhal (riding on Palmyra branch for a horse), varaippaydal (giving up life for marriage) and other peculiar practices.

2.2. Karpiyal is definitely a form of marriage arranged by the parents of lovers and celebrated with ceremonies and rites. Perhaps, to overcome the problems of Kalaviyal, Karpiyal was developed to regulate love and union of man and woman. As there was degradation, as is evident from the verse of Tolkappiyam, the learned men had to introduce more sacraments to impose greater moral and social binding in the marital life.

3. ‘Karpu’ had been defined as the union of a man, who had traditional right or privilege to accept (a woman) and a woman, whose parents had inherited prerogative to give her (for marriage) with sacramental rites (karanams)3. Thus, karpu was the marrying off a girl with ceremonies to a man of status acceptable to the parents of both sides. Even, if a woman went along with her lover on her own accord to his place, where her parents did not have the privilege of giving her for marriage, karanam was made mandatory4. Though, the karanam was prescribed for the union of man and women of three higher categories of the ancient Tamil society, viz., Andanar (priests), Arasar (kings), and Vanigar (businessmen), there was a time when it was applicable to lower category, Vellalar (farmers)5. But, after the appearance of falsehood and immorality, Aiyer / Iyer introduced karanam (i.e, the most elaborate ceremonies of marriage)6. Here, ‘poi’ has been defined as the denial of clandestine love (kalvozhukkam) by man after having relation with her. ‘vazhu’ has been defined as the act of not only denying the clandestine love, but also forsaking her after leading an open domestic life for some time. Thus, the circumstances that necessitated the introduction of sacrament of marriage are explained in Tolkappiyam. The, naturally the external symbolism would have been formulated to differentiate married women from unmarried women, and such external signs used would have been solemnized before parents, elders and others to mark the consummation of the union of couple as evidence.
4. Marriage According to Sangam Literature: The words used to denote marriage are kadi, vadhuvai, manral and varai7. Agananuru verses 86 and 136 give the following details about marriage performed in the Sangam period. The married life is known as karpu in Agattinai. The parents of both bride and groom would agree for the marriage. It would be performed at an auspicious time on an auspicious day on which Moon and Rohini asterism were in conjunction. Time was early morning. The pandal (marriage shed) was constructed in front of the home, spreading white sand. It was decorated beautifully with festoons and garlands. Drums were beaten; lights lit and Gods worshipped. The bride was adorned suitably and brought there, after having a bath by elderly ladies. There was also a practice of ‘Silambu kazhi nonbu’ (anklet removing penance) before the marriage. However, not only unmarried women, but also married women were also wore anklets, as is evident from Kannagi and Kopperundevi. Elderly auspicious women brought water carrying on their heads. Four auspicious women blessed with children and with ‘auspicious ornament’ would enter the shed, showering flowers and paddy on the head of the bride and give her a bath. This bathing ceremony was known as ‘vadhuvai’. At that time, they would bless her to have a chaste life and she was always liked by her husband. The parents also gave their benediction to her. All who come for the marriage would be fed well. The same night the bride and groom would be left in a separate room.
5. Marriage According to Past-Sangam Literature: the details given by the post Sangam literature, the Tamil epics, are considered here. Silappadikaram portrays the marriage of Kovalan and Kannagi, who belonged to rich merchant families. Kovalan was sixteen and Kannagi twelve at the time of their marriage. The parents of them were eager to arrange for their marriages, on an auspicious day. Accordingly, the marriage date was fixed and intimated by auspicious women wearing ‘pride ornament’ (aniyizhai) sitting on elephants. On marriage day, drums and taboures were sounded; conch shells blown; white umbrellas taken out like King’s royal procession and “Mangala ani” was also taken along with the marriage procession.
5.1. The marriage hall was decorated suitably: the top of the mantapam with garlands, inside roof with blue silk cloth, inside which the marriage stage with pearls. The day was auspicious as both Moon and Rohini were in conjunction. Kannagi, who was compared with the unparalleled star of Arunthathi, because of her quality of chastity, was wedded with Kovalan with Vedic rites conducted by an old Parppan. The scene of circumambulation of the fire by the couple was marvelous for the assembled. With the above description, the propounders of the theory that there no Tali was tied during their marriage, assert that the Vedic rites were introduced by the Aryans only during the process of so called Aryanization of Dravidians. But, significantly, they coolly ignore the following details mentioned in the verses. In chapter 4, of Silappadikaram, it has been mentioned that Kannagi did not want to any other ornament other than “Mangala ani”8. Again in chapter.21, she was described as ‘vilangizhaiyal’, i.e, wearing renowned or glorious ornament9. Before marriage, “Mangala ani” was taken around during the procession; after marriage, it has been mentioned that she was wearing it and she was described as ‘vilangizhaiyal’. Therefore, without tying the “Mangala ani”, it could not have been adorning her neck. And none other than Kovalan could have tied it. Hence, just because the Tali tying ceremony was not mentioned, it cannot be said that such custom was not there. Perungathai, another Tamil work also specifies how the fire was kindled by an Andanan, who was well versed with traditional Vedic rites and how the groom went around it with grasping bride’s hand10. From the above, ii is evident that Tali system was there during post sangam period. Now, to examine whether such system was there during Sangam period, and the ornaments used by the ancient Tamil women should be subjected to critical analysis to find out whether they could be used as ‘Tali’.
6. External Symbolism: The ancient Tamil women were wearing various ornaments and jewels made of shell, stone, ceramic, glass, silver, gold and other materials. They include ear studs, bangles, bracelets, rings, necklaces, chains and others. Strings of pearls and “Pulippal Tali” were worn around the neck touching the breast11. Thin bangles were on the forearm and bracelets on the upper arm. Anklet, Silambu or Kinkini was worn on the feet and it was made of gold. Besides such ornaments for neck, ear, wrist, upper-arm, waist and feet, some specific ornaments were used and they were variously mentioned as Valizhai, Aniyizhai, Ayizhai, Ollizhai, Manizhai, Ilangizhai, Seyizhai, Pasizhai, Viralizhai, Teriyizhai, Nerizhai, Tirunthizhai, Punaiyizhai, Minnizhai, Vingizhai, Pulaiyizhai, Avirizhai, Vayangizhai, Chudarizhai and Nunagizhai in Sangam literature. Here, the important key word is “Izhai” and it is used with various adjectives qualifying its nature. It may be mentioned that significance is attached to the wearing and removal od Silambu or anklet and there was a specific function during Sangam age known as “Silambu kazhi nonbu”, i.e, the ‘anklet removing penance’. Anklets were worn by women since childhood and removed, when they attained puberty or at the time of marriage. Such function was known as ‘Silanbu kazhi nonbu’. However, it should be mentioned that married women too wore anklets and hence it might not have been categorically used to differentiate married women from unmarried women. Therefore, the significance of “Izhai” has to be analyzed.
7. Discussion about ‘Izhai’: the word ‘Izhai’ as a noun refers to a thread, jewel or a lady bedecked with jewels and as a verb its meaning is ‘associate, intimate, agree to and consent to’. Now, let us consider the different connotation of it with various adjectives as mentioned above:
Sl.No Expression Meaning
1 Valizhai Young, pure or white ornament
2 Aniyizhai Layered, orderly, beautiful or pride ornament
3 Ayizhai An important or choice ornament; women
4 Ollizhai Bright, good, excellent or beautiful ornament
5 Manizhai Glorious, great or splendid ornament
6 Ilangizhai Young or lengthy ornament
7 Seyizhai A lady bedecked with jewels, woman
8 Pasizhai Green coloured ornament
9 Viralizhai Great ornament
10-Teriyizhai -A lady bedecked with jewels
11-Nerizhai-A lady bedecked with jewels
12-Tirunthizhai -Great or pride ornament
13-Punaiyizhai -Decorated, beautiful or new ornament; A lady bedecked with jewels
14-Minnizhai -Lightening or sparkling ornament
15-Vingizhai -Thick ornament
16-Pulaiyizhai -Thin ornament
17-Avirizhai-Bright ornament
18-Vayangizhai - Shining ornament or anklet (Silambu)
19-Chudarizhai -Bright (glowing like flame) ornament
20 Nunagizhai-Accurate, thin, fine or elegant ornament.

Of the above Teriyizhai and Neriyizhai are used to denote ‘a lady dedecked with jewels’. Ayizhai and Punaiyizhai denote woman with ornaments, besides the usual meaning of beautiful or new ornament. Other Izhais denote to special ornament according to its characteristic.

8. ‘Izhai’ represents what?: The above expressions and their meanings have been taken from the ancient Tamil literature. To know exactly what ‘Izhai’ represents, the various expressions used in the respective contexts have to be considered.

Paditruppattu describes how the women who lost their husbands removed their ‘Valiyizhai’ i.e, young, pure or white ornaments (5:15).

Purananuru depicts how the wives of Cholan Karikal Peruvalavan removed their ‘Izhai’, when he died, just like Vengai tree (pterocarpus bilobus) which shed its leaves appearing naked (224: 15-17).

Puram also explains about women with ‘Izhai’ which could not be gifted away. The expression used is “Igayariya Izhai” (127).

Again it describes the women who lost the right of wearing auspicious ornament as “Kazhikala Magaru” (261). This poem accounts how the wife of Kariyadhi, a friend of Avur Mulangizhar followed ‘Kaimmai nonbu’ (the penance of widowhood), after removing ornaments.

Four women, who were wearing ‘Valiyizhai’ and begotten with sons would bless the bride during the marriage as follows: “Without deviating from the quality of chastity, obtaining good benefits of life, earn name for the parents” (136: 11-18).

The bride with ‘Izhaiyani’ (Izhai itself mentioned as ornament) and sweating, was presented to the groom (Agam: 136: 11-18).

The hero entered the house like a thief, for whom his lady-love with ‘Tirunthizhai’ was waiting during the midnight, while their begotten son and mother were sleeping (Natrinai. 40:5-11).

The women with ‘Olizhai’ have been described as traditional wives (Kalittogai. 122: 16,17).

The hero married his lady-love with ‘Tirunthizhai’ on her soft shoulders after making a pledge before sea god that “he would be separated from her” (Kalittogai. 131: 1-2).

A wife has been described as the woman with ‘Seyizhai’ and embodiment of chastity (Purananuru. 3-6).

It is said that there may be redemption for the act of aborting pregnant women with ‘Maniyizhai’ i.e, glorious, great or splendid ornament (Puram. 34: 2,4).

The Pandiya king, Talaiyalanganattu Cheru Venra Nedunjezhiyan defeated his enemies. As he did not want to kill them before their women with ‘Maniyizhai’, he drew them to their native place and killed them. Their women therefore died with shame (Puram. 78: 8-12).

Perisattanar, while blessing the sons of Pandiyan Ilaventhigai Pallittunjiya Nanmaran, exalted his wife as the embodiment of chastity like god and ‘Seyizhai’ i.e, with young or lengthy ornament (Puram.198: 1-5).

Madurakanchi specifies that women were with golden ‘Izhai’ and bangles (444-446).

The hero addresses her lay-love as beautiful lady with ‘Valizhai’ i.e, young, pure or white ornament (Natrinai. 76: 5).

The old city blames the lady-love as the glorious ‘Izhai’ (Valizhai) on her shoulders became loosened or slipped down. The practice was that the Izhai should be worn properly around the neck touching the heart of the lady, who wears it (Natrinai. 85: 2,3).

From the above specific references of Sangam literature, it is very evident that ‘Izhai’ and its other forms refer to an auspicious and important ornament that is nothing but Tali or Mangala Ani (Mangala sutra), though not such words were used in the ancient Tamil literature. It should be noted that the women who have been depicted above were all married with sons and described as auspicious women. No doubt, during marriage, as depicted in Agananuru, the tying of ‘Izhai’ is not mentioned, but its removal at the time oif death of husbands has been mentioned not only in Agananuru itself, but also in other Sangam literature, as has been pointed out above. Definitely, without tying ‘Izhai around the neck of a woman, it could not have been possible for her or there was no necessity to remove after the death of her husband, unless it was considered as so dear to her as auspicious and unifying symbol of husband and wife relationship in ancient Tamil society. The woman, who followed Kaimmai nonbu to avoid sati, also would not have been asked to remove it, if ‘Izhai’ had not represented Tali or Mangala Ani (Manga sutra).

9. Marriage, Izhai, Tiruvalluvar: Though, Tirukkural is considered a post-Sangam work, it clearly embraces Tolkappiyam in principles. It not only glorifies the social acceptance of one man-one woman concept of marriage, but also the virtue of chastity. He has largely followed Tolkappiyar under the two main divisions of Kamattuppal (the nature of love) as Kalavu and Karpu. This confirms that in his times, the custom

9. Marriage, Izhai, Tiruvalluvar: Though, Tirukkural is considered a post-Sangam work, it clearly embraces Tolkappiyam in principles. It not only glorifies the social acceptance of one man-one woman concept of marriage, but also the virtue of chastity. He has largely followed Tolkappiyar under the two main divisions of Kamattuppal (the nature of love) as Kalavu and Karpu. This confirms that in his times, the customs had not changed and the institutions re-established remained the same as that of ancient period of Tamils. It is well known that Tiruvalluvar does not mention anything and everything in the same place, but in various places with implied meaning. And if he repeats any point in the same place or at different place, it is not that he actually repeats, but implies another meaning. With the background of his couplets on Kalavu and Karpu read with Ilvazhkkai (domestic life), Piranil Vizhaiyamai (not coveting other’s wife), Penvazhiseral (following of woman) and Varaivin magalir (women, who do not come under the purview of marriage), the status marriage and connected issues can be understood. Valluvar refers to a married woman as ‘Varaiyal’12, married man ‘Mananthar’13 and the marriage day ‘Manantha nal’14. Except, ‘Varaiyal’, other references are found in Karpiyal.

9.1. Coming to ‘Izhai’, he uses the following expressions Maniyizhai, Aniyizhai, Seyizhai, Ayizhai and Oliyizhai, with the following meanings:

Expression-Meaning
1Maniyizhai -A lady wearing a glorious or auspicious ornament
2Aniyizhai -A lady wearing an ornament
3Seyizhai -A lady wearing a glorious or auspicious ornament
4Ayizhai -A lady wearing a bright ornament
5Oliyizhai-A lady wearing a choice or important ornament

Under ‘Varavin magalir’(women, who do not come under the purview of marriage), he describes such women as ‘Varaivila Maniyizhaiyal’ i,e, unmarries women wearing glorious or auspicious ornament. In the entire chapter, he accounts the characters and evil consequences for having relations with ‘Varaivil magalir’ or prostitutes. It is very evdent to note as to why the prostitutes, who do not come under the purview of marriage, wear Maniyizhai or auspicious ornament. Tiruvalluvar clearly distinguishes this, when he uses the expression ‘Manzhai’ to the lady-love in the chapter of ‘Nalampunainthuraittal’ (the eulogy of heroine by hero), where she has been described as the lady with glorious or auspicious ornament, but this chapter comes under Kalaviyal. Therefore, during the period of Tiruvalluvar or the evolution of the social process as depicted by him, Izhai, particularly, Manizhai represented ali or Mangala sutra. This is confirmed by the other expressions. After co-habitation, the hero addresses his lady-love as ‘Seyizhai. While appreciating the highest character of love, he calls her as ‘Ayizhai’. And heroine enjoys in explaining their union, with their friend, where she has been characterized as ‘Olizhai’.

10. A careful study of evolution of marriage, sacraments and connected symbolism as gleaned from the ancient Tamil literature (Sangam), Tolkappiyam and Tirukkural, the consistency and the underlying unity of such social processes can be observed. From the evolution of social processes, even the chronology of the verses and Tamil works may be considered, as the ancient Tamil literature / ‘Sangam’ literature is nothing but a compilation of poems written by various poets belonging to various periods. Even though, generally, they fall within the period 300 BCE to 300 CE, as has been accepted by the majority of scholars, definitely, there are poems belonging to earlier and as well as latter periods. The archaeological evidences recovered so far, such as beads, ear studs, bangles, rings, chains and other ornaments made of stone, clay, conch, glass, silver and gold clearly tally with the description of the literature, dating back to 1000 BCE.

10.1. The culture, heritage and civilization represented by such poems would definitely give a mosaic picture in the present order. Therefore, while determining the sociological processes evolved, utmost care must be taken to arrange them chronologically consistent with other factors. When the poems themselves are not arranged chronologically, the social panorama obtained from such interpretation with linguistic and racial bias cannot project a correct picture about the ancient Tamils.

10.2. Just because a particular social aspect, act or process is not mentioned, but its consequences are described elsewhere in the literature, it does not mean that such practice was not prevalent. Conversely, just because certain peculiar practices are not named, but adapted and adopted, it cannot be decided that such customs were also not present. For example, Tolkappiyar talks about four category of division of Tamil society, but the categories have been named as Andanar, Arasar, Vanigar and Vellalar and not as Bramans, Kshatriyas, Vaishyas and Sudras. The practice of self-immolation of widows is mentioned, but it is not named as ‘Sati’. The same trend is found in the entire Sangam literature. Karanam was not known as ‘Tirumanam’ / marriage, but mentioned variously as Kadi, Vadhuvai, Manral and Varai. Similarly, Tali were known as ‘Izhai’, with its other forms. Tali system was thus present during the periods of Tolkappiyam, Tirukkural and Sangam literature, and adapted and adopted with karanams. And it was considered by Tamil women not only as an auspicious ornament, but also as an integral part and parcel of perfected married life.
Notes and References
(a). A lover approaches an immature (Pedai) or mature (Perumpedai) girl to express his love.
(. The lovers are equally anxious for union, but is postponed.
©. ‘Kollerukodal’ or ‘Erukodal’ is marrying off the girl to the person who wins down a rude bull.
These divisions are compared to 1. Brahma, 2. Daiva, 3. Arsa, 4. Prajapatya, 5. Asura, 6. Gandhara, 7. Rakshasa and 8. Paisaca. Tolkappiyar under Kalaviyal specifically mentions about this division as “maraiyor deyattu manral ettanul” (120).
Tolkappiyam – Karpiyal – 190.
Ibid. 191.
Ibid. 192.
Ibid. 193.
Kadi-Agananuru-136; Vadhuvai-Ibid-166; Kadimagal-Ibid-244-5; Manral-Tolkappiyam-Kalaviyal-120.
‘Mangala Ani’ – Silappathikaram - Madurai kandam-21:46 and 4:20.
‘Vilangizhaiyal’-Silappathikaram-Madurai kandam-21:46.
Perungathai-2:3; 9-14; 2:3:108-119.
P. T. Srinivasa Iyengar, History of Tamils, Madras, 1929, p. 225.
He opined that when poetry first arose among the kuravar the bards naturally sang about the pre-nuptial lovers of hill-chieftains and the presenting their mistresses with leaf-garments (tazhai udai) and the teeth of the tigers which the hill-chiefs killed in the chase; these teeth were strung together and worn hanging from the neck and called ‘Pulippaltali’ from which in later times was evolved the gold tali.
Tirukukural-120.
Ibid-1221, 1226.
Ibid-1223
Ibid-919, 1102, 1110, 1114, 1124, 1329. //
[/tscii:d65c3610be]

virarajendra
22nd May 2010, 10:57 PM
Thiru Lathaji - Thanking you very much for posting the well Researched Article of Mr K.V.Ramakrishna Rao in this Thread, which provides an indepth study on "Thaali" and it's significance, as it was applicable in Tamil Nadu - from ancient times.

Querida
26th October 2010, 04:29 AM
I want to ask why some thaalikodis (like my Amma's) has two coins...what are the significance of those coins?

http://www.thalikodi.com/images/h_thali/HT0002.jpg

NOV
23rd April 2012, 06:46 AM
I want to ask why some thaalikodis (like my Amma's) has two coins...what are the significance of those coins? I may be wrong, but I think these gold coins are added to give "weight" to the thaali.

virarajendra
13th September 2012, 07:34 PM
Brought forward

inazerowmo
15th September 2012, 12:55 PM
:ty: for setting my mind to peace.
An observation: Things have changed radically since women began joining the wrokforce.
The rampant snatch thefts are huge contributors in Malaysia. Stay at home moms and even elderly women have lost their Thaali to these culprits.

virarajendra
22nd September 2012, 06:46 AM
brought forward

Arragesh
13th October 2012, 01:59 AM
Thought of sharing this video.
Sadguru talks about significance of "Mangal sutra"

http://www.youtube.com/watch?feature=player_detailpage&v=d-932US7Ouk

inazerowmo
31st October 2012, 12:25 PM
I would like the "modern" ladies to read this and give it a thought. Undoubtedly, a noticeable thaali gets instant respect for the one wearing it by most of the men.
:think:To respond or not to respond?:think:

NOV
31st October 2012, 04:58 PM
I guess he is saying that most men would not cast a 2nd look at women who are wearing a thaali...

PARAMASHIVAN
31st October 2012, 06:23 PM
Thought of sharing this video.
Sadguru talks about significance of "Mangal sutra"

http://www.youtube.com/watch?feature=player_detailpage&v=d-932US7Ouk
Thanks for sharing, been following most of guru ji's explanation, but some how missed it!

inazerowmo
1st November 2012, 09:51 AM
I guess he is saying that most men would not cast a 2nd look at women who are wearing a thaali...
The Thaali is not noticeable. The chain/kayiru is-that too only when the neck region is exposed.
What business does men have looking at women's neck anyway-modern or otherwise?
No Thaali = No respect? Really?
So, it is alright for men to cast a second look at a bare necked woman. Really?

These were the questions which immediately came to my mind when I saw the earlier comment.

Does the Thaali hold great significance in our culture? Yes. I am sure there were valid reasons then for women to wear Thaali and valid reasons now for ladies choosing not to wear them. Each to her own. Throwing in words like modern women, respect, what a woman 'should' do etc was in a bad taste. That's all. :-D

NOV
1st November 2012, 09:56 AM
you are inferring much more than what was inferred :lol2:
its natural for men to look at women - this is nature and you cannot do anything about that :poke:
most men will look away when they know that a woman is married ... meaning they will be respectful to the fact that she is married
I would be the last person to judge women on how they choose to live their lives :)

inazerowmo
1st November 2012, 10:15 AM
you are inferring much more than what was inferred :lol2:
I would be the last person to judge women on how they choose to live their lives :)
Aiyo, bro, isn't it obvious the comment was NOT meant for you:swinghead:, but for some men who think it is perfectly alright to dictate the dos and don't for women. And no, I am not referring to any specific posters in this very thread by saying so, but in the general sense of it.


its natural for men to look at women - this is nature and you cannot do anything about that :poke: Precisely!! That's my point.:ty: Thaali or no Thaali, that's all I am saying! Salam sejahtera .:-D

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