Tamil Culture

(1). Unit No. 1, Lesson: 1, Greetings

Greetings are a very important part of the Indian culture. Likewise, Tamil
speakers take greetings very seriously. People take time to greet others even if
they are strangers. The most prominent way of greeting is by sharing a smile.
Saying வணக்கம் is more popular in urban and semi-urban areas--usually among those
with higher education--than in rural areas. However, when friends and
acquaintances meet, they generally stop and exchange an extended greeting.

The general greeting that can be used by anyone is வணக்கம் (greetings), எப்படி

இருக்கீங்க or ௌௌௌக்கியமா? (How are you?). When one says வணக்கம் with head bowed or
folded hands the respondent is expected to perform a similar gesture. When asked
the question எப்படி இருக்கீங்க?, the respondant is expected to reply either நல்லா

இருக்ேகன் or ௌௌௌக்கியம் (I am fine). In extraordinary cases, some might respond

with ஏேோா இருக்ேகன் meaning 'sort of okay'. Like in English, usually the
respondant is not expected to say for example 'I am not well' or 'doing some what
okay' etc., as their initial response to எப்படி இருக்கீங்க?. The proper way is to

say நல்லா இருக்ேகன் 'I am fine' and after a few exchanges bring up any unpleasant
news. People who keep in touch regularly normally keep track of any good or
unpleasant events in each others families, and during greetings they respond
appropriately. For example, if there was an unpleasant event in someone's family,
no one is expected to ask him or her questions like எப்படி இருக்கீங்க?, ௌௌௌக்கியமா?

or even வணக்கம். Rather, such encounters would usually begin with a head nod or
smile.

The length of a greeting exchange depends on the level of familiarity between the
parties concerned. Thus it may even take between a minute and longer. Even when
people are in a hurry, they will take time to exchange greetings in a proper
fashion. Most men would shake hands when greeting one another. Shaking hands
between men and women of any age is not appropriate.

When greeting each other, people of the same sex may SHAKE HANDS. Men more than
women will initiate a greeting with a handshake. Women rarely greet each other
with a hand shake. Rather they may use body language such as a nodding of the head
or smile. Influences from other cultures have not yet become fully popular in much
of Tamil culture, especially in the case of women; a hug, a kiss on both cheeks,
and holding each other's hands while conversing etc., is not common. Such
responses from other cultures will most likely embarass the Tamil speakers.
(2). Unit No. 1, Lesson: 2, ோமிழ் ஆௌிரியர்
Note on Politeness and Formal/Informal Tamil

When introducing someone to others, attention must be paid to use the appropriate
polite forms. Elders should be addressed with the form உங்க

'your-polite' as opposed to உன் 'your-intimate', which is normally used among

equals and children. The plural pronominal forms in Tamil are used to denote
polite singular, besides marking plural number. Also, only spoken informal variety
is used in speech as opposed to formal literary variety, which is used only in
platform speech and written communication. For example, உங்கள் is a formal

literary variety whose spoken informal form is உங்க. These two varieties are
distinguised based on a sequence of sound changes to the formal

variety, as in this case the loss of ள் in உங்கள் makes it an informal spoken

variety. This type of sound changes are an automatic phenomenon, and the learner
is required to pay extra attention to learn the distinction between spoken
informal variety and formal written/literary variety. Sound changes also tend to
occur in intra-word level in sentences. Example, the phrase என் ேபரு 'my name' is

used in speech as எம் ேபரு with ன் becoming ம் in the word என் due to the

following labial plosive sound ப்.

Stop sounds in Tamil have a tendency to assimilate the preceding nasal sounds to
their place of articulation. This type of sound changes is very common in fast
speech.

Following table lists a predominantly used formal and informal variety of

pronominal forms.

Formal variety Informal variety Meaning

நீங்கள் நீங்க You

உங்கள் உங்க Your

அவர்கள் அவுங்க they/their/his (polite)

அவன் அவர் He
அவள் அவ/அவுங்க She

ோான் ோாங்க yourself (dialectal)

(3). Unit No. 1, Lesson: 3, நான் ோமிழ்

Use of the suffix ஆ with a negative connotation:

When the suffix ஆ is used in obvious expressions like 'is this a book?' (இோு

புோ்ோகமா?), 'is this food'? (இோு ௌாப்பாடா?) etc., a negative connotation of 'who on
earth would call this a book?, 'what kind of food is this?' etc., can be implied.
In English an extra stress is placed on the nouns such as 'book' and 'food' etc.,
to disambiguate such expressions. But in Tamil such distinction can only be made
with a very subtle intonation. So, in failing to use such intonation,
misunderstandings might occur. In some cases, the words such as என்ன, 'what'

எல்லாம் 'all', etc., are used with the subject, but again such sentences can also
be used with a normal intention. Except for very obvious cases, an ambiguity of
interpretation is always possible.

இோு என்ன? ௌாப்பாடா? a) What is this? food! b) Who on earth would call this a food?

நீ எல்லாம் ஒரு மனுஷனா? Are you (all) a human being?

நீங்கள் எல்லாம் ேபாலிஸ் காரர்களா? a) Are you all police men? b) What kind of police
men are you all?

இக்கு எங்க ேபாட்றோு? இௌ்ௌு எங்க ேபாட்றோுண்ணு ௌோரியௌல! நீௌயல்லாம் ஒரு ோமிழ்

வாோ்ோியாரா?

You don't know where to add the stop consonants 'க்' and 'ௌ்'. How can you call
yourself a Tamil teacher?
(4). Unit No. 1, Lesson: 4, இோு ௌாமி
External Sandhi: Doubling of stop consonants when writing Tamil

As we have noted, spoken and written Tamil are quite different, in their
vocabulary, pronunciation, and even their grammar. In addition, written Tamil has
a number of conventions which govern how it is to be written correctly. One set of
such conventions is what is called 'external sandhi' rules.

Doubling of stop consonants (க், ௌ், ோ் and ப்) as in அவைனப் பார்ோ்ேோன் 'saw him

(I)', யாருக்குக் ௌகாடுோ்ோாய்? 'who did you give it to?' etc., is determined by the
convention in writing Tamil whereby, given two words, a consonant is added to the
end of first word which is copied from the first consonant of second word. This
process, 'external sandhi,' is made following custom, and there is no satisfactory
grammatical explanation/function. Usually, the words in such phrases have a
'government' relation among them. For example, in the phrase அவைனப் பார்ோ்ேோன் 'I

saw him', the word அவைன governs the verb பார்ோ்ேோன், and hence the reason for

doubling. But, this is not always the case. For example in the phrase அந்ோப்

ைபயன் the word அந்ோ triggers the doubling due to the government relation, but in

a similar phrase like நல்ல ைபயன் 'good boy', the doubling isn't taking place. So,
one has to memorize the rules where this doubling should and shouldn't occur. It
is important to note that this is a convention of writing Tamil and these sounds
aren't pronounced when spoken.

There are only in restricted contexts this doubling takes place. However, word
internally when compound nouns are formed, this type of doubling is made quite
regularly, as in ோமிழ்ப் பாடம் 'Tamil lesson', குோிைரக் காரன் 'horse man,

வீட்டுக்காரன் 'landlord' and so on.

Contexts where doubling is done compulsorily:

1. After accusative marker ஐ:

a) என்ைனப் பாருங்கள் 'look at me'

b) அைோக் ௌகாடுங்கள் 'give that to me'

2. After the dative suffix க்கு:

a) எனக்குக் ௌகாடுங்கள் 'give that to me'

b) வீட்டுக்குப் ேபாங்கள் 'go to your house'

3. After the adjectives இந்ோ (this), அந்ோ (that), எந்ோ (which), but not other

adjectives like நல்ல (good), ௌபரிய (big) etc.:

a) அந்ோௌ் ௌட்ைடையப் ேபாடுங்கள் 'put on that shirt'

b) அவன் நல்ல ைபயன் 'he is a good boy' (no doubling)

c) ௌின்னப் ைபயன் 'little boy'

d) ௌபரிய ைபயன் 'big/older/tall boy' (no doubling)

4. After infinitive forms:

a) நான் உங்கைளப் பார்க்கௌ் ௌௌான்ேனன் 'I told him to see you/I told you to see'

b) நீங்கள் புோ்ோகம் வாங்கப் பணம் ௌகாடுங்கள் 'you give money to buy books'
5. After verbal participle forms (AVP) except the ones that ends in ோு and ந்ோு

(those that end in ோ்ோு should be doubled):

a) கைடக்குப் ேபாய்ப் பால் வாங்குங்கள் 'go to the store and buy milk'

b) பார்ோ்ோுப் படியுங்கள் 'look and read'

But not

a) ௌப்பாோ்ோிௌ் ௌௌய்ோு ௌாப்பிடுங்கள் 'make Chappathi and eat'

b) நடந்ோு ேபாங்கள் 'walk and go'

5. After adverbs with the marker ஆக:

a) ேவகமாகக் குடியுங்கள் 'drink it fast/quickly!'

b) ௌரியாகௌ் ௌௌால்லுங்கள் 'say it right!'

(5). Unit No. 1, Lesson: 5, அழகான வீடு

Importance of consonantal gemination and short versus long vowels

In Tamil there are many words which differ from another word by only a single
sound. Such minimal pairs often pose difficulty to the learner of Tamil due to
consonantal geminations and the difference between short and long vowels in Tamil.
'Gemination' simply means the doubling of consonants. When a consonant is
geminated it is pronounced differently than when it occurs on its own. Learning to
pronounce geminated consonants and short/long vowels is very important to avoid
any misunderstandings. Failing to pronounce them appropriately will result to
misinterpretations and confusions.

For example, the speaker might want ask, is this a leg? with the question இோு

காலா?

but might pronounce it as இோு கல்லா? which would mean 'is this a stone?'

Is this tooth should be asked as இோு பல்லா? but when mispronounced might sould

like இோு பாலா? 'is this milk?' or even இோு பலா 'this is a jackfruit' and so on.

Mispronunciation can happen on both ways:

a) pronouncing geminated consonants as single consonants and vice versa;

b) pronouncing short as long and vice versa. Especially, when both gemination and
long vowels occur in the same word as noted here, one should pay special attention
to say them right.

Learn to pronounce the following pairs, and have them corrected by someone.

பாட்டு(song) - பட்டு(silk) - படு(lie down)- பாடு (sing)

போ்ோு(ten) - பாோ்ோு(watch out) - படி(step) - பாோி(half)

கோ்ோுscream) - காோ்ோு(wind) - காோு (ear) - கைோ(story)

ூ ூ க்கு(nose) - முக்கு(dip) - முகம் (face) - ேமகம்(clouds)

ம

Learning to pronounce the letter ழ requires special attention, as there are

chances to mispronounce it as ல, which would result ambiguity in certain contexts
as shown below.

மைழ(rain) - மைல(mountain)

பழம்(fruit) - பலம்(strength)

Learning to use oblique forms

One of the common mistakes students of Tamil make is not using the oblique (or
declined) form correctly, especially for pronouns. Use of oblique forms is always
necessary when a case suffix is added, but is not needed when an interrogative or
conjunctive suffix is added. So, in the forms like நானா, நீங்களும், நாமா etc., the
oblique form is not used as the suffixes that are added are not case suffixes. But
when case suffixes are added to them, the oblique form should be used. Thus,
என்ைன, உங்களுக்கு, நம்மால் etc., are the right way of using them (and not நாைன,

நீங்களுக்கு). Note, however, that not all nouns have an oblique form as such

(e.g., அவன் + ஐ --> அவைன).

When added with both case as well as interrogative and conjunctive suffixes,
oblique form is needed and the order of suffixes should be case suffix,
conjunctive and interrogative suffix. Example: என்ைனயுமா 'is this me also?',

உங்களுக்கா 'is this for you?' and so on.

(6). Unit No. 1, Lesson: 6, ௌிோம்பரம் ௌீனு!!

Nick names

Many proper names in Tamil have a shorter version which is used as an address
term. People of equal status can address each other with shortened names, and
superiors or elders can address persons younger than them with shortened names,
but not the other way around. Young people addressing their elders with nick names
is considered impolite. Calling someone using short names implies intimacy or
affection. In some cases, the original name may not even be that long in the first
place, but it would be shortened to show intimacy and affection.

There are no specific rules for how to shorten long names, and one has to learn
from the usage.

Following are some of the commonly used long and their short names.

ௌீனிவாௌன் --> ௌீனி or ௌீனு

ௌுப்பிரமணியன் --> ௌுப்புனி or மணி or ௌுப்பு

பாலௌுப்பிரமணியன் --> பாலு

கண்ணபிரான் --> கண்ணன் or கண்ணா

ராஜாராமன் --> ராமன் or ராமா or ராமு

ூராமமூ ர்ோ்ோி --> ம

ூ ூ ர்ோ்ோி or ராமு

முருகன் --> முருகு

விக்ேனஷ் --> விக்கி

ரங்கனாோன் --> ரங்கா or ரங்கன்

ஹரிஹரன் --> ஹரி

பட்டாபிராமன் --> பட்டாபி

லலிோா --> லல்லி

ௌுபாஷினி --> ௌுபா

ரவிஷங்கர் --> ரவி

விஜயலக்ஷ்மி --> விஜி or லக்ஷ்மி or விஜயா

Use of Place names along with proper names

Place of birth, residence, origin etc., are some times used along with proper
names as addressing terms. Many celebreties are popularly known by their place of
origin.

ௌிோம்பரம் ௌீனிவாௌன் or ௌிோம்பரம் ௌீனு

பட்டமங்களம் ௌுப்புலக்ஷ்மி

வைலயப்பட்டி ைவோ்ோியனாோன்

ேௌந்ோங்குடி ௌீனிவாௌன்

Use of caste names as title

It is common among elders to address each other with their caste names as title,
usually among upper castes like ஐயர், பிள்ைள, முோலியார், ௌௌட்டியார், நாடார் and so on.
While in some contexts calling someone with their caste name is considered very
polite, in other contexts--namely formal institutions such as schools, government
offices, etc. that aim to abolish caste distinctions--it is considered indecent.

Following are some of the typical names with caste names attached.
ராஜாராமன் ஐயர் 'Rajaraman Iyer'

ௌுந்ோரம் ஐயங்கார் 'Sundaram Iyengar'

மீனாக்ஷி ௌுந்ோரம் பிள்ைள 'Meenakshi Sundaram Pillai'

ஆறுமுக முோலியார் 'Arumuga muthaliyar'

ேவங்ைகய நாய்டு 'Vengkaiya Naydu'

Some times, names of towns or villages are also attached to these names.

பட்டுக்ேகாட்ைட ராமலிங்கப் பைடயாௌ்ௌி 'Pattukotai Ramalingka Padaiyachi'

மோுைர கிருஷ்ணௌாமிோ் ேோவர் 'Mayiladuthurai Kirushnasami Thevar'

Professon names such as ஆௌாரி 'carpenter', குருக்கள் 'priest', போ்ோர் 'gold smith'

etc., names referring to sainthood such as ௌுவாமிகள், அடிகளார் etc., are also
possible candidates to be used with proper names.

It is also very common for devotees to call their priest ௌாமி, servants to call

their their master ஐயா, wives to call their their husband அோ்ோான், மௌ்ௌான்,

parents to call their children affectionately கண்ணு, ௌௌல்லம் etc., without using
their names.
Last Name

There is no concept of either 'family name' or 'last name' as such in Tamil

culture. The caste names refer to particular caste community, but not a family
lineage. This causes trouble when the Tamils visit the foreign countries where
everyone is identified by first name and last name. Often, in such circumstances
Tamil immigrants use their father's name as their last name. In official records
in India, everyone is identified by the first initial of their father or husband
along with a first name. So, the official records would list names like:

K. ேகாவிந்ோௌாமி or ேக. ேகாவிந்ோௌாமி where ேக stands for Govindasami's father's name,

for example ேகாபால், கிருஷ்ணன் or any other name that begins with க்.

Sometimes some people might be called by the abbreviation of their names as எௌ். ஏ

for S. Agoram, ேக. ஏ. ேக. for K. A. Krishnasamy with the the letter 'K' can stand
for the name of the town he belongs to and 'A' refering to his father.

Addressing by initials is common for a number of famous Tamil actors and

politicians.

For example, எம். ஜி. ஆர். (MGR) for மருோ

ூ ூ ர் ேகாபாலேமனன் ராமௌ்ௌந்ோிரன் (M. G.
Ramachandran), one of the most popular Tamil actors and Chief Minister of Tamil
Nadu from 1977-1987; ஈ. ேவ. ஆர். (EVR) for ஈேராடு ேவங்கடௌாமி ராமௌாமி நாயக்கர்(E. V.
Ramaswamy), an iconoclast leader of the Tamil non-Brahmin movement and founder of
the ோிரவிட கழகம் (DK) political party; and (CNA) for ௌின்னகாஞ்ௌீபுரம் நடராஜன்

அண்ணாோுைர, the founder of the ோிராவிட முன்ௌனற்றக் கழகம் (DMK) political party.

Attributes of reverence:
The equivalent to 'Mr.' in Tamil is ோிரு (m), and 'Mrs.' is ோிருமோி. Unlike in

English, the attribute ோிரு is used only with names of adult male persons, and

ோிருமோி for married women. The word அவர்கள் 'respected' is usually added after
proper names. Following are some of the examples of addressing Tamils
reverentially.
ோிரு ராமராஜன் அவர்கள் Mr. Ramarajan (honorable)

ோிருமோி ஜானகி அவர்கள் இந்ோக் கட்டிடோ்ைோோ் நாைள ோிறந்ோு ைவப்பார்கள் Mrs. Janaki will
unveil this new building tomorrow.

The word ோிருவாளர் is the equivalent of ோிரு but is used to refer to young persons -
usually teenagers.

There are also other attributes of reverence such as மோிப்பிற்குரிய 'respected',

ௌௌம்மனௌ்ௌௌம்மல் 'generous' and so on. Religiously significant attributes such as

அருள்மிகு 'gracious', ௌுவாமிகள் 'divinely' etc., are also widely used along with
propers names. Using too many attributes of this kind for a single is not uncommon
in Tamil.

ௌபரு மோிப்பிற்குரிய ௌபருங்ௌகாைட வள்ளல் புகழ் மிகு ௌபருந்ோைக ோிரு ேகாபிநாோன் அவர்கள்
'Highly respected, very generous, famous, Mr. Kopinaathan'.

ஏைழப் பங்காளி கருைண மிகு ோிருமோி கன்னியாகுமரி கண்ணம்மா அவர்கள் முன்னிைலயில்

இந்ோோ் ோிருவிழா நைடௌபறும். 'This function will be conducted in the presence of Mrs.
Kanniyakumari (place name) Kannammaal (proper name) who is for the welfare of the
poor and a very gracious person.

(7). Unit No. 2, Lesson: 1, Politeness and Plural suffix

Expressing politeness

Being polite in Tamil culture is associated closely with plural forms. The
suffixes கள் and உங்கள் denote politeness and pleasing tone when addressed to a

single person, and plural meaning to more than one person. The suffix கள் in its

spoken variant ங்க can be attached to virtually any word in a sentence to show
politeness to the person addressed. Notice below how this suffix is used in nouns,
verbs, adjectives and adverbs to express something in a very polite way.
இோு ோமிழ் புோ்ோகங்க
'This is a Tamil book (sir!)

and even

இோுங்க ோமிழ் புோ்ோகங்க

'This (sir) is a Tamil book (sir)

இந்ோ ோமிழ்ப் பாடம் ௌராம்ப கஷ்டம்ங்க

This Tamil lesson is very difficult (sir!)

என்ேனாட வாங்கங்க

Please come with me (sir!). The form வாங்க is already a polite form, but adding

ங்க in it makes it even more polite.

அோுங்க ௌராம்ப நல்ல ௌாப்பாடுங்க

That (sir!) is a very good food (sir!)

This way of using the suffix ங்க to express politeness is common only in spoken
Tamil and the written variants of these sentences are unacceptable.

Use of the word ௌகாஞ்ௌம் to denote 'politeness'

The literal meaning of the word ௌகாஞ்ௌம் is 'little', but when this is used as an
adverb it denotes 'politeness'.

எனக்கு ஒரு நாைளக்கு உங்க புோ்ோகோ்ௌோ ௌகாஞ்ௌம் ௌகாடுங்க!

Please, give (lend) me your book for one day.

குடிக்கக் ௌகாஞ்ௌம் ோண்ணி ௌகாடுங்க!

Please, give me some water to drink.

என்ௌன ௌகாஞ்ௌம் பாருங்க

Please look at me

என்ேனாட ௌகாஞ்ௌம் வாங்க

Please come with me.

In the following sentences, the word ௌகாஞ்ௌம் is used with its literal meaning of
'little' or 'some'.

ௌாப்பாடு ௌராம்ப ேபாடாோீங்க! ௌகாஞ்ௌம் ேபாடுங்க

Don't serve too much food. Put just some.

ௌகாஞ்ௌம் பாைலயும் ௌகாஞ்ௌம் ோண்ணிையயும் கலங்க

Mix some milk and some water

But in the following sentence, this word is used in both the meanings.

ௌகாஞ்ௌ ேநரம் நீங்க இங்ேகேய ௌகாஞ்ௌம் உக்காருங்க.

Please sit here for some time.

(8). Unit No. 2, Lesson: 2, ோடல் புடல்
Some idiomatic forms using reduplication (also see Unit 4, Grammar 2)

ோடல் புடல்: Here புடல் is a reduplication of the word ோடல்-- which in and of
itself does not mean anything. Both words together mean 'grand' and 'extravagant'.
This phrase is usually occur with the the adjective ஒேர meaning 'a lot of' or

'totally'. It is originally a noun, but can occur as adjective with the suffix ஆன

and as an adverb with the suffix ஆக.

எங்கள் வீட்டில் கல்யாணம் ஒேர ோடல் புடல்

Marriage in our house was very extravagant.

ோடல் புடலான கல்யாணம்

Very extravagant marriage

கல்யாணோ்ைோ ோடல் புடலாக நடோ்ோுங்கள்

Conduct the marriage in an extravagant manner.

Some of the other phrases similar to this phrase include: கடா முடா 'harsh' (ௌோரு

ஒேர கடா முடாவாக நிைறய கல்), kaRaa muRaa 'squeaking' (முறுக்ைக கறா முறாண்ணு

ௌாப்பிடுங்க 'eat the snacks with squeaky noise'), கௌா முௌா 'confused' or 'uneven'

(ௌோரு
ூ கௌா முௌாண்ணு ஒேர கூ ட்டம் 'The street is a mess with too much crowd') etc.

ௌும்மா: Literal meaning of the adverbial word ௌும்மா is 'for free' or 'just'. But
it is used in a number of culturally significant ways to denote a number of
nuances including 'nothing special', 'casually', 'nothing serious' and so on.
Following are some of the uses of this word.

நாைளக்கு என் வீட்டுக்கு ௌும்மா வாங்க! or ௌும்மா நாைளக்கு என் வீட்டுக்கு வாங்க
Nothing special. But, why don't you come to my house tomorrow!
உங்கள் பிறந்ோ வயௌு என்ன? ௌும்மா ௌௌால்லுங்க!
What is your age? it's okay! tell me!

ௌும்மா is used to express the meaning of 'always' and 'for nothing' in the
following sentences.

நீ இங்க ௌும்மா உட்கார்!

Just sit here, and don't do anything

நீ ௌும்மா ேபௌாேோ!
Just don't talk all time!

Use of the suffix ஏ: Like the word ௌும்மா, the suffix ஏ is also used in a number
of different culturally signifcant meanings. This suffix that can be added to
almost all words in a sentence normally gives the senses of 'abundantly', 'only',
'lots of' and 'mostly'.

When used with the numeral adjective ஒரு this suffix gives a sense of 'too much':

எனக்கு ஒேர ோைலவலி

'I have a pounding head ache'

உன்ேனாட (உன்ேனாடு) எனக்கு ஒேர ௌோாந்ோரவு

'You are a big nuisance for me'
When used with pronouns, it gives the meaning of 'alone' or 'solely by oneself':

நீங்கேள படிங்க (படியுங்கள்)!

You alone should read it or you read it yourself without any help.

With temporal nouns, it implies the meaning of 'exactly' or 'definitely':

ஆறு மணிக்ேக எங்கள் வீட்டுக்கு வாங்க (வாருங்கள்)

You should come to my house exactly at six o'clock.

With the word ௌும்மா, it gives the meaning of 'for sure':

நீங்க இந்ோ புோ்ோகோ்ைோ எனக்குௌ் ௌும்மாேவ ௌகாடுங்க!

Give me this book for no price!

(9). Unit No. 2, Lesson: 3, Being a Guest and Treating a Guest

Being a guest and treating a guest

Treating a guest with affection and politeness is considered very important in

Tamil culture. The hosts usually feel very honored to have someone as a guest in
their home. So, they take extra efforts to make them feel very comfortable and
being content. Especially, when offering them with food, they take extra steps to
make sure the guests eat and enjoy the food. In many cases, hosts make their
guests taste all the varieties of food they make. Here, making sure the guest has
eaten enough is a sign of the guest's good manners (and wealth). This attitude has
its origin from the way the Tamil literatures talk about 'guests'. For instance,
the Tamils are usually reminded of a Sangam poem when it comes to receving guests:
'The flower aniccam fades once smelled, but the face of the guests fade as soon as
the host sees them with any element of hostililty in their mind'.

Being a guest, one is not supposed to say 'ேவண்டாம்'(I don't need/want) in the
dining table, instead one should always say 'ேபாோும் (Enough) while the food is

being served. Refusing to take enough food saying ேவண்டாம் is considered very
impolite.

Each meal of the day is served and consumed in a specific order. The dinner, for
example, is served in the order of 'dhal rice'(பருப்பு ௌாோம்), 'rice with curry'

(ௌாம்பார் ௌாோம்), 'rice with rasam' (ரௌம் ௌாோம்), 'sweet sauce' (பாயௌம்), 'vada'

(வைட) and 'curd rice' (ோயிர் ௌாோம்). This menu is usually supplemented with some

side dishes called கறி. Eating all of these in the prescribed order is usually
expected from the guests, and refusing to eat any of these would be considered
impolite and would embarass the hosts.

(10). Unit No. 2, Lesson: 4, கல்யாணம்

Bargaining (ேபரம் ேபௌு)

Bargaining for anything from vegetables to auto-rickshaws is a common practice in

Tamil culture. There is a saying in Tamil வாயுள்ள பிள்ைள பிைழக்கும் meaning 'a
talkative person will make out very well' (lit. 'the child with mouth would
survive'), which reflects very well the idea of bargaining in stores. Both the
store owner as well as the customers tend to engage actively during the process of
bargaining. The customers usually start with half of the asking price (பாோி விைல,
'half-price') and both parties attempt to adjust the scale steadily until they
come to an agreeable price.

Especially with foreigners, sellers will attempt to get the highest price they
can. It is always a good idea to ask a Tamil who isn't involved in the transaction
what a good price would be. There are no specific patterns of speech in the
discourse of bargaining, but one has to use the language as well as the general
knowledge about the market in order to purchase things cheap.

Begin with a pleasing tone of voice, and end with a rough tone of voice:

Both parties normally start with buttering each other up with customary phrases
like: நான் ௌபரும்பாலும் உங்கக் கௌடயிௌலோான் வாங்குேவன் 'I mostly buy only in your

store', உங்கக் கைடயிௌல எல்லாம் ௌராம்ப நல்லா இருக்கும் 'everything is very good in
your store'; உங்களுக்காகோ்ோான் நான் ௌவௌலௌய ௌகாௌறக்கிேறன் 'I reduce the price just

for you', எங்களுக்கு உங்கௌளப்ேபால வாடிக்ைகயாளர்ோான் ேவணும் 'we require only

customers like you' etc. By the end though, the mood will be somewhat rougher than
in the beginning, with expressions like இவ்வளவுோான் என்னாௌல ௌகாடுக்கமுடியும்.

இோுக்கு ேமௌல ஒரு ைபௌா ௌகாடுக்க முடியாோு 'This is what I can afford, and can't pay

even a cent more than this', இப்படிௌயல்லாம் ௌவௌலௌயௌ் ௌௌான்னா, நான் ேவற

கைடயிௌலோான் வங்கேவண்டியிருக்கும் 'if the price is this way, I will have to make my

purchases in other stores now onwards'; இோுோான் கைடௌி ௌவௌல. இோுக்கு ேமௌல ஒரு

ைபௌா
ூ கூ ட ௌகாௌறக்க முடியாோு. 'this is the final price and I can't reduce even a cent

on this', இோுோான் கைடௌி ௌவௌல. இந்ோ ௌவௌலக்கி வாங்குனா வாங்குங்க இல்ேலண்ணா

ேபாங்க! 'this is the last price. Buy it for this price, otherwise leave!'.

Below are some of the conversations one would normally hear in stores during the
course of bargaining.

Customer's point of view:

பக்கோ்ோுக் கைடயிௌல ௌகாைறக்கௌ் ௌௌான்னா ஒடேன ௌகாௌறப்பாங்க! நீங்களும் ௌகாௌறௌ்ௌிக்

ௌகாடுங்க

The neighboring stores usually make a good deal when asked, why don't you also
reduce the price?

அேட அப்பா! என்ன இவ்வளவு அோிகமா ௌவௌலௌயௌ் ௌௌால்லுறீங்க?

Gosh! your price is outrageously expensive!

உங்க கௌடயிௌல எப்பவும் ௌவௌல ௌகாௌறௌ்ௌலா இருக்கும்ணு வந்ோா, என்ன இவ்வளவு அோிகமா

ௌவௌலௌய ௌௌால்லுறீங்க!

We came to your store thinking you usually sell things at a cheaper price, but
your are giving us a very expensive price!
Store owner's point of view:

ௌவௌலவாௌிௌயல்லாம் ௌராம்ப ஏறிடுௌ்ௌி. ௌகாௌறக்கிறோு ௌராம்பக் கஷ்டம்.

Everything in the market is very expensive these days, and it would be very
difficult for us to reduce the price.

மௌழேய ௌபய்ய மாட்ேடங்குோு! காய்கறிௌயல்லாம் ௌரியாேவ ௌவௌளயௌல!

There has been hardly any rain! The vegetables didn't grow as expected!

உங்களுக்காகோ்ோான் இந்ோ ௌவௌல! மோ்ோவங்களுக்ௌகல்லாம் ௌகாஞ்ௌம் அோிகமாோ்ோான் விப்ேபாம்!

This price is fixed just for you, and for others it will be little bit more
expensive.

(11). Unit No. 2, Lesson: 5, ௌௌாந்ோக்காரர்கள்

Kinship terms in Tamil

Kinship in Tamil entails a strong affinity toward the idea of combined family,
where all the family members live together in a single house. The head of the
family is usually the grandfather (ோாோ்ோா), whose sons (மகன்கள்) and grandsons

(ேபரன்கள்) would be living in the same house with their wives and children. When
the daughters get married, they move to their husband's house. Therefore all the
male members in a family would be living the same house, unless there is need to
move out for the reasons of employment, education, etc. Following is the family
tree based on kinship terms.

ோாோ்ோா (grand father) பாட்டி (grandmother)

அப்பா (father) அம்மா (mother)

அண்ணன் (older brother) அக்கா (older sister)

ோம்பி (younger brother) ோங்ைக (younger sister)

ௌபரியப்பா (father's older brother) ௌபரியம்மா (father's older brother's wife)

ௌிோ்ோப்பா (father's younger brother) ௌின்னம்மா or ௌிோ்ோி (father's younger brother's

wife)

மாமா (mother's brother) மாமி (mother's brother's wife)

அோ்ைோ (father's sister) மாமா (father's sister's wife)

மாமனார் (father-in-law) மாமியார் (mother-in-law)

மாமா (vocative term for father-in-law) மாமி or அோ்ைோ vocative term for mother-in-
law)

மருமகன் (son-in-law) மருமகள் (daughter-in-law)

ௌகாழுந்ோனார் (husband's brother) ௌகாழுந்ோியாள் (husband's brother's wife)

நாோ்ோனார் or நாோ்ோி (husband's sister)

ௌகலர் or ௌகைல (wife's sister's husband)

அோ்ோான் (vocative term for husband) also cross cousins

Concept of Cross-cousins

In traditional Tamil culture, marriage among cross-cousins is a common custom.

That is, a man's sister's children (அோ்ைோ மகன்கள் or அோ்ைோ மகள்கள்) and a

woman's brother's children (மாமா மகன்கள் or மாமா மகள்கள்) can marry each other. It

is also possible for a girl to marry her மாமா, who is mother's brother provided
there is an allowable age difference between the boy and girl. This particular
custom results a nested relationship within a family, and makes the nature of a
combined family very complex.
(12). Unit No. 2, Lesson: 6, மணி
Telling time; Good and Bad time of a day

The question words என்ன 'what' and எோ்ோைன 'how many?' and எவ்வளவு 'how much'
are used to query time in different contexts.

இப்ேபா மணி என்ன (spoken)? 'What time is it now?'

எோ்ோைன மணிக்கு நான் வரணும் (spoken)? 'At what time do I need to come?' or 'At
what time should I be here?'

எவ்வளவு ேநரம் நீங்க குளிப்பீங்க spoken)? 'How long would you take for your
shower?'

The word மணி is used in the sense of o'clock (cf. time) and ேநரம் in the sense of
'duration of time'. Duration can be from the range of 'seconds' to 'years'.
Another word used to refer to time generally, or as seasons, is காலம்.

Hours of the day

Any specific time in Tamil is expressed from the hour in terms of a quarter (கால்),

half (அைர) and three-quarters (முக்கால்). Unlike in English, no time is expressed

to the hour. Below are some of the example times.

ஒன்ேறகால் (ஒன்ேனகால்) 'one and a quarter' (1:15)

ஒன்றைர (ஒன்னௌர) 'one and a half' (1:30)

ஒன்ேறமுக்கால் (ஒன்ேனமுக்கா) 'one and three-quarters' (1:45)

The other sub-divisions of time are marked with the word நிமிடம் or நிமிஷம் 'minute'

and ௌநாடி 'second'.

எட்டு மணி போ்ோு நிமிஷம் 'eight o'clock and ten minute' (8:10)

ஆறு மணி போ்ோு நிமிஷம் இரண்டு ௌநாடி 'six o'clock, ten minute and two seconds.

நல்ல ேநரம் 'good time' and ௌகட்ட ேநரம் 'bad time'

In general, morning time is considered very auspicious and everyone wants their
morning to have a good start. If anything bad happens in the morning, someone
might worry that the whole day would end up with similar events. Store owners
especially want their first few transactions to be without any problem. If anyone
argues or creates a problem in the store in the morning, the owner of the store
would feel very bad and might even yell at the customer saying காலங்காோ்ோாௌல

வந்ோுட்டிேய ௌாவு கிராக்கி 'you butcher! you started it right in the morning!'

If anything bad happens to anyone during the day, that person might blame the
person whom he/she woke up to! (இண்ௌணக்கி முழிௌ்ௌ முழிேய ௌரியில்ௌல 'To whom (I)
woke up to wasn't right' lit. the eye on whom (I) woke up to wasn't right). For
this reason, someone might be afraid to be seen first by someone else when waking
up. People also tend to look at their own face in a mirror, or even see their own
palms when they wake up in the morning, just to avoid anyone else's bad luck.

Tamils consult the almanac which tells about the positions of stars and planets on
each day. Based on how the stars are positioned in relation to other stars, they
decide whether a particular time is a good time or a bad time. One-and-a-half hour
of each day is considered inauspicous (ராகுகாலம்) during which time no one would

start a journey or any auspicious events like wedding, rituals etc. ராகுகாலம் is

determined based on how the star ராகு comes in contact with the sun each day. Below
are the ராகுகாலம் hours during the week.

Monday (ோிங்கள்) 7:30 to 9am

Saturday (ௌனி) 9:00 to 10:30am

Friday (ௌவள்ளி) 10:30am to 12pm

Wednesday (புோன்) 12 to 1:30pm

Thursday (வியாழன்) 1:30 to 3pm

Tuesday (ௌௌவ்வாய்) 3 to 4:30pm

Sunday (ஞாயிறு) 4:30 to 6pm

This sequence of days pertaining to ராகுகாலம் is usually remembered by the

following expression:

ோிருவார
ூ ூ ர் ௌன்னிோியில் ௌவற்றிைலயும் புஷ்பமும் விற்ற ௌௌட்டியார் ஞானியானார்

'The merchant who sold betal leaf and flowers by the side of the Thiruvarur temple
became a saint'.

This and similar other expressions are used to remember the above sequence of
ராகுகாலம் days.

Day Raghu
(ராகு) Kuligai

(குளிைக) Emagandam

(எம கண்டம் - Right time for the god of death)

Sunday (ஞாயிறு-கிழைம) 4.30 - 6.00pm 3.00 - 4.30 12.00 - 1.30

Monday (ோிங்கள்-கிழைம) 7.30 - 9.00am 1.30 - 3.00 10.30 - 12.00

Tuesday (ௌௌவ்வாய்-கிழைம) 3.00 - 4.30pm 12.00 - 1.30 9.00 - 10.30

Wednesday (-புோன்-கிழைம) 12.00 - 1.30pm 10.30 - 12.00 7.30 - 9.00

Thursday (வியாழன்-கிழைம) 1.30 - 3.00pm 9.00 - 10.30 6.00 - 7.30

Friday (ௌவள்ளி-கிழைம) 10.30 - 12.00pm 7.30 - 9.00 3.00 - 4.30

Saturday (ௌனி-கிழைம) 9.00 - 10.30pm 6.00 - 7.30 1.30 - 3.00

Traditional Tamil belief takes the star system very seriously and considers that
everyone's life is predetermined by the positions of the stars in relation to
other stars and the planets.

Tamil Calendar

The Tamil calendar, based on the old Hindu solar calendar, has twelve months. In
general, the Tamil months start around the 14th or 15th of English months. So,
each Tamil month spans between the last half and first half of every English
month. The Tamil months have around 30 days. However, the number of days varies by
year. For example, கார்ோ்ோிைக had 30 days in 1997 and 29 in 1998. Below are the
names and dates of the Tamil months starting with the Tamil new year for 1997-
2004:

Tamil month English month 1997 1998 1999 2000 2001 2002 2003 2004

ௌிோ்ோிைர (New year) April 14 14 14 13 13 13 14 13

ைவகாௌி May 15 15 15 14 14 14 15 14
ஆனி June 15 15 15 15 14 15 15 15

ஆடி July 17 17 17 16 16 16 17 16

ஆவணி August 17 17 18 16 17 17 18 17

புரட்டாௌி September 17 17 18 16 17 17 18 17

ஐப்பௌி October 17 18 18 17 17 17 18 17

கார்ோ்ோிைக November 16 17 17 16 16 16 17 16

மார்கழி December 16 16 16 15 15 16 16 16

ைோ (Harvest month) January 14 14 15 14 14 14 15 15

மாௌி February 12 13 13 13 12 12 13 13

பங்குனி March 14 15 15 14 14 14 15 14

(13). Unit No. 3, Lesson: 1, எங்க ௌகளம்பிட்டீங்க

Where are you heading? (எங்க ௌகளம்பிட்டீங்க?)

It is inauspicious and impolite to ask someone எங்ௌக ேபாறீங்க or எங்க

ௌகளம்பிட்டீங்க (where are you heading?) when they are going somewhere. If it is
important that one should know where the other person is heading, the question
should be framed indirectly in such a way that the question doesn't contain the
word ேபா 'go', as in எப்ேபா ோிரும்பி வருவீங்க? 'when will you come back?' or ோிரும்பி

வர ௌராம்ப ேநரம் ஆகுமா? 'will it take too long for you to come back?' and so on.

எங்க ௌகளம்பிக்கிட்டிருக்கீங்க 'are you planning on making a move?' is considered

alright, but not எங்க ௌகளம்பிட்டீங்க 'where are you setting yourself out?'.

Similarly, it is not polite to say நான் ேபாேறன் when leaving. Instead, one should

say நான் ேபாயிட்டு வேறன் 'I will be back' (lit. I will go and come back').
This is primarily because Tamil culture relates the idea of 'leaving' from a place
with that of 'leaving the world for good' (dying). This is the reason why a Tamil,
when leaving, would respond angrily to the question எங்க ேபாறீங்க? 'where are you

heading?', perhaps with a statement such as நான் என்ன ேபாய்ோ்ௌோாைலயப் ேபாேறனா,

என்ன? 'Am I going to get lost, or what?'

Make sure no cat is on your way! (ூபூ ௌன கீௌன குறுக்ௌக வரப்ேபாகுோு)

When Tamils leave the house, they make sure that no cat is on their way, nor a
widow or single Brahmin is coming towards them. Such supersitions have no clear
reasons, but are believed and passed on by orthodox Tamil Hindus. If, by accident,
such events take place when someone leaves home, they return home immediately
drink to a cup of water, relax a bit and set out again. This wipes the slate clean
so to speak and allows for a fresh start. However, if anything bad happens later
or one can't get anything done of what they intended for that day, blame would
fall on their bad start. Many Tamils firmly believe that such a bad start always
results in some unlucky event, no matter what type of remedies they try to counter
it.

(14). Unit No. 3, Lesson: 2, பங்காளிௌ் ௌண்ைட

Do you have any change? (ௌில்லைற இருக்கா?)

Even though the prices of most of the items are rounded up or down to avoid using
coins, in some places like buses, trains, especially in public transportations and
offices, prices are marked with fractions. No change machines have been
implemented in Tamil Nadu yet, nor do buses and trains have pay machines. This
forces people to keep exact change while taking public transportation. It is very
common in buses for the conductor to run out of change and require passengers to
pay with exact change. Most people often can only pay in the form of paper
currency, and as a result heated exchanges often arise between the bus conductors
and passengers on the matter of ௌில்லைர (change). Paper currency is usually called

ேநாட்டு and the currencies of bigger nominations such as twenty, fifty and hundred

ruppee notes are commonly called ௌபரிய ேநாட்டு and the ones below ten are called

ௌின்ன ேநாட்டு.

ௌபரிய ௌபரிய ேநாட்டுக்ௌகல்லாம் என்கிட்ட ௌில்லௌர இல்ௌல. ௌின்ன ேநாட்டா ௌகாடுங்க

I don't have change for currencies of big nominations. Give me something smaller.

இவ்வளவு ௌபரிய ேநாட்ௌடௌயல்லாம் எல்லாருக்கும் ௌோரிய காட்டாோீங்க

Don't show this type of currencies of larger amounts.

The terms பணம், காௌு, ைபௌா, ோுட்டு etc., besides their specific meanings of
'currency', 'coin', 'cent' and 'note' respectively, can be used to denote the
generic meaning of 'money' in certain contexts.

அவர்கிட்ட ைபௌா இருக்கு. அோனால காரு, பங்களா எல்லாம் இருக்கு

He has money, so he owns car, bungalow etc.

என்கிட்ட ோுட்டு இருந்ோா உன்கிட்ட நான் ஏன் கடன் ேகக்கிேறன்?

If I have money why would ask for a loan?

காௌுக்காக அவர் எல்லாம் ௌௌய்வார்

He would do anything for money.

Mahapalipuram (மகாபலிபுரம் ேகாவில்கள்)

One of the typical feature of Tamil Nadu is presence of large numbers of

structured temples. Starting from the sixth century during the Pallava dynasty and
upto the Chola dynasty in the eleventh century, the kings were very fond of
building temples. This developed a "temple culture" among the Tamils for centuries
immemorial. The temples in Tamil Nadu are noted for their pilgrimage activities
ever since they were built. Both literature and the fame of temples are understood
to be preserving the people's attitude toward conducting a religious way of life.
Churches and Mosques built throughout Tamil Nadu are also known for maintaining
the religious mood among the people. For example, the church in Velangkanni and
the Mosque in Nagore are famous for attracting pilgrims of all religions
throughout the year.
Going to temples, churches and mosques on a daily basis and on an occasional basis
is very common among the Tamils. Many temples, churches and mosques do conduct
festivals and ritual ceremonies often on a regular basis and attending them by
some Tamils is part of their daily life. During such occasions public
transportation such as trains and buses are usually packed with lots of people,
and there is no rule yet to restrict the number of passengers who can travel in a
bus. People often stand inside the bus, and in most times they even hang on the
footsteps to avoid reaching their destinations on time.

One would often hear conversations such as follows in buses:

படியிௌல ௌோாங்காோீங்க. முன்னாௌல வாங்க

'don't hang on the footsteps, come in',

முன்னாௌல நகந்ோு வாங்க. ஒேர எடோ்ோுௌல நிக்காோீங்க

Move forward, don't stand at the same place.

(15). Unit No. 3, Lesson: 3, ேபரம் ேபௌு

Giving and asking for directions

There are specific words and phrases that can be learned in order to give or
understand directions.

Directions are normally given with respect to particular landmarks or other points
of

reference. So, one usually hears a lot of dative expressions in directions. This
is also because many of the spatial phrases require the noun they modify to be in
the dative. For example, வீட்டுக்கு முன்னாௌல (before the house), கைடக்குப்

பக்கோ்ோுௌல (near the store) and so on.

Many direction phrases in Tamil are expressed using separate words called post-
positions (see Unit 1, Grammar Lessons 4-5).

Post positions usually require the noun they modify to have a case suffix, e.g.,
the dative உக்கு, the genitive/possessive இன் or the accusative ஐ.

Words denoting the four directions

வடக்கு (north), ௌோற்கு (south), ேமற்கு (west), கிழக்கு (east)

Spoken forms: வடக்ௌக, ௌோக்ௌக or ௌோற்ௌக, ேமற்ௌக, ௌகௌழக்ௌக

Ex: இந்ோியாவுக்கு வடக்ேக/ வடக்கு பக்கோ்ோில் இமயமைல இருக்கிறோு

Himalayas is to the north of India.

A good trick to remember the directions East and West is to relate them to the
geography of Tamil Nadu. Tamil Nadu has mountains in the West and lowlands in the
East. Thus, the directions ேமற்கு and கிழக்கு correspond to the spatial terms,

'above' (ேமௌல) and 'below' (கீழ்).

Words denoting the relative spatial locations

முன்னால் (in front of), பின்னால் (back of), பக்கோ்ோில் (on the side of, close),

நடுவில் (in the middle of)

The corresponding spoken forms are: முன்னாௌல, பின்னாௌல, பக்கோ்ோுௌல,

நடுவுௌல.

a) In front of, before: முன்னால் ''முன்னால':

Ex: n. எனக்கு முன்னால் ேமைௌ இருக்கிறோு. (''இருக்கு")

A table is in front of me.

b) Behind, besides, back of: பின்னால் ''பின்னால":

Ex: 3. உங்களுக்கு பின்னால் நாற்காலி இருக்கிறோு.

There is a chair behind me.

c) Above, on top of etc.: ேமல் ''ேமல":

Ex: 4. ேமைௌக்கு ேமல் என்ன இருக்கிறோு?

What is above the table?

d) Below, underneth etc.: கீேழ or கீழ்

''கீழ":

Ex: 5. நாற்காலிக்கு கீேழ என் ைப இருக்கிறோு.

My bag is under the chair.

Side of, near etc.: பக்கோ்ோில்:

Ex: 6. அவருக்கு பக்கோ்ோில் என்ன இருக்கிறோு?

What is near him?

Other useful words and phrases:

ேநரா ேபாங்க/ ேநரா ேபாகணும் (go straight)

எடோு பக்கோ்ோுௌல ோிரும்புங்க (turn left side)

ேநரா
ூ ௌகாஞ்ௌ ோூ ரம் ேபாங்க (go stright for some distance)

அங்ேகருந்ோு ௌகாஞ்ௌ ோுரோ்ோுேலேய (within a short distance from there)

ூஅங்ேகருந்ோு ௌராம்ப ோூ ரம் ேபாயிடாோீங்க (don't go far from there)

ஒரு ௌரண்டு நிமிஷம் நடக்க்றோுகுள்ேளேய (within a two minute walk)

(16). Unit No. 3, Lesson: 4, Giving directions

Conducting Ceremonies, Rituals and Social Gatherings - Conscience and
Consciousness of the community

Visiting close as well as distant relatives is common practice among Tamils.

Relatives meet often in gatherings such as marriages(கல்யாணம்), house warming

ceremonies (வீடு குடிேபாோல்), girls' coming-of-age ceremonies (விளக்ேகோ்ோிக்

கல்யாணம்), sixtieth birthday for a married man (அறுபோாம் கல்யாணம்), ear-piercing

ceremonies for children (காோுகுோ்ோு) and the like. How these ceremonies are
conducted, among many other things, determines/reflects the status of relations
among one's close circle of family. Not conducting these ceremonies at appropriate
times would be considered in bad form among the relatives. Many people perform
these ceremonies in their homes, just to prevent any rumors from spreading.
Sayings such as யார் வாைய மூ டினாலும் மூ டலாம்
ூ , ஊர வாைை மட மடைாத 'one can shut

the mouth of anyone, but never the mouth of the town'; நாலு ேபரு நாலு

ௌௌால்லுவாங்கேளண்ணு பயமா இருக்கு '(I) am afraid that people might say something
of this' (lit. four people might say four different things) etc., that Tamils
often use reveal how the opinions of the entire community are extremely important
in how one's own personal life is conducted.

The reasons for many orthodox behaviors of Tamils are centered more around what
others might comment about them than one's own wellness. In this sense, everyone
is afraid more of the rumours (வோந்ோிகள்) than of one's own life. Thus, it is often
the collective voice that determines the nature of Tamil culture more than the
individual's way of life. When someone does something wrong in a town, the news
spreads very fast in the community, and that person becomes the laughing stock
among everyone. This is accounted for by the Tamil expression: (அவேராட விஷயோ்ௌோ

போ்ோி) ஊேே சிேிககத 'the entire town is laughing at (his bad behavior)'.

(17). Unit No. 3, Lesson: 5, ஊேே சிேிககத

Sibiling Rivalry (பங்காளிௌ் ௌண்ைட)

It is common among sibilings to fight (ௌண்ைட ேபாடு), both verbally as well as

physically. Often parents intervene with some sort of punishment involving both
scolding and spanking. Spanking is very common in Tamil culture. In fact, there is
a saying அடியாோ மாடு படியாோு, 'the cow that is not spanked won't be obedient'.
Parents in Tamil culture believe that the children should be raised to respect and
fear their parents so that they don't develop a habit of disrespecting adults.
Respecting one's parents is always expected and it is not uncommon for misbehavior
to be physically punished, sometimes to the extreme of hitting them with sticks,
kicking them, knocking on their heads with their fists, slapping them on their
cheeks and so on. Spanking is also very common by teachers in elementary and high
schools, though not in colleges. No government law has been implemented so far to
legally punish such actions as the notion of how to raise children is much
different.

The term பங்காளிௌ் ௌண்ைட specifically refers to misunderstanding between sibilings

at an older age when it comes to distributing inheritance. It is common among
brothers to fight at the time of partitioning the family's inherited properties.
In many cases, after the partition the sibilings don't get along anymore and live
without any contact whatsoever.
(18). Unit No. 3, Lesson: 6, Proverbs and Idiomatic Expressions.
Using proverbs and idiomatic expressions

Experienced and fluent speakers of Tamil often use proverbs, sayings and other
idiomatic expressions in their speech in order to emphasize or illustrate what
they want to say. Literate speakers often quote poems from ancient Tamil
literature; e.g., from ோிருக்குறள், ஆோ்ோிௌ்ௌ
ூ ூ டி, ூஅகநானூ று, ூபுறநானூ று and so on.
In general, most Tamil speakers know these poems, proverbs, and idioms by heart
simply through hearing them through movies, the radio, magazines and personal
communications. The more aged someone is the more they know of these customary
expressions. Such expressions often maintain very archaic words and phrases
because they are transmitted orally and memorized from generation to generation,
and thus often do not undergo any change along with the developments of the common
languages.

Eloquency in Tamil is mostly gauged by how one can use such expressions very
frequently and in appropriate contexts.

Proverbs

என்னோான் ோாய் பிள்ைள என்றாலும் வாயும் வயிறும் ேவறு ேவறுோாேன!

Lit. 'Despite being a Mother and child, they do have different stomachs', meaning
'At the verge of consumption of food, mothers and children do have to be different
from each other.'

This proverb is used in circumstances where mothers are distanced from their
children in terms of closeness.

காடு வா வா என்கிறோு! வீடு ேபா ேபா என்கிறோு.

'The cemetery is inviting and the home is attempting to give a farewell.'

This expression is used in the context of talking about someone's closeness to the
end of life.

Sayings:
Unlike proverbs, sayings or customary expressions are often quoted from ancient
literature, for example from the 'Ramayana', 'Mahabaratha' and so on. In order to
understand these allusions, one would need to have a good knowledge of these
literatures.

விடிய விடிய கைோ ேகட்டு ௌீைோக்கு ராமன் ௌிோ்ோப்பா என்றானாம்!

'After listening to the Ramayana the whole night, someone said Rama is the
paternal uncle of Sita.'

This expression is generally used in the context of someone's misunderstanding

something especially after a detailed instruction. Again, in order to fully
understand the significance of this saying, one would need to know the epic
Ramayana where Rama is the hero and Sita is the heroine. The point is that if
someone doesn't know about the primary and fundamental characters of Ramayana
after having a lengthy instruction on Ramayana, he or she would be in a state of
total confusion.

Click here to read a brief list of proverbs and idiomatic expressions in Tamil

(19). Unit No. 4, Lesson: 1, Vocative forms

Vocative Expressions and Addressing Terms

There are specific ways of calling someone who is at a distance from the speaker
but within ear shot. When calling by name, the name will undergo a change in one
of the syllables, depending upon the ending. There are also certain terms of
address like அம்மா, அப்பா, ோம்பி etc., which lose their original kinship meaning
and simply act as honorific address terms. Using the word 'hey' as in English, and
a Tamil version similar to this as ஓய் are considered very impolite in Tamil.

ேஹய் ஜான்! இங்ேக வா 'Hey John! Come here' is considered very disrespectful in

Tamil. Only a boss would call his/her servent with 'hey! or ேஹய்.

Vocative forms:

In general vowel length is stretched to denote the vocative. Vowel ending names
are used in vocative expressions by stretching the final vowel to a maximum
length.
கமலா would be கமலாஆஆ

ௌௌல்வி would be ௌௌல்வீஈஈ

ூ ராஜ ூ would be ராஜ

ூ ூூஊஉ

ேமரி would be ேமரீஈஈ

and so on

In names ending in a consonant the vowel in the last syllable will be stretched.

ஜான் would be ஜாஆஆன்

ேகாபால் would be ேகாபாஆஆல்

In multiple syllable ன் ending words, the ன் is dropped and the final vowel is
stretched.

நாராயணன் would be நாராயணாஆஆ

ேௌோுபாண்டியன் would be ேௌோுபாண்டியாஆஆ

கண்ணன் is கண்ணாஆஆ

In ம் ending names, the vowel in the last syllable stretched with nasalization.

மங்களம் is மங்களஆஆம்
ௌுந்ோரம் is ௌுந்ோரஆஆம்

These vocative forms can be used only among the equals or for adults calling the
youngsters. It is disrespectful for any young person to call an adult by their
name. In order for younger persons to call adults, or to call to a stranger,
kinship terms such as ோாோ்ோா, பாட்டி, அப்பா, அம்மா, அக்கா, ோம்பி, அய்யா (to call a

superior by a servant), ௌார் (to call an educated person) etc., are employed.
Indeed, as we have seen, Tamil culture, as with many others, is very sensitive to
social relations and appropriate interactions between individuals. Such social
relations are often explicitly marked in how individuals are addressed and
referred to: e.g., the use of pronouns such as நீங்கள் vs. நீ, அவன் vs. அவர்,

etc. as well as in imperative constructions ேபா vs. ேபாங்கள், வராௌோ vs. வராோீர்கள்,
etc. Kinship terms are no exception and can be used in Tamil to address not only
actual kin, but to anyone else as well in conversation. Such 'fictive' kinship can
be used for showing or not showing respect, conveying formality or informality, or
creatively for insulting or complementing, etc. For example, one might refer to an
older gentleman as அப்பா, an older woman as அம்மா. Similarly, to a young boy/girl

as ோம்பி/ோங்ைக or an older person, but not old enough to be one's father/mother, as

அண்ணன்/அக்கா. Proper care should be taken to use these to address others,

otherwise using them inappropriately could result in a misunderstanding.

For example, using ோாோ்ோா on someone who is about forty or fifty years old might

make that person very angry. One has to be about sixty to qualify to be a ோாோ்ோா
(cf. in English using the term 'grandpa', 'Pop'). Also, note that the person who
is called as ோாோ்ோா doesn't have to have grandsons or granddaughters to be called
with this term. Also, only people under forty-years-old can call a person at the
age of sixty or above as ோாோ்ோா. A sixty-year-old person calling another sixty-

year-old person ோாோ்ோா is awkward. The same applies to the use of பாட்டி and other

terms. For example, if one wants to call someone அக்கா, that person has to make
sure he or she is much younger that the person one is addressing.

The terms அய்யா, அப்பா, அம்மா and அக்கா are also used with a reduction of first

syllable and added in another word like என்னப்பா 'what's up respectable person',

வாங்கம்மா 'welcome respectable madam' and so on. These terms can occur on their
own, or be added to verbs.
Any stranger addressing a woman:

இந்ோப் பழம் நல்லாருக்கும்மா! வாங்குங்கம்மா! 'Madam! this fruit is good. Please buy
it (madam).

Any stranger addresing a man:

அய்யா! வாங்கய்யா! நல்லாருக்கீங்களாய்யா? 'Sir! Welcome. Are you doing fine?

Youngsters addressing educated male - either known or strangers!

ௌார்! வாங்க ௌார்! இங்க உக்காருங்க ௌார்! காப்பி கீப்பி குடிக்கிறீங்களா ௌார்! 'Sir! please
come (sir). Please have a seat (sir). Would you like to drink cofee or something
(sir)?

In addition to the honorific deictics and the kinship terms, Tamil also utilizes a
number of other address terms. Like the kinship terms, a these forms are often
attached to the ends of verbs or used freely to address individuals:

(அ)டா or ேடய் used to address small male children or close male friends younger

than the speaker; also low-status males or as insult ேபாடா, 'Get lost boy, run
along'

(அ)டீ used to address small female children or close female friends younger than

the speaker; also low-status females or as insult ௌகாடுடீ 'Give it here girl'

The அ in parantheses is dropped when appended to a word that ends in a vowel.

(20). Unit No. 4, Lesson: 2, கமி கட் கடா கய்: Secret language
Secret Language Game
When talking among adults without letting children know about it, adults tend to
use a special code for which there exists no name in Tamil. By this method, the
syllable க is added to every syllable in the word.

Example:

Ordinary Tamil: மிட்டாய் ைபைய போ்ோிரமா உள்ௌள ைவ 'keep the candy bag inside,
safely'

Secret code: கமி-கட்-கடா-கய் கைப-கைய கப-கோ்-கோி-கர-கமா கவு-கள்-கேள கைவ

நாௌளக்கி ௌினிமாவுக்குப் ேபாகலாம் 'we can go to the movies tomorrow'.

Secret code: கனா-கௌள-கக்-ககி கௌி-கனி-கமா-கவு-கக்-ககு கேபா-கக-கலா-கம்.

No strict rule is followed while making this type of secret code, and there may be
some irregularities due to convenience. This language is used only casually among
the adults for the purposes of talking around the children, and there are no other
serious purpose of using this method is found in the language.

(21). Unit No. 4, Lesson: 3, Spoken, Written and Tamil dialects

Spoken, Written and Tamil dialects

The concepts of purity and pollution are very much applicable to Tamil language
use. Traditionally, Tamils tend to think that what is written and read are the
pure forms of the language and that here shouldn't be any mixture of spoken Tamil
in such written forms. The literary variety of the language is considered to have
preserved the beauty and purity of the language because is has conserved older
forms by resisting phonological changes (vs. the spoken language). For instance,
the sentence மைழ ௌபய்ோோு 'it rained' is considered pure and மௌழ ேபஞ்ௌிோு impure,
even if the spoken version is regularly used by such speakers. Here, then, one
form of the language (written) is attributed properties different from another
form of the language (spoken), e.g., purity, refinement of speaker,
appropriateness with respect to the context, eloquence, etc.

Similarly, the portrayal of Tamil dialects and accents, either by speakers to each
other or in mass media, also determine the stigmatization process of certain
language forms. It is a common practice among the users of various regional and
social dialects to criticize and make fun of each other's use of the language in
terms of words, phrases and sentences. Dialects of the language not only vary at
the word level, but also vary considerably by intonation/accent. Both words as
well as accent are heavily criticized among the speakers of various dialects.
Consider the following dialect differences for the conjugation of the verb ேபா in
the present progressive:

ேபாய்க்ௌகாண்டிருக்கிேறன் 'I have been going' (standard literary)

ேபாய்க்கிட்டிருக்ேகன் (Thanjavur dialect, presumably the standard spoken Tamil)

ௌபாயின்ட்ருக்ேகன் (Brahmin dialect)

ேபாயினிருக்ேகன் (Madras dialect)

Obviously, these forms occur as a result of application of phonological rules in

multiple ways. What matters in this context is that each of these forms is
stigmatized to the people who speak it, and hence attained special social
attributes. For most all speakers, however, it is only the standard literary form
that is considered to preserve the beauty of the language and is the form which
should be used in media and platform speech.

In order to avoid being critiqued by others, most marginalized dialect speakers

use the standard form while participating in conversations with speakers of other
dialects. The claim that the Thanjavur dialect has evolved as a standard spoken
variety of the language and that it is less stigmatized and used in media is often
criticized by the speakers of other dialects, mainly for the reasons of jealousy.

H4>Lexical differences

The major change that one finds in dialects is difference in vocabulary.

Vocabularies can have different forms as a result of phonological changes or as
different uses of words.

அங்ேக 'there' (standard literary form)

அங்கௌன (Thirunelveli dialect)

அங்க (Thanjavur dialect)

அங்குட்டு (Madurai dialect)

அங்காௌல (North-Arcot dialect)

பாட்டி 'grand mother'

ஆோ்ோா (Harijan dialect)

ஆயி (Vellala dialect)

அம்மம்மா (Tiruchi dialect)

ஆௌ்ௌி (Some parts of Vellala dialect)

Development of new grammatical categories in Dialects

Some dialects have also developed new grammatical forms during the course of their
language change. For example, the Madurai dialect developed a 'third person plural
impolite form', which is not common in other dialects. Usually, the plural form is
used to express politeness. So, there evolved a gap in the language for not being
able to address the mass in an impolite manner. Madurai dialect removed this gap
by creating a new form of ஞ combining the impolite nasal sound ன் and the polite

plural form ங்க.

வருகிறார்கள் ேபாகிறார்கள் ஒன்றும் ௌௌால்ல மாட்ேடன் என்கிறார்கள் 'they come and go, but
don't say a word' (Standard literary variety)

வறாங்க ேபாறாங்க ஒண்ணும் ௌௌால்ல மாட்ேடங்க்றாங்க (Standard spoken form)

வறாஞ ேபாறாஞ ஒண்ணும் ௌௌால்ல மாட்ேடங்க்றாஞ (Madurai dialect using ஞ as plural

impolite marker.)

வறாஹ ேபாறாஹ ஒண்ணும் ௌௌால்ல மாட்ேடங்க்றாவுஹ (Thirunelveli dialect)

Overlapping of lexical items between dialectal and standard forms

There are also certain homonyms created by certain changes in literary Tamil and
certain spoken dialectal forms that have emerged over the course of time. For
example, the oblique form of the word for 'house' in the Brahmin dialect is ஆோ்ோ்-

as in ஆோ்ோுௌல 'at home', ஆோ்ோுக்கு 'to the house' etc. It is derived from the

literary Tamil word அகம் meaning 'house' or 'inside' (அகோ்ோில் 'in the house'

leads to deletion of க followed by the compensatory lenghtening of the vowel அ).

As a result of this particular development in this dialect, these words overlap
with the the spoken form of the word ஆற்றில் 'in the river', which is ஆோ்ோுௌல;

also ஆோ்ோுக்கு 'to the river'.

(22). Unit No. 4, Lesson: 4, ஆண்டவா

Conducting Prayers at House and in Temples, Churches and Mosques

The vocative terms refering to gods--namely ஆண்டவா, ௌாமிேய, கடவுேள, பகவாேன--

and the proper names of the gods--like முருகா, கர்ோ்ோேர, அல்லா etc.--are used quite
frequently by people during their daily activities, especially when rejoicing,
performing laborious works, when they get hurt, or when they are in anguish. All
of these terms, except for கர்ோ்ோேர--used by Christians--and அல்லா (or one of its

variants, அேர அல்லா or அல்லாேவ)--used by Muslims--are used when performing

prayers in front of the god.

Manner of worship varies from religion to religion. The Hindus fold their hands
near their face or some time above the head, and close their eyes while uttering
these words. In some cases, people use expressions like கடவுேள என்ௌனக்

காப்பாோ்ோுப்பா 'Oh! Lord. Please protect/save me (from troubles!). The suffix ப்பா is
used as a vocative term.

In some cases, people tend to use the impolite forms like டா and டீ to address
gods and godesses respectively, with the impression that they get much closer to
them by doing so. This is especially the case at the time of worries and troubles.

முருகா! ஏண்டா! என்ைன இப்படி ேௌாோிக்கிேற! 'Oh! Muruga! Why are you testing me with
all these troubles?'

மாரியம்மா! நான் உனக்கு என்ன ௌௌஞ்ேௌன்! நீ என்ௌன இப்படி ேௌாோிக்கிறிேயடி! 'Oh!

Mariyamman! What did I do wrong to you, so you make me suffer this way'.

When blessing others the adults use the expressions like அருளால் 'by the grace',

புண்ணியோ்ோில் 'by the merit of', ோுைணயில் 'with the company of etc.

கர்ோ்ோர் அருளால் உனக்கு எல்லாம் நல்லோு நடக்கும் 'By the grace of the Christ,
everything will happen very well for you.

அல்லா எப்பவும் உன் பக்கம் இருப்பார்! நீ கவைலேய படாேோ! 'Allah will be on your side
all the time! Don't worry.

Even refering to the name of a temple in a particular place during prayer, or when
talking about God(s), is also common.

ேவலாங்கன்னி மாோா அருள் உங்களுக்கு இருக்கிறோு. கவைலப் படாோீங்க 'You have the grace
of Velangkanni goddess (Mary), Don't worry.'

ோிருௌ்ௌௌந்ோ
ூ ூ ர் முருகன் இருக்கார்! உனக்கு எந்ோக் கஷ்டமும் வராோு ேபா! 'The Thiruchendur
Murugan is out there! No trouble will come to you! You keep doing what you are
doing!

எப் ஒண் விௌாவுேலருந்ோு இண்ௌணக்கி க்ரீன் கார்டுௌல இருக்ேகண்ணா அோுக்ௌகல்லாம் எங்க

ஊர பளைைைாரதான காேணம. அவேராௌட ௌோாௌண எனக்கு எப்பவும் உண்டு. 'I have

been through the process of F1 visa to the Green Card (in the U.S.). The Vinayaka
of my local town is the reason for all these. I am with his company all the time.

Offerings to Gods

Vows and Promises to gods are usually made privately to one's self, but will be
revealed to others later either at the time of or after the actual 'offering'.
Expressions used in this context include ேவண்டிக்கிட்ேடன் 'I made a vow to god';

பிரார்ோ்ோைன பண்ணிக்கிட்ேடன் 'I promised to god' and so on.

ூநான் பரிட்ைௌயிௌல மட்டும் பாஸ் ஆனா நூ ோ்ௌோாரு ேோங்கா ஒௌடக்கிேறண்ணு எங்க ஊரு

புள்ைளயாருக்கிட்ௌட ேவண்டிக்கிட்ேடன் 'I made a vow to the Vinayaga of our local

town that I would offer him one hundred and one coconuts (cracking coconuts is a
common way of making offerings), if I succeed in my examinations.

என் ௌபண்ணுக்கு நல்லபடி கல்யாணம் ஆனௌவாடேன புள்ைளயாருக்கு ௌபரிய அர்ௌ்ௌௌன

ௌௌய்யிேரண்ணு பிரார்ோ்ோைன பண்ணிக்கிட்ேடன். 'I prayed to god that I would offer him
a 'Puja' after my daughter gets married without any trouble.'

(23). Unit No. 4, Lesson: 5, Wakati. Telling the time.

Children Games and the Use of Language
There are numerous games that are played traditionally by Tamil kids. They are
usually transmitted through the generations orally. Some of them are even
seriously played by adults in tournaments, national competitions etc., while some
are played only by kids.

The game called கபடி கபடி is recognized as a national game in Tamil Nadu. It

involves controlling one's breath and saying கபடி கபடி aloud continuously while
crossing the opponents' boundary line. If the opposite group members catch the
person before returning back to his groups boundary, that person is thrown out of
the game. But, if the person that holds the breath touches one or more members of
the opposite team and returns to his own area holding the breath, the persons whom
he touched are out of the game. The game continues until everyone is out from one
of the teams. The words கபடி கபடி do not have any meaning, but are used as part of

this game traditionally. ௌடு குடு ௌடு குடு is the other phrase that is used

instead of கபடி கபடி. In some regions, there is also a custom of beginning with the
following song and repeat the last word to hold the breath.

நான்ோாண்டா ஒங்கப்பன் நல்ல முோ்ோுப் ேபரன், ௌவள்ளிப் பிறம்ௌபடுோ்ோு விைளயாட வேறன்டா

வேறன்டா 'I am your father, grandson of Nalla Muthu. Holding a silver rod, I am
coming to play/fight with you.'

The word வேறன்டா 'I am coming (you guy)' is repeated to hold the breath in the
opponents' boundary.

ஜல்லிக்கட்டு is a bull fight game which has not yet been banned by the government.

This game is especially played by adults during the ௌபாங்கல் festival during the

month of harvest month ைோ (January-February). The word கட்டு means 'subjugate',

and the word ஜல்லி probably meant 'bull' in old Tamil, but is not used in this
sense anymore.

கண்ணாம
ூ ூ ௌ்ௌி விைளயாட்டு: ('game of the blindfold') This is a children's game which
involves blindfolding one child with a piece of cloth while that child has to
catch/touch the other kids. The child who is touched will then take the turn to be
blind-folded. Again, the word கண் means 'eye' but the other part of this word
ூமூ ௌ்ௌி must have been a slang form of the word முடிௌ்ௌி 'tying' or ூமூ டு 'close'.

ஒரு குடம் ோண்ணீர் ஊற்றி (sp. உோ்ோி) ஒரு பூ பூ ோ்ோோு

ூ ('with one pot of water
one flower bloomed'): This is a counting game involving a rhyming song that starts
with the phrases ஒரு குடம் 'one pot' and ூஒரு பூ 'one flower', adding one number at
a time. A group of children forming a row by holding each other's hands should
circle around two other kids who would be holding their hands above their heads
forming an arch. The children who are singing this song should cross the arch fast
while circling around. If the other kids catch two of the members of the circling
kids, those kids will have to form the arch.

நண்டு வருோு நரி வருோு ('a grab is coming; a fox is coming') This game, which is
played by an adult with a child, is usually meant for amusing a crying child by
tickling with two fingers on one of the hands of the child. The adult would move
the fingers through, say at the end நண்டு புடிௌ்ௌிக்கிட்டுோாம் 'the grab finally
caught you', and hug the child.

(24). Unit No. 4, Lesson: 6, Wakati. Telling the time.

How to begin and end a conversation

Beginning a conversation is usually done with expressions like என்ன ேௌோி? எப்படி

இருக்கீங்க?, வீட்டுௌல எல்லாரும் ௌௌௌக்கியமா?, என்ன? ௌராம்ப நாளா பாக்கேவ முடியௌல?

ஊரெெ இலெெைா? 'What's the news? How are you? Is everyone at home doing fine?
What happened? Long time no see!' and so on. A more laid-back way of beginning a
conversation with someone whom you haven't seen for a while is asking about, or
commenting on, each other's physical appearance. Usually, asking why the other
person looks so thin is a customary way of beginning a conversation: என்ன? ௌராம்ப

எளௌ்ௌிட்டீங்க ேபாலிருக்ேக? 'What happened? You look so thin!' (NOTE: this is not a
compliment; rather, a compliment might indicate that one has gained weight, for
example). Of course, one shouldn't ask whether that was because of any illness,
but should ask whether that was because other person is not taking food regularly:
நல்லாேவ ௌாப்பிட்றோில்ைலயா? 'Are you not taking food regularly?'.

What would be a normal method of ending a communication? And are there any polite
ways of cutting short any dragging conversation? Some words and phrases that can
be used to bring a conversation to an end are: Saying ௌரிங்க, ேவற என்ன ேௌோி? ('any
other news?'), அப்பறம் ('then'), பாக்கலாமா 'shall we see each other later' etc.
When used during a conversation, such phrases would trigger a mood of completion
of the dialogue. Especially, when someone is not very conscientious about
maintaining time and seems to keep dragging out a greeting, use of these words
will help to move on.

Taking a leave of

As it is customery to say வாங்க to someone who visits someone, it is also required

that person says ேபாயிட்டு வேறன் 'I will go and come back' when leaving. No one is

expected to say நான் ேபாேறன் 'I am going' when leaving, as it is considered

impolite because everyone is expected to eventually return and not simply leave.
The other phrases like ௌரி! நான் ௌகளம்புேறன் 'okay! Let me take a leave of',

அப்பறம் பாக்கலாம் 'we will see each other later', நான் ௌபாறப்பட்ேறன் 'let me make
the move' etc., are also acceptable phrases. The generic expression that refers to
inviting someone during the visit is வாங்கண்ணு ௌௌால்லுங்க 'say welcome' and for

leaving is ௌௌால்லிக்ௌகாள் (spoken: ௌௌால்லிக்ேகா 'say bye' (lit. say yourself to the

host). The formal term for 'invitation' is வரேவற்பு as in மணமக்கள் வரேவற்பு

'invitation of the bride groom'; invitation letter is அைழப்பிோழ் as in ோிருமண

அைழப்பிோழ் 'marriage invitation'.

It is absolutely wrong to ask someone எங்ௌக ேபாேற 'where are you heading' when
about to leave for some place. In such circumstances the other person might
respond with உனக்கு அறிவு இருக்கா? ௌவளிேய ேபாறப்ேபா எங்க ேபாேறண்ணு ேகக்கிறிேய 'do
you have any sense? Why do you ask me where I was leaving for, when I am about to
leave?' Instead, எங்க ௌகளம்பிட்ேட 'where are you making a move for' would be
appropriate.

(25). Unit No. 5, Lesson: 1, இக்கு வௌ்ௌு ேபௌு

Talking in between the lines: இக்கு வௌ்ௌு ேபௌு

Being too clever, being not too practical, being too sensitive person, not being
too naive etc., are usually demonstrated by not saying anything very explicitly
but by speaking indirectly with double meanings. This is traditionally expressed
by the phrase: இக்கு வௌ்ௌி ேபௌு 'Speak with க்'. The stop consonant க் is usually

employed to connect sentences when writing Tamil. Thus, having an க் at the end of
a sentence means the sentence is not complete and requires other words or phrases
to make it complete. To say that someone speaks with a க், then, means that
something is being withheld, etc.

Below are some of the sentences and questions that are used in the contexts of
asking someone to be more explicit; being frank in saying something, i.e. யாேரா

இக்கு வௌ்ௌி ேபௌும் ேபாோு (when someone speaks with a க்).

என்னேமா ௌௌால்ல வந்ேோன் மறந்ோுட்ேடன் 'I was going to say something, but forgot'

நீங்க என்னேவா ௌௌால்ல வந்ோீங்க ஆனா ௌௌால்லைலேய 'you were going to say something,
but didn't say it'

என்ன ௌௌால்லணும்ணு ௌநௌனக்கிறீங்க? ூகூ ௌ்ௌப்படாம ௌௌால்லுங்க. 'What do you want to

say? Say it without any shyness.'

ோைலயால அடிௌ்ௌிக்கிட்ேடன். அவன் ேகக்கேவயில்ைல. 'I kept insisting upon it, but he
didn't listen to me'. (lit. I hit on my head (while insisting upon something), and
he didn't listen to me. ோைலயால is the corrupt version of ோைலயில்).

(26). Unit No. 5, Lesson: 2, Naming vowels and consonants

ஆனா ஆவன்னா; க ங ௌ ஞ: Names of Vowels and Consonants and their non-linguistic
functions

Traditionally, the Tamil alphabet is understood by the names ஆனா ஆவன்னா

referring to vowels and க ங ௌ ஞ referring to consonants. This is also used to ask

whether someone is knowledgeable of Tamil script, as அவருக்கு ஆனா ஆவான்னா

ௌோரியாோு 'he doesn't know Tamil alphabet' (lit. he doesn't know the vowels அ ஆ).
One can say எனக்கு ஆனா ஆவன்னா நல்லா ௌோரியும் 'I know the vowels very well' ஆனா

க ங ௌ ஞ நல்லா ௌோரியாோு 'but don't know the consonants very well'.

Following is the way the vowels are understood traditionally.

அ - ஆனா

ஆ - ஆவன்னா

இ - ஈனா

ஈ - ஈயன்னா

உ - ஊனா

ஊ - ஊவனனா

எ - ஏனா

ஏ - ஏயன்னா

ஐ - ஐயன்னா

ஒ - ஓனா

ஓ - ஓவன்னா

ஔ - அவ்வன்னா

அக்ேகன்னா to refer to the fricative vowel.

Syllabic consonants take the syllable ஆனா in their names like கானா, ஙானா, ௌானா
and so on.

Pure consonants are understood by the names like இக்கு, இங்ஙு, இௌ்ௌு, இஞ்ஞு,

இம்மு etc., with the syllable இ added in the beginning and the corresponding
doubling of the consonant at the end.

Some of the consonants, vowels and syllables are used traditionally to refer to
certain actions and objects. These onomatopoeic expressions occur with the sound
name plus the quotative particle என்று (sp. ண்ணு).

When someone is keeping quiet and not replying in response to a query, it can be
represented using உம்மு and the quotative particle என்று (spoken ண்ணு):

நான் ேகக்குற ேகள்விக்ௌகல்லாம் ஒன்னும் ௌௌால்லாம உம்முண்ணு ஒக்காந்ோிருந்ோான் 'He was

sitting quietly without answering any of my questions' (lit. he was simply sitting
உம்')

When someone is perplexed and confused about something, this can be expressed
using the consonant ேஞ.

உங்களுக்கு ஒன்னும் புரியேவயில்ைலயா? ேஞண்ணு உக்காந்ோிருக்கீங்க. 'What happened?

Don't you understand anything? (sitting like ேஞ).

Excessive pain is expressed with the vowel ஆ:

ோிடீர்ணு அவன் என்ௌன அடிௌ்ௌௌவாடேன நான் ஆண்ணு கோ்ோுேனன் 'As soon as he hit me
without any notice, I screamed aa!'
When someone is responding to something just with a smile, the vowel ஈ is used.

அழகான ௌபாண்ௌண பாோ்ோுட்டா ஈண்ணு பல்ௌல காட்ட ஆரம்பிௌ்ௌிடுவிேய! 'As soon as you
see a beutiful girl, you would start showing your teeth!' (lit. would show your
teeth saying ஈ).

The vowel ஈ is also used to ask someone to show all the teeth.

ஈண்ணு! ஒனக்கு எோ்ோௌன பல்லு இருக்குண்ணு பாக்கலாம். 'Say ஈ, we will see how
many teeth you have.'

The long vowel ஓ and the syllable ேகா are used to denote someone's crying aloud.

பாட்டி இறந்ோைோக் ேகட்டோும் அவன் ஓண்ணு/ேகாண்ணு அழ ஆரம்பிௌ்ௌிட்டான். 'As soon as

he heard about his granmother's death, he started crying aloud' (lit. started to
cry saying ஓ).

When someone or some animal is screaming out of fear, pain etc., the syllable கீ
is used.

நாைய அடிௌ்ௌோும் கீ கீண்ணு கோ்ோிகிட்ேட ஓடிப்ேபாௌ்ௌு 'As soon as the dog is beaten,

it ran away making lound noise (கீ கீ).

The syllable ஊ is used to express the 'hot' sensation, both spicy as well as
temperature hot.

ஊ! ேோாைௌ ௌராம்ப ௌுடுோு! 'oo! the dhosa is very hot'

என்ேனாட ௌாம்பார் ௌாோோ்ைோ ௌாப்பிட்டுட்டு ஊ ஊண்ணு கோ்ோ ஆரம்பிௌ்ௌிட்டான்.

கண்ௌணல்லாம் ஒேர ோண்ணி.. 'After eating the rice with spicy sauce I made, he

started saying ஊ' and his eyes are full of tears'.

The syllable டக் is used to express 'abruptness'

நான் ேகக்குற ேகள்விக்கு டக்குண்ணு போில் ௌௌால்லு 'Answer my question instantly

(without any hesitation)'

The syllable ௌர் is used to express tearing off something.

ோாௌள ௌர்ர்ருண்ணு கிழிௌ்ௌிட்டான் 'he tore the paper (ௌர்)'

படார் is used to denote 'banging' something on something.

கோைவப் படார்ணு ௌாோ்ோிேனன் 'I shut the door (படார்)'

(27). Unit No. 5, Lesson: 3, Extended meanings of verbs

Extended meanings of Verbs

Often certain features of verbs are extended or generalized to some other related
action. There are numerous verbs which undergo this process. The verb பற 'fly',
for example, is used to mean someone's 'over enthusiasm' about something as
understood in the following example.

ௌாப்பாடு ௌாப்பாடுண்ணு ஏன் இப்படி பறக்குௌற. ௌகாஞ்ௌ ேநரம் இரு. ேபாடுவாங்க. 'Why are
you so piggy about getting the food. Wait a while. You will be served with food'
In this type of extended meaning, there may or may not be any direct relationship
between the original meaning and the extended meaning. One has to understand such
extension of meanings through examples. Native speakers of Tamil learn to use this
through hearing such expressions on a regular basis from various channels like
day-to-day conversations, radio, movies etc. Following are some of the examples of
the exended meanings of sample words.

ௌாப்பிடு (eat), முழுங்கு(swallow), ஏப்பம் விடு (burb) to mean 'finish off' something

அவன்கிட்ௌட பணோ்ைோக் ௌகாடுக்காேோ! ஒேர நாள்ௌள எல்லாோ்ைோயும் ௌாப்பிட்டுடுவான்.

'Don't give any money to him. He will finish off everything within a day (lit. eat
everything up - meaning spend it all).

ூ ூ ங்கு to mean 'missed to do something' - lit. sleep

ோ

இந்ோ மாௌம் வட்டி ௌராம்ப ௌகாௌறௌ்ௌலா இருந்ோு. ூவீட்டுக் கடௌன மாோ்ோாம ோூ ங்கிட்ேடன். 'The
interest rate was really low this month. I missed (slept) to refinance my home
loan'.

மாோ்ோுto beat up someone. - lit. change (from மாற்று)

ோிருடௌன ேபாலிஸ் மாோ்ோு மாோ்ோுண்ணு மாோ்ோிட்டாங்க. 'The police beat up the thief like
anything'.

The verb வாங்கு 'buy/get' is also used in the meaning of 'beat up' as above.

அறு to mean bore someone - lit. cut

அந்ோ
ூ ஆளு கூ ட ேபௌேவ எனக்குப் பிடிக்காோு. அோு இோுண்ணு ௌௌால்லி ஒேர அறு அறுண்ணு

அறுோ்ோுடுவான். 'I don't like to talk to that person. He always say about
something or other and would make me really bored'.
Similarly, the verb ௌகால் 'kill' and கடி 'bite' are also used to mean 'bore'.

முழி to mean 'be confused' - lit. blink

வகுப்புௌல பாடம் ஒண்ணும் புரியாௌம முழிௌ்ௌிக்கிட்ேட உட்கார்ந்ோிருந்ேோன். 'I didn't one

thing in the class and I was so confused'. (lit. sitting there blinking my eyes).

மைழ வரப் ேபாகுோு 'something unusual might happen' (lit. it is going to rain').

என்ன ோிடீருண்ணு நீங்க எங்க வீட்டுப் பக்கம் வந்ோிருக்கீங்க. மழ கிழ வரப் ேபாகுோு
'What is this? You have made a surprise visit. It's going to rain'.

(28). Unit No. 5, Lesson: 4, Scolding and Yelling

Scolding and Yelling

Scolding and yelling at someone can be done in varying degrees. There are
particular words and phrases which can be used for this. Someone can be scolded
very lightly, with no offense necessarily taken and even enjoying such teasing.
However, the nature of some words and phrases can make the other person really
angry no matter in what context it is uttered.

Using the names of animals:

Each animal is understood in Tamil culture with specific (negative) quality, and
using the names of such animals to talk about someone would make that person angry
given the quality invoked. When yelling with the names of animals, the person
yelled at may or may not have the qualities of the animals in that context, but
would be used just to denote someone's angry mood.
நீ ஒரு நாயி. ஏன் இப்படி கோ்ோிக்கிட்ேட இருக்ேக? 'You are a dog. Why are you screaming
all the time'.

ௌும்மா இருடி கழுௌோ. வாௌய ௌோாௌறந்ோா பல்ௌல ஒௌடப்ேபன் 'Keep quiet, you donkey! If you
open your mouth (try to utter anything), I will break your teeth'.

பன்னி மாோிரி எைோயாவோு ோின்னுக்கிட்ேடயிருக்கிேய! 'You are eating like a pig.'

எறுௌம மாடு! ஏோாவோு உறுப்படியா ௌௌய்ேயன்! 'You the water buffalo! Why don't you do
something good?'

ஏய்! ௌகாரங்கு! ௌௌான்னா ேகக்க மாட்டியா? 'Hey! Monkey! Won't you listen to me?'

Names of devils and supernatural elments

Usually when referring to someone's appearance and behavior, the names of

supernatural entities like ேபய் 'devil', பிௌாௌு 'ghost', எமன் 'death god', ூமூ ேோவி

'godess of ill-luck', ோரிோ்ோிரம் 'unlucky person' etc., and insanity like ைபோ்ோியம்
'insane person' etc., are used. These words usually don't have as much effect in
kindling the other person's anger as animal names. Some times, husbands and wives,
lovers, and other friends use these words to yell at each other to kiddingly show
their extraordinary affection.

Words referring to unfortunate status of some person--e.g., as a widow, poor

person, etc., are also used to yell at somone.

கம்மனாட்டி 'widow': This word is used to scold both male and female persons,
despite the fact that it is a feminine noun.

மைடயன் 'senseless-male' vs. மடௌ்ௌி 'senseless-female'

கிறுக்கன் 'insane (male)', கிறுக்கி 'insane (female)'.

கழுோ்ோறுப்பு 'boring person' (lit. one who would cuts the neck)

Using body parts

Some of the body parts, especially hair and other private parts are often used as
part of the 'scolding vocabularies' in Tamil. When words get such specialized
meanings, using those words in normal contexts becomes difficult. So, new
vocabularies representing such bodyparts from ancient Tamil are reused. One
example is the use of the word மயிர் for hair. Saying this word in anger is
considered very rude, and can make the other person very angry as well. So, the
word முடி is used instead in normal occasions. Saying மயிர் ேவட்ட ேபாேறன் 'I go to

get a haircut' is not common but முடி ௌவட்ட ேபாேறன் is.

Also, telling the action of 'pulling one's hair' also attained this unacceptable
meaning. The sentences மயிர் புடுங்கு 'pull the hair'; என்ன? மயிர் புடுங்க ேபானியா

'What? did you go to pull the hair or something?'; என்ன ௌபரிௌா புடுங்கிட்ௌட? 'what
(the hell) did you make a big thing of? (lit. what did you pull that was so big?)
etc., imply bad connotations, and should be avoided in normal contexts.

(29). Unit No. 5, Lesson: 5, Tamil Eloquence and Political Rhetoric

Adding numbers and doing math

Doing math in Tamil is expressed by using case suffixes with the nouns that denote
the numbers ('number' in written Tamil is எண்). The equivalent for 'doing math'

in Tamil is கணக்கு ேபாடு where the verb ேபாடு means 'put' or கணக்கு பண்ணு
'make math'.
ூகூ ட்டல் 'addition': The sociative suffix ஓட and the accusative suffix ஐ are

added. The verb ேௌரு 'put together' is also used in some contexts.

நாேலாட
ூ ௌரண்ௌட கூ ட்டுங்க 'add two with four' (spoken)

நாைலயும்
ூ அஞ்ைௌயும் கூ ட்டுங்க 'add four and five'

அஞ்ௌௌப் போ்ோுௌல ேௌோ்ோா என்ன வரும்? What would you get when you add five in ten?
(cf. What do you get when you add five to ten?)

கழிோ்ோல் 'subtraction': The non-animate ablative suffix is used to substract

numbers. The number that is being subtracted is put in the accusative.

போ்ைோ இருபோுேலருந்ோு கழிங்க 'substract ten from twenty' (spoken)

It can also be expressed with the conditional form of the verb, ேபா, ேபானால்:

போ்ோுௌல அஞ்ௌு ேபானா என்ன வரும்? 'What remains when you substract five from ten?'
(spoken)

வகுோ்ோல் 'dividing': The instrumental suffix is used to divide one number from
some other number. The noun that is being divided is put in the accusative.

இருபோ்ோஞ்ௌௌ அஞ்ௌால வகுங்க! 'Divide twenty-five by five' (spoken)

ௌபறுக்கு 'multiply': Usually the accusative suffix and instrumental suffixes are
used.
போ்ைோயும் போ்ைோயும் ௌபறுக்குங்க. 'Multiply ten and ten' (spoken).

போ்ௌோ போ்ோாௌல/போ்ேோாௌட ௌபறுக்கு. 'Multiply ten by/with ten.'

ௌோவீோம் கண்டுபிடி 'Find out the percentage'

ூஒரு எண்ௌண நூ றாௌல வகுோ்ோால் ௌோவீோம் வரும் 'when one divides a number-acc.

(எண்ைண) by hundred, one gets the percentage'.

ோமிழ்நாட்டுௌல கிட்டோ்ோட்ட அறுபோு ௌோவீோம் படிௌ்ௌவங்க 'Approximately sixty percent of

the people in Tamil Nadu are educated people.'

ோமிழ்நாட்டுௌல இருக்குற அறுபோு மில்லியன் ேபரில் எோ்ோைன ௌோவீோம் படிௌ்ௌவங்க? 'What is

the percentage of educated people among the total of sixty million in Tamil Nadu.'

(30). Unit No. 5, Lesson: 6, Adding numbers and doing math

Tamil Eloquence and Political Rhetoric

Oratory at political rallies, cultural gatherings, literary meetings etc., is a

common practice among the Tamils. Emphasizing the historical merits of the Tamil
language and its literary heritage is one of the ways that the orators attract
audiences. This is because of the widespread belief in the beauty of the Tamil
written language. For this reason, those who are able to command literary Tamil
with ease are highly respected.

Such uses of Tamil has been common in Tamil politics, from their political agendas
(e.g., encouraging the use of Tamil in the government, schools, etc.) to how they
use their language (e.g., in political speeches). Cracking jokes, teasing others
indirectly etc., are quite common in such speeches. During elections, the
political party members go to the extreme of attacking each other verbally on the
political platforms, albeit in poetic style. This has been an unavoidable and
uncontrollable feature of the Tamil Political arena. Below are some Tamil
expressions that describe the fluency of such speeches. Note how the descriptions
themselves are often poetic, utilizing metaphor and onomatopeia.
ௌவட்டு ஒண்ணு ோுண்டு ஒண்ணுண்ணு அவர் ேபௌுவார் 'He speaks outright, without
hiding anything. (lit. he speaks as though one simple cut results two pieces)'

கல கலண்ணு ௌிரிக்க ைவப்பார் 'He would make the audience laugh.'

ௌும்மா கணீர் கணீர்ண்ணு ேபௌி எல்லாைரயும் அௌர ைவௌ்ௌிடுவார் 'He makes everyone
stunned, simply by speaking so priciesly and boldly.'

ூஅவேராட ேபௌ்ௌுல ோமிழ் பூ ந்ோு விைளயாடும் 'In his speech, the Tamil language just
spins around.'

வழா வழா ௌகாழா ௌகாழாண்ணு ேபௌாம ௌுோ்ோோ் ோமிழ்ௌல ேபௌி எல்லாருக்கும் ோண்ணி

காட்டிடுவார் 'Without speaking very sluggishly, he uses the pure Tamil and makes his
opponents giddy' (lit. he would show water to everyone).

Some political party members use certain catch phrases to identify their own
individuality. Following are some of the phrases that some speakers used in the
past:

ரோ்ோோுக்கு ரோ்ோேம 'Belonging to the same blood' (lit. blood of the blood). This
phrase implies the close affinity between the speaker and the people.

எல்ேலாரும் இந்நாட்டு மக்கள் 'Everyone is the king of this country.'

மாற்றான் ேோாட்டோ்ோு மல்லிைகக்கும் மணம் உண்டு 'The jasmine from the neighbor's
garden also possesses fragrance.'

ஏைழப் பங்காளி 'kin to the poor people'

Quoting the ideas and concepts from ancient Tamil literature quite frequently are
often used to imply the speakers' love on language and culture, and hence their
closeness to the interests of the Tamil people. Below are some allusions commonly
used in political rhetoric:

புறமுோுகு காட்டாோ வீரம் நம் வீரம் 'Our bravery never shows our back to the

enemies.' (From the Sangam classics ூபுறநாநூ று.)

ௌௌல்விருந்ேோாம்பி வருவிருந்ோு பார்க்கும் பரம்பைர நம் பரம்பைர. 'Our lineage is the one
that always treats the guests with pride and expects more guests all the time'
(From the Sangam work: ோிருக்குறள்.)

யாோும் ஊேர யாவரும் ேகளிர் 'all towns are local towns and everyone is our kin' (From
Sangam poem)

These quotes are comprehensible by most of the Tamil speakers because of their
common currency in the population at large, partially due to their use in
politics.

Use of metaphors and alliteration are very common in literary/political speeches.

முல்ைலக்குோ் ேோர் ோந்ோ பாரி வாழ்ந்ோ குலம் நம் குலம். 'Our lineage belongs to the
lineage of the king Pari who gave away his chariot to the Jasmine wreath to grow'.

கற்புக்கரௌி கண்ணகி பரம்பைரயில் வந்ோவர்கள் நம் நாட்டுப் ௌபண்கள் 'Our women belong to
the tradition of the chaste woman Kannaki' (Kannaki is the heroine in the epic
Silappathikaaram, and is often used as a model for chaste women).

(31). Unit No. 6, Lesson: 1, Hesitation forms

Hesitation forms

Hesitation and making a guess in Tamil are usually accompanied by the forms
உம்..., இல்ௌல..., வந்ோு..., அப்பறம்... etc. These words can occur at any place in
a sentence for any number of times. The possible contexts where these forms can be
used include: a) When trying to admit a mistake, b)When saying something without
knowing much details about it, c)When trying to hide something from somebody, d)
when trying to break a surprise, e) when attempting to express something out of
fear, and so on.

வந்ோு. வந்ோு. நான் ேநோ்ோு வந்ோு, உம் அப்பறம்...ூநான் பள்ளிக்கூ டோ்ோுக்குப் ேபாகாம

ௌினிமாவுக்கு ேபாேனன் 'I went to a movie theater yesterday, without attending to

the school'.

A: உம்ம்ம்... நான் வந்ோு உன்ௌன வந்ோு... 'I, you know, I...'

B: என்ன? வந்ோு ேபாயிண்ணு ஒேர வழிௌலா வழியுௌற? ௌௌால்றௌோ டக்குண்ணு ௌௌால்லு!

'What? What do you mean by 'coming' and 'going'? What are you making a big fuss
about? Tell me right away!

A: இல்ௌல! வந்ோு! நான் வந்ோு! உன்ௌன... வந்ோு! காோலிக்கிேறன். 'No! I am just! I

love you!'

(32). Unit No. 6, Lesson: 2, Verbs of bodily actions

Verbs of bodily action and their cultural connotations

In Tamil, certain physical actions, and the verbs that denote them, are
traditionally attached to some cultural meaning. Such relationships don't usually
have any clear explanation, but are just believed because of tradition. But,
Tamils take such connotations very seriously.

புைறேயறு 'choke'

When someone chokes while drinking water, it is believed that that person is being
scolded by someone else at a distant place.
யாேரா உங்கௌள ோிட்டுறாங்க. அோான் உங்களுக்குப் ௌபாௌறேயறுோு 'Someone is scolding you,

that is the reason why you are choking. (Note how the subject of புைறேயறு is put
in the dative and the verb takes the neuter PNG).

விக்கல் எடு 'hiccup': It is believed that when someone is hiccuping, someone in a

distant place is thinking of them. Unlike choking, the other person is on good
terms with this person.

யாேரா உங்கௌள ௌநௌனக்கிறாங்க. அோான் உங்களுக்கு விக்கல் வந்ோிருக்கு. 'Somebody is

thinking about you, so you are getting hiccups.

ோும்மு 'sneeze': Sneezing is considered a bad omen. It is not acceptable to sneeze

when someone is about to start something: leaving the home, giving money to
someone, starting to write a letter to someone etc. It's really bad when someone
sneezes during the marriage. This is also one of the reasons why the drumming is
done in marriage ceremonies.

ௌமாோல் ௌமாோலா ஒரு ேவைலக்குப் ேபாகலாம்ணு ௌகளம்புேனன். இவன் ோும்மிட்டான். ேபாற

காரியம் என்ன ஆகுேமா ௌோரியௌல. 'I just started to set out to join a new job. He
sneezed it. I don't know what's going to happen to my job.'

கல்யாண வீட்டுௌல ோும்மி கிம்மி ைவக்காௌோ! 'Don't you ever sneeze on the occasion of
someone's marriage.'

வயிற்று வலி 'stomach ache': If someone eats in front of someone without sharing it,
it is said that that person would get stomach pain.

எல்லாைரயும் பாக்க வௌ்ௌி நீ மட்டும் ௌாப்பிட்டா உனக்கு வயிோ்ோு வலி வரும். 'if you eat
in front of everybody, without sharing it, you will get stomach pain'.

ோைல வலி 'head ache': When someone is bothering too much, it would be said that
that person is giving too much head ache.
நீ ௌரியான ோைலவலிடா. எப்ப பாோ்ோாலும் ௌோாண ௌோாணண்ணு அௌோக் ௌகாடு இௌோக்

ௌகாடுண்ணு ேகட்டுக்கிட்ேட இருப்ேப 'You are such a head ache. You always ask me to
give you this or that.'

குமட்டு 'feel like throwing'

ூஅந்ோ ஆளு மூ ஞ்ௌிையப் பாோ்ோாேல எனக்குக் ௌகாமட்டிக்கிட்டுோ்ோான் வருோு. 'As soon as I

see his face, I feel like throwing'.

ூ ூ க்ௌகப் புடிௌ்ௌிக்கிட்டு 'holding your breath': This expression, which is relatively

ம
different from the others above, is used in a number of different contexts. When
eating some food which is not so good tasting, or medicine, one might say that it
should be taken holding the breath; it is also used when trying to do some
difficult work.

ூ ூ க்ௌகப் பிடிௌ்ௌிக்கிட்டு இந்ோௌ் ௌாப்பாட்ௌட ௌாப்பிடு. 'Take this medicine holding your
ம
breath.

மூ க்ௌகப் பிடிௌ்ௌிக்கிட்டு இந்ோ மூ ட்ௌடௌயோ்

ோ க்க
ூ ூ ங்க . 'Lift this bag holding your
breath.'

When someone eats a lot, the phrase ூமூ க்கு முட்ட ௌாப்பிடு 'eat up to the nose' is
used.

ூ ூ க்கு முட்டௌ் ௌாப்பிட்டுட்ேடன். 'The food is so

ௌாப்பாடு ௌராம்ப நல்லா இருந்ோுோு. ம
great. I ate up to my nose.'

பாக்கௌ் ௌகிக்கௌல 'not very pleasant to see' (written பார்க்கௌ் ௌகிக்கவில்ைல): If

someone or something is not very pleasant or not liked, this phrase can be used to
denote the sight of that person or thing.
ோைலயிௌல ைடைய அடிௌ்ௌிருக்கான். பாக்க ௌகிக்கௌல. 'He dyed his hair. It's very
unpeasant to see'. (lit. dyed on his head!)

(33). Unit No. 6, Lesson: 3, கடன் வாங்கு/ௌகாடு

Influence of Sanskrit in Tamil

Tamil is believed to have borrowed words and phrases from the Sanskrit language
from the sixth century A.D. onwards when structured temples and imitating the
traditions of the North started to emerge in Kanchipuram and Mahapalipuram, two
major centers of Tamil civilization. Until then, Tamil experienced its own
indigenous qualities and characteristics, which are evident from the most
celebrated Sangam classic literatures which are dated before the sixth century
A.D. The celebrated epics such as Cilappathikaram, Manimekalai, the many
compilations of poems such as Thirukkural, Purananuru, Akananuru, Kalittokai, the
grammars of Tokappiyam, Nannul and their commentaries from Neminatham, Swaminatham
etc., as well as a host of others are considred to be the invaluable treasures of
the Tamil language and culture. This is because they were composed in the Tamil
land for the Tamils without any influence from other languages and cultures.

However, the growth of religious sects, namely Vaishnavism and Saivism, among the
Tamils along with the Agamic traditions of Temple culture made a considerable
impact upon the Tamil language and culture. Many words from the Sanskrit language
became part of the literary langauge first, and later the spoken language. The
equilvalent Tamil words became less popular, and even forgotten by many Tamil
speakers. A new style of the Tamil language called Manippravala, a mixture of
vernacular language and Sanskrit language, came into existence in the South Indian
languages Malayalam, Kannada, Telugu and Tamil. This style was used in Tamil
widely until the end of ninteenth century, but started to weaken due to enormous
pressures from the Tamil purism movement. Despite this, many Sanskrit words are
still current in the language. Following are some of the pairs where the Sanskrit
counter parts are used in speech more commonly than their Tamil equivalents.

ேகாபம் and ௌினம் 'anger'

ௌந்ேோாஷம் and மகிழ்ௌ்ௌி 'happiness'

ௌௌௌக்கியம் and நலம் 'health'

வருோ்ோம் and உைளௌ்ௌல் 'sadness'

மனம் and உள்ளம் 'mind'

ேயாௌைன and எண்ணம் 'thought'

ௌவட்கம் and நாணம் 'shame'

கஷ்டம் and அல்லல் 'suffer from difficulties'

ௌராம்ப and மிக 'much'

நமஸ்காரம் and வணக்கம் 'greetings'

The proponents of the 'Pure Tamil movement' have been attempting to promote the
use of pure Tamil words instead of the Sanskrit equivalents in speech as well as
writing, but without tremendous success so far. Using pure Tamil and avoiding the
Sanskrit words in one's speech or writing generally results an artificial speech
which is difficult for most to understand. To cite an example, the sentence
வாழ்க்ைகயில் ௌந்ேோாஷேம இல்லாமல் ேகாபமும் வருோ்ோமுமாக ௌராம்பவும் கஷ்டப்படுகிேறன் is

more natural than its pure Tamil equilvalent வாழ்க்ைகயில் மகிழ்ௌ்ௌிேய இல்லாமல்

ௌினமும் உைளௌ்ௌலுமாக மிகவும் அல்லல் படுகிேறன் 'I suffer too much from too much
anger and sadness without any happiness in life .'

(34). Unit No. 6, Lesson: 4, கடன் வாங்கு/ௌகாடு

Borrowing and lending money

Borrowing and lending money are common among some sections of Tamils, usually
among the middle class. There are pawn brokers and professional money lenders, who
lend money for interest. Even though the credit card companies have started to
emerge in recent times as a result of 'globalization', the most common way of
borrowing money is made either with these money lenders or from friends,
colleagues and neighbors.

There are also instances where some people borrow money and fail to pay back, and
in such instances it is the concern of the lender to get the money back from such
persons. This practice of borrowing money is very common especially among the
monthly salaried people, who run short of money during the last week of the month.
Asking for and lending money is not considered a bad habit, and is generally
assumed to be one of the routine activities for some people.

Words and Phrases:

ைகமாற்று (sp. ைகமாோ்ோு) 'borrowing' (lit. exchange of hands) (எனக்கு ைகமாோ்ோா ஒரு

ூஐம்போு ரூ பாய் ோரமுடியுமா? ஒேர வாரோ்ோுௌல ோிருப்பிக் ௌகாடுோ்ோுடுேவன்! 'Can you lend me
some fifty rupees? I will return it in a week.'

கடன் வாங்கு/ௌகாடு 'borrow, lend, loan' (மாௌக் கைடௌி!. கடன் வாங்கினால்ோான் கைோ

நடக்கும். 'It is end of the month. The rest of the days can only be spent with a
loan from somebody')

கடன் படு 'owe': This phrase is used both in its literal sense as well as in a

metaphorical sense. (நான் உங்களுக்கு நிைறய கடன் பட்டிருக்கிேறன் 'I owe you a lot
(of money or of help)'

வட்டி ேபாட்டு பணோ்ைோோ் டிருப்பிக் ௌகாடு 'pay money back with intrest' (ூநூ று ருப்பாய்

ைகமாோ்ோு ௌகாடுங்க. இன்னும் ஒரு மாௌோ்ோுௌல வட்டி ேபாட்டுக் ௌகாடுோுடேறன் 'Lend me

some hundred rupees. I will pay you back in a month with intrest'.)

(35). Unit No. 6, Lesson: 5, Complain பண்ணு

Influence of English in Tamil

After the British invasion in Tamil Nadu, use of English attained a prestigious
and luxurious status among the Tamils. As a result, mixing English words and
phrases in Tamil became very popular and common among educated speakers. Just as
using Sanskrit words in one's speech was considered to be better than their
corresponing Tamil words, use of English words and sentences in Tamil speech
became more acceptable than the pure Tamil utterances.

A common way that English words are put to use in Tamil is through a number of
verbalizers including பண்ணு, 'to do.' and அடி 'beat/hit'. These verbs can be
used to turn a noun, Tamil or otherwise, into a verb. It is commonly used in
assimilating English words into Tamil. For example,

TV off பண்ணுங்க. 'Turn off the TV.'

அவரு work பண்ணினா ௌராம்ப complain பண்ணுவாரு. 'If he does work, he complains a
lot!'

நான் sudden ஆ ஒரு break அடிௌ்ௌோுனாௌல எல்லாரும் ஒரு dive அடிௌ்ௌி கீழ விழுந்ோுட்டாங்க!
'As I applied break suddenly, everyone in the car dived forward and fell down.'

எல்லாரும் jump பண்ணி jump பண்ணி ேநரோ்ௌோ waste அடிௌ்ௌிக்கிட்டிருந்ோாங்க. 'They were
wasting their time just jumping up and down'.

However, this does not mean that any English word can be used. Use of English
words with Tamil grammar developed a standard usage where not all combinations of
English and Tamil are equally acceptable. For example, நான் chair ௌல உக்காந்ோு ஒரு

book ஐ read பண்ணிக்கிட்டிருந்ேோன் 'I sat in a chair and read a book' is acceptable

and very natural, but not I chair ௌல sit பண்ணி study பண்ணுேனன்.

Use of Tamil case and other suffixes with English words as in ேௌர்ௌல 'in the

chair', கஸ்டமுக்காக 'for the Custom', bribe ேலருந்ோு 'from the bribe', taal ஆ

'tall', short ஆன 'short'; use of Tamil adjectives with English nouns as in ஒரு

ௌின்ன piece of information 'a small piece of information', ௌபரிய president உண்ணு

ௌநனப்பா உங்களுக்கு 'do you think you are the great president?' etc. are very
common in Tamil speech.

In fact, for many, mixing English words and phrases in one's speech is considered
more natural and sophisticated than trying to use only pure Tamil words. Following
are some commonly used expressions that one hear in Tamil speech.
நீங்க ேஹாட்டலுக்கு ரீௌ்ௌான ஒடேன எனக்கு ஒரு ேபான் பண்ணி inform பண்ணிடுங்க. 'As
soon as you reach the hotel, inform me with a phone call'.

Morning nine o'clock ேலருந்ோு factory ௌல work பண்ணிட்டு evening five o'clock குக்கு

வீட்டுக்கு வந்ோா wife ஓட ௌபரிய nuisance. அோு mistake இோு mistake ண்ணு complain

பண்ணி ஒேர head ache ோான் ேபாங்க! 'I work from the morning nine o'clock until five
o'clock in the evening in a factory. But, when I return home from work, my wife
complains about so many things not being right. She is such a nuisance. I get all
but headache!

Recent attempts of the government and other Tamil development organizations

resisted upon the use of English and proposed Tamil equivalents for many words and
phrases. Even though such words have attained popularity at only level of
'comprehension', they are yet to replace completely their English equivalents in
speech. Following are some of the commonly known words and phrases but are yet to
be very common in 'speech'.

மிோி வண்டி நிைலயம் 'Cycle/bike shop'

புைக வண்டி நிைலயம் 'Train station'

ூேபரூ ந்ோு நிைலயம் 'Busstand'

விமன நிைலயம் 'Airport'

நடோ்ோுனர் 'Bus conductor'

ஓட்டுனர் 'Driver'

காேௌாைல 'Check'

வங்கி 'Bank'
ூ ூ லகம் 'Library'
ந

ேகாப்பு 'File as in folder'

(36). Unit No. 6, Lesson: 6, கல்யாணம்

Wedding (கல்யாணம்) in Tamil Hindu Culture

Traditionally, Tamil marriages are arranged (arrangement, எற்பாடு) by parents for

their sons and daughters. The roles of the bride/bridgegroom in selecting their
marriage partners is very limited, and in some cases they have no say whatsoever.
Parents make the selections for bride and groom by going over a number of
criteria. The foremost is discussing with neighbors, friends and relatives to see
if the boy and girl would make a match in terms of status, caste group, physical
appearance, personality, etc. Then, the heads - usually the fathers - of both
families discuss whether it would be agreeable to both families. Many marriages
involve a dowry (வரோட்ௌைன) in terms of a lumpsum of money, jewelery, furniture,

appliances, etc., to be offered to the family of the groom (மாப்பிள்ைள) by the

family of the bride. This is discussed ahead of time, so no disputes occur at a
later stage.

Finally, they check with an astrologer (ேஜாோிடர்) with the horoscopes (ஜாோகம்) of
both the bride and groom to see whether they match in terms of their stars
(நட்ௌோ்ோிரம்) and other characteristics. Only when the horoscopes match do the

parents proceed to the final stage of betrothel (நிௌ்ௌயோார்ோ்ோம்), fixing the date
for marriage ceremony, etc. Before the marriage, there is a custom to let the
bride and groom meet in a formal environment called 'bride seeing ceremony' (ௌபண்

பார்ோ்ோல்). Only in this formal ceremony do the boy and girl get to see each other.
This particular ceremony usually doesn't involve them talking to each other.

Occasionally, love marriages (காோல் கல்யாணம்) also take place. In such cases,
after the boy and girl meet and want to get married, they attempt to get the
consent from their respective parents. Often, the parents do not agree to it, and
the boy and girl may marry on their own in a registrar's office, living on their
own without contact with their parents there after. In some cases, one of the
family members might agree and others disagree; or both would agree to their
decision and let them get married with their consent.