the foregoing we noticed that certain Vedic syllables had a
special association with certain regions and that these were
absorbed in the languages spoken there. We also learned from this
that the Vedas flourished in all countries. There was never a
period in Tamil Nadu, the land we know intimately when Vedic dharma was not practised there.
name "Tamizh" itself
has the "zha" characteristic of the Talavakara Sakha
of the Samaveda. Am I right in making such a claim? Or is it all
the other way around? Suppose the argument goes like this: it is
the "zha" characteristic of Tamil and the
"ja" characteristic of Northern tongues that are seen
as the distinguishing phonemes in the Vedic texts prevalent in
Tamil Nadu and the North respectively. In other words what was
already present in the regional languages came to be absorbed in
the Vedic sakhas prevalent in the areas concerned. Did I put the
whole thing topsy-turvy when I made the statement that the Vedic
"zha", "ja" and "ba" became
characteristic for the Tamils, Northerners and the Bengalis
respectively, that these were reflected in the speech of each of
these linguistic groups?
the rules of the Siksa sastra had their impact on the regional
languages is the correct view. The rules of the Pratisakhya do
not apply to one area alone but to all those parts where the
Vedic recension concerned is followed. If there is a Brahmin
chanting the Talavakara in Kamarupa(Assam) or Kasmir, he will use
"zha" where others use "da" or "la"
in the mantras. A Brahmin who chants hymns from the
Krsna-Yajurveda has to use "da" instead of
"zha" or "la" whether he belongs to Gujarat or
Maharastra or any other place in India. In the same way, it is
not only the Kannadiga, any Rgvedin anywhere will use
"la" where others use "da" or "zha"
in chanting the mantras. The Pratisakhya determines the sound of
Vedic mantras not for a particular area alone but for the whole
country. In course of time the local language takes on the
characteristics of the sakha where it is practised.
name of the month "Margasirsi" is derived from the fact
that generally the full moon falls on the day to which is
conjoined the asterism of Mrgasirsa during that month. Margasirsi
is Margazhi in Tamil. "Si" changed to "di"
and "di": to "zhi". It is according to the
genius of that language that "sa" becomes
"da". "Purusa" is called "purudan"
in Tamil and "Nahusa" is "Nag(h)udan" in
Tamil poetry. Kambar calls Vibhisana "Vidanan". But, if
Margasirsi changed to "Margasirdi" and then the
"sir" in the middle dropped, should not the word have
the final form of "Margadi"? How do you explain the
presence of the "zha-kara"? In other words, how does
the name of the month finally take the name "Margazhi"?
The "zha-kara" must be attributed to the Talavakara
Sakha that was predominant in Tamil Nadu.
belonging to this recension use "zha" and
Krsna-Yajurvedins use "da", don't they? This habit they
still retain unconsciously. The Telugu Vaisnavas sing the Tamil
Divyaprabandham during worship in the temples. In Tirupati the
Tamil Tiruppavai is sung before the Lord. It starts with the
words "Margazhi-t-tingal". "Zhi" is difficult
for Telugus to vocalise. How is it that they do not say
"Margali" or "Margali" then? They say
"Margadi-t-tingal", that is with the
"da-kara" instead of the "zha-kara". When
they chant hymns from the Samaveda that is prevalent in Tamil
Nadu they unconsciously use the " da-kara" for the
"zha-kara". "Da is in the blood of the
Yajurvedins, so they say "Margadi" instead of
"Hindu Dharma" is a book
which contains English translation of certain invaluable and
engrossing speeches of Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji (at
various times during the years 1907 to 1994).
For a general background, please see here